Exposing Lies, Exaggerations And Distortions In Article: ‘Asking Help From Dead Is Shirk From Quran, Sunnah, And Ijma.’

[MuhammedAli]

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[MuhammedAli]

Introduction:

Kharijis of Najd charge that Muslim Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) has fallen into major Shirk centuries ago because they worship saints, graves, Jinn, trees, fairies, and idols. In order to justify this charge they have invented an understanding of Shirk which has no basis in Quran, or in the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). None before Wahhabism with exception to Shaykh Ibn Taymiyyah and illiterates who followed him employed these invented principles to determine if a practice/belief is major Shirk or not. After their emergence only these Kharijis and those influenced by their Kharijism employed their principles/methodology to demonize Muslims with Shirk. And this includes Ahle Hadithism and Deobandism of subcontinent. Contrary to belief/teaching of these three sects Ahlus Sunnah remained upon practice, methodology and principles of over whelming majority of Islamic scholarship which preceded Najdi Kharijism. This article will employ these undeniable Ijmahi (i.e. unanimously agreed upon) principles to determine if Khariji accusation stands the test of Quran and Sunnah. Ahlus Sunnah’s methodology of determining Tawheed/Shirk is so firmly and soundly established that even the opponents Ahlus Sunnah cannot and will not reject without legitimizing some form of major Kufr upon their own selves.

0.0 - Why Is There Need For This Response:

In article titled, Deviants arguments – Shirk will not take place in Ummah, Asim directed readers to, Asking help from dead is Shirk from Quran, Sunnah, Ijmah, so they can see evidence of Muslims engaged in Shirk. Khariji’s article titled, deviant arguments; Shirk will not take place in Ummah, has been responded to, here. I would not have responded to Asim’s second article but I am being forced to do so because for too long Sunni scholarship has paid no attention to their literature on grounds it does not represent worthy academic challenge. And it is a sentiment I absolutely agree with. Their literature on subject of Tawheed/Shirk and subjects which originate from these two is based very poor and defective understanding of both. This is belief and feeling of learned Muslims. The commoners are unable to differentiate between Tawheed and Shirk according to Quran/Sunnah and one invented and taught by Khawarij. The Khariji literature isn’t designed to target scholars but it is penned for commoners. And this material should be refuted even if it is un-impressing and idiotic in nature so the Iman and Islam of common Muslim is protected.

0.1 – What Will Be Responded And What Will Be Ignored:

Article Asim has compiled is too extensive and greatly relies on ‘quotes’ of scholars of past to be responded to fully. And it would require great deal of reference checking, checking if translation corresponds with original, and finally compare other versions of same book printed by different publishers to ensure deceased scholar was not converted to Kharijism, I mean Wahhabism, centuries after his death by publishers. I will not invest so much time to research what each scholar wrote because ultimately the judgment in all disputes is on what Allah (subhanahu wa ta’ala) and His Messenger taught. As stated in the following verse: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Therefore it makes no sense to invest my time and waste yours. The judgment and truth of matter is to be determined according to Kitabullah and Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). In this context I would like to declare my PRIME objective is discuss evidence of Quran, Sunnah, and Tafasir which are presented as proof that vast majority of Muslim Ummah has fallen into major Shirk.  And this will include discussion on rules/principles via which Kharijis determine Shirk/Tawheed of a belief/practice. Some exceptions maybe made, and I may address some material of scholars, but this entirely depends upon if I am able to verify quoted material by enemy of Allah (subhanahu wa ta’ala).

0.2 - Some Proof Kharijis Are Engaged In Tempering With Books:

Wahhabis are notorious in their efforts to convert deceased scholars to their brand of Kharijism through altering books. They do this either by omitting content which proves scholar was against their teaching, or inserting content, or attributing to a scholar what he did not say, or due to lack of proper understanding claim a scholar is supporting their Khariji religion. Following is good example of improper understanding leading to wrong conclusion, here. Don’t be surprised if Asim converts deceased scholars to his religion, or distorts Quran, Sunnah, and what scholars wrote but expect it. A Sunni scholar has published a whole book on this topic in Urdu. It exposes how Kharijis are distorting texts of earlier scholars and Ahadith and Tafasir. Portions of Tafsir of Shaykh Ibn Kathir (rahimullah) have been removed to make it agree with anthropomorphist understanding of Shaykh Ibn Taymiyyah and Khariji Shaykh Muhammad Ibn Abdul Wahhab. Following is just one example which establishes Shaykh Ibn Kathir (rahimullah) practiced Tafwid with regards to some attributes, here. Following is proof how ‘Mushrik’ Imam Sabuni (rahimullah), here, was made a Wahhabi Muwahid by altering of his writing. Following is proof of how Khariji translator ‘honestly’ translated Hadith, here. And there is a lot more proof of Kharijis tempering with books of scholars of Ahlus Sunnah to give credibility to their Kharijism and to convert the deceased to Kharijism. Just take example of another distortion in Tafsir known as Tafsir al-Sawi, here. In fact following website by a concerned brother especially dedicated a whole section to pointing out such tempered parts of books, here. ‘Pious’ lying to benefit Kharijism is rampant in Kharijism and unfortunately I was part such pious lying. MOTO was: A Pious Lie For Greater Good. At earlier stage these lies were on their tongues now they have opened a new front the books of scholars of past. A certain Abdullah, of System-Of-Life, deceitfully attributing content to books of scholars of past which does not exist in them was established in three articles relating to subject of historical Najd or Iraq, here. Section 10.0 onwards demonstrates lack of integrity and moral campus of Asim’s co-religionists. In Indian subcontinent Wahhabis and Deobandis (an off-shoot of Wahhabism) took holy deception to new heights. They invented books and attributed them to opponents. Shaykh Muhammad Naqi Ajmeri al-Deobandi authored book Saif al-Naqi Ala Ra’as al-Shaqi and invented books, contents, publishers, and attributed them to Ala Hadhrat Imam Ahmad Raza Khan (rahimullah), his father Allamah Naqi Ali Khan (rahimullah) and others. Sayyidi Ala Hadhrat (rahimullah) in his book Abhaas e Aakhira exposed satanic behaviour of Shaykh Ajmeri, here. Shaykh Murtaza Hassan Darbangi al-Deobandi used contents of invented books in his Ash-Shahab as-Saqib which were originally forged by author of Saif an-Naqi. Shamelessly Shaykh Darbangi also invented names of books and contents in support of Deobandi beliefs. He was refuted and exposed in Radd Ash-Shahab as-Saqib which was authored by Mufti Muhammad Ajmal (rahimullah), here. Shaykh Murtaza Hassan the pride of Deobandism met Allamah Hashmat Ali Khan (rahimullah) on ship while both were making their way to Hajj. And discussion took place between both regarding forgeries and ended when Shaykh Murtaza Hassan pride of Deobandism soiled his Shalwar. We pray Allah (subhanahu wa ta’ala) inflicted him with this humiliation as atonement.

1.0 – Asim’s Introduction To Article And His Objectives:

Just before the table of contents Asim writes his introduction and states what he hopes to achieve from his article: “This article contains proofs that Ummah will commit Shirk. And will prove that asking help from other than Allah is not allowed in Islam from Quran, Sahih Hadiths and understanding of the Salaf. It also covers origin of Shirk, Dua (i.e. asking) is nothing but worship, and that Anbiya and Auliya are included in Mindooniallah, hence asking help from them is Shirk.” He says, Ummah will commit Shirk, and then says asking the Prophets and righteous for help is Shirk. Obvious connection here is that Asim believes Ummah will commit Shirk by seeking help of Prophets and righteous. This is also clear from name of his article: “Asking Help From Dead is Shirk - Quran, Sunna & Ijma.” In essence he believes asking help of deceased Prophets/righteous-men is Shirk.

1.1 - What Is Wasilah, Tawassul And Istighathah:

(i) In subcontinent practice of seeking aid of Prophet (sallallahu alayhi wa aalihi was’sallam) and Awliyah is broadly called Wasilah, or Tawassul. There are many forms of Wasilah. Asim has not specified any and I will not specify except what he indicated in title of his article. Word Wasilah us singular and it denotes mean. Wasail in plural form and denotes means. Tawassul is related to Wasilah in meaning and both originated from common root wa-sa-la. Technical jargon Tawassul and Wasilah mean to seek nearness/closeness of Allah (subhanahu wa ta'ala) through mean/means. These can take form of any acts of Ibadaat, to acts of charity, to Jihad. Anything and everything that pleases Allah (subhanahu wa ta’ala) is a Wasilah. It also has special connotations attached to it: (a) To ask living, (b) or soul of deceased righteous person to invoke Allah (subhanahu wa ta’ala) on their behalf. (c) Or to ask help from souls of righteous person with belief Allah (subhanahu wa ta’ala) will enable them to help. (d) Or to invoke Allah (subhanahu wa ta’ala) to send help through particular living person, or soul of deceased person. Istighathah means asking help and in technical jargon it means to seek help from soul of righteous servant of Allah (subhanahu wa ta’ala). And this help can be sought can be direct as in stated in (b) or indirect as in (c). Going by title of article I believe Asim is targeting (b) and (c). These two are called Istighathah but in the main articles he seems to target Wasilah in general. (ii) New readers to subject and those who wish to get deep into controversy promptly without any frills are advised to read following two discussions on subject of Istighathah, between myself and now a former Salafi, here, here, here. Those acquainted with the subject and desire to find out truth about Asim’s bold lie, stay tuned. His objective is to prove such Wasilah is Shirk in light of Quran/Sunnah and Ijmah. You be judge if he has quoted any evidence to prove his claim from Quran, Sunnah, or Ijmah.

2.0 - Asim’s Evidence Allegedly Establishing Ummah Engaged In Shirk:

“Proof that Ummah will do Shirk: Proof 1: “The Prophet (Peace be upon him) said: ‘Surely, you will follow the ways of those nations who were before you, in everything as one arrow resembles another, (i.e. just like them), so much so that even if they entered a hole of a sand-lizard, you would enter it.’ They said: ‘O Allah's Messenger! Do you mean to say that we will follow the Jews and the Christians?’ He replied: ‘Whom else?’ (by meaning the Jew and Christians).” [Ref: Bukhari, Book #56, Hadith #662, and Muslim Narrated via Abu Sa'id r.a] Comment: Prediction of Prophet is completed and now people are following previous people and [are] doing Shirk.” [Ref: SystemOfLife, Asking Help From Dead is Shirk: Quran, Sunnah & Ijma, here]

2.1 - Information Related To Hadith Of Ummah Following Jews And Christians:

It was June 2013 when my attention was directed toward the content of Asim by a concerned brother and I wrote the following response to his first three proofs, here, some of which will be discussed in coming parts. This Hadith was also responded to and explained in mid-section of following article, here. While responding to content of Shaykh al-Najd same Hadith was explained in section 2.0 to 2.3, here. In following article, section 4.0, content of this Hadith has been addressed, here. If Allah (subhanahu wa ta’ala) permits in this response an interpretation in context of prophetic statements will be presented including linguistic usage of word Sunnah: To refute notion held by Kharijis that Muslims imitating the ways of Jews/Christians includes imitation in creedal, i.e. Shirk, aspect as well.

3.0 - Agreement Between Versions Of Hadith Muslims Following Jews/Christians:

As far as my knowledge is concerned Hadith quoted by Asim is twice narrated in Bukhari and once in Sunan Ibn Majah. Ahadith are: “Narrated Abu Sa`id Al-Khudri: The Prophet said: ‘You will follow the Sannan (i.e. ways) of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’"  [Ref: Bukhari, B92, H422, here] “It was narrated from Abu Hurairah that the Messenger of Allah said: “You will most certainly follow the Sunnatu (i.e. Ways) of those who came before you, arm’s length by arm’s length, forearm’s length by forearm’s length, hand span by hand span, until even if they entered a hole of a mastigure (lizard) you will enter it too.” They said: “O Messenger of Allah, (do you mean) the Jews and the Christians?” He said: “Who else?” [Ref: Ibn Majah, B36, H3994, here] “Narrated Abu Saeed: The Prophet said: ‘You will follow the wrong Sannan (i.e. ways), of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there.’ We said: ‘O Allah's Messenger! Do you mean the Jews and the Christians?’ He replied: ‘Whom else?’” [Ref: Bukhari, B55, H662, here] There may be other occurrence of this Hadith but I could not find any other occurrence in six books of Hadith. All these Ahadith employ plural construct of singular Sunnah.

3.1 - Word Sunnah/Sunnan Is Used For Practical/Actionable Matters:

Linguistically singular, Sunnah, Sunnat means way, practice, habit, tradition, custom, precedent, and tradition. Plural forms Sunnan, Sannan, Sunnati, and Sunnatu is employed in meaning of; ways, practices, habits, tradition, customs, and precedent. Both plural and singular forms are used for physical action matters, practical matters, and not creed and intellectual notions.

3.2 - Establishing Evidence Quran Sunnah Is Used For Action Matters:

Verse 33:38 employs word Sunnatullah (i.e. Sunnah of Allah subhanahu wa ta’ala) is employed to mean precedent/way in context of Prophets marrying wives of others. In verse 33:62 again the words Sunnatullah are used, in context of punishment, and specifically threat of punishment of death. It was issued to those who harassed Muslim women. In this context Allah (subhanahu wa ta’ala) states His Sunnah of punishment does not change. In verse 35:43 Sunnat al-Awaleen (i.e. Sunnah of earlier one's) are used to indicate Allah’s (subhanahu wa ta’ala) earlier tradition of punishment. Allah (subhanahu wa ta’ala) Sunnah is to punish nations who refused to believe in their Prophets. Verse 40:85 words Sunnatullah are used to indicate tradition of Allah (subhanahu wa ta’ala) to punish disbelievers of His Prophets. In verse 48:23 it is stated that those who fight the Prophets they face defeat and flee from battle field and this is the Sunnah of Allah (subhanahu wa ta’ala). This indicates Prophets in battlefield at the end prevail against their enemies.

3.3 - Evidence Of Hadith Sunnah Is For Physical Matters:

It is narrated in a Hadith that Tashahhud (i.e. Attahiyyat) should be recited quietly and this is Sunnah (i.e. practice/way) of RasoolAllah (sallallahu alayhi wa aalihi was’sallam😞 “Abdullah bin Mas`ud said: ‘It is from the Sunnah to say the Tashahhud quietly.’" [Ref: Tirmadhi, B2, H291] In following Hadith while in position of Ruku during Salah the prophetic Sunnah (i.e. way/practice) is to hold both knees: “It was narrated that Abdur-Rahman As-Sulami said: ‘Umar said: 'The Sunnah is to hold the knees.'" [Ref: Nisaee, B12, H1036] Following Hadith states it is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) to walk to Masjid for Eid prayers, note, Hadith is Daif: “It was narrated that Ali said: ‘It is part of the Sunnah to walk to Eid (prayers).’” [Ref: Ibn Majah, B5, H1296] In light of other Ahadith following is about squatting during urinating. Note Ibn Abbas (radiallah ta’ala anhu) said it is prophetic Sunnah to urinate while squatting: “Tawus said: ‘We asked Ibn Abbas about squatting (sitting) on the heels. He said: 'It is the Sunnah.' We said: 'We think that it is difficult for a man.' He said: 'Rather, it is Sunnah of your Prophet.'" [Ref: Tirmadhi, B2, H283] Following Hadith establishes that it is Sunnah for place one hand above the other, below the navel, because it is prophetic Sunnah: “Narrated Ali Ibn Abu Talib: ‘Abu Juhayfah said: Ali said that it is a Sunnah to place one hand on the other in prayer below the navel.’” [Ref: Abu Dawud, B3, H755] In following Hadith word Sunnah is used for physical act of worship: “Aisha reported: ‘The Messenger of Allah used to observe two Rak'ahs of Sunnah (prayer) when he heard the Adhan and shortened them.’” [Ref: Muslim, B4, H1567] And for the good measure in a Hadith it is recorded that Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said that one who does not get married has got nothing to do with him because marriage is his Sunnah: “It was narrated from Aisha that the Messenger of Allah said: ‘Marriage is part of my Sunnah, and whoever does not follow my Sunnah has nothing to do with me. Get married, for I will boast of your great numbers before the nations. Whoever has the means, let him get married, and whoever does not, then he should fast for it will diminish his desire.’” [Ref: Ibn Majah, B9, H1846] From all these Ahadith and more, here, it becomes evident Sunnah and its constructs are used for practical matters and physical acts.

4.0 - Major Shirk Primarily Is Issue Of Belief And Then Actions:

Foundation of Tawheed/Shirk is creed and it is creed which leads to actions of Shirk. None worships an idol and then adopts creed it’s an Ilah/Ma’bud (i.e. worthy of worship). Rather creed precedes action. Conviction that Allah (subhanahu wa ta’ala) is Ilah/Ma’bud and that leads to actions of worship. Prophet (sallallahu alayhi wa aalihi was’sallam) stated Muslims will follow the Sunnan of Jews/Christians: “Narrated Abu Saeed: The Prophet said: ‘You will follow the wrong Sannan (i.e. ways), of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there.’ We said: ‘O Allah's Messenger! Do you mean the Jews and the Christians?’ He replied: ‘Whom else?’” [Ref: Bukhari, B55, H662, here] Following the way/practices of Jews/Christians is in meaning of imitating the Jews/Christians in matters which can be physically imitated. If Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said you will follow the beliefs and actions of Jews/Christians case would have been established. Yet imitation confirmed is of following their physical ways, practices, habits, and customs. For example picture this: A shameless, senseless, fat, pot belly, skinny legs Arab, taking red roses and cards and chocolates, running and falling, all for some shameless whore for Valentine’s Day. He is following the Sunnah of Jews/Christians. Anyhow bottom line is Hadith means emulating the actions not belief of Shirk/Kufr.

4.1 - Hadith Of Imitating Ahlul Kitab Part/Parcel Of Do Not Imitate Them:

In Hadith Jew says Prophet (sallallahu alayhi wa aalihi was’sallam) opposes everything they do: “Thabit narrated it from Anas: Among the Jews, when a woman menstruated, they did not dine with her, nor did they live with them in their houses; so the Companions of the Apostle asked The Apostle, and Allah, the Exalted revealed:" And they ask you about menstruation; say it is a pollution, so keep away from woman during menstruation" to the end (Qur'an, ii. 222). The Messenger of Allah said: Do everything except intercourse. The Jews heard of that and said: This man does not want to leave anything we do without opposing us in it. Usaid b. Hudair and Abbad b. Bishr came and said: Messenger of Allah, the Jews say such and such thing. We should not have, therefore, any contact with them (as the Jews do). The face of the Messenger of Allah (way peace be upon him) underwent such a change that we thought he was angry with them, but when they went out, they happened to receive a gift of milk which was sent to the Messenger of Allah. He (the Holy Prophet) called for them and gave them drink, whereby they knew that he was not angry with them.” [Ref: Muslim, B3, H592] It is narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’" [Ref: Bukhari, B92, H422, here] Hadith of Muslims following Sunnah of Jews/Christians is part and parcel of those Ahadith which indicate Muslims should act against the practices of Jews/Christians and should not imitate them. And Prophet (sallallahu alayhi wa aalihi was’sallam) informed us what would happen to fore warn and put us on our guard. There are other Ahadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) expressly instructed opposition to Jews instead of following their ways. Yet despite his clear cut instructions to not to imitate them he foretold in quoted Hadith that we the Muslims will follow the ways of Jews/Christians.

4.2 - Muslims Following Nations Before Interpreted By Prophetic Words:

It is narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’" [Ref: Bukhari, B92, H422, here] Position held due to usage of word Sunnah is that it only refers to imitation of actions of Jews/Christians and not beliefs of Shirk/Kufr. Hadith itself indicates this meaning: “You will follow the … before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.” The example of entering the hole and Muslims following them in the whole is proof of Muslims imitating the actions of Jews/Christians.

4.3 - Ahlul Kitab Being Followed Interpreted In Light Of Doubt About Food:

A companion of Prophet (sallallahu alayhi wa aalihi was’sallam) enquired from Prophet (sallallahu alayhi wa aalihi was’sallam) if food of Christians can be consumed. Prophet (sallallahu alayhi wa aalihi was’sallam) responded with: “It was narrated from Qabisah bin Hulb that his father said: ‘I asked the Messenger of Allah about the food of the Christians and he said: Do not have any doubt about food, (thereby) following the way of the Christians in that.’” [Ref: Ibn Majah, B24, H2830] “Narrated Qabisah bin Hulb: From his father, who said: "I asked the Prophet about the food of the Christians. He said: 'Do not allow food to put uneasiness in your chest similar to the doubts of Christians about it." (Abu 'Eisa said): This Hadith is Hasan” [Ref: Tirmadhi, B19, H1565] What Prophet (sallallahu alayhi wa aalihi was’sallam) is indicating that Halal and Haram are defined clearly in Quran and Sunnah. Therefore do not get paranoid about something being Haram/Halal. If it is Halal by default, and conditions are not met of Haram, or you’re not aware if they are met for Haram, do not get into habit of questioning/doubting and get into mental struggle, is it Halal, maybe it is Haram, but could be Halal. And he informed the companion this was insecurity/questioning about food was habit/practice of Christians. In Islam the boundaries of Halal and Haram food and drink have been set. Khanzir, any Halal animal slaughtered as sacrifice to idol-god, or without pronouncing bismillah Allahu Akbar, intoxicating drinks of all kind, blood, strangled animal, animal gored to death, and flesh of dead animal are all Haram for consumption etc.

4.4 - Requesting Tabarruk Tree, Dhat Anwat, Request Means Ahlul Kitab Followed: 

Mushrikeen of Arabia used to hang their weapons on a tree called Dhat al-Anwat for ‘blessings’ and when Prophet (sallallahu alayhi wa aalihi was’sallam) passed by the tree the companions asked for a similar Dhat al-Anwat for Muslims too. To which Prophet (sallallahu alayhi wa aalihi was’sallam) responded with: “Abu Waqid Al-Laithi narrated that when the Messenger of Allah went out to Hunain he passed a tree that the idolaters called Dhat Anwat upon which they hung their weapons. They (the Companions) said: ‘O Messenger of Allah! Make a Dhat Anwat for us as they have a Dhat Anwat.' The Prophet said: ‘Subhan Allah! This is like what Musa's people said: ‘Make for us a god like their gods.’ By the One in Whose is my soul! You shall follow the way of those who were before you.’" [Ref: Tirmadhi, B7, H2180] Prophet (sallallahu alayhi wa aalihi was’sallam) equated their request to a request which the Jews made from Prophet Musa (alayhis salam). And then Prophet (sallallahu alayhi wa aalihi was’sallam) said you will follow the way of those who were before you. In the context of Hadith words, those before, means Jews. Minions of Shaykh al-Najd, idiotic Kharijis and their scholars have written these companions committed Shirk because they asked for idol-god to be made for them.[1] More sober, and not too drunk on Khariji Shirk methodology said asked for a tree for Tabarruk/Barakah and prophetic response indicates Tabarruk of things is prohibited.[2] Actual meaning of statement can be understood in light of Qur’anic verse to which Prophet (sallallahu alayhi wa aalihi was’sallam) referenced. Allah (subhanahu wa ta’ala) stated: “And We took the Children of Israel across the sea; then they came upon a people intent in devotion to idols of theirs. They said: "O Moses, make for us an Ilah just as they have Ilahs." He said: "Indeed, you are a nation behaving ignorantly.” [Ref: 7:138] Instead of saying you’re being foolish with such requests he said his Ummah would follow the way of those before them (i.e. Jews). According to Qur’anic verse Jews behaved foolishly by requesting idol-god therefore contextual interpretation is that Prophet (sallallahu alayhi wa aalihi was’sallam) said you, the Ummah, will behave foolishly like Jews, and foolishly will want things to be made legitimate for you.

4.5 - Following Footsteps Of Ahlul Kitab And Graves Of Prophets In Masajid:

Prophet (sallallahu alayhi wa aalihi was’sallam) on his death bed cursed the Jews and Christians for making graves of their Prophets in their places of worship (i.e. Masajid). And He did this to warn his companions so they do not imitate the way of Jews and Christian and make his blessed final resting place in Masjid al-Nabvi: “Narrated Aisha and Abdullah bin Abbas: When the disease of Allah's Messenger got aggravated, he covered his face with a Khamisa, but when he became short of breath, he would remove it from his face and say: "It is like that! May Allah curse the Jews Christians because they took the graves of their prophets as places of worship." By that he warned his follower of imitating them, by doing that which they did.” [Ref: Bukhari, B72, H706] Even though originally the grave of Prophet (sallallahu alayhi wa aalihi was’sallam) was not in Masjid al-Nabvi but the subsequent expansions have resulted the house of Hadhrat Aisha (radiallah ta’ala anha) becoming part of Masjid. And therefore in actuality, indirectly, inadvertently making blessed resting place of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) part of Masjid al-Nabvi. Thus fulfilling the prophetic words: “‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’" [Ref: Bukhari, B92, H422, here]

4.6 - Footsteps Of Jews/Christians Breaking The Fast Late:

Following Hadith is a sign of judgment and beginning of era in which decline of Islam will take place. Decline would be resulted due to lack of eagerness of practicing Islam. Gradually this laziness/lax behaviour would become a norm until Islam altogether is not practiced. This is clearly indicated in other Ahadith. Prophet (sallallahu alayhi wa aalihi was’sallam) has reported to have said: “Narrated Abu Hurayrah: The Prophet said: Religion will continue to prevail as long as people hasten to break the fast, because the Jews and the Christians delay doing so.” [Ref: Abu Dawud, B13, H2346] This Hadith also indicates Muslims will delay breaking of Fast. Most Muslims would not delay the breaking of fast as deliberately wanting to act on way of the Jews/Christians it would be inadvertent consequence of work/job related distractions which restrict breaking of fast on time I have found myself in such situation few years ago where I could not take any amount of food/drink into work place. And two/three minutes before the opening of fast the Muslims were allowed to leave for canteen and by the time we all signed out for break up to five minutes extra would be added to fast time. Only the Shia minority deliberately open their Fast at delayed time from actual time of sunset. Advertent, or inadvertent, the reality is the prophetic words have and will continue to become truer: “‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’" [Ref: Bukhari, B92, H422, here]

4.7 - Jews And Christians Not Dying Beard And Muslims Following Them:

In a Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) stated a then/present practice of not dying the beard hair. And he instructed the Muslims to dye the beard hair [with Henna/Mehndi] because the Jews/Christians do not do this: “It was narrated from Abu Hurairah that: The Prophet said: "The Jews and Christians do not dye their (beard) hair, so be different from them." [Ref: Bukhari, B48, H5075] And what has happened? Firstly we followed their Sunnah of clean shaven beards and long moustaches. When in fact prophetic Sunnah was and we should have been supporting long beards and shaven moustaches. And at present its clean shave all round because Beckham does it and because it’s hit with girls. We followed them in this evil Sunnah too. Those who grew beard did they follow the prophetic Sunnah? To answer this question lets first present the proof. Shaykh of Kharijis Ibn Baaz, another one of theirs Ibn Uthaymeen, another Shaykh Salih al-Fawzan, Shaykh Salih al-Munajjid founder of IslamQA, infamous Shaykh al-Bani, Rabi Ibn Hadi Umayr al-Madkhali is another prominent Khariji scholar. These have and Muslims in general followed the way of Jews/Christians by not dying the beard. We did not act as Prophet (sallallahu alayhi wa aalihi was’sallam) instructed and therefore we have followed their evil Sunnah’s of, shaving beard keeping moustache, shaving beard and moustache, not dying the beard and as such we have acted as Prophet (sallallahu alayhi wa aalihi was’sallam) foretold: “‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’" [Ref: Bukhari, B92, H422, here]

4.8 - Greeting Of Jews And Christians And Following Their Sunnahs:

Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Narrated Amr bin Shu'aib: from his father, from his grandfather, that the Messenger of Allah said: "He is not one of us who resembles other than us, no who resembles the Jews nor the Christians.[3] For indeed greeting of the Jews is pointing the finger, and the greeting of the Christians is waving with the hand. Abu Isa said chain of this Hadith weak." [Ref: Tirmadhi, B40, H2695] How many of us are guilty of these evil Sunnahs? Those who live in Western nations, includes me, how many times have you waved, Hi, and good bye, can you recall? And raised two fingers to your forehead, aka two fingers salute, to acknowledge someone [which is form of greeting], or two fingers to forehead while saying your good bye to someone [which is also an act of parting greeting]? Shame on me, you and all those who do so. I have repented and may Allah (subhanahu wa ta’ala) give all of us Tawfeeq to do so. Ameen. And our shame is proof that words of Prophet (sallallahu alayhi wa aalihi was’sallam) have been fulfilled: “‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’" [Ref: Bukhari, B92, H422, here]

4.9 - Following The Jews Performing Salah With Quran In Hand:

Following is not established from Ahadith but it is established by experience. Jews perform their version of Salah/Namaz with Bible in hand and reciting passages from it. Following is a YouTube video, here. While watching a live broadcast of Tarawih being lead in Masjid al-Haram I noticed a Muslim ‘Jew’ doing the very same. This really bothered me and decided to investigate the issue. Only sect who permits this activity is those who claim to follow Salaf al-Saliheen and only Quran and Sunnah, in other words Kharijis of Najd. Engaging in this goes against the Sunnah teaching of opposing Jews/Christians in their ways/practices. While holding Mushaf of Quran one cannot fold hands below navel, or on the chest, so it removes a prophetic Sunnah from prayers and replaces it by another, it is everything which makes Salah invalid. But unfortunately the Ibleesi minions of Najd have issued Hukm it is permissible. Following is a YouTube video, here, and what follows it is Fatwah from IslamQA, here. They cite various evidences and all are refuted. There is no need to recite behind Imam because are instructed to listen: “Ubadah bin As-Samit narrated: "Allah's Messenger prayed the Subh prayer, and he had difficulty with the recitation. When turned (after finishing) he said: 'I think that you are reciting behind your Imam?'" He said: "We said: 'Yes! Messenger of Allah, by Allah!' He said: 'Do not do that, except for Umm Al-Kitab, for there is no Salat for one who does not recite it.[4]'" [Ref: Tirmadhi, B2, H311] Companions were reciting Quran during Salah while Prophet (sallallahu alayhi wa aalihi was’sallam) was leading them in prayer and he instructed them to remain silent and not recite behind him. Not only it changes actions of Salah but it is rejection of clear prophetic instruction of remaining silent while Imam recites. Therefore it invalidates Salah. On side note, part of Hadith which follows bold, is related to recitation of Surah al-Fatihah in prayer. This can be misconstrued and needs clarification.

4.10 - Ahlul Kitab Splintered Sects Following Them Muslims Splinter Into Sects:

There are many Ahadith which narrate that Prophet (sallallahu alayhi wa aalihi was’sallam) stated Jews split into 71 sects, Christians into 72, and Muslims will split into 73 sects. And I quote: “Narrated Abu Hurairah: That the Messenger of Allah said: ‘The Jews split into seventy-one sects, or seventy-two sects, and the Christians similarly, and my Ummah will split into seventy-three sects.’" [Ref: Tirmadhi, B38, H2640] And in this splintering into sects the Muslims have followed the footsteps of Jews/Christians. Allah (subhanahu wa ta’ala) instructed the Muslims to hold to rope of Allah (subhanahu wa ta’ala) and to not to divide: “And hold firmly to the rope of Allah all together and do not become divided. And remember the favour of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favour, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.” [Ref: 3:103] Yet despite this we have bickered, quarrelled, and divided into sects and allowed Satan to bring us to a state of affairs from where there is no way back. This division and in-fighting is proof of fulfilment of prophetic words: “‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’" [Ref: Bukhari, B92, H422, here]

4.11 - Building High And Beautiful Mosques Following Ahlul Kitab:

Prophet (sallallahu alayhi wa aalihi was’sallam) informed the companions that Muslims will build high mosques like Jews/Christians did with their places of worship: “It was narrated that Ibn Abbas said: The Messenger of Allah said: ‘I see you building your mosque high after I am gone, just as the Jews built their synagogues high and the Christians built their churches high.’" [Ref: Ibn Majah, B4, H740] And in another Hadith Ibn Abbas (radiallah ta’ala anhu) stated: “Narrated Abdullah Ibn Abbas: I was not commanded to build high mosques. Ibn Abbas said: You will certainly adorn them as the Jews and Christians did.” [Ref: Abu Dawud, B2, H448] High rise/ceiling Masajid have not been commanded nor beautiful but Muslim imitating Jews/Christians will do both. Following is Google images of most beautiful Masajid built, here. Then compare with high ceiling churches, here, and synagogues, here. Yet there is hardly ten people performing Salah in any one of these Masajid at any time. This is nothing but showing-off wealth and to lure foreigners to boost tourism. This is wanton excess in a time when Muslims are dying of starvation and thirst. The high rise/ceiling of these Masajid is proof of fulfilment prophetic prophecy: “‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’" [Ref: Bukhari, B92, H422, here]

4.12 - Knowledge Of Quran Will Be Lifted Like Books Of Ahlul Kitab:

Jews/Christians abandoned their religious texts. Jewish Bible prohibits eating of pig/boar, stoning of adulterers, death as a punishment for apostasy and more. But they have abandoned their religious text and practice of its teaching. Christians have very little law in their invented Bible and even that is not followed. Laws included in innovated Bible are shaving heads of woman who prophecies/prays without first covering her head and same applies if woman doesn’t generally cover her head. Woman must remain silent in churches yet now you have women pastors who engage in polytheism and lead others to worship creation. Abstaining from food sacrificed to in name of idols. Even though these and many more laws are stated in both Jewish and Christian Bibles both do not practice these laws. Prophet (sallallahu alayhi wa aalihi was’sallam) foretold that a time will come nothing of Quran will remain except of very little and even that will not benefit the Muslims: “It was narrated that Ziyad bin Labid said: “The Prophet mentioned something and said: ‘That will be at the time when knowledge (of Qur’an) disappears.’ I said: ‘O Messenger of Allah, how will knowledge disappear when we read the Qur’an and teach it to our children, until the Day of Resurrection?’ He said: ‘May your mother be bereft of you, Ziyad! I thought that you were the wisest man in Al- Madinah. Is it not the case that these Jews and Christians read the Tawrah and the Injil, but they do not act upon anything of what is in them?’” [Ref: Ibn Majah, B36, H4048] This establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) foretold that Muslims will resemble like the Jews/Christians in lack of Qur’anic knowledge/practice. Just as followers of these two religions read their books and make Taweelat of verses which teach these Laws to abstain from practice of their own religious laws. In the same fashion the new-coming generations will do with the Quran/Sunnah until the majority becomes like the Jews/Christians in their practice/knowledge of religion of Islam. This distancing from knowledge/practice is another proof of fulfilment of prophetic words: “‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said: ‘O Allah's Messenger! (Do you mean) the Jews and the Christians?’ He said: ‘Whom else?’" [Ref: Bukhari, B92, H422, here]

4.13 - Interpretation Of Hadith Muslims Will Follow Sunans Of Jews And Christians:

Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said that Muslims will imitate the ways of Jews/Christians, or in other words Western World, blindly and with total disregard for safety from harm [from harm fire of hell]. These words of Prophet (sallallahu alayhi wa aalihi was’sallam) should be interpreted in light of following Qur’anic verse: "Never will the Jews nor the Christians be pleased with you till you follow their Millat (nation's culture). Say: "Verily, the Guidance of Allah that is the (only) Guidance. And if you were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper." [Ref: 2:120] The commentators of Quran have interpreted this verse to mean that Jews/Christians will not be pleased with Muslims until you follow their religion. And this was legitimate interpretation for the Jews/Christians of old. Quran is true for all ages and its interpretations encompass all ages. Allah (subhanahu wa ta’ala) used word singular, Millat (i.e. nation); to indicate both Jews/Christians want the Muslims to follow the Millat, these two followers of religions, Jew/Christian, follow. And both these factions unanimously adhere to a code of conduct, moral philosophy, which we call non-religious secular humanism. Therefore in the modern context both do not want us to follow their religion but they want us to let go off practice of Islam and adopt non-religious secular humanism. And Prophet (sallallahu alayhi wa aalihi was’sallam) has foretold mentioned pleasing of Jews/Christians in the Qur’anic verse will actually materialize in his Muslim Ummah: “The Prophet said: ‘You will follow the wrong Sannan (i.e. ways), of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there.’ We said: ‘O Allah's Messenger! Do you mean the Jews and the Christians?’ He replied: ‘Whom else?’” [Ref: Bukhari, B55, H662, here]

4.14 - Final Words On Hadith Of Muslims Following Ahlul Kitab:

Word Sunnah is employed for practical physical actions and not for intellectual notions therefore it was argued that Prophet (sallallahu alayhi wa aalihi was’sallam) only meant Muslims will follow physical actions behaviours and not creeds of Kufr/Shirk. To further support the position the prophetic example of Muslims following Jews/Christians into whole of mastigure was cited because it indicates physical following via physical actions: The Prophet said: ‘You will follow the wrong Sannan (i.e. ways), of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there.’” [Ref: Bukhari, B55, H662, here] And then entire position was further supported by evidence of Ahadith which establish that Muslims will follow/followed the footsteps of Jews/Christians in their actions/behaviours and practices. Until we reach to final where lifting of Biblical knowledge/practice will be followed by Muslims too. Hasil Muslims will follow behaviour/practices of Jews/Christians which are physical and not religious theological notions of Kufr/Shirk.

5.0 - Erroneous Conclusion Derived By Asim:

Asim quoted the Hadith and concluded: “Comment: Prediction of Prophet is completed and now people are following previous people and [are] doing Shirk.” He did not provide evidence why the words Muslims following Sunnah of Jews/Christians should be understood to mean follow beliefs of Jews/Christians. And suppose word Sunnah is inclusive of beliefs so Muslims following ways of Jews/Christians implies Muslims following monotheism like Jews and polytheism of Christians. Muslims following monotheism like Jews is a positive yet in the Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) has foretold of Muslims following Sunnahs of Jews with negative connotations. So how can Sunnah be inclusive of belief when its one implication is a positive? And Prophet (sallallahu alayhi wa aalihi was’sallam) has instructed the Muslims to oppose the Jews in their practices because he deemed it blameworthy. In this context following Tawheed like Jews is negative but how can adhering to Tawheed be negative? And if beliefs are included then only people adhering to Tawheed of Jews are Wahhabis. Khariji like Talmudic Jews affirm anthropomorphic beliefs about Allah (subhanahu wa ta’ala). They hold to literal reading of Ayaat/Ahadith to affirm body parts like feet, two hands, two eyes, face, and shin. Reality is these Ahadith/Ayaat are metaphorical expressions indicating various attributes of Allah (subhanahu wa ta’ala).

5.1 - Asim’s Kharijism Oozes Methodology Of Kharijism:

Asim has judged Shirk and accused Muslims of major Shirk based on practices/actions of Muslims and not beliefs. And how do I know? No I have no Ghayb: I read while I am awake in body and mind. He wrote: “Comment: Prediction of Prophet is completed and now people are following previous people and [are] doing Shirk.” English word ‘doing’ denotes engaging in an action, here. This is very bad because Prophet (sallallahu alayhi wa aalihi was’sallam) said foundations of Iman are three: “Anas bin Malik narrates from the Prophet who said: Three things are the roots of faith: (i) To refrain from (killing) a person who says “there is no Deity worthy of worship except Allah” (ii) Not to declare him unbeliever whatever sin he commits (iii) and also not to declare him out of Islam due to any of his deed. Jihad continues from the day I was sent as Prophet to ...” [Ref: Abu Dawud, B14, H2170] Number two states not to declare a Muslim Kafir due to sin and number three states not to declare Kafir due to action. Combine both to get; not to declare Muslim as Kafir due to his/her sinful action. Two and three on their own are also proof against Asim because he declared Muslims are committing actions of major Shirk but his Shaykh al-Najd went beyond the call of Takfir.[5]

5.2 - Asim And Khariji Modus Operandi:

From personal, ex-Wahhabi, experience I can tell that he is declaring Muslims are engaged in acts of Shirk because of sinful actions of ignorant and illiterate Muslims; such as prostration to and Tawaf around graves of Awliyah. And Takfir for sinful actions was/is trait of Kharijis and not of Muslims. Foundation of Islam is on belief and not action alone. Belief establishes Islam and belief demolishes Islam. Affirmation of Tawheed and other essentials establish Islam. Rejection of Tawheed by affirming Shirk demolishes Islam therefore no action can nullify Tawheed on its own. Tawheed cannot be nullified via actions alone. Najdi Kharijis infer beliefs from questionable and non-questionable practices [in light of Islamic jurisprudence] and issue Hukm of Kufr/Shirk. Their logic would be along the lines of; Tawaf of Kabah is worship, Tawaf around grave = worship, worship = grave worship via Tawaf, grave worship = occupant of grave is believed to be Ilah, grave believed to be Ilah = believer of it Mushrik. Yet in reality the Jahil is guilty of major sin nothing more and that too if his action contravenes prophetic guidelines. Tawaf around grave contravenes Shari’ah but it is performed while upholding belief of Tawheed.[6] Therefore declaring such a person Kafir/Mushrik is going against three prophetic foundations of Iman: “Anas bin Malik narrates from the Prophet who said: Three things are the roots of faith: (i) To refrain from (killing) a person who says “there is no Deity worthy of worship except Allah”[7] (ii) Not to declare him unbeliever whatever sin he commits (iii) and also not to declare him out of Islam due to any of his deed. Jihad continues from the day I was sent as Prophet to ...” [Ref: Abu Dawud, B14, H2170]

6.0 - Asim On Last Hour Only After People Attach To Polytheists:

Proof 2: Allah's Messenger (may peace be upon him) said: “The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship).” [Ref: Sahih Muslim Chapter 15: The last hour would not come until the women of the tribe of Daus would go around Dhi al-Khalasa, B41, H6944] Imam Bukhari made whole: “Chapter that time will change until the worship of idols starts." Proof 3: Prophet Peace be upon him said: “... I am afraid about my community of those leaders who will lead astray. When the sword is used among my people, it will not be withdrawn from them till the Day of Resurrection, and the Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols. There will be among my people thirty great liars each of them asserting that he is (Allah's) prophet, whereas I am the Seal of the Prophets after whom (me) there will be no prophet; and a section of my people will continue to hold to the truth - (according to Ibn 'Isa's version: (will continue to dominate) - the agreed version goes: "and will not be injured by those who oppose them, till Allah's command comes." [Ref: Abu Dawud, B30, H4239] Comment: This is prediction of Prophet peace be upon him: 1) Last Hour will not come before the tribes of my people attach themselves to the polytheists, 2) and tribes of my people worship idols. 3) There will be among my people thirty great liars each of them asserting that he is (Allah's) prophet, whereas I am the Seal of the Prophets after whom (me) there will be no prophet; and a section of my people will continue to hold to the truth. Muslim Ummah will do shirk as Prophet (Peace be upon him) predicted. Proof 4: It is also recorded by al-Barqani, in his authentic book of hadith, with the addition: "... but what I fear of my Ummah is deviant leaders, and when the sword occurs between them, it will not be removed until the Day of Resurrection.  And the Hour will not occur until a tribe from my Ummah unites with the Mushrikeen' and until a group/Numbers among my Ummah worships idols. There will be thirty liars in my Ummah; each of them claiming that he is a prophet. I am the finality of the prophets; there is no prophet after me. And a party of my Ummah shall remain victorious upon the truth; they will not be harmed by those who abandon them until Allah's (subhanahu wa ta'ala) decree comes to them." [Ref: Ibn Majah, B36, H3952, here] [Ref: Fath al Majeed Sharah Kitab at-Tawheed Chapter no: 21 What Has Been Said Concerning Those of This Ummah, Who Worship Idols] Shaykh Salih al-Fawzan said in his commentary: Prophet (PBUH) stated that some of his nation would follow the polytheists and live in their homeland, and others would convert to polytheism, which has already come true as tombs, trees and stones have been worshiped…….. At the end of this hadith Prophet (PBUH) gave glad tidings that despite all these calamities; a small communion of his nation would remain steadfast in their adherence to Islam without being affected by their enemies machinations.[Ref: Concise Commentary on the book of Tawheed Page 196.]”

6.1 - The Obvious Irrefutable Meaning Of Quoted Ahadith:

Prophet (sallallahu alayhi wa aalihi was’sallam) said women of Banu Daws will perform Tawaf around their ancient patron idol-god Dhil al-Khalasah. Where on earth Tawaf around Dhil al-Khalasah was performed after domination of Islam in Arabian Peninsula? And where it is being performed now while claiming to be Muslims? After armies of Islam conquered Arabian Peninsula idol worship has not returned to it and definitely not Tawaf around Dhil al-Khalasah. And definitely not by Muslims. Possibility of Shirk is not proof actuality of Shirk. Asim being illegitimate is a possibility but this possibility is not proof of his illegitimacy. Actuality requires proof and Kharijis believe in possibility and actuality of Muslims falling into major Shirk before, during, and after Shaykh of Najd. So Asim must establish Muslims engaged in Tawaf around idol-god Dhil al-Khalasah otherwise possibility of something is not proof of it.

6.2 - Wind Will Kill With Spec Of Iman And Survivors Will Revert To Religion Of Forefathers:

Umm ul-Momineen honourable Aisha (radiallah ta’ala anha) was confused about Shirk returning and Islam dominating so she questioned Prophet (sallallahu alayhi wa aalihi was’sallam) in the following Hadith: “Aisha reported: I heard Allah's Messenger as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse:" He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)" (9:33), it implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they …” [Ref: Muslim, B41, H6945, here.] Hadhrat Aisha (radiallah ta’ala anha) was told that Islam will dominate then cool/musky wind will take life of all those who have grain of Iman. And according to another Hadith it will take life of every Momin/Muslim: “… and the milch sheep would give so much milk that the whole family would be able to drink out of that and at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and every Momin only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.” [Ref: Muslim, B41, H7015, here.] And after the death of Muslims the surviving Kafirs will revert to religion of their forefathers. And this is religion of pre-Islamic polytheism. In other words after death of Muslims Arabs would revert to religion of their polytheistic ancestors: “And they would revert to the religion of their forefathers.” [Ref: Muslim, B41, H6945, here.] And part of this is that they would worship idols such as al-Lat, Manat, Uzza, Dhil al-Khilasa.

6.3 - Proof Two And Three Explained In Light Of Prophetic Teaching:

Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.” [Ref: Muslim, B41, H6945, here.] And proof three of Asim is to be understood in context of death of all Muslims and Kafirs reverting to religion of forefathers, which was of idol-god worship, and judgment being established upon them: “... it will not be withdrawn from them till the Day of Resurrection, and the Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols. There will be among my people thirty great liars each of them asserting that he is (Allah's) prophet ..." [Ref: Abu Dawud, B30, H4239] And his proof number two is actually proof of what these Mushriks would actually worship after Muslims have had died: “The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship).” [Ref: Muslim, B41, H6944] Other Ahadith establish the Kafirs who would revert to religion of their forefathers, i.e. polytheism, would also worship following idols: “Aisha reported: I heard Allah's Messenger as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza.” [Ref: Muslim, B41, H6945, here] In short Ahadith which Asim employed are part of package and relate to an era when a cool musky wind would take life of all Muslims. And Kafirs living in Arabia will revert to religion of their forefathers and they will worship idols which their forefathers use to worship (i.e. Dhil al-Khalasah, Lat, Uzza). In short these Ahadith are interconnected and explain each other.

6.4 - Tying The Loose Ends Meaning Of Tribes Of My Ummah:

Based on the idols mentioned it is clear these Ahadith are about Arabs and about Arabian tribes who would eventually return to worship them. And in these Ahadith, and Ahadith like them, word Ummah mentioned is not MUSLIM nation but [non-Muslim] Arab nation because the Hadith establishes Muslims would be dead when the Kafirs would revert to religion of their forefathers. Therefore words, tribes of my Ummah, or my Ummah actually refer to those Kafirs Arabs who would out-live the Muslims.

7.0 - Shaykh Salih al-Fawzan Indicating Majority Is Mushrik:

Shaykh ul-Najd, the Imam of Khawarij, quoted following Hadith in his Kitab al-Tawheed, chapter 23: “I am afraid about my community of those astray leaders who will lead astray. When the sword is used among my people, it will not be withdrawn from them till the Day of Resurrection, and the Last Hour will not come until the tribes of my people attach themselves to the polytheists and tribes of my people worship idols. There will be among my people thirty great liars each of them asserting that he is a prophet, whereas I am the Seal of the Prophets after whom (me) there will be no Prophet; and a section of my people will continue to hold to the truth and they will be victorious and they will not be harmed by those who oppose them till Allah's Command comes." Asim quoted Khariji scholar Shaykh Salih al-Fawzan’s commentary on above quoted Hadith: “Shaykh Salih al-Fawzan said in his commentary: “Prophet (PBUH) stated that some of his nation would follow the polytheists and live in their homeland, and others would convert to polytheism, which has already come true as tombs, trees and stones have been worshiped. […] At the end of this hadith Prophet (PBUH) gave glad tidings that despite all these calamities a small communion of his nation would remain steadfast in their adherence to Islam without being affected by their enemies’ machinations.” Shaykh Salih al-Fawzan has clearly stated majority of Muslims are actually Mushriks and a small minority is adhering to Islam. If we translate this into reality it means vast majority of Muslims (i.e. Ahlus Sunnah Wal Jammah) were/are Mushrikeen and only a few following Shaykh Muhammad Ibn Abdul Wahhabi’s creed were/are Muslims. Yet these Kharijis will do their best and bend over backwards to convince Muslims saying; we don’t believe majority of Muslims are guilty of major Shirk (i.e. are Mushrik). Prophet (sallallahu alayhi wa aalihi was’sallam) said one who breaks away from the main-body, majority, the-Jammah of Muslims is in fire: "It was narrated from Anas bin Malik that the Messenger of Allah said: ‘The Children of Israel split into seventy-one sects, and my nation will split into seventy-two, all of which will be in Hell apart from one, which is the main body.” [Ref: Ibn Majah, B36, H3993, here.] Contrary to prophetic teaching Khawarij sent the majority of Ummah to hell-fire and have entered paradise as a tiny minority.

7.1 - Shaykh al-Fawzan Saying Mentioned Shirk Has Taken Already Occurred:

Shaykh Salih al-Fawzan says the Shirk mentioned in Ahadith has already has taken place: “Prophet (PBUH) stated that some of his nation would follow the polytheists and live in their homeland, and others would convert to polytheism, which has already come true as tombs, trees and stones have been worshiped.” These people day and night, Allah (subhanahu wa ta’ala) said this, Messenger (sallallahu alayhi wa aalihi was’sallam) said that but despite this their understanding of Quran and Hadith is no better than of a layman. There is no need to comprehensively respond to Shaykh al-Fawzan here because his point of view was refuted elsewhere but I will address his understanding briefly. For detail you will have to refer to five articles in next section. Now let me take Shaykh al-Fawzan to task. Please carefully read following Hadith: “Aisha reported: I heard Allah's Messenger as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse:" He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)" (ix. 33), it implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.” [Ref: Muslim, B41, H6945, here] Aisha (radiallah ta’ala anha) was confused when Prophet (sallallahu alayhi wa aalihi was’sallam) said judgment day would not come until people worship Lat, and Uzza so she said that verse of Quran states Islam will dominate [but what you’re saying is contradicting it]: “Allah's Messenger, I think when Allah has revealed this verse:" He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)" (ix. 33), it implies that (this promise) is going to be fulfilled.” In response Prophet (sallallahu alayhi wa aalihi was’sallam) explained to her that domination of Islam will take place as the verse states and it will be as much and as long as Allah (subhanahu wa ta’ala) wills. After which Allah (subhanahu wa ta’ala) will send a cool, musky, fragrant wind which will take life of everyone with faith size of mustard seed. According to other Ahadith it will take life of every Muslim and every Momin. And those who will out-live the Muslims will have no goodness in them. According to other Ahadith they will be worst of people on earth and they will engage in sexual activity in public like animals. One Hadith records Satan will come to them and say to them why do you not respond and they will say what you want us to do? Satan will instruct them to worship idols. As a result of this instruction they will revert to religion of their polytheistic fore-fathers and part of this is worship al-Lat, Uzza, Manat, Dhil Khalasah and maybe other idols. In conclusion it needs to be said Shaykh Salih al-Fawzan is propagating an evil innovation, a distortion of prophetic and Islamic teaching, every such innovation is misguidance, and every such misguidance takes to hell-fire.

7.2 - Articles Exposing Khariji Distortion Of Ahadith Of Idol-Worship:

There are five articles which I recommend readers to acquaint themselves with to comprehensively understand the subject but I will recommend three important ones first and two optional at the end. Firstly it is important to know that Ahadith which say al-Lat, Uzza, Manat, Dhil al-Khalasa will be worshipped and Ummah would revert to religion of fore-fathers are about a time when cool, musky, fragrant wind would have caused death of all Muslims, and all Momins, here. Then it is important to know that the people who would worship the mentioned idols and return to religion of their fore-fathers would be Kafirs who would have out-lived Muslims after the blowing of wind, here. It is also imperative to know that those who would fall into worship of mentioned idols and those who would revert to religion of polytheist ancestors will be Arabs. And the word Ummah in the Hadith is used in linguistic meaning of nation and not in technical meaning of Muslim-Nation, here. And finally last two articles explain that the death of Muslims is to protect them from suffering from catastrophic destruction which will be brought on by judgment day. And to bring the destruction which Allah (subhanahu wa ta’ala) promised to Mushrikeen and regarding which He said time of is fixed. And Sunnah of Allah (subhanahu wa ta’ala) is to punish those who have disbelieved in His Messenger and protect those who believed. Allah (subhanahu wa ta’ala) said he will not punish the Kafirs/Mushriks until you’re amongst them. The death of Muslims and return of polytheism in Arabia and world all-over will enable Allah (subhanahu wa ta’ala) to fulfil His Sunnah of destroying disbelieving nations, here, here.

7.3 - Commenting On Asim’s Comment And Lies:

Asim summarizes the text of Ahadith and concludes Prophet (sallallahu alayhi wa aalihi was’sallam) foretold Muslims will commit Shirk:  “Comment: This is prediction of Prophet peace be upon him: 1) Last Hour will not come before the tribes of my people attach themselves to the polytheists, 2) and tribes of my people worship idols. 3) There will be among my people thirty great liars each of them asserting that he is (Allah's) prophet, whereas I am the Seal of the Prophets after whom (me) there will be no prophet; and a section of my people will continue to hold to the truth. Muslim Ummah will do shirk as Prophet (Peace be upon him) predicted.” Nowhere in these Ahadith Prophet (sallallahu alayhi wa aalihi was’sallam) explicitly or implicitly stated MUSLIMS will commit Shirk. When these Ahadith are interpreted in light other related prophetic Ahadith, best explanation of prophetic words is prophetic words, then we come to understanding that he was not talking about Muslims committing Shirk but Arab Kafirs committing Shirk. And these people would worship Lat, Uzza, Dhil al-Khalasa therefore he said my Ummah in meaning of my nation because he like them is an Arab. And therefore use of my Ummah was to let the people know that they would be Arabs, speaking Arabic, and they would worship idol-gods of their Arab ancestors. For details see previous section and articles.

8.0 - Asim On Seeking-Means (Wasilah) Being Shirk:

“II) Mushriks invoked idols of pious people to get close to Allah: “Is it not to God that sincere devotion is due? But those who take for protectors other than God (say😞 We only serve them in order that they may bring us nearer to God. Truly God will judge between them in that wherein they differ. But God guides not such as are false and ungrateful.” [Ref: 39:3] “Say: To whom belongs the earth and whosoever is therein, if you know? To Allah they will say. Say: Will you not then be admonished? Say: Who is the Lord of the seven Heavens, and the Lord of the Great Throne? They will say: They are Allah's. Say: Will you not then take Him as your Protector? Say: In whose hand is the dominion of all things and who protects, but against Whom there is no protection, if you know? They will say: All this belongs to Allah. Say: How then are you being deluded?” [Ref: 23:84/89] Comment: Mushriks did believe in Allah and in fact invoked Angles and idols of pious people like Lat to get close to Allah. They were only means to seek Allah's proximity and they were not equating Allah and the idols. Imam Abu Ishaq Al-Shaatibi (720 h) said: “They (Mushrikeen) made their Ilah because they thought they (Ilah) will get closer to Allah through them, and they said: "We only worship them that they may bring us nearer to Allah in position." [39:3]. They made them for Waseelah to seek nearness to Allah until they started worshiping them beside Allah. [Ref: al-Aitesaam 1/182] In Fath ul Majeed Page 36 to 38 Shaykh Abdul Rahman Ibn Hasan discussed the meaning of Ilah, i.e we should not worship anyone but only Allah. And he quoted the statements of Zamakhsharee, Taibi, Ibne Tamiyah, Ibn al-Qayyam, Ibne Rajab, Al Biqa'i on the meanings of Ilah. He said after quoting all this on page 37 and 38: “The polytheists of earlier Arabs disbelieved in the statement 'There is no God but Allah' verbally and practically. However recent polytheists verbally confess it though they reject it in their actions. One can find them pronounce it while worshiping others besides Allah, the Almighty. The signs of his worship are; love, glorification, fear, hope, reliance, invocation etc. Even their polytheism far exceeds that of earlier Arabs. If any of them afflicted with the calamity you find him invoking other than Allah, sincerely, thinking him to be more useful to them than Allah. Unlike the earlier polytheist Arabs who used to Assign partners to Allah in times of welfare, but in times of distress and calamities they used to Allah alone with complete sincerity. Allah the almighty says: "And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him" (29: 65) Allama Rasheed Ridha said in Tafseer al Manaar: “When some people of Egypt were travelling in a ship, They started calling "Ya Rifaai, Ya Abdul Qadir, Ya Jelaani" because of storm. A Muwahid was also there and people asked him to ask help. He said "YAA RABB make them drowned, no one among them knows you now.” [Ref: Tafsir al Manaar under Surah Yunas verses 21-23] Now compare these people with Mushrikeen of that time. Imam an-Nisaaee narrated: 'Ikrimah travelled by sea, and he was caught in a storm. The crew of the ship said: 'Turn sincerely toward Allah, for your gods cannot help you at all in this situation.' 'Ikrimah said: 'By Allah, if nothing came to save me at sea except sincerity toward Allah then nothing else will save me on land. O Allah, I promise you that if you save me from this predicament I will go to Muhammad and put my hand in his, and I am sure that I will find him generous and forgiving.' So he came, and accepted Islam.” [Sunan an-Nasa'i 4067] They asked Allah and now people ask Shaykh Jelani?”

8.1 - The Logic And Rationale Of Kharijism Displayed By Asim:

Verse 39:3 states Mushrikeen said we only n’abudu (i.e. worship) them to get closer to Allah (subhanahu wa ta’ala). Imam Abu Ishaq Shatibi (rahimullah) said Mushrikeen took their Ilahs as Wasilah to Allah (subhanahu wa ta’ala). And due to their belief their Ilahs are their Wasilah to Allah (subhanahu wa ta’ala) they worshipped them thinking they will get them closer to Allah (subhanahu wa ta’ala). Yet Khariji doesn’t see the obvious reason for Shirk, is belief of Ilahiyyah, he sees use of WASILAH by Imam Abu Ishaq Shatibi (rahimullah). And Khariji goes, BINGO, Wasilah of Mushriks = Shirk, and if I can prove Muslims practice Wasilah then: Wasilah of Muslims = Shirk, BINGO! Then Asim went on to demonstrate people on the ship as act of Wasilah said: Ya Jilani! Ya Abdul Qadir! Ya Rifa’i! And in his retardism he has established Muslims engage in Shirk. Take note of fact that in Wahhabism, a Muslim who believes, there is no Ilah (i.e. worthy of worship) except Allah, is same as the one who believes, Allah (subhanahu wa ta’ala) has Ilah idol-partners who deserved to be worshipped. Also take note of the fact that in Wahhabism Tawheed is determined by actions/calls and not by belief affirmed by tongue and Shahadah of Tawheed established in heart. And you can call this a miracle of Najdi Kharijism which can make even impossible is possible.

8.2 - Asim, Grandson Of Shaykh Of Najd, And Rasheed Ridha:

In the previous section, 8.1, I explained how Asim is attempting to justify charge of Shirk but I did not comment on who he brought to support his point of view. Rabid Khariji, and author of Fath al-Majeed, grandson of Shaykh of Najd, Shaykh Abdur Rahman Ibn Hassan makes to reference of Mushrikeen of his era in following: “However recent polytheists verbally confess it though they reject it in their actions. One can find them pronounce it while worshiping others besides Allah, the Almighty. The signs of his worship are; love, glorification, fear, hope, reliance, invocation etc. Even their polytheism far exceeds that of earlier Arabs.” The uninitiated would think that he is referencing Hindus, Christians, and other polytheists. Wrong! He is actually talking about Muslims of Arabian. And because Arab Muslims have similarity of belief/practice with Muslims of world, indirectly, he is talking about all non-Wahhabis, and specifically about entirety of Ahlus Sunnah. In the earlier quote he states Mushrikeen of recent times (i.e. Arab Muslims of past few centuries and Muslims which his grand-father Shaykh al-Najd encountered) are worse in Shirk then Mushrikeen which Prophet (sallallahu alayhi wa aalihi was’sallam) encountered and in the following he goes on the justify his charge: “If any of them (i.e. recent polytheists) afflicted with the calamity you find him invoking other than Allah, sincerely, thinking him to be more useful to them than Allah. Unlike the earlier polytheist Arabs who used to Assign partners to Allah in times of welfare, but in times of distress and calamities they used to Allah alone with complete sincerity. Allah the almighty says: "And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him. (29:65)" Before going further readers should note Shaykh Ibn Abdur Rahman quoted, 29:65, which is a verse revealed for Mushrikeen and based on it he justified the charge that Muslims/Muwahideen of Arabia of his own time were worse in Shirk then Mushrikeen of pre-Islamic era. To further elaborate what grandson of chief of Khawarij of Najd had said, to prove Muslims are/were worse in Shirk then earlier Mushriks, Asim quotes portion from Tafsir al-Manaar of Khariji Shaykh Rasheed Ridha: “When some people of Egypt were travelling in a ship, They started calling "Ya Rifaai, Ya Abdul Qadir, Ya Jelaani" because of storm. A Muwahid was also there and people asked him to ask help. He said "YAA RABB make them drowned, no one among them knows you now.” With this Asim establishes Mushriks (i.e. Muslims of Arabia) called upon mentioned people in time of calamity at sea instead of Allah (subhanahu wa ta’ala). And in the following he establishes in time of calamity Mushrikeen of pre-Islamic era, polytheists of earlier times in words of Shaykh Abdur Rahman, only called upon Allah (subhanahu wa ta’ala😞 “Ikrimah travelled by sea, and he was caught in a storm. The crew of the ship said: 'Turn sincerely toward Allah, for your gods cannot help you at all in this situation.' 'Ikrimah said: 'By Allah, if nothing came to save me at sea except sincerity toward Allah then nothing else will save me on land. O Allah, I promise You that if You save me from this predicament I will go to Muhammad and put my hand in his, and I am sure that I will find him generous and forgiving.' So he came, and accepted Islam.” This has demonstrated two notions held of Najdi Kharijis following Shaykh of Najd: i) the Mushrikeen they mention in their books as Mushrikeen of recent times, or Mushrikeen of our times, are in fact Muslims about whom Kharijis believed they are Mushrikeen. ii) Also that Khawarij believed these Muslims are worse in their Shirk/Kufr then the Mushrikeen/Kafireen which Prophet (sallallahu alayhi wa aalihi was’sallam) encountered and preached to.

8.3 - Kharijism Makes Impossible Possible:

Asim employed a verse, Q39:3,  revealed for Mushriks and applied it as if it describes BELIEF/PRACTICE of Muslims and this is action of worst creatures in creation of Allah (subhanahu wa ta’ala😞 “... and the Mulhidun (heretical) after the establishment of firm proof against them: “And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawarij] These worst creatures were the original Iraqi Khawarij and Najdi Kharijism is a bastard form of original. And which has retained the core principle and methodology of Kharijism thus it is a form and a sect of Khariji apostasy. As a result it employs its methodology to declare Muslims as Mushriks; employing verses of Mushrikeen and interpreting them as if they describe belief/practice of Muslims. Therefore I will be established the employed verse, 39:3, which originally was revealed for Kafirs and it was employed to describe belief/practice of Muslims. Note this practice is not unique to Asim but it is a standard practice amongst his ilk. A demonstration of this truth can be seen in text which Asim quoted and attributed to Fat’h al-Majeed of Shaykh Abdur Rahman Ibn Hassan; he quotes verse which was revealed for Mushrikeen: "And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him." All the minions of Qarn of Iblees employ this methodology, and none is exempt.

9.0 - That Weird Feeling And Solution To That Weird Feeling:

Originally I planned to follow section 8.3 with what now is 10.0 to 10.5 but I am getting feeling that while establishing what Asim’s ilk believes I might have helped their cause. The logic/rationale was after indicating Kharijis apply verses of Mushriks upon Muslims. Then same charge would be laid at Asim’s door. This will follow demonstration, Q39:3, was revealed for Mushriks and Asim applied it upon Muslims. This would establish heretical/erroneous understanding of verse on which Asim laid his charge. It would also invalidate his argument as well as establish he is a Khariji but the process involved to get to that stage is quite complicated. And for simplicity sake I am compelled to counter with some clear, emphatic, and explicit evidences which contradict Wahhabi mantra of Shirk of Muslim Ummah and Mushrik Muslim Ummah. This will help readers to develop correct understanding from clear explicit texts which can be built upon by other parts of article. Without further delay …

9.1 - The Ummah, The Majority, Will Not Agree Upon Major Shirk:

Prophet (sallallahu alayhi wa aalihi was’sallam) stated: “Indeed Allah will not gather; my Ummah, or he said (Muhammad's) Ummah upon deviation, and Allah's Hand is over the Jama'ah, and whoever deviates, he deviates to the fire." [Ref: Tirmadhi, B7, H2167] Allah (subhanahu wa ta’ala) is guardian of the Jammah (i.e. the main-body) of Muslims and this Jammah existed before Najdi Kharijism and exits after it. In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Allah has protected you from three things… that those who follow what is false should not prevail over those who follow the truth and that you should not all agree in an error.” [Ref: Abu Dawud, H35, H4240] And the Jammah of Muslims was victorious over Kharijis when it emerged from Iraq and has remained victorious over Kharijis which emerged from Najd. And the Batil apostasy of Kharijism has remained defeated. And Prophet (sallallahu alayhi wa aalihi was’sallam) said: “My nation will not unite on misguidance, so if you see them differing, follow the great majority.” [Ref: Ibn Majah, B36, H3950]

9.2 - Choose Between Kharijism, And Allah, His Messenger:

If Najdi Kharijism is believed the Ummah as whole agreed upon major Shirk and majority was not just upon misguidance but upon major Shirk. And not just Mushrikeen but worse Mushrikeen then Mushrikeen which Prophet (sallallahu alayhi wa aalihi was’sallam) encountered. Muslims stand with the Jammah, the main-body, the great majority of Muslims in this dispute. These were the indirect evidences which proved majority of Muslims are innocent of accusation of major Shirk. The drawn down is if the Jammah, the main-body, the majority, became Mushrik then they were not under protection of Allah (subhanahu wa ta’ala) and this cannot be correct therefore the main-body was under protection of Allah (subhanahu wa ta’ala) and remained free of Shirk. And Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow the majority in disputes. And if majority of Muslims could have been Mushrik then Prophet (sallallahu alayhi wa aalihi was’sallam) would not have instructed us to follow the majority. He did instruct us to follow majority in disputes therefore majority falling into misguidance is not possible and definitely not in major Shirk. There are also clear cut explicit evidences.

9.3 - By Allah, Ummah Will Not Worship Others Beside Allah:

In language of Quran worship of Satan is metaphor meaning idol-worship, here, here, and Prophet (sallallahu alayhi wa aalihi was’sallam) said Muslims of Arabia will not worship Satan in Arabian Peninsula: "Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: Verily, the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them." [Ref: Muslim, B39, H6752] This is proof that there will be no major Shirk committed by Muslim Ummah in Arabian Peninsula but Shaykh al-Najd and his minions argue pretty much entire Arabia was in grip of major Shirk before appearance of Najdi Kharijism. Prophet (sallallahu alayhi wa aalihi was’sallam) said in another Hadith:  "...by Allah, I am not afraid concerning you that you would associate anything (with Allah after me) but I am afraid that you would be vying with one another (for the possession of) the treasures of the earth." [Ref: Muslim, B30, H5688] “By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things." [Ref: Bukhari, B23, H428] And in a Hadith which is so clear and emphatic that even Iblees believed in its reality [and gave up trying to spread Shirk amongst Muslims but instead focused on disuniting us]: “It was narrated from Shaddad bin Aws that the Messenger of Allah said: “The thing that I fear most for my nation is associating others with Allah. I do not say that they will worship the sun or the moon or idols, but deeds done for the sake of anyone other than Allah, and hidden desires.” [Ref: Ibn Majah, B37, H4205] Yet they say it’s not minor/hidden Shirk of ar-Riya but Muslim Ummah of Arabia was engaged in major Shirk of worship of idols, moons, sun, graves, saints, Jinn, angels, and everything else. Note anything that is worshipped in material form comes under category of idol with exception of those Prophets/Saliheen who will disown claim of God-hood. The Ahlus Sunnah, the Jammah, the majority believes as these Ahadith establish and disbelieve in Najdi Kharijism and believe as majority believes: “My nation will not unite on misguidance, so if you see them differing, follow the great majority.” [Ref: Ibn Majah, B36, H3950]

10.0 - Surah al-Zumr Verse Two To Three:

“Indeed, We have sent down to you the Book in truth. So worship Allah (being) sincere to Him in al-Deen (i.e. religion).Unquestionably for Allah is the pure al-Deen (i.e. religion). And those who take protectors besides Him (say:) We only worship them that they may bring us nearer to Allah in position.[8] Indeed, Allah will judge between them concerning that over which they differ. Indeed Allah does not guide he who is a liar and disbeliever.” [Ref: 39:2/3]

10.1 - Interpretation Deen Is Worship, And Deen Is Islam:

Straight path is worship of Allah (subhanahu wa ta’ala😞 “Truly! Allah is my Lord and your Lord, so worship Him (alone). This is the straight path.” [Ref: 3:51] “And that you should worship Me. That is the straight path.” [Ref: 36:61] And straight path is religion of Prophet Ibrahim (alayhis salam) and it is religion of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and his Ummah all: “Say: Indeed my Lord has guided me to a straight path, the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah.’" [Ref: 6:161] And this religion of straight path is named as Islam: “Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between ...” [Ref: 3:19] Islam is straight path, straight path is way/religion of last Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam), and worship of Allah (subhanahu wa ta’ala) is straight path then Allah (subhanahu wa ta’ala) has defined worship of Him as religion of Islam in the following verse: “Indeed, We have sent down to you the Book in truth. So worship Allah (being) sincere to Him in al-Deen (i.e. worship). Unquestionably for Allah is the pure al-Deen (i.e. worship).”

10.2 - Contextual Relevance Of Tafsir With Following Part Of Verse:

Allah (subhanahu wa ta’ala) stated: “Indeed, We have sent down to you the Book in truth. So worship Allah (being) sincere to Him in al-Deen (i.e. worship). Unquestionably for Allah is the pure al-Deen (i.e. worship).” Once Allah (subhanahu wa ta’ala) has made clear that pure worship is for Allah (subhanahu wa ta’ala) He then goes on to give reason which Mushrikeen employ to justify their worship: “And those who take protectors besides Him (say:) "We only worship them that they may bring us nearer to Allah in position." Contextually the implication is that pure sincere worship is right of Allah (subhanahu wa ta’ala) but the Mushrikeen, who take protectors [Arbab i.e. Lords] beside Him, direct their sincere/pure worship toward their Ilahs/gods with belief that their worship would take them close to Allah (subhanahu wa ta’ala).

10.3 - They Intentionally Worshiped Gods Beside Allah (subhanahu wa ta’ala😞

Allah (subhanahu wa ta’ala) narrates what the Mushrikeen said: “And those who take protectors besides Him (say:) "We only worship them that they may bring us nearer to Allah in position."
Question is who are these them which the Mushrikeen worshipped? Mushrikeen worshipped idol-gods and this fact is phrased into a question: “And ask those of Our Messengers whom We sent before you: "Did We ever appoint Aalihah (gods) to be worshipped besides the Most Gracious (Allah)?” [Ref: 43:45] And Allah (subhanahu wa ta’ala) answers it saying: “And We did not send any Messenger before you but We revealed to him (saying): La ilaha illa Ana (i.e. none is Ilah but I), so worship Me." [Ref: 21:25] Other verses of Quran deem worship of idol-gods as engaging in worship of al-Taghut and something which should be refrained from: “And verily, We have sent among every Ummah a Messenger (proclaiming): ‘Worship Allah (Alone), and avoid al-Taghut (i.e. idol-gods).’" [Ref: 16:36] “Those who avoid al-Taghut by not worshipping them and turn to Allah (in repentance), for them are glad tidings; so announce the good news to My slaves.” [Ref: 39:17] Mushrikeen of Arabia worshipped idol-gods believing their worship would get them closer to Allah (subhanahu wa ta’ala). Following article provides details about Mushrikeen affirming belief of Ilahiyyah for their idols, here.

10.4 - Mushrikeen Of Arabia Worshipped Idols Like Nation Of Prophet Ibrahim:

Allah (subhanahu wa ta’ala) addresses the Mushrikeen of Arabia and tells them story of Prophet Ibrahim (alayhis salam) and at the end says He originates and then repeats creation: “And (remember) Ibrahim (Abraham) when he said to his people: "Worship Allah (Alone), and fear Him: that is better for you if you did but know. You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision: so seek your provision from Allah (Alone), and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be brought back. And if you deny, then nations before you have denied (their Messengers). And the duty of the Messenger is only to convey (the Message) plainly. See they not, how Allah originates the creation, then repeat it. Verily, that is easy for Allah.” [Ref: 29:16/19] Meaning of last part of verse is twofold and both understandings are valid. (i) Allah (subhanahu wa ta’ala) creates an original creation and then duplicates it.  (ii) Mushrikeen in the era of Prophet Ibrahim (alayhis salam) said we worship idols: “They said: ‘We worship idols and remain to them devoted.’" [Ref: 26:71] And Mushrikeen in the time of Prophet Muhammad are saying the same thing: "We only worship them that they may bring us nearer to Allah in position." [Ref: 39:3] Mushrikeen were created and their creation is being repeated therefore Shirk of them is also repeated.

10.5 – Surah Zumr Verse 3 Is About Belief And Action Of Mushrikeen:

Mushrikeen of Arabia in the time of Prophet (sallallahu alayhi wa aalihi was’sallam) believed in idols as their gods, intended to worship them, claimed we worship them, worshiped them to get close to Allah (subhanahu wa ta’ala), and they employed the worship of these idol-gods as Wasilah to get close to Allah (subhanahu wa ta’ala). And in contrast belief and practice of Mushrikeen Allah (subhanahu wa ta’ala) has informed the Muslims in Quran: “Verily, your protector (or helper) is none other than Allah, His Messenger, and the believers, - those who perform As-Salat (i.e. prayer), and give Zakat, and they are Raki'un (submitters in prostration).” [Ref: 5:55] And Prophet (sallallahu alayhi wa aalihi was’sallam) has informed the believers: “Narrated Hussain bin Ishaq Tustari, narrated Yahya As-Soofi, narrated Abdur Rahman bin Sahl, narrates from his father, Abdullah bin Isa, from Zaid bin Ali, from Utbah bin Ghazwan, from Prophet. He said: ‘When one of you loses something or desires assistance while in a land where no person of assistance (is available) he should say “O slaves of Allah! Assist me; help me” for indeed Allah has many slaves who we do not see.” And this [Hadith] has been acted upon. [Ref: Tabarani, Mu'jam Al Kabeer, 17/177 - online Hadith 5469] And Muslims, who practice Wasilah, ask for help of Awliyah because there is evidence for its permissibility. And we Muslims do not claim to worship Awliyah, do not believe the Awliyah are god/Ilah (i.e. deserving of worship), we do not intend to worship Awliyah, and direct no action of worship toward Awliyah, then how can this VERSE be foundation of charge of Shirk? And how can this application be valid when there is nothing common belief and practice of Muslims and Mushriks except the word Wasilah! There is no justification except that Asim and Wahhabism is bastard form of Kharijism because it barrows its core methodology indicated in following Hadith: “... and the Mulhidun (heretical) after the establishment of firm proof against them: “And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawarij]

11.0 - Asim Employs Erroneous Translation:

Asim quoted Abdullah Yusuf Ali’s translation of Quran of Surah Zumr verse 3. And according to which Mushrikeen are made to say: “We only serve them in order that they may bring us nearer to God.” Serve does not convey meaning of worship and in Arabic word n’abudu is used in meaning of worship. Mushrikeen said we only worship the idol-gods in order that they bring us close to Allah (subhanahu wa ta’ala).

11.1 - Why Would He Employ This Erroneous Translation:

What is the hidden agenda? Word serve can be employed for range of contexts. It can be applied upon Sufi disciples and Sufi Shuyukh because in traditional Islamic culture disciples served their Shaykh and did chores for him. It is no different from what companions of Prophet (sallallahu alayhi wa aalihi was’sallam) did for him and what cultured students do for their teachers. This translation can be employed in this context: “We (i.e. Sufi disciples) only serve them (i.e. Sufi Shaykhs) in order that they may bring us nearer to God.” It also can be imposed upon those who look after tombs of righteous servants of this Ummah, and those who donate money for upkeep, and for one who resides in the tomb. In this context this translation can be employed: “We (i.e. money donators and care-takers) only serve them (i.e. tombs of righteous men of Ummah) in order that they may bring us nearer to God.” And I have not invented this out of thin air. I am a former Wahhabi and I have experienced this verse being employed in such fashion. Another Khariji employed it to say dancing of irreligious heretical Sufis on tombs is Shirk and he quoted this verse with serve instead of worship.

11.2 - Khariji Way Of Najdiyyah And The Straight Path Being Followed:

You can see how SERVE translation fits into typical Khariji narrative of Muslims committing Shirk. And how this verse originally revealed for belief and practices of Mushrikeen can be and is applied upon Muslims by Najdi Khawarij and their supporters. Such manner of application is heritage and practice of Khawarij and not of decent beings: “... and the Mulhidun (heretical) after the establishment of firm proof against them: “And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawarij] Ibn Hajr al-Asqalani (rahimullah) in his, Fath al-Bari Sharh Sahih al-Bukhari, while commenting on this Hadith stated chains of this report are authentic.

12.0 - Asim Telling Half Truths To Make Whole Kharijism:

Asim states: “Mushriks did believe in Allah and in fact invoked Angles and idols of pious people like Lat to get close to Allah. They were only means to seek Allah's proximity and they were not equating Allah and the idols.” Asim states Mushrikeen of Arabia actually believed in Allah (subhanahu wa ta’ala) and this is absolutely true they did believe in Allah (subhanahu wa ta’ala) as an Ilah/Rabb but this is not the whole truth. They believed in Allah (subhanahu wa ta’ala) but not as He should be believed. Asim is concealing the fact that Mushrikeen believed in many gods/Ilahs beside Allah (subhanahu wa ta’ala) and some they believed were his sons and others as His daughters: “Has then your Lord distinguished/honoured you by (giving you) sons, and taken unto Himself daughters in the guise of angels? Verily, you are uttering a dreadful saying!” [Ref: 17:40] “They (the Arab polytheists) invoke nothing but female deities besides Him, and they invoke nothing but Shaitan (Satan), a persistent rebel!” [Ref:  4:117] “Have you seen Lat and Uzza and another, the third, Manat? What, for you the male and for Him the female?” [Ref: 53:19/21] Even though he states they believed in idols he does not say believed them to be idol-gods. And he has done this because he believes and he wants to convey deceased Awliyah are idols like pious man called al-Lat. And through it he implicitly wants to convey therefore invoking upon Awliyah of Ummah of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is like invoking upon pious man-idol al-Lat. And that was worship so action of Muslims is worship too. This information kept out helps his narrative of Muslims have fallen into major Shirk and this is deceptive. In Hadith this is called Tadlees: Where a Mudallis narrator hides some fact to boost standing of Hadith. And here Asim is hiding mention of Ilahiyyah and worship so that readers can draw a parallel between belief/practice of Muslims and Mushrikeen so they agree with his Najdi Kharijism.

12.1 - Mushrikeen Believed Allah (subhanahu wa ta’ala) Is With god/Ilah Partners:

As mentioned earlier it is true that Mushrikeen believed in Allah (subhanahu wa ta’ala) as their Ilah and Rabb but they also believed in idols as Ilah-partners of Allah (subhanahu wa ta’ala). And believed their idol-Ilahs are subject to authority/control of Allah (subhanahu wa ta’ala😞 “Ibn Abbas (Allah be pleased with them) reported that the polytheists also pronounced (Talbiya) as: ‘Here I am at Thy service, there is no associate with Thee. The Messenger of Allah said: Woe be upon them, as they also said: ‘But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you).’ They used to say this and circumnavigate the Ka'ba.” [Ref: Muslim, B7, H2671] And it is true that Mushrikeen did not equate the power and authority of Allah (subhanahu wa ta’ala) with their idol Ilah-partners but they believed them to be inferior to Allah (subhanahu wa ta’ala). But despite this acknowledgment they attributed to them Ilahiyyah (i.e. God-hood) and Rububiyyah (i.e. Lordship) and worshipped them. It was due to their belief in Ilahiyyah/Rububiyyah of their idol-Ilahs as inferior Rabbs/Ilahs they were deemed Mushrikeen.

12.2 - Mushrikeen Worshiped Lat, Uzza, Manat Idol-Gods To Get Closed To Allah:

Before starting, worship in form of Salah, prayer, is bodily action, standing, bowing, prostration,  … and invocations/supplications recited in it but not all worship is bodily action such as, Dua, which is pure supplication/invocation. Keep this underlined in mind and read the following: “Mushriks did believe in Allah and in fact invoked Angles and idols of pious people like Lat to get close to Allah. They were only means to seek Allah's proximity and they were not equating Allah and the idols.” Asim states invoked angels and idols of pious people i.e. al-Lat to get close to Allah (subhanahu wa ta’ala). Note Asim employed invoke and not worshipped but by this he technically did no wrong because invocation is indeed worship. Technically this is Tadlees because had he said like the verse states, worship, then Muslims would say  [invoking of] worship is not same as invoking [without belief of Ilahiyyah and Niyyah of worship], there is no similarity, no worship, no Shirk. To remove this obstacle he rather cunningly used invoke, in context of his argument, readers can make connection between invoking of Muslims and Mushriks: Muslims invoke pious men in their Wasilah, Mushrikeen invoke pious man al-Lat for their Wasilah, and both therefore a Mushrik.

12.3 - Invoking Is Not Worship If Without Ilahiyyah And Intention Of Worship:

Invoking in Wasilah itself is not worship if belief of Ilahiyyah for invoked is not affirmed and intention of worship for invoked is not made. Allah (subhanahu wa ta’ala) states: “Make not the calling/invoking (i.e. Dua) of the Messenger among you as your calling one of another.” [Ref: 24:63] This verse has two meanings: Don’t consider supplication of Prophet (sallallahu alayhi wa aalihi was’sallam) which he directed toward Allah (subhanahu wa ta’ala) as pointless, worthless, meaningless, as you take supplications of each other. And it also means don’t invoke/call Prophet (sallallahu alayhi wa aalihi was’sallam) like you call/invoke each other but do it with respect and show him due honour. If calling/invoking was worship/Shirk then companions of Prophet (sallallahu alayhi wa aalihi was’sallam) and others committed Shirk. Yet it was not Shirk/Ibadah, why, because those who called him did/do so without belief of Ilahiyyah and intention of worship. Muslims, I, and likes Asim, all say in Salah (i.e. prayer) as part of Tashahhud: “as-Salamu alayka ayyu han-Nabiyu wa rahmatullah wa barakaat.”  It is not Shirk even though we invoke Prophet (sallallahu alayhi wa aalihi was’sallam) with Harf e Nida (i.e. word of call), meaning we invoke him by saying ayyu (i.e. O!), why, because for one being invoked we affirm no Ilahiyyah, nor intend to worship. Coming to Mushrikeen of Arabia: Mushrikeen invoked idol of pious man al-Lat, whom they believed to be god/Ilah [or in other words affirmed Ilahiyyah], intended to worship him with their, ‘invoke’, believed they are worshipping idol-god of pious man al-Lat, and Mushrikeen said we do worship them. Due to affirming Ilahiyyah and worshiping the al-Lat the idol of pious man they became Mushrikeen.

12.4 - When And What Is Shirk And Worship:

The grease which determines person is Mushrik and makes action of Shirk is belief of Ilahiyyah, intention of worship, and action of worship [which has to be done with intention of worship]. When Ilahiyyah/Rububiyyah is affirmed for something, someone, human, animal, bird, idol, Jinn, angels, stone, wood, real, imaginary, Nabi, Wali, Muslim, Kafir; irrespective of; living, dead, awake, sleep, hearing, deaf, seeing, blind, physical, metaphysical, Hadhir (i.e. present), Ghayb (i.e. absent), dependent, independent, superior, inferior; when Ilahiyyah/Rububiyyah is affirmed for an/any creation of Allah (subhanahu wa ta’ala) then irrespective of anyone/all of these major Shirk as occurred and guilty person/party is Mushrik. With intention of worship, if this false god/Ilah is asked for something which is in reach, out of reach, according to means, out of means, natural, super-natural, available, unavailable; or if that false god/Ilah is praised due to essence, attributes, actions, power then worship has taken place, and person engaging in it is Mushrik. This demonstrates Islamic principles and methodology determines Tawheed, Shirk, worship based on affirmation of Ilahiyyah, association of Ilah partners with Allah (subhanahu wa ta’ala), and action of worship with intention of worship done for Ilah. Contrary to Islamic teaching, Najdi Kharijism, determines Shirk and Ibadah based on similarity of action and not of belief. Wasilah of Mushriks is worship of idol gods to get closer to Allah (subhanahu wa ta’ala). Wasilah of Muslims is asking help of a Wali; living or dead, far or near, believed to be servant of Allah (subhanahu wa ta’ala), is believed to have been granted super-human abilities mentioned in Hadith Qudsi: “And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." [Ref: Bukhari, B76, H509] And because it is believed Prophet (sallallahu alayhi wa aalihi was’sallam) has instructed seeking of assistance of servants of Allah (subhanahu wa ta’ala) in a calamity. Wasilah of Muslims has nothing in common with Wasilah of Mushrikeen; not in belief, not in intention and action. The only similarity is of Wasilah (i.e. seeking means). And similarity of practicing concept of Wasilah itself is not valid reason to declare Muslims as Mushriks negation of Tawheed and affirmation of Shirk is.

12.4 – What Scholars Stated And How Asim Employed It:

According to Asim Imam Abu Ishaq al-Shatibi (rahimullah) wrote: “They (Mushrikeen) made their Ilah because they thought they (Ilah) will get closer to Allah through them, and they said: …” Mushrikeen made their Ilah, this phrase is referring to fashioning of an idol as an Ilah, and this is similar to how Ummatis of Prophet Musa (alayhis salam) said: “They said: ‘O Musa! Make for us an Ilah (a god) as they have Aalihah (gods).’" [Ref: 7:138] Next important bit of information from Imam (rahimullah) is in following: “They made them for Waseelah to seek nearness to Allah until they started worshiping them beside Allah.” This statement of Imam (rahimullah) incorporates information I believe from following: “All the idols which were worshiped by the people of Noah were worshiped by the Arabs later on. As for the idol Wadd, it was worshiped by the tribe of Kalb at Daumat-al-Jandal; Suwa was the idol of (the tribe of) Hudhail; Yaghouth was worshiped by (the tribe of) Murad and then by Bani Ghutaif at Al-Jurf near Saba; Ya`uq was the idol of Hamdan, and Nasr was the idol of Himyar, the branch of Dhi-al-Kala. The names (of the idols) formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshiped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshiping them.” [Ref: Bukhari, B65, H4920] To begin with this Hadith is classed Daif (i.e. Weak) but in reality it is Mawdu (i.e. fabricated) because it contradicts clear text of Quran. Please see the following articles, section 5.0 to 5.3, here. And this is a problem but not big enough to let go of general message contained in Hadith. Originally idols of Wadd, Suwa, Yaghouth, Ya’uq, and Nasr were employed for Wasilah but eventually they started worshipping them. Imam (rahimullah) inferred the same logic for idols which Mushrikeen worshipped in the time of Prophet (sallallahu alayhi wa aalihi was’sallam). And I can even ignore this. This too is a problem but not as big as previous one because sweeping generalization of Imam (rahimullah) may not be historically accurate but he is Imam after all. I surrender to his superior knowledge and agree with his generalization because he may have based his understanding on a text which he did not declare. What I, you, everyone, will agree is; belief is before action and action without belief and intention is pointless. Whichever you see, the Hadith or statement of Imam but the reality is the Mushrikeen created idols, believed idols were Ilah, then with belief of Ilahiyyah and Niyyah (i.e. intention) of Ibadah performed action of Ibadah. Simple act of creating idol was not Kufr, or Shirk, until they attributed Ilahiyyah and worshipped it. Their belief changed first, to affirm Ilahiyyah for idols, and then they performed action of worship with intention of worship. Imam (rahimullah) points to two stages and usage of word until differentiates between these two stages. First stage was creation of idols for sake of Wasilah without affirmation of Ilahiyyah, and without worship. Second stage employing idols for Wasilah by affirming Ilahiyyah and via worship of idols: “They made them for Waseelah to seek nearness to Allah, until they started worshiping them beside Allah.” Note their worship of idol-Ilahs was with intent of seeking nearness of Allah (subhanahu wa ta’ala) which in essence is Wasilah.

12.5- Actual Meaning Of Statement Of Imam Shatibi (rahimullah😞

Statement of and understanding of Imam Shatibi (rahimullah) is can be reconstructed in light of undeniable principles and established facts. The statement is to be understood as follows: “They (Mushrikeen) made their [the idol] Ilah because they thought they (Ilah) will get closer to Allah through them, and they said: "We only worship them [the idol Ilahs] that they may bring us nearer to Allah in position." [39:3] They [originally] made them (i.e. the idols) for Waseelah to seek nearness to Allah until [their belief about these idols changed to include Ilahiyyah and then] they started worshiping them beside Allah [to make idol-Ilahs Wasilah unto Allah subhanahu wa ta’ala].” [Ref: al-Aitesaam 1/182] Note the statement of Imam (rahimullah) without these insertions in green means the same but addition of them has made it easier for the reader to actually understand what is being said. If you care enough, take the original statement, and ponder over what Imam wrote I am confident you will be able to interpret same expansion from original.

12.6 - Over-All Contextualization Of Imam Shatibi’s (rahimullah) Statement:

It becomes evident that Imam (rahimullah) believes in pre-Islamic era people created idols of Saliheen employed them for Wasilah and then they started committed Shirk by worshipping them instead of Allah (subhanahu wa ta’ala😞 “They made them for Waseelah to seek nearness to Allah, until they started worshiping them beside Allah.” And it is obvious, belief before action, Ilahiyyah before Ibadah, and therefore they affirmed Ilahiyyah for these idols and worshipped them as Wasilah. The statement of Imam (rahimullah) is not proof of Imam (rahimullah) stating Mushrikeen were guilty of Shirk due to practice of Wasilah. This is statement of Imam (rahimullah) is proof that Wasilah practiced was confused/forgotten and Satan made people affirm Ilahiyyah for the idols and as Wasilah unto Allah (subhanahu wa ta’ala) Satan made them worship idol-Ilahs. Asim the enemy of Allah (subhanahu wa ta’ala) and of reading/understanding correctly has demonstrated his inability to read and understand English/Arabic statements.

13.0 – Wrong Meaning Of Ilah And Asim’s Illiteracy:

Asim wrote: “In Fath ul Majeed Page 36 to 38 Shaykh Abdul Rahman Ibn Hasan discussed the meaning of Ilah, i.e we should not worship anyone but only Allah. And he quoted the statements of Zamakhsharee, Taibi, Ibne Tamiyah, Ibn al-Qayyam, Ibne Rajab, Al Biqa'i on the meanings of Ilah.” The underlined is pure rubbish. Illiterate, Asim cannot read and definitely not understand. Grandson of Shaykh al-Najd Abdul Rahman Ibn Hasan like his granddad was rabid and faithless foolish Khariji. Yet even he was not senseless and foolish as Asim. I am confident he presented definition of Ilah as Ma’bud and supported this understanding by quoting the scholars Asim mentioned. Asim is just indirectly insulting them because of his illiteracy.

13.0 – Meaning Of Ilah And Essential Components Of It:

Word Ilah means Ma’bud, and both refer to a being; deserving of worship, worthy of worship. And in Islam Ilah can only be the One who is possessor of attributes and actions deserving of a true Ilah. So even though Ilah means Ma’bud but Ilah can only be for who Tawheed is affirmed therefore indirectly Ilahiyyah is inclusive of all that is in Tawheed. A particular human is a man, a father, a son, a husband, teacher, friend, and more … yet he is human. Similarly Allah (subhanahu wa ta’ala) is Ilah/Ma’bud but he is also; Rabb, Khaliq, Ma’lik, al-Razzaq, al-Rahman, al-Rahim, al-Hakim, al-Hakeem, al-Aalim, al-Aaleem, al-Awal, al-Aakhir, and more yet He is Ilah. To sum it up; Tawheed is part of Ilahiyyah and any who removes these from it has not understood Tawheed, nor Ilahiyyah.

14.0 – Khariji Signs Of Worship And Actual Definition Of Worship:

Shaykh Abdur Rahman Ibn Hassan states - underlined: “One can find them pronounce it while worshiping others besides Allah, the Almighty. The signs of his worship are; love, glorification, fear, hope, reliance, invocation etc. Even their polytheism far exceeds that of earlier Arabs.” Shaykh of Khawarij has given criteria of definition of worship via which minions of Kharijism can determine who is guilty of Shirk. So if someone says, O Ali help! His line of reasoning is that seeker of help has hope that help will come, he is relying on Ali (radiallah ta’ala anhu) to help him, he has invoked/asked for help, person loves Ali (radiallah ta’ala anhu), therefore person is guilty of worshiping Ali (radiallah ta’ala anhu) and hence he/she is Mushrik. And this judgment is according to Najdi Kharijism and not according to Islam. Half-truth erects Asim’s Najdism and whole truth destroys it. Yet this is not definition of Ibadah and this is not how major Shirk is determined.

14.1 - Prophetic And Qur’anic Understanding Of Ibadah:

Prophet (sallallahu alayhi wa aalihi was’sallam) stated: “Narrated An-Nu'man bin Bashir: The Prophet said: ‘Supplication is the worship.’ Then he recited: 'And your Lord said: 'Call upon Me, I will answer you. Verily, those who scorn my My worship, they will surely enter Hell in humiliation (40:60).'" [Ref: Tirmadhi, B44, H3247] “Anas bin Malik narrated: The Prophet said: ‘The supplication is the essence of worship.’” [Ref: Tirmadhi, B45, H3371] According Prophet (sallallahu alayhi wa aalihi was’sallam), Dua (i.e. supplication) is worship.

14.2 - Linguistic, Prophetic, And Comprehensive Definition Ibadah:

Ibadah means worship and worship is fundamentally Tazeem (i.e. respect). And manifestation of true Tazeem is utmost degree of; humility, fear, submissiveness and love. Tazeem divided into two parts: i) mental state, ii) and physical state. Tazeem turns into Ibadah when: i) belief of Ilahiyyah (i.e. being deserves worship) is affirmed for a being, ii) Niyyah (i.e. intention) is made, iii) and supplication is directed to Ilah. Without these five coming together in a person there is no flawless worship and without last three (i.e. Ilahiyyah, Niyyah, and supplication) there is no worship.

14.3 - Dua Is Core/Essence Of Worship:

In Salah Tazeem relates to mental state; utmost respect of, love of, fear of, submissiveness to, humility to Allah (subhanahu wa ta’ala); and physical states; Qiyam for, Ruku for and Sujud for Allah (subhanahu wa ta’ala) etc. And seeking from Allah (subhanahu wa ta’ala) and praising Him in Salah is worship. Salah is not just the only form of Ibadah, but Dua is also Ibadah, therefore praising Allah (subhanahu wa ta’ala) and seeking from Him in Dua is also worship. By comparing Salah and Dua we come to understanding that common between them is supplication (i.e. Dua) and Dua is core of worship: “Anas bin Malik narrated: The Prophet said: ‘The supplication is the essence of worship.’” [Ref: Tirmadhi, B45, H3371] And core is established on internal and external states. Hence when the Tazeem and supplication are coupled with belief of Ilahiyyah for a being and Niyyah of worship then Tazeem translates to worship.

14.4 - Shaykh Abdur Rahman The Liar And Distorter:

Prophet (sallallahu alayhi wa aalihi was’sallam) foretold about the appearance of misguiding scholars: “Thawban narrated that the Messenger of Allah said: ‘I only fear for my Ummah from the misguiding Aymmah (i.e. leaders, scholarly elite).’ He said that the Messenger of Allah said: ‘There will never cease to be a group from my Ummah manifest upon the truth, they will not be harmed by those who forsake them until Allah's Decree comes.’" [Ref: Tirmadhi, B7, H2229] Grand spawn of Najdi Shaykh had distorted the definition of worship by defining it in the following to justify Takfir via Mushriking: “One can find them pronounce it while worshiping others besides Allah, the Almighty. The signs of his worship are; love, glorification, fear, hope, reliance, invocation etc. Even their polytheism far exceeds that of earlier Arabs.” Yet the reality is Worship is composed of true Tazeem, Ilahiyyah, Niyyah, and Dua. Last three are not affirmed by Muslim seeking Wasilah therefore no Shirk, and no Ibadah. Any who disputes let me ask you; would your worship of Allah (subhanahu wa ta’ala) be valid if you worship him without; i) belief of Ilahiyyah, ii) without Niyyah of worship, iii) and supplicating Him? Then believe as Muslims believe, and not be arrogant, and not be one of those who said; shall we believe as foolish believe.

15.0 - A Stupid’s Contradiction And Stupidity:

Grandson of Shaykh al-Najd wrote that Muslims of recent times are worse in Shirk then the pre-Islamic era Arab Mushrikeen: “The signs of his worship are; love, glorification, fear, hope, reliance, invocation etc. Even their polytheism (i.e. of recent Muslims) far exceeds that of earlier Arabs. If any of them afflicted with the calamity you find him invoking other than Allah, sincerely, thinking him to be more useful to them than Allah. Unlike the earlier polytheist Arabs who used to Assign partners to Allah in times of welfare, but in times of distress and calamities they used to Allah alone with complete sincerity.” But stupid is that grand spawn of Shaykh al-Najd wrote just before it – the following:  “The polytheists of earlier Arabs disbelieved in the statement: 'There is no God but Allah.' verbally and practically. However recent polytheists (i.e. Arab Muslims of past few centuries and Muslims which his grand-father Shaykh al-Najd encountered) verbally confess it though they reject it in their actions.” Pay attention he states, polytheists of pre-Islamic era disbelieved in verbal affirmation of la Ilah-ha il-Allah and practical demonstration of la Ilah-ha il-Allah. But the Muslims of recent times, whom Kharijis deemed Mushrikeen and labelled as such, affirmed verbally affirmed Tawheed Ilahiyyah (i.e. la Ilah-ha il-Allah) but practically disbelieved in it. Yet despite this he writes ones who affirm Tawheed al-Ilahiyyah are worse in Shirk.

15.1 - Grand Spawn Drips Kharijis Extremism Like His Grandfather:

Based on just what he wrote, ignore if its truth or not, question to all sane Muslims/Kharijis is; one who rejects Tawheed al-Ilahiyyah practically and verbally, worse in Shirk, or the one who affirms Tawheed al-Ilahiyyah verbally but rejects it in his actions? Intelligent ones would realize the one who verbally affirms Ilahiyyah is better than one who rejects it verbally and practically. Let’s make the point retard proof: Two criteria’s, verbal affirmation of Ilahiyyah and practical demonstration of Ilahiyyah, two tick boxes, selection for a position of Muwahid (i.e. monotheist), two contenders, Shaykh al-Najd and Grand spawn of Shaykh al-Najd, Shaykh al-Najd gets no ticks, Grand spawn meets criteria of verbal affirmation of Ilahiyyah so he gets one tick. Question: Who is worst contender for position of Muwahid; one who met at very least one criterion, or one who met none? Common sense dictates one who meets one criterion is better than one who meets none. But in hate for Muslims Shaykh Abdur Rahman Ibn Hassan held to heretical belief of his Grandfather: “The fourth principle is that the Mushrikeen of our time are worse in their shirk than the Mushrikeen who came before. This is because those who came before committed shirk during times of ease and made their worship purely for Allah during times difficulty. However, the shirk of the Mushrikeen of our time is continuous, during times of ease and difficulty.” [Ref: Qawaid al-Arba, Principle Number Four, by Shaykh Muhammad Ibn Abdul Wahhab]

15.2 - Khariji Shaykh Abdur Rahman In Perspective Of Prophetic Teaching:

About Muslims he believes they are Mushrikeen and therefore he writes Mushrikeen of recent times affirm Ilahiyyah but they negate it in actions while worshiping others beside Allah (subhanahu wa ta’ala😞 “The polytheists of earlier Arabs disbelieved in the statement: 'There is no God but Allah.' verbally and practically. However recent polytheists (i.e. Arab Muslims of past few centuries and Muslims which his grand-father Shaykh al-Najd encountered) verbally confess it though they reject it in their actions. One can find them pronounce it while worshiping others besides Allah, the Almighty.” So he negates the belief of Ilahiyyah of Muslims due to their actions ‘worship’ and what did Messenger (sallallahu alayhi wa aalihi was’sallam) say: “Anas bin Malik narrates from the Prophet  who said: Three things are the roots of faith: (i) To refrain from (killing) a person who says “there is no Deity worthy of worship except Allah” (ii) Not to declare him unbeliever whatever sin he commits (iii) and also not to declare him out of Islam due to any of his deed. Jihad continues from the day I was sent as Prophet to ...” [Ref: Abu Dawud, B14, H2170] And Tawassul/Wasilah is deed indeed and definitely not of worship but they declared Muslims are/were worst type of Mushrikeen. Genesis of this enormity was demonstrated earlier; Shaykh Abdur Rahman Ibn Hassan like his grandfather held to heretical definition of Ibadah. And due to his defective knowledge they deemed practices/deeds of Muslims as acts of worship and therefore charged them of major Shirk.

15.3 - Tawheed al-Ilahiyyah First Is Negated In Belief:

(i) Before continuing please read section 5.2 because it is related with this section – it explains in detail how belief determines belief of Tawheed/Shirk and not actions. (ii) Shaykh Abdur Rahman, underlined, writes that Muslims (i.e. recent Mushriks) affirm Tawheed al-Ilahiyyah but they reject it in actions. He also says they demonstrate their belief in Tawheed al-Ilahiyyah while worshiping others beside Allah (subhanahu wa ta’ala😞 “The polytheists of earlier Arabs disbelieved in the statement: 'There is no God but Allah.' verbally and practically. However recent polytheists (i.e. Arab Muslims of past few centuries and Muslims which his grand-father Shaykh al-Najd encountered) verbally confess it though they reject it in their actions. One can find them pronounce it while worshiping others besides Allah, the Almighty.”  To say belief of Tawheed al-Ilahiyyah is negated by their actions is incorrect because belief precedes action. In other words Shirk al-Ilahiyyah results in belief first and then it is demonstrated in action.

15.4 - Shaykh Abdur Rahman’s Way Of Mushriking:

Muslims whom he deemed Mushrikeen of worst type did not explicitly, clearly, verbally, internally, in their hearts affirmed Ilahiyyah for another beside Allah (subhanahu wa ta’ala) but despite this Kharijis of Najd deemed them Mushrikeen. Shuyukh of Khawarij like Shaykh Abdur Rahman argued they committed Shirk in action of Ibadah but not openly in belief of Tawheed al-Ilahiyyah. Yet belief of Ilahiyyah precedes actions of worship because belief compels worship not the other way around so his saying they verbally affirm la ilaha il-Allah but reject it through actions is utter rubbish. Shaykh Abdur Rahman does not state the route he took to come to conclusion Muslims are Mushrik despite affirming la ilaha il-Allah. To best of my knowledge it would be similar to the following; their worship of others beside Allah (subhanahu wa ta’ala), is proof that they take them as Ilah partners, taking of another Ilah alongside Allah (subhanahu wa ta’ala) negates Tawheed al-Ilahiyyah. Or he could have gone non-traditionally Wahhabi route and reasoned; belief of Ilahiyyah precedes actions of worship, therefore they affirm Ilahiyyah of those whom they worship.

15.5 - Fault In The Way of Mushriking And True Islamic Path:

(i) Like all Najdi Kharijis Shaykh Abdur Rahman begins with by saying  Muslims of recent times are engaged in worship of others beside Allah (subhanahu wa ta’ala). Then he back traces from actions until he negates belief of Tawheed al-Ilahiyyah. He negates explicitly affirmed belief of Tawheed al-Ilahiyyah through Khariji style deductive reasoning: Shaykh al-Najd believes and verbally states pig is HARAM, but he eats pig. Khariji from centre of Najd sees him enjoying pig. Wahhabi reasons; Shaykh al-Najd is eating pig, he acknowledge it is Haram, but he eats it anyway, he secretly believes it is Halal, only Allah can declare something Haram to be Halal and Halal to Haram, Shaykh al-Najd deems himself to be rival of Allah (subhanahu wa ta’ala) therefore he is claiming to be Allah (subhanahu wa ta’ala) like Dajjal. (ii) Is there anyone insane enough to agree with such deductive logic and reasoning? Yet when a Muslim affirms no Ilahiyyah for an/any creation, has no intention of worship an/any creation but his action is declared worship through such Najdi retard deductive reasoning. And he is accused of affirming Ilahiyyah for creation and worship of it.

15.6 - One Who Professed, La Ilaha il-Allah, Prophet Accepted It:

In Islam and to Prophet (sallallahu alayhi wa aalihi was’sallam) anyone professed la ilaha il-Allah was a monotheist no matter in which context the profession was made. Take for example. A companion killed someone who outwardly only professed la ilaha il-Allah it to protect his life: “Narrated Usama bin Zaid: Allah's Messenger sent us towards Al-Huruqa, and in the morning we attacked them and defeated them. I and an Ansari man followed a man from among them and when we took him over, he said, "La ilaha illal-Lah." On hearing that, the Ansari man stopped, but I killed him by stabbing him with my spear. When we returned, the Prophet came to know about that and he said, "O Usama! Did you kill him after he had said "La ilaha ilal-Lah?" I said, "But he said so only to save himself." The Prophet kept on repeating that so often that I wished I had not embraced Islam before that day.” [Ref: Bukhari, B59, H568, here.] Same incident is narrated in another Hadith: “It is narrated on the authority of Usama Bin Zaid: The Messenger of Allah may peace be upon him) sent us to Huraqat, a tribe of Juhaina. We attacked that tribe early in the morning and defeated them and I and a man from the Ansar caught hold of a person (of the defeated tribe). When we overcame him, he said: There is no god but Allah. At that moment the Ansari spared him, but I attacked him with my spear and killed him. The news had already reached the Apostle (peace be upon him), so when we came back he (the Apostle) said to me: Usama, did you kill him after he had made the profession: There is no god but Allah? I said. Messenger of Allah, he did it only as a shelter. The Prophet observed: Did you kill him after he had made the profession that there is no god but Allah? He (the Holy Prophet) went on repeating this to me till I wished I had not embraced Islam before that day.” [Ref: Muslim, B1, H177, here.] Prophet (sallallahu alayhi wa aalihi was’sallam) did not question profession but accepted la ilaha il-Allah of the man and this was the reason he was angry. No one has any right to negate, to abrogate, to cancel, or to say professed la ilaha il-Allah of a person was not real.

15.7 - Whole Sale Rejection Of La Ilaha il-Allah, And Murder Of Professors:

This companion killed one man who professed la ilaha il-Allah and Prophet (sallallahu alayhi wa aalihi was’sallam) was so annoyed with him that companion regretted being a Muslim. Imagine the end of spawns of Shaytan who rejected la ilaha il-Allah of millions of Muslims of Arabia and killed thousands of Muslims because he believed their la ilaha il-Allah wasn’t pure enough. And believed their Salah, Zakat, Hajj, Saum, and eating slaughter of Muslims was proof of their Islam. Prophet (sallallahu alayhi wa aalihi was’sallam) rejected companion’s judgment regarding la ilaha il-Allah of the man. What chance does Shaykh Abdur Rahman and Khariji spawns of Iblees have compared to companion? No excuse is good enough for one who rejects la ilaha il-Allah of one who professes it.

16.0 - Turning Table On Khariji Definition Of Worship:

Suppose there is a, person, call him Amr. Amr sanely and genuinely believes great pyramid of Giza is an idol-Ilah. He has no love for it, no fear or it, shows it not respect or humility. He believes worship of it is compulsory. And he defines worship great pyramid of Giza as climbing right at the top of it once a twenty-four hours and believes urinating on it is epic centre of his act of worship. And Amr precisely does what he believes with intention of worship. Question to dumb--ness; is he guilty of worshiping the great pyramid of Giza or not? Before you answer read what Shaykh Abdur Rahman al-Khariji wrote: “One can find them pronounce it while worshiping others besides Allah, the Almighty. The signs of his worship are; love, glorification, fear, hope, reliance, invocation etc. Even their polytheism far exceeds that of earlier Arabs.” Amr shows no love, no fear, no hope, no reliance, no invocation, no praise/glorification is he Mushrik or not? Check mate! According to Khariji Shaykhs understanding of Ibadah Amr is free of worshiping the great pyramid of Giza. Even after Amr believes he is worshiping it, with intention of worship, and performs action of worship, but according to foolish Shaykh Amr is not Mushrik. Another miracle of Kharijism which proves it is true. Earlier you read another miracle, Zaid who affirms Tawheed al-Ilahiyyah, is worst Mushrik then Krishnapuri, who rejects it in belief and action.

16.1 - Ultimately Belief Of Ilahiyyah And Niyyah Determines Worship:

(i) You have had stupidity of Najdi Kharijism now Islam. Suppose a Mushrik urinates on his invented Ilah as an act of and with intention of worship. Urinating on invented Ilah would be disrespectful, but his belief of Ilahiyyah for it, and his intention of worship will make it worship. Point being made is worship fundamentally is determined by belief of Ilahiyyah and intention of worship. Irrespective of respect, or disrespect, fear, or lack of fear, love, or lack of love, belief of Ilahiyyah, and intention of worship determine whether action/supplication is worship or not. Without these two requirements nothing is worship and with these two everything is worship. A non-Muslim, Kafir, Mushrik is free to deem and declare what his way of worship is. Suppose a Satanist deems dancing to music as worship of Satan than it will be deemed as a form worship, and we will judge his action according to his belief and intention. (ii) Showing utmost degree of respect to Allah (subhanahu wa ta’ala) in mind, via actions, and supplication is worship but this definition applies only to Islamic forms of worship which are directed toward Allah (subhanahu wa ta’ala). In Islam only acts of and method of worship are which have been approved in Quran and Sunnah.

16.2 - Refuting Shaykh Abdur Rahman Ibn Hassan The Khariji:

(i) Shirk is primarily judged based on belief. And belief is not implied from actions rather belief is what person professes and holds in esteem in his heart. Secondly Ibadah is result of belief in Ilahiyyah. In other words belief in Ilahiyyah urges worship. And in Islam worship of Allah (subhanahu wa ta’ala) is highest degree of Tazeem to the One and the Only Ilah, plus, supplication of praise/need. (ii) This brief account set the stage for refutation. One who seeks help, or praises another, with love, respect, fear, and in state of humility he is not worshiping the one being praised, or asked for helped, because no Ilahiyyah is affirmed, and no intention of worship is made. Therefore Shaykh Abdur Rahman is barking, Shirk, Shirk, Shirk, at the wrong tree. Please note I am aware he did not bark, Shirk, Shirk, Shirk, but what he wrote Shirk of Muslims of recent times is worse than … His statement is based on  the fact that he has barked at the wrong tree and due to it he wrote … worse than Mushrikeen of earlier times. Islamic one need not worship to be guilty of Shirk because soon as Ilahiyyah is affirmed for a creation major Shirk has occurred. And when Ilahiyyah is affirmed for a creation and intention of worship is made then any action done as act of worship will be deemed worship.  And Muslims whom Shaykh al-Najd, Shaykh Abdur Rahman, and entire Najdi Khariji clan accuses of Shirk were free of both.

16.3 – Kharijis Steal The Crowning Achievement Of Prophetic Dawah:

Shaykh Abdur Rahman Ibn Hassan like his grandfather Shaykh Muhammad Ibn Abdul Wahhab believed and taught Muslims of Arabia are worse in Shirk than, exceeded Mushrikeen of Arabia in Shirk: “One can find them pronounce it while worshiping others besides Allah, the Almighty. The signs of his worship are; love, glorification, fear, hope, reliance, invocation etc. Even their polytheism far exceeds that of earlier Arabs.” Allah (subhanahu wa ta’ala) sent Prophet (sallallahu alayhi wa aalihi was’sallam) to worse type of people, worse type of Mushriks on earth to establish the miracle of Quran, and demonstrate how magnificently Quran/Islam transforms people. Shaykh al-Najd claimed to be contending with Mushrikeen worst then the type which Prophet (sallallahu alayhi wa aalihi was’sallam). Anyone with refined manners and proper deep understanding of concept of respect will feel Shaykh al-Najd and his grandson attempted to steal Prophet Muhammad’s (sallallahu alayhi wa aalihi was’sallam) crown of Prophet-hood by making this claim. Or at very least said his struggle and success of Shaykh al-Najd’s Khariji Dawah was greater in scope then of Prophet (sallallahu alayhi wa aalihi was’sallam). Respectful students wouldn’t even say or hint my learning, or struggle, or piety is greater than of my teacher. And here Shaykh al-Najd is attempting to muscle Prophet (sallallahu alayhi wa aalihi was’sallam) out of his deserved and rightful place. Understand bigger the battle greater the victory. Shaykh al-Najd’s claims his battle was against the worst type of Mushrikeen possible so his success obviously amounts to greater than victory than of Prophet (sallallahu alayhi wa aalihi was’sallam). This is Shirk in Prophet-hood and Messenger-ship of last and final Prophet (sallallahu alayhi wa aalihi was’sallam).

17.0 - Asim Establishes Muslims Are Worse In Major Shirk:

Asim writes: “Allamah Rasheed Ridha said in Tafseer al Manaar: “When some people of Egypt were travelling in a ship, They started calling "Ya Rifaai, Ya Abdul Qadir, Ya Jelaani" because of storm. A Muwahid was also there and people asked him to ask help. He said "YAA RABB make them drowned, no one among them knows you now.” People started calling, Ya Rifaee, Ya Abdul Qadir … and Asim writes: “Now compare these people with Mushrikeen of that time.” Then he quotes Hadith from Sunan al-Nisa’ee to prove Muslims are worse in Shirk then Mushrikeen of Arabia which Prophet (sallallahu alayhi wa aalihi was’sallam) encountered: “'Ikrimah travelled by sea, and he was caught in a storm. The crew of the ship said: 'Turn sincerely toward Allah, for your gods cannot help you at all in this situation.' 'Ikrimah said: 'By Allah, if nothing came to save me at sea except sincerity toward Allah then nothing else will save me on land. O Allah, I promise You that if You save me from this predicament I will go to Muhammad and put my hand in his, and I am sure that I will find him generous and forgiving.' So he came, and accepted Islam.” [Sunan an-Nisa’ee 4067] Asim then writes: “They asked Allah and now people ask Shaykh Jelani?” He thinks he proved Muslims are worst in Shirk then Mushrikeen of Arabia but his Imam Abdur Rahman Ibn Hassan has acknowledged that Muslims whom they accuse of major Shirk affirm Tawheed al-Ilahiyyah, la Ilah-ha il-Allah, there is no Ilah except Allah, none is worthy of worship except Allah, but he says they rejected this in actions. And he says the Mushrik of prophetic time negated it verbally and practically: “The polytheists of earlier Arabs disbelieved in the statement: 'There is no God but Allah.' verbally and practically. However recent polytheists (i.e. Arab Muslims of past few centuries and Muslims which his grand-father Shaykh al-Najd encountered) verbally confess it though they reject it in their actions.” Technically one who professes Tawheed al-Ilahiyyah verbally is better even though these idiots seem to disagree with common sense and logic.

17.1 – Suppose There Was Similarity Of Belief Then Would Establish:

The point which Asim is attempt to establish all Kharijis believe in it like it was Wahi (i.e. revelation) sent down to Shaykh al-Najd. How the worse-ness could be reasoned if a condition was met. If people shouting, Ya Ali, Ya Abdul Qadir al-Jilani, Ya Rifaee, had affirmed Ilahiyyah for these people then these Mushrikeen would have been a degree more ignorant and foolish then those Mushrikeen who called only upon Allah (subhanahu wa ta’ala) in calamity of sea. Yet the fact is the people being declared worse type of Mushrikeen are those who attest to Tawheed al-Ilahiyyah. In Najdi Kharijism affirmation of, la Ilah-ha il-Allah, amounts to nothing for Iman and Islam of a Muslim but in Islam it has merit and acceptance.

17.2 - Worth Of Saying, None Is Ilah Except Allah, According To Hadith:

It is recorded in Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) said to Abu Talib: “When the death of Abu Talib approached, Allah's Messenger came to him and said: "Say: La ilaha illallah, a word with which I will be able to defend you before Allah." [Ref: Bukhari, B78, H672] Affirmation of Tawheed al-Ilahiyyah and Prophet (sallallahu alayhi wa aalihi was’sallam) will defend Abu Talib on judgment day. Instead of defending Iman/Islam of an individual who ascribes to Tawheed al-Ilahiyyah, Nabuwah of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam), the Najdi Kharijis deem such a person worst type of Mushrik. According to another Hadith Tawheed al-Ilahiyyah is highest level of Iman: “Narrated Abu Hurairah: The Messenger of Allah said: "Faith has seventy-some odd doors, the lowest of which is removing something harmful from the road, and its highest is the statement 'La Ilaha Illallah.'" [Ref: Tirmadhi, B38, H2614] Instead of believing a Muslim who ascribes to Tawheed al-Ilahiyyah is holder of highest degree of Iman the Najdi Kharijis say such a one is WORST TYPE OF MUSHRIK. All because in Najd Iblees originated his own understanding of what Tawheed is, what Shirk is, and what Ibadah is. And based on that, dumb--ness, they went against what Messenger (sallallahu alayhi wa aalihi was’sallam) taught.  In another Hadith is recorded that Prophet (sallallahu alayhi wa aalihi was’sallam) said one who utters words of Tawheed al-Ilahiyyah and testifies Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is Messenger of Allah (subhanahu wa ta’ala) fire of hell has been made Haram for him: “I heard the Messenger of Allah say: ‘Whoever testifies to La Ilaha Illallah and that Muhammad is the Messenger of Allah, then Allah has forbidden the fire for him.’" [Ref: Tirmadhi, B38, H2638] The Muslims whom Najdis deem to be worst type of Mushrikeen they affirmed/affirm Tawheed al-Ilahiyyah, Prophet-hood and Messenger-ship of last final Messenger (sallallahu alayhi wa aalihi was’sallam), and they believed/believe in angels, books given to Prophets, on the day of judgment, being brought to life again, accountability of good/bad deeds, paradise, hell, and forever life of paradise. They upheld/uphold obligation of Salah, Zakat, Saum (i.e. fasting), Hajj, Shahadatayn (i.e. la Ilah-ha il-Allah Muhammad ur-RasoolAllah), yet they have been judged to be worst type of Mushrikeen. Quaintly Mushrikeen are deserving of eternal fire of hell with no chance of entry to paradise. In short Najdi Kharijis sent those who affirm what is stated in Hadith and all the above to eternal fire of hell but Messenger (sallallahu alayhi wa aalihi was’sallam) said one who affirms Shahadatayn cannot enter hell fire. And in hereafter there is either paradise, or hell, therefore by default he will enter paradise. I leave it upon you to decide if people who affirm la Ilah-ha il-Allah and Muhammad ur-RasoolAllah are worst type of Mushrikeen or Muslims.

18.0 - Asim On Prohibition Of Prostration To Creation:

“III) Proof that Prostrating other than Allah is not allowed: Proof 1: It is narrated by Anas (May Allah be pleased with him) that the Prophet Peace be upon him said: “It is not appropriate for a human being to bow to another." [Ref: Narrated by Ahmad, 3/158; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1936, 1937; Irwa' al-Ghaleel, 3/158] Proof 2: Narrated Quays Ibn Sa'd: I went to al-Hirah and saw them (the people) prostrating themselves before a satrap of theirs, so I said: The Apostle of Allah (peace_be_upon_him) has most right to have prostration made before him. When I came to the Prophet (peace_be_upon_him), I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you have most right, Apostle of Allah, to have (people) prostrating themselves before you. He said: Tell me, if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. ... [Ref: Abu Dawood Book #11, Hadith #2135] Comment: This is clear statement from Sahabi and Prophet Peace be upon him; see the creed of Sahabi that how he said in Response to Prophet's Question that if you were to pass my grave, would you prostrate yourself before it? And Sahabi said no and Prophet peace be upon him himself said do not do so, but here we can see in at shrines people prostrate in front of grave. Even according to some Sufis its Haram but still they try to prove prostration in front of the grave of Prophet Peace be upon him and Pious Scholars. Proof 3: It is narrated by Aishah {May Allah have mercy on her}: The Prophet {Peace be upon Him} was sitting with a group of Muhajirin and Ansar. A camel came walking all the way to the Prophet {Peace be upon Him} and prostrated before him. Upon observing this spectacle, his Companions said: "O Allah's Messenger {Peace be upon Him}! The animals and trees prostrate before you! And as long as they do it, we are more rightful in doing this to you (i.e. to prostrate before you)." The Prophet {Peace be upon Him} answered: "You must worship your Lord and pay due respect to your brothers." (Musnad Ahmad). (Copied from Taqwiyat ul-Iman) Comment: Here how Prophet peace be upon him graded prostration to be worship by replying "You must worship your Lord and pay due respect to your brothers." We should respect Prophet peace be upon him we should love him more than our life but we cannot bow down on his grave. Proof 4: Narrated by Abdullah bin Awfi ra that Muadh bin Jabal RA came from Sham and he bowed in front of Prophet Peace be upon him, Prophet Peace be upon him said, What is this Muadh? He replied i went to sham and saw them (the people) prostrating to their Priests and Leaders, and i liked in my heart that we prostrate for you, Prophet Peace Be Upon Him said: Do Not Do So [Ibn e Majah: 1853, and Ibn e Hibban Authenticated in (Al Mwarid: 129 and Hakim Authenticated in Mustadrak 4/172]. Proof 5: Narrated by Jabir RA ".... We were travelling with the Prophet (Peace be upon him) when suddenly a camel came near "and prostrated to the Prophet (Peace be upon him)" The Prophet (Peace be upon him) asked: Who is the owner of this camel? At this some youngsters from Ansar said that it belongs to them. The Prophet asked them: What have you done with it? They replied: We have been putting load (of water) on it since the past 20 years, now when he has become old and gathered excessive mass on itself so we made up our minds to slaughter him and distribute the meat amongst our friends. The Prophet (Peace be upon him) asked: Would you sell it to me? They replied: Ah! It is yours O dear Prophet (sallallahu alayhi wasallam). The Prophet said, keep it but take good care of it until natural death reaches it. The Sahabah asked: O Prophet (Peace be upon him) we are more deserving of prostrating to you than the animals. The Prophet (Peace be upon him) replied: It is not allowed for anyone. [Ref: Sunan Darami Vol 1 Hadith no: 17 under the chapter Page 22-23.] Authenticated by Hussain Saleem Asad.”

18.1 - Untold Story And Asim’s Objective:

Asim’s article is titled, Asking Help From Dead is Shirk: Quran, Sunnah & Ijma, and this tells his objective is to establish SHIRK. Above he wrote: “… but here we can see in at shrines people prostrate in front of grave. Even according to some Sufis it’s Haram but still they try to prove prostration in front of the grave of Prophet peace be upon him and pious scholars.” An enquiring mind would ask; how does that prove Muslims committed Shirk? Have no fear ex-Wahhabi is here to explain the logic. Kharijis of Najd believe prostration by its very nature is worship so when a prostration is performed to Allah (subhanahu wa ta’ala) it is worship of Allah (subhanahu wa ta’ala) and when it is performed to respect a creation then creation is being worshipped. And worship is of creation is major Shirk. So he believes the people on tombs of Awliyah prostrate to them out of reverence therefore they worship them and as a result they are Mushrik.

18.2 - Horde And Spawn Of Satan Lies To Promote Najdi Kharijism:

Asim wrote: “Even according to some Sufis its Haram but still they try to prove prostration in front of the grave of Prophet peace be upon him and pious scholars.” And by Allah (subhanahu wa ta’ala) he is flatly lying. I would like him and his illegal ilk to support this claim with evidence. For the record; scholarship of Ahlus Sunnah Jammah have unanimously have preached against prostrating to Prophet (sallallahu alayhi wa aalihi was’sallam) at his blessed resting place, and to any Aalim, or to a Wali of Allah (subhanahu wa ta’ala).

19.3 - Prostration To Makhlooq According To Perspective Of Ahlus Sunnah:

Muslims believe/teach prostration to any creation Allah (subhanahu wa ta’ala) out of respect is prohibited. One who unknowingly or knowingly while believing it is Haram prostrates to a creation with intention of respect has committed major sin. And one who performs prostration to a creation while affirming Ilahiyyah for it and with intention of worship then one has also committed Shirk in worship. In the case of major sin person remains upon Islam and in case of second such a person has committed major Shirk on two account: Guilty of major Shirk due to affirming Ilahiyyah and worshipping the invented Ilah.

19.0 – Prostration By Very Nature Is Worship Argument And Evidence:

Asim quoted Hadith of a camel prostrating to Prophet (sallallahu alayhi wa aalihi was’sallam😞 “Prophet (peace be upon him) was sitting with a group of Muhajirin and Ansar. A camel came walking all the way to the Prophet (peace be upon him) and prostrated before him. Upon observing this spectacle, his Companions said: "O Allah's Messenger (peace be upon him)! The animals and trees prostrate before you! And as long as they do it, we are more rightful in doing this to you (i.e. to prostrate before you)." The Prophet (peace be upon him) answered: "You must worship your Lord and pay due respect to your brothers. (Musnad Ahmad). (Copied from Taqwiyat ul-Iman)." Then he brainlessly comments on the text of Hadith: “Here how Prophet peace be upon him graded prostration to be worship by replying "You must worship your Lord and pay due respect to your brothers." We should respect Prophet (peace be upon him) we should love him more than our life but we cannot bow down on his grave.” Here he attempted to prove prostration by its very nature is worship and he stated we should respect Prophet (sallallahu alayhi wa aalihi was’sallam).

19.1 – Material Proving Prostration By Its Very Nature Is Not Worship:

Please educate yourself about this subject by first reading the following three articles. Following article soundly establishes not every prostration is worship. And it tells when how to determine if a prostration is of worship or not, here. Following article refutes notion that, prostration by very nature is worship, and builds upon the previous article, and raises question; did the best of people from mankind (i.e. Companions) not know Tawheed? And pin pointed which type of Sajdah was prohibited in Shari’ahs of previous Prophets (in section; Which Aspect Of Prostration Was Forbidden – Respect Or Worship.). And establishes the very same was prohibited from day one in Shari’ah of our Prophet (sallallahu alayhi wa aalihi was’sallam), here. And following responds to an innovated argument in which it was argued prostration by itself is worship, here.

19.2 - Addressing The Argument That Prostration Is Worship:

Hadith quoted by Asim mentions that companions of Prophet (sallallahu alayhi wa aalihi was’sallam) said animals [in context of Hadith a camel] and trees prostrate to you and we have more right to prostrate to you. To begin with, if prostration by very nature is worship, and if everything prostrates to Allah (subhanahu wa ta’ala) in worship like following verse states: “And to Allah prostrate all that is in the heavens and all that is in the earth, of the moving (living) creatures and the angels, and they are not proud.” [Ref: 16:48/49] Then the animals and trees were guilty of worshiping Prophet (sallallahu alayhi wa aalihi was’sallam) or not? According to Najdi Khariji logic they committed Shirk in worship of Allah (subhanahu wa ta’ala) and they worshipped Prophet (sallallahu alayhi wa aalihi was’sallam) also. If you say YES they committed Shirk then you negated the verse of Quran and disbelieved in many verses of Quran such as; 22:18, 16:48/49, 24:41, 2:116, 34:10, and 27:16, and you belied Allah (subhanahu wa ta’ala), and this is an act of Kufr. If you, like all sane Muslims, say, NO, they are immune from Shirk because they don’t have choice but to worship Allah (subhanahu wa ta’ala) only. Then …

19.3 - Right Answer And Straight Path On Prostration:

OK! So because they don’t have choice of choosing/committing major Shirk (i.e. worshiping creation)! This implies they, trees and animals, only had choice of prostration of worship for Allah (subhanahu wa ta’ala), and prostration of respect for Prophet (sallallahu alayhi wa aalihi was’sallam). Firstly this proves prostration by itself is not worship but of respect and of worship. Secondly you are saying lack of choice prevented them from worshipping Prophet (sallallahu alayhi wa aalihi was’sallam). OK! Does a human have freedom of choice for his action and intention? Yes! Can Jahil Abdullah perform prostration of respect or is he compelled by means out of his control to perform EVERY prostration as prostration of worship? If you’re reasonable, possesses knowledge of Islam, and you’re just then you will agree that jahil Abdullah has freedom of choice in worship which animals didn’t. Jahil Abdullah has freedom of choice to do as he pleases and do so how he intends. And therefore even if in Shari’ah prostration was ONLY of worship it still would be judged according to the intention of person who performed it. He has choice to take an Ilah partner of Allah (subhanahu wa ta’ala) and he can choose to worship this invented Ilah via prostration but his action by default does not translate to prostration of worship just because he has CHOICE between Shirk and Tawheed.

19.4 - With Reason And Beautiful Preaching – Aim For The Head:

If you believe in Allah (subhanahu wa ta’ala) as an Ilah, Khaliq, Ma’lik … but do not intend to worship Allah (subhanahu wa ta’ala) but yet prostrate to Him will you be worshipping Him? See how prostration by default didn’t mean worship of Allah (subhanahu wa ta’ala). If you don’t believe Allah (subhanahu wa ta’ala) is your Ilah and you don’t intend to worship Him and you prostrate to Him will that qualify as worship? No! No! See how lack of Ilahiyyah for Allah (subhanahu wa ta’ala) and lack of intention of worship meant prostration by default isn’t worship of Allah (subhanahu wa ta’ala). The belief of Ilahiyyah and Niyyah of worship makes prostration worship. Note prostration by default is not worship even though you perform it for true Ilah of universe yet you turn the jahil Abdullah’s prostration to worship even though he does not affirm Ilahiyyah, nor he does intend to worship the Wali and Rasool of Allah (subhanahu wa ta’ala). Najdi Khariji you’re only being unjust to yourself.

19.5 - Prostration Of Worship For Creation Was Prohibited In Islam Of All Prophets:

Prostration of worship to creation was prohibited in nations of all Prophets from the very first revelation onward and so was/is true in nation of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). Prostration of respect was not prohibited in nations of Prophet Yaqub (alayhis salam) and Yusuf (alayhis salam) as indicated in Quran. And companions of Prophet (sallallahu alayhi wa aalihi was’sallam) did not ask to prostrate to Prophet (sallallahu alayhi wa aalihi was’sallam) for worship but sought permission for prostration of respect. And therefore he prohibited prostration of respect for which companions sought permission and prohibited prostration of respect because it was not already prohibited in Shari’ah.

20.0 - Prophetic Words Interpreted In Light Of Quran And Prophetic Words:

Asim via Qiyas Ibleesi came to conclusion Prophet (sallallahu alayhi wa aalihi was’sallam) connected prostration with worship to indicate prostration is of only worship: “Here how Prophet peace be upon him graded prostration to be worship by replying; "You must worship your Lord and pay due respect to your brothers." We should respect Prophet (peace be upon him) we should love him more than our life but we cannot bow down on his grave.” Asim took the comment out of context of what companions sought permission for (i.e. to perform prostration of respect to him). In this context he said you must worship your Lord with prostration and show deserved respect to your brothers. In other words you must worship your Lord with prostration of respect and show respect to your Muslim brothers which they deserve and not via prostration of respect.

20.1 - Tazeem, Sajdah And Ibadah:

Please re-read, 13.2, I stated Ibadah is Tazeem (i.e. respect), and prostration is practical demonstration of that internal Tazeem. Point to be noted is that only a portion of ideology which makes prostration worship is indicated in this Hadith. And I also established, 18.4, prostration to Allah (subhanahu wa ta’ala) without affirmation of Ilahiyyah and intending to worship Him is not worship of Him. Yet Prophet (sallallahu alayhi wa aalihi was’sallam) indicated prostration is worship. And this can only be because he was addressing his companions and they believed in Ilahiyyah and with Niyyah worshipped Him.

20.2 - Some Aspects Of Belief Are Pre-Supposed And Assumed By Default:

If I say to a Muslim, to get reward you must recite Quran daily, even though I have not stated it, but the statement is based on knowledge that Muslim believes in Quran, and in principle everything in it, he is believer of Tawheed, and Khatamiyyah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) etc. Something’s are pre-supposed and prophetic statement pre-supposes Ilahiyyah of companions and intention of worship: "You must worship your Lord [via prostration of respect and intention of worship] and pay due respect to your brothers." Ibadah is affirmation of Ilahiyyah, intention of worship, prostration of respect, and supplication. All these come together to form worship. Note there is an exception, Sajdah of Shukr, where prostration without supplication is worship, but all else still apply. Difference between a Faqih and Khariji is that Faqih connects all relevant parts and understands it as whole and Khariji makes do however possible.

20.3 - Another Version Of Hadith Of Camel Prostrating:

Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Narrated by Jabir: We were travelling with the Prophet when suddenly a camel came near and prostrated to the Prophet. The Prophet asked: Who is the owner of this camel? At this some youngsters from Ansar said that it belongs to them. The Prophet asked them: What have you done with it? They replied: We have been putting load (of water) on it since the past 20 years, now when he has become old and gathered excessive mass on itself so we made up our minds to slaughter him and distribute the meat amongst our friends. The Prophet asked: Would you sell it to me? They replied: Ah! It is yours O dear Prophet. The Prophet said, keep it but take good care of it until natural death reaches it. The companions asked: O Prophet we are more deserving of prostrating to you than the animals. The Prophet (Peace be upon him) replied: It is not allowed for anyone and if it was allowed then wives would prostrate to their husbands.” [Ref: Sunan Darimi, Vol1, H17, P44, here.] Prophet (sallallahu alayhi wa aalihi was’sallam) said prostration is not allowed and if it was allowed then wife would have been instructed to prostrate to her husband. Note he said it is not allowed. If prostration of respect was of worship only and it was to translate to Shirk then this was perfect opportunity to inform the companions; prostration by default is worship and you would be guilty of worshiping me and major Shirk. Yet there is not a single Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) conveyed this meaning in context of prostration of respect in absence of Ilahiyyah and intention of worship.

20.4 - Best Explanation Of Prophetic Words Is With Prophetic Words:

You would often here the Khawarij claim, we follow the Quran and Sunnah, or we are Ahlul Hadith, yet the reality is they are Ahlul invented interpretations and Ibleesi Qiyas. Unanimously agreed rule is prophetic words are best explained by prophetic words and even the illiterate brother Asim believes and will agree to it. Yet he did not interpret the words of Hadith, "You must worship your Lord and pay due respect to your brothers.", because that would eradicate foundation of his Ibleesi objective: Which was to establish Muslims worship Prophet (sallallahu alayhi wa aalihi was’sallam). Before interpreting the Hadith lets quote the two Ahadith which Asim quoted: “The animals and trees prostrate before you! And as long as they do it, we are more rightful in doing this to you (i.e. to prostrate before you)." The Prophet (peace be upon him) answered: "You must worship your Lord and pay due respect to your brothers.” [Ref: Musnad Ahmad] “They replied: Ah! It is yours O dear Prophet. The Prophet said, keep it but take good care of it until natural death reaches it. The companions asked: O Prophet we are more deserving of prostrating to you than the animals. The Prophet (Peace be upon him) replied: It is not allowed for anyone and if it was allowed then wives would prostrate to their husbands.” [Ref: Sunan Darimi, Vol1, H17, P44] And if we consider the fact that both Ahadith of same incident yet both Ahadith quote unique material we come to conclusion both Ahadith have omitted some information. Therefore it would be accepted if unique information from both Ahadith is pooled together to get an over-all view. With this in mind let’s interpret the incident and Ahadith in light of each other. When the companions sought permission to prostrate to Prophet (sallallahu alayhi wa aalihi was’sallam) he replied: “It is not allowed for anyone and if it was allowed then wives would prostrate to their husbands.” [Ref: Sunan Darimi, Vol1, H17, P44] "You must worship your Lord and pay due respect to your brothers." [Ref: Musnad Imam Ahmad] If incident is looked in context of all available information spread in different Ahadith, two which Asim quoted, then prostration is Haram, and instruction to worship Allah (subhanahu wa ta’ala) is general command.  And therefore the reason for prostration not being permitted is that it is, NOT ALLOWED, I.E. HARAM, and not because it is by default worship which would have resulted companions worshiping Prophet (sallallahu alayhi wa aalihi was’sallam).

20.5 - Prophetic Supplication Against Worship Of Prophet’s Grave:

Earlier I wrote Asim wanted to establish Muslims prostrate in worship to grave of Prophet (sallallahu alayhi wa aalihi was’sallam😞 “And Sahabi said no and Prophet peace be upon him himself said do not do so, but here we can see in at shrines people prostrate in front of grave. Even according to some Sufis it’s Haram but still they try to prove prostration in front of the grave of Prophet peace be upon him and pious scholars.” How great this lie is and how great his injustice is? So great that Asim nullified the supplication of Prophet (sallallahu alayhi wa aalihi was’sallam) on account of his distorted understanding of prostration and of worship. Prophet (sallallahu alayhi wa aalihi was’sallam😞 “Yahya related to me from Malik from Zayd Ibn Aslam from Ata Ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the graves of their Prophets as places of prostration was terrible.’" [Ref: Muwatta Imam Ma’lik, B9, H88] If Asim is believed it means Allah (subhanahu wa ta’ala) did not answer the supplication of Prophet (sallallahu alayhi wa aalihi was’sallam). Hadith Qudsi records Allah (subhanahu wa ta’ala) stated He answers supplications of people who get close to him through voluntary prayers and Prophet (sallallahu alayhi wa aalihi was’sallam) is better then and closer to all those who perform Nawafil: “… and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him …” [Ref: Bukhari, B76, H509] As a Muslim it is your decision to choose between Messenger (sallallahu alayhi wa aalihi was’sallam), his supplication, and Asim, his research. Regarding supplication of Prophet (sallallahu alayhi wa aalihi was’sallam) Allah (subhanahu wa ta’ala) said: “Make not the calling/invoking (i.e. Dua) of the Messenger among you as your calling one of another.” [Ref: 24:63] In other words don’t consider the supplication of Prophet (sallallahu alayhi wa aalihi was’sallam) as supplication of ordinary people but he is Nabi and his supplication holds special weight in court of Allah (subhanahu wa ta’ala).

20.6 - Your Choice And The Out Come Of Your Choice:

If you choose Asim you choose, Allah (subhanahu wa ta’ala) not honouring His word narrated in Hadith Qudsi, supplication of Prophet (sallallahu alayhi wa aalihi was’sallam) not being answered, grave of Prophet (sallallahu alayhi wa aalihi was’sallam) being worshipped as an idol, supplication of Prophet (sallallahu alayhi wa aalihi was’sallam) being equal to an ordinary persons supplication, prostration being worship by default [even without Ilahiyyah, intention of worship], and Asim’s Tehqeeq being better than supplication of Prophet (sallallahu alayhi wa aalihi was’sallam). If you choose the Messenger (sallallahu alayhi wa aalihi was’sallam) you opted for Allah (subhanahu wa ta’ala) accepting his supplication, and his grave not being worshipped via prostration of worship, prostration by default not being worship, and ultimately Asim being a liar. As a Muslim I testify supplication of my Nabi (sallallahu alayhi wa aalihi was’sallam) was accepted and it has more weight in court of Allah (subhanahu wa ta’ala) then Tehqeeq of this Najdi minion of Iblees.

20.7 – Prostration Of Respect Nothing To Do With Object Of Article:

Asim’s article is aimed at proving Wasilah/Tawassul of deceased Awliyah is Shirk. Prostration of respect being major Shirk/sin does nothing for proving Tawassul/Wasilah of deceased Awliyah is Shirk. Even IF we come to agreement prostration to creation is major Shirk; even if Ilahiyyah isn’t affirmed, no intention of worship is made; even then it will not prove asking the deceased Awliyah to help you is Shirk.

21.0 - Asim’s Alleged Evidence Against Intermediation Of Deceased Awliyah:

“IV) Various Proofs that Asking from Dead is not allowed: Proof 1: “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.” [Q2:186] Proof 2: “Prophet (peace be upon him) said: "O people, be easy you are not calling upon one who is deaf or absent. Indeed, you are calling upon One who is Hearing, Seeing, Near. Indeed, the One you are calling upon is closer to one of you than the neck of his riding animal" [al-Bukhari 2992, Muslim 2704] Proof 3: The Messenger of Allah (sallallahu alayhi was-sallam) advised Ibn Abbas: "....When you ask for anything then ask Allah only, if you need help then seek it from Allah, and know that if all the people gathered and intended to harm you then they cannot do so except that which Allah has destined for you...." [Sahih al-Tirmadhi 2043] Proof 4: Prophet (peace and blessings of Allah be upon him) said: "Strive for that which will benefit you and seek the help of Allah, and do not be helpless. If anything (bad) happens to you, do not say, 'If only I had done such-and-such, then such-and-such would have happened.' Rather you should say, 'Qaddara Allah wa ma sha'a fa'ala (i.e. Allaah decrees, and what He wills He does),' for (the words) 'If only' open the door to the Shaytan." [Narrated by Muslim] Comment: Prophet peace be upon him clearly says seek the help of Allah, he never said make me Tawassul in between you and Allah. Proof 5: Allah says in Surah al Fatiha: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” Tabri Commented: (‘Wa Iyyaka nasta'een’): From You Our Lord we seek help for our worship and our obedience to you in all our affairs - no one but You. For the ones who disbelieved in you would ask the help of what they worshiped from the idols in their affairs, and we seek your help in all of our affairs, our worship being to you alone. Proof 6: Imam Ahmad recorded that Anas said that the Prophet said: Allah the Exalted said: 'I am as My servant thinks of Me, and I am with him whenever he invokes Me.' Allah accepts the Invocation.” [Commentary of Ibne Kathir 2:186]

21.1 - Allah The Lord Of Universe Near, Or Far, And Forgiveness:

(i) Allah (subhanahu wa ta’ala) records what the Mushrikeen said: “And the polytheists assign to Allah from that which He created of crops and livestock a share and say, "This is for Allah," by their claim, "and this is for our partners (associated with Him)." But what is for their "partners" does not reach Allah, while what is for Allah - this reaches their "partners." Evil is that which they rule.” [Ref: 6:136] Mushrikeen of Arabia believed the One and the True Ilah/Rabb is so disconnected and distant from inhabitant of earth that anything given in His name doesn’t reach Him. He has taken Ilah/Rabb partners whom receive what we dedicate to them therefore we worship these idol-gods to get closer to Allah (subhanahu wa ta’ala😞 “Surely the religion is for Allah only. And those who take protectors besides Him (say): ‘We worship them only that they may bring us near to Allah.’ Verily Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] In context of this prevalent polytheistic notion Prophet (sallallahu alayhi wa aalihi was’sallam) was asked by a believer if Allah (subhanahu wa ta’ala) is far or near; and Allah (subhanahu wa ta’ala) responded:  “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.” [Ref: 2:186] “And We have already created man and know what his soul whispers to him, and We are closer to him than (his) jugular vein.” [Ref: 50:16] This establishes Allah (subhanahu wa ta’ala) is near His creatures and He answers supplications directed to Him. (ii) Best interpretation of Quran is via Quran therefore in light of Quran nearness of Allah (subhanahu wa ta’ala) warrants request of forgiveness from Him: “And to Thamud (We sent) their brother Salih. He said: "O my people worship Allah; you have no deity other than Him. He has produced you from the earth and settled you in it so ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive." [Ref: 11:61] And in this context supplication being instructed by Allah (subhanahu wa ta’ala) in following verse is of supplication of forgiveness: “… then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call …” [Ref: 2:186] This interpretation check-mates Asim. He interpreted verse to mean seek wealth, health, safety, and all from Allah (subhanahu wa ta’ala) where as in reality nearness is in context of seeking forgiveness and repentance.

21.2 - Asim’s Interpretation And My Interpretation Are Both Valid:

Readers should note mine and his interpretations are valid but these interpretations are not the end of all valid interpretations. Please note, verse 2:161, is Mutliq Haqiqi, and Takhsees/Tafsir does not turn Mutliq Haqiqi to Muqayyid Haqiqi. Therefore interpretations which have direct and indirect evidence are valid and Asim’s interpretation; seek everything from Allah (subhanahu wa ta’ala) because He is near is also valid but it is not end to all other interpretations. It is heretical to make assumption that since we are instructed to seek from Allah (subhanahu wa ta’ala) we cannot seek our need from another.

21.3 - Valid Interpretation Yet It Does Not Support His Charge Of Shirk:

Asim wants to establish Tawassul via deceased Awliyah is not allowed and it is Shirk. Yet the verse he has quoted does not explicitly nor implicitly states either of the two. The verse does not indicate that it is about deceased Awliyah rather Asim unjustly and via Tafsir bir-Ra’ee has turned it toward deceased Awliyah. There is mechanism via which he is attempting to argue impermissibility [and Shirk] of Wasilah. His logic is Allah (subhanahu wa ta’ala) has stated; I answer the prayer of the supplicant when he calls on me; and this means asking anyone else is prohibited/Shirk. And from this generalization he makes Takhsees of seeking aid of deceased Awliyah to argue it is Shirk/prohibited. This generalization and argument built upon it are completely and absolutely against Qur’anic teaching.

21.4 - Khariji Loses Argument; Qareeb-ness Of Allah Amounts To Prohibition Of Wasilah:

Muslim: Allah (subhanahu wa ta’ala) states sinful Muslims should have visited Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and should have asked him to seek forgiveness for them: “And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, and asked forgiveness of Allah and the messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” [Ref: 4:64] Khariji: Yeah! Allah (subhanahu wa ta’ala) you’re Qareeb so why should they and I visit Prophet (sallallahu alayhi wa aalihi was’sallam) to seek forgiveness? Aren’t you near to me than my jugular vein? Aren’t you near to me than Prophet (sallallahu alayhi wa aalihi was’sallam)? Why are you confusing me? Muslim: A Hadith records Abu Huraira (radiallah ta’ala anhu) did not invoke Allah (subhanahu wa ta’ala) directly even though Allah (subhanahu wa ta’ala) is Qareeb and He answers prayers of supplicants. He instead informed Prophet (sallallahu alayhi wa aalihi was’sallam) about his plight: “Narrated Abu Huraira: I said: ‘O Allah's Messenger! I hear many narrations from you but I forget them.’ He said: ‘Spread your covering sheet.’ I spread my sheet and he moved both his hands as if scooping something and emptied them in the sheet and said: ‘Wrap it.’ I wrapped it round my body, and since then I have never forgotten.” [Ref: Bukhari, B56, H841, here.] Abu Huraira (radiallah ta’ala anhu) after memory boost invested his time in meetings of Prophet (sallallahu alayhi wa aalihi was’sallam) and became source for great quantity Ahadith: “Narrated Abu Huraira: You people say that Abu Huraira tells many narrations from Allah's Messenger and you also wonder why the emigrants and Ansar do not narrate from Allah's Messenger as Abu Huraira does. My emigrant brothers were busy in the market while I used to stick to Allah's Messenger content with what fills my stomach; so I used to be present when they were absent and I used to remember when they used to forget, and my Ansari brothers used to be busy with their properties and I was one of the poor men of Suffa. I used to remember the narrations when they used to forget. No doubt, Allah's Messenger once said, "Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say." So, I spread my coloured garment which I was wearing till Allah's Messenger had finished his saying, and then I gathered it to my chest. So, I did not forget any of the narrations.” [Ref: Bukhari, B34, H263] Nearness of Allah (subhanahu wa ta’ala) does not mean we are prohibited to seek help of others. If it was so then Messenger (sallallahu alayhi wa aalihi was’sallam) would have told Abu Huraira (radiallah ta’ala anhu) to invoke Him who is near to us than our jugular veins.

21.5 - Squashing Argument Qareeb-ness Of Allah Prohibits Wasilah:

Khariji: You Mushrik Sufi! Killing you is Halal for me. I got you now! I said deceased not living. Asking dead to help you is not allowed. Muslim: So Allah (subhanahu wa ta’ala) is Qareeb of those who potentially could ask the dead? And not Qareeb of those who ask the living to invoke Allah (subhanahu wa ta’ala) on their behalf? Khariji: He is Qareeb of both. Muslim: If this is the case then you cannot be justified in prohibiting Wasilah on grounds that Allah (subhanahu wa ta’ala) is Qareeb. He is Qareeb to one who asks living and one who asks dead. Therefore if asking the deceased is prohibited on grounds of Qareeb then asking the living is also prohibited because Allah (subhanahu wa ta’ala) is also Qareeb to living. And if Amr can ask the living Bakr to help him, or Zayd can request Umar to invoke Allah (subhanahu wa ta’ala) on Zayd’s behalf even though Allah (subhanahu wa ta’ala) is Qareeb to Amr and Zayd; and despite this Qareeb-ness of Allah (subhanahu wa ta’ala) there is no prohibition to engage in either then why should Wasilah of Awliyah be prohibited/Shirk due to Qareeb-ness of Allah (subhanahu wa ta’ala)?

21.6 - Qareeb-ness Prohibits Invoking Of Other Ilahs Instead Of Allah:

Qareeb-ness of Allah (subhanahu wa ta’ala) does not prohibit Wasilah via deceased Awliyah. Or asking direct help of deceased Awliyah. Or asking the living to help. Or requesting the living to invoke Allah (subhanahu wa ta’ala) on your behalf. Qareeb-ness does not prohibit any of these but it prohibits supplicating to Ilah partners which the Mushrikeen ascribed to Allah (subhanahu wa ta’ala). Mushrikeen believed Allah (subhanahu wa ta’ala) is far from His creation and He does not have any dealing with them directly. Instead He has taken Ilah partners who manage the minor affairs of His creation and therefore they need to be worshipped so they take us closer to Allah (subhanahu wa ta’ala😞 “Indeed, We have sent down to you the Book in truth. So worship Allah (being) sincere to Him in al-Deen (i.e. religion).Unquestionably for Allah is the pure al-Deen (i.e. religion). And those who take protectors besides Him (say:) We only worship them that they may bring us nearer to Allah in position. Indeed, Allah will judge between them concerning that over which they differ. Indeed Allah does not guide he who is a liar and disbeliever.” [Ref: 39:2/3] Mushrikeen said worship of idol-Ilahs takes them closer to Allah (subhanahu wa ta’ala) and this indicates they believed He is far. And it was this notion which resulted the question; is Allah (subhanahu wa ta’ala) far from His creation; and then resulted the answer in the verse: “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.” [Ref: 2:186]

21.7 - Explaining How Qareeb-ness Prohibits Invoking Of Invented Ilahs:

Root cause of polytheism of Arabs was belief that Allah (subhanahu wa ta’ala) is far from His creation. And this lead to another deviation that He appointed Ilahs and His appointed Ilahs manage affairs of creation. And this led to another misguidance that idol-gods should be worshipped because they then will take us near to Him. Allah (subhanahu wa ta’ala) removes the foundation by telling them He is near and He hears and sees all, and responds to prayers supplications directed to Him: “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.” [Ref: 2:186] Alongside this He directly and explicitly prohibited them from invoking invented Ilahs instead of Him: “So exalted is Allah, the Sovereign, the Truth; there is no Ilah except Him, Lord of the Noble Throne. And whoever invokes besides Allah another Ilah for which he has no proof then his account is only with his Lord. Indeed, the disbelievers will not succeed.” [Ref: 23:116/117] “So do not invoke with Allah another Ilah and thus be among the punished.” [Ref:26:213] So His saying; He is Qareeb to believers then their own jugular vein; was in refutation to polytheism of Arab Pagans. And it does not prohibit Wasilah of living/deceased practiced by Muslims.

21.8 - If Qareeb-ness Was Prohibiting And Going Against Was Shirk Then:

 IF Qareeb-ness of Allah (subhanahu wa ta’ala) was prohibiting Wasilah/Istighathah and proving it is Shirk then it is prohibiting Wasilah of all types; of living and dead, of far and near, of elite and commoners, of natural means and of supernatural means. Because when He is Qareeb then why would Abdullah need to dial 999 and request help of infidel when he is having heart attack? He should just invoke the One who is near to him than his jugular vein. And after that Abdullah should trust His decree because if He willed life for Abdullah then hundred heart attacks wouldn’t kill him and if He willed death hundred doctors with all medicine of world wouldn’t be able to save him. What does Khariji do even though Allah (subhanahu wa ta’ala) is Qareeb then the doctors and medicine? Khariji runs to the doctor and chemist; runs to what is further then Allah (subhanahu wa ta’ala); runs further than his jugular vein. Either Khariji doesn’t believe Allah (subhanahu wa ta’ala) is near to his jugular vein. Or believes He is nearer then jugular vein but understands nearness of Allah (subhanahu wa ta’ala) does not mean seeking of help of creation is prohibited and understands it is not Shirk to seek help of creation. Typically Kharijis believe the last. Then why would one employ this verse to justify charge of Shirk and argue Wasilah is prohibited and present it as proof of Shirk? Answer is very simple, end justifies the means. It is a ‘small’ price to pay to distort book of Allah (subhanahu wa ta’ala).

21.9 - Wasilah In General And Qareeb-ness Of Allah (subhanahu wa ta’ala😞

Any who deems Wasilah to be; Haram, or Kufr, or Shirk; has not understood what Wasilah is. The system of creation is based on Wasail (plural of Wasilah; means). Cure is through Wasilah of medicine. Quenching of thirst is through Wasilah of water and satisfaction of hunger is through Wasilah of food. Forgiveness of sins depends on Wasilah of seeking forgiveness of sins from Allah (subhanahu wa ta’ala). Mercy of Allah (subhanahu wa ta’ala) and entry to paradise through Wasilah of good deeds. Through Wasail the system of creation works. If Qareeb-ness of Allah (subhanahu wa ta’ala) was prohibiting, or insinuating seeking of Wasail/Wasilah is Shirk then it would have prohibited going to kitchen for glass of water, and walking to fridge for food, and reaching for medicine when you cannot bare the illness. He is Qareeb so it would make sense ask Him to satisfy your thirst, hunger, cure your illness. But you do all this despite the fact that He is Qareeb, and you believe He is Qareeb, and you believe He satisfies your hunger, and quench’s your thirst, and cure’s you in illness, and more.

21.10 - Assuming Evil And Ascribing Evil The Way Of Khawarij:

Due to your actions should I make assumption O Khariji: You do not believe Him to be Qareeb? You believe your Lord is incompetent? You believe He is too busy to respond to you? You believe sickness hunger and thirst are not in His control and you believe He cannot cure you? Or should I assume you believe food water medicine are your Ilah and you turn to them in time of your need? Or should I assume you believe these Ilahs of yours are more Qareeb (i.e. near) to you then Allah (subhanahu wa ta’ala)? I have no right to assume or ascribe to you what you do not believe and ascribe to what you do not hold to. And if I do I only am unjust to myself. O Khariji then why do you accuse those who affirm; la ilaha il-Allah; of Shirk on account of what you assume on their behalf and ascribe to them which they do not believe? Are you not aware Wasilah of; living or dead, far or near, human or Jinn, Nabi or Wali, statue or picture, and … by default does not warrant worship, or Ilahiyyah? Belief is iqrar bil lisan and tasdeeq bil qalb and action of Tazeem with intention of worship is worship. And Muslims do not affirm with tongue, or confirm in heart belief of Ilahiyyah for any creation, nor they direct actions of worship yet you accuse them of worshiping creation and committing Shirk. You have no right to attribute your assumptions to me, and deem them as my beliefs/practices. You have no right to judge my Islam/Iman based on what you have invented with your Satan and declare Muslims Kafirs/Mushriks. My Islam is established and it is firmly on, la ilaha il-Allah, and your Islam has been blown away by your Takfir of Muslims. And we have disassociated from the disbelievers.

21.11 - Rule Of Tawheed/Shirk Worth Remembering And Worth Understanding:

Seeking anything from one who is in state of; living, dead, far, near, powerful, powerless, able, unable, natural, supernatural, hearing, deaf, seeing, blind, rich, poor; or seeking from one who is in direct contact, or in contact through means and from human, or Jinn, or angel, or stone, or idol, or medicine, or water … none of these singularly, or in combination result Tawheed or Shirk. Tawheed is affirming Allah (subhanahu wa ta’ala) is the One and the Only Ilah/Rabb. Shirk is; creation is Ilah/Rabb, or creation is Ilah/Rabb partner of Allah (subhanahu wa ta’ala). Affirming Ilahiyyah for living creation and believing it is Wasilah unto Allah (subhanahu wa ta’ala) was Shirk and is Shirk in religion of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). And if Ilahiyyah is not affirmed but living/dead is employed as Wasilah unto Allah (subhanahu wa ta’ala) then no Shirk as occurred. Affirming Ilahiyyah/Rububiyyah for ONLY Allah (subhanahu wa ta’ala) will ensure Tawheed remains Tawheed in all states. And if any of the two is affirmed for a creation then this is Shirk and it will remain Shirk in all states and will not change due to states, or time, or persons.

21.12 - Wasilah Of Dead In Light Of Quran And Tafasir:

Before I continue please read the following article, here, it establishes Wasilah of the deceased from Quran. Note following in this section is connected with the linked article. If a practice was Tawheed/Shirk than neither evidence in support of it nor evidence against it will make it Shirk/Tawheed. And if it wasn’t Shirk/Tawheed for one it isn’t Shirk/Tawheed for all in all contexts. If for the sake of argument it is agreed in the linked article Ahadith employed by commentators are Daif (i.e. weak); will you O Khariji be stupid enough to accuse the giants of Qur’anic exegesis of not knowing Tawheed and Shirk? And even if the Ahadith are weak note these giants employed these Ahadith as proof of Wasilah and there Tafasir are proof of their beliefs. If I a Mushrik/Kafir, they are Mushrik/Kafir too due to commonality of belief.

21.13 - Asim’s Real Objective, Absence Of Evidence, And Way Forward:

Asim was attempting to prove Tawassul via Awliyah is Shirk and he was supposed to prove it from Quran, Sunnah, and Ijmah. And so far there has not been a shred of evidence to even hint this lie. To prove that Muslims are Mushriks and Kafirs; all he needs to do is to prove that Muslims ascribe Ilahiyyah/Rububiyyah to Awliyah and with intention of worship call-upon Awliyah. If he cannot achieve this then he needs to quote evidence from Quran/Sunnah for the following; invocation in absence of Ilahiyyah and without of intention of worship is worship, and with this he will prove his allegation. If he cannot manage this also then he needs to prove from Quran/Hadith his principles via which he has judged practice of Wasilah as Shirk because if his principles are proven and if the principles are correctly employed then he would prove his contention. And if Asim cannot establish his allegation against Muslims with these justified means then he should recite Shahadatayn and be one of us Muslims.

22.0 - Asim the Liar, And Prophetic Teaching And Practice Of Companions:

Asim stated: “Comment: Prophet peace be upon him clearly says seek the help of Allah, he never said make me Tawassul in between you and Allah.” (i) Allah (subhanahu wa ta’ala) instructed the Muslims to seek Wasilah to Him in following verse: “O you who have attained to faith! Fear Allah and seek means (Wasilata of getting closer to Him), and strive hard in His cause, so that you might be successful.” [Ref: 5:35] There are many Wasail (i.e. means) to Allah (subhanahu wa ta’ala). Acts of worship, charity, general good deeds, Jihad, and others are Wasail also but Prophet (sallallahu alayhi wa aalihi was’sallam) is also a Wasilah. And Allah (subhanahu wa ta’ala) instructed the Muslims to use his Wasilah to have their sins forgiven: “And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, and asked forgiveness of Allah and the messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” [Ref: 4:64] (ii) There is another form of Wasilah mentioned in Quran which the Jews/Christians practiced involving Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) states the mention of Prophet (sallallahu alayhi wa aalihi was’sallam) has been made in Taurat and Injeel. And Jews/Christians are aware of this information in their scriptures: “Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and ...” [Ref: 7:157] And following verse of Quran establishes the Jews invoked Allah (subhanahu wa ta’ala) to grant them victory against polytheists via Wasilah of Prophet (sallallahu alayhi wa aalihi was’sallam) but when he was sent they disbelieved in him and the message he brought: “And when there came to them a Book from Allah confirming that which was with them - although before they used to pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allah will be upon the disbelievers.” [Ref: 2:89] And it has been stated that Allah (subhanahu wa ta’ala) granted them victory after they supplicated him through his Wasilah, here. (iii) Through deductive reasoning Wasilah of deceased is also established. Death is separation of soul from material body. There are two types of death: “They will say: "Our Lord! Twice hast Thou made us without life, and twice hast Thou given us Life! Now have we recognized our sins: Is there any way out (of this)?" [Ref: 40:11] This verse has been explained by another verse: “How can you disbelieve in Allah Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life and then unto Him you will return.'' [Ref: 2:28] To put is simply in language of Quran period before birth is period of death and then separation of soul from body until Day of Judgment is another death. The Jews invoked Allah (subhanahu wa ta’ala) through the Wasilah of Prophet (sallallahu alayhi wa aalihi was’sallam) before his birth and this period in language of Quran is a state of death therefore Wasilah of deceased is proven. (iv) Finally the Wasilah of living/deceased righteous servants of Allah (subhanahu wa ta’ala) i.e. Awliyah. Allah (subhanahu wa ta’ala) states: “Verily, your Wali (protector, helper) is none other than Allah, His Messenger, and the believers, - those who perform As-Salat (i.e. prayer), and give Zakat, and they are Raki'un (submitters in prostration).” [Ref: 5:55] Believers is inclusive of human and Jinn, and living and deceased. Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the believers to seek help of servants/slaves of Allah (subhanahu wa ta’ala) in time of distress: “… from Utbah bin Ghazwan, from Prophet. He said: ‘When one of you loses something or desires assistance while in a land where no person of assistance (is available) he should say “O slaves of Allah! Assist me; help me” for indeed Allah has many slaves who we do not see.” And this [Hadith] has been acted upon. [Ref: Tabarani, Mu'jam Al Kabeer, 17/177 - online Hadith 5469] Note he did not specify help is to be sought from living, or deceased, human, or Jinn, or angel, or Nabi, or Wali. In this capacity we have evidence that a companion asked for help of Messenger (sallallahu alayhi wa aalihi was’sallam) while he alive and far from companion: “Maymuna bint Harith, the blessed wife of Prophet narrates: The Prophet was doing Wudhu for Tahajjud Salah at the home of Maymuna. He suddenly called out three times, “Labbaik, Labbaik, Labbaik!” (Here I am) and “Nusirtu, Nusirtu, Nusirtu!” (I helped you). Hadhrat Maymuna further asked him why he had called out those words”. He replied: “Raajiz (a Sahabi from far) was calling me because Quraish wanted to kill him“ [Ref: Imam Tabarani in Mu’jam as-Sagheer, Volume 2, H968] As a side note a discussion is in progress on subject of Istighathah (i.e. asking the deceased directly to aid you) based on this Hadith. And this discussion deals with some aspects not mentioned in previous discussion and when it completes readers should be able to access it, here. One before this discussion has ended quite some time ago and it can be accessed, here.

22.1 - Haram And Halal, And The Hukm Of Shari’ah For In Between:

Allah (subhanahu wa ta’ala) stated in Quran al-Azeem: “And what Allah restored to His Messenger from the people of the towns - it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveller - so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah; indeed, Allah is severe in penalty.” [Ref: 59:7] This verse is indicating Halal has been given therefore partake in it and Haram has been prohibited therefore refrain from engaging in it: “Allah the Exalted said: ‘And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain (from it).’ Meaning: `Whatever the Messenger commands you, then do it and whatever he forbids you, then avoid it. Surely, He only commands righteousness and forbids evil.'” [Ref: Tafsir Ibn Kathir, 59:7, here] The Haram and Halal have clearly been mentioned in Quran and Sunnah. Istighathah (i.e. asking the deceased Awliyah for help) has no direct evidence from Quran or from Prophetic Sunnah. And it is only established via interpretative corroboration. There is no clear, emphatic, explicit, direct evidence which indicates it is Haram, or Kufr, or Shirk and in this situation it neither HALAL, nor HARAM hence its position is in between. And matters which are not termed one or the other are generally allowed according to evidence of following Ahadith: “It was narrated that Salman Al-Farisi said: “The Messenger of Allah was asked about ghee, cheese and wild donkeys. He said: ‘What is lawful is that which Allah has permitted, in His Book and what is unlawful is that which Allah has forbidden in His Book. What He remained silent about is what is pardoned (i.e. excused).’” [Ref: Ibn Majah, B29, H3367] “What Allah has made lawful in His Book is halal and what He has forbidden is haram, and that concerning which He is silent is allowed as His favour. So accept from Allah His favour for Allah is not forgetful of anything. He then recited, "And thy Lord is not forgetful." [Ref: Musnad Al Bazzar] In other words regarding which Allah (subhanahu wa ta’ala) has left no clear instruction and is not Shirk, Kufr, and Haram via Ijtihad then it is Mubah (i.e. permitted). Practice of Istighathah therefore is Mubah. Note I said Mubah and not prophetic Sunnah, or prophetic instructed Sunnah because permissibility isn’t dependent upon x being practical or instructed Sunnah. My objective is to establish that Wasilah practiced by Muslims and Istighathah are not practices which warrant major Shirk and do not result in practitioner of these becoming Mushrik. And by establishing permissibility of Istighathah and Wasilah, Khariji charge of Muslims being worst type of Mushrikeen is refuted.

23.0 - You Alone We Worship, And You Alone We Ask For Help:

Asim quotes Surah Fatihah and Tafsir of Imam Tabari (rahimullah😞 “Allah says in Surah al Fatiha: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” Tabri Commented: (‘Wa Iyyaka nasta'een’): From You Our Lord we seek help for our worship and our obedience to you in all our affairs - no one but You. For the ones who disbelieved in you would ask the help of what they worshiped from the idols in their affairs, and we seek your help in all of our affairs, our worship being to you alone.” There are two key objectives why this verse is being employed. The first is evident from the title of article (i.e. Wasilah is Shirk😞 “Asking help from dead is shirk from …” And the second is to prohibit and censor practice of Wasilah which is evident from his comment: “Prophet peace be upon him clearly says seek the help of Allah, he never said make me Tawassul in between you and Allah.” My objective would be to demonstrate this verse does not support Khariji position.

23.1 - Meaning Of Seeking Seeking His Help:

Translation of verse quoted is: "It is You we worship and You we ask for help." [Ref: 1:5] (i) It fundamentally means as Muslims: O Allah (subhanahu wa ta’ala) we ONLY seek your help while affirming you’re our Rabb/Ilah be it time of hardship, danger, sorrow and in time of comfort and plenty. (ii) It also can be interpreted to mean: O Allah (subhanahu wa ta’ala) as our Rabb/Ilah we seek your help in all matters permissible in your Deen. (iii) Contextually it means: We worship you o Allah (subhanahu wa ta’ala) and we seek your help in perfecting our actions, intentions and conception of your worship. (iv) It also means: O Allah (subhanahu wa ta’ala) you we ask for help as an action of worship. (v) It also could mean: O Allah (subhanahu wa ta’ala) we seek your help and not take help from polytheists and their gods. All Tafasir which have support from Quran/Ahadith are valid.

23.2 – Implications Of What The Verse Means:

Importance of each Tafsir and what it reveals. (i) In context of our belief of Ilahiyyah/Rububiyyah we Muslims only seek help of Allah (subhanahu wa ta’ala) alone. From creation we do not seek any help with the same belief i.e. we do not affirm Ilahiyyah/Rububiyyah for creation. All help sought from any/every creation after affirmation of Ilahiyyah/Rububiyyah is worship and therefore Kufr. And due affirming Ilahiyyah/Rububiyyah for creation major Shirk is warranted. (ii) We are not permitted to seek help of Allah (subhanahu wa ta’ala) in matters which are sin such as invoking Him to help you to murder, or to help you to steal, or to commit a sin. (iii) Best form of worship is of Ihsan, worshiping Him as you see Him. Hence contextually it means we seek your help in worshiping you in state of Ihsan. (iv) Prophet (sallallahu alayhi wa aalihi was’sallam) said Dua [directed to an Ilah] is worship. And therefore act of seeking help from Allah (subhanahu wa ta’ala) in essence is act of worship. (v) Prophet (sallallahu alayhi wa aalihi was’sallam) refused to take help from a polytheist who had wished to fight in war alongside Prophet (sallallahu alayhi wa aalihi was’sallam), here.

23.3 - What Have The Mufassireen Said About This Verse:

Tafsir of two Jalal’s of Ummah: “You alone we worship and You alone we ask for help that is to say we reserve worship for You alone by way of acknowledging Your Oneness and so on and we ask for Your assistance in worship and in other things.” [Ref: Tafsir al-Jalalayn, 1:5, here.] And finally Tafsir attributed to Ibn Abbas (radiallah ta’ala anhu😞 “’Thee (alone) we worship …” we turn to you (in worship) as the only One God and we obey you; ‘… and thee alone we ask for help.’ we ask for your help in worshipping You and from You we obtain confidence in obeying You.” [Ref: Tafsir Ibn al-Abbas, 1:5, here.] Tafsir Tabri as quoted by Khariji: “(‘Wa Iyyaka nasta'een’): From You Our Lord we seek help for our worship and our obedience to you in all our affairs - no one but You. For the ones who disbelieved in you would ask the help of what they worshiped from the idols in their affairs, and we seek your help in all of our affairs, our worship being to you alone.” [Ref: Tafsir Tabri, 1:5.] You can see that none from these Mufassireen said seeking help of a creation is Shirk. Note in Tafsir Tabri it is stated Mushrikeen sought help from their idol-gods and we the Muslims O Allah seek your help [because you’re the One and the true Ilah]: “(‘Wa Iyyaka nasta'een’): From You Our Lord we seek help for our worship and our obedience to you in all our affairs - no one but You. For the ones who disbelieved in you would ask the help of what they worshiped from the idols in their affairs, and we seek your help in all of our affairs, our worship being to you alone.” [Ref: Tafsir Tabri, 1:5.] This supports Sunni understanding that seeking of help is in context of belief of Ilahiyyah as is worship. Without belief of Ilahiyyah there can be no worship. Nor can the act of seeking help be worship. Tawassul/Wasilah/Istighathah none of them are performed with belief that one being called for help is an Ilah nor intention of worship is made. No Ilahiyyah. No worship. No Shirk.

23.4 – Historical Context Of Verse And Its Effect On Understanding:

The verse of Quran is giving instruction to the believers to worship of Allah (subhanahu wa ta’ala) in context of Arabia when Mushrikeen worshipped the idols and other false gods. Similarly in historical context of Arabia when the Mushrikeen sought help of idols and other false gods Allah (subhanahu wa ta’ala) instructs the believers to say we seek help from Allah (subhanahu wa ta’ala). Verse in discussion was revealed because objective was to teach believers to verbally pronounce opposition to idol worship by affirming we worship of Allah (subhanahu wa ta’ala). And to verbally pronounce opposition to seek help from idol gods by affirming we seek help from Allah (subhanahu wa ta’ala😞 “For the ones who disbelieved in you would ask the help of what they worshiped from the idols in their affairs, and we seek your help in all of our affairs, our worship being to you alone.” [Ref: Tafsir Tabri, 1:5.] Muslims do not seek help from any god/idol. Nor we worship anyone other than Allah (subhanahu wa ta’ala) and we do not ask help of living/deceased Awliyah for help with belief/intention of worship.

23.5 - What The Khawarij Imply From This Verse:

Allah (subhanahu wa ta’ala) stated the Muslims should say: "It is You we worship and You we ask for help." [Ref: 1:5] A Khariji implied from Ayah that Wasilah is prohibited and it is Shirk. And I questioned that verse of Quran does not say seeking help of other then Allah (subhanahu wa ta’ala) is Shirk. He cleverly said this verse does not also say worship of anyone other then Allah (subhanahu wa ta’ala) is Shirk yet you believe it is Shirk. He earned a cookie and sticker for that clever answer. I responded saying that neither I/you judge worship of creation to be Shirk just only on basis of this verse. Worship of other then Allah (subhanahu wa ta’ala) is said to be Shirk in other parts of Quran and in Sunnah of Messenger (sallallahu alayhi wa aalihi was’sallam). Can you quote me a single Ayat/Hadith in which seeking help from a creation in totality, or in part is said to be Shirk? And evidence that part is related to seeking help without belief of Ilahiyyah, without intention of worship? He quoted me verses about idols being unable to help and not even being able to help themselves but that wasn’t answer to my question so I reiterated question: Can you quote me a single Ayat/Hadith in which seeking help from a creation in totality, or in part is said to be Shirk? There was nothing he could quote so he high tailed out of WhatsApp group. I had to explain to listeners Tawheed and Shirk are not dependent upon seeking of help from Allah (subhanahu wa ta’ala) and living/dead creations.

23.6 - Absence Of Takhsees Means All Help Sought From Allah:

Asim has taken position seeking help from souls of deceased Awliyah is Shirk but seeking help from living is not Shirk. The verse in discussion has made no distinction/Takhsees about which help can be sought from living. Or which type of help can be sought from dead. It plainly says, we ask for your help Allah (subhanahu wa ta’ala😞 "It is You we worship and You we ask for help." [Ref: 1:5] Implying all help should be sought from Allah (subhanahu wa ta’ala). And following Hadith seems to support this understanding: “Thabit narrated from Anas who said: ‘The Messenger of Allah said: Let one of you ask his Lord for his every need, even until he asks Him for the strap of his sandal when it breaks.’” [Ref: Tirmadhi, Book 46, Hadith 3604, here.] And if seeking of help from deceased Awliyah is Shirk. Then due to absence of evidence of Takhsees and of Takhsees it would be established; all help sought from other then Allah (subhanahu wa ta’ala) is Shirk. Asim are you complying with demand/teaching of verse by not asking any help and by not asking for anything from other then Allah (subhanahu wa ta’ala)? Suppose this verse in some innovative, weird, unheard sense is establishing Shirk because help was not sought from Allah (subhanahu wa ta’ala). Then you folk do not need me to tell you that you and your kind have been upon major Shirk.

23.7 - And Kafir Was Over-Whelmed:

If you make Takhsees that this help is not Shirk and this type of help is Shirk and we sought help which was not Shirk. Please offer your evidence which supports this type of help is Shirk and this help is in accordance with Tawheed. Note belief is before action and action is on foundation of belief. Explain what belief is associated with Tawheedi and Shirki help and then reason how Shirki help makes creation equal with Allah (subhanahu wa ta’ala) and how Tawheedi help does not make creation equal with Allah (subhanahu wa ta’ala). Once all is done then I want evidence establishing seeking help from deceased Awliyah without; belief of Ilahiyyah, intention of worship is from type of help which is Shirk. And with this Kafir was over-whelmed because belief of Ilahiyyah has to be affirmed to establish equality between Creator and creation and with Ilahiyyah intention of worship is required for action to be worship. Neither is affirmed by those who practice Istighathah hence no worship and no Shirk in belief.

23.8 - Verse Of al-Fatihah Is Higher Degree Of Practice Of Tawheed:

This verse and Hadith are teaching highest degree of practice of Tawheed. Most Muslims, 99.99%, seek help from Allah (subhanahu wa ta’ala) when we have exhausted earthly means and no hope is left. The best and highest degree of practice of Tawheed is to seek all help and everything from Allah (subhanahu wa ta’ala). This is pinnacle of practicing Tawheed but there are lower levels and if you engage in them you’re not committing Shirk. By not practicing what the Hadith/verse says it and instead seeking help/material from creation does not mean you’re Mushrik because you committed Shirk. It only means you lost out on the higher degree of practice and higher reward in hereafter. Seeking help, material, or others from creation is type of Shirk Khafi (i.e. hidden Shirk). And it is not serious enough that it warrants exit from Islam and in some cases it is not even sin.

23.9 - Verse, Hadith, And Imam Qurtubi On Higher Practice Of Tawheed:

Asim in his article quoted Tafsir of Imam Qurtubi (rahimullah😞 “It means that they ask of Allah to save them from destruction. When He does, some of them would say: “Had it not been for so and so (other than Allah), we would have not survived, and had it not been for the dog, the thief would have been able to come in, etc.” Thus, they attribute the favour of Allah to individuals, and his protection to the dog. I say; falling into this and the previous statements many of the Muslim public.” [Ref: Deviants Arguments: Shirk Will Note Take Place In Ummah, by Asim, here.] (i) Imam Qurtubi (rahimullah) is saying; Arab Mushrikeen who had affirmed Ilahiyyah and Rububiyyah for their gods they ascribed protection, help and wealth to their gods. Muslims behave like them in the sense that they attribute protection to dog, or security to alarm/door, or bullet vest, or a bunker, or seat belt, or had the paramedics not arrived on time, stopped the bleeding, I would have died. Similarity established is that Muslims like the Mushriks do not ascribe effect to Allah (subhanahu wa ta’ala). Mushriks attributed effect to their gods and Muslims to their dogs etc. Both have something in common (i.e. ascribing effect to creation) yet there are clear distinctions and differences in belief and practice. (ii) Muslims associating protection to dog, healing to medicine, burning to fire, cutting to knife, putting fire out with water, saving drowning child to coast guard, saying I was protected from injury because of car airbags. All these are examples of Shirk in figure of speech (i.e. Majaz) and not of actual/real Shirk (i.e. Shirk Haqiqi). That is because we believe all and everything is from Allah (subhanahu wa ta’ala) the One and the Only Ilah. We are constrained by language we speak, or conditioned to attribute effects of actions and objects to creation. Mushrikeen on other hand attributed good harvest to their gods not because it was limitation of language or conditioning but it was their belief these are our gods and they grant our needs and control good/bad harvest. And when they had a good harvest they said, amazing our Krishna has granted us bumper crop. This is not Shirk in Majaz but expression of major Shirk. (iii) Shirk Haqiqi, or real Shirk, is divided in two categories: (a) Major Shirk, which invalidates Islam and warrants exit from Islam. (b) Minor Shirk, which is sin and voids good deeds. Third is Shirk in Majaz, Shirk in figure of speech, which is not even a sin, nor anything greater than this. Avoiding Shirk of Majaz and practicing Tawheed of Majaz does have its merit and reward. By adopting expressions such as, Allah (subhanahu wa ta’ala) cured me through medicine, Allah (subhanahu wa ta’ala) stopped bleeding when bandage was applied on the cut etc. Imam Qurtubi (rahimullah) is right in saying that a lot of Muslims have abandoned practicing Tawheed of Majaz and are guilty of Shirk in Majaz. (iv) Statement of Imam Qurtubi (rahimullah), the following verse and Hadith both instruct to higher practice of Tawheed by not seeking anything from any creation: "It is You we worship and You we ask for help." [Ref: 1:5] “Thabit narrated from Anas who said: ‘The Messenger of Allah said: Let one of you ask his Lord for his every need, even until he asks Him for the strap of his sandal when it breaks.’” [Ref: Tirmadhi, Book 46, Hadith 3604, here.] Acting contrary to this verse and Hadith then act of Shirk in Majaz has occurred but it is of type without blame and sin. (v) Imam Qurtubi’s (rahimullah) statement in no way establishes Muslims are engaged in major Shirk. Asim doesn’t even have basic required knowledge to understand what Imam Qurtubi (rahimullah) wrote. How does this statement of Imam Qurtubi (rahimullah) prove Wasilah is Shirk, or prove there is Ijmah against Wasilah?

24.0 - Critical Assessment Of I Am With Him Whenever He Invokes Me:

Prophet (sallallahu alayhi wa aalihi was’sallam) has been reported to have said: “Proof 6: Imam Ahmad recorded that Anas said that the Prophet said: Allah the Exalted said: 'I am as My servant thinks of Me, and I am with him whenever he invokes Me.' Allah accepts the Invocation.” [Commentary of Ibne Kathir 2:186] Asim has quoted this Hadith for two objectives Wasilah is Shirk and therefore it is not allowed. This Hadith does not establish anyone of his two objectives. The only way it relates to subject of Wasilah is if Asim reasons this Hadith is saying you must YOURSELF ONLY invoke Allah (subhanahu wa ta’ala) because He is near to believer. And this understanding of Asim would go against prophetic teaching and teaching of Qur’anic verse: “And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, and asked forgiveness of Allah and the messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” [Ref: 4:64] Allah (subhanahu wa ta’ala) instructed the believers to go to Prophet (sallallahu alayhi wa aalihi was’sallam) and then invoke Allah (subhanahu wa ta’ala). And request Prophet (sallallahu alayhi wa aalihi was’sallam) to invoke Allah (subhanahu wa ta’ala) on behalf of sinner. And this is despite the fact He is near to believer yet He instructed this in Quran. Asim seems to be insinuating Allah (subhanahu wa ta’ala) is near so invoke Him for help and get no one else involved. Allah (subhanahu wa ta’ala) is saying go to Prophet (sallallahu alayhi wa aalihi was’sallam) and get him involved even though I am near you. It should be clear Asim does not understand Islam better than He who sent the Messenger (sallallahu alayhi wa aalihi was’sallam) and the Messenger (sallallahu alayhi wa aalihi was’sallam). Asim is an empty vessel all noise but without knowledge.

24.1 - Harmonising Verse Of Quran With Hadith Qudsi And Wasilah:

This Hadith is recorded in Sahih of Bukhari and of Imam Muslim. As well as Jami of Imam Tirmadhi (rahimullah😞 "Abu Hurairah narrated that the Messenger of Allah said: Indeed Allah Most High says: 'I am as My slave thinks of Me, and I am with him when He calls upon Me.'" [Ref: Tirmadhi, B8, H2388, here.] Allah (subhanahu wa ta’ala) says: “I am as My servant thinks of Me …” A Abdullah has hope of good from Allah (subhanahu wa ta’ala). Believes He is able over all according to His majesty. And He is bountiful, compassionate, generous, merciful, giving, providing, sustaining and all hearing, seeing, and knowing etc. Allah (subhanahu wa ta’ala) says: “… and I am with him whenever he invokes Me.” This means He is aware of whenever His servants invokes Him as well as what the servant has invoked for. Finally if the Abd (i.e. servant) is a Muqarrib (i.e. beloved) of Allah (subhanahu wa ta’ala) then he is granted what he invoked Allah (subhanahu wa ta’ala) for as evidenced by Hadith Qudsi: “… and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.” [Ref: Bukhari, B76, H509, here.] Note Shaykh Ibn Kathir (rahimullah) interpreted Abd in technical meaning of Hadith Qudsi this is why he said Allah (subhanahu wa ta’ala) accepts the supplication of Abd: “Allah accepts the invocation.” It is possible to understand Abd in general non-technical linguistic sense. In this case every Muslim is an Abd of Allah (subhanahu wa ta’ala) but only an Abd who has reached level of Muqarrib will have his supplication answered according to his wishes. In conclusion this explanation of Hadith establishes and explains why Wasilah is required. It makes it evident that Wasilah of Muqarribeen is required because Allah (subhanahu wa ta’ala) accepts their supplications. And this explains why Allah (subhanahu wa ta’ala) instructed the believers to go to Prophet (sallallahu alayhi wa aalihi was’sallam) to ask him to invoke on their behalf to Allah (subhanahu wa ta’ala) in following verse: “And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, and asked forgiveness of Allah and the messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” [Ref: 4:64] Readers should go back to sections 22.0 and 22.1 to read Wasilah evidences which establish permissibility of seeking Wasilah.

25.0 - Asim’s Evidence Supplication Is Worship:

V) Proof that Invoking is Worship. Proof 1: An-Nu’man Ibn Bashir reported that the Prophet (may Allah bless him and grant him peace) said: “Supplication is worship.’ Then he recited, ‘Call on Me and I will answer you.'” [Ref: Adab al mufrad chapter 296. The excellence of supplication.] Proof 2: 'And your Lord said, “Invoke Me, I will respond (to your invocation).' [Ref: 40:60] Ibn Kathir in his Tafsir: 'Allah encourages His servants to call upon Him, and He guarantees to respond.' Imam-Qurtubi states in the commentary of this verse: 'Your Lord said: Call upon Me, and I will respond to you!’ 'This proves that invocation is the act of worship, and this is what most of the mufassirin are upon.’ Proof 3: "'Allah says And the mosques are for Allah (Alone), so invoke not anyone along with Allah.' [Al-Jinn 72:18] Ibn Jareer Tabree Comments: 'And the mosques are for Allah so invoke not O people (anyone along with Allah) and do not associate anyone as a partner to Him therein, but rather single Him out with Tawhid (pure monotheism) and make worship purely and sincerely for Him (alone). Proof 4: Allah says: And most of them believe not in God without associating (other as partners) with Him! [Ref: 12:106] Tabree Commented: Their belief in Allah is their saying: Allah is our Creator, our Provider, He is creator of everything; while their Shirk is to attribute partners unto Allah in His worship the idols… Tabaree also said: “The saying of Allaah Ta’ala (And to your Lord turn all your invocations) Allaah mentions is: “O Muhammad direct your fervent desires to your Lord, and not to any one from the creation since the Mushrikeen from your people have made their fervent desires to gods and their associates”. The people of Tafseer have also said similar to what we have just mentioned” [Ref: Tafsir Ibn Jarir Tabri, Surah ash-Sharh (94) verse 8]

25.1 - Asim’s Passive Takhsees Dua To Dead Is Worship:

Asim quoted: “Proof that Invoking is Worship. Proof 1: An-Nu’man Ibn Bashir reported that the Prophet (may Allah bless him and grant him peace) said: “Supplication is worship.’ Then he recited, ‘Call on Me and I will answer you.'” Asim wants to give impression that generally all types of calling is worship. Or the calling of deceased Awliyah is worship. Likely the second possibility. To begin with it should be noted Prophet (sallallahu alayhi wa aalihi was’sallam) did not make Takhsees asking deceased Awliyah to help is Dua of worship. This Takhsees has originated from Asim and his ilk. We cannot say and believe on principle; it is as I wilt. Asim’s Takhsees Dua [to deceased Awliyah] is worship, is without shred of evidence. And any and every Takhsees without textual support is rejected. Yet fact is that if we do not make Takhsees then every Dua, to living, to deceased, to near, to far, to apparent or hidden would amount to worship. This is simply not acceptable. We have to interpret the prophetic words in context of Ayah employed and generally in frame work of Quran/Sunnah. Otherwise Islam would be destroyed. We have to make Takhsees of this general statement but this Takhsees has to be supported by Qur’anic and Sunnah evidence. If Allah (subhanahu wa ta’ala) wills I will ground Islamic Takhsees in light of Qur’anic/Hadith context.

25.2 - What And Why Khawarij Hold To Literalism Of Hadith And Their Refutation:

(i) There is no dispute regarding technical/Shar’ri usage of work Dua meaning invocation of worship. Khawarij like Asim are under impression Dua, invocation, calling, invoking, and crying out in non-Shar’ri cases is also worship. They reason invocation, calling, and invoking is worship therefore Tawassul/Wasilah and Istighathah are acts of worship hence Shirk. (ii) In reality worship of Ghayrullah is in fact Kufr because worship is action and Shirk is warranted on creed. Actions in worship are essentially respect and humility. As such Tazeem of a false deity is Kufr. It is the belief a creation is a God/Ma’bud/Ilah (i.e. deserving of worship) is Shirk. It is this belief which leads to is Kufr (i.e. worship). (iii) Coming back to topic. Heretics generally say only invoking of Awliyah living/deceased from a distant place is Shirk but not ordinary calling of one and other in our daily lives. To counter that we say to them you call upon Prophet (sallallahu alayhi wa aalihi was’sallam) in your Salah in Tashahhud saying Peace be upon you, O Prophet, and the mercy of Allah (subhanahu wa ta’ala) and his blessings: “At-tahiyyatu lillahi was-salawatu wat-tayyibat, as-salamu 'alaika ayyuhan-Nabiyyu wa rahmatAllahi wa baraktuhu. As-salamu 'alaina wa 'ala 'ibad illahis-salihin, ashahdu an la illaha ill-Allah wa ashhadu anna Muhammadan 'abduhu wa rasuluhu.” [Ref: Nisai, B12, H1165, here.] And Kufr flaps around like fish out of water but like Firaun ends up speechless. (iv) This evidence contradicts/refutes Khariji understanding of Dua and their principle. And demonstrates Ahlul Kufr have no knowledge of what worship, Shirk, and Tawheed is except a little. Detailed response will follow but readers should remember Khawarij believe invocation is worship in all cases except natural hearing/seeing environment.

25.3 - Linguistic Meaning Of Dua And Shar’ri Meaning Of Dua:

Linguistically word Dua is in meaning of Nida both mean to call, to invoke, to summon, to ask. In Shar’ri sense word Dua means invocation/supplication/call of worship. Words Dua and Nida are used together in their linguistic meaning according an interpretation and Shar’ri meaning according to another in following verse:  “And the example of those who disbelieve is as that of him who shouts to (flock of sheep) that hears nothing (yet despite this he) but calls and cries. (They are) deaf, dumb and blind. So they do not understand.” [Ref: 2:171] There are two meanings of this verse. (i) Kafirs are like deaf sheep to whom Prophet (sallallahu alayhi wa aalihi was’sallam) inviting to Islam but they will not respond to calls of Islam because they have fault in their hearing/seeing. (ii) Kafirs invoke their gods believing they would respond to them but in reality their gods are by default unable to hear/see. I say both interpretations are correct. Out of two the first interpretation establishes that word Dua can be used in linguistic meaning of call without meaning call involving worship. And second demonstrates Shar’ri usage of Dua in meaning of call/supplication of worship. Another example where word Dua has been used in linguistic meaning: “Say: ‘I warn you only by the revelation the deaf will not hear the call/dua (even) when they are warned.’” [Ref: 21:45] Similarly another verse of Quran uses word Dua to mean call toward Islamic teaching: “Verily, you cannot make the dead to hear nor can you make the deaf to hear the call (i.e. benefit them and similarly the disbelievers), when they flee, turning their backs.” [Ref: 27:80] This establishes usage of word Dua is not in all cases worship. Furthermore Yad’ukum a construct found on word Dua has been used in Quran in number of places but here I will cite two verses. Allah (subhanahu wa ta’ala) makes referrence to defeat of battle of Uhud and chasing/fleeing of Muslims. Saying Prophet (sallallahu alayhi wa aalihi was’sallam) was calling the Muslims to stop chasing/fleeing but return to his command: “(Remember) when you (fled and) climbed (the mountain) without looking aside at anyone while the Messenger was calling you from behind. So Allah repaid you with distress upon distress ...” [Ref: 3:153] In another verse word Yad’ukum has been used by Allah (subhanahu wa ta’ala) saying He Allah the Lord of universe will call: “On the Day when He will call you, and you will answer with His praise and Obedience, and you will think that you have stayed (in this world) but a little while!” [Ref: 17:52] In both instances word Yad’ukum has been used in linguistic sense without denoting worship. Final example is where the word Dua is employed. Allah (subhanahu wa ta’ala) says: “Do not make (your) calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest Fitnah (tribulation) strike them or a painful punishment.” [Ref: 24:63] This verse has few meanings and one out of them is Prophet (sallallahu alayhi wa aalihi was’sallam) calling Muslims. It seems Muslims were ignoring calls of Prophet (sallallahu alayhi wa aalihi was’sallam) and Allah (subhanahu wa ta’ala) revealed the Ayah to inform Muslims to not to ignore his calls. And just to tie this verse with Q17:52: If there was doubt on Yad’ukum being used in meaning of Dua then note in light of verse, Q24:63, Prophet (sallallahu alayhi wa aalihi was’sallam) calling the Sahabah at the battle of Uhud, as stated in verse Q17:52, was linguistically a Dua direct toward companions. All this proves not every Dua, call, invocation, supplication is worship.

25.4 - Method Of Distinction Between Linguistic And Shar’ri Dua:

After knowing not every Dua/call is worship naturally questions would arise: Then how do we make distinction between one from the other? And which Dua/call is worship? To put it simply: (i) Every Dua directed to any Deity, to the One and the Only true Ilah/Rabb, or to any/every false deity, every such Dua/call is worship. In every instance of Quran/Hadith where the word Dua, or any of its construct is employed, and a creation is one, or another way said to be directing Dua to a Deity/deity, then it is used in Shar’ri meaning of invocation of worship. (ii) Alternative method of distinction is; any Dua/supplication directed to one believed as an Ilah/Rabb/God by supplicant with intention of worshiping the Ilah/Rabb/God is worship. Addition of intention is because Prophet (sallallahu alayhi wa aalihi was’sallam) said are judged according to intentions: "Narrated Umar bin Al-Khattab: I heard Allah's Messenger saying: 'The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or ..." [Ref: Bukhari, B1, H1, here.] This principle is equally valid for false deities. In context of this methodology any verse/Hadith using word Dua in which a supplicant is said to be invoking an Ilah/Rabb is worshiping it because supplicant holds to belief that this Ilah/Rabb/God deserves worship. And then supplicates the true/false Ilah/Rabb/God to worship it. (iii) It should be noted if a verse/Hadith does not mention belief but only action of worship even then reader should realize belief precedes action. Belief x is an Ilah, deserving of worship, leads the believer to perform action of worship. So where ever Quran/Hadith states Abdullah should worship Allah (subhanahu wa ta’ala), or Mushrikeen worship idols, then by default it implies action is being performed because belief of Ilahiyyah for Allah (subhanahu wa ta’ala), or idol is affirmed. And intention of worship was part of action. There cannot be worship without belief of Ilahiyyah and intention of worship. Apart from these two every other instance usage of word Dua is not in Shar’ri usage of supplication, invocation, call of worship.

25.5 - Challenge To Khawarij The Kufr Of East About Usage Of Dua:

Khawarij are advised to test these two methods in order to disprove them. You have entire Quran/Hadith to find evidence which is disproving these methods. You will not find a example in Quran/Hadith of word Dua being used in meaning of supplication, invocation, call; of worship without belief of Ilahiyyah/Rububiyyah/God-hood. And you will not find a single Ayah/Hadith in which Shar’ri meaning of Dua is intended but Dua is directed to a non-Ilah, non-Rabb, non-God entity. If you establish evidence against these two, O Khawarij, you’re upon truth but you will never be able to do it.

25.6 - No Shar’ri Dua Without Belief Of Ilahiyyah And Intention Of Worship:

Brothers and Sisters usage of word Dua or no Dua by Khawarij is not important. They might never use this word while attempting to convince you Muslims of x, y, z persuasions are Mushrikeen in reality. The real issue is that they accuse Muslims of committing major Shirk, and legalize spilling of their blood, and looting of their property, and enslaving of their women on grounds of Wasilah, Tawassul, and Istighathah. They might never say, look he/she directs Dua to so and so therefore he/she is Mushrik. They might just offer you conclusion, Istighathah is Shirk, therefore so and so is Mushrik. How they got to that conclusion you may not get to hear but when you hear them charge Muslims of committing major Shirk, or worshiping saints, creations, trees, Jinn, and whatever else they can think off then know they have pre-determined every Dua with exception of normal calling/asking is worship. And therefore important lesson to take from previous sections is; there cannot be worship without belief of Ilahiyyah (i.e. deserving of worship) for a Deity/deity and there is no worship in absence intention of worship. Mushrikeen believed their idols were their Ilahs/gods and intended to worship them therefore were guilty of worshipping them. Anyone saying to you a Muslim is guilty of Shirk due to worshiping x, y, z ask him/her proof where in Quran/Sunnah major Shirk was warranted without belief of Ilahiyyah and intention of worship. And they will never be able to do it.

25.7 - Asim’s Proof, Dua Is Worship, And Correct Understanding:

It should be clear that in Quran word Dua has been used in two meanings, (i) Dua/Nida directed toward a Deity/Ilah is worship, (ii) Dua to mean Nida, call, ask, and request in linguistic sense. Such calls/Duas are directed to a creation in absence of belief of Ilahiyyah and intention of worship. In this type one asking, requesting and calling seeks help from a creation believing the helper is a creation. All assistance provided by this creation will come from Allah (subhanahu wa ta’ala) through means of helper. Now we have dealt with technicality of usage of word Dua let us move on to what Asim quoted: “Proof that Invoking is Worship. Proof 1: An-Nu’man ibn Bashir reported that the Prophet (may Allah bless him and grant him peace) said: “Supplication is worship.’ Then he recited, ‘Call on Me and I will answer you.'” (Ref: Adab al mufrad chapter 296. The excellence of supplication.) Three points need to be made: (i) Prophet (sallallahu alayhi wa aalihi was’sallam) said Dua is worship therefore the word Dua used by him was in Shar’ri usage and not in linguistic usage. (ii) The verse Prophet (sallallahu alayhi wa aalihi was’sallam) quoted as proof of Dua being worship is a verse in which Allah (subhanahu wa ta’ala) the One, the Only true Ilah/Rabb said to believers to call upon their the One, the Only true Ilah/Rabb. (iii) Finally correctly established Takhsees/principle is Dua/Nida directed to a Deity true/false is worship because it is based on foundation of belief of Ilahiyyah and intention of worship. Dua directed to Allah (subhanahu wa ta’ala) is worship because belief of Ilahiyyah and intention of worship both are part of it. Consequently Prophet (sallallahu alayhi wa aalihi was’sallam) did not use word Dua in Hadith/Ayah in linguistic meaning but instead in technical Shar’ri meaning as explained earlier. And to sum it up not every Dua is worship but Dua directed to an Ilah/Ma’bud with intention of worship is worship.

26.0 - Asim Quotes, Invoke Me And I Will Answer Your Invocation, Verse:

Asim quotes said verse of Quran and then quotes Tafasir of Shaykh Ibn Kathir (rahimullah) and Imam Qurtubi (rahimullah😞 “Proof 2: 'And your Lord said, “Invoke Me, I will respond (to your invocation).' (Ref: 40:60) Ibn Kathir in his Tafsir: 'Allah encourages His servants to call upon Him, and He guarantees to respond.' Imam-Qurtubi states in the commentary of this verse: 'Your Lord said: Call upon Me, and I will respond to you!’ 'This proves that invocation is the act of worship, and this is what most of the mufassirin are upon.’” I will comment on Tafasir after I have explained it in light of Quran. (i) It is quite possible to understand following part as all inclusive, of Muslims, Mushriks, and anyone else: “Invoke Me, I will respond to your (invocation).” And then part that follows is specific to people whom were too arrogant about worshipping Allah (subhanahu wa ta’ala😞 “Verily! Those who scorn My worship they will surely enter Hell in humiliation!" [Ref: 40:60] (ii) Entirety of this verse cannot be referring to believers because the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) directed Duas to Allah (subhanahu wa ta’ala) before and after this verse. And they never were too proud to invoke Allah (subhanahu wa ta’ala). Nor the threat of hell fire that followed was intended for them: “And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship they will surely enter Hell in humiliation!’" [Ref: 40:60] (iii) Even though I am more than happy to accept/believe part of this verse is directed toward Muslims I am of opinion that stronger and way better interpretation is that entirety of it is about Mushrikeen/Kafireen.

26.1 - Immediate Context Of Verse Invoke Me I Will Respond To You:

Allah (subhanahu wa ta’ala) says: “Verily, the Hour (Day of Judgement) is surely coming, there is no doubt about it, yet most men believe not. And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship they will surely enter Hell in humiliation!’ Allah, it is He Who has made the night for you that you may rest therein and the day for you to see. Truly, Allah is full of Bounty to mankind; yet, most of mankind give no thanks.” [Ref: 40:59/61] Verse before and verse after of 60 gives clues that it was revealed regarding disbelievers/polytheists. It was/is atheistic disbelievers too proud to worship Allah (subhanahu wa ta’ala). And it was/is polytheists too proud to worship Allah (subhanahu wa ta’ala) without Shirk: “And most of them believed in Allah but not without Shirk.” [Ref: 12:106] “Truly, when it was said to them: ‘None is worship-deserver but Allah.’ They puffed themselves up with pride (i.e. denied it).” [Ref: 37:35]

26.2 - The Proud And Arrogant In Q40:60 Are Actually Polytheists:

Allah (subhanahu wa ta’ala) instructed the Mushrikeen to worship Him without worshipping another alongside Him and in retaliation the Mushrikeen full of contempt and pride rejected this teaching: “Truly, when it was said to them: ‘None is worship-deserver but Allah.’ They puffed themselves up with pride (i.e. denied it).” [Ref: 37:35] And in retaliation to false pride of Mushrikeen Allah (subhanahu wa ta’ala) informed them that they should invoke Him and He will grant them their needs. And if they persist in polytheistic worship then they will enter hell-fire: “And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship they will surely enter Hell in humiliation!’" [Ref: 40:60] Mushrikeen held to erroneous notion that worship of idol-gods will get them closer to Allah (subhanahu wa ta’ala) and therefore their prayers will be answered by Him: “Surely the religion is for Allah only. And those who take protectors besides Him (say): ‘We worship them only that they may bring us near to Allah.’ Verily Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] Allah (subhanahu wa ta’ala) says to these too proud Mushrikeen that those near to Allah (subhanahu wa ta’ala) are not proud of worshipping Him: “To Him belongs whosoever is in the heavens and on earth. And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship).” [Ref: 21:19] And it means those near Him are not proud to worship Him according to teaching of Tawheed as indicated in following verse: “Truly, when it was said to them: ‘None is worship-deserver but Allah.’ They puffed themselves up with pride (i.e. denied it).” [Ref: 37:35] In other words nearness of Allah (subhanahu wa ta’ala) is achieved through acceptance of, none is deserving of worship except Allah, and then worshipping Him alone and none else. As such the Mushrikeen should worship Him alone.

26.3 - Verse Ask Me And I Will Answer Revealed About Mushrikeen:

Mushrikeen attributed Ilahiyyah/Rububiyyah to Jinns and angels. And to other creations of Allah (subhanahu wa ta’ala) including idols. Allah (subhanahu wa ta’ala) tells the Mushrikeen to invoke them to see if their invocation of help/need is responded by their invented Ilahs/Rabbs: “Indeed, those you (polytheists) call upon besides Allah are servants like you. So call upon them and let them respond to you, if you should be truthful.” [Ref: 7:194] Then in another verse Allah (subhanahu wa ta’ala) states invocation of Mushrikeen does not reach to the ones whom they invoke because means to access them are insufficient: “For Him is the Word of Truth. And those whom they (polytheists) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not; and the invocation of the disbelievers is nothing but an misguidance.” [Ref: 13:14] In the Ayah hint is the hands of Mushrikeen cannot reach water therefore they cannot cup it to their mouth. Implication is that means which the Mushrikeen are employing to make their invocation heard and answered are insufficient hence the call cannot be heard, nor answered: “And who is more astray than one who calls on (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?” [Ref: 46:5] Allah (subhanahu wa ta’ala) further builds upon this narrative in another verse. Saying Ilahs/Rabbs which the polytheist invoke cannot hear their call and if they could hear it they do not have power to grant what is requested of them: “If you invoke them, they hear not your call; and if they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you like Him Who is the All-Knower (of everything).” [Ref: 35:14] These verses which indicate the gods which Mushrikeen invoked cannot hear nor have ability to grant what is requested of them. It is in this context Allah (subhanahu wa ta’ala) addresses the Mushrikeen and tells them to invoke Allah (subhanahu wa ta’ala) instead and He the all hearing, seeing, knowing, all powerful and able will respond to their supplication: “And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship they will surely enter Hell in humiliation!’" [Ref: 40:60]

26.4 - Asim’s Crime Applying Injunction Of Mushrik Verse Upon Muslims:

He wrote: “Proof 2: 'And your Lord said, “Invoke Me, I will respond (to your invocation).' (Ref: 40:60) Ibn Kathir in his Tafsir: 'Allah encourages His servants to call upon Him, and He guarantees to respond.' Imam-Qurtubi states in the commentary of this verse: 'Your Lord said: Call upon Me, and I will respond to you!’ 'This proves that invocation is the act of worship, and this is what most of the mufassirin are upon.’” Asim did not indicate what he is drawing from this verse. Is he just trying to prove Dua is worship? Or is he insinuating Dua is worship which the Mushrik-Muslims direct toward creation through performing Shirk of Wasilah. (i) I suppose Asim intended the first to establish Dua is worship. To believe Dua is worship in absence belief of Ilahiyyah and intention of worship is to hold to an evil innovation. (ii) It is quite possible Asim employed the verse in line with, second. In that case Asim is upon the methodology of Khawarij. They applied verses revealed for Mushrikeen upon Muslims: “... and the Mulhidun (heretical) after the establishment of firm proof against them: "And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawarij] (iii) We say to Khawarij and to Asim if Wasilah of others was Shirk then why did Allah (subhanahu wa ta’ala) instructed to find a Wasilah and then told a Wasilah which the sinners can use to have their sins forgiven: “O you who have attained to faith! Fear Allah and seek means (Wasilata of getting closer to Him), and strive hard in His cause, so that you might be successful.” [Ref: 5:35] “And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, and asked forgiveness of Allah and the messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” [Ref: 4:64]

26.5 - Justifying Why And How, Q4:64, Establishes Permissibility Of Tawassul:

(i) I have avoided commenting in details about these verses and excuses but in this context I will. Allah (subhanahu wa ta’ala) stated: “And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, and asked forgiveness of Allah and the messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” [Ref: 4:64] Khawarij will say but the Ayah is about when he was alive. We the Muslims say the Ayah of Quran is unrestricted. Had Allah (subhanahu wa ta’ala) wanted the Muslims to abstain from asking Prophet (sallallahu alayhi wa aalihi was’sallam) to seek forgiveness for them after his passing away than Allah (subhanahu wa ta’ala) would have restricted Ayah in meaning to reflect this. Or alternatively Allah (subhanahu wa ta’ala) would have instructed Prophet (sallallahu alayhi wa aalihi was’sallam) to inform Muslims to not to engage in it. We have perfect example of one such issue. (ii) Prostration of angels to Prophet Adam (alayhis salam) and prostration of Prophet Yaqub (alayhis salam) to his son Prophet Yusuf (alayhis salam). Allah (subhanahu wa ta’ala) did not censor prostration of non-worship/Tazeem to creations in Quran but Prophet (sallallahu alayhi wa aalihi was’sallam) informed us that it is prohibited. Had calling/asking Prophet (sallallahu alayhi wa aalihi was’sallam) was prohibited/Shirk after he had departed from this world than Allah (subhanahu wa ta’ala) and Messenger (sallallahu alayhi wa aalihi was’sallam) would have informed us of it being Haram, or even Shirk. Absence of evidence establishing Tawassul of Prophet (sallallahu alayhi wa aalihi was’sallam) is Haram itself is proof that it is allowed. Because had it been declared Haram, or even Shirk we would have received reports as we have received evidence in regards to prohibition of Sajdah of Tazeem. (iii) Principle is on something if Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam) have not left a Hukm of Halal/Haram then by default it is Mubah (i.e. allowed😞 “It was narrated that Salman Al-Farisi said: “The Messenger of Allah was asked about ghee, cheese and wild donkeys. He said: ‘What is lawful is that which Allah has permitted, in His Book and what is unlawful is that which Allah has forbidden in His Book. What He remained silent about is what is pardoned/excused.’” [Ref: Ibn Majah, B29, H3367] In other words this establishes that visiting heavenly resting place of Prophet (sallallahu alayhi wa aalihi was’sallam) and asking/calling him to seek forgiveness for you even after his departure from earthly life is allowed/Mubah.

26.6 - Shaykh Ibn Kathir And Others Believe In Asking Prophet’s Help:

(i) Kharijis high on Kufr of Shaykh al-Najd would dismiss this finding and go about meeting their daily Takfir quota. I will quote Shaykh Ibn Kathir (rahimullah) al-Shafi, al-Sunni, and the man love of Khawarij, and he supports this understanding of verse. His referrence is more important because Asim quoted his Tafsir as a source of authority. Shaykh Ibn Kathir (rahimullah) narrates: "A group has mentioned this tradition. One of them is Abu Mansur al-Sabbagh, wrote in his book, Al-Shamil Al-Hikayat-ul-mashhurah, that according to Utbi once he was sitting beside the Prophet’s grave when a Bedouin came and he said: “Peace be on you, O Allah’s Messenger. I heard Allah say: ‘And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they would have surely found Allah the granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these (poetical) verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O Utbi, the Bedouin is right, go and give him the good news that Allah has forgiven his sins." [Ref: Tafsir Ibn al-Kathir, Verse 4:64, here.] (ii) English translation of Tafsir of Ibn Kathir (rahimullah) was printed by Kharijis of Najd and they omitted the translation of this part, here, and here. In order to convert Shaykh Ibn Kathir (rahimullah) to Wahhabism long after his death. I am in possession of Urdu translation and Arabic original Tafsir Ibn Kathir and both contain the above quoted content. Minions of Iblees and Kufr distorted it and tried to convert Shaykh Ibn Kathir (rahimullah) to their religion. One has no right to remove content which indicates belief/practice of Shaykh Ibn Kathir (rahimullah). Especially when the content is presented with zero criticism because this indicates Shaykh Ibn Kathir (rahimullah) is in agreement with what he quotes. (iii) Any how narration which Shaykh Ibn Kathir (rahimullah) mentioned has been quoted in al-Jawahir ul-Ikhsaan Fi Tafsir ul-Quran, here. A shorter version of same narration has been narrated in Tafsir al-Kashf ul-Bayan, here. Ahadith similar to what Shaykh Ibn Kathir (rahimullah) employed has been recorded in Shu’ayb ul-Iman by Imam Bayhaqi (rahimullah): “Abu Harb Hilali narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (ridhwan Allaho ajmain), he then turned towards the Prophet again and said: … O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a intercessor in front of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)” Then he turned towards a big group of Sahabah while saying: “O best of those who are buried in deep. And from whose fragrance the depth and the height have become sweet. May I be the ransom for a grave which thou inhabit” “And in which are found purity, bounty and munificence!” [Ref: Shuayb ul Iman, Vol6, H3880] “Abu Ishaq al-Qarshi (rahimullah) narrates that there was a man with us in Madinah. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr (i.e. Prophet, Abu Bakr and Umar) and our helpers please look towards our state.” [Ref: Shuayb ul-Iman, Vol6, H3879] Scanned images of these references can be viewed, here. In second narration man is said to address occupants of grave alongside Prophet (sallallahu alayhi wa aalihi was’sallam). If this type of Tawassul was Shirk and Kufr the scholars of Ummah would not have narrated these Ahadith. And scholars like of Shaykh Ibn Kathir (rahimullah) would not have employed them in Tafasir and commentaries. Process via which Bedouin and resident of Madinah came to understanding that their actions are Mubah was explained in previous section.

26.7 - Asim Quotes Mosques Are For Allah, Invoke None Beside Him:

 

I am unable to figure out how evidence of following verse ties with Wasilah/Tawassul being Shirk: “Proof 3: "'Allah says And the mosques are for Allah (Alone), so invoke not anyone along with Allah.' (Al-Jinn 72:18) Ibn Jareer Tabree Comments: 'And the mosques are for Allah so invoke not O people (anyone along with Allah) and do not associate anyone as a partner to Him therein, but rather single Him out with Tawhid (pure monotheism) and make worship purely and sincerely for Him (alone).”
This does connect with sub-section of Dua being worship. And in this case Asim is attempting to prove Dua is worship. His logic seems to be that in Masjid we invoke Allah (subhanahu wa ta’ala) in worship therefore Dua is worship. And like before I want to repeat Dua directed to a Deity with intention of worship is worship. Otherwise supplication is not worship. If you take this Ayah on its literal reading and bereft of technicalities required to properly understand Quran than do not say in Tashahhud; as salamu alayka ayyu han-Nabiyyu wa rahmatullahi wa barakaat. Or recite Qur’anic Ayahs in Masjid during Salah which begin with word of Nida/call such as, ya ayyu Nabiyyu, ya ayyu ar-Rasool, or any other Ayah such as, ya ayyu al-mudassir. Because as per your own rules invoking someone with Allah (subhanahu wa ta’ala) and that would warrant worship of creation in Masjid.

26.8 - Asim Levels Charge Most Muslims Believe In Allah But With Shirk:

Asim believes he has established Dua is worship and based on literal reading of, supplication is worship, is attempting to prove that most/majority of the Muslims are in reality guilty of major Shirk. He quotes verse: “Proof 4: Allah says: And most of them believe not in God without associating (other as partners) with Him! (Ref: 12:106)” Asim quoted same verse in another article for very same objective, here, see from section 0.0 to 2.3. In an exchange with a Khariji same verse was explained in following article, here. And in another article, Q12:106, was explained in light of Qur’anic evidences, here. A very comprehensive explanation in light of Quran was given in following article, here. Readers are advised to at very least read third article at minimum. Fourth article is highly recommended because it delves in to greater detail in light of Quran. The upshot of this explanation is; verse says most of mankind believes in Allah/God but with Shirk. It is not saying most of Muslims believe in Allah (subhanahu wa ta’ala) with Shirk. Most mankind does believe in a God but commit major Shirk. Just the Hindus and Christians alone combine to make over whelming polytheistic majority. Asim employs a verse revealed about Kafirs and interprets it as if it was revealed/describing Muslims. And Ibn Umar (radiallah ta’ala anhu) said about such Khawarij: “... and the Mulhidun (heretical) after the establishment of firm proof against them: "And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawarij] Please take note of fact Imams of Tafsir, including which Asim used for support, have interpreted verse in discussion in context of idols/gods of Mushrikeen and their worship.

26.9 - Asim ul-Haq’s Distorts Tafsir Ibn Jarir al-Tabri (rahimullah😞

Asim ul-Haq translated Tafsir Ibn Jarir Tabri (rahimullah) as follows: “Tabree Commented: Their belief in Allah is their saying: Allah is our Creator, our Provider, He is creator of everything; while their Shirk is to attribute partners unto Allah in His worship the idols…” Asim ul-Haq is basing his above distortion on Wahhabi belief; Mushrikeen were Muwahideen (i.e. monotheists) in Tawheed al-Rububiyyah, here, here, here, here, here, and here. This belief is clear Kufr and any who believes this notion is a Kafir, with exception of Juhala. His translation indicates Ibn Jarir al-Tabri (rahimullah) said, Shirk of Mushrikeen was that they worshipped idols, otherwise they believed in Allah (subhanahu wa ta’ala) to be their ONLY Rabb. Noting what Asim ul-Haq attributed to Imam Ibn Jarir (rahimullah) is clearly in contradiction with Qur’anic verses I suspected Khariji converted the noble Imam to Wahhabism while writing his article. And so I compared the original with translation and indeed Asim ul-Haq had converted Imam (rahimullah) to Wahhabism long after his death. I employed services of Allamah Google’s translation feature to translate Arabic text of Tafsir to English. Allamah Google’s translation: “By God, He is his Creator and Provider, and Creator of everything, except that they are polytheists: (i) in their worship of idols, (ii) and idols and they take them (idols) as lords along Him, and they claim that he has a son, God is exalted for what they say …” Asim ul-Haq’s original distortion and Shaykh Google’s translation images can be seen, here. Imam Ibn Jarir (rahimullah) did not say what Asim ul-Haq attributed to him and what Imam (rahimullah) did say is at odds with teaching of Wahhabism and supports what Ahlus Sunnah Wal Jammah teach.

26.10 - Why Did Asim Distort Tafsir Ibn Jarir:

Asim attributed following as Tafsir of Imam Ibn Jarir (rahimullah😞 “Tabree Commented: Their belief in Allah is their saying: Allah is our Creator, our Provider, He is creator of everything; while their Shirk is to attribute partners unto Allah in His worship the idols…” Following is what Imam Ibn Jarir (rahimullah) actually wrote in his Tafsir: “By God, He is his Creator and Provider, and Creator of everything, except that they are polytheists: (i) in their worship of idols, (ii) and idols and they take them (idols) as lords along Him, and they claim that he has a son, God is exalted for what they say …” Asim distorted this Tafsir to meet two objectives: (i) To establish belief that Mushrikeen of Arabia were believers in Tawheed al-Rububiyyah and to establish a connection between practice of Mushrikeen of Arabia and of Muslims who practice Wasilah. He wanted to indicate both parties believe Him to be Khaliq, Raziq and Rabb. And both parties worshipped creations instead of Allah (subhanahu wa ta’ala) because Dua is worship. Muslims ask help of Prophets and Saliheen and Mushriks ask their own al-Lat, al-Uzza, al-Manat and others. Hence both parties commit Shirk. (ii) Asim indicated Mushrikeen believed their idols are Ilahs and Rabbs. And he knows we the Muslims whom he alleges are committing Shirk do not believe in any god, or lord beside Allah (subhanahu wa ta’ala). We Muslims believe Allah (subhanahu wa ta’ala) to be the One, the Only Ilah and Rabb. Khariji principle is; major Shirk of worship can be warranted even when a person does not believe a creation to be Ilah, or Rabb. In contrast Imam Ibn Jarir (rahimullah) and Muslims believe major Shirk is warranted in belief and this leads to Shirk in worship and this is what he indicated in his Tafsir. Therefore Asim ul-Haq distorted Tafsir to avoid shooting himself in the foot.

26.11 - Imam Ibn Jarir Says Mushrikeen Directed Acts Of Worship Toward Gods:

Imam Ibn Jarir (rahimullah) wrote: “By God, He is his Creator and Provider, and Creator of everything, except that they are polytheists: (i) in their worship of idols, (ii) and idols, and they take them (idols) as lords along Him, and they claim that he has a son, God is exalted for what they say …” Asim also quoted following as Tafsir Imam Ibn Jarir Tabri: “The saying of Allaah Ta’ala (And to your Lord turn all your invocations) Allaah mentions is: ‘O Muhammad direct your fervent desires to your Lord, and not to any one from the creation since the Mushrikeen from your people have made their fervent desires to gods and their associates.’ The people of Tafseer have also said similar to what we have just mentioned.” What Asim presented here seems to perfectly agree with what I know of Quran and Sunnah so maybe he did not distort this part of Tafsir of Imam Ibn Jarir (rahimullah). It is perfectly clear that foundation of worship is belief of Ilahiyyah/Rububiyyah. We do not believe sun is our God, or moon is our God, or fire is our God, and therefore we see no need to invoke them for help, or to worship them. Hindus believe cow is their god, idols of various sorts are their gods, Christians believe Jesus is their God, Arab polytheists believed their idols to be their gods, and this belief lead them to ask help from their gods and worship these gods. In this context action and belief are intertwined. Other does not come to exist without one. Muslims whom Asim is charging of worship of Saliheen due to their action of Wasilah reject this charge. Saying we do not believe Prophets/Saliheen to be Ilahs/Rabbs, nor we believe they deserve to be worship, nor we intend to worship them in Wasilah, nor we worship them. Despite this truth the Kufr of East continues to charge Muslims of major Shirk.

26.12 - Khawarij Old And New, The Same, And Their Takfir And Killing Foretold:

Unfortunately Sunni Muslims are not the only one suffering this blame and being murdered by Wahhabis. The best of people in mankind, the companions, had to suffer these accusations. During the life time of companions Khawarij much like Asim and his ilk accused companions of Kufr/Shirk as evidenced by the following Hadith: “Akrama, meaning, Ibn Ammar said that he heard Sawwar Ibn Shabib al-Araji say that he was sitting in Ibn Umar's house when a man came and said: ‘O Ibn Umar! There are groups of people bearing witness against us and attributing to us Kufr and shirk.’ Ibn Umar replied: ‘Woe to you! Did you not say: La Ilaha IllAllah?’ Whereupon the entire household began to say La Ilaha Ill Allah until the house was shaking/vibrating.” [Ref: Tibyan al Kadhib al Muftari, Page 373, by Imam Ibn Asakir] Similar to this narration another records: “From Ubayd Allah Ibn Umar, from Nafi: A man said to Ibn Umar: ‘I have a neighbour who bears witness against me that I commit shirk.’ He replied: ‘Say: 'La Ilaha ill Allah,' you will make him a liar.’" [Ref: Tibyan al Kadhib al Muftari, Page 373, by Imam Ibn Asakir] And we Muslims should say, la ilaha il-Allah, when the Kufr of East charges Muslims of Kufr/Shirk. Prophet (sallallahu alayhi wa aalihi was’sallam) had foretold this will take place when he said: “The most I fear on you is a man who will recite the Quran and he becomes a supporter to Islam. He will change it to what Allah permits and will. Upon that the man becomes detached from it and he throws it behind his back. And starts to fight his neighbour and he accuses him with Shirk. I (Hudhaifah) said: ‘O Prophet of Allah! Who amongst them both deserve to be called a Mushrik? The accused or the accuser?’ He replied: ‘The accuser!’"  [Ref: Ibn Hibban, Tehqeeq Nasir al-Din al-Bani, Vol1, Page200, H81, here.] Despite reading Quran people will go astray and turn against Muslims. And why this happened in life time of companions and why it is continuing to happen is answered in following Hadith:  “... and the Mulhidun (heretical) after the establishment of firm proof against them: “And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawarij] Entire Kitab at-Tawheed of Shaykh al-Najd Muhammad Ibn Abdul Wahhab is demonstration of this methodology. Verses revealed for Mushriks/Kafirs applied upon Muslims. And he went so far to use Qur’anic verses revealed for Mushriks to allege Muslims of Hijaz do not believe in judgment day. Result of this misguidance was that they negated three foundations of Iman: “Anas bin Malik narrates from the Prophet who said: Three things are the roots of faith: (i) To refrain from (killing) a person who says “there is no Deity worthy of worship except Allah” (ii) Not to declare him unbeliever whatever sin he commits (iii) and also not to declare him out of Islam due to any of his deed. Jihad continues from the day I was sent as Prophet to ...” [Ref: Abu Dawud, B14, H2170] Followers of Shaykh al-Najd’s teaching believed and declare Muslims to be Mushrikeen, and killed countless Muslims then in Arabia and now as ISIS in Syria/Iraq.

27.0 - Khariji Belief Prophets And Righteous-Men Of Ummah Are Min Du’nillah:

“(VI) Anbiya are Included in Mindoonillah -: Proof 1: Imam Qurtubee said under the ayah 14 of Surah Fatir: “If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your “Partnership”. and none can tell thee (the Truth) like the One Who is acquainted with all things.” [Ref: 35:014] Qurtubee’s Commentry: Meaning is if you call them for help in hard situations then they cannot hear you because they are Jamadaat, they cannot see nor hear. It is possible that this Ayah is for Angels, Jinn, Prophets, and Satan. They will reject what you have done and they (will reject that they) told them to worship them. Like Isa (alayhis salam) will say: ‘It was not for me to say what I had no right (to say).’”

27.1 - Genesis Of Dispute About Min Du’nillah And What Evolved To:

(i) In the book of Allah (subhanahu wa ta’ala) all those worshipped as an Ilah/Rabb are said to be Min Du’nillah. Min Du’nillah is composite of three words min Doon and Ilah. This phrase means those beside/against God, or besides Allah, instead of Allah, against Allah. Ahlus Sunnah Wal Jammah is of opinion Prophets and Saliheen are not Min Du’nillah (i.e. besides Allah) because word Doon denotes meaning of being cut-off. Allah (subhanahu wa ta’ala) does not cut-off ties with His Prophets and righteous for crimes of Mushrikeen. Khawarij argue that Prophets and Saliheen are Min Du’nillah according to evidence of Quran. Despite their claim I have yet to see conclusive evidence which proves their assertion. At best it is possible to infer from context those who were elevated to status of gods are being referred to as Min Du’nillah. In reality there is no evidence to prove Prophets and Awliyah are Min Du’nillah, or Allah (subhanahu wa ta’ala) directly referenced them as such. Only evidence which indicates direct referrence of Min Du’nillah to a Prophet, a Waliyah [feminine equivalent of Wali], and Uzayr is following: "And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods Min Du’nillah (instead of Allah)?" He will say: "Glory to Thee! Never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden." [Ref: 5:116] And even in this verse Allah (subhanahu wa ta’ala) does not say, you’re Min Du’nillah gods, it is a question, asking if they appointed themselves to status of Min Du’nillah gods, and which Prophet Isa (alayhis salam) denies. In other words he is not Min Du’nillah-god. (ii) Asim quoted two verses to argue his stance. In due time it will be revealed that both these verses do not establish his position. Asim’s belief, Prophets/Saliheen are Min Du’nillah, is based on logical contextual deductions. In contrast teaching of Ahlus Sunnah Wal Jammah is based on concrete evidence of Quran/Ahadith and correct principles of Tafsir. It cannot be ignored that Quran does employ logical and rational deductions to refute polytheism so to disregard it would be unfair. In light of contextual logical deductions it may be possible to make room for Khariji understanding. And that is to agree Quran employs words Min Du’nillah for Prophets and righteous-Muslims but none establishes they are Min Du’nillah.

27.2 - Shaykh Ibn Abdul Wahhab Mother Of This Tribulation:

Shaykh Muhammad Ibn Abdul Wahhab and those who followed his footsteps applied verses revealed for Arab Mushrikeen and their idols-gods upon Muslims: And declared like the Mushrikeen of pre-Islam era Muslims of his own time were Mushrikeen for practicing Istighathah and Tawassul. And Islamic scholarship pointed out verses employed to support his understanding were/are about Mushrikeen invoking their idol-gods for help/material with belief intention of worship. Applying verses of Mushrikeen upon Muslims as if these verses describe belief/practice of Muslims was core practice of Khawarij of old. And Abdullah Ibn Umar (radiallah ta’ala) declared this was habit of Khawarij the worst of creatures in creation of Allah (subhanahu wa ta’ala😞 “Abu Jafr al-Tabri in Kitab Tahzeeb ul-Athaar heard from; Yunus, Ibn Wahb, Amr Ibn al-Harith told me, Bakira [Ibn Abdullah bin A’shj] told me that he enquired/wondered how beneficial is opinion of Ibn Umar regarding Harurriyah (i.e. Khawarij) that they are the worst of creatures in creation of Allah because they applied verses revealed for disbelievers upon righteous-believers.” [Ref: Taghleeq al-Ta’leeq Ala is’Sahih al-Bukhari, Vol5, Page 259, here.] And due this Islamic scholarship charged Wahhabis saying due to this being corner stone of Wahhabi methodology you’re Khawarij of old in a new era and garb.

27.3 - Islamic Scholarship’s Observation Regarding Khawarij Evidences:

It was pointed out that verses used by Khawarij majority contain words Min Du’nillah (i.e. besides Allah, instead of Allah), or a similar construct denoting same meaning. And taking advantage of ambiguity Kharijis apply such verses upon Prophets/Awliyah and upon Muslims as if they were revealed and describe them. Islamic scholarship in response relied on established principle of Tafsir that a verse might not directly mention Ilah/Rabb while employing word Min Du’nillah but other parts of Quran remove ambiguity and establish these words were employed for idol-gods of Mushrikeen. Then there are verses in which words Min Du’nillah are employed for Prophets/Awliyah whom Mushrikeen took as Ilahs/Rabbs. Wahhabis use ambiguity of verses to reason on basis of linguistic meaning of Min Du’nillah (i.e. besides Allah) that all besides Allah (subhanahu wa ta’ala) are Min Du’nillah. They reason ‘Muslims’ practicing Tawassul/Istighathah invoke like Mushrikeen invoked their gods. Therefore all verses employing words Min Du’nillah and its similar meaning constructs can be applied to Prophets and Saliheen because they are called to help in Tawassul/Istighathah. Scholars replied in reality phrase Min Du’nillah mostly refers to idol-gods of Mushrikeen. And where these words are directly, or can be contextually inferred for Prophets/Awliyah there such words are employed in context of Mushrikeen elevating the Prophets/Awliyah to status of gods beside Allah (subhanahu wa ta’ala). And in such verses Allah (subhanahu wa ta’ala) did not Himself declare they are Min Du’nillah. Instead He reveals that Prophets/Saliheen were elevated to status of Min Du’nillah by Mushrikeen due to ascription of Ilahiyyah.

27.4 - Why Khariji Shirk Charge Was/Is Invalid:

It was also said that Muslims practice Istighathah/Tawassul (i.e. ask the souls of righteous servants to help) in absence of and without belief of Ilahiyyah/Rububiyyah, intention of worship therefore Wahhabi quoted verses do not apply to us in sense of similarity-of-belief and practice because we do not affirm Ilahiyyah for Prophets/Awliyah, nor have Niyyah of worship. Nor do the verses describe Prophets, Awliyah, Jinns, or angels. And Shirk is judged on belief and not action. No belief of Ilahiyyah, no intention of worship then there is no Shirk so charges against mainstream Islam are without a foundation. Khawarij in response instead of proving their employed verses were about Mushrikeen whom had same belief, intention, and practice as Muslims; Khawarij did something else. They went on to argue Prophets and righteous servants are Min Du’nillah because in Quran they are said to be so. And therefore verses which use words Min Du’nillah and its constructs can be employed to describe belief/practice of ‘Muslims’ and to describe Prophets/Awliyah. Unintended consequence of this was that the discussion/debate took turn for worse. Khawarij saying Prophets and righteous are Min Du’nillah and the Muslims holding to position they are not Min Du’nillah.

27.5 - Said To Be Min Du’nillah But Not Min Du’nillah In Judgement Of Allah:

Muslims argued if Prophets and righteous are Min Du’nillah then according to verse, those Min Du’nillah whom you invoke are fuel of hell, would mean they would enter hell for no crime of their own. Khawarij replied saying RasoolAllah (sallallahu alayhi wa aalihi was’sallam) said that this verse is not about Prophet Isa (alayhis salam). Therefore Prophets and righteous are Min Du’nillah but will not enter hell-fire. Islamic scholarship replied to this with if they were/are Min Du’nillah in judgment of Allah (subhanahu wa ta’ala) then they would enter fire like He said. And argued Allah (subhanahu wa ta’ala) in Quran said any who has been promised good will not enter fire because they were/are not Min Du’nillah in His judgments. This is where the discussion is stuck amongst educated circles, here. The linked discussion was in Urdu but it comprehensively deals with the dispute. Following will be rehash version of what transpired over a decade ago between me and some zealous Kharijis.

27.6 - Why Did The Wahhabis Employ Verses Of Min Du’nillah:

(i) I have rather liberally told story of how phrase Min Du’nillah and its constructs became part of dispute between mainstream Islam and murderous barbarity originating from Najd. But I haven’t and did not answer why the leader of Khawarij, followers of Shaykh Muhammad Ibn Abdul Wahhab, employed these verses to begin with. What were they hoping to achieve? What is in these verses? Some verses talk about inabilities of Min Du’nillah. Such verses describe Min Du’nillah as dead, inanimate, unable to hear, see, do anything. Unable to create anything, not even a fly. Can’t defend themselves against harm, or others, or benefit themselves, or others. If an insect were to steal/snatch something from them the Min Du’nillah cannot get it back. Nor the Min Du’nillah exercise any control over life, death, or resurrection. (ii) Wahhabis, I mean Kharijis employed/employ such verses to argue against practice of Tawassul/Istighathah. In an attempt to reason/prove that Prophets and Awliyah are unable to do anything hence there is no reason to seek their help. Other verses employed by Khawarij hope to draw similarity between actions of Muslims and Mushrikeen in order to establish connection of Shirk. These are verses in which the Mushrikeen invoke, supplicated to their gods. In such verses their objective is to establish Mushrikeen invoked their gods/Ilahs and you ‘Muslims’ do too. And they use such verses because their goal is to prove call of Istighathah/Wasilah/Tawassul is same as worship. And worship of creation is Shirk. Other verses are used in order to prove earlier nations believed Prophets, Awliyah as Ilahs/Rabbs and you’re following their footsteps. Or to establish that Prophets/Awliyah are not immune from being worshipped. And objective of this is to demonstrate if it can happen in past, you’re engaged in it now. (iii) Khawarij employ such verses for many purposes but all come under three main objectives, (a) to argue Muslims are worshipping creation, (b) to argue Muslims are engaged in Shirk, (c) and to argue objects of Istighathah/Tawassul are powerless to help.

27.7 – Why Prophets And Awliyah Are Not Min Du’nillah:

(i) Allah (subhanahu wa ta’ala) says following about Min Du’nillah: “Say, ‘Do you worship besides Allah that which holds for you no (power of) harm or benefit while it is Allah who is the Hearing, the Knowing?’” [Ref: 5:76] “From amongst besides Allah you have neither protector nor helper.” [Ref: 9:116] “Say:  ‘Call upon those whom you assert besides Allah, they possess not even an atom's weight either in the heavens or on the earth, nor they have any partnership (with Allah), nor there is for Him any supporter from among them.’” [Ref: 34:22] "O men! Here is a parable set forth! listen to it! Those on whom, besides Allah, ye call, cannot create (even) a fly, if they all met together for the purpose! and if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition!" [Ref: 22:73] “Yet have they taken mindu’nillah (instead of Allah) gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.“ [Ref: 25:3] If Prophets/Awliyah are Min Du’nillah then there is contradiction because Allah (subhanahu wa ta’ala) has following to say about Prophet Isa (alayhis salam😞 "And (appoint him) an apostle to the children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe; ..." [Ref: 3:49] "Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou not then believe?" He said: "Yea! but to satisfy My own undertaking." He said: "Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them: They will come to thee (Flying) with speed. Then know that Allah is Exalted in Power, Wise."  [Ref: 2:260] They are unable to do all that is mentioned in verses and second set of verses prove Prophet Isa (alayhis salam) is amongst those able benefit, and create life therefore he is not Min Du’nillah in judgment of Allah (subhanahu wa ta’ala) but only falsely elevated to station of Min Du’nillah-god. (ii) Allah (subhanahu wa ta’ala) says: “Verily ye, and the gods that ye worship instead of Allah (Min Du’nillah) are fuel for hell, to it will ye (surely) come!” [Ref: 21:98] In Mustadrak of Imam Hakim there is Hadith which reveals the Mushrikeen said; as per the verse of gods besides Allah (subhanahu wa ta’ala) will enter fire. And they nominated angels, Prophet Isa (alayhis salam) candidate for hell-fire. In response following verse was revealed: “You will be coming to (enter) it. Had these been gods, they would not have come to it, but all are eternal therein. For them therein is heavy sighing, and they therein will not hear. Indeed, those for whom the best (reward) has preceded from Us - they are from it, far removed.” [Ref:  21:99/101] Meaning those whom Allah (subhanahu wa ta’ala) told of reward already they will be far removed from fire of hell. And these are: “And whoso obey Allah and the Messenger then they will be in the company of those on whom Allah has bestowed His Grace, of the prophets, the Siddiqun, the martyrs, and the righteous. And how excellent these companions are!” [Ref: 4:69] Therefore Prophets, righteous of various degrees will not enter fire of hell even if they are believed to be Ilah/Rabbs and worshipped. And this is because the real/actual Min Du’nillah are fuel of hell and Prophets of Allah (subhanahu wa ta’ala), angels, Awliyah from Jinn and men are not Min Du’nillah in judgment of Allah (subhanahu wa ta’ala).

27.8 - Establishing Why Prophets And Awliyah Are Not Min Du’nillah:

(i) Allah (subhanahu wa ta’ala) stated: “Verily ye, and the gods that ye worship instead of Allah (Min Du’nillah) are fuel for hell, to it will ye (surely) come!” [Ref: 21:98] Question in light of this verse is: Is Prophet Isa (alayhis salam), or an image, or a clay figure made to represent him, or he along all is Min Du’nillah? Will Prophet Isa (alayhis salam), or his image, or clay figures made to represent him, or will they all entire fire of hell? (ii) Allah (subhanahu wa ta’ala) stated: “Yet have they taken Min Du’nillah (instead of Allah) gods that can create nothing but are themselves created; …“ [Ref: 25:3] "Those on whom, besides Allah, ye call, cannot create (even) a fly, if they all met together for the purpose! and if the fly should snatch away anything from them, they would have no power to release it from the fly." [Ref: 22:73] Question in light of these verses is: Allah (subhanahu wa ta’ala) states Min Du’nillah cannot create anything, not even a fly, but are themselves created. If one creates life from clay figurines, breathes life to dead, brings back what was snatched from him and can prevent something being taken from him is he/she then Min Du’nillah or not? (iii) Allah (subhanahu wa ta’ala) states: “Say: "Have ye seen (these) Min Du'nillah 'Partners' of yours whom ye call upon. Show Me what it is they have created in the (wide) earth. Or have they a share in the heavens? Or have We given them a Book from which they (can derive) clear (evidence)?- Nay, the wrong-doers promise each other nothing but delusions.“ [Ref: 35:40] Allah (subhanahu wa ta’ala) stated, he did not give Min Du’nillah a book which they can use as proof, by saying, did Allah (subhanahu wa ta’ala) give a book to Min Du’nillah which they bring proof from. If it is proven that someone is given a book then is he Min Du’nillah? (iv) Allah (subhanahu wa ta’ala) said: “Yet have they taken Min Du’nillah (instead of Allah) gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.“ [Ref: 25:3] If it is proven, with permission of Allah (subhanahu wa ta’ala), a creation has natural and supernatural power/authority over life, death – such as Prophet Ibrahim (alayhis salam), Prophet Isa (alayhis salam), and angels – then will they be deemed Min Du’nillah! (v) According to following verse only Allah (subhanahu wa ta’ala) is Wali and Naseer and there is no Min Du’nillah who shares with Him: “To Allah belongs the sovereignty of heavens and earth, He gives life to dead and beside Allah you have neither protector nor helper.” [Ref: 9:116] Yet following verse states Prophets, Awliyah, and righteous Jammah of Muslims are Awliyah (plural of Wali😞 “Your (real) friends and protectors are (no less than) Allah, His Messenger, and the (Fellowship of) Believers, those who establish regular prayers and regular charity, and they bow down humbly (in worship).” [Ref: 5:55] If Min Du’nillah is all inclusive then both verses contradict. Only solution is that Min Du’nillah in this verse is not all inclusive but limited to idol which they believed and worshipped as Ilahs instead of Allah (subhanahu wa ta’ala).

27.9 - Min Du’nillah Idols And Creature Elevated To Gods:

Long story short. Min Du’nillah and its similar constructs are technical terms and they are not supposed to be understood on their linguistic meaning. Also words Min Du’nillah and constructs are not always used in same meaning. In some verses Min Du’nillah and constructs are, (i) used only for idol-gods of Mushrikeen, (ii) and in other instances contextual deduction from verses is it is used living creatures, such as angels Jinn Prophet Awliyah and respectable-people that the Mushrikeen elevated to status of gods. But it is absolutely evident there is a not a single verses in Quran in which words Min Du’nillah and similar meaning constructs are used for non-deity. And this proves that at minimum to say something is Min Du’nillah it has to be believed as a deity, an Ilah, an idol. Yet Kharijis apply these verses upon Prophets and Awliyah believing these verses are describing their abilities and characteristics.

27.10 - Those Said To Be And Those Who Are Min Du’nillah:

Wahhabis/Deobandis will only be able to bring evidence of verses in which Prophets and Awliyah are said to be Min Du’nillah via inference but will never be able to definitively prove Prophets and Awliyah are Min Du’nillah in judgment of Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) narrated position/belief of Mushrikeen about Prophets/Angels/Jinn/Awliyah but nowhere He has declared these are Min Du’nillah in His judgment. Those whom Allah (subhanahu wa ta’ala) deemed/deems to be Min Du’nillah will be sent to fire. Any who does not make distinction between said to be Min Du’nillah and one’s are Min Du’nillah commits Kufr.

27.11 – Judgment Upon One Who Says Prophets Are Min Du’nillah:

It is Kufr to say Prophets are Min Du’nillah because it is as saying they are gods in actuality. And Allah (subhanahu wa ta’ala) says a Messenger/Prophet will not exhort his Ummah to take him as an Ilah/Rabb and worship me:  “It is not for a human (prophet) that Allah should give him the Scripture and authority and prophet-hood and then he would say to the people, ‘Be worshippers to me rather than Allah.’" [Ref: 3:79] Mushrikeen elevated Prophets/Awliyah to the rank of Min Du’nillah Ilahs (i.e. gods beside Allah subhanahu wa ta’ala) but they are not so in judgment of Allah (subhanahu wa ta’ala) and for a Muslim to declare they are Min Du’nillah is attesting to Shirk of Mushrikeen. In other words they exaggerated and raised the Prophets and Awliyah to level of Min Du’nillah and if a Muslim deems the Prophets and Awliyah as Min Du’nillah then he has unknowingly attested/supported belief of Mushrikeen. And as such it is Kufr on account of denial of verse and supporting Shirk. It also amounts to sending the Prophets, Awliyah, and angels to hell-fire in light of following verse: “Verily ye, and the gods that ye worship instead of Allah (Min Du’nillah) are fuel for hell, to it will ye (surely) come!” [Ref: 21:98] And this is Kufr because it would amount to denial of following verse: “You will be coming to (enter) it. Had these been gods, they would not have come to it, but all are eternal therein. For them therein is heavy sighing, and they therein will not hear. Indeed, those for whom the best (reward) has preceded from Us - they are from it, far removed.” [Ref:  21:99/101] Any who does not repent after clear guidance of Islam comes to him and dies upon the belief of Wahhabiyyah dies upon Kufr.

28.0 - Brief Guide To Two Types Of Min Du’nillah Mentioned In Quran:

(i) There is need to understand the difference between those said to be Min Du’nillah by people and those are and declared as Min Du’nillah by Allah (subhanahu wa ta’ala😞 (a) Every Min Du’nillah which was declared as was/is also said to be Min Du’nillah. (b) Every which was and is said to be Min Du’nillah was/is not declared to be Min Du’nillah. Allah (subhanahu wa ta’ala) declared Min Du’nillah are fuel of hell-fire and therefore: (a) All declared as Min Du’nillah by Allah (subhanahu wa ta’ala) are fuel of hell-fire. (b) Not all said to be Min Du’nillah are not fuel of hell except those who claimed to be Ilah/Rabb. (ii) Those whom Mushrikeen created and said these are our gods Allah (subhanahu wa ta’ala) declared they are Min Du’nillah in judgment of Allah (subhanahu wa ta’ala) and such will enter hell. Through this we come to two sets of rules which tells us who is actual Min Du’nillah in Shari sense of word: (a) For any human to become actual Min Du’nillah he (i.e. Prophet and righteous) must say we said to the people we are their Ilahs/Rabbs, and we told them to worship us. (b) For inanimate, lifeless, dead object like stone, wood to become Min Du’nillah rule is simple if a Mushrik deems it as Ilah/Rabb, and worships that piece of wood, stone, in designed or raw form, that inanimate, lifeless, dead object is a Min Du’nillah.

28.1 - Comprehensive Guide To Two Types Of Min Du’nillah:

(i) There are two types of Min Du’nillah explicitly/implicitly indicated in Quran: (a) The ones who are declared as Haqiqi Min Du’nillah, (b) and the ones said to be Min Du’nillah. (ii) These two groups referred as Min Du’nillah in Quran ul-Mubeen: (a) Mushrikeen’s chosen and Allah (subhanahu wa ta’ala) declared they are Min Du’nillah. (b) Mushrikeen’s chosen Min Du’nillah but Allah (subhanahu wa ta’ala) did not agree to them being Min Du’nillah. (iii) Two Min Du’nillah can be distinguished from each other with following: (a) Chosen as Ilah/Rabb and Allah (subhanahu wa ta’ala) also declared they are Ilah/Rabb of Mushrikeen. (b) Chosen as Ilah/Rabb but the chosen and Allah (subhanahu wa ta’ala) did not say we/they are Ilah/Rabb they are Prophets and Awliyah. (iv) How are to know what is, who is, and what isn’t, who isn’t Min Du’nillah: (a) An idol, image, tree, or any material shape, form, object which represents a human, animal, bird: And this inanimate object is believed as an Ilah/Rabb and worshiped is Min Du’nillah. (b) An animal, human, bird elevated to status of Ilah and worshipped but did not claim to be Ilah/Rabb, such are not Min Du’nillah. And they remain so until elevating themselves to status of Ilah/Rabb and until they approve their elevation to Ilahiyyah and their own worship. (v) Characteristics which makes distinction between the two types of Min Du’nillah mentioned in Quran: (a) Those whom the Mushrikeen had chosen and Allah (subhanahu wa ta’ala) accepted to be their Ilahs/Rabbs these were/are unable to hear, see, or do anything; unable to help, protect themselves, or others, are Min Du’nillah. (b) Chosen and Allah (subhanahu wa ta’ala) did not say we/they are Ilah/Rabb were/are; able to hear, see, do anything, help, create, benefit, harm, perform natural and supernatural acts therefore they are not Min Du’nillah. (vi) Definitive verdict on who is and who is not Min Du’nillah: (a) Any who is taken to be Ilah/Rabb, worshipped and is certainly entering fuel of hell is Min Du’nillah. (b) Any who enters paradise they are not Ilah/Rabb Min Du’nillah.

28.2 – A Key Realization About Usage Of Min Du’nillah:

(i) During my life as a Wahhabi days main obstacle preventing me from accepting position of Ahlus Sunnah Wal Jammah was question: Why does Allah (subhanahu wa ta’ala) employed words Min Du’nillah in reference to His servants when they are not Min Du’nillah? I never got answer to this question. Instead what I got was deductions; if Prophets, Saliheen Jinn, Insaan, angels are Min Du’nillah than they shouldn’t be able to do this/that but they can therefore are not Min Du’nillah. And they are not Min Du’nillah and had they been so they would enter hell-fire. These were not answer to the crucial question I was looking answer to. Over time with deep thinking about the dispute Ahlus Sunnah’s critical/Tanqeedi approach changed my mind but still no answer. I consigned my question to Allah (subhanahu wa ta’ala) with belief that in time to come Allah (subhanahu wa ta’ala) will guide me to correct understanding of subject and answer to my question. It took me years to finally realize the very obvious; Allah (subhanahu wa ta’ala) employed words Min Du’nillah for Prophets, Saliheen, Jinn, and angels because it was belief of Mushrikeen. They believed they were their Ilah/Rabb Min Du’nillah. Allah (subhanahu wa ta’ala) is narrating their perspective about them and not His perspective about them. (ii) It was this realization which solved the puzzle for me and allowed me to bring reconciliation between Sunni perspective and Wahhabi/Khariji understanding. Proving that both positions can be reconciled if Wahhabi position is slightly modified. Wahhabis believe they are Min Du’nillah because words Min Du’nillah were employed for them. Sunnis believe they are not Min Du’nillah because Quran reflects/alludes to perspective of Mushrikeen while employing these words and if they were indeed Min Du’nillah they would enter hell. Wahhabis need to let go part of their erroneous belief and agree that in Quran Allah (subhanahu wa ta’ala) did not say they are Min Du’nillah in His judgment. And continue to believe Quran employed words Min Du’nillah in referrence to them. Then both sides would come to agreement.

29.0 – What Imam Qurtubi Stated And What Asim Quoted:

Direct response to what Khariji quoted: “Meaning is if you call them for help in hard situations then they cannot hear you because they are Jamadaat, they cannot see nor hear. It is possible that this Ayah is for Angels, Jinn, Prophets, and Satan. They will reject what you have done and they (will reject that they) told them to worship them. Like Isa (alayhis salam) will say: ‘It was not for me to say what I had no right (to say).” He rather selectively and deceptively quoted Tafsir Qurtubi so I thought it would be best to quote what Imam Qurtubi had to say on the entire verse And this is what Imam Qurtubi (rahimullah) wrote in his Tafsir on this verse: “(i) Allah the exalted saying is: ’If you invoke them, they will not hear to your call, and if they were to listen …’ That is, if you seek help from them during calamities, they do not hear your supplication, because they are inanimate objects that do not see or hear. (ii) ‘… they cannot answer your (prayer).’ Because not all listeners speak. And Qatada said: The meaning is, if they heard they would not benefit you. And it was said: That is, if we gave them minds and life, and they heard your supplication, they would have obeyed God more than you, and they would not have responded to you in [while you are upon] disbelief. (iii) ‘On the Day of Judgment they will reject your partnership.’ That is, they deny that you worshiped them, and disavow you. It is possible this refers to the worshipped with intellect, such as angels, jinn, prophets and demons. Meaning they would deny that what you did was correct, and that they commanded you to worship them as He told us about Prophet Jesus by saying: ‘It was not for me to say what I had no right (to say).’ (5:116) Idols may also be included in it, meaning that God revives them until they [the Mushrikeen] are told [by the revived idols] that they were not worthy of worship.(iv) ’And none can tell thee (the Truth) like the One Who is acquainted with all things.’ And [in this verse] Allah is [said to be خَبِيرٍ i.e. acquainted] the Most Exalted. Meaning that no one was aware about creation of God then Allah. And none can tell you about His actions like Him.” [Ref: Tafsir Qurtubi, 35:14, here, translation by MAR.] Tafsir Ibn Kathir (rahimullah) on verses 13/14: "(i) 'And those, whom you invoke or call upon instead of Him ...' Means: `The idols and false gods whom you claim to be in the form of angels who are close to Allah,' (ii) '... own not even a Qitmir.' Ibn Abbas, Mujahid, Ikrimah, Ata, Atiyah Al- Awfi, Al-Hasan, Qatada and others said: This is the thread that is attached to the pit of a date. In other words, they do not possess anything in the heavens or on earth, not even anything equivalent to this Qitmir. (iii) Then Allah says: 'If you invoke them, they hear not your call ...' Means: The gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.' (iv) '... and if (in case) they were to hear, they could not grant it to you.' Means: `They are not able to do any of the things that you ask them for.' (v) 'And on the Day of Resurrection, they will disown your worshipping them.' Means: `They will disown you.' This is like the Ayat: 'And who is more astray than one who calls on besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them And when mankind are gathered, they (false deities) will become their enemies and will deny their worshipping.' (46:5-6) And: 'And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them.' (19:81-82) (vii) 'And none can inform you like Him Who is the All-Knower.' Means: No one can tell you about the consequences of things and how they will end like the One Who is the All-Knower of them. Qatada said: 'He is referring to Himself, may He be blessed and exalted, for He undoubtedly tells the truth.''' [Ref: Tafsir Ibn Kathir, 35:13/14, here.]

29.1 - Establishing Imam Qurtubi’s Inanimate, Lifeless Tafsir:

(i) Allah (subhanahu wa ta’ala) said: “If you invoke them [the idols] they will not hear to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they [the persons whom the idols represent] will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” Imam Qurtubi (rahimullah) regarding the underlined said: “That is, if you seek help from them during calamities, they do not hear your supplication, because they are inanimate objects that do not see or hear.” He said they are inanimate objects, in-organic matter, non-living objects. Quran describes the idols as dead lifeless in following verse: “And those they invoke other than Allah creates nothing, and they [themselves] are created. They are, [in fact] dead not alive and they do not perceive when they will be resurrected.” [Ref: 16:21] These dead that create nothing but are themselves created are idol-gods of Mushrikeen: “Yet have they taken mindu’nillah gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection.“ [Ref: 25:3] Created Ilah/god is an idol in light of following verse: “And We took the Children of Israel across the sea; then they came upon a people intent in devotion to idols of theirs. They said: "O Moses make for us an Ilah (i.e. god) just as they have Aalihatan (i.e. gods)." He said, "Indeed, you are a people behaving ignorantly.” [Ref: 7:138] These carved idols even though in shape/form of human beings and have been formed with hands, eyes, ears, mouth, feet but they are lifeless despite them. And following verse of Quran establishes this: “Have they feet with which they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear? Say: "Call your (so-called) partners (of Allah) and then plot against me, and give me no respite! “ [Ref: 7:195] These idols are lifeless, dead, inanimate, in-organic as such they do not own any property independently, or have dependence upon Allah (subhanahu wa ta’ala), not even Qitmir/skin of date seed as such they cannot grant anything to anyone. Nor they can hold, walk, see, or hear and even if they were able over anyone, or all, they could not grant your need because they have no authority, property, means to grant what you invoked them for: “And those, whom you invoke or call upon instead of Him, own not even a Qitmir. If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your prayer request) to you. On the Day of Judgment they will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:13/14]

29.2 - Qatada’s Tafsir, If Idols Were Given Life:

Imam Qurtubi (rahimullah) narrates: “And Qatada said: The meaning is, if they heard they would not benefit you. And it was said: That is, if we gave them minds and life, and they heard your supplication, they would have obeyed God more than you, and they would not have responded to you in [while you are upon] disbelief.” The verse could speculatively mean, if Idols were given life, hearing or seeing, because on the judgment day Allah (subhanahu wa ta’ala) will give life to idols – leading then former dead-idols to disown their worshippers: “And said: ‘You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.’" [Ref: 29:25]  As such it was perfectly sensible to impute hypothetical life for idols because on judgment day life would be granted to them.

29.3 - Prophets, Awliyah, Angels And Jinn All Reject Associated Ilahiyyah:

Asim quoted from Tafsir Qurtubi (rahimullah😞 “‘On the Day of Judgment they will reject your partnership.’ That is, they deny that you worshiped them, and disavow you. It is possible this refers to the worshipped with intellect, such as angels, jinn, prophets and demons. Meaning they would deny that what you did was correct, and that they commanded you to worship them as He told us about Prophet Jesus by saying: ‘It was not for me to say what I had no right (to say).’ (5:116) Idols may also be included in it …” In the following verses He reveals Mushrikeen took angels as daughters of Allah (subhanahu wa ta’ala) and worshipped them. On the Day of Judgment Allah (subhanahu wa ta’ala) will enquire from the angels if they commanded the Mushrikeen to worship them: “And (mention) the Day when He will gather them all and then say to the angels:  ‘Did these (people) used to worship you?’ They will say: ‘Exalted are You! You (O Allah) are our benefactor not them. Rather, they used to worship the jinn; most of them were believers in them.’" [Ref: 34:41] And the angels will disown the Mushrikeen and the believing Jinn whom the Mushrikeen (if they) worshipped they will too disown the Mushrikeen. Qur’anic Ayah reveals that Prophet Isa (alayhis salam), his righteous mother Maryam (alayhis salam) were worshipped by some groups in Arabia: “And when Allah will say: ‘O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah?' He will say: ‘Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.’” [Ref: 5:116] And that is not to say worship of Prophet Isa (alayhis salam) has ceased. It only contextualizes what was happening in past and does not negate current reality of Shirk. In principle any/everything or person was/is elevated to status of Ilah and worshipped, will disown their worshippers. Even those who asked to be worshipped will distance from themselves from their worshippers out of fear of punishment of Allah (subhanahu wa ta’ala😞 “And if any of them should say: ‘Verily, I am a god besides Him (Allah).’ Such a one We should recompense with Hell. Thus We recompense the wrongdoers.” [Ref: 21:29]

30.0 - Will Not Hear Call, If Listen Can’t Answer:

(i) Allah (subhanahu wa ta’ala) said: “If you invoke them they will not hear to your call, and if they were to listen, they cannot answer your (prayer).” [Ref: 35:14] Allah (subhanahu wa ta’ala) says: “If you invoke them they will not hear to your call …” In perspective of Qur’an it is the idols who do not hear, nor can they benefit or harm: “And recite to them the story of Ibrahim. When he said to his father and his people: ‘What do you worship?’ They said: ‘We worship idols, and to them we are ever devoted.’ He said: ‘Do they hear you, when you call on (them)? Or do they benefit you or do they harm (you)?’” [Ref: 26:69/73] (ii) Allah (subhanahu wa ta’ala) also says: “…and if they were to listen, they cannot answer your (prayer).” They are unable to hear, or answer because as idols they have no capacity to hear, or respond. In another verse says the Min Du’nillah will not be able to answer till the day of judgment – and on the day of judgment they the Min Du’nillah will become opponents of Mushrikeen and deny saying they commanded the Mushrikeen to worship them: “Say: ‘Think you about all that you invoke besides Allah? Show me. What have they created of the earth? Or have they a share in (the creation of) the heavens? Bring me a Book or some trace of knowledge (in support of your claims), if you are truthful!’ And who is more astray than one who calls on (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are unaware of their calls to them? And when mankind are gathered, they will become their enemies and will deny their worshipping.” [Ref: 46:4/6] It will be idols and gods of Mushrikeen that would oppose the Mushrikeen according to following Ayahs: "And they have taken gods besides Allah that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them." [Ref: 19:81/82] “And said: ‘You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.’" [Ref: 29:25] On the Day of judgment Allah (subhanahu wa ta’ala) will say to Mushrikeen call for help from those gods/idols you worshipped. They will but they will get no answer like they got no answer in the world and then regret will consume them: “And it will be said (to them): Call upon your partners and they will call upon them, but they will give no answer to them, and they will see the torment. (They will then wish) if only they had been guided!“ [Ref: 28:64]

30.1 - On Judgment Day They Will Reject Your Association:

(i) Allah (subhanahu wa ta’ala) says: “On the Day of Judgment they will reject their association.” [Ref: 35:14] This verse is further explained in following two verses: "And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them." [Ref: 19:81/82] “And said: ‘You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.’" [Ref: 29:25] These two verses absolutely make it clear the gods of Mushrikeen and the idols Mushrikeen worshipped would disown the Mushrikeen. And this is apparent from other verses of Quran. Quran reveals Mushrikeen worshipped idols: “They said: ‘we worship idols, and to them we are ever devoted.’" [Ref: 26:71] And in this light following makes sense: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He …” [Ref: 10:18] (ii) On the day of judgment the Mushrikeen will realize their great error and will regret worshipping idols: “And those who followed will say: ‘If only we had one more chance to return (to the worldly life), we would disown them as they have disowned us.’ Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire.” [Ref: 2:167] Allah (subhanahu wa ta’ala) tells the Mushrikeen: “No intercessors will they have from those whom they made equal with Allah and they [the Mushrikeen] will (themselves) reject and deny their partners.” [Ref: 30:13] Following verse tells why the Mushrikeen will have change of heart about idol worship: “So when they saw Our punishment, they said: ‘We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners.’” [Ref: 40:84]

30.2 – In The Ayah Call Made To Min Du’nillah And Rejected Is Call Of Worship:

“And those, whom you invoke or call upon instead of Him, own not even a Qitmir. If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your prayer request) to you. On the Day of Judgment they will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:13/14] Those who reject the association of Shirk are idols: “And said: ‘You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.’" [Ref: 29:25] And in another Ayah Allah (subhanahu wa ta’ala) says the Ilahs/Idols of Mushrikeen will reject/deny/disown being worshipped by Mushrikeen: "And they have taken gods besides Allah that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them." [Ref: 19:81/82]  This establishes calls of help directed toward one’s not owning Qitmir were calls of worship and on the Day of Judgment they will disown being worshipped. And Ahlus Sunnah hold to position that worship of anyone other than Allah (subhanahu wa ta’ala), be it of a Prophet, Righteous-Believer, angel, Jinn, stone, grave, tree, anything else that matters is major Kufr. And to believe one deserves to be worshipped i.e. to affirm Ilahiyyah i.e. Ma’budiyyah for anyone other than Allah (subhanahu wa ta’ala) is major Shirk.

30.3 - Allah Will Give Life To Idols And They And Worshipers Will Disown:

Allah (subhanahu wa ta’ala) said:“If you invoke them they will not hear to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:14] My interpretation of this Ayah is specific to idols and those persons whom the idols represented. Such as al-Lat, al-Uzza, al-Manat, other idol-Ilahs of Mushrikeen and persons elevated to status of Ilahs/Rabb. On day of judgment when Allah (subhanahu wa ta’ala) would have bought these persons back to life with rest of mankind. He would ask idols if they instructed people to worship them and they would categorically reject issuing such orders: “If you invoke them [the persons whom the idol-Ilahs represent] they will not hear to your call, and if they were to listen, they cannot answer your (prayer). On the day of judgment they [these persons and idols] will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:14] And this interpretation has backing from following verse: “And said: ‘You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.’" [Ref: 29:25] "And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them." [Ref: 19:81/82]

31.0 - Saying Prophets Are Min Du’nillah On Basis Of Innovation:

(i) Asim begin with statement saying, “Prophets are included in Min Du’nillah.” Truth is quite far from it because only Prophet Isa (alayhis salam) has been said to be Min Du’nillah. Christians took him as an Ilah and Rabb partner of Allah (subhanahu wa ta’ala) which is evident from Christian belief of Trinity. Quran also records that Jinn, angels, Uzayr, and Maryam (alayhis salam) were taken to be Ilahs but none of them are Prophets. And to declare Prophets are Min Du’nillah in such a sweeping statement on evidence of a single Prophet said to be a Min Du’nillah is an innovation. (ii) It is worth pointing out according to some scholars Uzayr mentioned in verse, Q9:30, was Prophet sent to Bani Isra'il named Ezra but there is no clear cut evidence to support this position only speculation. Recently I became aware that Uzayr could be Egyptian Osir/Usir Latinized to Osiris and this seems to be more likely probability then Prophet Ezra. In this case it is evident Osiris was not a Prophet in any scope of view.

31.1 - Asim Deliberately Omits Preceding Verse Of 35:14:

Asim’s objective was to establish Prophets are included in Min Du’nillah so why does he omit the verse which makes reference to Min Du’nillah via Min Du'nihi? He quoted following: “If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your prayer request) to you. On the Day of Judgment they will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:14] And he did not quote his real evidence – meaning this: “And those, whom you invoke or call upon instead of Him, own not even a Qitmir. [Ref: 35:13] A verse which actually is his evidence he has omitted and quoted verse that came after it. Why? Weird you would agree. Reason has something to do with Tafsir of Imam Qurtubi (rahimullah). You see verse 14 and its Tafsir is continuation of verse 13 and it’s Tafsir. In verse 13 Imam Qurtubi (rahimullah) clearly stated this verse refers to idols: (i) “’And those, whom you invoke or call upon instead of Him …’ Meaning the idols. (ii) ‘… own not even a Qitmir.’ (35:13) That is, they are not capable (of exercising any power) over it nor (is able on) its creation. Qitmir: The thin white skin between the date and the seed was said by most of the commentators.” [Ref: Tafsir Imam Qurtubi, 35:13, here.] And idols cannot hear, see, know, think, talk, walk, respond because they are Jamadaat (i.e. inanimate😞 “Allah the exalted’s saying is: ’If you invoke them, they will not hear to your call, and if they were to listen …’ That is, if you seek help from them during calamities, they do not hear your supplication, because they are inanimate objects that do not see or hear. ‘… they cannot answer your (prayer).’ …” [Ref: Tafsir Qurtubi, 35:14, here, translation by MAR.] Reading Tafsir of verse 14 as continuation of verse 13 then it is absolutely clear to whom the verse refers. Asim was concealing this fact and did not quote relevant part of verse 13 because Tafsir of it makes it clear it refers to idols. And this is very same reason he did not quote Tafsir of Shaykh Ibn Kathir (rahimullah) – because he emphatically states the Ayah refers to idols but Asim wants to establish it refers to Prophets, Jinn, angels, Satan, Awliyah to justify application of Min Du’nihi upon them. How deceptively Satanic and how typically Qarn ash-Shaytani thing to do?

31.2 - Asim Deliberately Excludes Text Of Tafsir Qurtubi:

(i) Allah (subhanahu wa ta’ala) said: “And those, whom you invoke or call upon instead of Him, own not even a Qitmir. If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your prayer request) to you. On the Day of Judgment they will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:13/14] Allah (subhanahu wa ta’ala) said: “If you invoke them, they will not hear to your call, and if they were to listen.” From this verse Qatada (radiallah ta’ala anhu) understood if Allah (subhanahu wa ta’ala) gave life to idols they the idols would have worshipped Allah (subhanahu wa ta’ala) more sincerely. And in living form would not have responded to calls of Mushrikeen until the Mushrikeen were upon Kufr/Shirk: “‘… they cannot answer your (prayer).’Because not all listeners speak. And Qatada said: The meaning is, if they heard they would not benefit you. And it was said: That is, if we gave them minds and life, and they heard your supplication, they would have obeyed God more than you, and they would not have responded to you in [while you are upon] disbelief.” (ii) And similarly in context of following part of verse“On the Day of Judgment they will reject your association.”, Imam Qurtubi (rahimullah) quotes following words of Prophet Isa (alayhis salam😞 “It was not for me to say what I had no right (to say).” And then Imam Qurtubi (rahimullah) gives interpretation using statement of Prophet Isa (alayhis salam) as basis, if Allah (subhanahu wa ta’ala) gave life to idols then they would have informed Mushrikeen that they do not deserve to be worshipped. Asim does not quote these Tafasir because it mentions idols: “Idols may also be included in it, meaning that God revives them until they (the Mushrikeen) are told (by the revived idols) that they were not worthy of worship.”

31.3 – Exposing Asim’s Distortion Of Imam Qurtubi’s Tafsir:

(i) Asim quotes this verse: “If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your partnership. And none can tell thee (the Truth) like the One Who is acquainted with all things.” And then quotes the following as Tafsir of Ayah: “Meaning is if you call them for help in hard situations then they cannot hear you because they are inanimate (i.e. Jamadaat), they (the inanimate) cannot see nor hear. It is possible that this Ayah is for Angels, Jinn, Prophets, and Satan.” If you look in original Arabic there is no mention of Ayah/verse being for angels, Jinn, Prophets, or Satan. Rather he says it is possible this/it is for angels, Jinn, Prophets, and Satan: “That is, they deny that you worshiped them, and disavow you. It is possible this refers to the worshipped with intellect, such as angels, jinn, prophets and demons.” How Asim presented translation it denotes meaning entire verse is about Prophets, Jinn, angels, and Satan. In contrast Imam Qurtubi (rahimullah) was actually not referring to entire Ayah but his referrence of it/this was to following part of verse which he himself quoted: “‘On the Day of Judgment they will reject your partnership.’ That is, they deny that you worshiped them, and disavow you. It is possible this refers to the worshipped with intellect, such as angels, jinn, prophets and demons. Meaning they would deny that what you did was correct, and that they commanded you to worship them as He told us about Prophet Jesus by saying: ‘It was not for me to say what I had no right (to say).’” In conclusion Imam Qurtubi (rahimullah) applied only portion of verse on Prophets, Jinn … and Asim applied entire verse. And I absolutely agree with Imam Qurtubi (rahimullah) in his saying, selected part of verse can be interpreted in regards to mentioned. This was another example of Wahhabi converting deceased to their religion by altering their books.

31.4 - Rebutting, Verse Cannot Make Reference To Multiple Parties:

(ii) Khawarij are likely to say it is not possible a verse makes referrence to multiple parties. Answer to their objection is in very first Surah of Quran, Surah al-Fatihah. Allah (subhanahu wa ta’ala) says: “The path of those upon whom You have bestowed favour, not of those who have evoked [Your] anger or of those who are astray.” [Ref: 1:7] The path of favoured is of Prophets, Saliheen (i.e. righteous) believers including, Siddiqiyeen (i.e. truthfuls), Abideen (i.e. worshipers), and Shuhadah (i.e. martyrs). And to a degree favoured are all those who believe in, there is no Ilah except Allah and Muhammad is Messenger of Allah. Path of those who earned anger and went astray is of Jews and Christians: “Narrated Adiyy bin Hatim that the Prophet said: ‘The Jews are those who Allah is wrath with, and the Christians have strayed.’" [Ref: Tirmadhi, B44, H3954, here.] And to lesser degree the Munafiqeen were also intended target of: “…not of those who have evoked [Your] anger or of those who are astray.” A single verse addressing multiple parties is not strange. Therefore it is perfectly valid to apply one part to idols and Mushrikeen. And to apply other part to Prophets/Saliheen and those who worshipped them.

31.5 - Ayah Applied Upon Prophets, Jinn, Angels, Satan, Awliyah:

Asim presented following translation: “Meaning is if you call them for help in hard situations then they cannot hear you because they are inanimate (i.e. Jamadaat), they (the inanimate) cannot see nor hear. It is possible that this Ayah is for Angels, Jinn, Prophets, and Satan.” Meaning conveyed by him is that Prophets, Jinn, angels do not hear and have no power to respond to call. Following insertions in square brackets will demonstrate meaning Asim has conveyed on back of his trickery: “If you invoke them [the Prophet Isa, Jinn, angels] they will not hear to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they [Prophet Isa, Jinn, and angels] will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:14] There is no reason to apply this entire Ayah generally and upon all Prophets, Awliyah and others. Jinn, angels, Satan can hear and are not Jamadaat, inanimate, lifeless, in-organic, and characteristic of Jamadaat is that it is unable to hear, see, know, answer, nothing whatsoever. Thus clearly this part of verse cannot be applied upon Jinn, angels, Satan, and Prophets. And Imam Qurtubi (rahimullah) did not fit the entire Ayah upon them. Parts of this Ayah apply to idol gods/Ilahs of Mushrikeen and other parts generally include all elevated to status of gods/Ilahs and worshipped. Such as Prophet Isa (alayhis salam), Uzayr, Maryam (alayhis salam), angels, Jinn and men/women such as Lat/Uzza: "Narrated Ibn Abbas: (Regarding His Statement about the Lat and the Uzza.) Lat was originally a man who used to mix Sawiq for the pilgrims." [Ref: Bukhari, B60, H382, here.]

31.6 - Intentional Or Unintentional But Asim’s Deception Bare Bitter Fruits:

The actual motive and real objective of Asim. By omitting content of Tafsir Imam Qurtubi (rahimullah) and by misplacing parts of Tafsir Qurtubi and through wrong translation Asim hoped to establishes direct connection between another phrase (i.e. Min Du’nihi) which denotes meaning of Min Du’nillah: “And those, whom you invoke or call upon instead of Him (i.e. min Du’nihi), own not even a Qitmir. If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your prayer request) to you. On the Day of Judgment they will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:13/14] He wants the readers to believe this entire Ayah 14 and part of verse 13 were specifically revealed for Prophets, angels, Jinn, and Awliyah. In other words he will be able to seemingly establish Prophets, Awliyah, angels, Jinn, Satan are Min Du’nillah (i.e. instead of Allah), in this case Min Du’nihi (i.e. instead of Him). Intentionally or unintentionally he was/is implying Prophets, Awliyah are as good as Min Du’nihi (i.e. instead of Him) Jamadaat (i.e. inanimate-matter), I presume, once they have died. Anyone who knows Arabic, or even Urdu for this matter, knows, Jamadaat is used for in-organic lifeless matter such as stones. And Prophets are alive in their graves and their bodies do not decay and they perform Salah in their graves. And to equate Prophets with Jamadaat and describe them with characteristics which Quran says are of idol-gods of Mushrikeen is disrespectful and clear Kufr. And this provides legal justification for a Caliph and Qadhi (i.e. judge) to order spilling of blood and ceasing of property after following proper procedure and exhortation of repentance has been exhausted.

31.7 - Prophets Are Alive In Their Graves:

Prophet (sallallahu alayhi wa aalihi was’sallam) said: "Anas Bin Malik reported: Allah's Messenger said: The Prophets are alive in their graves and praying." [Ref: Musnd Abu Ya'ala, Vol6, H3425, here.] And this Hadith is further explained and corroborated and explained in following Hadith: "Anas Bin Malik reported Allah's Messenger as saying: … I happened to pass by Moses on the occasion of the Night journey near the red mound (and found him) saying his prayer in his grave." [Ref: Muslim, B30, H5858, here.] In the graves bodies of Prophets perform Salah. In another Prophet (sallallahu alayhi wa aalihi was’sallam) said Friday Salawat/blessings recited upon him are presented to him: "Aws Bin Aws reported the Messenger of Allah as saying: Among the most excellent of your days is Friday; so invoke many blessings on me on that day, for your blessing will be submitted to me.” Companions said, how will this be after you die and your body decays and in response Prophet (sallallahu alayhi wa aalihi was’sallam) informed that bodies of Prophets do not decay: “They (the Companions) asked: Messenger of Allah, how can our blessings be submitted to you, when your body has decayed? He said: Allah has prohibited the earth from consuming the bodies of Prophets." [Ref: Abu Dawud, B8, H1526, here.] Implications of which is that his body will remain whole and thus Salawat will be presented to him even after he leaves this world for more real life than life of world. Another Hadith records following words: "Narrated Abu Hurayrah: The Prophet said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting." [Ref: Abu Dawud, B10, H2036, here.] All these Ahadith prove that Prophets after their deaths are not Jamadaat.

32.0 - Prophet Muhammad Owner Of Treasures Of Allah:

Some members of Ahlus Sunnah when they visit blessed resting place of Prophet (sallallahu alayhi wa aalihi was’sallam) in Masjid al-Nabvi request Prophet (sallallahu alayhi wa aalihi was’sallam) to seek forgiveness for them. And others say Ya RasoolAllah (sallallahu alayhi wa aalihi was’sallam) help me, whenever they are in some difficulty, with belief that Allah (subhanahu wa ta’ala) has granted him supernatural power to hear/see our actions. Khawarij like Asim charge these Muslims of worshiping Prophet (sallallahu alayhi wa aalihi was’sallam) and committing major Shirk. And like Asim apply following verses upon Prophet (sallallahu alayhi wa aalihi was’sallam) and generally upon all slaves of Allah asked for help: “And those, whom you invoke or call upon instead of Him, own not even a Qitmir. If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your prayer request) to you. On the Day of Judgment they will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:13/14] Meaning they wish to convey is Prophets and Awliyah do not own anything in the creation of Allah (subhanahu wa ta’ala), not even a skin of date seed, nor they can hear, and if they could hear cannot grant anything because they have no ownership in creation of Allah (subhanahu wa ta’ala). And on the Day of Judgment the Prophets and righteous servants will disown the Muslims who invoked them.

32.1 - Prophet Of Allah Owner Of Treasures Of Allah:

Prophet (sallallahu alayhi wa aalihi was’sallam) said, Allah (subhanahu wa ta’ala) is the Giver and he is Distributor: “Allah's Messenger said: ‘If Allah wants to do good for somebody, he makes him comprehend the Religion, and Allah is the Giver and I am the distributor, and this (Muslim) nation will remain victorious over their opponents ..." [Ref: Bukhari, B53, H346, here.] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) said he does not withhold anything but grants as he is instructed by Allah (subhanahu wa ta’ala😞 “Abu Huraira: Allah's Messenger said: ‘Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor, and I give as I am ordered.’" [Ref: Bukhari, B53, H347, here.] Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) was granted treasures of earth and as per statement of Abu Huraira (radiallah ta’ala anhu) we are uncovering them: “Abu Huraira said that Allah's Messenger said: "I have been sent with 'Jawami al-Kalim' and have been made victorious with awe (cast in my enemy's hearts), and while I was sleeping, I saw that the keys of the treasures of the world were placed in my hand." Abu Huraira added: Allah's Messenger has gone, and you people are utilizing those treasures, or digging those treasures out." or said a similar sentence.” [Ref: Bukhari, B92, H378] In light of these Ahadith it is clear Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted treasures of earth and he distributes them as commanded by Allah (subhanahu wa ta’ala). Let us refocus on the verse: “And those, whom you invoke or call upon instead of Him, own not even a Qitmir. If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your prayer request) to you. On the Day ...” [Ref: 35:13/14] To apply this verse upon him is nothing short of Kufr because he is owner of treasures of earth and grants with permission and instruction of Allah (subhanahu wa ta’ala).

32.2 – Prophet Of Allah Sees, Hears, And Actions Are Presented To Him:

Khawarij say those whom you ask help from in times of difficulty also cannot hear/see you including Prophet (sallallahu alayhi wa aalihi was’sallam) just as the verse says: “And those, whom you invoke or call upon instead of Him, own not even a Qitmir. If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your prayer request) to you.” [Ref: 35:13/14] This invalid because Allah (subhanahu wa ta’ala) says Prophet (sallallahu alayhi wa aalihi was’sallam) was sent to mankind as a witness: “O mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you.” [Ref: 4:170] "O Prophet! Truly We have sent thee as a witness, a bearer of glad tidings, and as a warner." [Ref: 33:45] And following Ayah explains he has been sent as a witness in similar sense as Prophet Musa (alayhis salam) was sent to Firaun – in meaning of in person: "We have sent to you an apostle to be a witness concerning you even as We sent an apostle to Pharaoh." [Ref: 73:15] This establishes Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a living and spiritual witness. Hence he witnesses our deeds as they happen. In another Ayah Allah (subhanahu wa ta’ala) says: “They will make excuses to you when you have returned to them. 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 apparent, and He will inform you of what you used to do." [Ref: 9:94] Following Ahadith further support what Quran as established: "It is reported by Hazrat Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallallahu alayhi wa aalihi was’sallam) said: "Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand." [Ref: Mawahib al-Laduniyyah bil-Manahi al-Muhammadiyyah, Vol7, P204] “Bakr bin ‘Abdullah also reported that the Holy Prophet said: My life is a great good for you in whom you talk (to me) and you are responded. And when I will die my demise will be a great good for you. Your deeds will be presented to me, if I see goodness, I will praise Allah, and if I see wrongs, I will ask Allah’s forgiveness for you." [Ref: Tabqat ul-Kubra, Volume 2, Page 194, Ibn Sa’ad.] This last Hadith has numerous chains and has been narrated in mass. Imam Jalal al-Din Suyuti (rahimullah) also recorded it in his Khasais ul-Kubra and all the narrators of Hadith are Thiqa (i.e. reliable), here. All this evidence establishes Prophet (sallallahu alayhi wa aalihi was’sallam) sees/hears our actions and our actions are presented to him and if he sees good he praises Allah (subhanahu wa ta’ala) and when he sees sin he seeks forgiveness for the believers. So there is no justification for applying this verse upon Prophet (sallallahu alayhi wa aalihi was’sallam).

33.0 - Hukm Of Kufr Any who Applies Entire Verse 35:14 Upon Prophets:

Any who applies verse as whole as Asim knowing what the implications would be commits major Kufr. In case of Asim I believe there is nothing between his two ears which would enable him to think matters through hence he failed to realize the implications. In this context it would be unfair to make Takfir of mentally challenged and academically insignificant. In regards to this matter I leave his matter with Allah (subhanahu wa ta’ala).

33.1 - Concluding Relevant Portion Not On Prophets, Awliyah But Idols:

(i) Admittedly Imam Qurtubi (rahimullah) did interpret the portion of Ayah in context of Prophet Isa (alayhis salam), angels, and Jinn but this portion has nothing to do with last part of Ayah 13 and first part of Ayah 14. He interpreted following part in context of idols: “And those, whom you invoke or call upon instead of Him, own not even a Qitmir. If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your prayer request) to you.” [Ref: 35:13/14] And it was the following part which he interpreted for Prophets, Jinn, angels, Awliyah: “On the Day of Judgment they will reject your association. And none can tell you (the Truth) like the One acquainted with all things.” [Ref: 35:14] And referrence of Min Du’nihi (i.e. instead of Him) is in first part which is about idols. Hence Khariji fails to establish that referrence of Min Du’nihi in Ayahs, Q35:13/14, is about Prophets, angels, Jinn, and Awliyah. Despite his failure scholars of Ahlus Sunnah Wal Jammah do believe there is Ayah in which reference of Min Du’nillah has been made about Prophet Isa (alayhis salam) and his mother – a Prophet and a Waliyah, and Uzayr: "And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods Min Du’nillah (instead of Allah)?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden." [Ref: 5:116] This is not to say Ayah states they are Min Du’nillah. Allah (subhanahu wa ta’ala) enquires did you instruct your followers to take you as Min Du’nillah. There is difference in Christians believing Prophet Isa (alayhis salam) and his mother are Min Du’nillah. And Allah (subhanahu wa ta’ala) saying he and his mother are Min Du’nillah. When they say it, it is false, but if He said it then it would be reality.

33.2 - Concluding Khariji Applies Idol Part Upon Prophets … and Upon Muslims:

(ii) Readers will be able to see that Asim has failed to prove Prophets, Awliyah, Angels, and Jinn are Min Du’nillah. In refutation to practice of Tawassul/Istigathah Khawarij apply these verses upon Prophet (sallallahu alayhi wa aalihi was’sallam), Awliyah, and Muslims. Muslim practicing Tawassul/Istighathah do not believe Prophets, Awliyah, angels, and Jinn are gods, idol-gods, nor they seek assistance from them as act of worship. In this light our challenge to Khawarij is to quote us a single Ayah in which Min Du’nillah, or similar meaning constructs have been employed for non-Ilah/Rabb and non-worshipped entities. There is no such usage of Min Du’nillah, or phrases denoting same meaning. The verses you apply upon the members of Ahlus Sunnah, and upon Prophets, Awliyah, angels are about a people whom had ascribed Ilahiyyah/Rububiyyah to creation and performed actions of worship for them. Yet you apply such verses upon us as if these verses describe beliefs and practices of Muslims. This is trait of Kharijism as such you’re Khariji and deserving of following: “... and the Mulhidun (heretical) after the establishment of firm proof against them: "And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawarij, here.] And as long as you apply verses of Min Du’nillah and which denote same meaning upon Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam), Awliyah, Muslims; you’re and you will remain the worse creatures in creation of Allah (subhanahu wa ta’ala) as per statement of Ibn Umar (radiallah ta’ala anhu).

34.0 – Surah 17 Verses 56/57 To Prove Prophets/Awliyah Are Min Du’nillah:

Asim quoted the following verses with Tafsir Ibn Kathir: “Proof 2: Allah says in Surah Isra verse (56): Say: ‘Call upon those – besides Him whom you pretend. They have neither the power to remove the adversity from you nor even to shift (it from you to another person). (57) Those whom they call upon, desire a means of access to their Lord, as to which of them should be the nearest; and they hope for His mercy and fear His torment. Verily, the torment of your Lord is (something) to be afraid of.’” Ibn Kathir Commented: (i) Allah says: (Say) O Muhammad to these idolaters who worship things other than Allah: ‘Call upon those – besides Him whom you pretend.’ Such as idols and rivals of Allah. Even if you turn to them: ‘They have neither the power to remove the adversity from you …’ They have no such power at all: ‘… nor even to shift (it from you to another person).’ To lift the distress from you and to give it to someone else. The meaning is that the only one who is able to do that is Allah Alone, with no partner or associate, who is the One who creates and issues commands. (ii) ‘Say: “Call upon those whom you pretend.’ Al-Awfi reported from Ibn Abbas: ‘The people of Shirk used to say: ‘We worship the angels and the Messiah and Uzayr.’ While these: ‘… the angels and the Messiah and Uzayr …’ themselves call upon Allah.’ (iii) ‘Those whom they call upon, desire …’ Al-Bukhari recorded from Sulayman bin Mahran Al-Amash, from Ibrahim, from Abu Ma’mar, from Abdullah: ‘Those whom they call upon, desire a means of access to their Lord.’ ‘Some of the Jinn used to be worshipped, and then they became Muslims.’ According to another report: “Some humans used to worship some of the Jinn, then those Jinn became Muslim, but those humans adhered to their religion (of worshipping the Jinn).’ ‘… they hope for His mercy and fear His torment.’ Worship cannot be complete or perfect unless it is accompanied by both fear and hope. Fear stops one from doing things that are forbidden, and hope makes one do more good deeds. ‘Verily, the torment of your Lord is (something) to be afraid of.’ Meaning, one should beware of it and be afraid lest it happen. We seek refuge with Allah from that. Comment: It is also proving that Anbiya (i.e. Prophets) are included  in Mindoonillah as some people claim that they are not included (just idols are included) so we can ask help from them (anbiya), Imam Qurtubee [in Tafsir of verse 35:14] and Ibn Kathir [in Tafsir of verses 17:56/57] proved that they cannot help us.” His objective is to prove Prophets, Awliyah, Idols, and others are Min Du’nillah according to these verses. Before I actually comment on objective of Asim I will explain the verse in light of Qur’anic evidences.

34.1 - Gods Of Mushrikeen Cannot Remove/Deliver From Adversity:

Asim quoted: “Say, ‘Invoke those you have claimed besides Him, for they do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’" [Ref: 17:56] And this verse is further explained by following: “And verily, if you ask them: ‘Who created the heavens and the earth?’ Surely they will say: ‘Allah (has created them).’Say: ‘Tell me then, the things that you invoke besides Allah - if Allah intended some harm for me, could they remove His harm? Or if He (Allah) intended some mercy for me, could they withhold His Mercy?’ Say: ‘Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust. ‘" [Ref: 39:38] “And if Allah should touch you with adversity, there is no remover of it except Him. And if He touches you with good - then He is over all things competent.” [Ref: 6:17] "Shall I take (other) gods besides Him? If Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they (the gods) deliver me (from adversity).” [Ref: 36:23] “Say, ‘Invoke those [gods] you have claimed besides Him, for they do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’” [Ref: 17:56] This sequence of verses establishes that the Ayah employed by Khariji was revealed about idol-gods of Mushrikeen which the Iblees applied upon Prophets, Awliyah. This is was and is methodology of Khawarij: “Abu Jafr al-Tabri in Kitab Tahzeeb ul-Athaar  heard from; Yunus, Ibn Wahb, Amr Ibn al-Harith told me, Bakira [Ibn Abdullah bin A’shj] told me that he enquired/wondered how beneficial is opinion of Ibn Umar regarding Haruriyyah (i.e. Khawarij) that they are the worst of creatures in creation of Allah because they applied verses revealed for disbelievers upon righteous-believers.” [Ref: Taghleeq al-Ta’leeq Ala is’Sahih al-Bukhari, Vol5, Page 259, by Ibn Hajr al-Asqalani, here.]

34.2 - Explanation Of Verse 17:56 In Light Of Qur’anic Evidence:

(i) Asim quoted: “Say, ‘Invoke those you have claimed besides Him, for they do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’" [Ref: 17:56] This verse is further explained in other verses where it is made clear that inability to remove adversity and to transfer it upon someone else is trait of idol-gods of Mushrikeen. (ii) Having ability to remove an adversity, an affliction, a hardship is having power over benefit. And ability to inflict another with that adversity is having ability to harm. Allah (subhanahu wa ta’ala) says those whom the Mushrikeen invoke have no power over benefiting (i.e. removing adversity), nor power over inflicting harm upon another (i.e. transferring adversity to another😞 “Say, ‘Invoke those you have claimed besides Him, for they do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’" [Ref: 17:56] These inabilities, i.e. unable to benefit/harm, are two characteristic of idol-gods of Mushrikeen out of many others – mentioned in following verses: “Yet they have taken besides Him other Aalihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] “And recite to them the story of Ibrahim. When he said to his father and his people: ‘What do you worship?’ They said: ‘We worship idols, and to them we are ever devoted.’ He said: ‘Do they hear you, when you call on (them)? Or do they benefit you or do they harm (you)?’ They said: ‘(Nay) but we found our fathers doing so.’" [Ref: 26:69/74] “Or have they Aalihah (gods) who can guard them from Us? They have no power to help themselves, nor can they be protected from Us.” [Ref: 21:43] “We wronged them not, but they wronged themselves. So their Aalihah (gods), other than Allah, whom they invoked, profited them naught when there came the Command of your Lord, nor did they add aught to them but destruction.” [Ref: 11:101] And Mushrikeen took these idol-gods as god-partners of Allah (subhanahu wa ta’ala) hoping/thinking they would find help in their idol-gods but they are unable to help them and instead the Mushrikeen are protecting the idols from harm: “And they have taken besides Allah Aalihah (gods), hoping that they might be helped (by these gods). They are not able to help them, and they (Mushrikeen themselves) are for them (the gods) soldiers in attendance.” [Ref: 36:74/75]

34.3 - Mushrikeen Understood Only Allah Saves But Despite This Committed Shirk:

(i) Asim quoted verse: “Say, ‘Invoke those you have claimed besides Him, for they do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’" [Ref: 17:56] Mushrikeen understood that in adversity their idol-gods are ineffective and unable to provide benefit/protection. And as proof Allah (subhanahu wa ta’ala) narrates actions of Mushrikeen - they ONLY invoked Him in time of adversity but when He saves them they associate partners with Him: “And whatever you have of favour - it is from Allah. Then when adversity touches you, to Him you cry for help. Then when He removes the adversity from you, at once a party of you associates others with their Lord.” [Ref: 16:53/54] “And when adversity touches you at sea, lost are (all) those you invoke except for Him. But when He delivers you to the land, you turn away (from Him). And ever is man ungrateful.” [Ref: 17:67] Allah (subhanahu wa ta’ala) instructs Prophet (sallallahu alayhi wa aalihi was’sallam) and the believers to say to Mushrikeen [why do you invoke Allah subhanahu wa ta’ala in time of difficulty] you should invoke besides Him [gods/idols which you associate as partners with Him. You will not invoke them because you know] they do not possess the ability to remove adversity from you nor they can transfer it to another: “Say, ‘Invoke those you have claimed besides Him, for they do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’" [Ref: 17:56] And instead of idol-gods you will invoke Allah (subhanahu wa ta’ala) only because you’re aware only He is able to remove hardship: “Say: ‘Have you considered: if there came to you the punishment of Allah or there came to you the Hour - is it other than Allah you would invoke, if you should be truthful?’ No, it is Him (alone) you would invoke, and He would remove that for which you invoked Him if He willed, and you would forget what you associate (with Him).” [Ref: 6:40/41] (ii) Allah (subhanahu wa ta’ala) stated Mushrikeen invoked Him in time of adversity but when He removes it and protects them they say their idol-gods have protected them: “And whatever you have of favour - it is from Allah. Then when adversity touches you, to Him you cry for help. Then when He removes the adversity from you, at once a party of you associates others with their Lord.” [Ref: 16:53/54] “And when adversity touches you at sea, lost are (all) those you invoke except for Him. But when He delivers you to the land, you turn away (from Him). And ever is man ungrateful.” [Ref: 17:67] These verses might give impression Mushrikeen only did this when they were in some form of trouble. And this would be wrong because other verses of Quran make it clear Mushrikeen were guilty of giving credit and dedicating to their idol-gods in other matters as well: “And they assign to what they do not know a portion of that which We have provided them. By Allah, you will surely be questioned about what you used to invent.” [Ref: 16:56] “But when He gave them (the polytheist and his wife) a Salih (good in every aspect) child, they ascribed partners to Him (Allah) in that which He has given to them. High be Allah, Exalted above all that they ascribe as partners to Him.” [Ref: 7:190]

34.4 - Briefly Commenting On Commentaries On Verse Q17:56:

(i) Section 34.1/3 clearly and in accordance principle Tafsir of Quran with Quran establishes Q17:56 Ayah was mainly targeting idols because characteristics mentioned in it are of idols mentioned elsewhere in Quran. This is the strongest and best Tafsir of Quran. Despite my convictions I will not disregard interpretations of Mufassireen because they have their own evidences. And we already have example demonstrated/explained in section 30.1/31.5 that how contextually a verse applies to idols but a portion of verse may include Prophets, Jinn, angels and others. Question is why reject Tafasir that contradict Tafasir offered in 34.1/34.3 and this question will be answered and demonstrated in sections 35.1. And in the following section 35.2 I will offer a Taweel of problem mentioned in section 35.1. (ii) Asim quoted verses 56/57 of chapter 17 but he did not quote any other Tafsir than Tafsir Ibn Kathir (rahimullah) and so I will. (iii) Imam Jalal al-Din Mahalli and his student Suyuti (Allah be pleased with them) have interpreted the verse in context persons elevated to status of gods: “Say to them ‘Call on those whom you assumed to be gods besides Him such as the angels Jesus and Ezra Uzayr; yet they have no power to rid you of misfortune nor to transfer it to persons other than you.” [Ref: Tafsir Jalalayn, Q17:56, here.] Tafsir Ibn al-Abbas states following: “(Say) O Muhammad, to Khuza'ah who worshipped the Jinn, thinking they were angels: (Cry unto those whom ye assume) you worship (beside Him) apart from Allah in times of hardship, (yet they have no power to rid you of misfortune) they cannot remove hardship from you (nor to change) nor transfer this hardship to someone else.” [Ref: Tafsir Ibn al-Abbas, Q17:56, here, corrected in accordance with Arabic text, here, scribd, here.] (iv) Wahhabi translator inserted, saints, into text of Tafsir when it had no reason to be there: “Cry unto those (saints and angels) whom ye assume …” Meaning conveyed is just like the Muslims practice Tawassul of Awliyah the Mushrikeen also practiced Tawassul of Awliyah. He converted Ibn Abbas (radiallah ta’ala anhu) to Wahhabism some 1400 years after his death. (v) Getting back to main subject. Two English translations of Tafasir have been quoted above and Tafsir Ibn Kathir was employed by Asim so I will comment on that when I get to it. There is no denial idols are Min Du’nillah but to say Prophets, Awliyah, angels, Jinn are Min Du’nillah without qualifying it on condition of them instigating/directing creation to take them to be Ilahs/Rabbs and instruct their own worship, is problematic and against teaching of Quran. Please refer to section 29.4 because there it was explained that Min Du’nillah are those persons who would have instructed their followers to elevate them to status of Ilahs/Rabbs and instructed to be worshipped and such will enter hell-fire: “Verily ye, and the gods that ye worship instead of Allah (i.e. Min Du’nillah) are fuel for hell, to it will ye (surely) come!” [Ref: 21:98] Idols are certainly in fire but about living creatures Allah (subhanahu wa ta’ala) says: “And if any of them should say: ‘Verily, I am a god besides Him (Allah).’ Such a one We should recompense with Hell. Thus We recompense the wrongdoers.” [Ref: 21:29] And we have Prophet Isa (alayhis salam) saying he would not instruct to be taken as Ilah because he had no right to utter such things thus ensuring his safety from hell-fire: "And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods Min Du’nillah (instead of Allah)?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden." [Ref: 5:116] And this establishes out of living creatures of Allah (subhanahu wa ta’ala) Ilah/Rabb Min Du’nillah is one who instructed to taken as an Ilah/Rabb and sought to be worshipped by creatures of Allah (subhanahu wa ta’ala). To become Ilah-Min Du’nillah it is not enough to be elevated to rank of Ilah/Rabb and worshipped by idiots but creature elevated to rank of Ilah/Rabb must seek these compliments. So even though the Mufassireen have made reference to Prophet/Saliheen/angels/Jinn they are not so until they have instructed to be taken as Ilah/Rabb and demanded to be worshipped. And IF any Prophet, Wali, Jinn, or angel did so and admits to so then their fate would be in accordance with: “Verily ye, and the gods that ye worship instead of Allah (i.e. Min Du’nillah) are fuel for hell, to it will ye (surely) come!” [Ref: 21:98]

34.5 - Explaining Verse 57 Of Surah 17 In Light Of Quran And Ahadith:

We have already seen verse, Q17:56, is about idols in 34.1 and 34.3. Asim quoted following verse to establish his position that Prophets, Jinn, angels, and Awliyah are Min Du’nillah: “Those whom they invoke seek means of access to their Lord, (striving as to) which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.” [Ref: 17:57] Asim quoted Tafsir Ibn Kathir in regards to verses 56/57 and I will come to that in a bit. Had he looked in the books of Ahadith he would have found numerous reports indicating about whom the verse was revealed: “Narrated Abdullah: Regarding the Verse: 'Those whom they call upon desire (for themselves) means of access, to their Lord ...' (17:57) (It was revealed regarding) some Jinns who used to be worshipped (by human beings). They later embraced Islam (while those people kept on worshipping them).” [Ref: Bukhari, B60, H239, here.] “Abdullah b. Mas'ud reported in connection with the words of Allah, the Exalted and Glorious: ‘Those to whom they call upon, themselves seek the means or access to their Lord as to whoever of them becomes nearest.’ (17:57) That it related to a party of Jinn who were being worshipped and they embraced Islam but those who worshipped them kept on worshipping them. It was then that this verse was revealed.” [Ref: Muslim, B43, H7182, here.] Nothing more needs to be said about this verse.

34.6 - Commenting On Shaykh Ibn Kathir’s Tafsir Of Surah Isra Verses 56/57:

(i) Asim quoted Tafsir Ibn Kathir and I will quote relevant portions here. Shaykh Ibn Kathir (rahimullah) interprets verse 56 in context of idols and al-Andad (i.e. rival/peer/equal). And in language of Quran it is reference to idols: "(Say) O Muhammad to these idolaters who worship things other than Allah, (Call upon those - besides Him whom you pretend.) such as idols and rivals of Allah. Even if you turn to them, (They have neither the power to remove the adversity from you) they have no such power at all, (nor even to shift it) to lift the distress from you and give it to someone else. The meaning is that the only one Who is able to do that is Allah Alone, with no partner or associate, Who is the One Who creates and issues commands." A side note word al-Andad is used in, Q2:22, Q2:165, Q14:30, Q34:33, Q39:8, and Q41:9. Readers are advised to look into these verses and Tafasir to determine how al-Andad is used in Quran. My study is that it was used for idol-gods of Mushrikeen. (ii) What is established is that Shaykh Ibn Kathir (rahimullah) applied the entire verse 56 upon idols: “Say, ‘Invoke those you have claimed besides Him, for they do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’” [Ref: 17:56] And only interpreted following part for Prophet Isa (alayhis salam), Uzayr, and angels: “Say, ‘Invoke those you have claimed besides Him …” He goes on the interpret it: “‘Say: ‘Call upon those whom you pretend.’ Al-Awfi reported from Ibn Abbas: ‘The people of Shirk used to say: ‘We [call as an act of] worship the angels and the Messiah and Uzayr.’’ While these: ‘… the angels and the Messiah and Uzayr …’ themselves call upon Allah [as act of worship].’” Take note where Shaykh Ibn Kathir (rahimullah) stopped with quotation of verse and think why he stopped? He stopped because he is attempting to establish the call made by Mushrikeen to their idols was of worship in the same way calls of worship were directed to Prophet Isa (alayhis salam), Uzayr, and angels. And this saying of Ibn Kathir (rahimullah) is basically in accordance with understanding of verse, Q39:3. (iii) Asim did not understand why Shaykh Ibn Kathir (rahimullah) quoted a portion of verse and what Shaykh was intending to prove – call directed to gods/idols is call of worship and the worshipped gods in worship call upon Allah (subhanahu WA ta’ala). Here Asim is not to blame for his misunderstanding because I assume he is a layman. Without proper teacher and principled education even those who read Quran will be misguided. I suspect Asim and Abdullah of System-Of-Life are known to me from Orkut and depending on correctness of my instinct I can honestly say he exuberates lack of knowledge and lack intelligence. They consistently demonstrated they have read great quantity of material and proved what they read was not understood by them. Fifteen years later here we meet again with same problems. (iv) In context of verse 57 he quotes Hadith from Sahih Bukhari which states the Ayah was revealed about Jinns:  “‘Those whom they call upon, desire …’ Al-Bukhari recorded from Sulayman bin Mahran Al-Amash, from Ibrahim, from Abu Ma’mar, from Abdullah: ‘Those whom they call upon, desire a means of access to their Lord.’ ‘Some of the Jinn used to be worshipped, then they became Muslims.’ According to another report: “Some humans used to worship some of the Jinn, then those Jinn became Muslim, but those humans adhered to their religion (of worshipping the Jinn).’” [Ref: Tafsir Ibn Kathir, Q17:56, here.] (v) Suppose Shaykh Ibn Kathir (rahimullah) did apply the entire verses 56/57 upon Prophet Isa (alayhis salam), Uzayr, angels. All this would prove that words Min Du’nillah have been used for these creations of Allah (subhanahu wa ta’ala) because they were unjustly and without permission of these creations elevated to ranks of Ilah/Rabb and worshipped. And they cannot be Min Du’nillah until they instruct to be ranked as Ilahs/Rabbs and until they sought worship. For fuller explanation see section 30.1/2 and 34.4.

35.0 - Two Lies Of Asim And Lack Of Education About To Be Exposed:

Asim employed following two verses: “Say, ‘Invoke those you have claimed besides Him, for they do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’ Those whom they invoke seek means of access to their Lord, (striving as to) which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.” [Ref: 17:56/57] And based on the content of these concludes: “Comment: It is also proving that Anbiya (i.e. Prophets) are included in Mindoonillah as some people claim that they are not included (just idols are included) so we can ask help from them (anbiya), Imam Qurtubee [in Tafsir of verse 35:14] and Ibn Kathir [in Tafsir of verses 17:56/57] proved that they cannot help us.” It has already been demonstrated that being referenced as Min Du’nillah because unjustly being ranked as Ilah/Rabb and then becoming focal point of worship is not same as being Min Du’nillah so I will not comment on this anymore. There are two points made by Asim which need responding to. Asim said Sunni Muslims say Prophets are not Min Du’nillah therefore we can seek their help via Tawassul/Istighathah: “… are included in Mindoonillah as some people claim that they are not included (just idols are included) so we can ask help from them (anbiya) …” He also said Imam Qurtubi (rahimullah) and Shaykh Ibn Kathir (rahimullah) said Prophets cannot help us if we seek their Tawassul/Istighathah: “… Imam Qurtubee [in Tafsir of verse 35:14] and Ibn Kathir [in Tafsir of verses 17:56/57] proved that they cannot help us.” These two claims genuinely brought smile on my face because there is no truth in his claim. I will respond to his second lie first and then I will focus on first one.

35.1 - Asim Help’s To Establish Why Shaykh Ibn Kathir’s Interpretation Is Invalid:

(i) Asim says Imam Qurtubi (rahimullah) and Ibn Kathir (rahimullah) said Prophets cannot help us in Tawassul/Istighathah: “Comment: It is also proving that Anbiya (i.e. Prophets) are included  in Mindoonillah as some people claim that they are not included (just idols are included) so we can ask help from them (anbiya), Imam Qurtubee [in Tafsir of verse 35:14] and Ibn Kahir [in Tafsir of verses 17:56/57] proved that they cannot help us.” They did not say this anywhere. Rather this was deduction made by Asim which he attributed to them based on his incorrect understanding of Tafasir. Look at Tafsir of Shaykh Ibn Kathir (rahimullah) it indicates entire Surah 17 Verse 56 was revealed for idols but he did not indicate entire verse 56 was about Prophet Isa (alayhis salam), Uzayr, Awliyah and angels etc. Rather Shaykh Ibn Kathir (rahimullah) only applied following part of verse 56 upon them: “Say, ‘Invoke those you have claimed besides Him …” Following is what Shaykh Ibn Kathir (rahimullah) employed from verse and commented on: “… who is the One who creates and issues commands. (ii) ‘Say: “Call upon those whom you pretend.’ Al-Awfi reported from Ibn Abbas: ‘The people of Shirk used to say: ‘We worship the angels and the Messiah and Uzayr.’ While these: ‘… the angels and the Messiah and Uzayr …’ themselves call upon Allah.’” (ii) We will suppose Shaykh Ibn Kathir (rahimullah) applied entire verse 56 on Prophets, Prophet Isa (alayhis salam), Uzayr, and angels. This means he applied verse 56 upon Prophet Isa (alayhis salam), Uzayr, angels and verse 57 upon Jinn. Asim’s deduction is specific to Prophets, but why? Did Shaykh Ibn Kathir (rahimullah) only apply verse 56 upon Prophets only if at all? NO! He applied it upon angels as well. Suppose verse means, or Shaykh Ibn Kathir (rahimullah) said/indicated, Prophets can’t help than in-ability to help must be true about ANGELS as well. And this is a problem because it goes against explicit verse of Quran. I want to be clear Shaykh Ibn Kathir (rahimullah) did not say/indicate what Asim attributed to him. To see what Shaykh Ibn Kathir (rahimullah) said go to sections 34.0 and 34.6. (iii) How did Asim come to his conclusion you would be wondering? Asim has employed verse 56: “Say, ‘Invoke those you have claimed besides Him, for they do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’” [Ref: 17:56] Then with the help of distorted understanding of Tafsir Ibn Kathir (rahimullah) came to understanding this verse is about idols, Prophets, Awliyah, angels, Jinn, and Uzayr. And he arrived at the following understanding of verse: “Say, ‘Invoke those you have claimed besides Him, for they [the idols, Prophets, Jesus, Jinn, angels, Uzayr, Awliyah] do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’” [Ref: 17:56] And then like true Iblees incarnate singled the Prophets out to prove Prophets are helpless: “It is also proving that Anbiya (i.e. Prophets) are included in Mindoonillah as some people claim that they are not included (just idols are included) so we can ask help from them (anbiya) …” He could have included angels but he didn’t because for once he was actually thinking. He knew he can’t say angels are helpless because that would go against the Qur’anic teaching. Or this is what he should have known. (iv) This angels being helpless goes against the text of Quran because Allah (subhanahu wa ta’ala) explicitly stated angels were sent to help the Muslims at Badr: "For sure God had helped you to victory at Badr when you were a small force. So observe your duty to God in due reverence for Him, that you may be thankful. When you said to the believers: Does it not suffice you that your Lord will come to your help with three thousand angels sent down? Surely it does. (More than that), if you are steadfast and act in piety to deserve His protection, and the enemy should fall upon you all at once, your Lord will come to your help with five thousand angels swooping down." [Ref: 3:123/125] “When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), till water flowed from that place.” [Ref: Bukhari, B55, H583] Now if the Ayah 56/57 were saying Prophets, angels, Jinn, Uzayr are helpless then how come angels are helping in war? This would establish contradiction between Tafsir Ibn Kathir and verse. (v) There are few choices Allah: (a) Asim did not understand motive of Shaykh Ibn Kathir (rahimullah) when he interpreted part of verse 56 in context of Prophet Isa (alayhis salam), Uzayr, and angels. (b) Tafsir of Shaykh Ibn Kathir (rahimullah) is wrong because it contradicts Tafsir of Quran with Quran as demonstrated in sections 34.1/3. And because it’s teaching contradicts clear verses of Quran, Q3:123/125. (c) Asim does not understand Tawheed/Shirk properly and therefore he could not understand the verse correctly. (d) Quran contradicts itself therefore there is contradiction is Tafsir. (vi) Verse 56 is about idols of Mushrikeen because the characteristics mentioned in it are said to be of idols elsewhere in Quran. See sections 34.1 to 34.3. Asim arrived at wrong conclusion because he misunderstood intention/motive of Shaykh Ibn Kathir (rahimullah). The real problem is Asim deliberately and deceptively targeted Prophets only without thinking about implications of his misunderstanding. Had he been honest he would have realized his understanding of Shaykh Ibn Kathir’s (rahimullah) interpretation establishes contradicts Qur’anic verses. Or he would have come to understanding that Shaykh Ibn Kathir’s (rahimullah) interpretation establishes contradiction with clear verses of Quran. And had he been bit more intelligent he would have pointed finger at his own Feham/understanding of Shaykh Ibn Kathir’s (rahimullah) Tafsir than to point finger of fault toward Shaykh Ibn Kathir (rahimullah). Good practice is to point finger at your very own third class intellect and lack of proper religious education. (v) For sake of advancing argument, I Muhammed Ali Razavi, concede that Shaykh Ibn Kathir (rahimullah) applied verses 56/57 on Prophets, angels, Awliyah, and Jinn. Wahhabi: ‘What now Sufi Mushrik filth? Killing is now Halal for us.’ I say: We and even you the Kharijis reject TafsirA when it contradicts, Tafsir of Quran with Quran, and when especially TafsirA happens to contradict clear/emphatic verses of Quran. And in this case this principle would apply to Tafsir of Shaykh Ibn Kathir (rahimullah), meaning we would reject his Tafsir, if it was indeed against this principle but it does not.

35.2 - Removing Adversity, Benefit, Inflicting Another With It, Harm, With His Permission:

Not only he misunderstood motive of Shaykh Ibn Kathir (rahimullah). Asim also does not know correct principles of determining Tawheed/Shirk and due to which he misunderstood the verse.  If you’re empty of knowledge of principles of determining Tawheed/Shirk like Asim then refer to following articles in order, here, here, and here. Supposing following verse is about Prophets, angels, Uzayr, Jinn, and Awliyah then it needs to be understood correctly: “Say, ‘Invoke those you have claimed besides Him, for they [the Prophets, Jinn, angels, Uzayr, Awliyah] do not possess the (ability for) removal of adversity from you or (for its) transfer (to someone else).’” [Ref: 17:56] And then verse 56 would be similar to following verse: “Say: "I possess no power over benefit or harm to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe." [Ref: 7:188] Benefit and Harm explanation in following article, here, read from 2.0 to 3.2. In other words just as me saying I have no power to harm/benefit myself, or for anyone other for that matter except as Allah (subhanahu wa ta’ala) wills, does not mean I am unable to benefit/harm. It means my abilities of harm/benefit are in control of Allah (subhanahu wa ta’ala) and I do as He wills and cannot do against His will: “And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.” [Ref: 76:30] If we look at the verse 56 in light of everything and everyone being subject to control of will of Allah (subhanahu wa ta’ala) then we cannot do anything except what He has permitted/willed for us to do. This is true for me, you, animals, insects, Prophets, Jinn, and angels because we are all subject to His will and His permission to do as we please. And proof for all direct indirect harm comes even from Satan with permission of Allah (subhanahu wa ta’ala) are following verses: “Private conversation is only from Satan that he may grieve those who have believed, but he will not harm them at all except by permission of Allah. And upon Allah let the believers rely.” [Ref: 58:10] “No disaster strikes except by permission of Allah. And whoever believes in Allah - He will guide his heart. And Allah is Knowing of all things.” [Ref: 64:11] And in this light the verse should be understood: “Say, ‘Invoke those you have claimed besides Him, for they [the Prophets, Jinn, angels, Uzayr, Awliyah] do not possess the (ability for) removal of adversity from you or for its transfer to someone else [without will and permission of Allah].’” [Ref: 17:56] Ability to transfer adversity to another is benefit. Transferring adversity from A to B is benefiting and harming B. With this interpretation it becomes apparent that creations of Allah (subhanahu wa ta’ala) can naturally and supernaturally harm/benefit each other but not without His permission. And this reflects the reality of world where we can harm/benefit. And we have proof that Prophet Isa (alayhis salam) restored the life of dead, healed the born blind and lepers with permission of Allah (subhanahu wa ta’ala) in following verse: "And (appoint him) an apostle to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe." [Ref: 3:49] In the following Hadith it is stated Prophet (sallallahu alayhi wa aalihi was’sallam) has benefitted Abu Talib so much that he Abu Talib is in lightest part of hell-fire: “Narrated Abdullah bin Al-Harith bin Naufal: Abbas bin Abdul Muttalib said: "O Allah's Messenger! Did you benefit Abu Talib with anything as he used to protect and take care of you, and used to become angry for you?" The Prophet said: "Yes, he is in a shallow place of Fire. Were it not for me, he would have been in the bottom-most depth of the Fire." [Ref: Bukhari, B 73, H227, here.] This is bi izn-illah, i.e. with Allah’s permission. For Asim to prove Prophets, angels, Jinn, Awliyah do not benefit/harm, all he needs to do is to quote me a single verse, in which Allah (subhanahu wa ta’ala) said; Prophets, Saliheen/Awliyah, Jinn, Angels, and others bi izn-illah are unable to benefit/harm, unable to remove adversity, or transfer it upon another. Harm and harm of living or dead, old or young, male or female, natural or supernatural all is bi izn-illah (subhanahu wa ta’ala). Without His permission neither I can give you glass of water even if it in my hand. Nor can any creation inflict any harm upon another.

35.3 - Responding To Not Min Du’nillah Therefore Tawassul/Istighathah Is OK:

Asim said: “… are included in Mindoonillah as some people claim that they are not included (just idols are included) so we can ask help from them (anbiya) …” (i) I have not heard/read a single commoner, or a scholar of Ahlus Sunnah Wal Jammah say, Prophets, angels, Jinn, Awliyah are not Min Du’nillah therefore it is permissible to seek their help as Tawassul. I have spent roughly twenty-three years of my life studying these controversial subjects. And during these years I was a Sunni, who became Wahhabi, a Deobandi, and Sunni again. And in this roughly ten years of journey from sect to sect I have not heard this from any Sunni Aalim or laymen say this.  Asim employed his Wahhabi magic wand, gave it a Tawaf in air, said the magic words, pious lying to advance my sect is good, and a truth was created out of thin air. Readers should remember converting prominent scholars to Wahhabism after their deaths is a speciality of Wahhabis. And to that you can add, inventing truths and saying they believe this is also speciality of Wahhabis. (ii) To apply verses of Quran which were revealed for idols upon Prophets is to describe them with characteristics of idols like you have been doing. Secondly to apply Min Du’nillah verses on Prophets, Awliyah, angels … means you are and encouraging others to reject the Khasais (i.e. merits) of Prophets and Awliyah of Ummah. You apply the dead cannot hear, see, unable to help … verses of Prophets and Prophet (sallallahu alayhi wa aalihi was’sallam) yet Ahadith establish Prophet (sallallahu alayhi wa aalihi was’sallam) is alive, performs Salah, actions are presented to him, and he seeks forgiveness of sins committed by Ummatis, praises Allah (subhanahu wa ta’ala) for the good deeds of his Ummatis. Going by your application of Min Du’nillah verses meaning derived is that Prophet (sallallahu alayhi wa aalihi was’sallam) is dead like a stone in his grave. And worse of all to apply Min Du’nillah verses on Prophets and righteous and then say these are Min Du’nillah is to say they are going to hell because Allah (subhanahu wa ta’ala) said: “Verily ye, and the gods that ye worship instead of Allah (Min Du’nillah) are fuel for hell, to it will ye (surely) come!” [Ref: 21:98] And we prevent you from applying Min Du’nillah verses upon Prophets and Awliyah because these were revealed regarding Kafirs/Mushriks and these verses in reality describe their beliefs and characteristics of their gods which they created with their own hands i.e. idols. And it was habit of Khawarij to apply such verses upon Muslims so we prevent you: “Abu Jafr al-Tabri in Kitab Tahzeeb ul-Athaar heard from; Yunus, Ibn Wahb, Amr Ibn al-Harith told me, Bakira [Ibn Abdullah bin A’shj] told me that he enquired/wondered how beneficial is opinion of Ibn Umar regarding Haruriyyah (i.e. Khawarij) that they are the worst of creatures in creation of Allah because they applied verses revealed for disbelievers upon righteous-believers.” [Ref: Taghleeq al-Ta’leeq Ala is’Sahih al-Bukhari, Vol5, Page 259, by Ibn Hajr al-Asqalani, here.] (iii)  Suppose Quran has clear verse stating all Prophets, Awliyah, angels, and Jinn are NOT Min Du’nillah. Will this legitimize practice of Tawassul/Istighathah? No because the permissibility isn’t tied to Min Du’nillah issue. What if like how the Wahhabis claim Prophets, Awliyah … are indeed Min Du’nillah? Will this prove those who practice Istighathah, or Tawassul are guilty of Shirk, or engage in something Haram? It does not become Shirk or Haram. Not Haram because Haram is clearly stated and something when it is not clearly stated, it is not Haram (iv) My belief, intention and my actions determine who I am and what is reality of my action – i.e. of worship, or no worship. And a Mushrik’s belief regarding a personality does not have impact on my belief. A Christian believes Prophet Isa (alayhis salam) to be God-son-of-God and that Christian praises Prophet Isa (alayhis salam) with intention of worship saying, O Jesus you healed the sick, raised the dead you are Lord of Lords and son of God. Does that mean for me and Muslims to affirm and praise miracles of Prophet Isa (alayhis salam) saying he healed the sick raised the dead, would amount of worshipping Prophet Isa (alayhis salam)? I praised him with same words but a Muslim is not Mushrik for doing that. Christian would remain Mushrik even if he didn’t utter these words of praise. Why? Because his belief is that Prophet Isa (alayhis salam) is God/Lord and he intended to worship him with the praise. (v) In context of Tawassul/Istighathah, it matters not if Prophets, angels, Jinn, Awliyah and specifically Prophet (sallallahu alayhi wa aalihi was’sallam), or Awliyah of this Ummah are Min Du’nillah or not. Because what determines prohibition/permissibility of Tawassul/Istighathah is not what Mushrikeen believed about Prophet Isa (alayhis salam), angels, Jinn, angels. What matters is what we the Muslims believe about Prophet (sallallahu alayhi wa aalihi was’sallam) and Awliyah of this Ummah. In case of Tawassul/Istighathah it is totally irrelevant if they are said to be Min Du’nillah, or if they are Min Du’nillah. Permissibility of Tawassul/Istighathah is based on my belief about them. And we the Muslims do not believe Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam), Awliyah to be Ilahs/Rabbs, nor we believe it is permissible to worship them, nor we intend to worship them with practice of Istighathah/Tawassul. Tawassul/Istighathah cannot be worship/Shirki when there is no affirmation of Ilahiyyah/Rububiyyah, no intention of worship, nor when there is no action of worship. (vi) Words Min Du’nillah even according to your own evidence was employed for creations taken to be Ilahs/Rabbs partners of Allah (subhanahu wa ta’ala). Usage of Min Du’nillah in Quran is connected with taking of creation as an Ilah/Rabb. Jews took Uzayr and Christian took Jesus to be son of God. Christians worshipped Jesus and his mother as gods and lords and worshipped them. How do you apply words Min Du’nillah upon non-Ilah/Rabb entities of Tawassul/Istigathah? You cannot justly apply verses of Min Du’nillah upon us or Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam), or Awliyah until we affirm rank of Ilahiyyah/Rububiyyah for Prophet (sallallahu alayhi wa aalihi was’sallam), Awliyah, and until we believe they deserve our worship, and until we intend to worship them. Yet despite this you Wahhabis/Kharijis do, and we respond with words of Abdullah Ibn Umar (radiallah ta’ala anhu😞 “Abu Jafr al-Tabri in Kitab Tahzeeb ul-Athaar  heard from; Yunus, Ibn Wahb, Amr Ibn al-Harith told me, Bakira [Ibn Abdullah bin A’shj] told me that he enquired/wondered how beneficial is opinion of Ibn Umar regarding Haruriyyah (i.e. Khawarij) that they are the worst of creatures in creation of Allah because they applied verses revealed for disbelievers upon righteous-believers.” [Ref: Taghleeq al-Ta’leeq Ala is’Sahih al-Bukhari, Vol5, Page 259, by Ibn Hajr al-Asqalani, here.] “... and the Mulhidun (heretical) after the establishment of firm proof against them: "And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawarij, here.]

36.0 - Did Imam Qurtubi Say Prophets And Awliyah Cannot Help:

(i) Asim applied this part of quoted Ayah upon Prophets, Jinn, Awliyah, and Uzayr to support his following position that Imam Qurtubi (rahimullah) said Prophets are unable to help us: “Comment: It is also proving that Anbiya (i.e. Prophets) are included  in Mindoonillah as some people claim that they are not included (just idols are included) so we can ask help from them (anbiya), Imam Qurtubee [in Tafsir of verse 35:14] and Ibn Kathir [in Tafsir of verses 17:56/57] proved that they can not help us.” And he attempts to support his stance on rationale; Prophets, Awliyah cannot hear and even if they could hear they cannot help. To begin with, nowhere did Imam Qurtubi (rahimullah) say Prophets, Awliyah, Jinn, and angels are Min Du’nillah nor he said living cannot help us. Nor he said souls of deceased cannot help us. Asim is attributing his own hallucination to Imam Qurtubi (rahimullah). (ii) Section 29.1 and its sub-section three, (iii), provides actual structure of Tafsir of Imam Qurtubi (rahimullah). Looking at how Imam Qurtubi (rahimullah) structured his Tafsir it is evidence he did not apply entire verse upon angels, Jinn, Prophets, and demons. In fact he only said following part of verse can be interpreted about them: "On the Day of Judgment they will reject your partnership ..." And this part of verse has nothing to do with what preceded before it - i.e. Min Du’nillah part of verse. Also see section 31.3 where it has been cleared that Imam Qurtubi only applied part of verse upon Prophets, Jinn, Angels, demons, and not all of it. Also see sections, 31.5/6/7, all these come together to establish Asim did not prove Imam Qurtubi (rahimullah) said the mentioned are Min Du’nillah and he did not say they are unable to help us. What he attributes of Imam Qurtubi (rahimullah) is in fact his own distorted understanding of his Tafsir. (iii) In context of Ayah, Q35:14, Asim claim’s Imam Qurtubi said Prophets cannot help us. And reason his justification is stated in the verse - because they cannot hear us and if they could they can’t answer/help us. To build a complete picture we bring all relevant verses into discussion. Allah (subhanahu wa ta’ala) said: “If you invoke them they will not hear to your call, and if they were to listen, they cannot answer your (prayer).” [Ref: 35:14]  In another verse Allah (subhanahu wa ta’ala) says: “And if you invoke them for guidance, they do not hear; and you see them looking at you while they do not see.” [Ref: 7:198] Did Allah (subhanahu wa ta’ala) say in these verses Prophets, Prophet (sallallahu alayhi wa aalihi was’sallam), believers, disbelievers can’t hear? Short answer is, no. Why? Verse, Q35:14, is about idols – they never heard will hear and if by chance could they will not have capacity to respond/answer. And this is in accordance with following verse where Allah (subhanahu wa ta’ala) indicates idols don’t hear: “And recite to them the story of Ibrahim. When he said to his father and his people: ‘What do you worship?’ They said: ‘We worship idols, and to them we are ever devoted.’ He said: ‘Do they hear you, when you call on (them)? Or do they benefit you or do they harm (you)?’” [Ref: 26:69/73] And in the following verse Prophet Ibrahim (alayhis salam) also says why do you worship idols which do not hear/see: “And mention in the Book (story of Prophet) Abraham. Indeed, he was a man of truth and a prophet. When he said to his father:  ‘O my father, why do you worship that which does not hear and does not see and will not benefit you at all?’” [Ref: 19:41/42] To apply, Q35:14, upon Prophets is out right distortion of Qur’anic verses and distortion of Islamic teaching. It would be injustice if I didn’t remind the readers of famous words of Abdullah Ibn Umar (radiallah ta’ala anhu😞 “... and the Mulhidun (heretical) after the establishment of firm proof against them: "And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' (9:115) And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Vol 9, Page 49, Chap 6: Killing The Khawarij, here.] Same narration have been quoted with full Isnad and has been authenticated: “Abu Jafr al-Tabri in Kitab Tahzeeb ul-Athaar, heard from; Yunus, Ibn Wahb, Amr Ibn al-Harith told me, Bakira [Ibn Abdullah bin A’shj] told me that he enquired/wondered how beneficial is opinion of Ibn Umar regarding Haruriyyah (i.e. Khawarij) that they are the worst of creatures in creation of Allah because they applied verses revealed for disbelievers upon righteous-believers.” [Ref: Taghleeq al-Ta’leeq Ala is’Sahih al-Bukhari, Vol5, Page 259, by Ibn Hajr al-Asqalani, here.]

36.1 - What Does Allah And Prophet Say About Dead Hearing:

Not only the dead hear they hear better than the living according to Prophet (sallallahu alayhi wa aalihi was’sallam) in following Ahadith – the only difference is they cannot respond: “Aba Talha reported: When it was the Day of Badr and Allah's Apostle had gained victory over them (the Meccans), he commanded more than twenty persons, and in another hadith these are counted as twenty-four persons, from the non-believers of the Quraish to be thrown into the well of Badr. The rest of the hadith is the same.” [Ref: Muslim, B40, H6870, here.] “Narrated Ibn Umar: The Prophet looked at the people of the well and said: ‘Have you found true what your Lord promised you?’ Somebody said to him: ‘You are addressing dead people.’ He replied: ‘You do not hear better than they but they cannot reply." [Ref: Bukhari, B23, H452, here.] “Narrated Ibn Umar: The Prophet stood at the well of Badr (which contained the corpses of the pagans) and said: ‘Have you found true what your lord promised you?’ Then he further said: ‘They now hear what I say.’" [Ref: Bukhari, B59, H317, here] Note these quoted Ahadith are about Mushrikeen. Following is in context of a believer: “Anas Ibn Malik reported Allah's Apostle having said: When the servant is placed in his grave, his companions retrace their steps, and he hears the noise of their footsteps, two angels come to him and make him sit and say to him: What you have to say about this person (the Prophet)? If he is a believer, he would say: I bear testimony to the fact that he is a servant of Allah and His Messenger.“ [Ref: Muslim, B40, H6862, here] “As for the disbeliever or the hypocrite, it is said to him: 'What did you say about this man?' He says: 'I do not know; I used to say what the people said.' It is said to him: 'You did not understand and you did not follow those who had understanding.' Then he is dealt a blow between his ears and the man utters a scream which everything near him hears.” [Ref: Nisaee, B21, H2053, here.] Al-Hasil verse, Q35:14 can only be about those who cannot hear and cannot respond as it says: “If you invoke them they will not hear to your call, and if they were to listen, they cannot answer your (prayer).” [Ref: 35:14]  And we have established from Ahadith dead can hear but cannot respond in a manner which the living speaker will hear.

36.2 - Prophets Are Alive, And They Can Help, And A Prophet Did Help:

Prophets are alive in the graves. To see evidence check following section 31.7. And to see evidence that Prophet (sallallahu alayhi wa aalihi was’sallam) is aware of what we do see following sections 32.0 to 32.2. In light of all these evidences, it would be correct to conclude Prophet (sallallahu alayhi wa aalihi was’sallam) is able to hear/see our actions. In following discussion between me and a former Salafi, here, subject of deceased persons hearing was comprehensively responded to and explained. Please see sections 8.0 to 8.3 and then sections 26.0 to 26.13. And this does not mean all dead can help but only those who have been tasked to provide help will help righteous believers with permission and power granted to them by Allah (subhanahu wa ta’ala). One such example is of Prophets. Allah (subhanahu wa ta’ala) took oath from ALL the Prophets that they will believe in the last/final Prophet (sallallahu alayhi wa aalihi was’sallam) and help/support him: “And when Allah took the covenant of the prophets (saying): ‘Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you (must) believe in him and support him.’ (Allah) said: ‘Have you acknowledged and taken upon that My commitment?’ They said: ‘We have acknowledged it.’ He said: ‘Then bear witness, and I am with you among the witnesses.’” [Ref: 3:81] And following Ahadith prove Prophet Musa (alayhis salam) helped Ummah of Prophet (sallallahu alayhi wa aalihi was’sallam) by having fifty/50 prayer reduced to five/5, here, here. On one side we have Qur’anic verse clearly stating Prophets saying they will help Prophet (sallallahu alayhi wa aalihi was’sallam) when he is sent with Prophet-hood. On other we have Asim saying: “Comment: It is also proving that Anbiya (i.e. Prophets) are included in Mindoonillah as some people claim that they are not included (just idols are included) so we can ask help from them (anbiya), Imam Qurtubee [in Tafsir of verse 35:14] and Ibn Kathir [in Tafsir of verses 17:56/57] proved that they cannot help us.” You choose your pick who you want to believe if Prophets can help or not: Asim man whose methodology of interpreting Quran is of Khawarij the worst creations in Allah’s (subhanahu wa ta’ala) creation. Or you want to follow Quran/Sunnah. No pressure.

37.0 - Tall Claim Of Ijmah Against Wasilah/Istigathah And Reality:

Asim titled his article, asking help from dead is Shirk; Quran, Sunnah and Ijma, and it screams what he wishes to prove. My objective would be to establish claim of Asim is invalid according to teaching of Quran and Sunnah. And if there is no evidence in support of his position in Quran/Sunnah than by default without shadow of doubt to say there is Ijmah regarding Tawassul/Istighathah being Shirk is baseless. How can scholars have Ijmah over something which doesn’t even have basis in Quran and Sunnah? Only people who opposed and termed these as Shirk/Kufr was Shaykh Ibn Taymiyyah the idiot and a very small minority of like-minded idiots thereafter. And their religion died with them until. Sustained opposition to Istighathah and Tawassul started with Wahhabism in 17^th century and has continued ever since.

37.1 – Types Of Ijmah, What It Means To Have Ijmah, And To Reject It:

Prophet (sallallahu alayhi wa aalihi was’sallam) instructed us to follow the Jammah and Jamhoor (majority). In this light Asim claiming Ijmah on Tawassul and Istighathah being Shirk is shocking. You will see no proof has been offered which supports the claim of Ijmah. Little evidence he submitted which directly deals with the debated topic is from Khariji scholarship of Najd and those who followed them in Kharijism and this evidence does not represent Jammah of Muslims. Ijmah means consensus and there is two types of Ijmah: (i) Ijmah of Jammah of Muslims, (ii) Ijmah of entire Ummah. Rejection first type of Ijmah expels from Jammah (i.e. Ahlus Sunnah Wal Jammah) and rejection of Ijmah of Ummah expels from Islam. Asim has claimed Ijmah but hasn’t stated which type of Ijmah he has conceived. And it is very likely poor soul doesn’t even know there are two types of Ijmah’s. To claim Ijmah on this issue it means Ahlus Sunnah Wal Jammah, or entire Ummah from held same opinion that Istighathah and Tawassul are Shirk.

37.2 - Asim’s Obvious Lie Is Easy To Figure Out For What It Is:

Asim wanted to establish; the vast majority of Muslims are guilty of Shirk due to practice of Tawassul/Istighathah, and there is Ijmah both these practices are Shirk. There are two hurdles in his way. Out of a tiny minority of scholarship who opposed practice of Tawassul and Istighathah Shaykh Ibn Taymiyyah was one such individual and those who followed them. His teaching and his followers died before they even reached their own graves. This is how unpopular he was and his scholarship was. I would like to claim there was none before Shaykh Ibn Taymiyyah who said these practices are Kufr/Shirk but suppose there were people then these were a tiny minority and more likely overt Kharijis. This means for entire six and half centuries before Shaykh Ibn Taymiyyah none believed Istighathah or Tawassul is Shirk. Ibn Taymiyyah died in middle of 12^th century and his religion went to his grave. Next in line to revive Kharijism of Shaykh Ibn Taymiyyah was Shaykh Muhammad Ibn Abdul Wahhab. He started his mission saying Muslims are Mushriks like Arabs because of practice of Tawassul/Istighathah around middle of 17^th century. That is four hundred year gap between Shaykh Ibn Taymiyyah. Four hundred years of Ahlus Sunnah and Ummah rejecting Khariji belief and teaching of both idiots. And those who followed and follow both are up to this day a tiny minority and their teachings have a broken chain.

37.3 – Now You See Me, Now You Don’t And Prophetic Teaching:

Appearing and disappearing is against what Prophet (sallallahu alayhi wa aalihi was’sallam) said: “But a group among my nation will continue to adhere to the truth and be victorious, and those who oppose them will not harm them, until the command of Allah comes to pass.” [Ref: Ibn Majah, B36, H3952, here.] According to this Hadith group of truth will continue to exist from his time till judgment day. And following Ahadith establish this continuously existing group of truth will be scholarship of majority: “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My nation will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, B36, H3950, here.] “One who found in his Amir something which he disliked should hold his patience, for one who separated from the main-body of the Muslims even to the extent of a hand span and then he died would die the death of one belonging to the days of Jahiliyyah.” [Ref: Muslim, B20, H4559, here.] “Abu Dhar (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 nation on guidance." [Ref: Musnad Ahmad, Kitab Al-Ansar, Abu Zar Al Ghafari, Hadith 20776] Group upon truth is will continue to exist and will be dominant group of Muslim scholars. Kharijism represented by Shaykh Muhammad Ibn Abdul Wahhab before him was a tiny minority in era of Shaykh Ibn Taymiyyah, is after him a tiny minority and that too with broken chain hence there is no chance of Ijmah of Jammah, or Ijmah of Ummah against Tawassul being major Shirk.

37.4 - On Issues Which There Is Ijmah They Have Been Narrated:

On issues which there was Ijmah scholars were narrated by scholars. Literally scholars have said, on these, these, and these issues there is Ijmah. To establish claim of Ijmah Asim needs to cite reference of reputable scholars of Ummah who have stated there was/is Ijmah that Istighathah/Tawassul is major Shirk. In contrast literally books can be filled with content and names of scholars who have supported and reasoned legitimacy and permissibility of Istighathah and Tawassul. Yet illiterate has claimed Ijmah on back of Shaykh Ibn Taymiyyah and his twenty followers. And then on back of Kharijism of Shaykh Muhammad Ibn Abdul Wahhab and those who followed them in Kufr and to fire.

Wama alayna ilal balagh ul-mubeen.
Muhammed Ali Razavi

Footnotes:

- [1] Persons operating Khariji Fatwah website, IslamQA, summarizing their content wrote five ‘derived’ meanings from their material. In the 2^nd pointer they wrote: “Seeking blessings from trees and rocks and being attached to them are all acts of Shirk which have happened in this Ummah. Whoever falls into these things is following the path of the Jews and Christians and forsaking the path of the Prophet (peace and blessings of Allaah be upon him).” [Ref: IslamQA, Second Pointer, here] They stated being attached to mentioned is Shirk and they go on to say these companions of Prophet (sallallahu alayhi wa aalihi was’sallam) were attached to polytheistic Dhat al-Anwat: “It shows that when a person has moved away from falsehood to which he was accustomed, there is no guarantee that something of those old traditions will not be left in his heart, because the Sahaabah who asked him for that had only been Muslims for a few days, as they became Muslim on the day of the conquest of Makkah, then the Prophet (peace and blessings of Allaah be upon him) took them out on the campaign of Hunayn. This incident took place on the way to Hunayn.” [Ref: IslamQA, Fifth Pointer, here] This leads to conclusion that according to Kharijism these companions were actually guilty of major Shirk because they were attached to polytheistic past. Another Khariji website explicitly states it is Shirk in the following: “The Companions thought that the tree can bring some benefit and repel harm, which is shirk. They sought Tabarruk through this tree. The last part of the Hadeeth shows that this Ummah will certainly follow the ways of those nations that came before it. Hence, the need to discuss this topic.” [Ref: The Understanding Of Tabarruk With Ahl us-Sunnah, by Salih, Bin Abdul Aziz, Bin Muhammad Aal ash-Shaykh, Source, Hadhihi Mafahimuna, Eng trans and additions by Abu Iyad, here] This evidence establishes the early Kharijis and latest manifestation of Kharijism from Najd are no different in Mushriking companions of Prophet (sallallahu alayhi wa aalihi was’sallam).

- [2] There are two parts to this section. (i) Seeking blessings from the relics of Prophets is established from Quran and Sunnah. Prophet Yusuf (alayhis salam) sent to his father Prophet Yaqub (alayhis salam) his Kamees (i.e. Western equivalent of shirt) with expressed instruction to use it for curing his eyes and when his father did so the eye sight was restored: “Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring me all your family." [Ref: 12:93] It is recorded in Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) used his saliva and his shirt as Tabarruk: “Jabir reported Allah's Apostle (may peace be upon him) came to the grave of Abdullah b. Ubayy, brought him out from that, placed him on his knee and put his saliva in his mouth and shrouded him in his own shirt and Allah knows best.” [Ref: Bukhari, B38, H6678] Despite this Abdullah Ibn Ubayy will not benefit because he was the leader of Munafiqeen and Allah (subhanahu wa ta’ala) revealed verse of Quran regarding him not being forgiven. Allah (subhanahu wa ta’ala) loved Messenger (sallallahu alayhi wa aalihi was’sallam) and Abdullah Ibn Ubayy greatly hurt and insulted Prophet (sallallahu alayhi wa aalihi was’sallam) on many occasions throughout his life. And Allah (subhanahu wa ta’ala) took it upon Himself to avenge His beloved Messenger (sallallahu alayhi wa aalihi was’sallam). In another Hadith Prophet’s (sallallahu alayhi wa aalihi was’sallam) hair was used to cure illness and effect of evil-eye: “Narrated IsraiI: Uthman bin Abdullah bin Mauhab said: "My people sent me with a bowl of water to Um Salama." IsraiI approximated three fingers (indicating the small size of the container in which there was some hair of the Prophet) Uthman added: "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it." [Ref: Bukhari, B72, H784] This goes on to establish that using relics of Prophets for earning blessings of Allah (subhanahu wa ta’ala) is permissible and valid practice. (ii) The tree was not a relic of Prophet (sallallahu alayhi wa aalihi was’sallam). It was not something which belonged to him or part of him therefore it had no Tabarruk value in court of Allah (subhanahu wa ta’ala). This alone was not enough to warrant refusal because Prophet (sallallahu alayhi wa aalihi was’sallam) was conferred authority to make legitimate what and as he pleases. Prophetic refusal to appoint tree as a Dhat al-Anwat for blessings is because it may have been misconstrued and confused with idol-god when its origin are forgotten. Prophet (sallallahu alayhi wa aalihi was’sallam) did express that he is being asked to appoint an Ilah like Jews requested Musa (alayhis salam) to do so. (iii) Any who contests permissibility of seeking blessings of Allah (subhanahu wa ta’ala) via relics of Prophets is an innovator and on verge of Kufr and is a Kafir if denial persists after evidence is established in support of it. In conclusion Tabarruk via prophetic relics is permissible.

- [3] There are two points that need to be noted. (i) I have encountered lesser of intellect amongst Shuyukh and common folk who employ such ambiguous statements of Prophet (sallallahu alayhi wa aalihi was’sallam) to mean a Muslim is Kafir/Mushrik. In some Ahadith we have words, if one does this he is not one of us, or of one doesn’t do this he is not one of us. All such statements is to be understood in context of verses which state Ummah of  RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is best of nation from mankind because they enjoin good and forbid what is evil. Immediate application of this verse was companions and generally all righteous thereafter who acted/act as they were supposed to. In other words person is not from the best of people from mankind. (ii) Prophetic saying, you will fallow the ways of Jews/Christians does not negate Iman/Islam of anyone and any who understands it so and employs it for this purpose is not safe from returning Hukm of Kufr. Rather it means Muslims will imitate their culture, values, and morals in every way possible. Gay and parades in Riyadh are not very far in future.

- [4] Prophet (sallallahu alayhi wa aalihi was’sallam) said regarding Umm ul-Kitab i.e. Umm al-Quran i.e. Surah al-Fatihah: “Abu Nu'aim Wahb bin Kaisan narrated that he heard Jabir bin Abdullah saying: "Whoever prayed a Rak'ah in which he did not recite Umm Al-Qur'an then he did not pray except if he was behind an Imam." (Abu Eisa said): This Hadith is Hasan Sahih.” [Ref: Tirmadhi, B2, H313] Only exception mentioned where recitation of Umm al-Kitab/Quran is excused is when being led by an Imam in Salah all other are inexcusable. To explain it another way. There are two ways of performing Salah, individually, or lead by Imam. Regarding lead by Imam one who does not recite Surah al-Fatihah but remains silent than his prayer is valid. And any who performs Salah, individually, alone, on his own, and he did not recite Surah Fatihah it is as if he never performed Salah. Imam Ma’lik (rahimullah) records Hadith in his Muwatta: “Yahya related to me from Malik from Nafi that Abdullah Ibn Umar, when asked if anyone should recite behind an imam, said: "When you pray behind an imam then the recitation of the imam is enough for you and when you pray on your own you must recite." [Ref: Muwatta Ma’lik, B3, H45] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) instructed when the followers of Imam in Salah are allowed to say something and what: “Abu Huraira reported: “The Messenger of Allah said: When the reciter (Imam) utters (last verse of Surah al-Fatihah):" Not of those on whom (is Thine) wrath and not the erring ones." And (the person) behind him utters, Ameen!  And if his utterance synchronises with that of the dwellers of heavens, all his previous sins would be pardoned.” [Ref: Muslim, B4, H816] In other words when Imam recites last part of Surah al-Fatihah the Muqtadi (i.e. follower) should say Ameen. We have ironed out what followers of Imam must do and when. And we have figured out when to recite Surah Fatihah, while performing Salah individually, therefore the following part of Hadith must be for individual performing Salah alone: “He said: 'Do not do that, except for Umm Al-Kitab, for there is no Salat for one who does not recite it.'" [Ref: Tirmadhi, B2, H311]

- [5] There are two types of disbelievers: (i) Muwahid Kafir, (ii) and Mushrik Kafir. Out of the two Mushrik is worst type of Kafir. It is far worse to say a Muslim is Mushrik then to say Muslim is Kafir. And Shaykh al-Najd went grade above the call of Takfir. He said Muslims of his era and those who followed them are worse Mushrik then Mushrikeen which Prophet (sallallahu alayhi wa aalihi was’sallam) encountered: “The fourth principle is that the Mushrikeen of our time are worse in their Shirk than the Mushrikeen who came before. This is because those who came before committed Shirk during times of ease and made their worship purely for Allaah during times difficulty. However, the Shirk of the Mushrikeen of our time is continuous, during times of ease and difficulty.” [Ref: Qawaid al-Arba, Principle Number Four, by Shaykh Muhammad Ibn Abdul Wahhab] And Asim subscribes to this understanding too like all spawns of Satan of Najd. So we come to conclusion that Muslims of present time are Mushrik plus = Mushrik plus, plus.

- [6] Whenever a minion of Iblees issues Hukm of Kufr/Shirk always request that Hukm is explained in logical steps to demonstrate his point of view and rationale. And if he/she gets your drift he/she will do what I have done and in similar way I have done.

- [7] There are number of points need to be made here. (i) Anyone who says Shahadatayn is a Muslim but in this Hadith only first part of Shahadatayn is mentioned. Why? Why didn’t the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) instruct to refrain from killing anyone who says; there is none worthy of worship except Allah and Muhammad is Messenger of Allah? The answer to this question is that Khawarij nullify Tawheed of Muslims by inferring beliefs of Shirk from actions. They charge Jahil Muslims of committing of major Shirk due to their sinful actions even when the person is professing, none is worthy of worship except Allah. And apostasy in Islam is served death penalty. And after they nullified belief of Tawheed they killed the Muslims. This establishes in the first foundation of Iman there are two prohibitions in reality: i) any who says Shahadah of Tawheed his Tawheed is valid and one is not to invalidate it, ii) and his life is protected and he is not to be killed. The instruction to not to kill him is inclusive of not to invalidate his statement of Shahadah/Tawheed because if Tawheed was invalid then killing would be permissible in certain scenarios. (ii) This Hadith establishes that we are to trust the statement of Shahadah of Tawheed and not to ignore it. Shahadah of Tawheed is concrete and nothing can negate it [other than open attestation of Shirk] and following Hadith is proof of this: “I and an Ansari man followed a man from among them and when we took him over, he said, none is worthy of worship except Allah." On hearing that, the Ansari man stopped, but I killed him by stabbing him with my spear. When we returned, the Prophet came to know about that and he said, "O Usama! Did you kill him after he had said; none is worthy of worship except Allah?" I said, "But he said so only to save himself." The Prophet kept on repeating that so often that I wished I had not embraced Islam before that day.” [Ref: Bukhari, B59, H568] In another report Ibn Umar (radiallah ta’ala anhu) was by a man that his neighbour accuses him of committing Shirk: “From Ubayd Allah Ibn Umar, from Nafi: A man said to Ibn Umar: ‘I have a neighbour who bears witness against me that I commit shirk.’ He replied: ‘Say: 'La Ilaha ill Allah.' You will make him a liar." [Ref: Tibyan al Kadhib al Muftari, Page373, Imam Ibn Asakir] Shahadah of Tawheed cements Tawheed, and we are instructed to trust it when a Muslim professes it. To nullify it is an enormity and to kill a Muslim after Tawheed/Islam is established is way of Khawarij. All three roots of Iman are pointing to methodology and actions of Khawarij. (iii) Shaykh Muhammad Ibn Abdul Wahhab and his followers are all Khawarij their methodology and practice is of Khawarij as described by the Hadith in discussion.

- [8] The objective of their worship, being close to Allah (subhanahu wa ta’ala), is objective of worship in Islam. And when a Momin worships Allah (subhanahu wa ta’ala) to extent of Nawafil he is raised to status of Muqarrib and then Allah (subhanahu wa ta’ala) grants him what He stated and narrated to us in Hadith Qudsi.

Edited 28 جون 2022 by MuhammedAli