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Shiasm

HISTORY

Since it is easier for those who know about Christianity and its history to understand the Shiâ religion and its origin, we will discuss it briefly. When Allâh  appointed Isâ  as His messenger, and he conveyed the message of tawhîd to them as well as showing miracles proving his prophet hood, the first to denounce him were the Jewish rabbis. They persecuted him in every way, and eventually persuaded the Roman governor to execute him. According to the Jews, he was executed on the cross. However, the sincere apostles of Isâ  continued their campaign of propagating his teachings with great sacrifice and selfless efforts. It thus appeared that the mission of Christianity would be successful. At this time, an amazing incident took place. A Jewish rabbi, Saul, who was completely inimical to Christianity, and oppressed its followers in every way, declared he was proceeding to Damascus to increase his tyranny. On the way he claimed that he saw a divine light, and he heard the voice of Isâ  who reprimanded him for his injustices and bade him to accept Christianity. He claimed that he accepted the new faith and would now dedicate himself to its service. He changed his name from Saul to Paul. Most of the apostles of Isâ  rejected his story as they knew his hostility. However Barnabas accepted it and bade others to do so as well. He moulded himself in such a manner that the common people regarded him as the greatest champion of Christianity. His real intention however was to destroy Christianity from within. He was a shrewd person and realised the easiest way to lead the Christians astray was to exalt and glorify the position of Isâ  beyond the due limit, and begin to call him the son of God, a partner of God, and to declare that the reason why Isâ  was crucified was to atone for the sins of all men who believed in him. He soon showed the permissibility of alcohol and wine, a teaching against every true religion. He started working along these lines. His calculations proved correct and soon the Doctrines of the Divinity of Isâ , Trinity, and Atonement found acceptance among the Christians. Not a century passed after Isâ  was raised, that the religion of Isâ  gave way to the religion of

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Paul, and his polytheistic creed became the fundamental articles of faith among the Christians. The beginning of Shiâsm is identical to the beginning of present Christianity. In Madînah Munawwarah, the Jews enjoyed a superior position compared with the idol-worshipers, who were illiterate. The Jews practised the policy of ‘divide and rule’ between the Aus and Khazraj tribes. Using the art of tale- bearing, they ignited the fire of hatred between them, persuading them to kill one another and damage their properties. By interest-bearing loans, the Jews exploited them. When the message of Nabi  arrived, these two tribes embraced it sincerely. Some honest Jews accepted the message, but majority of them could not rid themselves of their enmity and envy of Islam. Their dream of establishing a state under their leader, Abdullah ibn Ubay ibn Salûl, failed to materialize. Firstly, these Jews pooled their resources together to attack Islam by argument, but were unsuccessful. Usage of arms also proved to be a failure. They decided then to attack Islam from within. Hypocritically, they embraced Islam. The first target of attack was to plant doubts regarding the honesty and integrity of the sahâbah, which would lead to doubts regarding the character of Nabî , challenging the authenticity of the Qurân and sunnah, which would destroy the structure of Islam. They thus fabricated serious allegations against the sahâbah, but Allâh  unveiled their evil intentions. He  exonerated the sahâbah of charges levelled against them, and warned that the wrath of Allâh  would descend on those who wished to damage their reputation. The Jews were eventually expelled from Arabia. They took shelter in Syria, Egypt, Iran, etc. They never forgave the Muslims. Hatred burnt in their hearts. They looked for some way to take revenge. They eventually found a leader, Abdullah Ibn Sabâ, one well-versed in fraud, treachery and deception. He was unanimously elected to find ways and means to uproot Islam. The position of Islam was strengthened during the two and a half year rule of Hadrat Abû Bakr , and Islam began to expand out of the Arabian peninsula. During the 10 year reign of Hadrat Umar , the two most powerful empires of the day, the Roman and Persian, came under Islamic rule. After his martyrdom, during the rule of Hadrat Usmân , it continued advancing. Countless people embraced Islam.

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During the era of Hadrat Usmân , Abdullah Ibn Sabâ of San’aa-Yemen outwardly accepted Islam. Some narrations state that he came to Madînah Munawwarah and accepted Islam at the hands of Hadrat Usmân . He perhaps thought that he will thus attain some distinction and honour, but was shown no extra favour. His real aim was to erode and destroy Islam from within, by sowing discord and disunity among the Muslims. He must have realised in his short stay in Madînah Munawwarah that he would not make headway here as well as the whole Arabian Peninsula, as the Muslims were well learned and strong in their faith. He then proceeded to Basra and then Damascus in Syria, but could not make headway. Eventually he went to Egypt, where he found some people he could employ to fulfil his evil designs. He did, however, leave behind followers in Madinah and Basrah as well. He launched a double-edged attack against Islam; his 1st target was the true faith of the Muslims and the 2nd was their political and social stability. To persuade the Muslims to break away from the true teachings of Islam, it was necessary for him to poison the minds of his followers against the sahâbah , and to create doubts regarding the authenticity of the Qurân. To destroy the political stability, he needed to overthrow, by fair or foul means, the institution of khilâfat. From the successes of Paul, he realised the easiest way to mislead people was to take the path of excess in respect of the most revered and beloved person. His first step in Basra was to express surprise at the Muslims who believed in the return of Isâ  to the world, but did not believe this for Nabi  who was superior. When some illiterate began to accept such nonsense, he then began showing exceptional devotion for Hadrat Ali  on the basis of his close kinship with Nabi . He attributed strange miracles to him, showing him to be a super human-being. Thereafter, it came to be believed that the rightful claim to be the ruler was Hadrat Alî . According to his teachings, every nabî had a wasî, who would succeed the messenger. He then claimed that Hadrat Abu Bakr  and Hadrat Umar  usurped the khilâfat. He claimed that the conspiracy against Hadrat Alî continued when Hadrat Usmân  took over ruler ship, who was totally incompetent and guilty of many irregularities. At this time, in Egypt and other cities, there were grievances against some officials of Hadrat Usmân, especially his governor Abdullah Ibn Sa’d. This

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situation was fully exploited by Abdullah Ibn Saba. He advocated that it was the right of every Muslim to sanction the right and forbid the wrong. People should thus rise against Hadrat Usmân  and end his misrule. Using traditional Jewish deceit, secretly and cleverly, he organised an armed force to march to Madînah Munawwarah on a certain day. Since the facts of these happenings were unknown to Uthmân , he preferred to lay down his life instead of causing bloodshed in the ummah. In this atmosphere, Hadrat Alî  was chosen to be the next khalîfâ, as he was undoubtedly the rightful choice. However due to the martyrdom of Hadrat Uthmân , the ummah got divided into two groups, which resulted in the Battles of Siffin and Jamal. Ibn Sabâ's group was on the side of Hadrat Alî . Ibne Sabâ took advantage of the ignorant amongst them into entertaining exaggerated beliefs about Hadrat Alî  that some came to believe that he was god-incarnate. Amongst others, he propagated the view that Allâh  had selected Hadrat Alî  for apostleship, but Jibraîl  erred, and gave the revelation to Nabî . When Hadrat Alî  came to know of this, he decided to burn them alive, as a lesson, but was advised by Hadrat Abdulâh ibn Abbâs to put off the punishment at a more appropriate time. When the sahâbah  began to resolve their differences, during these battles, these instigators made sure that they flame the fuels of war, so that peace does not reign. With great deceit and treachery, they initiated attacks on both sides, leading to a most disheartening war. Eventually, Ibn Sabâ was burnt alive, by the command of Hadrat Alî .

Thereafter the followers of Ibn Sabâ continued his evil work. Many sects emerged from them. The reason for this is that it was a clandestine movement. The preachers only told people what seemed expedient to them. Thus, some believed in the divinity of Hadrat Alî, some believed that he was supposed to be the messenger of Allâh , some felt he was the successor to Nabî , and that all the other khalîfâs were usurpers, frauds and tyrants. The common factor was their exaggerated notion of Hadrat Alî. Nabî  had once said to Hadrat Alî , "O Alî, you are very much like Isâ . The Jews bore so much of malice against him that they slandered his mother, Maryam

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, and the Christians bore him so much of love that they put him on a pedestal that was not his." After narrating this, Hadrat Alî  remarked, "Verily, this will come true. Two types of persons, with relation to me, will be ruined: one, those who will cross the limit in their love for me that they will attribute greatness to me which I do not possess; the other, those who will go so far in their enmity against me that their enmity will lead them to slander me." (Musnad Ahmad) This prophecy came true during the khilâfat of Hadrat Alî, when the Khawârij, declared him a disbeliever and eventually assassinated him. On the other hand were the Shiâs who exalted him to a rank far higher than he was. With the passage of time, the Shiâs, according to their different belief, got divided into various sects, until they exceeded seventy. Some of these sects no longer exist, and find mention only in books, but some are still found in various countries. The leading sect amongst them is the Athnâ Ashariyyâ, to which Khomeni and the Iranian Republic ascribe to. (Condensed from Khomeni, Iranian Revolution and the Shi'ite faith (page 57-70) and Behind the Curtain (page 4 -9) )

BELIEFS Whilst the Shiâs advocate and vociferously proclaim unity with Sunni Muslims with slogans such as ‘No Sunnism, no Shiâsm’, beguiling the masses into believing that our differences are minor issues like the different mazhabs, their beliefs are such that make them the worst form of disbelievers. Hereunder, very briefly, some of their fundamental doctrines will be cited, showing that the gap between these two groups can never be bridged. 1) Belief in Allâh  - The Shiâs do believe in one Allâh, but associate partners to Allah by making Dua to the members of the Ahlul Bayt, saying, "O Alî", "O Husain" and "O Zainab, etc, begging them for their needs and seeking assistance from them." They believe their imams to be infallible, to have knowledge of the unseen, and to partake in the administration of the universe. Our Belief: Dua should only be made to Allah. The creation of Allah, no matter how pious they might be, cannever answer our duas, nor cause us benefit and harm. In the same manner, none knows the Ghayb (the unseen) except Allah. The following proves these beliefs of Islam: [7]

Another evil belief of theirs is badâ. This means that Allâh  sometimes withdraws, changes and retracts some decisions of His after certain happenings occur which were not known to Allah from before. An example of this is the statement they attribute to Imam Baaqir where he is quoted to have said, “Allah had declared the year 70 for the emergence of the Mahdi. Then when Husain was martyred, Allah became very angry with the people of the earth, and postponed the matter to the year 140. When we informed you of this, you divulged this secret to the people. Therefore Allah has now not stipulated any time for it which is known to us.” (Usoolul Kaafi pg.232) Ja’far Saadiq has been quoted by them as having said, “If only the people knew what reward there is in the belief of badaa, they would never abstain from acknowledging it.” (Usoolul Kaafi) One of their Imams is also quoted to have said, “There is no ibaadah by which one can worship Allah equal to believing in badaa.” (Usoolul Kaafi) The outcome of this belief is that they have attributed ignorance to Allâh , which is outright kufr. However the irony of this is that they attribute all-encompassing knowledge to their imams.

Our Belief: Allah had perfect and precise knowledge of all the happenings of the world from ever. The knowledge of Allah can never change, nor can it ever turn out incorrect. Nothing is unknown to Allah.

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2) Nubuwwah –They believe in Rasulullah () as the Nabi of Allah, but also believe that he was not successful in carrying out his mission i.e. enforcing justice in the whole world, even in his own lifetime. Khomeini has the following to say, "Whichever prophet came, did so for the enforcement of justice. Their object was also to enforce justice across the whole world; however they were not successful, including the Seal of Messengers, who came for the reformation of mankind and the enforcement of justice. He came for the training of mankind, but was unsuccessful in even his own era." (Haqqul Yaqeen v.2 pg.337) Thus the Shiâs degrade the rank of nabuwwat, and grant it second-class status. They claim to believe that Rasulullah () was the final Nabi and the seal of Messengers, but at the same time grant their Imams the position of a Nabi, believing that the Imams are superior to all other Messengers of Allah, are infallible and sinless and even have the right to abrogate the Quran and the Shariat. Their kalimah reads, "There is none worthy of worship besides Allâh, Muhammad  is His messenger, and Ali is the walî of Allâh and the deputy of Rasulullâh  without any interruption."

3) Imâmah –The corner-stone of Shi'ism is the belief in the Imâmat of Hadrat Alî  and some members from amongst his progeny. According to Shiâ belief, none can be considered a true believer unless he believes in this. The Ithna Ashari Shais believe that the Imâms were appointed by Allâh , their names being;

1. Ali () 2.Hasan () 3.Husain () 4.Ali Ibn Husain aka Zaynul Aabideen () 5.Muhammad ibn Ali aka Muhammad Baaqir () 6.Ja’far ibn Muhammad aka Ja’far Saadiq () 7.Musa Kaazim () (The Ismaili Shias believe the 7th imam to be Ismail, the eldest son of Ja’far Saadiq, and he is regarded as their final imam)) 8. Ali ibn Musa Radhaa () 9.Muhammad ibn Ali Taqi () 10.Ali ibn Muhammad Naqi () 11.Hasan ibn Ali Askari () 12.Muhammad ibn Hasan Mahdi, who they claim was born in the year 255 a.h. The problem is that

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Hasan had no children, due to which they claim he married a female jinn, from whom Muhammad was born. They claim that he is hiding in a cave (surra man ra'â) with the real Quran, and other divinely revealed books like the Mushaf-Fatimah for the last thousand years and he will make his appearance close to Qiyâmah, where he will destroy the false religions and spread the correct beliefs. They believe that 1) an imam is sinless as a nabî, (Usoolul Kaafi pg.121-122) 2) revelation comes to them just as it comes to a nabî, (ibid pg.) 3) obedience to them is fardh just as it was to the ambiyâ, (ibid pg.109-111) 4)imams possessed all the knowledge of the past and future and even excelled Musâ  in knowledge, (ibid pg.160) 5) all the scriptures revealed to the preceding messengers were possessed by the imams and they read them in their original languages, (ibid pg.137/147) 6) the imams have the authority to declare anything lawful or unlawful (ibid pg.278) 7) all the deeds of men are presented before the imams (ibid pg.134) 8) every Friday night, mi'râj is granted to the imams and they are taken to the Arsh (ibid pg.155) 9) the imams know their hour of death, death is in their hands, (ibid pg.158) 10) the imams surpass all the messengers in rank (ibid pg.117) 11) the world cannot exist without an imam (ibid pg.104) 12) this world and the world beyond belong to the imam, due to which he can grant whatever he wishes to grant to anyone(ibid pg.259). Ja’far Saadiq is reported to have stated, “He (Ali) has been granted that virtue which was granted to Muhammad ()… In the same manner, that virtue had been granted to the Imams of guidance one after another.” (ibid pg.225) Baqir Majlisi has written, “Imaamat is a rank higher than Messengership (risaalat).” (Hayaatul Quloob v.3 pg.10) Khomeni writes on page 52 of his book, al-Hukumatul-Islâmiyya, "Among the necessities of our mazhab (Shi'asm) is that the status of our twelve imams is so elevated that neither the close angels nor the prophets can attain it." Thus, it is according to them even necessary for Nabî  to believe in the wilâyat of Alî .

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Our belief: Their belief of imaamah is in actual fact a rejection of the fact that Rasulullah () was the final Nabi and the seal of Messengers. Shah Waliullah has written that this belief of the Shias is kufr, due to it resulting in the denial of khamun Nubuwwah-the finality of Nubuwwah (which is established for Rasulullah ()), even though they verbally claim to believe in it. The meaning of Nubuwwah is when a sinless ideal human being is sent by Allah for the guidance of mankind, and who must be obeyed in his capacity of being the messenger of Allah, and Nubuwwah does not merely mean being called a nabi. (Condensed and extracted from Al-Musawwa, he commentary of Al- Muwatta v.2 pg.110)

The detailed proofs of this will be mentioned in the chapter concerning Qadianis. Some of the above aspects are also shirk i.e. qualities specific to Allah are attributed to their imams. This has been dealt with above.

4) Sahâbah –The Shiâs possess intense hatred for the sahâbah. They believe 1) after Nabî  passed away, all the sahâbah (other than the Ahlul Bayt) became apostates, except Miqdad ibnul Aswad, Abu Tharr Ghifaari and Salmaan Faarsi. (Al-Jaami’ul Kaafi, Kitaabur Raudhah v.3 pg.115) Some have also mentioned Ammaar ibn Yaasir. 2) uttering obscenities against them is a great form of worship. The Shiâs actually have some wazifahs to be regularly recited in which one curses the honourable Sahâbah  by name. (Ainul Hayaat pg.599) 3) they were utterly worthless slaves of their desires, hungry for power and rule, and conspirators, manipulators and hypocrites. (Kashful Asraar pg.114) For holding them in reverence, Khomeini condemns the Ahle- sunnah from the beginning till the end, to be unpardonable criminals, rebels of Allâh  and His messenger, and dwellers of Hell. Our Belief: The Sahabah were harsh to the disbelievers, merciful and kind to one another, always seen in worship of Allah, whose faces were illuminated and effulgent with nur (spiritual light) as a result of excessive sajdah, were always seeking the bounties and pleasure of Allah, praised in the Taurah and Injil, were the true believers, whose hearts Allah had tested and examined for taqwa (and which exam they passed with distinctions), Allah descended sakeenah (tranquillity) upon their hearts, Allah attached them to the kalima of Taqwa (Laailaaha illAllah), of which they were the most deserving and

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worthy, their handful of Sadaqah is far more superior to mountains of gold given by those who came after them. The Sahabah are deserving of all goodness, are the truly successful ones, are happy with Allah and Allah is happy with them, Allah has forgiven them. The Sahabah will enter Jannah which Allah has prepared for them and will remain there for ever, attain the greatest success, will acquire great rewards. Those who turn away from the path of the Sahabah will be consigned to their path (of deviation) and entered into Jahannam, which is the worst of abodes. Those who speak evil of the Sahabah are not included in the three groups whom Allah has praised in the Quran, are accursed by Allah, the angels and mankind, have hurt the feelings of Rasulullah (), have angered Allah, and will soon be punished very severely by Allah. Those who regard them as fools are the real fools according to Allah. Those who hate them actually hate them because they hate Nabi () The Muhaajireen were expelled from their homes, deprived of their wealth, they sought the bounties of Allah and his pleasure, they assisted Allah(‘s Deen) and His Rasul, they were true and loyal (to Allah). The Ansaar had arranged their houses to host the Muhaajireen, adopted imaan, loved the Muhaajireen, they held no jealousy in their hearts for what others were given, they preferred others to themselves, even though they were themselves in need, they were saved from miserliness and greed, they were truly the successful ones. We have been commanded to seek forgiveness on their behalf, and to beg Allah not to place any ill-feelings in our hearts for them, to follow their path and ways, to believe as they believed, to fear Allah with regards to them, to not make them a target of abuse and vilification, to love them which is a proof of possessing true love for Nabi ().If one believes as they did in those beliefs which they held, he is rightly guided, otherwise he is be guilty of ‘shiqaq’ (splitting the Muslims, causing disunity and confusion), since he has deviated from the original and genuine path, and Allah will deal with him over this crime.

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Regardîng Abû Bakr , they believe - 1) he usurped the khilâfat (Kashful Asraar pg.115) 2) he only accepted Islam because a soothsayer had promised him that he would gain power and authority (Hamla’e Haidari pg.14. Mulla Baqir Majlisi said that it was by the influence of a Jewish Rabbi) 3) he violated the teachings of the Qurân (Kashful Asraar pg.115) 4) he denied inheritance due to Hadrat Fâtimâ  (Kashful Asraar pg.115)

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Our belief: Abû Bakr  was the most beloved of the males to Rasulullah (), was his companion in the cave of Thoor, was the best person of this Ummah, actually the best human being after the Ambiyaa, was the most worthy of khilaafah after Rasulullah (), was given the name Siddiq (the loyal and truthful) by Allah himself, will be with Rasulullah () at the Haudh of Kauthar, will be rewarded by Allah alone for his service to Rasulullah () on the day of Qiyaamah, was promised freedom from Jahannam, will be the first man of our Ummah to enter Jannah, will be welcomed into Jannah by all its inhabitants

Regardîng Umar, they believe - 1) he is the enemy of Rasulullah , the pharaoh of the ahle-bait, their tormentor and oppressor and usurper of their rights (Zadul Ma’ad pg.433-436) 2) he altered the Qurân and usurped the khilâfat (Kashful Asraar pg.115/119) 3) the day he was killed is a day of great rejoicing. For those three days every year, the Shiâs can commit any sins, and they will be rewarded for it (Zadul Ma’ad pg.433-436) 4) Abu Lu’lu, the fire- worshipping killer of Hadrat Umar , is deserving of Allah 's mercy. An eyewitness had mentioned that the Iranian Shias have inscribed over his mausoleum the words ‘Shah Shuja’ud Deen’ (the king who was brave for the sake of Deen).

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Khomeni had announced during his message delivered at a youth rally, "When I enter Makkah and Madînah as the conqueror, my first duty will be to get to the grave of Nabî and exhume the bodies of these two idols." (Khomeinism and Islam of Aby Rayhan Farouqi pg.8)

Our Belief: Umar was divinely inspired by Allah, on whose tongue and in whose heart Allah had placed the truth, on whose tongue the angels would speak, who was feared by Shaytaan, whom Allah used to strengthen Islam (as the result of a dua of Nabi ()), who would have been a Nabi had there been any Nabi after our beloved Nabi (), who is certainly from the people of Jannah as his beautiful palace had already been seen there by Rasulullah ().

Regarding both of them , they believe- 1) They are Fir’oun and Hamaan (who are spoken of in the Qur’an). (Haqqul Yaqeen pg.367) 2) They were kafirs (disbelievers) and whoever loves them is also kafir. (Haqqul Yaqeen pg.522) 3) They will be punished for whatever blood was spilt unjustly and whatever adultery and fornication was committed till the emergence of the Mahdi. (Rijaal Kasshi pg.135) [17]

Our belief: They were the two advisors of Rasulullah () in this world, those whom he commanded the Ummah to follow after his death, and will be the leaders of the elderly aged people of Jannah, excluding the Ambiyaa.

Regarding Uthman , they believe- 1) He was a tyrant and scoundrel (Kashful Asraar pg.100) 2)He stole the wealth of the Ummah for himself and his family (Nahjul Balaaghah pg.9)

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Our belief: The angels would display shyness in front of him, his character resembled the character very closely from amongst all the Sahaabah, he was declared to be the one on Haqq (truth) during the days of fitnah (discord), he was declared a Shaheed by none other than Rasulullah () himself, he was promised wonderful bounties of Jannah on account of his contributions, he will be the companion of Rasulullah () in Jannah. Regarding the pure wives of Nabî , they believe - 1) Hadrat Aishah  and Hadrat Hafsah  conspired to kill Nabî  by poisoning him (Hayaatul Quloob v.2 pg.870) 2) Hadrat Aishah  committed adultery. (Allah  forbid!) 3) Aishah  was a hypocrite (Hayaatul Quloob v.2 pg.745,870)

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Our Belief: Ayehah (radiAllahu anha) was the most beloved person to Rasulullah (), whom even Fatimah (radiAllahu anha) was commanded to love, and had such virtue over all other women like the virtue of Thareed over all other foods. Hafsah (radiAllahu anha) was a pious woman who would fast a lot and spend a lot of time standing in salaah, and was destined to be the wife of Rasulullah () in Jannah. Amazingly, Ali () had named three of his sons Abu Bakr, Umar and Uthman. Hasan () named two of his sons Abu Bakr and Umar. According to some Shiah books, Husain () also had a son by the name of Abu Bakr. Zaynul Aabideen () had a son by the name of Umar. Musa Kaazim () had a son by the name of Abu Bakr and a daughter by the name Ayeshah. Ali Radhaa () also named his daughter Ayeshah. Furthermore, the most amazing aspect is that Ali () gave his and Fatima’s () youngest daughter Umm Kuthoom in marriage to Umar Ibnul Khattaab, something which confuses the Shias uptil today. 5) The Qurân – The Shiâs believe that the Qurân we possess is one which has been tampered. They believe that the true Qurân was given to Hadrat Alî, who then passed it on to the succeeding imams. It is now in the possession of the 12th hidden imam, who will bring it forward before Qiyâmah. According to their narrations the actual Qurân had over 17000 verses (Usoolul Kaafi pg.671, quoting Ja’far Saadiq), but was tampered by Hadrat Abû Bakr and Umar . Complete surahs were removed like Surah Wilâyah, which they claim shows the imâmat of Alî . Nuri Tabresi, a great scholar of the Shais, wrote ‘Faslul Khitaab fi Ithbaati Tahreefi Kitaabi Rabbil Arbaab’ to prove the belief that the Quran has been changed. He explained therein that the fact that the Quran is interpolated is proven by tawaatur-ma’nawi (so many different Shia narrations that all cannot ever be regarded as being false or a lie). He had also written that Sayyid Ni’matullah Ali Jazaani had written in one of his books that the number of Shia narrations proving interpolation in the [20]

Qur’an are more than 2000. Also mentoned in the above book is this historical fact that till the time of Abu Ali Tabresi (from the 6th century), only four Ulama of the Shia (Murtaza, Saadiq, Abu Ja’far Tusi and Abu Ali Tabresi) had ever differed with this belief (of the interpolation of the Qur’an). Khomeini has also written in Kashful Asraar, while explaining why the names of the Imams are not in the Qur’an, that it was also quite possible for those who swore by the Qur’an and Islam only to gain power and wealth and to realize their evil intentions to have tampered with the Qur’an and removed the verses indicating the name of the imam which would have been a shame for muslims and the Qur’an till the end of time. Many Shias today however do not subscribe to this belief. If any verses of the Qurân are contrary to their belief, they interpret the Quran with strange, far-fetched ideas conforming to their sectarian views.

6) Mutâ' – This is referred to a settlement a man makes with a woman that he will take her as his wife for a fixed period of time, on payment of a fixed amount of money. During that time, he can have intercourse with her. No witnesses, wakîl (guardian) or qâdhi is needed; it can be done in complete privacy. No one else needs to be told about it. There is no responsibility on the man to maintain the woman, or provide clothing or residence to her. At the expiry of the settled period, mutâ' ends. This is prostitution according to us. Khomeini has written in Tehrilul – Wasilâ (v.2 pg.290) that mutâ' can be done with prostitutes as well, and can be for any amount of time, for an hour or two, or even less. According to them, this sacred act is more virtuous than salâh, fasting and Hajj, since one who does this filthy act once, receives the rank of Hadrat Husein ; twice, the rank of Hadrat Hasan ; thrice, the rank of Hadrat Alî ; and four times, the rank of Nabî . (Tafsir Manhajus Saadiqeen of Mulla Fathullah Kaashaani pg.356). According to them, one cannot be a perfect believer till he does not make mut’ah. Allah has announced His forgiveness for those women of this ummah who enter into a mut’ah contract. (Man Laa Yahdhuruhul Faqeeh pg.330) (May Allâh  save us from such perverted beliefs!)

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Our Belief: Mut’ah has been prohibited in Islam, and this prohibition is effective till the day of Qiyaamah. This has been established in many authentic narrations.

A number of Qurânic verses corroborate the prohibition of Mut‘ah.

a) Allâh Ta‘âlâ says: “(And successful are those believers) who stringently protect their private parts except from their wives and bondswomen, they are free from reproach. As for those who seek anything else beyond this (i.e. apart from their wives and bondswomen) they are transgressors.” And it is clear that a woman of Mut‘ah is neither a wife nor a slave according to the Shi‘ahs. A woman married on the basis of Mut‘ah is not a wife because this marriage neither has witnesses nor publicity. Neither is she favoured with maintenance nor with a house. This marriage has no Talâq, no Li‘ân, no Zihâr and no ‘Iddat. Even the laws of inheritance do not apply. b) In another verse Allâh Ta‘âlâ commands: “And marry women of your choice; two, three or four.” In this verse, Allâh Ta‘âlâ determines the limits of Nikâh in that marriage with more than four women at once is not permissible. However, in Mut‘ah, there are neither any limitations nor any special figures. Furthermore, with the introduction of this immoral custom, the institution of Nikâh will also fall away because most people get married to fulfil their base desires and when this base desire can be fulfilled with Mut‘ah, what is the need for Nikâh now?

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Prohibition of Mut‘ah: During the initial stages of Islâm, the laws of Harâm and Halâl were revealed gradually step-by-step. For instance, the injunctions against wine and pork were revealed about fifteen to twenty years after prophethood. Similarly, in accordance with the traditions of the pre-Islâmic days of ignorance, the people were engaged in Mut‘ah. Until then no clear- cut divine command had been revealed in this regard. Only in the seventh year of Hijrah, following the conquest of Khaybar, Rasûlullâh  proclaimed the prohibition of Mut‘ah and domesticated donkeys. This is narrated by Hadrat ‘Alî and others on the basis of authentic chains of narrators.

Thereafter, at the end of the eighth year of Hijrah, Rasûlullâh  permitted Mut‘ah in the expedition of Awtâs for a period of three days only. However, when Rasûlullâh  came to Makkah for ‘Umrah thereafter, he grasped the K‘abah with both his hands and confirmed: “Mut‘ah is declared forever Harâm right up to the day of judgement.”

Furthermore, during the expedition of Tabûk, Rasûlullâh  caught sight of a few women wandering around the tents of the Muslims. Upon enquiry he was informed that some of the Muslims made Mut‘ah with these women (either at this moment or on some previous occasion). Upon hearing this, Rasûlullâh  was so overcome with fury that his face turned crimson. He then stood up to deliver a Khutbah wherein he extolled the praises of Allâh Ta‘âlâ and declared Mut‘ah as Harâm. The Sahâbah  say: “Thereafter we never ever engaged in Mut‘ah and we resolved never to return to it.” (Kitâbul-I‘tibâr by Imâm Hâzimî page 180)

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So the fury of Rasûlullâh  as evinced by his blessed countenance turning red indisputably proves that Rasûlullâh  had already declared his prohibition and aversion to Mut‘ah prior to this occasion. So when this vice reared its head again (even though it was done out of ignorance) Rasûlullâh  was extremely distressed and overcome with fury, his face turned red in annoyance. And for a third time, Rasûlullâh  delivered a Khutbah prohibiting Mut‘ah. On this occasion, Rasûlullâh  issued a peremptory prohibition on Mut‘ah.

Thereafter, during the Caliphate of Hadrat ‘Umar  some ignorant people who were absolutely unaware of the prohibition of Mut‘ah committed this evil. When Hadrat ‘Umar  heard of this, he was awfully enraged. He ascended the pulpit and delivered a Khutbah wherein he stressed upon the prohibition of Mut‘ah. His declaration left absolutely no room for doubt over this issue. He also added: “After this if I come across anyone engaging in Mut‘ah I will impose the punishment of adultery upon him.” From this day onwards, Mut‘ah was categorically terminated and the Ijm‘â (consensus) of the Sahâbah  was constituted over this issue.

When ‘Abdullâh bin ‘Abbâs  and others who, due to their ignorance, were in favour of the permissibility of Mut‘ah were apprised of the prohibition of Mut‘ah, they retracted from their view (and they too sanctioned its prohibition). (This is discussed in detail in Ahkâmul-Qurân of Abû Bakr Jassâs volume 2 page 147.) ‘Abdullâh bin “Abbâs  was born a year or two before Hijrah and until the age of eight or nine he lived with his parents at Makkah.

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Following the conquest of Makkah, when Hadrat ‘Abbâs  migrated with his family, Hadrat ‘Abdullâh ibn Abbâs  also accompanied his father to Madînah. The conquest of Khaybar (in which Mut‘ah was prohibited) had already taken place well before Ibn ‘Abbâs  could come to Madînah. During this time, no incident related to Mut‘ah took place. This is why Hadrat Ibn ‘Abbâs  himself was unaware of the prohibition of Mut‘ah. He merely heard of it from the other Sahâbah  and he issued a Fatwâ stating that just as carrion and pork are permitted in dire necessity, so too is Mut‘ah permitted at times of dire necessity. However when Hadrat ‘Alî  and other Sahâbah  related before Ibn ‘Abbâs a string of narrations prohibiting Mut‘ah until Qiyâmah, he retracted his view. Hadrat ‘Alî  has narrated numerous Ahâdîth relating to the prohibition of Mut‘ah but the Shi‘ahs are so smitten with Mut‘ah that they won’t even listen to Hadrat ‘Alî .

Permitted type of Mut‘ah at the inception of Islâm: The word Mut‘ah applies to two situations. One is that the word Mut‘ah applies to a temporary marriage. In other words, in front of witnesses a marital contract is effectuated with a woman for a limited period of time. Once this time period lapses, separation is automatic without the need to issue a formal divorce. However, in order to cleanse her womb, after this separation, she has to wait for one menstrual cycle to pass to ensure that this husband’s sperm is not co- mingled with the subsequent husband’s sperm. Only this type of Mut‘ah was permitted in the early stages of Islâm and it was subsequently declared forever Harâm. In other words, Mut‘ah in the context of a temporary Nikâh was permitted during the earlier period of Islâm but this permissibility was subsequently overturned and declared forever Harâm.

The second situation that Mut‘ah applies to is in the case where a man enters into an agreement with a woman and says: “I will benefit from you for a day or two and I will pay you for this benefit.” This is blatant fornication. [25]

This is Zinâ in the true sense of the word. This form of Mut‘ah was never ever endorsed in the history of Islâm. It was never permitted, so there is no question of it ever being abrogated. In fact, this form of Mut‘ah is not permitted in any religion because this form of Mut‘ah is fornication and fornication is not lawful in any religion. This is the view of Ja’far Sadiq () (one of their imams) as well, who clearly stated this to be zina

Yes, the first type of Mut‘ah is referred to as a temporary Nikâh (In other words, in front of witnesses a marital contract is effectuated with a woman for a limited period of time with the permission of her guardian and a period of one menstrual cycle as ‘Iddat following the lapse of this agreed period of time is referred to as Mut‘ah.) Such a Nikâh is a sort of an intermediate stage. In other words, this temporary Nikah falls somewhere in between an ordinary Niâh and downright fornication. This is an intermediate stage that is neither fornication nor ordinary Nikah that requires Talâq, ‘Iddat and inheritance laws etc. This form of Mut‘ah Nikâh is not a genuine Nikâh as such, but it merely enjoys an external resemblance to Nikâh. In Mut‘ah of this category, witnesses as well as consent from the guardian is necessary. Similarly, if she is separated from this man and decides to enter into Mut‘ah with another man, she is not allowed to remarry until and unless one menstrual cycle passes. So, such a union cannot entirely be termed as downright fornication. The difference between Mut‘ah (which requires witnesses, consent from the guardian, ‘Iddat of one menstrual cycle at termination) and a normal permanent Nikâh is the difference of inheritance and non-inheritance and the distinction of permanence and non- permanence. The rest of the conditions of both types of Nikâh are the same.

says: “Layth bin S‘ad narrates from Bukair bin Ashajj رحمة اهلل عليه Imâm Qurtubî who relates from ‘Ammâr the slave of Sharîd. He says: “I asked Ibn ‘Abbâs , “Is Mut‘ah fornication or is it Nikâh?’ He replied: “It is neither fornication nor is it Nikâh.” I asked: “Then what exactly is it?” He replied: “It is Mut‘ah (a source of temporary benefit) as Allâh Ta‘âlâ uses the word Mut‘ah as well.” I asked: “Is she obliged to observe ‘Iddat?” He replied: “Yes, on the [26]

termination of the predetermined time, she has to observe ‘Iddat of one menstrual cycle.” I asked: “Will they inherit from one another?” He replied: “No.” (Tafsîr Qurtubî volume 5 page 132)

This text indisputably illustrates that Mut‘ah is an intermediate stage. In other words, it is a stage between ordinary Nikâh and fornication. During the early stages of Islâm, only this type of Mut‘ah was permitted in dire necessity just as carrion and pork is permitted in dire necessity.

)It should also be remembered that it was only permitted during a journey when the Sahabah were away from their wives for a considerable amount of رحمة اهلل time, and was never allowef while at home. Imâm Abû J‘afar Tahâwî says: “All the narrators who suggest the permissibility of Mut‘ah, all of عليه them unanimously agree that this concession was granted only on one of the journeys and this concession was rescinded immediately thereafter. Not a single narrator however, says that this concession was granted under normal circumstances at home. A similar narration is reported from Ibn Mas‘ûd .” :says رحمة اهلل عليه Tafsîr Qurtubî volume 5 page 131) Similarly, Imâm Hâzimî) “The occasions permitting Mut‘ah all took place during their travels and not a single narration has reached us about Rasûlullâh  permitting Mut‘ah whilst they were in their houses. (In other words, none of them ever engaged in Mut‘ah whilst they were in their homes.) (Kitâbul-I‘tibâr page 178)(

In short, the type of Mut‘ah that was initially condoned and thereafter prohibited as mentioned in the Ahâdîth is definitely not the type of Mut‘ah that is prevalent today and presently adopted by the Shi‘as. The Mut‘ah mentioned in the Ahâdîth is a reference to a temporary form of Nikâh limited to a pre-determined period of time convened before two witnesses with the consent of the guardian and the termination of this union at the prescribed time without an issuance of formal Talâq And thereafter this woman may only engage in Mut‘ah with another man after the passing of one menstrual cycle. Only this form of Mut‘ah was permitted during the early stages of Islâm and moreover, this permissibility was provided simply because until now no injunction against it was revealed. As in the case of wine and [27]

interest; they were permissible in the early stages of Islâm in a sense that until then no divine injunction had been revealed in the beginning stages of Islâm and those who engaged in these vices during the early stages were not punished for it until such time that the injunctions against interest and wine were revealed.

As for the Mut‘ah practised by the Shi‘as whereby a man pays a woman to use her for a day or two or for an hour or two, this is blatant Zinâ (fornication) and obvious harlotry. This type of Mut‘ah was never ever permitted in Islâm let alone it being permitted and subsequently repealed, just like adultery, it was never permitted nor repealed. In fact, from the very inception of the universe right up to this moment, apart from the Shi‘as, no other religion or ideology sanctions Mut‘ah like this.

In fact, even the need for Nikâh would fall away because men would fulfil their needs with the avenue of Mut‘ah whilst women would be totally dispossessed of a custodian of their maintenance and sustenance and they would be deprived of a protector of their sorrow and distress. And then they would be casting their glances at the licentious men of society and at the end of their youth there would be nobody to protect nor maintain them. The Shî‘as should ponder over this; is there any prospect more degrading and distressing than this? The Shî‘as should wholeheartedly express their gratitude towards Hadrat ‘Umar  who eradicated this shameless evil completely during his Caliphate.

An intuitive proof on the prohibition of Mut‘ah: Every honourable man regards the announcement of the Nikâh of his daughter or sister a source of pride and with great fanfare and delight he invites relatives and acquaintances to the Walîmah feast. On the contrary, when it comes to Mut‘ah, he will make an all out effort to conceal it. He regards the attribution of Mut‘ah to his daughter, sister or mother as a source of immense embarrassment. Until today we haven’t come across even a single man of inferior scruples, in fact, we haven’t even heard of a shameless man who pompously announces in a respectable gathering that his sister, mother or daughter performed Mut‘ah so many times. Furthermore, on the occasion of Nikâh people offer their congratulations to the parents of the married couple

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but we haven’t heard of anyone paying compliments to them on the occasion of Mut‘ah.

It is an amazing fact that Abdullah Ibn Umar once indicated that mut’ah will later be publicized and promoted by one of the thirty major liars regarding whom Rasulullah () predicted will appear before Dajjal. (That was probably the origin of this practice amongst the Shias, after consensus was reached by the Sahaabah on its prohibition.)

7) Kitmân - This refers to concealment of one's faith and not to reveal it to anyone, even their own Shia. According to them, Nabî  commanded the Shiâs to conceal the belief of imâmat, and he himself refrained from expounding it before the Muslims. According to one narration of theirs, their imam Ja’far Saadiq once said to his disciple, "O Sulaimân, you follow a religion that whoever will conceal it, God will bestow honour on him, and whoever will reveal it, he will be disgraced by God." Their imam Muhammad Baaqir is reported to have said "Among my disciples, he is most dear to me who is more righteous, knows the religion well and conceals our teachings and keeps the secrets more than others. (Usoolul Kaafi pg.485-486) 8) Taqiyyâ - This means putting up a deceptive appearance or pretending to make a statement to hide the truth or mislead a Sunni. Taqiyyâ allows a Shiâ to cheat, deceive, befool, betray or harm a non-Shiâ, particularly a Sunni and for these acts he will be rewarded by Allâh  according to the teachings of Shi'asm. With Taqiyyâ, a Shiâ can pretend to be a Sunni and can even refute the fundamental beliefs of his religion, just to gain something insignificant from a Sunni, he can inflict a wound or insult a Sunni, and for these evil acts he believes he will be rewarded. In short, the basis of Taqiyyâ is hypocrisy or pretension and its purpose is to harm the Sunnis in every possible way. According to some of their narrations, Taqiyyâ is 9/10th's of faith and one who lacks Taqiyyâ lacks almost the whole faith. (Usoolul Kaafi pg.482) one [29]

narration attributed to Ja’far Saadiq is as follows; “If I say that he who gives up taqiyyah is as big a sinner as he who abandons salaah, I will be speaking the truth. A person who does not observe taqiyyah has no imaan (Man Laa Yahdhuruhul Faqeeh pg.330)

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The Qur’an however does permit a man to conceal his iman if he is unable to bear the torture being inflicted upon him. Although this permission has been granted, the best course is for one to withstand the torture and die as a martyr, as millions of true believers have done in the past. Kitman and Taqiyyah are, however, incumbent practices and should be done for the minutest of reasons.

8) Raj'at – This is a fundamental belief of the Shiâ religion. It is their belief that prior to the day of resurrection, during the era of Hadrat Mahdi, the dead person has to come back to the world. The pious persons of the highest category as well as their enemies will be brought back to life. The pious will then take revenge from their opponents. The Shiâs state that when Imâm Mehdî appears, he will order the exhumation of the bodies of especially Hadrat Abû Bakr and Hadrat Umar . Their naked intact bodies will be hung on a tree for public show. Then Imâm Mahdi will restore them to life. Then they will be punished for the sins of the entire mankind, since its inception, since all these sins devolve on these two noble sahâbah . He will bring Ayeshah () to life and inflict the hadd (legal punishment) upon her (for her crime of zina.) (Haqqul Yaqeen of Majlisi pg335-368)

The Quran and Sunnah have clearly explained that all humans will be brought back to life on the day of Qiyaamah whereafter Allah will punish or reward his slaves according to their actions. None other than Allah possesses the attribute of Al-Muntaqim (The One who punishes), nor will there be any Qiyaamah before the final Qiyaamah.

SHI'ITE TREACHERY TOWARDS ISLAMIC GOVERNMENTS The stance of most Shi'ites, scholars and laymen alike, towards the Islamic Governments throughout history has been, if the government was powerful and well established, to honour its leaders in consonance with their tenet of taqiyyah, for the purpose of material gain. If however, the government is weak, or is under attack by enemies, they side with the enemies against it. Their objective is to create disunity in the ummah, and to cause corruption on land. Hereunder are some documented incidents which portray their true colours:

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* Amirul-Mu'minîn, Hadrat Uthmân  was murdered by the fore-runners of the Shi'i movement. * Hadrat Hussein, the grandson of Nabî  was betrayed by these people at the time of need, leading to his eventual martyrdom.1 * Under the instigation of the Shi'ites, the Abbasids revolted against the Umayyad khilâfat, thus eventually overthrowing them. * It is an established fact that Iran was a Sunni nation until the tenth century of the hijri calendar. During this period, Iran produced thousands of scholars in every discipline; the most salient of these facts is that many of the six most authentic books of ahâdith were written by scholars from Iran, or those who received their education in Iran. However when the Safawi Shi'ites took over control, they established their government on the skulls of the Sunni scholars and jurists. This was one of the reasons for the evacuation of the largest cities that were at the foremost centres of Islamic sciences, such as Tibriz, Isfahan, Ray and Tus. There were many Sunni Muslims that were killed, forced into Shi'ism, or compelled to flee into the mountains, leaving Iran as a centre for conspiracies against Islam and the Muslims. Ferdinand, the ambassador to the Austrian king, remarked, "Had it not been for the Safawids in Iran, we would have been reading the Qurân this day like the Algerians," meaning that his nation would have been conquered by the Ottoman Muslims. However the Safawids conspired with the crusaders and the imperialists to halt the Islamic expansion in France and Vienna." 2 * The last khalifâ of the Abbâsi Khilâfat in Baghdad, Al-Mu'tasim billâh, was murdered by the Shiâs. These enemies of Islam cooled the fire of their hatred in this brutal way with the aid of the Tartar barbarians. * From the 4th to the 9th centuries, the Shiâs remained slightly concealed with their kufr beliefs. During this time, they destroyed great Islamic states. It is for this reason that they were considered to be enemies of Muslims. Whenever they found the opportunity, they devastated the political power of the Muslims. With regards to those times, Allamah Shâh Anwar Kashmiri

1 This has been admitted to by the Shias themselves. Scholars can refer to Qâtilâna Hussein ki Khana- talashi by Moulana Abdush Shakûr Lucknowi 2 Extract of an article by Shaikh Abdur-Rahman al-Baluchy-Shi'asm exposed

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writes, " Besides the Ahlus Sunnah wal Jama’ah, Allah has not granted the ability of waging Jihad (against the non-believers) to any other group. The destruction of most of the Islamic states actually took place at the hands of the Shiâ. May Allâh  disgrace them!" 3 * The Shi’i Fatimides in North Africa and Egypt subjected the Ahlus-sunnah to untold brutalities. The Egyptian Fatimide government beheaded every such Muslim who opened his tongue against the imâmat of Hadrat Ali. *The revolution brought about by Khomeini was started with the massacre of Sunnis; a large number of sunnis were falsely accused of being anti- revolutionary and were shot dead publicly without trials and without getting the opportunity for legal defence. Hundreds of them were put to death under one pretext or another. The homes and villages of Sunni Kurds were mercilessly bombed on several occasions, claiming the lives of hundreds of lives of innocent men, women and children. * Even today, while slating America as the 'Satan', Iran has joined hands with the disbelievers of America, India, Russia and Israel against the Tâlibân of Afghanistan. *In 1982, a delegation of World Islamic mission visited Iran for a conference held in Tehran. They reported: a) There are half a million Sunni Muslims in Tehran but have not been allowed to build their own masjid, although there are 12 Christian churches, 2 Hindu temples, 2 Jewish synagogues and 2 temples for fire-worshippers. During the reign of the Shah, they would perform Eid salâh in the park, but now are banned. The Sunnis are not allowed to hold any gatherings for the purpose of da'wah and tabligh. b) Sunni Muslims are not allowed to publish their religious books. Before they would import them from Pakistan, but this was outlawed during the Khomeini regime. c) Although the Sunnis comprise 35% of the population, they are only 27 Sunni members of parliament. Their percentage in the Administrative and Judiciary council is almost zero.4

4 Faydul Bâri vol.1, p.172 7 7 Nidâ-e-millat, Lucknow – Shiasm:Myth or reality by Abu Ilyas Chisti Sabiri [33]

The Quran on the Shias:

In the beginning of the Qurân Karîm, Allâh  describes the qualities of the believers briefly in 3 verses, the qualities of the disbelievers briefly in 2 verses, and then the qualities of the hypocrites in detail in 13 verses; since they are the enemy within. Till Qiyâmah, these hypocrites will remain. These qualities to a great extent are found in the Shiâs. Allâh  states in Surah Baqarah,

Amongst people there are those who say, “we believe in allâh  and in the Final Day, whereas they are not believers. (Their belief in Allâh  is mixed with many polytheistic beliefs and they believe in raj’at where reckoning will take place in this world ) They (attempt to) fool Allâh  and the believers, but they fool only themselves without realising it. (They will suffer disgrace in the world when exposed and everlasting punishment in the hereafter). A disease (hypocrisy, disbelief, hatred for the Sahâbah, mut’â) lurks in their hearts, and Allâh  increases their disease. They shall suffer

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a painful punishment on account of the lies (taqiyyâ) they speak. When they are told, “do not cause corruption on earth (deceiving the Muslims, creating dis-unity and war among the Muslims, selling the secrets of the believers),” they say, “we are but reformers.” behold, they are the corruptors, but they do not realise it.” when they are told, “believe like the people (i.e. the sahâbah) believe,” they say, “should we believe like the fools believe?” (they possess no love nor respect for the sahâbah) Behold! It is they who are indeed the fools, but they do not know it. When they meet those who believe, they say, “we believe,” (due to their belief of kitmân and taqiyyâ) but when they are alone with their devils, they say, “we are really with you. we were only mocking (the believers).” it is allâh  who mocks them and gives them rope in their disobedience as they wander blindly (since they possess no divine book and are waiting for their divine law, which is hidden with their 12th imam for the past 1000 years). These are the people who have purchased misguidance at the price of guidance, so their trade shall neither be profitable, nor will they be guided. Their likeness is like that of people who lit a fire (outwardly believed). When the surroundings lit up, Allâh  took away their light (of imân) and left them in the darkness (of disbelief and hypocrisy), unable to see. Deaf (not prepared to hear the truth), dumb (cannot speak the truth) and blind (not prepared to see the truth), they will never return (from misguidance to guidance). Or like pouring rain from the sky (Qurân and the correct religion) accompanied by a huge amount of darkness (difficult commands like actions of worship, jihad, and abstaining of desires) as well as thunder (verses warning one of Allâh’s punishment) and lightning (conquests and booty). For fear of death, they push their fingers in their ears because of the thunder (thinking that if they do not hear the verses, they will be saved from divine punishment just as a rabbit closes its eyes on seeing a hunter thinking that it will be saved). Allâh  encompasses the disbelievers (they can never escape Him). Soon the lightning (conquests and booty) may snatch away their eyesight. Whenever it lights up for them (they attain worldly benefits), they walk in it, but when darkness overcomes them, they stand still. If Allâh  wills, He could even take away their abilities of hearing and seeing. Verily Allâh  has power over all things.

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The Ahaadith regarding the Shias:

The above Ahadith inform us of a group of people who will claim to believe, and will claim to be the lovers of Ali () and the Ahlul Bayt, but will actually have no iman, and will in essence be mushrikeen (who call unto others besides Allah). They will be called the Raafidhah (a title of the Shias). Their sign is that they will not attend Jumuah (as they believe that it is not necessary except in the presence of their imams), nor Jama’ah salaah (with the other true muslims), and they will cast accusations against the pious predecessors (like the Sahaabah).

“Why I Left Shi’ah”–Sayyid Husain Al- Musawi

The Testimony Of The Author Before He Was Killed [36]

Sayyid Husain Al-Musawi is not an unfamiliar name among the Shi’ahs. He was a great scholar of the Shi’ahs who was born in Karbala and studied in Hauzah until he got the title “mujtahid”. He also had a special position in the sight of Imam Ayatullah Khomeini.

After going through a long spiritual journey, he finally left Shi’ah, because he found so many deviations and errors in it. This article was excerpted from his book, (‘Why I Left Shi’ah (transl.)’), ‘For Allah and then for History’ before he was eventually murdered:

I was born in Karbala, growing up in an environment of Shi’ah people and was cared of by my father, who was a religious person. I studied in a number of schools in the city up until I reached early adolescence. And then my father sent me to Hauzah, sort of like an Islamic boarding school, in the city of Najaf. It was the main city of knowledge, the place of the famous scholars to study religious knowledge, such as Imam Sayyid Muhammad Ali Husain Kasyif Al-Ghita. He was a notable figure in the ‘City of Knowledge’. Since then, I started thinking seriously about the issue of knowledge. I studied the madzhab of Ahlul-Bait, but on the other hand I have found reproach and attacks against the Ahlul-Bait.

I learned about the issues of Shari’ah to worship Allah, but in it were nas (texts) which show kufr against Allah SWT. “O Allah, what am I studying? Is it possible that all this is the true madzhab of Ahlul-Bait?”

Indeed, this led to the splitting of a person’s personality. Because, how does he worship Allah while on the other hand he is kufr against Allah? How does he follow the sunnah of Rasulullah while on the other hand he attacks him? How can he be said following the Ahlul Bait, loving and studying their madzhab, while he insults and mocks him?

“Send down your mercy and love O Allah. If not because of Your mercy, I will surely be among those who go astray, in fact among those who lose.”

I again asked myself, “What is the attitude of the notable figures, the imams and those who are considered as ulama’s? What is their stance on this matter? Do they see what I see? Do they learn what I learn?”

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I need someone to complain about all my confusion and pour out all my sadness to. I finally got the guidance and a good idea, i.e. to do a comprehensive study and reassess all the subject materials that I had received. I read everything I got from the references, be it the mu’tabar or otherwise.

I read every book that got into my hands. I pondered to review some of the paragraphs and those nas and I commented based on the ideas that were in my brain.

When I finished reading the references that are mu’tabar, I got some paper, and then kept them, hopefully one day Allah will determine a decision for me.

I beg Allah for help in explaining this truth. There would be a lot of accusation, fitnah and murder attempts that would be met if one exposes the deviations of Shi’ah, but I had already considered all those, and they did not prevent me from doing it.

The people of Shi’ah have killed the father of our leaders, namely Ayatullah Uzhma Imam Sayyid Abul Hasan Al-Ashfani, a greatest imam of the Shi’ah after the disappearance of the imams until today. There is no doubt that he was a great figure of Shi’ah , however, when he was about to straighten out the manhaj of Shi’ah and cleanse the superstitious that are present in it, they slaughtered him like how they slaughter a goat. Just as they also have assassinated Sayyid Ahmad Al-Kasrawi when he declared himself free of the deviations of Shi’ah and wanted to straighten out the manhaj of Shi’ah, they chopped off the body of Sayyid Ahmad into several parts.

There are still many people who suffered the same fate due to their courage in opposing the bathil aqeedah incuded into the madzhab of Shi’ah. And they also want me to suffer the same fate. But it does not frighten me. Suffice it for me to deliver the truth, advise my brothers, give warnings to them and turn away from misguidance.

If I want the pleasure of the world, the mut’ah (contract marriage) and khumus (a fifth of the property given by the followers of Shi’ah) have been enough to achieve all those, as done by others other than myself who have become rich in each of their area. Some of them ride the most expensive cars of the latest model. But alhamdulillah, I turned away from those since I recognize the truth. [38]

Seeing The Ahlussunnah As Najis (Unclean)

The most widespread belief among us, the followers of Shi’ah is the prioritization on the Ahlul Bait. In the madzhab of Shi’ah, everything is based on the love for the Ahlul Bait. To disown themselves from the laymen, namely the Ahlu Sunnah, to disown themselves from the three khalifahs and Aishah binti Abu Bakar for their attitude against the Ahlul Bait.

What’s rooted in the mind of every Shi’ah, be it the young or the old, the clever or the ignorant, the male of the female, is that the Sahabahs had done injustices against the Ahlul Bait, shed their blood and made halal their honor. The belief instilled by the ulama’s and mujtahid of Shi’ah is that their biggest enemy is the Ahlus Sunnah. This is because the Sunni people are considered najis in the sight of the Shi’ahs, to the extent that even if they cleanse a thousand times, the najis will not vanish.

Almost all the books of Shi’ahs that I studied are full of rough languages and are beyond common sense. Various insults, aspersion and dirty words are scattered in every book. In fact, oftentimes, what’s expressed do not have sound logic. Please read Al-Kafi, Nahjul Balaghah, Al Ihtijaj and Rijal Kishi.

If we want to explore everything that is said about Ahlul Bait, the discussion will be extended, because no one among them is free from the dirty words, foul sentences or contemptible accusations. Many despicable deeds have been attributed to them.

Read this riwaayah,”Rasulullah did not sleep until he kissed the front part of Fatimah’s face,” (Bihar Al-Anwar,43/44).

A very heinous blasphemy, how could Rasulullah, the noble, do those illogical things.

Nikah Mut’ah

Nikah mut’ah has been practiced in the ugliest forms, the women have been humiliated in the worst humiliations. Most of them (Shi’ahs) fulfill their lusts in the name of religion behind the curtain that is called mut’ah.

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They have brought riwaayahs that give motivations to do mut’ah, setting and detailing its rewards, as well as punishments on those who do not do it. In fact those who do not practice mut’ah are considered kafir. As Saduq narrated from As Sadiq, he said, “Indeed, mut’ah is my religion and the religion of my father. Whoever denies it, it means he is denying our religion and having the aqeedah of a religion other than our religion,” (Man La Yahdhuruhu Al Faqih,3/366). This is the declaration of kafir on those who reject mut’ah.

To strengthen further this mut’ah, the name of Rasulullah was even brought in, such as written in “Man La Yahdhuruhu Al Faqih”, 3/366, “Whoever does mut’ah with a woman, he will be safe from the wrath of Allah, the Compeller. Whoever does mut’ah two time, he shall be gathered together with the people of goodness. Whoever does mut’ah three times, he will be side by side with me in paradise.”

It is the spirits of these words that drive the ulama’s of the city of knowledge, Najaf, the dominion of the imams, to do mut’ah with many women. Such as the ulama’ Sayiid Shadr, Barwajardi, Syairazi, Qazwani, Sayyid Madani and many others.

Check out this riwaayah. From Sayyid Fathullah Al Kashani, he narrated in Tafsir Manhaj As-Sadiqin, from the Prophet SAW, verily he said, “Whoever does mut’ah once, his status is like Husain AS; one who does it two times, his status is like Hasan AS; the one who does it three times, his status is the same as Ali Bin Abu Talib; and whoever does mut’ah four times, his status is the same as my status.”

Indeed, it does not make sense. Say there was a evil man doing mut’ah once, his status is the same as Husain AS; and then mut’ah twice, his status goes up again. That easy?? Are the status of Rasulullah SAW and the imams that low?? Even if the person doing mut’ah has attained a high status of iman, is his status the same as the status of Husain, his brother, his father and his grandfather?

The Imam Has Mut’ah With A Small Child

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When Imam Khomeini stayed in Iraq, I went back and forth to visit him. I studied under him, thus the relationship between myself and him became so close. At one time, he agreed to go to a city in the framework of fulfilling an invitation, namely the city that is located on the western part of Mosul, that could be reached in about half an hour by car.

Imam Khomeini asked me to go along with him. We were received and honoured with an extraordinary honour during our stay with one of the Shi’ah families who lived there. He had pledged allegiance to propagate the creed of Shi’ah in that region.

When the visit ended and on our way home, on the road, on our return, we passed through Baghdad and Imam Khomeini wished to rest from the tiring journey. Then he instructed so that we head to a resort area where there lived a man from Iran named Sayyid Sahib. There was a pretty strong friendship between him and Imam.

Sayyid Sahib asked us to stay overnight at his place that night and Imam Khomeini agreed.

When the time of Isha’ came, dinner for us was served. The people who attended kissed Imam’s hand and asked him questions regarding a number of issues and Imam answered them.

When it was time to sleep and the people had already gone home, Imam Khomeini saw a little girl, her age was around 5 years old but she was very beautiful. Imam requested from her father, i.e. Sayyid Sahib, to present the girl to him so that he could do mut’ah with her. So the father agreed to it, feeling very pleased. So Imam Khomeini slept and the girl was in his embrace, while we heard the cries and screams of the child.

The night passed by. When the morning came, we sat down and had breakfast. The Imam looked at me and noticed very obvious signs of unpleasedness and disagreement in my face, because how could he do mut’ah with a little girl, whereas in the house there were girls who are already baligh (adolescent).

Imam Khomaini asked me, “Sayyid Husain, what is your opinion about doing mut’ah with a small child?”

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I asked him, “The most supreme words are your words, what’s true is your acts, and you are a mujtahid imam. It is not possible for me to opine or say unless it is in accordance with your opinion and words. It needs to be understood that it is not possible for me to oppose your fatwa.”

Then he said, “Sayyid Husain, indeed the ruling of having mut’ah with a small child is permissible but only with fondling, kisses and squeezing with the thighs. As for the sexual intercourse, indeed she is not strong enough to do it.” See also the book of Imam Khomeini entitled “Tahrir Al Wasilah”, 2/241, number 12, which allows mut’ah with babies that are still suckling.

Mut’ah with Married Women

So obvious, the damages caused by mut’ah are very huge and complex.

Among others are:

First, it’s violating against the nas of the Shari’ah, for making halal what is made haram by Allah.

Second, the fake riwaayahs that are diverse and their attribution to the imams, whereas therein contains vituperations which would unplease a person who still has an atom of iman in his heart.

Third, the damage inflicted by it by allowing mut’ah with a woman who already has a husband. In these circumstances a husband will not feel safe for his wife because of the possibility that later his wife will have nikah mut’ah with another man. This is a damage upon a damage! Nobody can imagine how the feelings of a husband who finds out that the wife who is under his care have mut’ah with another man.

Fourth, the fathers out there also feel insecure about their daughters, because it is possible that their daughters would do mut’ah without his permission, and then suddenly get pregnant with God knows who.

Fifth, most people who do mut’ah allow themselves to do nikah mut’ah but will object if their daughters are wedded by means of mut’ah. They are aware that this mut’ah is similar to zina (fornication) and is an aib (shame) for them, but they themselves are doing it for other people’s daughters. Supposing nikah [42]

mut’ah is something that is allowed by Shari’ah, why most fathers feel disinclined to allow their daughters or relatives to have nikah mut’ah?

Sixth, in the mut’ah marriage, there is no witness, announcement, and consent of the female’s guardian, and the spousal inheritance law does not apply, but she is just a contracted wife. The allowance of mut’ah will open opportunities for young adults to drown in a puddle of sin that it will corrupt the image of religion.

So the danger of mut’ah is very clear from the standpoint of religious, moral and social life. Thus mut’ah is made haram as it contains a lot of dangers.

The claim that prohibition only applies specifically on the day of Khaibar, is a claim that is not based on daleel. Besides that, if the prohibition only applies on the day of Khaibar, there must have been an affirmation from Rasulullah. The meaning of the words that mut’ah marriage was forbidden on the day of Khaibar is that, its prohibition commenced on the day of Khaibar until the Judgment Day. As for the words of our ulama’s (ulama’s of Shi’ah), they are ridiculing of the nas of the Shari’ah.

How many people who do mut’ah mix up the children and mothers, the women and their brothers, fathers…. and other chaos.

A woman came to me asking for the incident that befell her. That woman told that she had had nikah mut’ah with an influential personage and ulama’, Sayyid Husain Sadr, twenty years ago, and she got pregnant. After having enough, that personage divorced her. She swore that she was pregnant from the relationship with Sayyid Sadr, because no one else did mut’ah with her except Sayyid Sadr. After her daughter turned into an adult, she became a beautiful lady and ready to be married . But her mother found that the daughter had been pregnant. When enquired about it, she said that she had had nikah mut’ah with Sayyid Sadr and her pregnancy was because of that nikah mut’ah. The mother was taken aback and lost control and said that Sayyid Sadr is her father. And then the mother told the story to her daughter, his flesh and blood! In Iran, such incidents are happening countless times!

Let us refer to the words of Allah SWT, “But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty….” (QS An Nuur:33). [43]

Whoever is not able to marry in a shar’ie way because of the lack of provision that he has, let him guard his chastity until Allah gives rizq (sustenance) to him so that he is able. Supposing mut’ah is made halal, surely Allah would not have commanded to guard the chastity and wait until the time comes that the affairs of marriage is eased for him.

It has been equally known that Islam came to command the virtuous deeds and forbid deplorable deeds. Islam came to actualize the welfare of the Allah’s slaves and so that their way of life become well-regulated. On the other hand, it cannot be doubted anymore that mut’ah will disturb life. Mut’ah propagates uncountable damages.

Indeed, the outbreak of the practices of mut’ah will plunge the ummah into the lending of the private parts. The lending of the private parts means a man will give his wife or mother to other men.

It is very unfortunate, the fatwas about the lending of the private parts are sounded a lot by the ulama’s of Shi’ah, such as As Sistani, Sayyid Sadr, Ash Shairazi, Ath Thabathabai and Al Barwajardi. Most of them allow their guests to borrow their wives if the guests are interested and will be lent during the guests’ stay.

It is our duty to give warnings to the general public over this indecent practice, so that they will not accept the fatwas of the personages which allow this immoral and indecent practice.

The matter does not just stop here, it even allows doing sodomy to the women. They narrated a few riwaayahs and ascribe them to the imams.

Concerning Khumus

Indeed khumus, one-fifth of the property that comes from their livelihood which must be paid by the Shi’ahs, is something that is being exploited in a manner that is very ugly by the fiqh experts and mujtahids. It becomes the main livelihood and revenues of the personages and mujtahids in a very large amount, whereas the nas of the Shari’ah show that the general public of the Shi’ahs are exempted from the obligation of paying one-fifth of the property.

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The ruling on paying khumus is just mubah, and it is not obligated upon everyone to pay it out. They are allowed to use those property just as they are using other properties or incomes from their works.

There has been a competition among the Sayyids and the mujtahids in obtaining khumus. Therefore, they try to lower the percentage of the khumus taken from the possessions of the people with the goal that the people would come in droves to deposit their khumus to them. So among them, there are those who are doing Satan’s ways.

Imam Khomeini is a very rich person from this khumus. While in Iraq, his wealth was in abundance, that when he departed for France and lived there, he had savings in the form of money in Iraqi Dinar, besides American Dollar which were deposited in the banks in Paris with very high interests.

On top of that, indeed, lineage and descendancy is something that can be sold and bought. Whoever wants an honorable lineage that is associated to the Ahlul Bait, there is no other way but to approach his sister or wife to come to the Sayyids for nikah mut’ah with them or he pays a sum of money, so that in that way that he gets an honorable lineage.

This is the practice that is not unfamiliar in the city of knowledge.

I remembered my honourable friend, Ahmad As Safi An Najafi. I knew him after I had obtained the title of mujtahid, we became very good friend despite the big difference in age. He said to me, “My son, Hussain, you shall not dirty yourself with khumus, because it is a haram possession.” We engaged in an intensive discussions until I was sure that khumus is a haram possession.

Other Holy Scriptures

But the gravest of all in the deviations of the Shi’ahs is the presence of other holy scriptures besides Al-Qur’an and that they say that the Qur’an is fake. When reading and examining our references that are mu’tabar, I found the names of other books claimed by our ulama’s as being revealed to Rasulullah SAW and that those books were specially dedicated to Ali RA. Those books are Al-Jami’ah, Sahifah An Namus, Sahifah Al-Abithah, Sahifah Dzuabah As- Saif, Sahifah Ali, Al-Jufr, Mushaf Fatimah, Al- Qur’an.

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Regarding the mushaf Fathimah, from Ali bin Said and Abu Abdullah AS (Ja’afar As Sadiq), he said, “We possess the the mushaf Fathimah, it contains the verses of the kitabullah, it was revealed to Rasulullah and his family and was written personally by Ali with his hand.” (Bihar Al Anwar, 26/48).

If the book was dictated by Rasulullah and written by Ali, why did he hide it from his ummah? Allah SWT says, “O Messenger, announce that which has been revealed to you from your Lord. , and if you do not, then you have not conveyed His message….” (QS Al-Maidah : 67).

Regarding the Qur’an, Our ulama’s and mujtahids agreed that the Qur’an is the only book that has changed among the books that are recognized by the Shi’ahs. Al-Muhaddiths An-Nuri Ath-Thibrisi has compiled all the evidences and proofs of the occurrence of wide-scale alterations in the Qur’an in his book which he named “The Determiner In Establishing The Occurrence Of Alterations In The Book Of God Of All Gods” (Faslu al-khitab fi Ithbaati Tahrif Kitabi Rabbi Al-Arbab).

In his book, he has compiled a thousand riwaayahs which stated that there has occurred alterations. He compiled the words of the fiqh experts and the ulama’s of Shi’ah who openly stated that the Qur’an that is in the hands of mankind today has been changed from the original.

The true Qur’an is the Qur’an that was with Ali and the imams after him until it will be with Al-Qaim.

Due to that, when facing death, Imam Al-Khaui made a will to us, his students and cadres in Hauzah, “Hold tight to this Al-Qur’an until the appearance of the Qur’an Fathimah.”

Indeed, the most bizarre and surprising thing is that, all of these books had been handed down from Allah and dedicated to Imam Ali and the imams after him but they are all hidden from the ummah. If Imam Ali really had those books, what is he hiding them for?

After wandering in very tiring and painful journey, what should I do? Do I have to remain in the position and office the way it is today, and dredge away the abundant treasures from the simple-minded people who do not know [46]

anything in the name of khumus and contributions in the festivals and then ride on a luxury car and practice nikah mut’ah with beautiful women? Or do I have to leave this pleasure, abstain from the haram deeds and blast out the truth because one who is silent from the truth is a mute Satan.

I know that Abdullah bin Saba’ is a Jew who founded the Shi’ah Madzhab and sects in Islam. He instilled enmity and hatred amongst them after they were earlier bound by love and iman which united their hearts. “They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.” (Quran Al-Baqarah : 9)

After I published my book, ‘For Allah and then for History’ (Why I Left Shi’ah – transl.), a fatwa was issued from the city of knowledge about the declaration of kafir of myself, the retraction of all my knowledge based titles. All the punishments of the murtad people are imposed on me, and it is forbidden for the Shi’ahs to read my book.

Translated and Submitted by a Mujahid (Theunjustmedia.com)

The Ismailis and Agha Khanis

Most of the above details concerned the predominant Shia group known as the Ithna Ashari Shias. However, the Ismaili sect of the Shias (whose one popular branch is the Agha Khanis) has also established itself very strongly in Pakistan, many of the East African countries and other parts of the world. (This is the same group who were at one time referred to in the works of Islamic theology as the Baatinyyah.) For this reason, we felt it appropriate to briefly mention some details regarding this group of Shias and those affiliated to them.

While discussing the imams, we had explained that there was a difference between the Ithna Ashari Shias and the Ismailis with regards to the seventh imam. The difference occurred because Ismail, the eldest son of Ja’far Saadiq, passed away before his father, due to which he wasn’t able to succeed his father as imam, according to the concocted belief of the Shias. While the Ithna Ashari Shias take Musa Kaazim (another son) as the next imam, the Ismailis preferred to believe that Muhammad, the son of Ismail, was the hereditary imam. According to them, he was the promised Mahdi, [47]

who they believe went into hiding. After decades of Ismāʿīlīs believing that Muhammad ibn Ismail was in the Occultation (hiding) and would return to bring an age of justice, Ubaydullah al-Mahdi Billah taught that the Imāms had not been literally secluded, but rather had remained hidden to protect themselves and had been organizing the Da'i (a missionary who was responsible for both the conversion of his student as well as his mental and spiritual well being, the guide and light to the Imām who passed on the sacred and hidden knowledge of the Imām to the student, who could then use that information to ascend to higher levels) and even acted as Da'is themselves. He taught that during the supposed Occultation of Muhammad ibn Ismail, many of Muhammad ibn Ismail's descendants lived as Imāms secluded from the community, guiding them through the Da'i and at times even taking the guise of Da'i. Al-Mahdi Billah successfully established a Shi'ah political state ruled by the Imāmate in 910 AD. This was the first time in history where the Shi'a Imamate and Caliphate were believed to be united after the first Imam, Ali ibn Abi Talib. In parallel with the dynasty's claim of descent from ‘Alī and Fāṭ imah, the empire was named "Fatimid". However, research has proven that their lineage did not trace back to Ali, but rather to a Jewish blacksmith. After the decay of the Fatimid political system in the 1160s, Nūr ad-Dīn Zangi had his general, Salahuddin, seize Egypt in 1169, forming the Sunni Ayyubid Dynasty. This signaled the end of the Fatimid Caliphate. They split up into three main sects; Druze, Mustaali and Nizari, which later divided into many sub-sects, all differing over the figure of the imam in their times. The latter imams of the Nizari sect have been granted the title Agha Khan. This title was first conferred upon their 45th imam, Hasan Ali, when he succeeded his murdered father at the age of two. The title was originally Aaqa Khan, but after absconding from Iran and settling in Bombay, people began pronouncing it as Agha Khan. The largest part of the Ismāʿīlī community, Nizari, today accepts Prince Karim Aga Khan the 4th as their 49th Imām, supposing him to be a descendant of Ismail. He was born in December 1936. He succeeded his grandfather Sultan Muhammad Shah (who was conferred with the title ‘His Highness’ by the British government), and not his father, who was known for his many affairs with Hollywood actresses. He is fluent in English, Italian and French, but is weak in

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the Arabic language. His hobbies are horse-racing, skating, football, tennis and wrestling. He hap[pens to be one of the richest people in the world. He has established the Agha Khan Foundation with the so-called aim of welfare and upliftment of the rural masses, but which is actually to lead poverty- stricken muslims astray and turn them into Agha Khanis through monetary assistance granted to them.

Beliefs: Regarding Allah:

Kalimah- (I bear witness that there is none worthy of worship except Allah, I bear witness that Muhammad is the messenger of Allah, and I bear witness that Amirul Mu’mineen Ali is Allah)

The Agha Khanis and many other Ismaili sects believe that Ali was Allah in a human form ‘in the person of a human being’.They then believe that every imam of his time is a demi-god like Ali, who assumes all divine rights. Actually, according to them, he is everything; he is Allah personified, he is the Quran, he is the Ka’bah, he is Jannah, he is the be all and end all. He grants life, gives benefit and causes harm, he knows the future, he is everywhere. Dua is made to the imam of the time, and sajdah is made before him.

Regarding Nubuwwah: The Agha Khanis outrightly reject the finality of Nubuwwah of Rasulullah (). Other Ismaili sects have similar beliefs to that of the Ithna Ashari Shias, except that they give a higher status to their imams compared to the Ithna Asharis. They believe that Rasulullah () was the one who recited the Quran to the people and taught it, but the Wasi (Ali) and the other imams understood its deeper and hidden meaning, which was passed on secretly from generation to generation. The imam according to them may abrogate any verse he deems fit, or may interpret it as he wishes, which will then be binding upon all to follow.

Regarding the Quran: The Agha Khani group of the Ismailis believe that the Quran is no more applicable. The Ginans-incantations of Peer Sadrud Deen (who is the actual founder of this creed) and other Peers has taken its place. Agha Khan had also stated that the Quran is not genuine, and if he wished to compose one, it would take him merely about six years to do so. The Agha Khanis reject any connection with the Quran, and claim that their imam is a [49]

living walking Quran. Other Ismaili groups accept the validity of the Quran, but deny the apparent meaning, and instead cling to such meanings which they refer to as the Batini (hidden and inner) meanings of the Quran, which was known only to the imams, their Da’is and their disciples. They thus interpret the Quran with strange, far-fetched ideas and interpretations conforming to their whims and fancies.

Regarding salaah, zakaah, haj and fasting: There is no salaah in their religion. In its place, the men and women assemble in a Jama’at Khana thrice a day and recite some hymns which is a kind of dua. There is no need for wudhu, since they make wudhu of their hearts. Zakaah for them is called Dasond-a proportion of personal income that Ismailis pay to their Imam. Aga Khanis are ordered to donate 12.5% of their personal income, and of this 12.5% of income that is donated, 2.5% is said to be for the poor, which can be considered similar to Muslim zakat, and the remaining 10% belongs directly to the Aga Khan. The entire 12.5% is presented to the Imam, usually in cash and without receipts, through the many Ismaili Jamat-khanas—places of worship. In addition to this, immense amounts of money, jewellery and clothing are given as offerings to the imam on each personal visit. Haj is to visit the imam of the time, or at least the Da’i. There is no fasting from food and drink in their creed. They claim to fast with their eyes, ears and tongue. Their salaam is ‘Yaa Ali Madad’, and their reply is ‘Maula Ali Madad’. All sins can be forgiven by paying certain amounts to the keepers of the Jamat- Khanas, after which they will sprinkle water of forgiveness over one and give him Aabe-Shifaa (Ghat Paat) to drink.

Other groups springing from the Shias include the Alawis or Nusairis, the Bohras and even to some extent the Bahais.

(Adyaane-Baatilah aur Siraate-Mustaqeem, Shiasm-myth or reality, etc.)

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Qadiyanism

Who could be a greater oppressor (sinner) than he who fabricates lies about Allah (by attributing falsehood to Him) or says, “Revelation descends upon me”, whereas nothing is revealed to him at all, and he who says, “I shall soon reveal (revelation) similar to that which Allah has revealed (the Quran).” If only you could see the occasion when the oppressors will be suffering the pangs of death and the angels would have spread out their arms (to receive their souls, saying), “Give up your souls (to us)! Today, you shall suffer a humiliating punishment because of the falsehood that you attributed to Allah and because you were too arrogant regarding His signs (and refused to accept it).” (Surah An’aam v.6)

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From the above verse (Suratul Maa’idah v.54), we understand that the opponents of all apostates have six qualities which are the opposite of those found in the apostates themselves.

Opponents of apostates Apostates (Murtads) Allah loves them Allah hates them They love Allah They do not love Allah They are humble before the believers They are harsh upon the believers (speak (respect them and praise them) evil of them, criticize them, speak vulgarly about them and even go to the extent of calling them disbelievers) They are severe and stern towards the They are humble before the disbelievers disbelievers (have no love for them, do (regard them as their helpers, masters and not overly praise them, merely pity them leaders, love them, praise them and even over their loss) gift them with tokens of appreciation) They make jihad in the path of Allah They do not make jihad in the path of (against the disbelievers) (or at least Allah, (nor do they support the support it) mujaahideen, rather they denounce jihad and try to prove it has no place in Islam in the modern age) They do not fear the threats, reproaches They are the opponents who issue and challenges of their opponents threats, reproaches and challenges to prove their evil. This ayah initially referred to Abu Bakr Siddiq and his companions () who were to oppose Musailamah Kazzab and his army, and also refers to all those who oppose any false prophet and his followers. The first two qualities are such that they are hidden, thuas the next four qualities are signs proving the first two.

وعن ثوبان رضي اهلل عنه قال رسول اهلل صلي اهلل عليه وسلم انه سيكون في أمتي كذابون ثالثون كلهم خاتم النبيين ال نبي بعدي يزعم انه نبي وأنا

Rasulullah () said, “Verily, thirty liars will appear in my Ummah, each one of them will claim to be a Nabi, though I am the last of all the Ambiyaa and there will be no Nabi after me. (Ibn Hibban, Abu Daud, Tirmizi)

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History: During the British rule over India, Mirza Ghulam Ahmad was born in the villiage of Qadiyan, in the province of Punjab, India, in the year 1839 or 1840. In his youth, he studied some books of Arabic grammar, Persian, philosophy and medicine. He married at the age of twenty. In the year 1864, he began to work for the British as a petty employee in the court of the deputy commissioner of Siyalkot. While working in Siyalkot, Mirza Ghulâm Ahmad began to become very intimate with European missionaries and some English officers. Using religious discussions as an excuse, he would meet Christian priests for long periods of time secretly. He assured them of his assistance and aid. Therefore on page 15 of Sîrat-e-Masîh-Mau’ûd written by Mirza Mahmûd (Ribah), there is mention of Mirza meeting Mister Reverend Butler, the person in charge of the British Intelligence Mission of Siyalkot. This was in 1868. After four years, he returned home, on the pretext of religious research. He failed his test which he took for attorney-ship, after trying a course in it. He soon thereafter began debating with the Christians and Hindus on the truthfulness of Islam. He began writing a book in four volumes named Baraahin-e-Ahmadiyya. Most of this book was in accordance to Islamic beliefs, but some strange inspirations and claims were also found in the book. He vociferously proclaimed in his book complete obedience to the English and the prohibition of jihâd. Mirza Ghulâm Ahmad Qâdiyânî wrote 4 volumes of Barâhîn-e-Ahmadiyyah form 1880 to 1884, whereas the fifth volume was written and published in 1905. His claims were as follows:

1880- claimed to be mulham minAllah-inspired by Allah. 1882-claimed to be the mujaddid (reviver of Islam of that century) and Ma’mur min Allah (Divinely ordained). 1884- claimed to be a messenger of Allah to mankind. 1891- claimed to be the promised Maseeh whose appearance was to take place before Qiyaamat. He claimed that Isa () had died already, and was not going to return to the world. 1898- claimed to be the awaited Mahdi and the promised Masih at once. 1900 to 1908-claimed to be a Nabi (but buruzi and zilli). He later claimed to be a Rasul, who was granted a separate Shari’at. 1904- claimed to be the incarnate of Krishna.

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The followers of Mirza Ghulâm Ahmad Qâdiyânî are divided into 2 groups. One is Lahori and the other is Qâdiyânî. During the era of Mirza Ghulâm Ahmad Qâdiyânî and Nur ud-dîn, they were one group. In March 1914, on the death of Nur ud-dîn, the chief of the Lahori group Muhammad Ali M.A and his followers felt that he should take reins of the leadership in place of Nur ud-dîn. However the family members and disciples of Mirza Qâdiyânî made the young Mirza Mahmûd the successor of the so-called khalifa of Mirza Qâdiyânî. Muhammad Ali Lahori together with his disciples confronted them and thereafter came to Lahore. From then, they spilt into two i.e.Lahori and Qâdiyânî. The world knows that this fighting was only for leadership. It was not due to differences in belief, since they still regard all the claims of Mirza Qâdiyânî as true. The Lahoris say that they have differences with the Qâdiyânîs in three things: 1) The Qâdiyânî group calls those who do not believe in Mirza as kâfir whereas we do not call them kâfir. 2) The verse: applies to Mirza Qâdiyânî according to the Qâdiyânî group whereas we do not understand that it applies to him. 3)The Qâdiyânî group regards Mirza to be a proper nabî; we do not regard him as a haqîqi (true) nabî.

However, the reality of the matter is that they too are disbelievers. After Nabî (), whoever claims nubuwwat is a kâfir according to ijma. Those who accept him as their Imâm, Mujaddid, Ma'mur Minal Allâh (commanded by Allâh), Mahdî, Masîh and Zillî Nabî are also kâfir, so much so that the Muslims who regard the claimant to nubuwwat as a Muslim and not a kâfir are also kâfir. The Lahoris admit to these beliefs, therefore they too are disbelievers.

The basis of his religion was two points:

1) Obedience to the creator. 2) Obedience to the British government (Ruhani Khazaain v.6 pg.380- 381) For this reason, he was very vociferous on the abrogation and

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abolition of Jihad, especially against the British. (Arbaeen no.4, footnotes of Ruhani Khazaain v.17 pg.443)

Beliefs of kufr: (The following are six reasons given by Allamah Anwar Shah Kashmiri in the court-case in Bahâwalpur which prove that Mirza Ghulam Ahmad Qadiyani was a disbeliever. A few more have thereafter been added by this humble author, along with quotations from his books, and a summary of our beliefs together with some proofs)

1) Denial of khatmun nubuwwah-

What is the belief of khatmun nubuwwah?

Allâh  had begun the series of nubuwwat with Sayyidina Âdam  and completed this chain with the pure being of Muhammad (). Nubuwwat had come to an end by Rasûlullâh (). He is the final Nabî. After him, none else will be made a Nabî. According to the shari'at, this belief is called the belief of khatm-e-nubuwwat, meaning that he is the seal of the prophets and of prophethood, after which the door of prophethood will never open again.

The Qadiyanis also claim to believe in khatmun nubuwwah. However, their belief is totally in contrast to our beliefs. Qadiyani explains the meaning of this term in these words, “The meaning of khâtamun-Nabîyyîn is ‘the seal of ambiyâ’. What this means is that Allâh  used to bestow nubuwwat in the past. Now, by merely following Nabî (), nubuwwat can be attained. The person who follows the Mercy of the two worlds (), then he () will place a seal on him, thus making him a nabî. [Haqîqatul-Wahî p.97 (footnotes) and p. 28, Khazâin vol.22 p.30 & p.100] They regard Rasulullah () as the khâtamun- Nabîyyîn in this meaning, not in the meaning of the final Messenger of Allah.

Our Belief- The belief of khatmun nubuwwah is from those unanimous views which are enumerated amongst the basic principles and necessities of dîn (dharooriyate-dîn). From the era of Nubuwwat till today, every Muslim believes that Rasûlullâh () is the khâtamun-nabîyyîn (seal of prophets),

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without any strange interpretation or specification. This matter can be proven by 1) 100 verses of the Qurân-e-Karîm. 2) The ahâdîth-mutawâtira (210 ahâdîth) of Rasûlullâh (). 3) The first Ijmâ’ (consensus) of the ummah was based on this mas'ala (issue). Maulânâ Sayyid Muhammad Anwar Shah Kashmiri in this final book 'Khâtamun-Nabîyyîn' writes: “The first Ijmâ’ (consensus) which was concluded by this ummah was the consensus to kill Musaylama Khathâb, only due to his claiming nubuwwat. His other vile actions only became known to the sahâbah () after his death, as narrated by Ibn Khaldûn. After this, there always remained consensus, without any exception, on the kufr (disbelief), irtidaad (apostasy) and killing of the claimants of nubuwwat. Never was any discussion entertained regarding nubuwwate-tashrî'iyyah or ghayr tashrî'iyyah i.e. legislative nubuwwat or non legislative nubuwwat.” [Khâtamun-Nabîyyîn p.67, translation p.197]

Proofs from the Quran-

1) “Muhammad is not the father of any man from amongst you, but he is the messenger of Allâh and the seal of all the ambiyâ. And Allâh has knowledge of everything”. [Ahzâb: 40]

2) “And we have not sent you but as a giver of glad tidings and as a warner for all of mankind.” [Sabâ: 28]

3) “Say (O Muhammad) O people, I am the messenger of Allâh to all of you.” [A’râf: 158] Note: These two verses clearly elucidate that Rasûlullâh () came as a messenger to all of mankind, without any exception, as Nabî () himself has mentioned:

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“I am the messenger of Allâh  for those who I find living now and for those who will be born after me.” [Kanzul-Ummâl vol.1 p.404 Hadîth 31885, Khasâise-kubra vol.2 p.88] From these verses, it is manifest that there will be no nabî after Rasûlullâh (). Until Qiyâmah, he will be the messenger of all those eras. If we have to assume that another nabî could be sent after him (), then he () would not have been the messenger for all times for all of mankind.

4) “I have perfected for you your religion, and I have completed my favours upon you and I have preferred for you Islâm as a religion.” [Al- Mâida : 3] Note : Every Nabî, according to his era, would bring laws. Before the advent of Rasûlullâh (), the conditions and demands of the eras would change. For this reason, every nabî would give glad tidings to people of the coming nabî, until Nabî () came. With the completion of wahî on Rasûlullâh (), dîn had reached completion. Believing in the nubuwwat and wahî of Nabî () includes believing in the nubuwwat and wahî of all the ambiyâ. Thus Allâh  i.e. “I have completed ”واتممت عليكم نعمتي“ immediately thereafter proclaimed my favour of nubuwwat upon you.” Thus, after perfection of dîn and completion of the favour of nubuwwat no new nabî can come nor can the chain of wahî continue.

5)“Those who believe in that which was revealed to you and that which was revealed to those before you, and have conviction in the Âkhirat (hereafter), only there are on guidance from their Rabb and only they are successful. [Baqarah: 4]

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6) “But those firmly rooted in knowledge from them and the believers believe in that which was revealed to you and in that which was revealed before you.” [Nisâ: 162] Note : These 2 verses clearly declare the finality of the nubuwwat of Rasûlullâh (). In fact, this type of verse is found in many places of the Noble Qur’ân which a command is given to believe in the wahî and nubuwwat of Rasûlullâh () together with the wahî and nubuwwat of all the ambiyâ before Rasûlullâh (). However, nowhere is there any mention of ambiyâ coming after. In these two verses, believing in the wahî of Nabî () and the wahî of those before him has been stated as sufficient and the basis of salvation.

Proofs from the Hadith:

1) Abû Hurayrah () narrates that Rasûlullâh () said : “My example and the example of Ambiyâ before me is like the example of a person who built a very lovely and beautiful structure but left out one brick in one of the corners. People begin walking around this structure and admiring it. They said to him: “Why have you not placed this brick?” Nabî () then – خاتم النبيين said: “I am that (final) brick (of the corner) and I am khaatamun Nabiyyeen [Sahîh Bukhârî Kitâbul-manâqib vol.1 p.501, Sahîh Muslim vol.2 p.248]

2) Abû Hurayrah () narrates that Rasûlullâh () said: “I have been given virtue over the other Ambiyâ in 6 things: (The last two are) I have been sent to all creation and the chain of nubuwwat has ended with me. [Sahîh Muslim vol. 1 p.199, Mishkât p.512]

3) “Sa’d ibn abi Waqqâs () narrates that Rasûlullâh () said to Hadrat Ali (): “You are to me as Hârûn  was to Mûsa  except that there is

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no nabî after me." [Bukhârî vol.2 p.633] In a narration of Muslim, these words are found: “There is no nubuwwat after me.” [Muslim vol.2 p.278]

4) Abû Hurayrah () narrates from Rasûlullâh () that he said: “The ambiyâ would lead the Bani-Isrâîl. When one passed away, then another nabî would succeed him. After me, there will be no nabî. However there will be khulafâ and there will be many.”[Sahîh Bukhârî vol.1 p.491, Sahîh Muslim vol.2 p.126, Musnad Ahmad vol.2 p.297]

5) Anas bin Mâlik () narrates that Rasûlullâh () said: “Verily risâlat and nubuwwat has ended. After me, there will be no rasûl or nabî.” [Tirmîdhî vol.2 p.51 Abwâbur-ru’ya, Musnad Ahmad vol.3 p.267]

6) Thaubân () narrates that Rasûlullâh () said: “In my ummah, there will be 30 big liars. Every one of them will claim that he is a nabî whereas I am khâtamun-Nabîyyîn; there is no nabî after me. [Abû Dâwûd vol.2 p.127 Kitâbul-fitan, Tirmîdhî vol.2 p.45] Note: In this very Hadith, Rasulullah () has himself defined what Khaatamun Nabiyyin means; i.e. there is no nabî after him.

2) Qadiyani has claimed to be a Nabi: The following are some of his claims : “The true Allâh is that Allâh who sent his Rasul-messenger to Qâdiyân.” [Dâfiul-bala p.11, Khazâin p. 231 vol.18] “Our claim is that we are a nabî and rasûl.” [Badr 5 March 1908, malfûzât p.127 vol.10] From amongst the intricacies of my call is the claim of apostleship, receiving revelation and being the promised Masîh.” [Barâhîne Ahmadiyya parts 5, p. 55 footnotes of Khazâin p. 68 vol. 21]

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“I alone have been chosen to get the name of nabî.” [Haqîqatul- wahî p. 391, Khazâin p. 406, vol. 22] “Due to the blessings of following Nabî (), in this ummah, there have been thousands of awliya. One of them has been him (Mirza) who is an ummati and nabî.” [Haqîqatul- wahî p. 28 footnotes of Khazâin p. 30, vol. 22] قل يايهاالناس اني رسول اهلل اليكم جميعا [Tadhkira p. 352 Majmuâ’ ilhâmâte Mirza] انا ارسلنا اليكم رسوال شاهدًا كما ارسلنا الي فرعون رسوال [Majmuâ’ ilhâmâte Mirza, Tadhkira p. 610]

The Qadiyanis actually believe that Ghulam Ahmad Qadiyani is the final messenger of Allah, after whom no Nabi can appear. Here are some of his claims in this regard:

“I am that burûz of Muhammad which had seen promised from before. Therefore I have been given a burûzi form of nubuwwat. Against this nubuwwat now, the whole world is helpless because there is a stamp of nubuwwat. One burûz of Muhammad together with all the excellences of Muhammad has been predestined for the final era. Now, he has appeared. Now besides this window, no other window remains to take water from the fountains of nubuwwat. [Éq ghalati kâ izâla p.11, Ruhâni Khazâin vol.18 p. 215]

“Destroyed are those who do not accept one chosen rasûl. Blessed is he who has recognized me. I am the final road from all the roads to Allâh . And I am the final nûr (light) from all His lights. Unfortunate is who he leaves me, because without me everything is darkness.” [Kashti-nûh p.56, Ruhâni Khazâin vol.19 p.61] Allâh  intended to“ فاراد اهلل ان يتم النباء ويكمل البناء باللبنة االخيرة فانا تلك اللبنة complete the building and he will complete it with a final brick and I am that brick.” [Khutba Ilhâmiyyah p.112, Khazâin vol.16 p.178] “In the ummah of Muhammad (), more than one nabî in any form cannot come. Thus, Nabî () informed his ummah of only one nabî to come, who is the promised Masîh. Besides him, nobody else’s title can be given as nabî of [60]

Allâh or rasûl of Allâh, nor has Nabî () given the news of coming of any ,(There is no nabî after me) ال نبي بعدي other nabî. In fact, Nabî () by saying has negated all others and explicitly explained that besides the promised Masîh, no other rasûl or nabî will come. [Risâlah tash-hidhul adh-hân Qâdiyân, March 1914]

3) Qadiyani claimed to receive wahy, which is equal in status to that of the Quran. The Qâdiyânîs believe wahî was revealed to Mirza Ghulâm Ahmad Qâdiyânî. Therefore, they have published a separate book regarding this so-called wahî and have named it 'Tadhkira' whereas 'Tadhkira' is one of the names of the Noble Qur'ân. If the Qâdiyânîs keep the name of the collection of the wahî of Mirza Ghulâm Ahmad Qâdiyânî as Qur’ân, then this would provoke the Muslims. They have therefore chosen a name of the Noble Qurân which is not in common use and applied it to Mirza’s 'wahî'. On the first page of this 'tadhkira', they have placed this heading, 'tadhkira' i.e. pure wahî, dreams and kashf of Hadrat Masîh, the promised one.” This book 'tadhkira' comprises of 818 pages. In it the concocted wahî of Mirza Qâdiyânî has been collected.

Hereunder are some of his statements regarding the wahy that he would receive:

1) Just as I have mentioned over and over that this speech which I say is definitely and conclusively the speech of Allâh, just as the Taurâh and Qurân is the speech of Allâh. And I am the nabî of Allâh in zillî and burûzi form. In religious matters, obedience to me is compulsory on every Muslim, and to accept me as the promised Masîh is also compulsory.” [Tuhfatun-nadwa p.7, Ruhâni-khazâin vol.19 p.95] 2) In that pure wahî of Allâh  which is revealed to me, the word rasûl, mursal (one sent) and nabî is present, not one time but thousands of times. Then how can this answer be correct that these words are not present. In [61]

fact, these words are present much more clearly and evidently compared to before. In Barâhîne-Ahmadiyya, which was published 22 years ago, these words are not found any less. Thus, from those revelations of Allâh which were published in Barâhîne-Ahmadiyya one is this wahî: هو الذي ارسل رسوله بالهدي ودين الحق ليظهره علي الدين كله “He (Allâh) is the one who has sent His rasûl with guidance and the truthful dîn so that is overpowers all other dîns.” See, in Barâhîne-Ahmadiyya, this weak one (Mirza) has been proclaimed as a rasûl. [Majmu’a ishtihârât p.431 vol.3, Ēk ghalati kâ izâla p.2, Ruhâni-Khazâin p.206 vol.18, an-Nubuwwat fil- Islâm p.307, Haqîqatun-nubuwwat p.261] 3) In short, I am that special individu'al of this ummah who has been given this great share in divine wahî and unseen matters. Before me, the Awliyâ, Abdâl and Aqtâb who have passed away were not given this great share. For this reason, I am the only one privileged to attain the name of nabî whereas the others are not worthy of this name. [Haqîqatul-wahî p.391, Ruhânî Khazâin p.406 vol.22] 4) “And just as I believe in the verses of the Qurân, I believe without an iota of difference in the open wahî sent to me, whose truthfulness has been open to me by continuous signs. I stand in front of Baytullah and take an oath that this pure wahî which has been revealed to me is the speech of that Allâh who revealed his speech to Hadrat Mûsa , Hadrat Îsa  and Hadrat Muhammad Mustafa (). [Ék ghalati kâ izâla p.8, Ruhâni-Khazâin p.210 vol.18, supplement of An- Nubuwwat fil Islâm p.310, Haqîqatun-nabûwwah p.264, Majmûa-ishtihârât p.435 vol.3] 5) How can I refute this continuous wahî of 23 years from Allâh. I believe in this pure wahî just as I believe in all the other wahî of Allâh which have come before me. [Haqîqatul-wahî p.150, Ruhâni-Khazâin p.154 vol.22] 6) Now, notice how Mirza Saheb claims that Jibraîl  descends to him. جاءني ائيل واختار وادار اصبعه واشاره ان وعد اهلل اتي، فطوبي لمن وجد ورأي “Âîl has come to me and has chosen me. He circulated his finger and pointed that Allâhs promise has come. Glad-tidings be to the one who finds it and [62]

sees.” (At this place, Allâh has placed the name Âîl for Jibraîl because he continues returning-his footnotes). [Haqiqatul-wahî p.103, Ruhâni-Khazâin p.106 vol.22] ما انا اال كالقرآن وسيظهر علي يدي ما ظهر من الفرقان (7 “I am just like the Qurân. Very soon, that which shown by the Furqân (Qurân) will become apparent on my hands.” [Tadhkira p.674] The Noble Qurân is the sacred religious book of the Muslims, which even the followers of Mirza regard as free of any faults. Mirza Saheb tries to prove that his book is like the Qurân. نحن نزلناه وانا له لحافظون (8 “We have revealed it and we are its protectors. [Tadhkira p.107 print 4 Rabwa] وما ينطق عن الهوي ان هو اال وحي يوحي “And he does not speak of desire. It is only wahî which is revealed to him (Mirza)". [Tadhkira pp.378, 394] These are verses of the Noble Qurân, which Mirza have fitted onto himself with a slight change. Just as the Noble Qurân has been revealed from Allâh and Allâh  has promised to protect it from every fault and defect, he claims this honour for himself. He also claims that every word of his is revelation. 9) “By Allâh, whatever wahî I hear from Allâh , I regard it free from any type of fault. My wahî is free of faults like the Qur’ân. This is my belief. By Allâh, this is honourable speech which has emerged from Allâh who is unique. That conviction which Îsâ  had on his wahî, Mûsa  on his wahî and Nabî () on the Noble Qur’ân, I am not any less in my conviction. The one who lies is accursed.” [Nuzûl-masîh p.99, Khazâin vol.18 p.]

10) “As corroboration, we will also produce those ahâdîth which are conforming to the Noble Qur’ân and which is not contrary to my wahî. The other ahâdîth will be thrown away like garbage.” [I’jâze Ahmadi p.30, Khazâin vol.19 p.140 Mirza Qâdiyânî]

Our belief: [63]

After Nabî , the doors of wahy have closed. The following Ahaadith prove this point: 1) At the time of the demise of Rasûlullâh (), Hadrat Abû Bakr Siddîq () said:

“Today we are bereft of wahî, and speech from Allâh". [Kanzul-Ummâl vol. 7 p.235 Hadith18760] 2) Hadrat Abû Bakr () during a lengthy conversation, said:

“Wahî has terminated and dîn has been completed, will there be deficiency in dîn while I am alive?" [Ar-riyâdun-nâdirah vol.1 p.98 and Târîkul-khulâfa lis-Suyûti p.94] )In Sahih Bukhârî p.360, the same subject matter is narrated from Hadrat Abû Bakr () and Hadrat Umar ().

3) Hadrat Anas () says : “After the demise of Rasûlullâh (), once Hadrat Abû Bakr () said to Hadrat Umar (), “Come, let us go and visit Hadrat Umme-Ayman because Nabî () would also go and visit her. Hadrat Anas () says that we three went there. Hadrat Umme- Ayman saw us and started crying. Those two elders said, “See, Umme- Ayman, what Allâh has prepared for Nabî () is better for him.”She said:

“I too know that what is by Allâh is better for Rasûlullâh (), but I am crying over the fact that the communication from the sky has ceased. [Abû-Uwânah and Kanzul-Ummâl vol.7 p.225 Hadîth 18734 and Muslim vol.2 p.291] ولكن ابكي أن الوحي قد انقطع من السماء :In Sahîh Muslim are the following words “But I am crying because wahî has terminated from the heavens.” After Nabî (), whosoever claims nubuwwat is a murtad (renegade) and has definitely fallen out of the fold of Islâm. However, some excellences and parts of nubuwwat remain which have been bestowed to the awliyâ of the [64]

ummah e.g. kashf, ilhâm, true dreams and karâmats. These types of excellences are parts of nubuwwat, which remain until now. However, due to these types of excellences, it will never be permissible to call any person a nabî, nor is it compulsory to believe in his ilhâm or kashf. Îmân (belief) is only on the Qurân and the sunnah of Rasûlullâh (). The dreams of the ambiyâ too are wahî. However, the dreams and ilhâm of a wali is not a proof according to the shari'ah. Due to the dream of a nabî, to slaughter and kill on innocent child is permissible, and due to the ilhâm of a wali, never mind the permissibility of killing, even a mustahab act cannot be established. In short, the kashf and ilhâm of the greatest pious man is not an independent proof in establishing a shar'i ruling. Understand it in this way that if a few excellences and qualities of the king or minister are found in a person, then on this basis, this person cannot become the king or minister. If on this basis, he claims kingship or ministry and calls himself king or minister, then immediately he will be arrested. Similarly if in any person some excellences are found in name, then this does not mean that this person is on the status of nubuwwat. If he claims to be a nabî or rasul, then he will be regarded as a murtad (renegade) and traitor of Islâm. Hadrat Abû Hurayrah () said: “I heard Rasûlullâh () saying: “Nothing of nubuwwat remains except good dreams.” The crux of this Hadîth is that nubuwwat has completely come to an end, and the series of wahî has terminated. However, from the parts of nubuwwat, one part i.e. mubah-sharât remains i.e. those true dreams which Muslims see. This is also one part of nubuwwat whose explanation has come in another Hadîth of Sahîh Bukhârî in this way: “True dreams are 1/46 part of nubuwwat.”The Qadiyanis say that what is shown in this hadîth is that a part of nubuwwat remains; which proves the existence of nubuwwat. Intelligent people should decide that in this era of science and philosophy, a person claiming nubuwwat does not know how to simply differentiate between juz (part) and kul (whole). He regards something which only a part of it is present as the whole thing, which means that one part of salâh e.g. Allâhu Akbar can be called a whole salâh and one part of wudû' e.g. washing the hands can be called a complete wudû'. Similarly, the word Allâh can be called a full adhân and one who fasts for a few minutes can be counted amongst those who keep a full fast. If it is correct to call part of something the whole thing, then it will be correct to call one brick a whole house. From the many parts of [65]

food, a small part is salt. Now it will be correct to call salt food. There will be nothing wrong in calling salt pulau and pulau salt. Perhaps then it will be in order to call a thread clothing, to call a finger-nail a human being, to call a rope a bed stead, and to call a nail a cupboard. Thus if one brick cannot be called a house, salt cannot be called pulau, a thread cannot be called clothing, a rope cannot be called a bedstead and a nail cannot be called a cupboard, then 1/46 part of nubuwwat cannot be called nubuwwat. 4) Defamation of Nabi Isa ()

Hereunder are some of his statements regarding Nabi Isa ():

1) “From this ummah, Allâh  has sent the promised Masîh who is much more superior to the previous Masîh in all aspects. He has kept the name of this second Masîh as Ghulâm Ahmad.” [Dâfiul-Balâ p.13, Khazâin vol.18 p.233 by Mirza Qâdiyânî]

2)“From this ummah, Allâh  has sent the promised Masîh who is much more superior to the previous Masîh in all aspects. I take an oath by that being in whose hands my life lies, that if Masîh bin Maryam was in my era, he would never be able to do that work which I can do. That splendor which is being manifested from me, can never be shown by him.” [Haqîqatul- wahî p.148, Ruhânî Khazâin vol.22 p.152]

3)“In the preceding part of Barâhîn-e-Ahmadiyyah, Allâh  has kept my name as Îsâ, He has made all these verses refer to me. And He also said : “The news of your coming is present in the Qur’ân and Hadith.” [Barâhûn-e- Ahmadiyyah part 5 p.85, Ruhânî Khazâin vol.21 p.111]

4) The following is famous poem of his: "ابن مريم كي ذكر كو چهور دو اس سي بهتر غالم احمد هي “Do not make mention of Ibn Maryam, Ghulâm Ahmad is better than him” [Dâfiul-balâ p. 24, Ruhânî Khazâin p. 240 vol. 18]

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5) “It was his (Îsâ ) general habit to swear and use indecent speech. On small matters, he would get angry. He could not control the rages of his desires. However, according to me, these actions are not a source of distress since he would swear and take revenge on the Jews. Remember this also that he (Îsâ  ) was in the habit of lying occasionally.” [Footnotes of Anjâme- Âtham p.5, Khazâin vol.11 p.289]

6) “It is extremely shameful that he (Îsâ ) stole “the teachings of the Mountain” which is regarded as the essence of the Injîl, from the Talmûd of the Jews. Thereafter he made it apparent as if though these were his teachings. [Footnotes of Anjâme-Âtham p. 6, Khazâin vol.11 p.290]

7) “His (Îsâ ) family were very pure also. Three paternal and maternal grandmothers were prostitutes, through whose blood his presence occurred. However perhaps this is a condition for divinity. His companionship and mixing with the prostitutes was possibly due to this ancestral relation. Otherwise, no pious person will give a young prostitute the opportunity to put her impure hands on his head, to rub her filthy perfume earned by fornication on his head and rub her hair on his feet. People of understanding will understand what kind of a person this is. [Supplement of Anjâme-Âtham p.7, Khazâin vol. 11 p.291]

8) The reason for the harm which drinking has caused to the people of Europe is that Îsa  used to drink wine. Perhaps it was due to a sickness or due to old habits. [Kashtie-Nûh footnotes 73, Khazâin vol.19 p.71]

9) Jesus was wicked and vicious, a charletan and adulterer. (Fathe-Maseeh pg.47)

10) The truthfullness of Isa cannot be proved to be greater than that of other truthful men of his time. In fact, Yahya enjoys a superiority over him, since he did not take alcoholic wine, nor was it ever heard that a prostitute applied perfume bought from her earnings to his hair or touched his body with her hands or tresses or that an unrelated young woman served him. It is for this reason that the Quran refers to Yahya as Hasoor, and not Isa… (Dâfiul-balâ, as quoted in ‘A simple way of looking at qadianism’) [67]

The Qâdiyânî belief regarding Hadrat Îsâ  :The summary of what has been written by Mirza Ghulâm Ahmad Qâdiyânî in his books 'Izâlah-Awhâm, Tuhfah Golarwiyah, Nuzûl Masîh aur haqîqatul-wahî' etc, has been written by Mirza Bashîr Ahmad M.A Qâdiyânî in his book 'Haqîqî Islâm'. He writes:

“During this discussion, I (Mirza Qâdiyânî) want to shed some light on the following important matters: 1) Masîh-e-nâsirî (referring to Îsâ - translator) was a normal human like other humans, who, due to the evil of enemies was placed on a cross. However, Allâh  saved him from this accursed death. After this, he migrated secretly from his country. 2) After leaving his country, Hadrat Masîh journeying quietly reached Kashmir and he passed away there (after 87 years). His grave is present there (i.e. in Khânyâr, a district of Srinagar). 3) No human can go to the heavens with his original body. Therefore, the thought of Masîh going up alive is unfounded. 4) Definitely, a promise has been given of the second coming of a Masîh, but this means the coming of Mathîl-e-Masîh (one similar to Masîh), not Masîh himself. 5) The promise of the coming of Mathîl-e-Masîh (one similar to Masîh) has been completed by his presence (Mirza Qâdiyânî). And he is that promised Masîh on whose hands the final victory of truth in this world has been predestined. Mirza Ghulâm Ahmad Qâdiyânî himself has taken an oath and written: “I am that promised Masîh which Rasûlullah () has informed of in sahîh ahâdîth which are included in Sahîh Bukhârî, Sahîh Muslim and other [Haqîqî-Islâm p.29,30] وكفي باهلل شهيدًا Sahîh books He also claims that that Masîh and Mahdî are one personality and that is ايها الناس اني انا المسيح المحمدي واني انا احمد المهدي :Mirza Qâdiyânî. Mirza Saheb said “O people! I am the Masîh of the Muhammadî chain and I am Ahmad Mahdî.” [Khutba Ilhâmiyah, Khazâin vol.16 p.61] Qâdî Muhammad Nadhir Qâdiyânî writes:

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“Imâm Mahdî and the promised Îsâ is one person.” [Imâm Mahdî kâ zuhûr p.16]

Our belief about Hadrat Îsâ  :The Islâmic belief regarding Îsâ  is that he was born in the blessed womb of Hadrat Maryam (radhi Allahu anha) by the infusing of his spirit by Jibrâil . Then he was sent as the final nabî of Bani- Isrâîl. The Jews had enmity and hatred towards him. Eventually, on one occasion during their evil efforts to kill him, the angels, by the commands of Allâh , lifted him safely to the skies alive. Allâh  has given him a long life. Close to Qiyâmah, Dajjâl will appear and he will spread mischief and corruption in the earth. Hadrat Îsâ  will come down for a second time as a major sign of Qiyâmah, and he will kill Dajjâl at Bâb-e-lud (where the Israelis have their air-base at present). He will descend on the white eastern minarets of the Damascus masjid with his hands placed on the wings of 2 angels, wearing two yellow colored sheets. He will be the imâm in all salâh besides the first one. His descension in this world will be in the form of a just ruler. In this ummah, he will be a khalîfah (vicegerent) of Rasûlullah (). He will act himself on the Noble Qur’ân and ahâdîth (shari'ah) and make others do the same. During his period (the last period of this ummah), all other religions besides Islâm will be obliterated and no kâfir will remain in the world. Therefore, the law of jihâd will be stopped, kharâj (land tax for non- Muslims) will not be collected, nor will jizyah (tax for non-Muslims in place of protection for their life, wealth and honour). Wealth and goods will become so common that none will accept charity from others. After his descension, Hadrat Îsâ  will get married and will get children. Thereafter, he will pass away. The Muslims will perform janâzah salâh for him and bury him next to Rasûlullah (). No other person will come in the world in place of him with the name of Masîh. All these matters have been mentioned clearly in sahîh mutawâtir ahâdîth which exceeds 100 narrated from thirty different Sahaabah. (For details, see 'At-tasrih bimâ tawâtara fi nuzûlil masîh') From the birth of Masîh  till his descent and from his descent until his death, there is not one thing of similarity with Mirza Qâdiyânî. Masîh  was born without a father. He did not build a house. He never married. After descent, he will be a just ruler. He will kill Dajjâl. In his era, all the false religions will be destroyed. Worship of the cross will be destroyed and only worship of Allâh  will remain. He will go to Damascus and Baytul-Maqdis. He will [69]

perform umrah and hajj. He will present himself in Madinah Munawwarah. After descent, he will live for 45 years and then pass away in Madinah Tayyibah. He will be buried in the Rauda with Nabî (), Hadrat Abû Bakr () فيكون .and Hadrat Umar (), where today there is a place for a fourth grave Târikhul-bukhâri].. These are few of his major signs. From amongst] قبره رابعًا them, not one is found in Mirza Qâdiyânî. Inspite of this, he claims to be similar to him. The belief of Îsâ  being alive as well as his ascension and descension, like the belief of khatm-e-nubuwwat, is included amongst the fundamental beliefs of Islâm and amongst the darûriyate-dîn, which is proven by clear texts from the Noble Qur’ân, mutawâtir ahâdîth and by Ijmâ’ (consensus) of the ummah. We will suffice with just a few proofs:

1) (Remember) when Allâh said: “I will take you in full (body and soul), lift you up to me, purify you from those who disbelieve and I will make those who follow you superior to those who disbelieve till the day of Qiyâmah, then to Me shall all of you return, after which I will pass judgment between you regarding those things in which you used to differ.” [Âle-Imrân: 55] When the Jews had surrounded the place where Hadrat Îsâ  was residing and were making dirty plans to kill and crucify him, Allâh , at this dangerous moment to console Hadrat Îsâ  gave glad-tidings to him that your enemies will be unsuccessful. In this connection, Hadrat Îsâ  was given four promises. 1) I will take you completely. 2) I will lift you to me (i.e. in the heavens). 3) I will save you from the evil of the kuffâr (Jews). 4) I will keep your followers domination over you enemies till Qiyâmah. These four promises were made because the schemes of the Jews were as follows: 1) They will catch Hadrat Îsâ . [70]

2) They will afflict him with many types of punishment and then kill him. 3) Then they will disgrace and humiliate him. 4) By this, they will annihilate his religion that no followers would remain.

2) “And they definitely did not kill him, but Allâh  lifted him up to Himself.” [Nisâ: 157/158]

3) Abu Hurayrah () narrated that Nabî () said: “What will be the (happy) condition of you people when Îsa bin Maryam will descend from the sky and your Imâm will be from amongst you.” (i.e. Imâm Mahdî will be your Imâm and Hadrat Îsa  will follow Imâm Mahdî in salât inspite of being a Nabî and rasûl). [Kitâbul asmâ was sifât lil Bayhaqî p. 301] .from the sky) is clearly mentioned) من السماء In this Hadîth, the word) From this Hadîth, we also come to know that Hadrat Îsâ  and Hadrat Mahdî )

4) Imâm Ahmad bin Hambal () has mentioned in his musnad a narration from Hadrat Abu Hurayrah () that Nabî () said: “All the ambiyâ are allâtî (consanguine brothers) Their mothers are different (i.e. the shari'ahs are different) and their dîn (i.e. their beliefs) are one. I am closest to Îsa bin Maryam since there is no Nabî between him and me. He will descend. When you see him, then recognize him. He will be wearing 2 dyed pieces of clothing. His head will be such as if though water is trickling even though nothing wet had fallen on him. He will destroy the cross, kill the swine and abolish jizyah (tax taken from non- [71]

Muslim residents) and he will call the people towards Islâm. Allâh  will remove all religions in his era besides Islâm and Allâh  will destroy in his era Masîh Dajjâl. Then there will be such peace in the earth that lions will graze with camels, leopards with cattle and wolves with goats. Children will play with snakes which will not harm them. He will live for 40 years, then he will pass away and the Muslims will perform salaah (janâzah salâh) over him. [Abû Dawûd, Ahmad] (Hâfiz ibn Hajar Asqalânî  says in Fathul Bârî, commentary of Sahîh Bukhârî, that the chain of narrators is sahîh. From this narration it is apparent that Hadrat Îsâ  has not passed away as yet. After coming down from the sky just before Qiyâmah and when all these other signs occur, then he will pass away.)

5,6) Mulla Ali Qârî ()writes:

Îsa’s  descent from the heavens is proven from the verse of Allâh  “Verily he i.e. Îsâ is one sign of Qiyâmah.” [Zukhruf: 61] Allâh  also says: “There is none from the ahle-kitâb except that he will believe in him before he (Îsâ ) passes away” referring to after his descent close to Qiyâmah after which all the religions will become one-the religion of Islâm. [Sharh fiqh al- Akbar p.136]

Why was Qadiyani so interested in the life of Isa () and in proving his death? In the initial stages, Mirza acknowledged Îsâ  as still being alive. For the claim of nubuwwat, he went about it gradually. First he claimed he was a servant of Islâm and then a propogator of Islâm, appointed by Allâh and a reviver. The original aim was the claim of nubuwwat. He planned it in such a way that first he would make a claim of being one who was mathile-masîh (similar to a Masîh). To be a masîh, the belief of the life of Îsâ  was an impediment. To remove this impediment, this belief of the death of Îsa  was fabricated. Since, the coming of Îsâ  has been proven in the ahâdîth, he then said that Îsâ  has passed away and I have come in his place as one

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similar to Masîh. I am superior to him. When Mirza, according to his concocted thinking, had become a Masîh, he then said that since Îsâ was a Nabî, so why should the second Masîh (Mirza Qâdiyânî), who is superior to him, not be a Nabî? Therefore I am a Nabî. In this way of deception, he chose the belief of the death of Îsâ  only so that he could claim nubuwwat. Objection: After descending before Qiyaamah, will Isa () still remain a Nabi or not? If he comes down as a Nabî, then this is contrary to our belief on khatm-e-nubuwwat. If he does not remain a Nabî, then this will mean that a Nabî has been removed from his position of nubuwwat which is also contrary to Islâmic belief? Allamah Mahmûd Âlusî  in his tafsîr 'Ruhul-Ma’ânî' writes: ( ) “Nabî () being khâtamul- ambiyâ means that none will be made a Nabî after him. Îsâ  has already been made a Nabî before Nabî ().” To understand it simply, take the following example: One person is a king in a certain kingdom. He goes for an official visit to another country. Now it is obvious that he has not been removed from his kingship, leadership and high rank. However, when he goes to the other country, his laws will not be followed. There, the laws of the president or prime minister or king of that country will be followed. Similarly, when Îsâ  comes again, then he will not be removed from his status of nubuwwat, as is mentioned in the Noble Qur’ân that he was a Rasul to Bani Isrâîl.” Now in the ummah of Nabî (), the laws of his nubuwwat will not be followed. The laws of the Muhammad () will have to be followed by this ummah. This is a separate matter that by the coming of Îsâ , the Jew’s reformation will take place and the wrong impressions of the Christians will be removed. All will enter into the circle of dîn-e-qayyim (Islâm). That is the official work which he will come to this Ummah for. Masîh () and Mahdî () are two completely separate personalities. Their names, work, place of birth, place of descent, time of appearance, period of staying and age have been narrated from Nabî in such a manner that proves they are two distinct personalities. In the light of the ahâdîth, the following has been mentioned about the appearance of Hadrat Mahdî:

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He will be from the progeny of Hadrat Fâtima (radhi Allahu anha), specifically from the progeny of Hasan (). He will be born in Madinah Munawwarah. His father’s name will be Abdullâh. His name will be Muhammad and his title will be Mahdî. At the age of 40, 40 abdâl from Shâm will recognize him in the Haram in Makkah Mukarramah. He will lead the Muslim armies in a few battles. After descending, Hadrat Îsâ  will perform salâh behind Hadrat Mahdî. Hadrat Mahdî’s complete age will be 49 years. At the age of 40, he will become khalîfa. He will remain khalîfa for 7 years. For 2 years, he will remain as a vicegerent of Hadrat Îsâ . He will pass away at the age of 49. The Muslims will perform his janâzah salâh. There is no clarity in the ahâdîth regarding where he will be buried. However, some have written that he will be buried in Baytul-Muqaddas. (Shaykh-ul-Islâm Hadrat Maulânâ Sayyid Husayn Ahmad Madanî’s book 'Al- khalifatul-Mahdî fil-ahâdîth-is-sahihah' and the great muhaddith Maulânâ Badre-Âlam Meeruthi’s book 'Al-imâmul-Mahdî' in 'Tarjumanus-sunnah' vol. 4)

5) Defamation of Nabi Muhammad ()

وآخرين منهم لما يلحقوا :I have shown many times that according to this verse (1 بهم I am that Nabî in a burûzî form who is khâtamul-ambiyâ. Twenty years ago, Allâh  has kept my name as Ahmad Muhammad in Barâhîn-e-Ahmadiyyah, and has adjudged me as the existence (incarnation) of Nabî (). Thus, in this manner, there is no confusion by my nubuwwat and Nabî () being khâtamul-ambiyâ, since the zill (shadow) is not separate from it’s original. [Ek ghalati kâ izâlah p.8, Khazâin vol.18 p.212]

2) For that Nabî () a lunar eclipse occurred, and for me a lunar and solar eclipse, both occurred. Now can anyone now deny? [Ijâze-Ahmadî p.71, Khazâin vol.19 p.183]

3) But you should pay attention and listen that now is not the time for the manifestation of the name Muhammad i.e there remains no work for a

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majestic form, since this majestic form has appeared to a sufficient level. Now none has the ability to bear the rays of the sun. Now there is a need for the cool light of the moon. This is me (Mirza) in the form of Ahmad.” [Arbaîn no.4 p.14. Khazâin vol.17 pp.445-446]

4) “And Allâh  has sent me the blessings of Rasûl-e-Karîm and has made it complete. He has pulled to me the kindness and presence of Nabî (), so much so that my (Mirza’s) presence became his (Nabî ())’s presence. Thus, he who enters my group, is in reality amongst the sahâbah of my master which is not آخرين منهم sayyidul-mursalîn. This is the meaning also of the word concealed from those who ponder. The person who differentiates between me and Mustafa has never seen me nor recognized me.” [Khutbah-Ilhâmiyah p.171, Ruhânî Khazâin vol.16 p.258-259]

5) Mirza Qâdiyânî’s claim is that he is Muhammad the rasûl of Allâh (May محمد رسول اهلل والذين معه اشداء علي الكفار:Allâh  save us). He therefore writes In this revelation, my name (Mirza) has been kept as Muhammad as well as Rasûl.” [Ek ghalati kâ izâlah p.4, Ruhâni Khazâin vol.18 p.207]

6) There is a lot of difference between Muhammad and I, since I always recieve the aid ansd support of Allah. (Nuzoole Maseeh g.96)

7) Prophet Muhammad could not complete the propagation of the Deen. I completed it (Tuhfah Golarwiyah pg.165, quoted from ‘the disciple of Dajjal’)

6) He regards the ummah of Rasulullah () as disbelievers, as they do not believe in his prophethood.

1) “Allâh  has made apparent to me that every person to whom my call reaches and he does not accept me is not a Muslim”. [Tadhkira Majmuâ’ ilhâmâte p.607 third print by Mirza Qâdiyânî]

2) “Kufr is of 2 types. The first is that a person refutes Islâm and does not accept Rasûlullâh  as the messenger of Allâh. The second is a person does not accept for example the promised Masîh (Mirza) and regards him as a liar

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inspite of proofs being complete; that Masîh regarding whom Allâh and His Rasûl have emphasized in believing in him and regarding him as truthful and regarding whom emphasis is also found in the previous ambiyâ’s scriptures. Thus he is a kâfir because he is rejecting the statements of Allâh and His Rasûl. If seen carefully, both these types of kufr are included in one type.” [Haqîqatul-wahî p.179, Khazâin vol.22 p.185]

3) “Whoever opposes me, has been given the title of Jew, Christian and polytheist.” [Nuzûl-masîh footnotes p.4, Ruhânî Khazâin vol.18 p.382] 4) “I have been given glad-tidings that whoever chooses enmity and opposition to me after recognizing me is an inhabitant of hell.” [Tadhkira p.168 second print] 5) Allâh  has made apparent to me that whomsoever my call reaches and does not accept me, is not a Muslim.” [Tadhkira p.600 second print]

7) Disrespect to Allah and claims that Allah has descended in his form (hulul).

He claims that Allah revealed the following to him:

“You are to me as my tauhîd and tafrîd (oneness).”[Tadhkirah p. 381 second edition]

“You are from me and I am from you.”[Tadhkirah p. 436 second edition]

انما امرك اذا اردت شياءً ان تقول له كن فيكون

“Your command is such that when you intend anything, you say to it be and it occurs.” [Tadhkirah 203 third print, Barâhîn-e-Ahmadiyyah part. 5 page. 95 in Ruhânî Khazâin p. 124 vol. 21]

“You are from our semen, and others are from our waste.”(Tablighe Risaalat v.5 pg.43, Anjaame Aatham pg.55, quoted from ‘the disciple of Dajjal’)

“In this revelation, Allah once established me as the Moon and called Himself Sun, which means that in the manner in which the light of the moon is derived from the sun, in a like manner, my light is derived from Allah. On

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another occasion, Allah called himself Moon and addressed me as the Sun.” (Tajalliyaate Ilaahiyya pg.2, quoted from ‘the disciple of Dajjal’)

“I saw in one of my visions that I am Godmyself and believed that I am the same. His godhood penetrated and infused into me. My personal edifice collapsed and that of God appeared distinctly, and divinity subdued me completely” He then explained how he had creted the skies and the earth, and mankind. (Kitabul Bariyyah pg.85-87, Ainah Kamaalaate Islam pg.564, quoted from ‘The Cunning Chameleon’)

“The body of God is compounded of composie limbs.” (Tawdihul Maraam pg.74,75) “God breathes” (Tawdihul Maraam pg.79) “Our Lord is made of elephant tusks. (Barâhîn-e-Ahmadiyyah pg.555) (all quoted from ‘the disciple of Dajjal’)

Mirza claims that Allah told him, “I sometimes eat and sometimes fast” (Haqîqatul-wahî pg.104, quoted from ‘the disciple of Dajjal’ )

“I had a secret relationship with God which is quite unutterable.’ (Barâhîn-e- Ahmadiyyah v.4 pg.63, quoted from ‘The Cunning Chameleon’) Mirza’s close disciple Qadhi Yar Muhammad in ‘Islami Qurbani’ explains, “On one occasion, the promised Maseeh disclosed one of his kashf (visions) showing that he was a woman and God exhibited his masculine might. It is a clear hint for those who understand.”( The Cunning Chameleon pg.14)

Mirza had claimed to be a Da’ee, Muslih, Mujaddid, Muhdath, Wali, Zillullah (the shadow of Allah), a Nabi, a Rasul, Maseeh, Mahdi, Haarith (the helper of Mahdi), Maryam, Baytullah, Al-Hajrul Aswad, a manifestation of all the Ambiya, Adam, Sheeth, Nuh, Ibrahim, Ishaq, Yaqub, Yusuf, Moosa, Daud, Sulaiman, Yahya, Muhammad, Ahmad, Mustafa, Mujtaba, The Final Nabi, an angel, Mikaeel, similar to God, Krshna, the son of God, the sperm of God, the wife of God, God himself, the creator, the giver of life and death, a humans private part. (The Cunning Chameleon’) Characteristics of the Ambiya and Mirza Ghulam Ahmad Qadiyani:

Allâh  has granted many specialties and characteristics to the ambiyâ. From these, we will mention a few and then judge the differences. [77]

1) Perfect intelligence : It is necessary for a Nabî to have complete intelligence (kâmil aql); in fact he should have the most perfect intelligence (akmal aql) so that he does not err in divine revelation. His understanding and intelligence must be such that in his era, there must not be anyone similar to him. It is impossible that the intelligence of any ummatî (follower) be greater than that of his Nabî. In intelligence and wisdom, the Nabî must be so advanced that the intelligence of the greatest intelligentsia cannot match it. Mirza Qâdiyânî cannot differentiate between his right and left shoes. [Sîratul-mahdî vol.1 p.67 narration 83]

2) Powerful memory : The second characteristic of nubuwwat is that his retentive power must be correct and perfect Mirza Qâdiyânî admits that he is hysterical. [Malfûzât vol.8 p.445] Also, he has written a letter to one of his disciples : “My retentive power is very bad. If I meet someone even a few times, then too I forget. I cannot explain the deterioration of my retentive power." [Maktûbât vol.5 p.31 no.3]

3) Knowledge unequalled: The third characteristic of nubuwwat is that a Nabî’s knowledge is so perfect and complete that it is far above the reach of the ummah. Mirza’s knowledge was such that “he admitted that the month of Safar was the fourth Islâmic month.” [Tiryâqul-qulûb p.42, Ruhânî Khazâin vol.15 p.218]

4) Ismat : The fourth characteristic of nubuwwat is that he holds complete and enduring protection from sin (is’mat). Regarding Mirza Qâdiyânî, his own disciples have confessed: “Sometimes he fornicates.” [Khutba Mirza Mahmûd included in the paper Al-Fadhl 31 August 1938] Mirza Qâdiyânî’s feet used to be pressed by nâ-mahram women (women whom one is permitted to marry). [Sîratul-Mahdî vol. 3 p.210 narration 780]

5) Truthfullness : The fifth characteristic of nubuwwat is that the Nabî must be truthful and trustworthy. [78]

Mirza Qâdiyânî had the highest level of falsehood and untrustworthiness. a) He promised to write 50 books. He took money for 50. After writing 5, he announced : “By 5, the promise of 50 is completed, since there is only the -Barâhine] .(difference of a dot (zero) between 5 and 50 (In urdu ۵ and ۵٠ Ahmadiyyah part 5 p.7, Ruhânî Khazâin vol.21 p.9] Thus he spoke lies and ate the wealth of people unfairly. b) Mirza said the following, “It was necessary that the predictions of the Noble Qur’ân and ahâdîth be fulfilled in which it was mentioned that when the promised Masîh appears, he will be troubled by the Islâmic 'ulemâ. They will regard him as a kâfir and will give a fatwa that he must be killed. Severe abuse will be heaped on him. He will be regarded out of the fold of Islâm and a destroyer of Islâm.” [Arbaîn no.3 pp.20-21] Where are these predictions in the Noble Qur’ân? And in which books of ahâdîth? In 3 lines, Mirza has written 5 lies. c) “Remember this also that this news is in the Noble Qur’ân and in some booklets of the Taurât that at the time of the promised Masîh, a plague will spread. Actually, Hadrat Îsâ  has also given this information in the Injîl and it is not possible that the predictions of the ambiyâ are withdrawn.”[Kashti- nûh p.9] d) “That vicegerent whom Bukhârî has quoted regarding that from the heavens a voice will proclaim: هذا خليفة اهلل المهدي “This is the khalîfa of Allâh, Al-Mahdî”. Now think, what is the status of this hadîth which is included in a such book which is the most authentic book after the Qur’ân.” [Shahâdatul-Qur’ân p.41] The print of Bukhâri Sharîf is before us. Can anyone show us on which page of Bukhâri Sharîf and under which topic is this hadîth included? e) “Sahîh Bukhârî is that book in which it is clearly written that Hadrat Îsâ has passed away.” [Kashti-Nûh p.87] Where? Which page? Which chapter? f) “The information regarding me and my era is present in the Taurât, Injîl and the Noble Qur’ân, that at this time (i.e. the promised Masîh’s coming) there will be a lunar and solar eclipse and on the land there will be a severe plague.” [Dâfiul-Balâ p.34] Leave out the Taurât and Injîl. The Noble Qur’ân is found in the house of every Muslim. Please show us where this information is found? [79]

6) The sixth characteristic of nubuwwat is that there are no-inheritors of him. The following hadîth is proven by tawâtur.

“We (the Ambiyaa-as is mentioned in many narrations) do not leave behind inheritance, whatever we leave is charity.” [Bukhârî vol.1 p.526] Mirza Qâdiyânî not only continued to fight in English courts to attain his forefather’s estate, his children also inherited from his estate. (For details, see Raees-e-Qâdiyân.)

7) One condition of nubuwwat is zuhd i.e. not to be concerned about the pleasures of this world. The purpose of nubuwwat is to make people reach Allâh . It is obvious that the one who worships his desires, how can he make others worship Allâh ? However Mirza Qâdiyânî was prepared to plunder the wealth of even prostitutes [Sîratul-Mahdî vol.1 p.261 narration 292]. He even fabricated a proof so that he could use it. [Ainah Kamâlâte-Islâm p.607, Khazâin vol. 5 p.1] Similarly, Mirza Qâdiyânî allowed the selling of dead bodies under the name of Bahishti Maqbarah (Heavenly graveyard) which is still being lamented upon by the intellect of the Qâdiyânî group. Similarly Mirza Qâdiyânî was a glutton. What was his diet? See the following : “Roasted whole chickens, mongra meat, fried pieces of chicken, soup, sweet rice” and we do not know what and what he would eat. [Sîratul-Mahdî part. 1 pp.182-183] One of Mirza Qâdiyânî’s inspirational recipes is 'Zad jam Ishq' (for sexual strength) in which there is saffron, musk and opium. [Sîratul-Mahdî vol.3 p.51 narration 569] Mirza Qâdiyânî would seek wine from his disciples. See “Khutûte-îmâm ba- nâme Ghulâm page 5 column 1”.

8) One characteristic of nubuwwat is that his family lineage must be of a high level. Mirza Qâdiyânî was a Mughal. His family was a stooge of the English government as Mirza Qâdiyânî himself writes :

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“I am from such a family who are firm well-wishers of this (English) government. My father Mirza Ghulâm Murtada was regarded as a loyal person and well-wisher in the eyes of the government, who would get a seat in the governor’s courts, and regarding whom Mister Griffin has made mention of in Raîsâne-Punjâb. In 1857, he assisted the English government with all his might i.e. he gave 50 horses and horseman to the English in aid right at the time of the deception (i.e. the war of Independence). [Kitâbul- Bariyyah p.4, Ruhânî Khazâin vol.13 p.4]

9) A Nabî is only a man, as mentioned in the Qur’ân: Mirza Qâdiyânî has claimed to be Maryam and to being pregnant.” [Kashti- Nûh p.47, Ruhânî Khazâin vol.19 p.50]

10) A Nabî is a complete manifestation of good character. Mirza Qâdiyânî does not stop at even using vulgarity on mothers and sisters. He thus writes : a) The person who does not accept my conquest, then he should be explained that he has the desire to be a bastard and he is not legitimate.” [Anwâre-Islâm p.30, Ruhâni Khazâin vol.9 p.31] b) “Enemies are the swine of our fields. Their women are worse than bitches.” [Najmul-huda p.53, Ruhâni Khazâin vol.14 p.53] 1) c) “Every Muslim looks at my books with the gaze of love, and takes benefit from its knowledge. They attest to my call and accept it, however the children of prostitutes have not attested to it.” [Ainâ-kamâlâte-Islâm pp.547- 548, Ruhânî Khazâin vol.5 pp. 547-548] His foul-mouth was not only used on a general Muslims, but also on the ambiyâ, especially Isa ().

11) When a Nabî makes a prediction, then Allâh  definitely fulfils it. However, not even one of Mirza's prediction was fulfilled. Regarding Mirza's verbal predictions as a basis of his truthfulness, see the following: “If it is proven that from my hundred prophecies, even one is false, then I will admit that I am a liar.” [Footnotes of Arbaîn no. 4 p.30] “It is not possible that a prophecy of a Nabî is not fulfilled.” [Kashti-nûh p.9]

a) Regarding the death of Mirza [81]

Mirza Qâdiyânî made this prophecy regarding his death that he will die in Makkah or Madinah. [Tadhkira p.591 third edition] Never mind dying in Makkah or Madinah, Mirza Qâdiyânî did not get the fortune of even seeing these places. Due to his own prediction he was disgraced and humiliated and regarded as a liar. “Doctor Mîr Muhammad Ismâîl has mentioned to me that the promised Masîh did not perform hajj or i’tikâf, nor did he give zakât or keep a tasbîh. In front of me, he refused to eat a lizard.” [Sîratul-Mahdî part 3 p.119 narration no. 672] Thus the prediction of Mirza that he will die in Makkah or Madinah has been proven to be completely false. There is no possibility of any doubt in this.

b) Prediction of an earthquake and the son of Pîr Manzûr Muhammad

Pîr Manzûr Muhammad was a special disciple of Mirza Qâdiyânî. Mirza knew that his wife was pregnant. Mirza predicted that a boy will be born to her. The words of his prediction are as follows : “First this revelation from Allâh was given that the earthquake which will be a sign of Qiyâmah will occur very quickly. For this, a sign was given that Pîr Manzûr Muhammad Ludhiyanwî’s wife Muhammadi Begham will give birth to a boy. This boy will be a sign for this earthquake; therefore his name will be Bashîrud-daulah.” [Haqîqatul- wahî footnotes of Ruhâni Khazâin vol.22 p.103] But Allâh’s  doing was such that instead of a boy, a girl was born. Then Mirza said: “This does not mean that from this pregnancy a boy will be born, later on a boy will be born.” However, this women passed away. Like other predictions, this too was completely false. Neither was a boy born to this lady nor did the earthquake come. Mirza was humiliated and disgraced.

c) Trains will run in 3 years time While mentioning the signs of Imam Mahdî and the promised Mahdî, Mirza Qâdiyânî mentioned that one sign was that within three years, a train will run between Makkah Mukarramah and Madinah Munawwarah. See the following : “This prediction will be realized by the completion of the railway line between Makkah Mukarramah and Madinah Munawwarah, since that [82]

railway line which begins in Damascus and comes to Madinah will also come to Makkah Mukarramah. There is hope that very quickly and in only a few years this work will be complete. Then those camels which have been taking the pilgrims from Makkah to Madinah for 1300 years will become suddenly useless. There will be a great revolution in travelling in the Arabian land and in Shâm. Therefore, this work is being done quite quickly. It is no surprise that within 3 years, the portion between Makkah Mukarramah and Madinah Munawwarah will be ready. The pilgrims will reach Madinah Munawwarah eating different different types of fruit instead of eating the stones of the Bedouins. [Tuhfa-Golarwiyah p.103, Ruhâni Khazâin vol.17 p.185] No train between Makkah Mukarramah and Madinah Munawwarah exists till today (2014) Remember this book was written in 1902. According to Mirza Saheb’s prediction, the trains should have started moving by 1905. More than 100 years have passed but this train has not began running as yet. In fact, the train which ran between Shâm and Madinah Munawwarah was closed due to the evil of this false Masîh.

d) The glad-tidings of Ghulâm Halîm Mirza Saheb explained that his revelations of a promised reformer, one who has long life and كأن اهلل نزل من السماء It is as if Allâh has descended from the sky applied to his fourth son Mubârak Ahmad. He however; passed away while not even mature. After he passed away, torrents of objections and an abundance of criticism streamed in from all sides. Therefore he began fabricating more revelations to cool down his disciples.In October 1907, he told them of this ilhâm : “Your son is born, i.e. he will be born انا نبشرك بغالم حليم we grant you glad-tidings of one forbearing son ينزل منزل المبارك He will take the place of Mubârak.” [Al-bushrâ vol.2 p.136] After a few days, once again, he proclaimed his ilhâm: لك غالما زكيا، رب هب لي ذرية طيبة، انّا نبشرك بغالم اسمه يحيي “Soon I will grant you a pure child. O my Rabb, grant me pure children. Verily we give you the glad-tidings of a boy whose name is Yahya.” [83]

In these ilhâmât, the prediction of a pure child named Yahya who would be the replacement and a replica of Mubârak Ahmad was written down. After this, no boy was born to Mirza. On the other hand, the ambiyâ were granted mu’jizah (miracles) by Allâh  by which they could challenge those who opposed them. A mu’jizah is contrary to habit. However at the hands of a false claimant to nubuwwat, no miracles occur so that there is no confusion between truth and falsehood. For this reason, miraculously none of Mirza’s predictions fulfilled.

e) The marriage of Muhammadi Begum. Muhammadi Begum was Mirza Qâdiyânîs cousin Mirza Ahmad Bégs’ young daughter. Mirza Qâdiyânî intended to get married to her by force. It so happened that Mirza Ahmad Beg required Mirza Qâdiyânî’s signature regarding the deed of a land which was given as a gift. He went to Mirza Qâdiyânî and requested him to sign those documents. Mirza Qâdiyânî regarded this as on opportune moment to fulfill his desire. He said to Ahmad Beg : “After making istikhârah, I will sign.” After a few days, when Ahmad Beg spoke about signing for the second time, then Mirza answered : “I will sign on this condition that you marry your daughter to me.” His threatening words were : “Allâh  has revealed to me that I should send a proposal for marriage to this person’s i.e. Ahmad Beg’s eldest daughter and I should say to him that he should first accept me as his son-in-law and should attain some benefit from my nûr (light) and I should say that I have received the command to give this land to whomsoever I wish as a gift, in fact, many other lands together with it, and many other favours will be bestowed on you; on this condition that you marry your daughter to me. This is a pact between you and me. If you accept, then I will accept. If you do not accept, then be warned. Allâh  has informed me that if she gets married to someone else, then there will be no blessings in this marriage either for the girl or for you. [Aînâ-e-kamâlâte-Islâm from Khazâin vol.5 pp.572-573]

Negative effects occurred due to these threats but Mirza Ahmad Beg and his family refused to get their daughter Muhammadi Begum married to Mirza Qâdiyânî. Mirza wrote letters and began publicizing them. He made so many [84]

predictions until he eventually resorted to flattery and promises, just so that his desire could be fulfilled. However, Muhammadi Begum’s marriage took place to Mirza Sultân Ahmad. Muhammadi Begum did not come into Mirza Qâdiyânî's marriage until death.

Regarding this, Mirza Qâdiyânî made false predictions. His words are as follows :“Allâh  has made apparent this prediction to me as a sign regarding this humble one’s relatives who are antagonists and deniers, that from amongst them one person by the name of Ahmad Beg, if he does not give his elder daughter (Muhammadi Begum) to me in marriage, then in 3 years, in fact before this, he will die. The person who marries her will die within the period of 2 ½ years after the day of marriage. Finally the women will enter amongst the wives of this humble one. [Ishtihâr 20 February 1886, Tablîghe-Risâlat vol.1 p.61 included in Majmu’a ishtihârât vol.1 p.102 footnotes] Mirza Qâdiyânî also said, in explaining in detail this prophecy : “In this prophecy of mine, there is not one, but six claims: 1) My living until the marriage. 2) The girl’s father will definitely be living until the marriage. 3) After the marriage, the girls father will die quickly i.e. within three years. 4) Her husband will die within 2 ½ years. 5) The girl will live until I get married to her. 6) She will come into my marriage by breaking all the customs of a widow in spite of the intense opposition by her family. [A'înâ-e-kamâlâte-Islâm from Ruhâni Khazâin vol.5 p.325] In this regard, his Arabic inspirations were as follows: كذبوا بايتنا وكانوا بها يستهزئون فيسكفيكهم اهلل ويردها اليك ال تبديل لكلمات اهلل ان ربك فعال لما يريد، انت معي وانا معك عسي ان يبعثك مقاما محمودا Besides them, in Anjâme-Âtham p.31 and in many places in Tadhkirah the prediction is mentioned with different wordings. By Allâh’s power, Mirza Qâdiyânî predictions turned out to be false in every aspect. Not even one claim was true. Never mind Muhammadi Begum’s husband passing away after 2 ½ years, he continued living for 40 years after Mirza’s passing away and eventually passed away in 1948. Muhammadi Begum lived until 1966 and continued proclaiming the falsehood and deceit of Mirza Qâdiyânî. On the 19 November 1966 in Lâhore, she passed away as a Muslim. [85]

When on 26 May 1908, in Lâhore, Mirza died due to cholera and the marriage of Muhammadi Begum had not occured nor was to occur, then the Qâdiyânîs made up this answer that marriage will take place in Jannat. On this an objection was raised that Muhammadi Begum did not believe in Mirza, and Mirza said that whosoever denies him is a kâfir; so will Mirza free her from Jahannum and take her? Then the Mirza'is prepared this answer that this prediction is from amongst the mutashâbihât (hidden things).

f) Debate and mubaahalah with Abdullah Aatham : Qadiyani engaged in a fifteen day debate with a Christian priest by the name of Abdullah Aatham. After failing to convince the priest, he claimed that Allah had revealed to him that whomsoever is lying from the two of them will be destroyed within fifteen months from that day. That day was the 5 June 1893, and the appointed day was to fall on 5 September 1894. The Chriastian did not die on that date, but liveed for a further two years and only died on 27 July 1896, as confirmed by Qadiyani himself in anjaame-Aatham. This proved that, although both of them were on falsehood, Qadiyani was the bigger liar of the two. (Mubaahalah pg.12)

g) Debate and mubaahalah with Moulana Abdul Haq Ghaznawi : On the 10 Zul Qa’dah 1310 (1892) in the Eidgah of Amritsar, Qadiyani engaged in a mubaahalah with Moulana Abdul Haq Ghaznawi. The result of this mubaahalah proved the truthfullness of Islam. Qadiyani died in extreme agony, pain and distress long before Moulana Abdul Haq Ghaznawi. (Mubaahalah pg.12)

h) Debate and mubaahalah with Moulana Thanaaullah Amritsari : On the 15 April 1907, Qadiyani challenged Moulana Thanaaullah Amritsari to a mubaahalah. Qadiyani desperately implored Allah to destroy the one who is a liar in the lifetime of the one who is on the truth, and that the liar’s death should not come about through human intervention, but rather through plague, pestilence or a fatal disease. Qadiyani died on 26 May 1908, wheras Moulana continued to live in good health for the next 30-40 years. (Mubaahalah pg.14) [86]

N.B. A prophecy is a promise of Allâh which the Nabî announces as a challenge and which definitely is fulfilled. The ambiyâ were also granted mu’jizah (miracles) by Allâh  by which they could challenge those who opposed them. A mu’jizah is contrary to habit. However at the hands of a false claimant to nubuwwat, no miracles occur, nor are miraculous prophesies fulfilled, so that there remains no confusion between truth and falsehood. For this reason, miraculously none of Mirza’s predictions fulfilled.

Love, loyalty and obedience to the British:

Mirza Qâdiyânî, from an ancestral way, was the nurtured plant of the English. When they had taken control of united Hindustan, the English used the services of Mirza to strengthen their rule and to destroy the fervor of jihâd of the Muslims. See the truthfulness of our claims in Mirza Qâdiyânî’s own writings :

1) “This petition was made by Her Royal Highness (the English government) regarding such a family whose loyalty has been proven by 50 years of uninterrupted experience….took care, caution and investigation in getting this nurtured plant…Our family were prepared to give their blood and lives in the way of the English government and now too, they are prepared. [Kitâbul-Bariyyah p.350, Ruhânî Khazâin vol.13 p.350]

2) “Firstly I wish to make known that I am from such a family regarding whom the government (English) have accepted for a long time now since this family is a first class well-wisher of the English government. From all these writings, it is proven that my father and my family from the outset, were the life and substitute of the English and have remained loyal and well-wishers.” [Majmûa’-ishtihârât vol.3 p.910]

3) “I, from my beginning ages, until now, and I am now approximately 60 years, am involved in this important work, with my pen and tongue, so that the hearts of the Muslims can be changed towards true love, goodness and well-wishing for the English government and to remove the wrong notions of

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jihâd, etc. from the hearts of some weak-minded people.” [Majmûa’- ishtihârât vol.3 p.11]

4) “And I have not only done this work that I have inclined the Muslims of British India towards the complete obedience of the English government.” [Majmûa’-ishtihârât vol.3 p.11] 5) “Most of my life has been spent in the assistance and protection of the English rule. Regarding the prohibition of jihâd and obedience to the English, I have written so many books and published so many articles that if they were all gathered, they would fill 50 cupboards. I have made these books reach the Arabian countries, Egypt, Syria, Kabul and Rome. It has always been my desire that the Muslims be sincere well-wishers for this kingdom and that I can remove from the hearts all the baseless narrations referring to the bloody Masîh and the bloody Mahdî, as well as those affairs which give rise to jihâd; which spoils the hearts of the foolish ones.” [Tiryâqul-qulûb p.15 : Ruhânî Khazâin vol.15 pp.155-156]

6) “So I have, not due to insincerity or show, but only due to the movement of this belief which is in my heart from Allâh , spread this message amongst the Muslims many times very forcefully that they should completely obey the British government, who in reality is their benefactor, and they should be grateful to them with loyalty, otherwise they will be sinners of Allâh .” [Majmûa’-ishtihârât vol.3 p.11]

7) “I say truthfully that to have enmity for a benefactor is the work of an evildoer and a villain. So my religion which I have made apparent many times is that Islâm has 2 parts : 1) To obey Allâh . 2) To obey this government which has established peace and which has given us protection in their shadow from the hands of the oppressors. So this is the British government….If we disobey the British government, then it is as if though we have disobeyed Islâm and Allâh and His Rasûl.” [Shahâdatul- Qur’ân, Ruhânî Khazâin vol.6 pp.380-381]

8) “Allâh has slowly made the severity of jihâd i.e. religious wars less. In the time of Mûsa, there was so much severity that even believing was not [88]

enough to save one from being killed and infants were also killed. Then, in the time of Nabî , the killing of children, old people and women was also made harâm. From some nations, instead of îmân, jizyah was accepted from them and they were saved from any censure. Now, in the time of the promised Masîh, the law of jihâd has been stopped completely.”[Arbaîn no. 4 footnotes of Ruhânî Khazâin vol.17 p.443] a) “O friend now leave the thoughts of jihâd Now for dîn fighting and war has been made harâm Now Masîh has come who is the imâm (leader) of dîn Now is the termination of all the wars of dîn Now from the sky is the descent of the light of Allâh Now the verdict of fighting and jihâd is superfluous Now the one who wages jihâd is an enemy of Allâh The one who holds this view is a denier of the Nabî." [Supplement of Tuhfa-Golarwiyah pp.41-42 Ruhânî Khazâin vol.17 pp.77-78]

Death of disgrace:On the 25 May 1908, after having taken his supper, at about 10 pm, the punishment of Allah descended upon him. He began vomiting heavily, and passing stool from behind. He was convulsed and his face contorted. The stench was unbearable. He was unable to speak. 12 hours later, he died in that condition. In Sîratul-Mahdî (vl.1 p.11) it is written that Mirza died in a toilet in the condition of vomiting and diarrhea. (Mubaahalah pg.15, A’ina Qadiyaniyat pg.164) N.B. Wherever a quotation has not been given, it should be known that it was taken from the translation of A’ina Qadiyaniyat-a glimpse of Qadiyanism)

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SALAFISM

History of the Wahhabi Salafis: The twelfth century after Hijrah was a time of great uncertainty and difficulty for the Muslims. The Muslim ruler of the time was Salim 111. While on the one hand, Muslim lands were being colonialized by the kuffar European countries, there were many internal problems facing the khilaafat as well. In the year 1115 AH- 1703 AD (8), a young man by the name of Muhammad ibn Abdil Wahhaab was born in Arabia in the city of Al- Uyainah in the Najd province. As a young man, he studied under his father Shaykh Abdul Wahhab (9) alongside his elder brother Sulaiman (10), but on a detour to Iraq on the way to Sham, he underwent a change. He happened to [90]

come across the books of Muhammad al-Amir As-San’aani (12) and some isolated quotes of the fataawa of Ibn Taimiyah which he read. Although untrained and unqualified as yet, he began to write books and pass fatwa not long after his return in 1150 AH-1737 AD. After the death of his father, he migrated to Al-Uyainah again, and then to ad-Dar’iyyah where he canme under the patronage of a local governor by the name of Muhammad ibn Saud. They made an agreement to form a party with Ibn Saud as the leader and Muhammad ibn Abdil Wahhab as the spiritual head. Their slogan was to purify Arabia of all the shirk and idolatry found within it (20). The clans of each even intermarried, creating stronger bonds. They declared as a law that only their descendents would succeed them. Muhammad ibn Abdil Wahhab penned some 22 pamphlets and booklets, demanding obedience from one and all. Some of their main beliefs propogated were:

1) One should believe in the apparent literal meaning of all the attributes of Allah, even if it leads to anthropomorphism and attributing the qualities of creation to Allah. Any other understanding is rejection of these attributes. (22)

2) The state of the deceased people is close to annihilation. Therefore specifically visiting them at the graveyard and making dua for them is also impermissible. To use the intermediary of pious people who have passed away, as well as tabarruk (seeking barakah) from the relics of the pious, was regarded by them as idolatry. (25)

3) The vast majority of muslims throughout the ages after the first three generations have slipped into idolatry. The muslims had come to be like idol worshippers, who believed in Allah as the creator, but did not worship Him. They regarded certain sinful acts in which veneration to the pious is shown as open and clear kufr and shirk, rendering its doer a murtadd who deserves to be killed. Therefore, Muslims should now go back to the texts of the Qur’an and Sunnah, nor relying on the Ulama of the past eras (specifically the Imaams of Fiqh). However, their conclusions would have to be checked and [91]

approved by the people of authority in the movement to make sure it be correct. (27)

They named themselves ‘Muwahhidun’ and ‘The brotherhood’. They refused to be bound by any of the four mazhabs, as well as the beliefs of the imams of the Ahlus Sunnah like Abul Hasan Ash’ari and Abu Mansur Maturidi.

The movement wished to re-establish the pure and pristine Islam which they believed had been lost long ago. (35) They were too hasty in labelling whosoever disagreed with them as non-believers. The Ulama of the time combated and opposed this new movement (amongst them being Muhammad ibn Abdil Wahhab’s elder brother Sulayman), some of whom were killed, while others were captured and tortured. Since they wanted to overthrow the government at that time, they finally waged war aginst the Ottoman governor of Makkah, Ghalib ibn Masaa’id. The year 1206 AH-1792 AD witnessed some of the worst fighting imaginable, and was the year Muhammad ibn Abdil Wahhab passed away. They had depopulated several towns and cities, forcibly reconverted many Bedoin tribes to their version of true Islam and also shelled Makkah and Madinah, stopping Hajj for the period of two years. In 1217, they conquered Ta’if and slaughtered many of the residents. In 1218-1803, they approached Makkah, but found it inaccessible. They threatened to murder all inside unless given entry, in which case they promised amnesty to all. When the gates were opened to them, they swarmed in, and for 14 days destroyed buildings, killed Ulama and teachers and forced people to come to the masjid where they would be told to renounce Orthodox Islam and re-embrace the true Islam. (46) Those who avoided doing so were viciously beaten. The Ottoman armies came from the South and West to liberate Makkah, due to which heavy fighting ensued. However, the Muwahhidun finally regained Makkah and held it till 1220 when Muhammad Ali Basha, the governor of Egypt agreed with the Muslim government to finish them off. He sent an army to Hijaz under the leadership of his son Ismail. After the battle began, the missionaries of the movement fled, hid away, repented or were captured and taken to Egypt or Istanbul to [92]

stand trial for murder, looting and other charges. Many were actually beheaded. However, they re-emerged in 1902 and recaptured Riyadh.

After the Ottoman khilaafat was destroyed in 1338 AH-1924 AD, the movement reawakened. The Ottoman appointed Sherif of Makkah Sharif Hussain (whose progeny were later on granted rule in Jordan) who had been induced by his allies, the British, (from whom he had received already six million pounds) to rebel against the Ottoman khilaafat and establish his rule over Hijaz (due to which he took over Makkah in 1916 and Madinah in 1919) claimed khilaafat for himself just four days after the abolishment of the khilaafah. The kuffaar powers were unhappy with this move, fearing the mobilization of the muslim forces of the world again, and now regarded him as a threat. The British had already, a few years ago, concluded a treaty of Collabaration so that Ibn Saud remains neutral in the rebellion of Sharif Husain against the Khalifa (for which he was receiving 5000 pounds a month). The British now requested Ibn Saud to attack Husain, take control of Hijaz and assume position of ruler, not khalifah. Within a few months, Ibn Saud conquered Makkah, and after the British intervened and offered Husain a comfortable exile to Cyprus, they took over Jeddah and Madinah as well. The people of Hijaz were much happier with Ibn Saud in rule, after having been through the cruel oppressive treatment of Sharif Husain. Abdul Aziz ibn Abdir Rahman Saud named himself ‘the king of Hijaz’ and the ‘Sultan of Najd’, by 1926. They had taken on a new name, The Salafiyyah or the Brotherhood (not to be confused with the Brotherhood of Egypt), and the number of their adherents grew again. Ibn Saud however did not want to stir up muslim emotions, having seen the result of his predecessors. To further consolidate his rule, he preferred to choose a more lenient method, due to which he declared that the Haramayn belonged to the entire Muslim world and that they were merely servants who wished to serve the Haramayn, thus winning Muslim support and admiration worldwide. However, the talk of re- establishing a new khilaafah was blotted out, and the Saudi government did all they could to make sure it never rose again. At the same time, he

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strengthened his ties with the British and kuffar powers, consolidating his rule and at the same time serving their colonial interests. The Brotherhood were unhappy with these political considerations which prevented them from jihad against the non-believers, due to which they rebelled against him, but Ibn Saud managed to defeat them with the help of the British in 1929 in the battle of Sabalah. He was forced to suppress his own helpers who aided him in conquering Arabia to assure British help and assistance to his kingdom. They soon named the country after their leader in 1932, therefore the name ‘The Kingdom of Saudi Arabia’. Hijaz is still under the rule of his progeny till today, in which the beliefs of Muhammad ibn Abdil Wahhaab are still kept alive and propagated worldwide to all those visiting the Haramayn, although in a much more subtle manner.

(Saudi Arabia and Wahhabism by Dar al-Ahnaaf, preface of ‘The Divine Texts’, As-Sawaaiqul Ilahiyyah of Sulaiman ibn Abdil Wahhaab)

Sifaat Mutashaabihaat

Where is Allah?

The short and simple answer to this question is that Allah Most High exists beyond time, space, location and ‘physical’ direction; He is where He has always been.

Before detailing the above answer, it is important to realize that the issue ‘where is Allah?’ was never debated or made a matter of great dispute by the Sahaabah and early Muslims (salaf). We seldom find within classical teachings of mainstream Muslim scholars that people went around asking and debating where Allah Most High is! And aside from the hadith of Sahih Muslim in which the Messenger of Allah (Allah bless him & give him peace) asked the slave-girl (jariya) “Where is Allah?” there seems to be no other text of the Qur’an and Sunna in which this question is asked. As for the hadith of

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the slave-girl, it has its own specific context, which will be explained later on, insha ‘Allah.

The reason for this is simple: We have not been commanded to identify the exact ‘physical location’ of Allah; rather our responsibility is to recognize Allah (ma’rifa), build a strong relationship with Him, affirm His exaltedness (tanzih), affirm His Oneness (tawhid), learn about His attributes (sifat), worship Him, obey His commands and abstain from His prohibitions. Beyond that, there is no Islamic obligation to know where Allah Almighty exactly is; neither is it possible for the meager intellects of us created beings to fully grasp the reality and majesty of our Creator. We have not even fully understood the reality of our souls, bodies, the sun, the moon, the stars, the mountains, the sky, and so forth; then how are we expected to comprehend the essence (kunh) of the Almighty.

As such, it is important to note – at the outset – that we should avoid arguing about this topic. We should steer clear from trying to grasp the reality of Allah, and suffice by understanding that the human intellect is very limited in its reach. We must see our inability to fully understand Allah as being from our weakness and imperfection as humans. This will bring about a deeper sense of slave-hood and neediness towards the One who is in need of no one.

Sadly, however, we live in a time where some Muslims constantly debate this issue and behave as though it is a fundamental part of one’s faith. They waste theirs and others’ precious time arguing for long periods about an issue that will not be questioned about on the Day of Judgment. As a result, much more important aspects of deen are neglected. Many are left confused and bemused with the whole experience, and some have even left Islam altogether due to their inability to fully comprehend this issue.

To proceed with the answer: The central point of belief (aqida) with respect to Allah Most High – alongside affirmation of His Oneness (tawhid) – is His

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transcendence and purity (tanzih), which has a clear Qur’anic basis and is unanimously agreed upon. Tanzih refers to affirming, in absolute and emphatic terms, that there is no similitude between Allah and His creation. Allah does not resemble His creation in any way, and there is no creation that is similar to Him in any way. No imagination can conceive of Him and no understanding can comprehend Him, as He is different from all created beings.

Allah Most High says about Himself, “There is nothing whatsoever like unto Him.” (Qur’an 42:11)

And He Most High says in Surat al-Ikhlas, “And there is none like unto Him.” (Qur’an 112: 4)

This central belief has been outlined in almost all of the classical manuals on Islamic Creed. For example, Imam Nasafi () states, “He [Allah] is not a body (jism), nor an atom (jawhar), nor is He something formed (musawwar), nor a thing limited (mahdud), nor a thing numbered (ma’dud), nor a thing portioned or divided, nor a thing compounded (mutarakkab), and nor does He come to end in Himself. He is not described by quiddity (al-mahiyya), or by quality (al-kayfiyya), nor is He placed in a space (al-makan); and time (al- zaman) does not affect Him. Nothing resembles Him; that is to say, nothing is like unto Him.” (Sharh al-Aqa’id al-Nasafiyya, P: 92-97)

To believe that Allah Most High resembles His creation in any way, or attribute human forms and qualities to Him (anthropomorphism / tashbih) constitutes disbelief (kufr). Imam Tahawi () states in his famous reference work on Muslim beliefs, “Anyone who describes Allah as being in anyway the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.” (Al- Aqidatut Tahawiyya, article 34)

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Imam Abu Hamid Ghazali () states, “Whosoever thinks that Allah has a body made of organs is an idol-worshipper… Whosoever worships a body is considered a disbeliever by the consensus of all the scholars – both the early scholars (salaf) as well as the latter ones (muta’akhirun).” (Iljam al-Anam an ilm al-Kalam, P: 6-8)

Mulla Ali Qari states in his commentary of Al-Fiqh al-Akbar, “We are unable to comprehend Allah Most High. Whatever occurs in one’s mind [regarding Allah’s appearance], Allah is other than that, for Allah says: ‘But they shall not encompass Him with their knowledge.’” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117)

Abu’l -Fadl Tamimi Hanbali says, “Imam Ahmad ibn Hanbal (Allah have mercy on him) condemned those who said that Allah is a body (jism)… since the term jism/body linguistically is used to indicate things that have length, width, depth, and a compound nature. (See the footnotes to Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 118)

As such, this basic and central aqida in Allah’s transcendence (Tanzih-purity) is the only requirement from a believer (along with general affirmation of all of Allah’s attributes), and would be sufficient for one’s salvation. Thereafter, there is no need for a simple believer to scrutinize the technical details of Allah’s attributes, and there is definitely no need for disputes and arguments.

Beyond Time and Space

Part of this central point of aqida is recognizing that Allah Most High is not confined to time (zaman) and space (makan), since He is the creator of both and absolutely free from needing anything (ghaniyy) that He has created. “Surely Allah is independent of all the worlds.” (Qur’an 29:6) He is not to be described with having a form, body, limits, directions and a material existence that occupies a particular space or location. Limiting Allah to time

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and space implies likening Him to His creation, because the one who exists in a physical place would, by nature, be a body; thus attributing a body to Allah. where He has always been [i.e. without place].” (Al-Farq bayna al-Firaq, P: 333)

Imam Tahawi () states, “He (Allah) is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions like all the created things.” (Al-Aqida al-Tahawiyya, Point: 38)

It is stated in Al-Fiqh al-Akbar, attributed to Imam Abu Hanifa, “Allah is an entity unlike any other entity. The meaning of [Allah being a] entity [unlike any other] is that He is without body (jism), substance (jawhar), or accident (arad). He has no definition/limit, no opposite, no equal, and no peer...” (See: Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117-120)

Imam Abu Hanifa () also states in his Al-Fiqh al-Absat, “If it is asked, ‘Where is Allah?’ It will be said to him that Allah Most High existed when there was no place, before creating the creation. And Allah Most High existed when there was no ‘where’, no creation, nothing; and He is the Creator of everything.” (Al-Fiqh al-Absat, P: 21)

Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Allah Most High does not reside in a place from the places and neither in a time from the times, because place and time are from the created things whilst Allah Most High has existed eternally when nothing from the created things were in existence with Him.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117)

Based on this, it is erroneous to say that Allah Most High is ‘physically’ in the sky or above the heavens on His Throne. Likewise, it is wrong to say that He Most High is ‘physically’ everywhere and in everything. The reason, as

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explained above, is that these things are created and limited. The Throne and heavens are restricted entities, and space is an area restricted within six dimensions. Allah Most High cannot be confined to things He has created, such as the heavens and the Throne. He is the creator of time and space, and thus is exalted beyond both.

Furthermore; sitting, standing, rising over, ascending, descending, climbing, etc are all characteristics of created bodies, whilst Allah is pure from having any attributes of created things attributed to Him. Allah is not in need of a place in order to exist. Imam al-Tahawi sums this up by saying, “He [Allah] is independent of the Throne and that which is beneath it.” (Al-Aqida al- Tahawiyya, Point: 50)

Dealing with texts whose meanings are not decisively known (mutashabihat)

There are certain texts in the Qur’an and Sunna which indicate that Allah Most High is in the sky or above the heavens upon his Throne. For example: a) “The All-Merciful istawa [literal meaning: positioned Himself] upon the Throne.” (Qur’an 20:5) b) “Have you become fearless of Him who is in the sky if He makes you sink into the earth, and it starts trembling at once?” (Qur’an 67:17) c) Sayyiduna Abu Hurayra (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, “Our Lord ‘yanzilu [literal meaning: descends]’ every night to the closest heavens…” (Sunan Tirmidhi 2414)

Conversely, there are other texts which indicate that Allah Most High is everywhere and All-Encompassing. For example:

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a) “No secret consultation takes place between three, but He [Allah] is fourth of them; nor between five, but He is sixth of them; nor between fewer than that or more, but He is with them wherever they may be…” (Qur’an 58:7) b) “Indeed, We have created man, and We know whatever thoughts his inner self develops, and We are closer to him than [his] jugular vein.” (Qur’an 50:16) c) “When My servants ask you about Me, then [inform them that] I am near. I respond to the call of one when he prays to Me…” (Qur’an 2:186) d) “Allah encompasses everything.” (Qur’an 4:126) e) “He is with you wherever you are…” (Qur’an 57:4)

These types of texts are known as mutashabihat i.e. their meanings are not decisively known by us. Their outward apparent meanings indicate location for Allah Most High or a similitude between Allah and His creation, and thus they go against the fundamental ‘agreed-upon’ belief in Allah’s transcendence (tanzih), mentioned in unequivocal verses such as “There is nothing like unto Him.”

The question that arises, then, is how do you deal with such texts?

The most precautious and mainstream position in this regard is of the early Muslims (salaf), which includes the majority of the Sahaabah, their followers (tabi’un), the majority of hadith scholars (muhaddithun), the four main Imams and the major scholars of their schools (Allah be pleased with them all). Their view is that the outward purport of such texts is not intended, and only Allah knows the real meanings of such texts; thus they consign their meanings completely to Allah Most High without attempting to interpret them – either literally or figuratively. This is known as the position of tafwidh.

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It means that we fully believe in the texts, but owing to the fact that their meanings have not been decisively established and that they apparently contradict the decisive texts, we consign the knowledge of their reality to Allah Most High, and avoid delving into them. We understand that they have meanings befitting Allah, but it is impossible that they would have physical meanings, since they do not befit Allah; such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, and other meanings which are not permissible to be attributed to Allah.

As such; we affirm the words indicating location and Throne for Allah, and also those which indicate Him being everywhere. However, we cannot comprehend the reality of Allah being on his Throne and neither can we comprehend the reality of Him being everywhere – although we fully negate that Allah is ‘physically’ in the heavens/on his Throne (tashbih), and also negate that He is ‘physically’ everywhere in everything (hulul). This is what the early scholars meant when they said regarding such texts, “Pass them by as they are, without asking how” (amirruha bi la kayf). (Some of the scholars from this group, however, interpret the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere by His Knowledge, His Seeing, His Hearing and His Power).

This position of tafwidh is based on the following verse of the Qur’an:

“He [Allah] is the One who has revealed to you the Book [the Qur’an]. Out of it there are verses that are muhkamat [of established meaning], which are the principal verses of the Book, and some others are mutashabihat [whose definite meanings are unknown]. Now those who have deviation in their hearts go after the mutashabih of it, seeking [to create] fitnah (discord), and searching for its interpretation [that meets their desires], while no one knows its interpretation except Allah. And those well-grounded in knowledge say: We believe therein; all is from our Lord. Only the men of understanding take lesson.” (Qur’an 3:7)

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Mulla Ali Qari states in his commentary of Al-Fiqh al-Akbar, “Imam Abu Hanifa () said in his Kitab al-Wasiyya, ‘We agree that Allah performed istiwa upon the Throne without Him having any need for it or resting on it. He is the Guardian of the Throne and all besides the Throne. If He were in need [of the Throne], He would not have been capable of bringing the universe into existence and administrating over its affairs, like the created beings [for created things are in need, and the one in need of others cannot create the universe]. If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? In effect, He is transcendent of all of this.’ (Minah al-Rawd al- Azhar fi sharh al-Fiqh al-Akbar P: 126-127)

Mulla Ali Qari further states, “How fitting is the response of Imam Malik () when he was asked about istiwa. He said, ‘istiwa is known [i.e. we know and accept that it has been mentioned in the Qur’an, because in another narration Imam Malik said, ‘istiwa is not unknown’], the ‘how’ (kayf) is unknown [this has also been transmitted as ‘the how is not comprehensible’], asking about it is an innovation, and belief in it [i.e. accepting it to be part of revelation] is obligatory.’ This is the way of the early scholars (salaf) and the safest path, and Allah knows best.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 127)

Imam Ahmad ibn Hanbal () said, when asked about Allah’s istiwa on the Throne, “He performs istiwa upon the Throne, however He wills and as He wills, without any limit or any description that can be made by any describer.” (Daf’ Shubah al-Tashbih, P: 28)

Imam Shafi’i () would simply say regarding the mutashabihat texts, “I believe in what has come from Allah as it was intended by Allah, and I believe in what Messenger of Allah.” (Ibn Qudama, Dhamm al-Ta’wil)

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Imam Sufyan ibn Uyayna () says, “All that Allah has described Himself with in His Book; its explanation is its reciting and keeping silent about it.” (Bayhaqi, Al-Asma’ wa ‘l-sifat 2/158)

Another position in regards to these mutashabihat texts is that their apparent literal meaning is impossible for Allah; thus the texts could be interpreted figuratively/metaphorically in a manner befitting Allah, yet without affirming it with certainty since other meanings could also be correct. This position was held mainly by scholars of later generations (khalaf), who were forced to take this stance in order to safeguard the iman of the masses, since people were not satisfied with merely consigning the knowledge of mutashabihat texts to Allah, and thus began to understand them literally and read into meanings that do not befit Allah Most High.

This position is known as the position of ta’wil. Ta’wil means to interpret, make sense of, assign a meaning to, and give an interpretation or explanation to a particular text or phrase. For example, interpreting the saying “the King defeated the enemy” that the defeat occurred at the hands of the King’s army and not the King himself.

This is also a valid and acceptable view according to the vast majority of scholars as long as it remains within the boundaries of the Arabic language and spirit of Shari’ah. Even some early Muslims (salaf), including some of the Sahaba ta’wil in some of the Qur’anic verses and hadiths, and the reality is that at times we have no choice but to assign figurative meanings, otherwise they will contradict the decisive and emphatically established texts (muhkamat), leading to many contradictions in the Qur’an and Sunna.

For example, Imam Bukhari () interprets the verse “There is no god but He. Everything is going to perish except His wajh [literal meaning: face]” (Qur’an 28:88) by saying that the word ‘wajh’ means ‘mulk’ or ‘dominion.’ He also

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quotes another interpretation, “that which was done solely for the sake of Allah [i.e. righteous actions].” Imam Ibn Hajar Asqalani, in his Fath al-Bari, quotes Abu Ubayda as saying that the word ‘wajh’ in the verse means the ‘majesty (jalal)’ of Allah. (See: Fath al-Bari with Sahih al-Bukhari 8/641-642)

Similarly, in regards to the hadith of Bukhari and Muslim wherein the attribute of Allah ‘dhik (literal meaning: laughing)’ has been mentioned, Imam Bukhari is quoted as saying that it means, “Allah’s mercy.” (Bayhaqi, Kitab al-Asma’ wa ‘l-Sifat, p: 433)

In Surat al-Qalam, Allah Most High says, “On the Day when the saq [literal meaning: shin] will be exposed…” (Qur’an 68:42) Likewise, in the hadith of Bukhari, it is stated, “Our Lord will expose his saq [literal meaning: shin].” Many scholars from the salaf and khalaf; such as Abdullah ibn Abbas, Mujahid and Qatada interpret the term ‘saq’ with various different explanations. (See: Imam al-Bayhaqi’s Al-Asma’ wa ‘l-Sifat, p: 323)

Imam Ibn Kathir () relates in his masterpiece Al-Bidaya wa ‘l- Nihaya quoting Imam al-Bayhaqi from his Manaqib through a sound chain that Imam Ahmad ibn Hanbal (Allah have mercy on him) interpreted the verse, “And your Lord shall come” (Qur’an 89:22) to mean, “His recompense (thawab) shall come.’ (Al-Bidaya wa ‘l-Nihaya, 10/327)

There are countless other examples of this, but the above should suffice, insha‘Allah.

Accordingly, scholars of later generations interpreted the mutashabihat texts which indicate Allah’s physical elevation above the heavens, and Allah being positioned in the sky or upon His Throne with various explanations. For example: a) Imam Ibn Jarir al-Tabari states in his well-known exegesis (tafsir) of the Qur’an, “Allah made himself exalted over the heavens with the exaltation of

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sovereignty and power, not that of dislodgment and movement.” (Tasir al- Tabari 1/430)

Others who interpret the verses of ‘istiwa’ figuratively include: Imam Bayhaqi, Imamul Haramayn Juwayni, Imam Raghib Isfahani, Imam Abu Hamid Ghazali, Imam Abu‘l-Faraj ibnul Jawzi al-Hanbali, Imam Fakhrud Din Razi, Imam Baydawi, Imam Nasafi, Imam Taqiyyud Din Subki, Imam Ibnul Humam Hanafi, Imam Suyuti and others (Allah have mercy on them all). They state that ‘istiwa’ does not mean Allah’s physical elevation over the Throne; rather, it refers to elevation of rank, status and dominion, and Allah’s subjugation of the Throne that is without a beginning like all of the attributes of Allah. b) In regards to the verse of Surat al-Mulk [“Have you become fearless of Him who is in the sky…”], the great Maliki exegete (mufassir) Imam Qurtubi (Allah have mercy on him) says in his twenty-volume commentary of the Qur’an, Al- Jami’ li ahkam al-Qur’an, “It is said that the meaning of the verse is, have you become fearless of Him whose power, authority, Throne and dominion is in the sky. The reason for specifying the sky – despite His authority being universal – is to assert that a God is One whose power is [also] manifest in the heavens, and not [only] one whom people venerate on the earth. Some others said that it refers to the angels, and some said that it refers to angel Jibra’il who is entrusted with punishing people. I [Qurtubi] say that the verse could mean, “Have you become fearless of the Creator of those in the sky...” (Al-Jami’ li Ahkam al-Qur’an, tafsir of 67/17, 18/141)

Imam Qurtubi further states in the commentary of the same verse, “The more exacting scholars hold that “in the heavens” is similar to Allah’s statement “Journey in the earth”, meaning over the heavens; but [not over it] by way of physical contact or spatialization, but by way of power (qahr) and control (tadbir). Another position is that it means, “Have you become fearless of Him who holds sway over (ala) the heavens” just as it is said, “So- and-so is over Iraq and the Hijaz”, meaning that he is the governor and [105]

commander of them. The hadiths on this subject are numerous, rigorously authenticated (sahih), and widely known, and indicate the exaltedness of Allah; only an atheist or a stubborn ignoramus would deny them. Their meaning is to dignify Allah and exalt Him above what is base and low, and to characterize Him by highness and grandeur, not by being in places, particular directions, or within limits, for these are the qualities of physical bodies. The hands are only raised towards the heavens when one supplicates because the sky is from where divine revelation descends and rain falls, the place of purity and the wellspring of the purified ones from the angels, and that the deeds of servants are raised to it; and over it is His Throne and His Paradise; just as Allah has made the Ka’ba the direction (qibla) of supplication and prayer. And also because He has created all places and has no need of them. He was in His beginning-less eternality before creating space and time, when there was no place or time, and is now as He was.” (Al-Jami’ li Ahkam al- Qur’an, tafsir of 67/17, 18/141)

Similarly, Imam Nawawi () states in his commentary on Sahih Muslim, “Qadi Iyad said, ‘There is no disagreement among any of the Muslims – their jurists (fuqaha), their hadith scholars (muhaddithun), their theologians (mutakallimun), their polemicists (nuddhar) and their ordinary followers (muqallidun) – that the texts which outwardly indicate that Allah is in the sky – for example, the statement of Allah Most High, “Have you become fearless of Him who is in the sky if He makes you sink into the earth?” (Qur’an 67:17) – are not to be taken literally; rather, according to them all [that is, all the Muslims and experts of every field of Shari’ah as mentioned above], they are to be interpreted figuratively.’” (Al-Minhaj sharh Sahih Muslim) c) Mu’awiya ibn al-Hakam relates, as part of a long hadith, that he came to questions about his practices before Islam. From among the questions, he said that he had slapped his brought before him, and then asked her, “Where is Allah?” She replied, “In the sky (fi ‘l-sama [106]

(Sahih Muslim 537 and others)

In regards to the above hadith of the slave-girl whom Rasulullah ( “Where is Allah?”, and she responded by saying, “In the sky”, Imam Nawawi states, “This is one of the hadiths which deal with the attributes [of Allah]. There are two positions with regards to them, both of which have been discussed repeatedly in the chapter of faith (iman). The first position is to believe in them without delving into its meaning (tafwidh); while maintaining categorically that there is nothing like unto Allah Most High, and that He transcends the attributes of created things. The second position is to interpret them figuratively (ta’wil) in a manner that befits Him. Those who hold this [latter] position [of figurative interpretation] say that [in the or not she was one of those who worshiped idols that are before them, or one of those who believed in the Oneness of Allah and maintained that Allah alone is the creator, disposer, and one who effects [all things] – for He is the One that when a person supplicates to Him, he turns [his attention, or hands] towards the sky; just as when a person performs Salat, he faces the Ka’ba. [What is mentioned in the hadith] is not because Allah is restricted in the sky, just as He is not restricted in the direction of the Ka’ba. Rather, it is because the sky is the direction (qibla) for supplication (dua’), just as the Ka’ba is the direction (qibla) for the ritual prayer. So when she said that “He is in the sky”, it became known that she was one of those who believed in the Oneness of Allah, and not a worshipper of idols.” (Al-Minhaj sharh Sahih Muslim)

Mulla Ali al-Qari states in his commentary on Mishkat al-Masabih in relation to this hadith, “Al-Qadi Iyad al-Maliki said, ‘By asking this question, the ective was not to ask about Allah’s location (makan), for verily He is above and beyond space, as He is above and beyond time. Rather the intent of his question to her was to find out whether she was a believer in His oneness (muwahhida) or someone who associated partners with Allah (mushrika), because the unbelievers of the Arabs used to worship idols, and [107]

each tribe used to have a specific idol in its midst which it worshipped and aggrandized; and it may be that the simple-minded and ignorant ones among t meant to determine what she worshipped. When she said, ‘In the heavens’ – and another narration says that she made a sign towards the heavens – it was understood that she was a believer in tawhid. His objective by this line of questioning was the disowning of the gods of the earth, which are the idols; not the establishment of the heaven as a location for Allah. Allah is greatly exalted from the sayings of the wrong-doers.’” (Mirqat al-Mafatih)

Furthermore; Imam Ubbiy in his commentary of Sahih Muslim, Shaykh Muhammad Shanqiti, Imam Abu Bakr ibnul Furak in his Mushkil al-Hadith, Qadi Abu Bakr ibnul Arabi in his commentary of Sunan al-Tirmidhi, Imam Ibnul Jawzi Hanbali in his Daf’ Shubah al-Tashbih, Imam Abu‘l-Walid Baji, Imam Baydawi, Imam Taqi al-Din Subki and countless other classical scholars regarding the physical location of Allah (makan), but about His rank and status (makana); and the slave-girl’s response was not intended to describe Allah physically being in the sky, rather to express His tremendousness (adhama), superiority, nobility and elevation of status and rank. There are so many quotes of the Imams in this regard such that it is difficult to reproduce them here.

As such, this group of scholars interpreted all such texts which indicate Allah’s physical elevation over the heavens and Throne by giving figurative meanings. Similarly, many of them interpreted the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere with His knowledge, assistance and the like. Interpreting both types of texts is acceptable and valid as long as it remains within the known parameters of language and Shari’ah.

Many of the Salafiyyah affirm its literal meaning in its zaahiri (apparent) sense, and therafter consign its details to Allah Most High. Some have even [108]

went to the extent of refusing to acknowledge that ‘it is not similar in any way to the similar Sifat (quality) or action of created things’, and express doubt as to whether it is similar or not. Finally, many reject and denounce the view of tafwidh (as described above) as a bid’ah, and claim that tafwidh (as detailed above) is in actual fact rejection of these qualities of Allah.

The danger of such views can be understood from the following:

Firstly; the human intellect is very limited, and thus it is very difficult for it to comprehend Allah being above the heavens upon His Throne without some sort of bodily figure coming to mind. In life, we are accustomed to only experiencing created things; and thus it may be difficult to fully realize the transcendent nature and majesty of Allah Most High – if we were to say that He is upon His Throne.

Imam Abd al-Wahhab al-Sha’rani expresses this point in a very beautiful manner. He states that Allah’s attributes of ‘istiwa’, ‘elevation’ and ‘nuzul [descending] to the heavens’ are all eternal (qadim), for He is eternal with all His attributes; whereas there is a consensus that the Throne and everything surrounding it is created. As such, Allah Most High had the attribute of ‘istiwa’ and ‘nuzul’ even before He created the Throne and the heavens. So where was His ‘istiwa’ before creating the Throne, and upon what did He do ‘nuzul’ before creating the heavens and the sky? Therefore, the way you envisage Allah’s ‘istiwa’ upon the Throne and His ‘nuzul’ to the heavens before the creation of the Throne and the heavens, envisage it in the same manner after their creation. (Al-Yawaqit wa ‘l-Jawahir)

Imam Abu Hanifa states in his Al-Fiqh al-Absat, “He who says that I do not know if my Lord is in the sky or the earth has indeed committed disbelief… Similarly, he who says that He is on His Throne, but I do not know whether the Throne is in the sky or the earth [has also committed disbelief].” (Al-Fiqh al-Absat, p: 14)

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This quote of Imam Abu Hanifa () is misunderstood by some, and incorrectly used to prove that the Imam believed in affirming a direction and location for Allah! The reality is that Imam Abu Hanifa was amongst the very early Muslims (salaf), and his position was in harmony with the mainstream popular opinion of that time – which is ultimate tafwid, as it is clear from his statements quoted earlier; such as, “If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High?” However, the Imam was also against figurative interpretation of the mutashabihat texts, and firm on the position of consigning the meaning to the knowledge of Allah.

As such, followers of Imam Abu Hanifa and commentators of his works have explained what he meant by the above text. They state that the reason why Imam Abu Hanifa declared a person who says these two phrases a disbeliever is because they contain attributing a direction and location for Allah. (See: Isharat al-Maram min Ibarat al-Imam, p: 168) Imam Izz al-Din ibn al-Salam says that the reason why Imam Abu Hanifa declared such a person a disbeliever is that by using such words, one suggests a place for Allah; and whosoever believes that Allah has a place is an anthropomorphist. (Minah al- Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 115)

Thus, Imam Abu Hanifa’s intention is not to prove that the heavens and the Throne are places for Allah, and the clearest evidence for this is the aforementioned saying of the Imam himself, “If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? In effect, He is transcendent of all of this.” And Allah knows best.

In conclusion, the central point of aqida which every Muslim must firmly believe is of Allah’s transcendence (tanzih) – that is to say, Allah Most High is above and beyond having any resemblance with His creation. He Most High is not to be described with limits, organs and other such characteristics belonging to created things; and is not confined to time and space. “There is [110]

nothing whatsoever like unto Him.” (Qur’an 42:11) This much belief is sufficient for an average Muslim to attain salvation, insha Allah.

Thereafter; with regard to the texts describing Allah to be everywhere or with His creation, most classical and later scholars interpret them to mean that Allah is everywhere with His knowledge, seeing and hearing; and this is not the real point of contention. Accordingly, one may interpret these texts, or consign their meaning to the knowledge of Allah. However, one must not believe that Allah Most High is ‘physically’ everywhere, since space is created whereas Allah is pre-existent and eternal.

As for the texts describing Allah to be in the heavens/sky and above His Throne – which are the real point of contention, and apparently go against the above core belief in Allah’s transcendence – one may adopt any of the above-mentioned positions. However, tafwidh is preferable and the safest for the general masses, as ta’wil was generally resorted to by the Ulama only as a response and defense against those who had initiated the bid’ah of anthromorphism.

Indeed, the following positions are absolute deviation and may well even take one out of the fold of Islam: a) Believing (may Allah protect us) that Allah is ‘physically’ in the heavens or ‘physically sitting’ on His Throne like created beings, known as anthropomorphism (tashbih). Sitting, standing, coming into contact, separation, moving from one place to another, etc, are all characteristics of created bodies from which Allah is pure. b) Believing that Allah Most High is ‘physically’ everywhere and ‘physically’ with His creation and in every space. This is known as hulul. c) Rejecting and denying the non-decisive (mutashabihat) texts concerning the attributes of Allah altogether. This is known as ta’til.

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(Mainly condensed and modified from a fatwa of Mufti Muhammad ibn Adam)

Why Is Taqlid necessary

What is Taqlid?

To accept the interpretation by a mujtahid of the Quraan and Sunnah regarding the detailed intricate issues of Islamic law, without asking for proof, with the belief that he has a valid Shar’i proof, and without regarding him as a lawmaker. Taqlid is therefore basically to follow Quran and Sunnah, according to the understanding of a qualified mujtahid.

Practical example to understand taqlid:

A patient, no matter how qualified or brilliant he might be, who goes to a doctor will have to accept the doctor’s advice without asking for proof. No common person or layman can study the books of medicine and prescribe medicines for himself. Even a student of medicine will have to first accept everything he is taught by his professors, until he reaches a stage where he acquires such mastery that he is now able to differ with the masters (since he has reached their level of mastery).

Who is a mujtahid?

A person who is qualified enough to extract laws from the four basic sources of Shari’ah; the Quraan, Sunnah, Ijma’ (consensus of opinion) and Qiyas (analogy based on Quraan and Sunnah).

Who qualifies to be a mujtahid?

Imam Shafi’ee () wrote, “It is not permissible for anyone to pass a ruling regarding Allah’s Deen, except a person who:

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1) Is well versed in the book of Allah (the Quraan). This entails being aware of its nasikh and mansookh verses (verses which abrogate and those which are abrogated-canceller and cancelled), its muhkam and mutashaabih (clear and abscure) verses, its ta’wil and tanzil (its explanation and all matters pertaining to revelation), its Makki and Madani verses, the detailed purport of the verses, and the asbaabun nuzool (background circumstances of the revelation).

2) Is similarly well versed in the Hadith of Rasulullah (), its nasikh and mansookh, and all all its other aspects. He should be equally knowlegable of the Hadith of Rasullah () as he is with the Quraan.

3) Is well versed in the various sciences of the Arabic language and Arabic poetry.

4) Is well versed in all those sciences which are required for the study of Islamic knowledge and the Quraan.

5) Should be equipped with impartially and justice, coupled with constraint speech.

6) Should also be acquainted with the differences of the Fuqaha (from the Sahaabah, Tabi’een, Tab’ut-Tabieen).

7) Should be (last, but not least) talented( in the art of extracting rules from the sources of Shariah).

After having fulfilled all of the above requirements, then only may he voice his opinion and pass rulings pertaining to matters of halaal and haraam ( permissiblilty or impermissibility). If not, then he has no right to voice his opinion regarding religious knowledge, nor permitted to pass any ruling (Ibn Adil Barr has mentioned this, as quoted in Atharul Hadithis Shareef pg.178).

Ibn Abdil Barr, after mentioning the above, added the following conditions:

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8) well versed in the seerah of Rasulullah ().

9) well acquainted with the lives of Sahaabah, (so he can distinguish between mursal and muttasil narrations), their life-stories and their virtues.

10) well versed in the science regarding the lives of the narrators of Hadith after the Sahaabah, so that he may distinguish between reliable and unreliable. (ibid)

A man asked Imam Ahmed, “If a person memorizes one hundred thousand ahadith, can he qualify as faqih (jurist who we have referred to as a mujtahid)?" He replied "no". The person asked “What about two hundred thousand?” He again replied "no”. Again the man asked, “What about three hundred thousand?” He again replied "no”. The man said " What about four hundred thousand?” The Imam shook his palm, indicating that he may probably be a faqih, fit enough to pass a fatwa in his own accord.

Somebody asked Ibnus Shaaqlah, a great Hambali scholar who was the mufti in Jami’ul Mansur, “You haven’t memorized the required amount of ahadith to qualify to pass fatwa, so how are you there?” He replied “May Allah protect you. If I have not memorized the required amount of ahadith, I am here passing fatwa in accordance to (the mazhab) of Imam Ahmed who memorized that number of ahadith and even more.” (Ibn Taimiyah and Ibnul Qayyim have narrated this, as in Atharul Hadithis Shareef pg.72)

What is the problem if a person who not sufficiently qualified makes ijtihad?

Rasulullah () said “Whoever comments on the (meaning of ) Qur'aan according to his own opinion, he should prepare his abode in Jahannam.” In another narration the words are “Whoever comments on the Quraan without (sufficient) knowledge, he should prepare his abode in Jahannam.”

Another Hadith explains, “Whoever comments on the (meaning of) Quraan according to his own opinion and his opinion conforms to the truth, he is still wrong and incorrect” i.e. he has made an error. [114]

Rasulullah () also said, “Whoever is given a fatwa (legal verdict) which was issued without knowledge, the sin will be on the one who passes the fatwa”

The hadith also speak of the time before Qiyaamah when Allah will snatch away knowledge by removing the Ulama. When no Ulama remain, ignorant people will be taken as guides, who will pass fatwa without knowledge. They will be astray and will lead others astray (Bukhari, Muslim).

Why doesn't the ummah unite and all follow one mazhab?

Shaikh Muhammad Awwamah has recorded two dialoges which should answer this question: [115]

The first is a dialogue that took place between the Shaikh and one of his students approximately a decade ago while delivering a lecture on ‘The History of Islamic Jurisprudence’. The Shaikh relates: “He (the student) posed the question to me: What is the ruling about uniting the mazahib, by bringing the people onto one mazhab?

I first answered briefly (saying), “Such an effort contradicts the will of Allah with regards to His Shariah. It opposes Rasulullah, his Sahaabah (companions) and the illustrious predecessors that followed. It does not conform to logic either.”

I then elaborated: Was Allah not aware since time immemorial that the Arabs shall utilize the word “Qur’un’” ambiguously for: (1) the period of menstruation; and (2) the period of purity between two menstruations?

He said: Certainly.

I said: Was Allah not aware since time immemorial that there was going to come a Sahabi by the name of Zaid Ibn Thabit and another by the name of `Abdullah Ibn Mas’ud, and that Zaid would opine “Qur’un’” to mean the period of purity, and Ibn Mas’ud would say that it refers to menstruation. (This refers to the verse of Surah Baqarah v.228which discusses the iddah of a divorced woman. According to one view, her iddah will be the passing of three periods of purity that occurs between two menstruations, while another opinion is that it will be the passing of three menses.)

He said: Obviously.

I said to him: Then why did Allah not reveal the ayah of “three quru’” in a manner to avoid the difference of opinion between Ibn Masu’d and Zayd ibn Thabit.Why did He rather not say three haidh-menstruations or three tuhr- periods of purity thereby leaving no scope for contention? And the same would apply to every other Quranic text that has many possible meanings.

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I continued: Similar will be the condition of the Noble Ahaadith. We believe that it is revelation and/or inspiration from Allah the Almighty. Therefore, why did Allah, who is All-Knowledgeable and All-Aware, not reveal/inspire His Rasul () to express the Ahaadith using phrases that leave no scope for people to differ? Infact, why did He not inspire Rasulullah () to clearly state to the Sahaabah on the day he commanded them to hurry to the area of the Banu Quraizah ‘that they should not perform Asr on the way’ (or that ‘they may perform it if they get delayed, but shoud try to make it there before Asr’). Instead, he said, “You should ensure that each of you performs Asr salah in Banu Quraizah.” Consequently, amongst the Sahaabah were those who adhered to the literal meaning, while others practiced upon its purport!

I asked him: Did the Sahaabah and those who followed them differ?

He replied: They certainly did.

I further asked him: And do intellects also differ?

He said: Yes.

I then said: Doesn’t this difference originate from the diversity of their lifestyles and environments?

He answered: It does.

I finally deduced: Thus the struggle to unite the mazaahib and bring all the people onto one mazhab is lunacy and deviance.

The second is a dialogue that that occurred in the era of Ma’mun, the Abbasi khalif. Ibn Qutaibah narrates the incident as follows: Ma’mun said to a renegade (murtadd) who had become Christian: Tell us what repulsed you

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from our DÎn after having been acquainted with it. If you find the cure for your disease by us, you may adopt it. And if you are not cured and the treatment proves fatal, then you will be excused, and thus you will not be guilty. If we thenslay you, we will do so by requirements of the Shar’i law. (This is your chance to) weigh and deliberate (over the matter) and build confidence within yourself, and thereby know that you have not left any stone unturned to find the truth, and you have done your best to enter through the door of prudence.

Renegade: I was repulsed by all the differences of opinion which exist amongst you.

Ma’mun: We have two types of differences. One are the differences regarding azaan, the takbirs of janaazah salaah, Tashahhud, Eid salaah, takbir-tashriq the variant readings (qira’at), the various verdicts (fataawa), etc. There is no controversy found here, but it is merely a matter of preference, diversity, and easing of trial (by Allah in simplifying the Shariah). Thus, the one who makes Azaan and Iqamah (by saying each phrase) twice does not attribute deviance to the person reciting (the phrases of the) Azaan twice and that of the Iqamah once. They neither upbraid nor rebuke one another.

Our second type of differences is what pertains to the various interpretations of our Book (i.e. the Quraan) and Hadith. We are unanimous about the divinity of the Quraan, and the authority of the Ahaadith itself. If this is what is repulsing you, then there should be no difference of opinion about the interpretation of the Tawrah and Injil, just as there is no difference about their being divinely revealed. Thus there shouldn’t be any difference of interpretation amongst the Jews and Christians whatsoever. Also, you should then only speak such a language that may not be interpreted in different ways. And had Allah desired to reveal His books and make the speech of His messengers such that they require no further elucidation, He would have done so. But nothing of our DÎn or dunya (world) has been given to us [118]

without further responsibility, otherwise there would have been no test, competition, or rivalry, and nor any basis of superiority. Allah did not create the world such.

Renegade: I bear testimony to the fact that there is none worthy of worship besides Allah, that the Messiah (Isa) is his bondsman, that Muhammad is truthful, and that you are truly the leader of the believers.

In fact, these differences were considered a mercy from Allah

Ibn Qudaamah writes: “Allah, through His mercy and bounty, created great Imams amongst the predecessors in this Ummah, whom He utilized to arrange the fundamentals of Islam, and through them He elucidated the intricate laws. Their consensus is irrefutable evidence, while their disagreement is the extreme mercy (of Allah). Hearts are revived by their incidents, and success is reached by treading their footsteps.” (Adabul Ikhtilaaf)

The Sahabah and the salaf (pious predecessors) had difference of opinion in many matters. Never was a concerted effort made to remove these differences, rather they all actually respected and allowed these differences.

When Umar ibn Abdil Aziz was asked to unite all the people on one matter (mazhab), he refused and wrote to the governors of different regions, “Each community should pass judgement in accordance with the unanimous view of its fuqaha. (Sunan Daarmi)

Abu Jafar al-Mansoor (the Abbasi khalif) wanted to unite the entire ummah on the mazhab of Imam Malik () and behead those who opposed it. Imam Malik’s reply in brief was that many sahabah were sent as teachers to different lands. People learnt from them and passed over their knowledge to their descendents up to this day. If you shift them and take them away from their knowledge which they possess to that which they don't know, they will

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consider it kufr. It would thus be better to reinforce every region with its own knowledge. (Adabul Ikhtilaaf pg. 36).

It should be remembered that these differences are only regarding minor aspects of our din. There are no differences in fundamental beliefs and actions of Islam between the mazhabs.

Are all of the views of these mazhabs correct concurrently?

While only one mazhab will arrive at the correct view and understanding in any certain issue or mas’ala, every view of all mazhabs will be acceptable in the court of Allah. To illustrate this, the following example has been given:

Five people are traveling on a cloudy day. One of them is blind. At the time of salaah, they find themselves in a jungle. Four of them begin to discuss the direction of qiblah and each one arrives at totally different conclusion and performs his salaah accordingly. The blind man however is unable to take part in the discussion, but follows the one he regards as most knowledgeable. Whilst only one of them can be correct and be really facing the qiblah, the salaah of each of the five is in perfect order, acceptable in the court of Allah. There is no need to repeat the salaah, even after the clouds clear and the correct direction is learnt. The four people are like the Imams and the fifth man who is blind is like a muqallid who doesn't possess qualification to make ijtihad, so he follows one who does.

Rasulullah () said, “When a ruler/judge passes a verdict or ruling and makes ijtihad, if he arrives at the correct ruling, he receives a twofold reward (one for the ijtihad and one for being correct). If he passes a verdict /ruling and makes ijtihad, then he errs, he will receive one reward (for ijtihad and he will be excused for his error).

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Are there any proofs to indicate the necessity of Taqlid?

1) "O you who believe, obey Allah obey the Rasul and Ulul Amr (those of authority) amongst you." (Suratun Nisaa v. 59)

According to Abdullah ibn Abbas, Mujaahid, Ataa ibn Abi Rabaah, Ataa ibnus Saaib, Hasan Basri, Abdul Aaliyah, it refers to the Fuqaha and Ulama. (See Tafsir Ibn Kathir and Tafsir Tabari) The next part of the verse concerning the solution to be resorted to when differing is addressed to Ulul Amr, and not all believers. (Ahkaamul Quraan of Jassaas)

2) “So, if you do not know, ask those who remember i.e. who know.” (Suratul Ambiyaa v.7) (Khateeb Baghdaadi, in his book Al-Faqeeh wal Mutafaqqih, has quoted Amr ibn Qais through his sanad that Ahluz Zikr refers to Ahlul Ilm.) Allamah Alusi, the author of Ruhul Ma’ani, has quoted Al-Ikleel of Allamah Suyuti wherein he had mentioned this as a proof of the validity and permissibility of Taqlid.

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3. Rasulullah () said, “Follow me, those who will come after you will then follow you.” Hafiz Ibn Hajar wrote, "It is said that the meaning of this hadith is that sahabah should learn the rules of Islam from Rasulullah () and the tabieen should learn from the sahabah and so on until the world comes to an end.” (v.2 pg. 205)

4. (A Sahaabi was wounded on his head. Ghusl became compulsory upon him. He asked some friends of his who were not knowledgable of Sunnah whether he could make tayammum, but they replied in the negative. He took a ghusl, and died as a result of it.) When they returned and Rasululah () was informed of it, he said, “They killed him. May Allah destroy them. Why didn’t they ask if they knew not. For verily, the cure to ignorance is to ask.” From this Hadith, we also learn that if a person is not fully qualified to make ijtihad, but knows some verses of the Qur’an or some Ahaadith pertaining to any law of Shariah, then too he should not make any decision, but should rather ask from those who are qualified. If he passes any verdict or makes any decision based on his deficient level of knowledge, he will not be rewarded, but rather sinful.

5. Ali () asked, “O Messenger of Allah, if a matter comes before us regarding which no command or prohibition has been mentioned, what do

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you command us to do?” Rasulullah () replied, “Consult the Fuqaha (Jurists) and Worshippers with regards to it, and do not go ahead with your own opinion.”

6. Ibnul Qayyim has written: “Those of the Sahaabah from whom fatwa was preserved are some hundred and thirty souls, that range between men and women and the mukthirun (those who issued fatwa in large numbers) from them are seven: Umar ibn al-Khattab, Ali ibn Abi Talib, Abd Allah ibn Masud, Aishah Mother of the Believers, Zayd ibn Thabit, Abd Allah ibn Abbas and Abd Allah ibn Umar.” (I’lamul Muwaqqi’een) It is therefore obvious that the rest of the Sahaabah followed these Sahaabah and made Taqlid of them. When these Sahaabah would pass fatwa, they would normally merely present the ruling, without always mentioning which proof they understood or deduced it from. This is clear from the different narrations found in the books of Hadith mentioning the rulins and fataawa of the Sahaabah and Tabi’een. The other Sahaabah and Taabi’een would be bound to follow them, since they were not capable of ijtihaad. Take the following examples: Ibn Jarir [al-Tabari] narrated from Qabisah ibn Jabir: I and a companion of mine (both in the condition of ihram) anticipated a deer at Aqabah, and I hit it. Then I came to Umar ibn al-Khattab and I mentioned this to him, so he approached a man to his side and they deliberated this [case]. Then he said, “Slaughter a goat.” So I turned and left. I came to my companion and said, “Indeed the Commander of the Faithful does not know what he says!” My companion said, “Sacrifice your camel.” When Umar ibn al-Khattab heard this, he came, striking me with a whip, saying, “You kill game while in the state of ihram and you belittle the fatwa? Verily Allah (Exalted is He) says in His Book ‘as adjudged by two just men among you’ (5:95) and this is Ibn Awf and I am Umar!” (Fawaa’id fi Uloomil Fiqh)

The above proves that it is correct to follow others and there are many more proofs which were left out for the sake of brevity.

Was Taqlid of a specific person found in the time of Sahabah () and Tabi’een?

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There were many examples of taqlid in the time of sahabah. Hereunder are a few such examples:

1. The people of Madinah once asked Abdullah ibn Abbas () a mas’ala during hajj. After receiving his answer, they said, “We will not practice upon your ruling, and leave the ruling given by Zaid (ibn Thabit)."(Bukhari-Kitaabul Hajj)

2. Taus () says, “I met seventy of the sahabah of Rasulullah () who would resort to the opinion of Ibn Abbas () whenever they differed in any matter."

3. Urwa () once objected to a mas’alah taught by Ibn Abbas () concerning a matter of Hajj. His objection was that the mas’alah contradicted the practices of Abu Bakr and Umar (). Ibn Abbas () exclaimed, “You are going astray in this way.I tell you the practice of Rasulullah (), and you tell me about Abu Bakr and Umar.” He replied, “Verily, Abu Bakr and Umar were more knowledgable about the practice of Rasulullah () than you. (Sharh Ma’anil Aathaar of Tahaawi). In the narration of Tabrani, the wording is as follows, “They were more knowledgable about the book of Allah and the Sunnah of Rasulullah () than you and I.”

4. Certain great learned Sahaabah would abandon their views for that of otherswhom they felt were more learned. Abdullah ibn Mas’ud would do so for the views of Umar (I’lamul Muwaqqi’een, quoting from Tabari), Abu Musa for the view of Ali (and Ibn Mas’ud as in Bukhari), Zaid ibn Thaabit for the view of Ubayy ibn Ka’b () (Fawaa’id fi Uloomil Fiqh). That was inspite of the fact that these Sahaabah were certainly capable of Ijtihaad and were from the most learned ones.

5. Abu Muslim Khawlani once went to the masjid of Damascus, where he found approximately thirty Sahaabah gathered. There was a young man to whose eyes antimony had been applied and whose teeth were shining white. He says, “Whenever they differed in an issue, they would refer it to him and

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accept his decision as final.” He was Muadh ibn Jabal () (Musnad Ahmad v.5 pg.233-236)

6. Sha’bi said, “Whoever it pleases to have confidence his rulings (qada), let him hold onto the opinion of Umar.” 7. Mujaahid said, “When people differ in anything, look to what Umar did, and adopt it.” 8. A’mash said regarding Ibrahim [al-Nakha’i], “He would not divert from the opinion of Umar and Abd Allah [ibn Masud] when they agreed, and when they disagreed, the opinion of Abd Allah was more appealing to him because it was more subtle.” 9. Masruq said, “I would not leave the opinion of Ibn Masud for the opinion of any of the people.” (Fawaa’id fi Uloomil Fiqh, and I’lamul Muwaqqi’een)

Who are the Imams of Fiqh whom we should follow?

1) Imam Abu Hanifah Nu’man ibn Thabit

2) Imam Maalik ibn Anas

3) Imam Muhammad ibn Idrees Shafi’ee

4) Imam Ahmad ibn Hambal

A person should choose to follow the mazhab of one of these four and bind himself to the rulings of that specific mazhab. This is according to the consensus of the Ahlus Sunnah wal Jama’ah of the latter times.

Why do we only follow these four imams? Why can’t we follow the Sahaabah or the other imams of the past eras, people like Imam Bukhari, etc.?

There are three conditions for making Taqlid of any imam:

1) His entire mazhab (regarding all chapters on Fiqh) must be compiled and available.

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2) His principles upon which he based his extraction of laws from the sources of the Shari’ah should also be available. 3) He must have left behing students who studied fiqh under him and who were competent enough to fully understand and grasp his mazhab.

Allah had decreed it such, out of his complete and perfect wisdom, that all the other mazaahib either do not fulfill the above conditions or its followers came to an end, due to which their mazhabs died out.

(The above conditions and explanation is extracted from the statements of Zahabi and Nawawi, as mentioned by Munawi in Faydhul Qadeer v.1 pg.210 and Shah Waliullah in Al-Iqdul Jeed, as quoted in ‘The legal status of following a mazhab’.)

Why do we have to follow only one mazhab? Why can’t we choose from all of the four mazhabs, since all of them are correct (acceptable in the court of Allah)?

If one wishes to pick and choose from the rulings of the four mazhabs, then it needs to be seen that ‘On what basis is one giving preference to one view over another’. If he is such an expert of Quraan and Hadith that his understanding of Deen is evidential and he posseses the qualifications of a mujtahid, then he is not required to make taqlid. If he does not possess those qualifications and is unqualified, and he makes the basis of his preference his own understanding of Quraan and Hadith, he will be sinful (as we had discussed above, since he is following his own opinions).

Three harms of the above:

1) Most of those who wish to choose between the mazaahib are actually only after ease, which is based on nafsaaniyah (one’s self-interests and desires). This is really just ‘following one’s desires’ not ‘Allah’s commands’. They pick those laws which suit themselves and are more

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convenient, or those which will earn them some fame because they are different and unique. Regarding those who follow the concessions of every imam, the following has been said: Imam Awza’ee (): “The person who adopts the rarities of the Ulama leaves Islam.”(Adabul Ikhtilaaf pg.118, quoting Baihaqi)

Sulayman Taimee: “If you practice upon the concessions of every Aalim, then every evil will collect within you.” Hafiz Ibn Abdil Barr, after quoting this, commented, “This is by consensus. I am not aware of any opposing view to it.” (Jami’ Bayaanil Ilm wa Fadhlihi v.2 pg.92)

Imam Ahmad and Yahya Ibnul Qattan have called such a person a faasiq (open sinner). (Adabul Ikhtilaaf pg.119)

Interesting incident: The judge Ismâ`îl entered upon the Abbasid Caliph al- Mu`tadid, who presented him with a book to look over. The book was a compilation of easy rulings and concessions that various scholars had arrived at in error along with the evidence those scholars used to support their claims. Upon looking over the book, Ismâ’îl said to the Caliph: “The author of this book is a heretic!”The Caliph asked why. So the judge told him: “The statements that are mentioned in the book are not represented properly. Those who gave the ruling that temporary marriage is lawful did not consider singing or certain intoxicants lawful. There is no scholar who has never made a mistake. Whoever collects these mistakes together and acts upon them loses his religion.”At this point the Caliph ordered the book to be burnt. (Siyar A`lâm al-Nubalâ’ (13/465)) One man commented so aptly: “How desperately we need al-Mu`tadid’s fire to dispose of a number of books like this one today!”

2) One harm of this picking and choosing is that it will result in Talfeeq-a person will be adhering to such a view which is not found in any mazhab, whereas he will lay claim to following all the mazaahib. For eg. a man [127]

bleeds after having performed wudhu. According to Imam Abu Hanifah, his wudhu is nullified, whereas according to Imam Shafi’ee, his wudhu is intact. He decides to follow Imam Shafi’ee. He then touches his wife. According to Imam Shafi’ee, his wudhu is nullified by this action, whereas according to Imam Abu Hanifah, one’s wudhu does not break by touching one’s wife. In this he decides to follow Imam Abu Hanifah. In such an instance, none of the two Imams regard his wudhu to be valid, so he has established another view which is not in conformity with both these mazhabs. Another example of this is that a person marries without giving any dowry (which Imam Shafi’ee has permitted), and the nikah is performed without witnesses (which is allowed according to Imam Maalik), and without the permission of the woman’s guardian (which is valid according to Imam Abu Hanifah). Such a nikah will be invalid according to all of the four imams. (These are merely examples to illustrate talfeeq).

3) When one makes Deen a toy and begins to follow whatever suits him, and loses the quality of obedience and opposing his self-interests and personal desires, he begins to regard Deen as insignificant and subservient to his own self and soon is deprived of obedience to Allah altogether, which sometimes even leads him to kufr. Moulana Muhammad Husain Batalwi, who opposed taqleed for many years, was finally affected by the bitter consequences of not making taqleed, wrote: It is my twenty five years of experience from which I have come to realize that those who leave taqlid and become mujtahids on their own without (sufficient) knowledge finally leave the fold of Islam. Some of these become Christian and some become atheist, not bound by any religion or faith.The lightest effects of this freedom is open violation of the commands of the Shariat and irreligiousness.” (Maqaalaat Abul Ma’aathir, quoting from Ishaa’atus Sunnah v.11 pg.53)

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MODERNISM

Modernity (progress) is in itself a wonderful desire and a natural urge of mankind. If this urge was not there, men would not have advanced to such great heights in material and scientific achievements. Thus, Islam is not opposed to modernism in as far as achieving or developing new feats or advancements. Rather, Islam has allowed us the use of the latest technology and has actually encouraged its use in warfare. In fact, Rasulullah () himself made use of the latest weapons in the battle of Taif: a minjaniq (catapult) and a dabbaabah (a tank made of skin or wool used in war in which men enter and is propelled into the lower part of the fortress, from where they [129]

make breaches into the wall and still remain protected from the enemy assaults due to being inside this tank). Rasulullah () had even sent two Sahabis, Urwa ibn Masud and Ghitan ibn Salamah to the city of Jarsh in Syria to learn the method of manufacturing catapults and tanks (minjaniq, dhabaabah and dhabur), due to which they were unable to take part in the battles of Hunain and Taif. Nabi () also joyously predicted a naval fleet which would soon set out for Jihad, although the Arabs were completely unacquainted with naval forces. Thus, Islam has not objected to modern advancement, rather it has encouraged it within rightful limits.

At the same time, it needs to be understood that the principles and laws of Islam are in no need of any progress and advancement.The rules and regulations laid down in the Quran and Hadith will suffice for all times and will continue to solve all issues and problems which crop up till the day of Qiyaamah. It is a pity that a group of people in the Islamic world known as modernists have failed to understand this. They have, instead of directing their energies towards science and technology, decided to modernize and upgrade Islam so as to bring it ‘in accordance to the times’. They argue that Islam must change because of the new thought and practice around the world which was brought about by the industrial revolution. They fail to understand that progress in technology in no way necessitates any change or alteration in the sacred morals and culture of Islam. We are thus requested by them to reject all ‘traditional interpretations’ of the Quran and to read it ‘rationally’ in the light of modern times.

According to them, freedom of women is an essential step to progress. Freedom, as interpreted by them, refers to adoption of immodest fashion, seeking employment outside of the home and their full participation in public life, which has led to the disintegration of family life and the social structure. Polygamy is regarded as a crime, which eventually led to an increase in adultery and prostitution. Co-education is advocated as a demand of civilization, which is now responsible for the ever increasing promiscuous relations amongst the younger generations and the decrease of morality, [130]

chastity and shame. Jihad is considered a crime and an act of terrorism, which is why the muslim ummah is so disunited and weak. The adoption of western clothing is encouraged by every ‘modern-minded’ man, since western dress has become symbolic of advancement and progress, while Islamic clothing is regarded as backwardness and retrogression. A modernist is basically a person who is dissatisfied with Islam as is understoof from the teachings of Rasulullah () and endeavours to re-interpret Islam in such a way that proves that there is no conflict between Islam and modern western thought. Although Muslim in name, the modernist passes judgement on Islam solely on the basis of those ideals imported from Europe and America, which he assumes are superior to those of fundamental traditional Islam.

The primary ideas of the modernist upon which his modern views on Islam are based:

1) Islam is liberal, adjustable and progressive, but the Ulama are responsible for its stagnation due to their narrow-mindedness and rigid interpretation: During the lifetime of Rasulullah (), Islam was the most liberal and progressive religion. The Fuqaha, Muhadditheen, and Ulama were responsible for its stagnation and decline. Regarding this, a modernist Farid Ja’fari writes: “The Muslim people today are struggling for a bare existence. The Ulama will blame western influence for this decadence…It is because of this class (the Ulama), who will not permit Islam to adjust freely to the changing times, due to which Islam is in this state of stagnation. To get rid of all the curses afflicting the Mslim Ummah, we will have to forget all the interpretations of the Quran given to us by dogmatic learned men. The day we try to understand the Quran ourselves, we will be able to save Islam, save our women from the indignity of over 1400 years, and we will be able to bring them under the light of freedom and equality.”

This is an old feeble excuse which is presented to refute any essential part of Deen which they are uncomfortable with, and has been used by all astray groups to back their falsehood and evil, after which they are free to interpret the Quran as they

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will. It is this very excuse which was presented by Abdullah Qairawani, a renowned leader of the Batiniyyah sect, to prove his most disgusting view:”What can be more surprising than the instance of a man who claims to be intelligent, yet he marries his beautiful daughter or sister off to a stranger, whereas his own wife is not that beautiful. If the ignorant ones had any claim to wisdom, they would have known thatthey themselves have a greater right over their daughters and sisters compared to a stranger. The main reason for this stupidity is that their Ulama have forbidden them from good things.”

In summary, the modernist assumes that our aimmah were inferior in their interpretation of Islam in comparison to a modernist of today who is contaminated with atheism and materialism. He believes that Islam, like other religeons is a mere formality, not a way of life.

2) Islam can progress only when those aspects of it which were meant for those times and are inappropriate today are separated from its structure: The eternal sacred principles of Islam must be separated from those which are contrary to the spirit of modern life. The latter must be rejected as being meant only for the primitive society of Nabi () and as irrelevant and inappropriate for our advanced age. Strict adherence to the Shariah and following in the way of Rasulullah () is not necessary; rather it is detested and is an impediment in the spread of Islam.

The protagonists of this view imagine Nabi () as ignorant and unaware of our modern advanced day and age, and that he () had laid the foundations of Deen only in accordance to his time and age. If that was the case, then Islam would not have been a global religion which is meant to guide all of mankind till the day of Qiyaamah, rather it would resemble Christianity which was always ready to evolve due to the dictates of worldly kings, secularists and modernists.

3. Western civilization developed mainly through Muslim contributions, the sciences of which Muslims today have not excelled in, thus there is need to get back our lost legacy from the Western world: The Muslim nation in the

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past were at the height of technology and science, due to which they reached the heights of glory, power and respect. Muslims made such a great contribution to medieval Europe that without them modern civilization could never have risen. Thus, modern civilization is only a development of true Islamic law and its principles. The reason for the rise of the West in these times is solely because they have excelled in those sciences which the muslims had been in the forefront of in the past but are today ignoring it. Therefore, the westerners have remained truer to the actual spirit of Islam than the Muslims themselves. Muslims now need to regain their lost legacy by adopting modern culture, as that is the only way muslims will be able to get back their lost glory.

The reality of the matter is that it has been proven from many statements of Rasulullâh  that the cause of success for the non-believers is Allah’s postponement of punishment and their own worldly good deeds. Hence it is clear that when any individual non-believer or group of non-believers do deeds of righteousness, they will prosper and attain some measure of worldly success. Even their evil deeds will go unpunished, while even the seemingly insignificant evils of a Muslim will bring punishment. As much wrong doings as Muslims are guilty of, whether individual or collective, Muslims will suffer sorrow, ordeals and hardships accordingly. The only manner in which they can save themselves from all anxieties is to discard sinful acts as well as to prevent others from sin...

From the hâdîth we come to know that in Allâh’s sight, this world has no value at all. Because the disbelievers have, as their major aim in life, the attainment of this world, they are given the world according to their treasure of good deeds. The Muslims on the other hand, since having accepted Islâm, have their eyes on the success and permanent well-being of the hereafter to which they have a special right. Not matter how sinful a Muslim is, he will eventually enter Jannah, after being punished or pardoned of hs sins. Hence because of his wrongdoings, he will be made to suffer the sorrow and

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hardships of this world. If he is not made to suffer here, there is indeed a dangerous path ahead of him...

Uqbah ibn Aamir () narrated that Rasulullah () said, “When you see Allah granting to a slave whatever he desires (prosperity, progress, wealth, position) in this worldly life, inspite of incessant sins which he commits, then understand that this is istidraaj (a trap which Allah lures one into gradually). Rasulullah () then recited the verse: ‘When they forgot (ignored) the reminders sent to them, we opened unto them the doors of all things (enjoyments of this worldly life).When the time came that they became conceited over that which they had been given, We suddenly gripped hold of them (punished them), leaving them despondent (of ever regaining the bounties they had lost).’” (Ahmad, Tabraani)

But how is it that disbelievers face destruction and decline? This is because of their injustices, tyranny and oppression and comes about when immorality and promiscuous behaviour have reached overwhelming heights or because of their mockery of the messengers of Allah . For these sins, there is no relaxation or postponement of punishment. For these sins, all-encompassing, general calamities descend upon them...

This gist of what I am trying to explain is that Allâh  - the creator of causes – has created separate causes for the worldly progress of Muslims and non- Muslims. It is wrong to maintain that the very thing which is a cause of progress for non-Muslims is also a cause of progress for Muslims. It is also wrong to believe that those things which are not an impediment or hindrance to their progress will also not hinder the progress of Muslim. To have such views shows ignorance of our dîn and lack of knowledge of the words of Allah  and Rasulullâh .

Please understand this well: the real place of punishment for the disbelievers is the hereafter. Sometimes, for the sake of expedience, it is meted out to them in this world. Whatever good works and position they have in this world, are solely as a result of the returns given to them by the

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Owner of this world, the Most Just King. There is nothing for them in the Hereafter.

From many ahâdith, it is understood that the major share of punishment for the sins of this ummah come in this world. This is indeed a mercy to them. Were it not so that in spite of their sins, they were not afflicted with calamities and trials, it would be frightful indeed. So the only manner in which this ummah, which is enjoying Allâh’s mercy, can save itself from misfortunes, catastrophes, worries and humiliation of this world, is to avoid sin completely. When, by chance, sins do occur, they should weep in sorrow, seek forgiveness and repent to Allah. There is no other way out. It is not possible at all for a Muslim to remain as a Muslim and gain worldly prosperity, while at the same time living a sinful life!!

From Qurânic texts and ahâdith, it becomes clear that the principles leading to the success of the Muslims and non-Muslims are not the same. Some are common to both and some are not. The major cause for a Muslim’s success is acting upon the injunctions of dîn and avoiding sin, for as much as they indulge in sinful acts, they will face calamities. For a Muslim to look at non- Muslims and to see them committing the same sins and still enjoy progress with no misfortune – and then to become fearless of these sins, is indeed wrong and only entangles him in more misfortunes. When Muslims, indulging in sins, are not visited by calamities, it is so much more dangerous. In such a case, it is merely a temporary postponement of punishment. Revenge will come quickly and suddenly.” (Condensed from Al-E’tidâl)

Uqbah ibn Aamir () narrated that Rasulullah () said, “When you see Allah granting to a slave whatever he desires (prosperity, progress, wealth, position) in this worldly life, inspite of incessant sins which he commits, then understand that this is istidraaj (a trap which Allah lures one into gradually). Rasulullah () then recited the verse: ‘When they forgot (ignored) the reminders sent to them, we opened unto them the doors of all things (enjoyments of this worldly life).When the time came that they became conceited over that which they had been given, We suddenly gripped hold of [135]

them (punished them), leaving them despondent (of ever regaining the bounties they had lost).’” (Ahmad, Tabraani)

Rasulullah () said, “Allah will never deprive a believer of even a single good deed (of his/hers). As a result of that deed, one will be granted some sort of benefit/sustenance in this world, and will be granted a befitting reward in the Aakhirah. As for a non-believer, he will be granted the full reward (or enjoyments) of all of his good deeds in this world, so that when he reaches the Aakhirah, there will remain no good deeds for him over which he could be rewarded.” (Ahmad, Ibn Hibbaan)

Anas () reported that Rasulullah () said, “When Allah wants good for any servant of His, He hastens for him his punishment in this world. When Allah wants evil for any person, He delays punishing him over his sins, so that he may receive full punishment for it on the day of Qiyaamah.” (Tirmizi, Haakim)

Consider the following:

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Muslims are deprived of sustenance because of sins: Rasulullâh  is reported to have said, “Verily a man is deprived of sustenance because of a sin which he commits.” (Ahmad)

Muslims will be afflicted with different types of calamities due to their sins: Abdullâh ibn Umar  states that Rasulullâh  once said with great urgency, “O Muhajirîn! There are five things which if you ever indulge in them, calamities will engulf you. I seek refuge for you in Allâh that you ever indulge in them: 1.) When immorality becomes widespread among any people, plague will overtake them as well as new diseases which were previously unknown 2.) When people cheat in weighing and measuring (i.e. business practices) they will face a.) drought b.) hardship c.) oppression of rulers 3.) When people withhold zakat, rains from the heavens will be withheld from them. Had it not been for the animals, not a drop of rain would have descended. 4.) The enemies of those who break their covenants with Allah  and His Messenger  will take that which is in their hands. 5.) Those leaders who do not rule according to the book of Allah, Allâh  will create discord amongst them. (Ibn Maajah)

Ibn Abi Dinâr relates that some-one asked Aishâh  what caused earthquakes. She answered, “When people begin to fornicate shamelessly, [137]

drink wine and listen to music as if these things were perfectly permissible, then Allâh  order the earth to throw them over.”

The sins of Muslims bring upon them evil oppressive rulers, while many difficulties are averted by obedience of Allah: Mâlik ibn Dinâr (rahimahullah) relates that he read in a book of wisdom that Allah  said, “I am Allah, the King of Kings. Verily the hearts of kings are under the control of My hands. When My servants obey Me, I turn the hearts of kings and rulers towards them so that they rule over them with mercy and kindness and when My servants disobey Me, I turn the hearts of kings and rulers to treat them harshly, with anger and vengeance. Thereby they mete out oppression and torture. Hence do not occupy yourselves with cursing the kings. Instead turn to Me in remembrance and with humility so that I will protect you from the tyranny of your kings.” Allah  says, “O son of Adam, make time to serve me in ibadah, I will fill your heart with the feelings of sufficiency and I will remove poverty and want from you. If not, then I will cause your hands to be continuously busy with preoccupation and I will not cause poverty to move from you.” Allah  states, “If My servants serve Me dutifully, I will send over them rains by night when they sleep and over them the sun will continue to shine (so that there will be no hindrance in their affairs) and the sound of lightning will not reach their ears (so that there will be no need for fear and anxiety). (Jâmi as Saghîr) (‘al-E’tidal’)

The honour and lost legacy of the Muslims lies only in Islam and obedience to Allah’s every command, not in modern progress, science and civilization: Taariq bin Ziyaad reports that when Umar () was entering Shaam, Abu Ubaydah ibnul Jarraah was accompanying him. When they arrived at a point where they had to wade across (some water), Umar alighted from his camel, removed his leather socks and threw them over his shoulders. He then took hold of the reins of the camel and waded through. "O Ameerul Mu'mineen!"

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Abu Ubaydah said, "Are you doing that?! Do you also remove your leather socks, throw them over your shoulders, take hold of the reins of the camel and then wade through?! I would not like the people of that city (where we are headed) to see you like this." "O, Oh!" Umar exclaimed, "Had anyone other than Abu Ubaydah made such a statement, I would have made him a lesson for the Ummah of Muhammad. We were once amongst the lowest of people, but Allaah gave us honour because of Islaam. As soon as we start to seek honour in avenues other than that in which Allaah has granted us honour, Allaah will then humiliate us." (Haakim (Vol.1 Pg.61))

Another narration states that when Umar () arrived in Shaam and was to be received by the army, he was wearing his loincloth, leather socks and a turban. He was holding the head of his camel and wading across some water. Someone then said, "0 Ameerul Mu'mineen! The army and the general of Shaam's army are here to meet you, and you are appearing in this condition?" Umar remarked, 'We are a nation whom Allaah has given honour through Islaam, so we shall not seek honour in other avenues." (Haakim (Vol. 1 Pg.62))

Yet another narration states that Abu Ubaydah ibnul Jarraah said to Umar, "0 Ameerul Mu'mineen! You have done something that the people of these parts regard as degrading. You have removed your socks, led your camel walking and waded through water on foot." Umar struck Abu Ubaydah ibnul Jarraah on the chest and said, "0 dear! If only someone other than you had made that statement, O Abu Ubaydah! You people (Arabs) were the smallest in number and the most degraded of people, before Allaah gave you honour through Islaam. When you start to seek honour in anything else other than Islaam, Allaah will certainly degrade you." (Haakim (Vo1.3 Pg.82))

Qais narrates that when Umar arrived in Shaam and was received by the people, he was riding a camel."0 Ameerul Mu'mineen!" someone said, "If only you would ride a Turkish horse, because the leaders and prominent people of the city would be meeting you." To this, Umar remarked, "I do not [139]

see your honour lying here (in the things of this world), but (pointing to the sky) everything comes from there. Let my camel go." (Abu Nu'aym in his Hilya (Vol. 1 Pg.47))

Amr ibn Al Aas () says, "I was the commander of the Muslim army that marched to Alexandria. The king of the city made a request saying, “Send out one of your men to me so that I can speak to him and he can speak to me.” “None but I shall go to him,” I said and I left. Both he and I had a translator and two stages were set up for us. “Who are you people?” he asked. My reply was, “We are Arabs. We are people accustomed to thorns and acacia trees (not lush gardens). We are also the custodians of Allaah's House. We had the most inhospitable of lands, led the harshest of lives, ate carrion and looted each other. We led the worst of lives anyone could ever lead, until a man emerged from amongst us. He was not the most prominent of us, neither was he the wealthiest. He told us that he was Allaah's Nabi and commanded us to do things that we did not know about. He also forbade us from doing what we had been doing and what our forefathers had been doing. We therefore opposed him, falsified him and refused to accept his words. Eventually people from outside came out and said to him, 'We believe in you, we believe what you say, are prepared to follow you and to fight whoever fights you. He therefore went to them. We then went after him and fought him, but he prevailed over us and defeated us. He then turned to the other Arabs around him and defeated them as well. If those behind me know what luxurious lives you people lead, every one of them would come here to you and join you in it.”

The king laughed and said, “Your prophet told you the truth. Our prophets also came to us with the same message your prophet brought and we remained steadfast on their teachings until kings started to preside over us. Their decisions regarding us conformed with their whims rather than to the teachings of the prophets. If you people adhere to the teachings of your prophet, you will prevail over everyone you engage in battle and you will defeat anyone who tries to attack you. However, as soon as you do what we [140]

did by forsaking the teachings of the prophets and by acting on your desires, you will become just like us. You will then neither be more than us in number nor any stronger."' Amr ibn Al Aas says, "I have not spoken to anyone afterwards who gave me any better advice than he." (Tabraani, Abu Ya’la)

Quran on the modernists:

Some of the wrong and erroneous ideas of the modernists will be discussed in the following pages:

REJECTION OF HADITH

Hadith: The a) aqwaal- words or statements of Rasulullah (), b) af’aal- actions of Rasulullah () and c) taqreer- acts sanctioned by Rasulullah ().

How many hadith are recorded in the books of hadith? Less than 50 000 without repetitions. (Aqaaid Ahlis Sunnah) According to Imam Ahmad, Sufyan Thawri, Shu’bah, Yahya ibn Saeed Qattaan and Abdur Rahman ibn Mahdi, the number of authentic narrations reported from Rasulullah () with an unbroken chain is 40400. (Tarikh Tadween Hadith, quoting Kitabut Tamyiz)

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Our Belief with regards to the Hadith: There have been some people who believe that the ahaadith are unauthentic and are a whole lot of fabrications, or that there is no need to follow it. The Ahlus Sunnah wal Jama’ah believe that we are bound to follow the Sunnah (way of life of Nabi () which we are commanded to follow) and hadith. A person who rejects those hadith which have reached the level of mutawaatir in authenticity (related by such a number of people through so many authentic chains that it is held as practically impossible to have been fabricated-such a proof which admits not the slightest amount of doubt and is an absolute certainty) is a kafir and one who rejects an authentic hadith which is not the level of tawaatur is an open (major) sinner.

The difference between the Quran and the Hadith: The Quran is the revealed message of Allah which is a combination of words and meanings. The words and meanings put together constitute the Quran. Hadith is also revelation or inspiration from Allah (which is proven by verse.2-3 of Surah Najm wherein Allah says “He (Muhammad) does not speak out of (his own) desire, rather it (his speech) is only revelation revealed (unto him)”), but only in meaning, not in the words. Therefore, it is not permissible to change any word or even letter of the Quran, whereas the Hadith may be narrated in different wordings (riwaayah bil ma’naa), as long as the message is the same. The difference between the Quran and Hadith is similar to the difference between a letter and a message. A letter has to be conveyed in the very words it was written. If the messenger destroys the letter and writes another with the same message or verbally relates the message of the letter in his own words, then he has failed in fulfilling his duty and has been dishonest. But for a message, if the objective and idea of your message was conveyed correctly, your purpose of sending the message will be fulfilled, even if the exact wording is not used. In most cases, the wording will have to be changed, depending on the intelligence and understanding of the one to whom the message is being sent.

Beliefs of the rejectors of Hadith: [142]

1. Allah has not commanded us to obey and follow Rasulullah (), rather we are commanded to obey Allahs commands, which Rasulullah () merely brought in the capacity of a messenger.

Answer: Allah has, in the Quran, enumerated the responsibilities and duties of Rasulullah (). Four duties were mentioned alltogether at four places in the Quran:

1. Tilaawat-Reciting the Quran (to the people)

2. Teaching the Quran

3. Teaching hikmah

4. Purifying the people (of shirk, doubts, external and internal evils)

Since Arabs knew the method of recitation and the literal meanings of the Quranic words, after its tilaawat (recitation) was made before them, they would be able to recite themselves. By adding the responsibility of ‘Teaching the Quran’, Allah indicated that there was a need for further explanation (tafsir), elucidation (tabyin) and interpretation (ta’wil), which Allah has commanded him () to do in other verses. This was actually one of the reasons Allah had sent every revealed book along with a messenger. He () taught the Quran in two ways, verbally and practically In some cases, he () would refer to the verse being explained and in other cases, he would demonstrate or explain the purport of the verse without making reference to

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the verse, leaving it to the understanding of the Ummah to corroborate between the Quran and his actions. ‘Teaching the Quran’ applies to both these methods.

Teaching hikmah was also one of his functions. This hikmah was also something which Allah had revealed besides the Quran. The following verses prove that Allah had revealed it:

What else was revealed and recited in the house of his () wives, besides Quran? It is obvious that it was his religious advice, exhortations and guidance, which they are commanded here to even revise.

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Thus, Rasulullah () stated, “Listen, I have been given the Quran and something similar to it as well. Listen, I have been given the Quran and something similar to it as well. Listen, soon, you will come across a (deviated) man relazing on cushions (couches) lazily due to being well fed, saying (to others), “Obey the Quran! Whatever you find mentioned in the Quran as permissible, regard as permissible, and whatever you find in the Quran as prohibited, regard it as prohibited!” (In one narration, the following words have been added on-“Listen, the matter is not as he says.”)

This which has been declared as equal to the Quran is the sunnah. Rasulullah () explained, “Knowledge is of three types, other than which all other (information) are extra and unessential: A verse (of the Quran) which is muhkam (categorical and clear-cut), a sunnah which is established and an analogical deduction which is equal in rank (to Quran and Sunnah) (due to its being deduced and extracted from those two sources).”

The importance of following the Sunnah can be gauged from the following narrations:

“I have left with you two matters, you will never go astray as long as you hold fast to them-Allah’s book and my Sunnah”

Rasulullah () once, after the fajr salaah, delivered a very touching sermon, which seemed to the Sahaabah like parting advices. They requested some special advice. One of the advices given were, “Whoever of you lives after me will see great differences and conflict; so keep to my Sunnah and the Sunnah

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of the rightly guided khulafaa after me, hold firm onto it and grab it with your molars (i.e. don’t ever let it go).”

It is that very sunnah which has been recorded and preserved in the form of hadith. It is obvious that since it was revealed by Allah like the Quran and was Rasulullah’s () specific responsibility to teach it to the people, it was also mankind’s responsibility to recognise it. We are therefore commanded to accept the authority of Rasulullah saw in three ways:

1. To accept what he has declared as haraam to be haraam, as well as what he declared to be halaal as halaal.

2. Ita’ah- to obey Rasulullah () in his instructions and commands.

The Quran explained that those who obey Allah's Rasul :(a) are true believers, (b) have obeyed Allah, (c) will get Allahs mercy, (d) will be guided, (e) Allah will enter them into jannah, (f) will be successful, (g) will be rewarded in full, (h) will be in the company of those upon whom Allah has showered his favours.

Those who disobey Allah's Rasul :(a) have went astray, (b) are similar to the munafiqeen, (c) are not true believers,(d) are like the kuffar,(e) will enter

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jahannam, (f) will become embroiled in some calamity (in this world, be it wordly or with regards to his Deen) or will receive a severe punishment (in the hereafter) {or will be afflicted by both of the above).

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3. Ittibaa’- To follow Rasulullah (), since his life was a practical example for us. The message of the Ambiya is not confined to their oral teachings. They were also sent as practical examples of the straight path. Merely teaching without setting an example is not good enough, in any field of even worldly sciences. Even an enthusiastic person who wants to cook a meal cannot do so perfectly by merely reading through the recipe or memorizing it from a master chef. He has to be practically trained first, by the expert setting a practical example for him, and he, by following the example, will gradually learn how to cook a good meal. Man is therefore more in need of a practical example with regards to his religion and Deen compared to even worldly matters. That is why Allah always sent revelation through a Messenger. They taught the revelation and also set a practical example for those who wished to follow l. (Both kitaab and hikmah were revealed to Rasulullah ()) The Quran explains that those who follow Rasulullah (): (a) will be rightly guided, (b) Allah will be sufficient for them, (c) Allah will love them and Allah will forgive their sins, (d) will get Allah’s mercy since they were true believers in Allah’s signs. (e) The Quran also explains that Rasulullah () way will only serve as a good example and role model for those who hope to meet Allah and the day of resurrection/qiyamaah and who remember Allah abundantly.

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2. Even though we have been commanded to obey and follow Rasulullah (), the problem facing us is that his statements and actions have not been preserved, due to neglect of the Muslims in this field. What is in the hadith are all of doubtful sources and coupled with many fabrications which cannot be sifted out?

Answer: It is an accepted fact which has reached the highest level of tawaatur and authenticity and that the sahabah and their students made such an effort to preserve every statement and action of Rasulullah () which has no parallel in the history of the religions of the world. They preserved the ahadith and protected them by:

1. hifz-(memory) - memorizing it

2. muzaakarah-(revision)-revising and discussing it along with its application.

3. amal-(practice)- practical implementation of the sunnah in their lives.

4. kitaabah-(writing)- writing down and recording what they had seen or heard.

One reason they took so much care to preserve the Ahaadith was that they had heard Rasulullah () making duaa for those who do so during his khutbah in Masjidul Khaif in Mina on the occasion of his last Hajj, “May Allah brighten and keep lively and sprightly that man who hears any statement of mine (Hadith), grasps it, memorizes it and propagates it as he had heard it.”

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On the other hand, the Sahabah were extremely careful and cautious when narrating Ahadith due to severe warnings which they had heard Rasulullah () mention:

“Whoever purposely attributes a lie to me should prepare his place in the fire.” (This narration is the most authentic narration to be found in the books of Hadith, narrated from the highest number of Sahaabah found narrating any Hadith)

Thus, the Sahabah and their students would only narrate that which they were sure about and would never narrate anything which they had doubt regarding or which they had partially forgotten.

Logical proof that ahadith were not fabrications of the Muhadditheen:

From a logical point of view, the above objection makes no sense. One should ask himself whether no genuine true Muslim was living at the time of the collection and fabrication of the Ahadith who could challenge the fraud and condemn it. Take the Muatta of Imam Malik as an example. According to Abu Talib, this book was compiled in 120-130 A.H i.e. 110-120 years after the death of Rasulullah (). Till about 13-23 years before its compilation, some of the Sahabah were still alive. The Tabieen (students of Sahabah) were in great multitudes at the time this book was compiled. Leave alone the rest of

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the world, in Madinah alone, the Tabieen were countless. These Tabieen had learnt and studied from the Sahabah about the details of Rasulullah’s () life and instructions. Apart from that, their connection to Rasulullah () was like that of grandchildren to their grandfather. Thus even if they never studied or learnt formally, the people of that time would have naturally got acquainted with numerous details of Rasulullah’s () life, just as grandchildren find about the character, habits and actions of their grandfather without making any deliberate effort.

Now consider, that such a time and in such circumstances, in the presence of such people and, above all, at the place where Rasulullah () spent the last ten years of his life, where he taught, worshiped and was finally buried, and where there was hardly a home which had not come under his influence and bore association with him, a man by the name of Malik makes a collection of his sayings and actions and reads them out openlyin that very town. Thousands of people and scholars come from all over the world, listen to it, make copies of it, takes the copies to their native countries and transmit, teach and propagate its contents to thousands of others, yet not a single Muslim says that all these ahadith or most of them are fabricated,

Even if imam Malik was a liar, would he have dared to do such a thing in those circumstances? Supposing he had the courage to do so, was it possible that all the people of Madinah passively accepted these fabrications and remained silent over these additions to Islam and its propagation. Imam Malik has over and over narrated from Tabieen living in Madinah who were much senior to him and who were reliable scholars of their time, whereas he was a young man. Had he been guilty of lying and fabricating, would those Tabieen who were alive at that time have allowed him to get away with it, after quoting them, using their names as verification for his fabrications?

3. Many hypocrites, innovators and sinners fabricated ahadith with ulterior motives. This fabricated narration would have definitely found their way into the hadith literature. There is thus no way of sifting out between the [151]

authentic and fabricated narrations, therefore every hadith will be of a doubtful nature. All have a possibility of being fabricated?

Answer: The Ulama developed a very systematic and extraordinary system and method of academic criticism which combated fabrication and helped tremendously in verifying the soundness and authenticity of a hadith. A summary of it in brief is as follows:

The Muhadditheen stipulated that every person necessarily narrate his chain of narrators upto Rasulullah () before he narrates a hadith , otherwise his hadith would not be given any regard and not considered.

A famous Tabiee Hishaam ibn Urwah () said," When a person narrates a hadith to you, immediately ask him, “From where did you hear this hadith?”, for he may be narrating from a person of weaker memory and honesty then himself."

Another Tabiee, Ibnu Sireen () said," The Sahabah never asked for a chain of narrators (when a Hadith was mentioned before them). However, when fitnah (eg. civil war,bidah of kharij and rawafidh) broke out (and many suspicious people began narrating strange things), they began to ask for the chain of narrators, so that the Ahlus Sunnah be considered and their Ahadith accepted, while the innovators would be scrutinized and recognized and their ahadith rejected."

Abdullah ibnul Mubarak () said," The isnaad (chain of narrators) is a portion of Deen, had it not been for the isnaad, whoever desired would say whatever he desired.”

Then for the acceptance of a hadith, it is put to the following tests:

1. Jarh and Ta’dil- The credibility of every narrator is scrutinized with regards to his integrity and honesty, as well as with regards to his memory. This eventually led to the development of a science called ilmur-rijaal, the

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scholars of which devoted their entire lives in order to research the necessary details of every person who narrated hadith, for which they travelled thousands of miles, visited their areas, contacted their friends, families, neighbours and even enemies to enquire of their honesty, piety, strength of memory etc. Hundreds of books were written on this subject. A small example of those books and the number of narrators whose biographies are discussed therein are as follows: a) At-Taarikhul Kabir of Bukhari- 9 volumes-biogaphies of 13781 narrators. b) Al-Jarh wat Ta’dil of Ibn Abi Haatim- 9 volumes-biogaphies of 18050 narrators. c) Mizaanul I’tidaal of Zahabi- 4 volumes-biogaphies of 11061 narrators. d) Al-Mughni fid Dhu’afaa of Zahabi- 2 volumes-biogaphies of 7854 narrators e) Tahzibut Tahzib of Ibn Hajar- 12 volumes-biogaphies of 9151 narrators. f) Lisaanul Mizaan of Ibn Hajar- 7 volumes-biogaphies of 5991 narrators.

Dr. A. Sprenger, a very biased orientalist, writes: “The glory of the literature of Muslims is in its biographical nature. There is no nation, nor will there be any, which has like them recorded the life of every man of letters. If the biographical records of the Muslims were collected, one should probably have accounts of half a million people."

2. Ittisaal and Inqitaa’- The chain will be looked at to ascertain that the chain be constant and no narrator be missed. One will ensure that the meeting of the narrators are historically proven or at least likely or possible.

3. Shuzuz-The hadith will then be compared to other similar narrations. If it differs and disagrees with most other similar narrations, it will be declared shaaz (rare) and not acceptable.

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4. Ilal-The hadith will then be generally analysed in the light of other relevant material available on the subject, so as to determine any hidden defects which might be found, eg. possibility, history, tafsir of Quran, ijmaa, etc.

4. Up till 200 years after the demise of Rasulullah () when Sahih Bukhari was written, Hadith were only in the memories of people, and not compiled and preserved by writing. Because memory and recollection were the basis of this science, major interpolation has occurred. Thus the Hadith cannot be relied on.

Answer: a) It is not correct to claim interpolation of the hadith, considering the extreme vigilance and care which the sahabah and their students took in memorizing and narrating hadith, along with the fact that they were to a large extent people who possessed photographic memories or at least very strong ones. History bears testimony to the above:

Memorizing and revising- Anas () mentions that after listening to Ahadith from the blessed tongue of Rasulullah (), we narrated to one another what we heard. One person would narrate all the Ahadith, then another, then a third. Sometimes seven people were in a gathering, so all would narrate one after the other after the gathering came to an end. After this revision, when we stood up, the hadith were so well revised that it was as if it were planted in our hearts. (Majmauz Zawaaid V.1. Pg.161)

Muawiyah () mentioned that in the time of Nabi (), the Sahabah would sit after the fardh salaah and revise Quran and hadith (Al-Mustadrak of Haakim V.1 Pg.94)

The Sahabah, specifically amongst them Ibn Abbas (Sunan Darmi pg.78), Ali (Mustadrak of Haakim v.1 pg. 95) and Ibn Masud (Mustadrak of Haakim v.1 pg.95) () would encourage their students to revise the Ahadith they had learnt.

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The Tabi’een and Tab’ut Tabi’een paid heed to their advices. Ata () says that after leaving the lessons of Jabir (), we would revise the Ahadith with one another (Darmi pg.79) Ibn Buraidah says we would sit in the masjid after salaah and revise Ahadith (Mustadrak v.1 pg.94) Zuhri would sit after Isha revising hadith till the timeof Fajr (Darmi pg.79) Harith ibn Yazid Ukali, Qa’qa’ ibn Yazid, Mughirah and Fudail used to sit after Isha revising hadith till Fajr (Darmi pg.78). Ismail ibn Rajaa would even revise with children if he couldn't find anyone else. (Darmi pg.78). (Many more such narrations can be found in Sunan Darmi and Mustadrak of Haakim.)

Phenomenal memory and retentive ability: Allah had blessed them with amazing memories which are very hard to find nowadays. Thus, to claim that there is a fear of interpolation due to weak memories of the narrators is actually just a rejection of solid historical facts. Abu Hurairah () asked Rasulullah ()that he wished for the wealth of knowledge. Rasulullah () removed Abu Hurairah’s shawl, placed it on the ground and began mentioning Ahadith. Upon completion, he instructed Abu Hurairah to place the shawl on his chest. He says, “After this, my condition became such that not a single letter of the Ahadith that I had heard was forgotten.” (Tazkiratul Huffaaz v.1 pg.33. This is also found in the books of Hadith like Bukhari etc.)

Qatadah (a tabiee) says, “I never wished for someone to repeat anything. Whatever passed my ears would settle in my heart.”(ibid v.1 pg. 116)

Sha’bi (a tabiee) says, “I have never written anything, but my memory is such that if someone narrated a hadith, I never forgot it, nor did I ever wish that any teacher repeat something.” (Ibid v.1 pg.79)

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He also used to say, “Poetry is the the subject I have the least knowledge of. Even so, if I have to begin reciting poetry, then a whole month will pass before anything could be repeated.”( Ibid v.1 pg.79)

The father of Abdullah ibnul Mubarak, in a fit of anger, once threatened to burn his son’s books if he gets hold if it. Abdullah replied, “No problem, nothing will be lost. Everything is protected within my bosom.”

Isa ibn Yunus said, “I know my Ahadith so well that if a ‘waw’ were to be added in my books, it wouldn't pass my knowledge.”

Hashid ibn Ismail says, “Imam Bukhari was our classmate in the lessons of a certain muhaddith. He never used to write, due to which we would reprimand him. One day, he said, “You people have said enough, bring me your books and show me what you have written uptil now.” We showed him our books in which more than 15000 Ahadith were written. He returned our books and began reciting them from memory, until he completed reciting all. His memory was so strong that we corrected our (writing) mistakes from his recital. He asked us, “Do you think I came here to waste my time?”(Muqammah Fathul Baari)

A man once blurted out, “If Abu Zur’ah doesn't know 100000 Ahadith, my wife is divorced.” Abu Zur’ah said, “Go, your wife is not divorced." (Tazkiratul Huffaaz v.2 pg.174) He also said, “I know those 100000 Ahadith like I know Surah Ikhlaas" (Tahzibut Tahzib v.7 pg.33)

He also used to say, “I wrote whatever registers of hadith I posess 50 years ago. Since then, I have never again looked at them. Despite this, I know the details of every hadith, in which book it is, on what page and on which line.” (Tahzibut Tahzib v.7 pg.33).

(There are 46 such quotations in the muqaddamah of Nusratul Hadith, regarding different people's marvellous memories, the above are just a few examples of their amazing memories)

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b) The claim that Ahadith were first recorded by Imam Bukhari and other Muhadditheen about 200 years after the demiseof Rasulullah () is false and is distortion of historical facts. Ahadith actually began being written during the lifetime of Rasulullah (), although not in the official manner that the Quran was recorded.

Some books written were:

(1) As-Saheefatus Saadiqah-written by Abdullah ibn Amr ibnul Aas, on the instruction or at least by the permission of Rasulullah (). It was a register or file, from which he would never separate. He had said, “There is nothing which gives me raghbah (joy or pleasure) in this life except Saadiqah.” It contained Ahadith which he had written immediately after hearing it from Rasulullah () (Darmi pg.68). His great grandson, Amr ibn Shuaib would narrate from it to his students. (It is because of his writing Ahadith that Abdullah () knew more Ahadith than even Abu Hurairah ()-Sahih Bukhari v.1 pg.22) (2) Kitaabus Sadaqah- written during the lifetime of Rasulullah () to be sent to the governors. It contained Ahadith regarding zakaat on animals and its laws. Abu Bakr () finally sent it out, after the demise of Rasulullah (). It was later handed over to Umar and remained in the custody of the family of Umar () after his demise. (Abu Daud pg.156 v.1 - Tirmizi pg.79 v.1) (3) The khutbah given on the occasion of the conquest of Makkah was transcribed on the request of Abu Shah Yamani. (Sahih Bukhari) (4) Kitab of Amr ibnu Hazm-Rasulullah () dictated this book and then sent a manuscript with Amr Ibnu Hazm to the people of Yemen. It was regarding faraaidh, sunan and blood money. (Tahaawi v.2 pg.417, Nasaee) (5) Sahifah of Ali- It belonged to Ali () and contained the laws of blood money,the rights of zimmis (non-muslim residents in a muslim country), freeing prisoners and zakaat. (Sahih Bukhari v.1 pg.21/438)

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(6) Sahifah of Anas- Anas () wrote down the Ahadith he had heard from Rasulullah () and presented the book before Rasulullah () for correction and confirmation. (Mustadrak of Haakim v.3 pg.575)

Some books written by the Sahaabah after the demise of Rasulullah () were:

(1) The scripts of Abu Hurairah (). (Fathul Bari v.1 pg148, Tahaawi v.2 pg.385) (2) The scripts of Ibn Abbaas () which were so many that they were equal to a camels load. These scripts would remain with his student Kuraib. (Tabaqaat Ibn Sa’d v.5 pg.493) (3) The scripts of Jaabir (). He had compiled two books, one on the last Hajj of Rasulullah () and the other on miscellaneous Ahadith. (Tazkiratul Huffaaz v.1 pg.41) (4) The book written by Abdullah ibn Mas’ud which his son Abdur Rahman took an oath that it was written by his father’s very own hand. (Sunan Darmi,Jami’ Bayaanil Ilm)

Books written by the students of Sahabah:

In the gatherings of many Sahabah, the students would write down the Ahadith which the Sahabi was narrating while the lesson was in process. Historical narrations establish that this took place in the gatherings of Anas (Darmi pg.68), Jabir (Tahaawi v.2 pg.384), Ibn Umar (Darmi pg.69), Ibn Abbas (Darmi pg.69, Tahawi v.2 pg.384), Baraa (Darmi pg.69), Abu Umamah Bahili (Darmi), Abu Hurairah (Darmi), Abu Musa Ash’ari (Majmauz Zawaaid v.1 pg.151)

Some books written by the Tabi’een were:

(1) A book of Hasan Basri on Ahadith containing tafsir of verses of the Quran (The Authority of Sunnah pg.111, quoting As-Sunnah qablat

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Tadween) and other books as well. Humaid Tawil copied many of his books (Tahzibut Tahzib v.3 pg.39) (2) Al-Abwab of Imam Sha’bi which was arranged according to chapter headings. (3) Books of Abu Qilaabah which he bequeathed to Ayyub Sakhtiani. They were brought to him loaded on camels (Tazkiratul Huffaz v.1 pg.88) (4) Umar ibn Abdil Aziz issued an official order sent through the entire Muslim empire to collect the Ahadith of Rasulullah () from the Ulama and to write them. The governor of Madina, Abu Bakr ibn Hazm, prepared a few books of Hadith due to this order, and so did Muhammad ibn Shihaab Zuhri whose compilations were loaded upon a number of camels (Tazkiratul Huffaz v.1 pg.106) (5) As-Sahifatus Saheehah of the famous Tabi’ee Hammaam ibn Munabbih which contains about 140 Ahadith he heard from Abu Hurairah (). Dr Hamidullah of Paris found two manuscripts in Berlin and Damascus, which he compared with the text found in the Musnad of Imam Ahmed. Finding negligible differences, he published it in 1373/1954 with a detailed introduction. (Note: all the above books were written within a hundred years of the demise of Nabi ()) (6) Kitaabul Aathaar of Imam Abu Hanifa, narrated by Abu Yusuf and Muhammad, which is easily available today.

Some available works on Hadith of the Tab’ut Taabi’een before the era of Imam Bukhari amongst others:

(1) The Muwatta of Imam Malik. (2) The Musannaf of Abdur Razzaq in 11 volumes. (3) Kitaabur Riqaaaq of Abdullah ibnul Mubarak (4) The Musnad of Abu Daud Tayalisi. (5) The Jami’ of Sufyaan Thawri. (6) The Musnad of Imam Ahmad ibn Hambal. (7) The Musannaf of Ibn Abi Shaibah. [159]

Objection: Rasulullah () prohibited the Sahabah from writing Ahadith. Why did all these Ulama disobey this command?

Answer: Rasulullah () said: Do not write down )what you hear( from me. Whoever has written something )he heard( from me besides the Quran, he should erase it. Whoever deliberately attributes a lie to me should prepare his place in fire (Sahih Muslim v.2 pg.414, Musnad Ahmad, Sahih Ibn Hibban)

This hadith was later abrogated and cancelled. The reason for this prohibition in the beginning was that Quran was being written with the Ahadith side by side. There was very little material on which one could write, thus it would be difficult to separate them completely. It was therefore feared that it would lead to confusion between the Quranic text and hadith. However Rasulullah () did command the Sahabah to narrate his Ahadith even in this narration, which proves its authority. Later, when many people had written the Quran and even collected it in book form and writing material became more available, this command was taken back, since the danger of confusion between the two no longer existed. Rasulullah () then gave permission and began encouraging the Sahabah to write the Ahadith:

Rasulullah () said to an Ansari Sahabi who complained that he forgets the ahadith, “Seek help from your right hand” and made an indication with his hand to write. (Tirmizi and Tabrani, from Abu Hurairah and Anas)

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When Rafi’ ibn Khadij asked permission for writing, Rasulullah () replied, “Write, there is no problem.” (Tabrani, Majmauz Zawaaid v.1 pg.15)

Abdullah ibn Amr ibnul Aas reported that Rasulullah () said to him, “Preserve knowledge!” He asked, “How?” Rasulullah () replied, “By writing.” Abdullah himself explained, “I used to write everything I heard from Rasulullah () which wanted I wanted to memorize. The Quraish prevented me, saying “Will you write everything you hear from Rasulullah (), whereas he is only human who sometimes speaks in anger and sometimes in a happy mood?” When I enquired from Rasulullah (), he pointed to his mouth and said, “I swear by the one in whose control Muhammad’s life lies, nothing comes out from this mouth except the truth. So write!” (Sunan AbuDaud v.2 pg.156-157)

Becuase of this writing, he possessed more ahadith then even Abu Hurairah () (Sahih Bukhari v.1 pg.22)

Umar () and Anas () also ordered their students to preserve their knowledge by writing.

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5. Many Ahadith contain such facts and information which do not make sense or which are not scientifically acceptable.

Answer: Before claiming that a hadith does not make sense, the onus is upon the claimant to establish a standard or gauge by which one can determine those facts which make sense or not. That standard or gauge will have to be proven from the Quran or at least by the consensus of all intellectuals. Since you are unable furnish such a standard or gauge, it will be unreasonable to force anyone to accept your claims. Intellects differ and what makes sense to one might not to another. The only basis or standard is that of revelation i.e. the Quran and Hadith (the authority of which is proven in the Quran). Thus, for a Hadith to not make sense to one man does not disprove the Hadith, it rather proves some defect in his sense and intelligence.

A similar objection was presented by the people of Shuaib () who also said, “many of the things you say don't make sense to us.” This excuse was not accepted by Allah.

Amazingly, the rejectors of ahadith have not been able to present even one such hadith which is nonsense, majority of the information mentioned in the Hadith are actually corroborated by the Quran. The problem is that their intellect is deficient and lacking. Science and its discoveries are continuously changing. The research of the scientists are mere theories, not facts. Many such theories which were given facts in the past have been proven false today. The same will occur in the future. Thus, only revelation is a reliable source and is the standard and gauge for determining the truth, not our logic, ideas and scientific theories.

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Common modernist ideas about Islam, which are spreading rapidly, which are found varyingly within different groups influenced by modernism:

Aqaaid:

1) Angels and devils (malaaikah and shayateen) are not separate creations of Allah, just inclinations of good and evil within ourselves. 2) There is nothing like magic (sihr). 3) The miracles of the Ambiyaa were illusions which can be scientifically explained or are fabrications of the Muslims. 4) The Ambiyaa were not divinely protected from sins. 5) Jannah and Jahannam do not exist physically and in reality, they refer to spiritual happiness and bliss or spiritual unhappiness and depression which the soul will experience after death. 6) There is nothing like punishment in the grave. 7) Isa () has passes away. 8) Isa () will not come down before Qiyaamah. 9) Mahdi will not come before Qiyaamah. 10) Dajjal, Yajuj and Ma’juj represent certain evils which the world will face before Qiyaamah, and should not be understood literally. 11) All religeons are equal, as long as it leads you to God. 12) Belief in the Nubuwwah of Nabi Muhammad () or the finality of his Nubuwwah is not necessary for salvation in the hereafter. 13) Rejection of Hadith as detailed above. 14) For tafsir of the Quran, one need not rely on the tafsir of Sahaabah, Tabieen and Ulama of the past, etc., rather one should make an effort

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to understand the reality of the Quran in a modern context through self-study. 15) Belief in Dawins theory of evolution.

Sahaabah, Taqleed and following the Ulama:

1) No person is beyond criticism, and we deserve the right to criticize all, including the Ambiyaa and moreso the Sahaabah. We should not fall into intellectual slavery due to respect for them. 2) The Fuqaha made Islam complicated 3) There is no need to make Taqleed of the Fuqahaa. Every person should follow the Quran (and Hadith if he believes in it) according to his own understanding. 4) Islam can be understood better today than it could be understood in the past. 5) The Ulama have been the greatest contributing factor to the downfall of Islam and the Muslims, and have kept Islam back from progressing. 6) The Ulama wish to keep the monopoly of Islamic understanding in their hands. 7) Ijmaa’(consensus of the Ulama of any era) is not reliable and cannot be considered as a proof in Shari’ah.

Ibaadaat:

1) There is no need for Ibaadat as long as the heart is clean. 2) The purpose of all ibaadaat is training and preparation for establishing an Islamic government.

Other aspects of Deen:

1) Capital punishments are too severe. 2) Stoning to death is barbaric. 3) Women should be treated equally to men, in all aspects, including leadership, imaamat, etc.

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4) Hijab and concealing of the entire body including the face for a woman is not neccessary, actually it does not belongin modern society. 5) Mixed gatherings and intermingling of sexes should not be regarded as wrong, in general and especially for purposes of education. 6) There is no need for Islamic dress and nothing wrong with imitating the disbelievers in that. 7) It is not necessary to keep a beard. 8) Interest cannot be avoided today, and the reason for interest being haraam in the time of Nabi () was very different from the reasons interest is taken today. 9) Jihad and its laws should change with the times. Many laws of Jihad were made up by the Fuqaha and Muhadditheen which have no place in Islam. Islam only allows defensive Jihad. 10) Music is allowed in Islam. 11) Slavery is against the principles of Islam. 12) Homosexuality should be allowed, since we should not judge others. 13) The laws of inheritance can be replaced by that of our secular courts. 14) Watching television, videos, and all other forms of entertainment should be allowed, as Islam does not call for a dry life without any excitement and does not ask us to become recluses and abandon social life. Actually, the television is a great means of spreading the message of Deen. 15) We should love all because Islam teaches us to love, but we should never express hatred for evil since we do not have the right to criticize or judge anyone. 16) Picture taking is allowed in Islam.

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Bid’ah

When acts that oppose the teachings of Rasulullah  and the Sahabah  are regarded as part of the Deen and Shari'ah, it is tantamount to altering the Deen, to regarding Bid’ah as Sunnah and an act of sin as an act of virtue. This could be interpreted as saying that the Shari'ah that Rasulullah  brought was inadequate and incomplete and in need of modification (Allaah forbid!). Therefore, Rasulullah  and the Sahabah  vehemently opposed such practices.

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Sunnah and Bid’ah

Sunnat and Bid`ah are two complete opposites. When it is said that a certain thing is Sunnat, then it means that it is not a Bid`ah and if it is said that a certain thing is Bid`ah, then in other words it implies that that particular thing is contrary to the Sunnat.

Our Deen has been perfected

We have full Imaan in that, with the coming of Nabi (), on the one hand, the Shariahs of all the previous prophets were abrogated, and on the other hand, the doors of prophethood was closed until Qiyaamah. With the coming of Nabi (), his very being was an example of those things whereby we could ascertain which things are liked and which unliked by Allaah Ta`ala. Besides this there is no other way. Those things which Nabi () showed us which were liked or not by Allaah Ta`ala, this is what is called Deen and Shariah. The announcement of the termination of his teachings was made three months before his () demise, on the plains of Arafat. Now, there is absolutely no scope for any deletions or additions to this Deen.

Sunnah includes in its scope the norm prevalent in the first three eras- Khayrul Quroon

Sunnat is also known as Tariqah (the way). Hence, “Sunnat” are those things which Nabi

() taught, like, Aqaa`id, character, dealings, habits, etc. Together with holding onto the knowledge of Tariqah-e-Nabawi, the Qur`aan Majeed and the Ahaadith of Nabi () have exhorted and coupled the Sunnat of the Khulafaa-e- Raashideen. That is, both of them are binding upon us. Hence, the Sunnat of the Khulafaa-e- Raashideen () holds the same ruling as the Sunnat of Nabi (). Also, Nabi () has stressed greatly upon the virtues of the Sahaabah-e-Kiraam (). He has certified their reliability and integrity.

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It is stated in one Hadith: “Honour my companions, because indeed they are the best amongst you. And after them (in importance) are those (Taabieen) who follow them, and after them are those (Tab-e-Taabieen) who follow them. Thereafter falsehood will prevail.” [Mishkaat, page 554] It is also reported in another Hadith that those Sahaabah who pass away in any land, on the day of Qiyaamah, they will rise up and be the leaders and Noor for the people. [Mishkaat].

There are numerous Ahaadith regarding this topic. On the one hand, the Qur`aan Majeed has classified this venerable group of Sahaabah as “Believers” and “The best of the Ummat”, and we have been ordered to follow their way. That person who transgresses their way is regarded as having deviated and is warned of Jahannum. On the other hand there are numerous Ahaadith which extol the blessings and virtues of the Sahaabah-e- Kiraam (). It is for this reason that the Sunnat of the Sahaabah-e-Kiraam is the reflection of the Sunnat of our Nabi (). Whatever action they did with consensus and whatever they omitted with consensus is regarded as being absolute (proof). It is not permissible for anyone to discard their way. Also, whatever some Sahaabah did and it was not rejected by the other Sahaabah, is also regarded as being correct and the truth. There is no scope in any doubt in this. The crux of the matter is that whatever actions the Sahaabah carried out is a proof of it being Sunnat. And since Nabi () has mentioned these three eras, that is, the Sahaabah, Tabieen and Tab-e-Taabieen, without any hesitation, we can classify their actions as being part of the Sunnat.

What is Bid’ah

With the definition of Sunnat, the meaning of Bid`ah becomes apparent. That is, to understand to be part of the Deen whatever actions were not prevalent during the eras of Nabi (), the Sahaabah, Taabieen and Tab-e-Taabieen, is regarded as a Bid`ah.

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However, in order to understand it properly, it is imperative that we clarify a few points: a) Firstly, those Masaa`il wherein more than one option is narrated, all of them will be regarded as Sunnat. It will not be permissible to chose one of them and classify the others as Bid`ah. Except of course if one of them were abrogated. For example, the saying of “Ameen” loudly after (Surah Faatihah) is reported from Nabi () and so is the saying of it softly. Hence both these actions are termed as being Sunnat. It is impermissible to term one of these actions as being Bid`ah. b) Secondly, if Nabi () executed a certain action often and another rarely, then the one which he did often will be classified as being Sunnat, but the second action, which he ( did rarely was done to indicate consent for it, hence it cannot be classified as Bid`ah. This second action will be classified as being permissible, although the actual Sunnat will be the one which he did often. c) Thirdly, regarding those things which came into existence after these three eras, they are classified into two categories: one is those which are regarded as an object in themselves and the other which is not regarded as such, rather it is regarded as being a means of attaining some other Deeni objective. For example, many virtues and benefits have been extolled regarding the learning and teaching of the Deeni knowledge of Qur`aan Majeed and Ahaadith. They have been greatly stressed upon. Hence, the attainment of those means of acquiring this knowledge which came into existence after theses three noble eras, would not be regarded as Bid`ah (on the condition that the means adopted are permissible in themselves). The reason for this permissibility is that these means are not the actual objective, in fact, they are a means of attaining a Deeni objective. Similarly, the virtues and benefits of Jihad have been greatly extolled in the Qur`aan Majeed and Ahaadith. Hence, it would not be regarded as Bid`ah to utilise those means and weapons for Jihad which were not used the noble eras, because the [169]

usage of these means and weapons is not the actual objective and they are also not regarded as being the object of Deen. Similarly, the journey for Hajj is also very meritorious. But, it would not be regarded as Bid`ah to go for Hajj using the aeroplane or ship, since this mode of travel is not regarded as being the Deeni objective, it is merely a means of attaining and reaching one’s objective, i.e. Hajj, which is the actual Ibaadat.

In short, the usage of those things which are a means of attaining a Shar`i objective, are permissible. But, to regard such things as being the actual objective and a necessity of Deen, would be a Bid`ah.

Moulana Ashraf Ali Thanwi has shed further light on the above:

It should be realised that actions and practices innovated after the passage of the first three generations of Muslims (khayr al-qurun) are categorised into two types,

First Category: Artificial Bid’ah (which seems like a Bid’ah but is not really so – Those actions whose rationale is new, but some essential aspects of the Shari’ah (ma’mur bihi) are dependant on it. Hence, without this (so-called) innovation, this aspect of Din will not function effectively.

For example, the compilation and authoring of religious books, the establishment of learning institutes (Madrassahs) and Khanqas etc.

These things were not present during the era of Rasulullah (), and their sabab-cause is new, however, an essential part of the din depends on [the initiation of] these acts.

It is well established that it is an essential and necessary requirement upon every [Muslim] individual to protect and safeguard the din. One should also remember that during the ‘best of era’s, such means [the above mentioned innovations] did not exist. This was because there was no need for them. That era was permeating with blessings [of Rasulullah (], and the memories

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of the his blessed Sahaabah () were so excellent that when they heard or observed Rasulullah (), saying or doing anything, it remained embedded and etched in their minds. Their understanding and intellect was also such that there was no need for formal classes wherein prescribed lessons in din needed to be taught.

Following this era, in the subsequent Muslim generations, negligence and carelessness [in matters of din] crept in, the memories became weaker, deviated and eccentric interpretations and implementations increased. This threatened the gradual destruction of the edifices of the din. Hence an urgent need arose to formulate methods to administrate the structures of the din, safeguarding all its facets. In this regards, the basic texts of the din, the Prophetic tradition (hadith), principles of studying the Prophetic tradition (usul al-hadith), the rulings of worship (usul al-fiqh), and basic belief (‘aqa’id) needed to be compiled. Hence, learning institutes (madrasah) were established in order to teach these sciences of the din.

In similar vein, the physicians of the soul (mashayikh) saw the need to establish spiritual retreats (khanqahs) to revive and nurture the spiritual, perpetual and mutually favourable personal relationship with Allah (nisbat) and self-reformation.

Besides these, there was no other means envisaged which would safeguard our din.

Hence these are such things whose reasons and causes (sabab) are new, and these sababs were not prevalent during the khayr al-qurun. These are also such matters upon which the existence and preservation of some essential religious matter rests. Hence these things may fit the apparent hue and definition of bid`ah, but in reality they are not bid`ahs. On the contrary, according to the ruling: the prelude to an essential is also essential itself (muqaddamah al-wajib wajibun), they are essential (wajib) acts.

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Second category: Real bid’ah - In the second category are those innovated actions and practices whose rationale (sabab) is old (and was present during the best of era but they were not performed).

For example, the motive (sabab) of celebrating the birth of Rasulullah () (mawlid), forwarding reward of good deeds to the deceased on specific days (tija, daswah), etc. are all old.

The reason for the performance of mawlid is expression of happiness at the birth of Rasulullah (). This very reason was established and existent during the era of Rasulullah () and his blessed Sahaabah (), but it was never celebrated by any of them. Can we claim that, Allah forbid (nauthubillah), their minds did not perceive doing this activity?

However, if the reason (sabab) was not present during their era, then at least we could have said that they had no rationale to do it. But since the reason for holding mawlid was also present during that time, and neither Rasulullah () nor his blessed Sahaabah () ever hold or encouraged such activity, we can safely state this to be a bid’ah – in word, definition and practice.

This category of innovations fall under the scope of the hadith; “Whosoever innovates anything into our religion, is not from amongst us.” Hence, it is impermissible to participate in and hold such gatherings.

This is the general ruling to recognise and distinguish between Sunnah and bid`ah. Rulings about all other matters can be deduced from this explanation. (Wa`az al-Surur, p. 27) d) Fourthly, The principles of many Shar`i Masaa`il have been outlined in the Qur`aan Majeed and Ahaadith. The experts in this field of studying these principles, use these principles to extract many other Masaa`il. Hence, those Masaa`il which are extracted using the Qur`aan Majeed and Ahaadith as a basis would also not be classified as Bid`ah, since this has been established [172]

from the Qur`aan Majeed and Sunnat. It is for this reason that the Ijtihaad of the Aimmah are also regarded as being a part of the Deen, after that of the Qur`aan Majeed, Sunnat or Nabi (), Sahaabah and Tabieen. Ijtihaad is also regarded as being one of the proofs of the Deen. e) Fifthly, those things which are neither proven from the Qur`aan Majeed, nor the Hadith of Nabi (), nor the actions of the Sahaabah or Tabieen, nor the Ijtihaad of the Fuqahaa of the Ummat nor Qiyaas, are NOT regarded as being part of the Deen. They cannot be made part of the Deen by the Kashf or Ilhaam of any buzrug, nor by the whimsical Qiyaas of any learned person. The proofs for the Shariah are those four mentioned previously. Besides these to ‘prove’ anything as being part of the Deen is in itself a Bid`ah.

An Important Distinction between the different types of Bid’ah

(5) Bid`ah is divided into two types: one regarding beliefs (I`tiqaadi) and another regarding actions (Amali). I`tiqaadi Bid`ah refers to those beliefs and views held by any person or group which differs to the beliefs of Nabi () and the Sahaabah-e-Kiraam.

Further, it is divided into many other categories. Some of them are clear-cut kufr. Like, for example, the belief of the Qadianis that after Nabi () the doors of Nubuwwat are still open (Nauthubillah), or that Isaa () died, etc. Some I`tiqaadi Bid`ahs are not classified as Kufr but they certainly lead to deviation.

Amali Bid`ah would not entail a corruption of beliefs, rather it refers to the execution of those actions which were not carried out by the Salf-e- Saaliheen. It is of a lower level and less severe compared to I’tiqaadi bid’ah. However, this too is extremely detested, as can be seen from the following examples:

1. The author of Majma’ul Bahrain relates in his commentary that a person once arrived at the place of performing the Eid salaah on the day of Eid and

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was about to start performing salaah when Ali  stopped him. “O Ameerul Mu'mineen!” the man said, “I know well that Allah will not punish me for performing salaah (why are you then stopping me?).” Ali  replied, “I know well that Allah will not reward you for something unless Rasulullah  did it or encouraged it. (Since Rasulullah  did not perform any salaah before the Eid salaah) I fear that your act will be futile and (when it comes to worship) futile acts are Haraam. I therefore fear that Allah may even punish you for it.” (Majaalisul Abraar pg.129)

Note: Although salaah is an act of Ibaadah, Ali  stopped the person from performing salaah before the Eid salaah because Rasulullah  never did it. While salaah is filled with Dhikr and recitation of the Qur'aan, does this mean that Ali  was opposed to Qur'aan and Dhikr? Never!

2. Naafi  reports that Abdullaah bin Umar  once heard a person sneeze and say, “Alhamdulillah was Salaamu alaa Rasulillah”. To this, Abdullaah bin Umar  remarked, “Although I also say “Alhamdulillaah was Salaamu alaa Rasulillah” (on other occasions as separate phrases), Rasulullah  did not teach us this (to recite this when sneezing). What Rasulullah  did teach us was to recite “Alhamdulillah alaa Kulli Haal”. (Tirmizi v.2 pg.98)

3. When Abdullaah bin Umar  saw people raising their hands above their chests while making du’aa, he said, “Your raising your hands like that is a Bid’ah because Rasulullah  never raised his hands above his chest.” (Ahmad, as quoted in Mishkaat pg.196)

Because Rasulullah  never raised his hands above his chest in du’aa on any occasion apart from the occasion of Salaatul Istisqaa, Abdullaah bin Umar  did not hesitate to label the act as a Bid’ah.

4. When Umaaarah bin Ruwaybah  saw Bishr bin Marwaan raise his hands in du’aa as he delivered a sermon, he made du’aa that Allaah destroy Bishr’s hands because he never saw Rasulullah  raise his hands in that manner during the sermon. (Tirmizi v.1 pg.69) [174]

5. Abdullaah bin Zubayr  once saw a person raise his hands in du’aa (during Qa’dah) before completing the salaah. He therefore told the man that Rasulullah  never raised his hands in du’aa until he had completed the salaah.

6. Umar  had sent Abdullaah bin Mas’ood  to Kufa to teach the Qur'aan and Ahadeeth to the people and as a Mufti. It was during this period that when the people waited for the Fajr salaah, they started the practice of sitting in groups with many stones before them. Someone would then tell them to recite Allaahu Akbar a hundred times and they would all do so. He would then tell them to recite Laa Ilaaha Illallaah a hundred times and they would do it. In this manner, they would recite various Adhkaar. When Abdullaah bin Mas’ood heard about this, he approached them and asked what they were doing. “We are only counting the Tasbeehaat with these stones,” they replied. Abdullaah bin Mas’ood  said to them, “You had rather count your sins on them. There is no need to count the Tasbeehaat because I can assure you that Allaah does not waste a single good deed.” Abdullaah bin Mas’ood  then said in remorse, “O Ummah of Muhammad! It is so sad to see how fast you are heading for destruction! The companions of Rasulullah  are still amongst you, Rasulullah’s clothing is still with you and has not yet become old and even his utensils are present without being broken (yet you have already started going astray). I swear by the Being Who controls my life that you people are either following a way that is more rightly guided than the way of Rasulullah  (which is impossible) or you have opened the doors to deviation.” “But we have only intended to do good,” the people pleaded. “There are many people who say that they only intend good,” Abdullaah bin Mas’ood  said, “however, they are never blessed with any good at all. Rasulullah  told us that there will be people who will recite the Qur'aan without the Qur'aan going higher than their collarbones (will not be accepted) because their recitation will be done as they want to do it and not as Allah and His Rasul  want it.” Abdullaah bin Mas’ood  then went away in anger. The narrator of the incident says, “We observed that these

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people later affiliated with the Khawaarij because they were fighting against us when we waged war against the Khawaarij.” (Izaalatul Khifaaa v.1 pg.130)

7. Mujaahid () said that once he entered a Masjid together with Abdullaah Ibn Umar  in order to perform Salaat. The Athaan had already been given. A person began making Tathweeb (i.e. calling out ‘Salaat, Salaat’, thereby calling the people to Salaat). Abdullaah Ibn Umar  commented, ‘Are you mad? Was the call to Salaat which was incorporated in the Athaan insufficient?’. Ibn Umar  said to Mujaahid (), ‘Take me away from here, surely this is a bid’ah.’ [Abu Dawood, vol.1, page 79] Ibn Umar  left that Masjid and did not perform Salaat there. It is reported in another narration that he said, ‘Take me away from this innovation.’ He did not perform his Salaat there. [Tirmidhi, vol.1, page 28]

Imaam Nawawi (rahmatullah alayh) states in Sharah Muhazzab, “It has been reported that Ali  once saw a Muatthin making Tathweeb in Esha Salaat, and he exclaimed, ‘Remove this bida’ti from the Masjid!’ A similar incident is reported about Ibn Umar .” [Bahrur Raa`iq, page 261, vol. 1]

That Tathweeb which is allowed in the Kitaabs of Fiqh refers to making those occupied in (intense Deeni) issues, like the Qaadhi, etc. aware of the impending Salaat, or awakening people who are sleeping etc..

8. Abdullaah Ibn Abbaas  once saw Ta`oos () performing Salaat after Asr Salaat and prevented him. (This narration clearly states that this was only a two rakaat Salaat). Ta’oos () presented some interpretation for the prohibition of Salaat after Asr. Ibn Abbaas  retorted sternly, “I do not know whether there is punishment or reward (for such a Salaat), because Allaah Ta`ala states, ‘It is not appropriate for a believing man or woman, when Allaah and His Rasul have decreed a matter, that they have a choice in it.’” [Mustadrak, page 110, vol. 1]

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In this regard there appears a narration of a man who normally performed two Rakaats after the Asr Salaat asking Sa’eed bin Musayyib , “O Abu Muhammad! Will Allaah Ta`ala punish me for my (this) Salaat? He replied, ‘No, but He will punish you for acting contrary to the Sunnat.’” [Musnad Daarmi, page 62]

9. Someone once invited Uthmaan bin Abil ‘Aas  to a circumcision ceremony, which he clearly turned down. When he was asked the reason for refusing this invitation, he replied in no uncertain terms, “Indeed we never attended circumcisions (ceremonies) during the era of Rasulullaah , neither were we invited to such.” [Musnad Ahmad, page 217, vol. 4]

10. A Hadith states that three men once approached one of the wives of Rasulullah  to enquire about Rasulullah’s Ibaadah. Upon leaving, they said, “All Rasulullah’s past and future errors have been forgiven, so he does not need to exert himself so much.” One of them then said, “I shall perform salaah all night without sleeping.” The other said, “I shall fast every day without missing any fasts” and the third said, “I shall never get married (so as to devote all my time and energy to Ibaadah).” When Rasulullah  heard about this, he called them and said, “What is this I hear about you? Listen well! Even though I may be the one who fears Allah most from all of you, yet I sometimes fast and sometimes do not. I perform salaah at night and sleep as well and I also get married. Whoever turns away from my way of life is not from amongst my people.” (Bukhari v.2 pg.757) Did Rasulullaah  not prevent the Sahabah  from doing what is in excess of the Sunnah? Did he not stop them from performing extra salaah, fasting and from not getting married?

Allah addresses Rasulullah , saying, “If they do not respond to you, then you should know that they are following only their whims (they have no cause to reject except because they follow their passions). Who can be more unjust (misguided) than the one who follows his whims without any guidance from Allah? Verily Allah does not guide an oppressive nation (those who do [177]

things merely because it appeals to their fancy will not be rightly guided because they refuse to accept any advice).” (Surah Qasas v.20)

Imaam Ghazaali  said, “When you do anything without the command and example of Rasulullah , it will be an act of sin and not of Ibaadah even though it may well appear to be an act of Ibaadah.” (Maktoob pg.9) The Deen of Islaam is a religion from Allah and is not a fabricated religion. The basis to judge whether any injunction is part of the Deen or not is therefore the Qur'aan, the Ahadeeth and the ways of the Sahabah . It does not depend on what the mind or whims decide.

The evil of Bid’ah

Nabi () has chastised and castigated Bid`ah to such an extent that in terms of its evil it follows after kufr and shirk.The crux of the matter is that Nabi () had termed Bid`ah as being rejected, accursed and deviation. From this one can gauge how degraded a person would be in the sight of Nabi () if he has to innovate a Bid`ah. It is mentioned in a Hadith that the Fardh and Nafl Ibaadat of such a person is not accepted by Allaah Ta`ala. It is mentioned in another Hadith that the person who grants honour to a Bid`ati has aided in the destruction of the Deen. It is reported in another Hadith that the person who moves away from the “Al-Jamaat”, even a hand-span, has unyoked Islaam from his neck. [Mishkaat, page 31] From this one can ascertain how hateful even the smallest and most insignificant Bid`ah was to Nabi ().

Why is Bid’ah so detestable

This matter remains as to why Bid`ah is such a detestable deed. I will briefly state a few reasons, hereunder:

1) Firstly, the completion and perfection of the Deen of Islaam was made by Nabi (). Nabi () had also outlined and expounded on all those actions and ways in which one can gain nearness, proximity and the Pleasure of Allaah Ta`ala. Now if any person innovates any action and calls people towards it, it

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will be as if he is implying that the Deen of Nabi () is, Nauthubillaah, incomplete and deficient. And that this means of gaining proximity to and acquiring the Pleasure of Allaah Ta`ala which was innovated by this idiot was, Nauthubillaah, unknown to Nabi (). Or it also implies that the intricacies of the Deen was better understood by this Bid`ati than it was by Nabi (), his Sahaabah and Tabieen, Nauthubillaah.

Imaam Maalik () mentioned, “He who innovates a bid’ah in Islaam, and he deems it a good deed, is indeed laying claim that Muhammad  has betrayed the his Messengership, because Allaah Ta`ala stated, ‘On this day have I perfected for you your Deen…’ therefore whatever was not (a part of) Islaam on that day can most certainly not be (a part of) Islaam today.” [Kitaabul I`tisaam, vol. 1, page 47]

In short, if a person makes that action a part of Deen and regards it as an Ibaadat, which neither

Nabi () nor the Sahaabah nor Tabieen carried out, is not merely making an assault on the way of the Salf-e-Saaliheen, he is in fact, making an attack on the Deen which was brought by Nabi (). Hence, what doubt can there be in this person being accursed and rejected?

2) Secondly, besides Bid`ah, when a person carries out any other sinful action, he does discern that he is doing an incorrect action. He may feel ashamed of his sin and repent. Contrary to this,

Bid`ah is such an evil and despicable act that instead of understanding it as being incorrect, the perpetrator deems it as being meritorious action. Shaitaan presents this act to the perpetrator in such an acceptable form that he will never realise its incorrectness. He will be deprived of repenting therefrom until his death. It is for this reason that great, great sinners eventually gain the guidance of repenting, whereas there is no cure from the disease of Bid`ah, except, if Allaah

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Ta`ala showers His Special Mercy on that person and he realises the error of his ways.

3) Thirdly, the evilness of Bid`ah deprives a person of the Noor of Sunnat. Nabi (sallAllaahu alaihi wasallam) said:

“When any nation innovates a Bid`ah, then a Sunnat equal to it is lifted (removed) from them. Therefore, to adhere to even the smallest of Sunnats is by far better than innovating a

Bid`ah.” [Ahmad v.4 pg.105, Mishkaat, page 31]

It is reported in another Hadith:

“No nation innovates a Bid`ah except that Allaah Ta`ala removes from them a Sunnat equal to it, and it (the Sunnat) will never return to them until the Day of Qiyaamah.” [Mishkaat, page 31]

The reason for the removal and eradication of the Sunnat is that once a person practices upon a

Bid`ah then the Noor and abilities of the heart are eliminated. A person is unable to differentiate between Haqq and Baatil. The example is like that of an inexperienced stupid person. He desires that his real money be increased. So, he is given a bag full of counterfeit money in exchange for his few genuine coins. This idiot is now happy with himself in that he feels that he has achieved an excellent bargain. However, his happiness will be short-lived. Once he reaches the marketplace, not only will he realise the actual worth of his ‘money’, he will also be accused of dealing in counterfeit money.

Understand well, on the day of Qiyaamah, only the currency of the Sunnat of Nabi () will be acceptable. Those who will take with them the counterfeit currency of the Aakhirah in the form of Bid`ah will realise its worthlessness.

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They will also be accused of bargaining away the genuine currency of the Sunnat of Nabi () for the worthless Bid`ah counterfeit. It is stated in a Hadith:

“I will reach the Hawdh-e-Kauther before any of you. Whoever comes to me will drink of its water, and whoever drinks of its water once will never again feel thirsty. Some people will come towards me who I will recognise and they will recognise me, but there will be a barrier between us. I will say that these are my people, whereupon this reply will be given to me: ‘You do not know what these people did after your demise (i.e. what they had innovated into the Deen)’. Upon hearing this reply, I will say: ‘Away with him, away with him who has changed the Deen after me.’” [Bukhari, Muslim, Mishkaat, page 488]

From this narration it is quite evident that those who innovate in the Deen will be deprived of the water of Kauther on the day of Qiyaamah, by Nabi (). What bigger deprivation than this can there be? It is for this reason that the pious predecessors have voiced such great dislike and hatred for Bid`ah.

Imaam Ghazaali (), after explaining and encouraging the need for following the habitual traits of Nabi () states: “Whatever we have mentioned was in order to encourage the following of the habitual traits (Sunan-Aadiyyah) (of Nabi - ). But, regarding those actions (of Nabi - ) which are connected with Ibaadat, abandoning any of these, without valid excuse, is nothing other than Kufr-e-Khafi (hidden kufr) or Himaaqat-e-Jali (clear and open stupidity).” [Tableegh-e-Deen Tarjuma Arbaeen, page 42]

It is important to remember that the actions of Rasulullah () were of two types; one was by way of Ibaadat and the other was by habit. As for those actions of his that were done by way of Ibaadat, anything done contrary to this we condemn in the severest terms as Bid`a. We will also vehemently oppose it, because to innovate into our Deen is deplorable and rejected. To act contrary to those actions of Rasulullah () that were from amongst his

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habits, is not regarded as a Bid`ah (as long as it is not regarded as part of Deen). We will also not oppose it vehemently, although we will make effort to bring alive the Sunnah practice, because if one practices upon those Sunnats that were from amongst the habits of Nabi (), this is a praiseworthy matter and worthy of merit.

4) Fourthly, The abovementioned Hadith of Nabi (): “Away with him, away with him who has changed the Deen after me” expounds one other aspect of the accursedness of Bid`ah, and that is this fact that Bid`ah necessitates the alteration and adulteration of the Deen. Allaah Ta`ala had revealed this Deen (to last) until Qiyaamah. Every human, until the Day of Qiyaamah is bound to this Shariah. This compulsion will remain as long as the Deen is secured upon its original form. Just as the previous nations altered and changed their respective religions to suit their whims and fancies, thereby eradicating its original form, should not happen to this Deen.

Hence those people who innovate Bid`ahs into the Deen are in reality changing the face of the Deen, thereby opening the way for alteration and adulteration in the Deen. Nevertheless, since Allaah Ta`ala has given the undertaking of protecting this Deen, it is through His Mercy and Benevolence that He has made arrangements for its protection. The whims and fancies of people in every era had attempted to change the beautiful face of the Deen, but Allaah Ta`ala had created rightful Ulama in each of these eras to combat these innovations, thereby safeguarding the Deen.

Alhamdulillah, all Praises are due to Allaah Ta`ala that the Baatil of the people of Baatil will never be successful in changing the beautiful face of this Deen, because Allaah Ta`ala had himself formulated the system for its protection. However, it is a matter without doubt that these people who innovate new, new things into the Deen, not only make apparent their wickedness, they lead many ignorant people astray as well.

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Why would people ever initiate a Bid’ah

You will probably ask why these people innovate new, new things into the Deen, and how come the fear of Allaah Ta`ala does not overcome them. To understand this it would be appropriate to take a stock of the reasons for and the machinations of innovating Bid`aat. a) Firstly, the initial motivating factor of Bid`ah is ignorance. Bid`ah has an external façade of ‘beauty’ and ‘appeal’, and a person by looking at its outward appearance becomes infatuated with it. The naffs consoles one into believing that and interpreting this as a good and virtuous act, and since they believe it to be a good act, how can it ever be prohibited in the Shariah? Hence, by sufficing upon its outward ‘beauty’ a person becomes pleased to do it, whilst being oblivious and blind to its inherent and internal evil. A perfect example of this would be if an ugly and disfigured woman is donned in beautiful and exquisite clothing. Onlookers who are unaware of her actual condition merely look at the outward appearance and are infatuated with her looks. From afar she appears to be a beautiful creature. The general masses are generally restricted to outward facades and appearances, hence they are not as smitten by the Sunnat of Nabi () as they with their innovations. b) Secondly, the second reason is the deception and bamboozling of shaitaan. You are quite aware that shaitaan is an open enemy of this Deen, the Sunnat and way of Nabi (). He is well aware that this is the path which leads the children of Aadam () to Jannat. He is also privy of the fact that even though he tediously leads man astray and involves him in sin, but when he (man) frees himself from the snares of sin, he just needs to present himself in the presence of Allaah Ta`ala just once and repent sincerely and all his (shaitaan’s) efforts are washed away. It is reported in a Hadith that when shaitaan was expelled from Allaah Ta`ala’s Court, this accursed took an oath that since he was expelled with the coming of and due to Adam (), he will spare no effort to mislead and deviate the children of Aadam (). Allaah [183]

Ta`ala also took an oath upon His Majesty and Grandeur that regardless of what a great sin man commits, as long he sincerely repents and concedes his mistake, he will be forgiven. [Mishkaat, page 204]

Sufyaan Thowri  said that of all sins, Shaytaan loved Bid’ah practices the most because people practicing it never repent. Since people carrying out other sins realise that they are sinning, there is always hope of them repenting someday. As for the person carrying out acts of Bid’ah, they are never inspired to repent because they think that they are doing good. This is in reality what Iblees himself meant when he said, “I have broken the backs of the son of Aadam with sinning, but he has then broken my back with repentance. I have therefore devised such sins for them from which they will never repent. This is by way of the acts of Bid’ah.” (Majaalisul Abraar pg.130)

In short, repentance and Istaghfaar has broken the back of shaitaan. It is for this reason that shaitaan has devised this plot of Bid`ahs, wherein he has no fear that man will ever make Tawbah and repent. Shaitaan was a teacher of the angels. He is aware of all the tricks in the book and he knows the interpretations for making Haraam Halaal, etc. He is also an expert on the nafs of man. He has a way of misleading every type of people in different ways. As you see nowadays, where propaganda is able to portray truth as false and vice versa, and the oppressor as the oppressed, and Haqq as Baatil and Baatil as Haqq. This is a small indication of shaitaan’s trickery. It is extremely surprising that we see people deny the Haqq when it is as clear as the daylight, and they open the doors of doubt and confusion. Some things are so clearly contrary to the Deen and even rationality that even a child will understand, yet people open the Qur`aan Majeed and Ahaadith to substantiate themselves. Now, if this is not the deception and bamboozling of shaitaan, what else can it be? Referring to this, the Qur`aan Majeed states:

“Shaitaan has beautified for them their acts.”

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In short, in order to create doubt and uncertainty in the hearts of people for the true Deen, and in order to beauty the new innovations, views and Bid`ahs, are all the work and plot of shaitaan, whereby he intends to lead mankind astray without any fear of failure. This matter can be discussed in a voluminous book. Imaams Ghazaali, Ibn Jawzi and Shu`raani (rahmatullahi alaihim) have written books on this specific subject alone.

c) Thirdly: The third reason which gives rise to Bid`ahs is when the disease of name and fame enters into the people. It is in the natural disposition of man that he is attracted to new things, which he easily adopts. They are therefore on a constant lookout for new things. It is reported in a Hadith that close to Qiyaamah there will be many false (small) dajjaals, who will narrate such things which neither you nor your fathers have not heard before. Be wary of them and save yourself from being led astray by them and from becoming involved in Fitnahs. [Mishkaat, page 28] d) Fourthly, One of the main reasons for the initiation of Bid`ah is the imitating of other nations. It is a natural principle and trait of civilisation and society that when different cultures intermingle then instinctively one exercises an effect on the other. That nation which does not preserve its culture, will inadvertently lose some of its characteristics. That nation which is overpowered will fall at the feet of the overpowering one. The Muslim nation, as long as it was victorious over the other nations, protected its culture which remained intact and it had a definite effect on other nations. But, when the Imaan became cold and the cultural protection simmered down, it became susceptible to the other nations. In the present age, the effect of the English culture on the Muslims bears testimony to this fact. One of the effects of this overwhelming of other cultures is that at times the specialities and customs of other cultures, is given a Deeni flavour and stamp. It is a mystery that the Muslims in each area have different Bid`ahs.

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Those Bid`ahs that are common in India are not so in the Arab lands. And likewise, there are many Bid`ahs that are common in Egypt, Syria, etc, which are not so in India.

Islaam, spread widely and swiftly in India, but unfortunately, no much importance was attached to Deeni Ta`leem and upbringing. This is the reason why those Muslims who left Hinduism and entered the fold of Islaam, could not shake off their Hindi culture. In fact, the intense intermingling of the Muslims with the Hindus introduced other new things in to their (Muslim) culture. It is for this reason that we see the un-Islaamic customs amongst the Indian Muslims on the occasions of marriage, which the womenfolk are more aware than the men would be. This is all the effects and germs of the Hindu culture.

I am not implying that all the ways and customs of the Indian Muslims are from Hindu culture neither am I saying that all Muslims are involved therein. What I am saying is that most of these customs are not amongst the traits of Islaamic Shariah, rather they can be found amongst the Hindu society. There are many areas where the Muslims are greatly outnumbered by the Hindus and these Muslims were never given an opportunity to learn the Deen properly, that their ignorance is to such an extent that even their names are those of Hindus and they (men) even sport ponytails like the Hindus. It is very clear that when people whose situation is so pathetic, how can they not become involved in Hindu culture and customs. Now, since this foreign (Hindu) culture and customs have become second nature to them (Muslims), they begin to envisage the Shariah as being alien and foreign. Many ignorant and unwary Muslims males and females, when they are made aware of Shar`i Masaa`il, they say: “New, new Molvis, new, new Mas`alahs”. It is as though those Hindu customs they have become accustomed to have become an integral part of the Deen and the teachings of Nabi () whereof they have been ignorant all their lives is some new Deen.

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These are the few reasons which have given rise to the various Bid`ahs which have crept into the Islaamic Shariah. It is sad to note that the major fault of these innovations lie more with the learned people than the ignorant masses. These (learned) people have given impetus and spurred on these innovations instead of safeguarding the Deen from its evil.

A few Principles to differentiate between Sunnah and Bid’ah

Now I will outline a few principles, which will assist in easily differentiating between Sunnat and Bid`ah. The mother of all principles is the one I have mentioned above, that to understand anything to be part of the Deen which was not practiced by the Salf-e-Saaliheen, is a Bid`ah. Now, we will list some corollary principles:

1) Firstly: The Shariah has stipulated certain acts for certain occasions. Now, if we, due to our own logic and desires, decide to enact a stipulated action on another occasion, then it will be a Bid`ah.

For example, Durood Shareef is read in the last sitting (Tashahhud) of Salaat. Now, if we decide through our own ‘Ijtihaad’ that since Durood Shareef is no bad thing, in fact, it is a good thing, there will be no harm if we will incorporate it in the first Tashahhud of Salaat. This ‘Ijtihaad’ of ours will be incorrect and the recital of Durood Shareef in the fist Tashahhud will be regarded as a Bid`ah. The Fuqahaa have ruled that if a person mistakenly recites Durood Shareef in the first sitting, then if he only recited Allaahumma Salli Ala, it would not be necessary for him to make Sajdah-e-Sahw, but if he recited Ala Muhammed, then Sajdah-e-Sahw would be incumbent upon him. If he does not make Sajdah-e-Sahw, then his Salaat will have to be repeated.

Or for example, if a person makes this ‘Ijtihaad’ that since ‘As-Salaato Was Salaamu Alaika Yaa

Rasulullaah’ is read at the blessed grave of Nabi (), he will recite the same whilst sitting in his house. This ‘Ijtihaad’ of his is incorrect and will be termed [187]

a Bid`ah. The reason being that the Fuqahaa of the Ummat have stipulated this specific Durood for this specific occasion, and if its recital at any other occasion was permissible then the Shariah would have consented to it and the Salf-e-Saaliheen would have practiced upon it.

Another example of this is that once in the gathering of the Sahaabi, Saalim Bin Ubaid (), a person sneezed and he said: “As-Salaamu Alaikum”. Saalim () said: “Upon you and your mother”. This person was astonished. Saalim () then said: “I have said exactly what I heard Nabi () saying on a similar occasion. Once in a gathering of Nabi () a person sneezed and he said ‘As- Salaamu Alaikum’, whereupon Nabi () said: ‘Upon you and your mother’. Thereafter he said: ‘If any of you sneezes, then he should say ‘Alhamdulillah’ and the person who hears this should reply with: ‘Yar Hamukallaah’, whereupon the sneezer will say: ‘Yaghfirullahu Li Walakum’.” [Mishkaat, page 406] The message here is that to veer away from the occasion which the Shariah has specified for saying As-Salaamu Alaikum and use it for another occasion is a Bid`ah.

Another example of this is to say the Athaan at the graveside. Everyone is well aware that besides the five daily Salaat and Jumuah, to give the Athaan and Iqaamat for the two Eids, Salaat Kusoof and Khusoof (solar and lunar eclipses), Salaatul Istisqaa and Janaazah Salaat is incorrect. The Shariah has not specified this. Now if any person decides to make his own ‘Ijtihaad’ that just as the Athaan is made for people to gather for the five daily Salaat, the same be done here. Hence, Athaan must be called out on these occasions also. Then this ‘Ijtihaad’ of his will be completely wrong, because had the reasoning offered by his honourable brain been worthy of any notice, then the Shariah would have specified the Athaan for all these occasions as well. Or for example, a person makes this ‘Ijtihaad’ that because it is mentioned in a Hadith that shaitaan flees upon hearing the Athaan, so since it is important to keep shaitaan away from the deceased, we will give the Athaan at the graveside after the burial. Then this ‘Ijtihaad’ will also be summarily

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dismissed and rejected. The reason being that firstly, shaitaan’s enticement is only for before death, what work has shaitaan with a person who has already passed away? Secondly, had this reasoning been correct then it would have indeed occurred to Nabi (), the Sahaabah and the Taabieen. However, the giving of the Athaan at the graveside is not established by Nabi (), the Sahaabah-e-Kiraam () or the Tabieen (rahmatullahi alaihim). For this reason have the Fuqahaa of the Ahle Sunnat branded this act a Bid`ah.

Allaamah Shaami (rahmatullahi alaih) writes under the section Baabul Athaan, that it is recorded in the footnote of Bahrur Raa`iq, that some Shaafis have proffered the giving of the Athaan on the occasion of death as being Mustahab citing as a proof the giving of the Athaan at the time of birth. However, Ibn Hajar (rahmatullahi alaih) has rejected this analogy. [Raddul Mukhtaar, page 385, vol.1] He further states under the section of burial of the dead, that the author (of Durrul Mukhtaar) has sufficed upon only stating the Masnoon method of burial. This indicates towards this fact that to give the Athaan on the occasion of burial, as is in vogue nowadays, is NOT Masnoon. Ibn Hajar (rahmatullahi alaih) has clearly stated in his Fatwa that this act is a Bid`ah. [Ibid. page 235, vol.2]

Another example is the common practice of shaking hands after Salaat. The Shariah has specified Salaam and Musaafahah (shaking hands) for those who have come from outside. But, the futile act of those who are sitting in one gathering to suddenly make Musaafahah and Mu`aanaqah (embrace), was never practiced by the Salf-e-Saaliheen. It is unknown where the practice of the latter people sprung from of making Musaafahah after Fajr, Asr, two Eids and other Salaats. The Ulama of the Ahle Sunnat have clearly branded this act a Bid`ah. Sheikh Abdul Haqq Muhaddith Dehlwi (rahmatullahi alaih) states in the commentary of Mishkaat under the section of Musaafahah:

“This practice of some people making Musaafahah after the general Salaats and Jumuah Salaat is no Sunnat. It is a Bid`ah.” [Ash`atul Lam`aat, page 22, vol.4] [189]

Mulla Ali Qaari () states in the commentary of Mishkaat:

“On this basis, some of our Ulama have stated this act to be Makrooh. In this case it is a contemptible Bid`ah.” [Footnote of Mishkaat, page 401]

Allaamah Ibn Aabideen Shaami (rahmatullahi alaih) states:

“And some of our (Hanafi) Ulama and others have expressly stated the impermissibility of the customary Musaafahah after Salaat, notwithstanding the fact that Musaafahah is Sunnat. The reason for this impermissibility is nothing other than (the fact that) it is not reported as being an occasion for Musaafahah by the Salf-e-Saaliheen.)” [Raddul Mukhtaar, page235,vol.2]

I have outlined here just a few examples regarding this matter otherwise there are thousands of examples in front of me. The crux of the matter is that it is a Bid`ah to carry out an action at a time other than which the Shariah has specified.

2) Secondly: it is a Bid`ah to stipulate conditions for those things which the Shariah has left general.

For example, the Shariah has not specified any particular occasion for visiting the graveyard. Now, to specify a particular time for visiting the grave of a Buzrug and to understand it as being necessary is a Bid`ah. Shah Abdul Azeez Muhaddith Dehlwi () was asked whether it was correct to specify a day for visiting the graves or to go there on the day of Urs, which was held on a specific day? Shah Sahib () replied: “To specify a particular day for visiting the graves is a Bid`ah, whilst actual visiting (of the graves) is permissible. It was not a habit of the Salf-e-Saaliheen to specify a particular day. It is a Bid`ah for this reason that while in reality it is permissible but the specifying of a time is Bid`ah. An example of this is the making of Musaafahah after the Asr Salaat, which is a custom in certain areas. However there is no harm in making Dua for the deceased on the day of Urs, but to deem it as being necessary is a Bid`ah.” [Fataawa Azeezi, page 89, vol.1] [190]

And nowadays with the nonsense that takes place at the Urs, no rational and right-minded person will regard it as being permissible.

Similarly the Shariah has not specified a particular occasion for conveying Isaal-e-Thawaab to Nabi (sallAllaahu alaihi wasallam), buzrugs and general Muslims. Whenever a person desires he may convey Isaal-e-Thawaab. Therefore it is a Bid`ah to specify a particular time and a particular way and to understand it as being necessary. Shah Abdul Azeez Muhaddith Dehlwi (rahmatullahi alaih) was asked whether it was correct to prepare food as Isaal-e-Thawaab in Rabiul Awwal on the occasion of the demise of Rasulullaah () and in Muharram for Hadhrat Hussein () and other Ahle Bait. He replied:

“For this act it is a Bid`ah to specify a certain day and month. Yes, if an action is done at a time when maximum reward is reaped, for example, during the month of Ramadhaan, a believer’s actions are multiplied seventy times. Then there will be no harm (to make Isaal-e-Thawaab), because Nabi (had encouraged it (i.e. to do good actions in this month). According to Hadhrat Ali () those things which Nabi () had not encouraged or specified a time for, are vain and futile acts, and such acts are contrary to the Sunnat of Rasulullaah (). Those things which are contrary to the Sunnat are Haraam. If anyone desires he may give charity secretly on any day he wishes. So that there is no name and fame involved.” [Fataawa Azeezi, page 93]

Based on this rule the Ulama of the Ahle Sunnat have branded the acts of teeja, saatwa, nowa,chaaliswa as Bid`ah.

Sheikh Abdul Haqq Muhaddith Dehlwi () states in Sharhe Safar–e-Sa`aadat:

“It was not the habit of our beloved Nabi () to gather (the people) for the deceased except for the (Janaazah) Salaat, and to recite Qur`aan Majeed, to make Khatam, neither at the graveside nor any other place. All these acts are Bid`ah and Makrooh. Yes, to make Ta`ziyat, console the bereaved, to exhort them with patience, are Sunnat and Mustahab acts. But the acts of gathering [191]

on the third day and other frivolities, and to make use of the wealth of the deceased the right of orphans without bequest are all Haraam and Bid`ah.” [page 273]

From this we understand that the custom of Rasme Qul which takes place in our areas where people gather and make khatam and enact other customs are all against the Shariah and Bid`ah.

Without doubt it is correct to convey Isaal-e- Thawaab to the deceased by means of Thikr, Tasbeeh, Tilaawat, Durood Shareef and charity. But to gather at the house of the deceased and to eat food which is prepared with his wealth and to feed others are contrary to the Shariah.

Qaadhi Thanaaullaah Paani Pati () mentioned in his Final Bequest:

“After my demise worldly customs such as Daswah, Beeswah, Shashma`ee, etc must NOT be carried out, because Nabi () has not made bereaving permissible for more than three days, in fact, it is Haraam.” [Maala Budda Minh, page 160]

Allaamah Shaami (rahmatullahi alaih) states in the footnote of Fathul Qadeer:

“It is not permissible for the bereaved to entertain (i.e. invite others for meals). Because indeed this (entertainment – inviting for meals) is done during times of happiness and not on the occasion of grief and sorrow. This is a deplorable Bid`ah. It is reported by Imaan Ahmed and Ibn Majah in an authentic narration from Jareer Bin Abdullaah who said: ‘We used to regard the gathering at the house of the deceased and the preparation of food as Nauhah (customary lamentation).” [Raddul Mukhtaar, page 240, vol. 2]

Allaamah Shaami (rahmatullahi alaih) also states in Fataawa Bazaaziya :

“It is Makrooh to prepare food on the first day, the third day, after a week, to take food to the grave, to make arrangements and invite others for Tilaawat [192]

of Qur`aan Majeed, to make Khatam, recital of Surah An`aam or Ikhlaas, etc. It is Makrooh to gather and feed pious people and Qaaris for recitation of Qur`aan Majeed.”

Further on he states:

“According to us and the Shaafis, this act is Makrooh (-e-Tahrimi), especially when amongst the inheritors there are minor children and persons who are not present. Besides this, there are may other distasteful events that take place at these occasions, for example many candles and lamps are lit, drums are played, women and beardless boys are gathered, money is paid for the recital of the Qur`aan Majeed, etc., etc. All such things occur in these times. There is absolutely no doubt that these things are Haraam and Baatil.” [Ibid.]

3) Thirdly, it is incumbent to carry out an act of Ibaadat in the way prescribed by the Shariah. It is Haraam and Bid`ah to veer from and change this prescribed way. For example, the Shariah has stipulated that the Qiraat of the daytime Salaat be read softly and that the nighttime, Jumuah and Eid Salaats be read in a loud voice. Now if a person out of enthusiasm decides to perform Zuhr and Asr with loud Qiraat then this act is a Bid`ah and impermissible.

Or for example, in the loud Salaats SubhaanakAllaahumma and A`uzu Billaah are read softly. Now if a person decides to read these loudly then it will be impermissible.

Or for example, the Ahaadith Shareef specify numerous Duas and Thikrs to be recited after the completion of Salaat, but our Nabi () and the Sahaabah () never recited these in a loud voice. In fact, each person recited them individually. From this we understand that the Shariah has intended this method for these Duas and Thikrs, and the Ummat has been instructed likewise. Contrary to this, you may have noticed that in some Masaajid people sway their heads from side to side and recite the Kalimah Shareef in

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loud voices. This method is Bid`ah because it is in opposition to the method of Nabi () and the Shariah.

4) Fourthly, it is a Bid`ah to perform those Ibaadaat in a congregational form which the Shariah has specified to be individually performed. For example, the Fardh Salaat is read in a congregation and the Shariah has intended it to be performed congregationally. However the Shariah has specified the Nafl Salaat be performed individually. It is for this reason that our Fuqahaa have said that it is Makrooh and Bid`ah to perform Nafl Salaat in congregation.

Allaamah Shaami (rahmatullahi alaih) states:

“It is for this reason that the Ulama have prohibited the performance of congregational Nafl Salaat, as has been initiated by some worshippers, because it has not been narrated to be performed in this fashion on these particular nights. Even though Salaat on its own is a commendable and virtuous act.” [Raddul Mukhtaar, page 235, vol. 2]

From this we understand the ruling of performing congregational Salaat on the nights of Baraat, Mi`raj and Qadr.

Or for example, it has not been reported from Nabi (), the Sahaabah (or the Tabieen (rahmatullahi alaihim) that they made congregational Dua after Sunnat or Nafl Salaat. Therefore the custom which is prevalent in our midst where the congregation wait for the Imaam after their Sunnat and Nafl Salaat for him to make a Dua whereupon the people will say Aameen is incorrect. There will be no harm if this is done very rarely where the people wait for a pious person, so as to join him in Dua. But to make this a habit is Bid`ah.

Or for example, the Shariah has stipulated a specific method for the performance of Janaazah

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Salaat. However, it has not taught us to make a congregational dua after the Janaazah Salaat neither has this been the practice of our Nabi (), the Sahaabah () or the Taabieen (rahmatullahi alaihim). For this reason, it is a Bid`ah to make a congregational dua after the Janaazah Salaat and to deem it a Sunnat. If someone wants to make a dua after the Janaazah Salaat, then immediately after the Salaat, without any delay, the bier has to be lifted and taken away. During this procedure each person can make an individual dua. If the desire is to make dua then, at the graveside one may make abundant dua. We do not have permission to veer from or change the method which has been reported from Nabi ().

Moulana Ashraf Ali Thanwi has written the following principles to aid a person in understanding the ruling of certain gatherings which border between permissibility and Bid’ah: “There are certain principles of Islamic law worth mentioning, which will be helpful in understanding the discussion.

First Principle

To consider and believe an unnecessary action to be necessary or to consistently act upon it with such persistence that it equals or exceeds the amount of effort put into obligatory (fard) or compulsory (wajib) acts — to the extent that it is considered blameworthy to leave this action and the one who leaves it is considered worthy of rebuke — then this action will be prohibited. This is because this involves trespassing the rulings of Shari’ah. To create unnecessary restrictions (taqyid), stipulations (ta’yin), specifications (takhsis), to practice upon it with such fervor and commitment that one takes it as his obligation (iltizam), to stipulate limits and restrictions (tahdid), etc. are all done because of the above two emotions and sentiments. Allah Most High has said in the Qur’an that whoever exceeds the limits set by Allah Most High is from the oppressors.

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Abdullah ibn Mas’ud () said: “You should not give away a part of your salaah to Shaytan by thinking that it is necessary to move away [after finishing the salaah] from one’s right side only; I have seen Rasulullah () often leave from the left side” (Bukhari). Teebi, the commentator of Mishkat al-Masabih, said that it is learned from this hadith that whoever insists on a mustahabb (recommended) matter and is determined in strictly adhering to it (‘azimah) without ever making exception and practicing on the concession (rukhsah), i.e., acting upon its opposite, then Shaytan takes his part in misguiding this person. So, what can be said regarding that person who insists upon a bid’ah or an evil action (i.e., an unlawful belief or action)?

The author of Majma’ said that it is learned from this hadith that sometimes a mandub (recommended) action becomes makruh if it is thought that it will be taken beyond its position. Based on this, Hanafi jurists have declared the specifying of surahs in prayer as makruh, regardless if the adherence is in belief or practice. This matter has been clearly mentioned in Fath al-Qadir. Abu Hurayrah () reported that Rasulullah () said: “Do not single out the night [preceding] Friday among the nights for prayer and do not single out Friday among days for fasting, except if one of you is accustomed to fast [on dates] which coincide with this day (Friday).” (Muslim)

Second Principle

A mubah action, in fact even a mustahabb one, becomes unlawful and prohibited due to the joining of an unlawful action with it. For example, going to a dinner party [which one is invited to] is mustahabb, rather it is a sunnah, but the presence of an unlawful action at this gathering will make it prohibited to go there. Similar to this has been mentioned in the hadiths and [books such as] Al-Hidayah, etc. Similarly, performing supererogatory (nafl) prayer is mustahabb, but during makruh times it is prohibited and sinful. It is understood from this that a lawful action becomes unlawful due to its association and affiliation with an unlawful action.

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Third Principle

If an unnecessary action of the Ulama and pious causes an incorrect belief to be formed in the minds of the masses (awam), then this action will become makruh and prohibited for them because saving fellow Muslims from harm is an obligation. It is [incumbent] upon the Ulama and pious to abandon this action.

An incident is related in the noble hadith about when Rasulullah () made the intention to include the Hatim (round wall near Ka’ba) inside the Ka’ba. Because Rasulullah () felt that those who had recently entered Islam might develop unsoundness in their belief or anxiety in their hearts and to include the Hatim in the structure was not something necessary, he [decided to] put off this matter and explicitly mentioned this reason [i.e., his concern about their reaction]. This is even though to include the Hatim inside the structure [of the Ka’ba] was mustahsan (commendable) but to avoid the possibility of causing any harm to the masses, he left a mustahsan act.

In Sunan Ibn Majah, a narration from Sayyiduna ‘Abdullah () is mentioned that to provide food to the household of the deceased person on the first day was a sunnah but when people made it a custom, it was abandoned and prohibited. From this it can be observed that in order to preserve the faith of the masses, the elect also abandoned this act.

The act of doing the sajdah (prostration) of thankfulness is mubah (permissible) according to the Hadith, but Hanafi jurists, as mentioned by ‘Allamah Ibn ‘Abidin al-Shami (), declared this act to be makruh in case the masses start considering it a desired sunnah. It is mentioned in ‘Alamgiri (Fatawa Hindiyyah) that people used to do this (sajdah) after prayers and it is makruh because ignorant people will begin considering it sunnah and wajib. Any mubah action which comes to this becomes makruh. [197]

Yes, if it is necessary or an objective in the Shari’ah, it will not be abandoned. Rather, in this instance, the corrupt traits which have crept in it will be rectified. For instance, the act of accompanying the funeral [procession] will not be abandoned due to the association of a makruh action with it such as the presence of a wailing woman; rather the wailing will be prohibited. This is because this (funeral) is something necessary (an objective in Shari’ah) and it will not be abandoned because of a temporary karahah (reprehensibility). This is in contrast to accepting the dinner invitation, which should be refused after [one becomes aware of] the makruh action’s association with it because the dinner party [in itself] is not something necessary [in the religion]. ‘Allamah Ibn ‘Abidin al-Shami has differentiated [between] these issues as well.

Fourth Principle

If an unlawful action (like bid’ah, etc,) yields benefits, but to acquire those benefits is not necessarily required by the Shari’ah or it is required by the Shari’ah, yet there are other ways to obtain such benefits, and [this action] is done with the intention of obtaining these benefits, then this is not permissible. A mubah [action] performed with a good intention becomes worship (‘ibadah) but sin (ma’siyah) is not mubah, even if it contains thousands of benefits. It is not lawful to commit such an act, nor is it allowed to remain silent on it. This principle is very much self-evident. (Condensed from Islaahur Rusoom and slightly modified)

I am certain that big, big Bid`ahs spring up from such sources. The root of all these sources is as I have mentioned earlier, i.e. it is a Bid`ah to introduce as part of the Deen something which was not reported from Nabi (), the Sahaabah () or the Taabieen (rahmatullahi alaihim).

A Few Important Rules

Sufficing upon this we will hereunder list a few important rules.

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1) Firstly: some people authenticate Bid`ahs by narrating false and incorrect narrations. It is for this reason the one should remember the following rule which the author of Durrul Mukhtaar and Ibn Aabideen Shaami () have reported. That is, there are three conditions before one practices upon weak narrations. Firstly, the narration must not be excessively weak, for example, none of its narrators must be a liar or accused of lying. Secondly, that thing (stated in the narration) must conform to some general principle of the Shariah. Thirdly, it must not be regarded as a Sunnah practice. [Raddul Mukhtaar, page 128, vol. 1]

It is noted that some people kiss their thumbs upon hearing the blessed name of our Nabi () during the Athaan and Iqaamat. In substantiating this act of theirs they cite a narration of Abu Bakr (), but unfortunately none of the above three conditions apply to this narration.

Firstly, this narration is so fabricated that the experts in the field of Ilm-e- Hadith have classified its content as conjured. Secondly, this narration does not conform to any principle of the Deen. Thirdly, the perpetrators of this act not only consider it a Sunnat, in fact, they regard it as a noteworthy Shi`aar (hallmark) of Islaam. Allaamah Shaami () and other seniors have regarded such acts as a slander against Rasulullaah (). The person who fabricated this narration due to his inanity has not considered the fact that the Athaan and Iqaamat is not called out only once in the day, in fact, they is called out ten times. Now, if it was Sunnat to kiss the thumbs at the time of Athaan and Iqaamat, then in the same way as the Athaan and Iqaamat has been transmitted continuously down the annals of Islaamic history so too would this act also have been transmitted likewise. This Hadith would have been reported in all the Kitaabs and it would have been practiced by the entire Ummat from east to west. The Ulama of the Ummat have expressly stated that if there is an authentic Hadith which contradicts a consistent practice of the Ummat (i.e. a practice which has been carried out by the Ummat during all the eras), then we will interpret this narration as having been abrogated

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or another suitable interpretation will be made. Nevertheless to practice upon a narration which contradicts the continuous practice of the Ummat is incorrect.

Imaam Abu Bakr Raazi () has explained this rule in great detail in his Kitaab Ahkaamal Qur`aan. He has stated that based on this our Ulama have issued the ruling that if the horizon is completely clear then the testimony of one or two men for the sighting of the moon of Ramadhaan or Eid is not sufficient. In fact, the group who testify to the sighting of the moon must be so large that there can be no possibility of error. Hence to rely upon the testimony of one or two people would mean that we consider the other thousands of inhabitants of that area to be blind.

Imaam Sarakhsi (rahmatullahi alaih) has listed four reasons for refuting a narration:

1. It is contradictory to the Qur`aan Majeed

2. It is contradictory to the Sunnat-e-Mutawaatirah and Mash-hoorah (unanimous and authentic Sunnat)

3. It is such a mas`alah which applies to every individual yet it is contrary to the general practice

4. This mas`alah was debated upon by the Salf-e-Saaliheen, but they have not given a definite ruling on it. [Usool Sarakhsi, page 364, vol. 1]

He writes regarding the second type:

“Similarly a rare Hadith from Khabar-e-Aahaad will be rejected in so far as practicing upon it, if it is contradictory to a Sunnat-e-Mash-hoorah (famous narration). The reason for this is, the narration which is continuous and its chain is unbroken or it is unanimously agreed upon falls under the category of the Qur`aan Majeed regarding its being absolutely certain. That which is

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doubtful would be rejected when compared to something which is absolutely certain.” [Ibid. page 366]

Hereunder, Imaam Sarakhsi (rahmatullahi alaih) has noted a very delicate point, whose mentioning I feel is necessary at this juncture:

“To differentiate narrations between these two types requires great knowledge. It is also a means of proper safeguarding of the Deen. The root cause of Bid`ahs and whimsical opinion is manifested when weak narrations are pitted against the Qur`aan Majeed and Sunnat-e-Mashhoorah (i.e. there is no proper differentiation between these categories).”

2) Secondly, it is extremely necessary to omit such acts wherein there is imitation of the kuffaar, fujjaar and Bid`atees. Because Nabi (sallAllaahu alaihi wasallam) has in many Ahaadith prohibited imitating the kuffaar and fujjaar (open sinners).

In one Hadith it is mentioned: “Whoever imitates a nation is amongst them.” [Mishkaat page 375] Based on this principle, the Ulama have prohibited the celebration of Tazkirah Shahaadat of Hussein () which takes place in Muharram. It is stated in Usoolus Sifaar and Jaami`ur Rumooz: “It was asked whether it is permissible to commemorate the occasion of the martyrdom of Hussein () on the 10th Muharram. He replied: ‘No! Because indeed this is in imitation of the Rawaafidh.’” [Page 140]

It is established from this principle that all such actions which resemble the Ahle Bid`ah are necessarily to be refrained from.

3) Thirdly, If there is a doubt in any particular action regarding its being either a Sunnat or Bid`ah, then to omit a Sunnah is better than to commit a Bid`ah [Bahrur Raa`iq, page 21, vol. 2]. It is stated in Raddul Mukhtaar on page 642, vol. 1:

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“If a ruling (regarding an certain act) is suspended between it being a Sunnat or Bid`ah, then it is preferable to leave out a Sunnat than to perpetrate a Bid`ah.”

From this principle the ruling of all those actions wherein there appears a doubt between it being a Sunnat or Bid`ah is established. Some people aver an action to be a Sunnat and others say it is a Bid`ah.

If you study carefully the notes that I have outlined regarding Sunnat and Bid`ah and understand them, then you will never be faced with a dilemma regarding establishing who are the Ahle Sunnat.

A Few Examples of Bid’ah

In conclusion, I would like to list a few things which the Ulama of the Ahlus Sunnat Wal Jama’at have branded as Bid`ah. All Muslims of the Ahle Sunnat Wal Jamaat must necessarily abstain from such acts:

To have all sorts of functions and festivities at the gravesites. To solidify the graves. To construct domes at the graves. To drape sheets (Chadars) over the graves. To prostrate at the graves. To make Tawaaf there. To stand there as though you are in Salaat. To kiss the graves and tombs. To stroke them. To make Nazar (vows) and Niyaaz there. To place flowers there. To have Urs for the pious. To place things on their graves. To have Qawaali (music and songs). To call people and have all sorts of festivities there. To make vows on the name of buzrugs. To make sacrifices on their names. To make dua of them. To light lamps at their graves. To celebrate Eid Meelad on the 12th Rabiul Awwal. To light lamps on this occasion. To listen to fabricated narrations on the occasion of Meelad. To recite incorrect and inappropriate poems. To make images of the blessed grave of Nabi (), to make images and models of the Kaabatullaah. To kiss the thumbs when Athaan and Iqaamat are being recited. To shake vigorously whilst making Thikr, such that it disturbs those performing Salaat. To regard the standing up before the Mukabbir says “Qad Qaamatis Salaat” in the Iqaamat as being bad. To shake [202]

hands after Salaat. To recite Durood and Salaam before the Athaan. To celebrate Gyaarwi Shareef. To make Khatam over food. To celebrate Teejaa, Nawaah, Daswah, Beeswah, and Chaaliswah, etc. To invent special and specific ways and methods for making Isaal-e- Thawaab, and to rigidly adhere to them. To have Maatam in Muharram. To take out Ta`ziyah (Shiah custom). To take remuneration for reciting the Qur`aan Shareef. To give Athaan at the graveside. To place grain on the graves, etc., etc.

The claim of some that speaking against Bid’ah is a means of causing controversy

Moulana Ashraf Ali Thanwi () narrates, “Once in a wa’z (lecture) I spoke on the subject of innovated customs and practices. After the lecture, one gentleman said to me: “Molvies should not talk on such topics because it breeds controversy; differences arise among Muslims, resulting in the formation of sects.” I said to him: Our lecturing is dependant on your actions. We shall continue to speak in the light of the actions and conditions of the people. If people refrain from innovations, we too, shall desist from speaking on these topics. The charge of creating differences, controversy and sects thus rebounds on those who indulge in innovations, not on us. If people refrain from such deeds, we shall refrain from such topics. The Shari’ah does not command such customs and deeds which have wrought great evil in the Ummah. It is therefore imperative to abstain from these innovations. (Ashraful jawaab)

(The above discussion was mainly extracted from Ikhtilaaf-e-Ummat aur Siraat Mustaqeem, Fataawa Rahimiyyah)

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