I shall divide your proofs in parts which will cover everything you said and shall refute them one by one) wahabis highlighted the 18th Ayah of Surah Najm though previous ayahs should have been highlighted too which actually prove that Prophet (Peace be upon him) did see Allah b) Then again wahabis used (Al-A’raf 143) […]
Author Archives: sami Anwar Quadri
Necessity of Extremely Loving Prophet(Sallallahu alihi wa sallam)
Oct 23
Necessity of Loving Prophet(صلى الله عليه وسلم) In the present time, some people due to their misunderstanding consider immense love for our beloved Prophet(صلى الله عليه وآله وسلم) equivalent to shirk. In spite of the fact that lovers of Prophet (Peace be upon him) consider him to be an “Abd (Slave) of Allah” and […]
Reciting surah fatiha behind Imam from sahih hadiths
As Salamu Alaykum Dear brother and Sisters in Islam.
Recently it has been experienced that some people stubbornly claim that whosoever does not recite Surah al-Fatiha behind the Imam then his prayer is not accepted (i.e. It is null and void). Whether It is necessary to recite behind the Imam or not is a minor issue, but when arrogant people make sweeping statements like: Prayer of people who do not recite is “NULL AND VOID” then this issue ceases to be minor in nature and it requires a detailed refutation to be written upon such extremists.
With the Grace of Allah “NOT” reciting behind Imam is something which is proven directly from Quran itself (let alone overwhelming ahadith which I shall cite in this article insha ‘Allah)
Quran states: When the Qur’an is being recited then “LISTEN ATTENTIVELY AND REMAIN SILENT” so that mercy will be showered upon you”.(7:204)
The Shan al Nazul of this ayah:
Imam Ibn Kathir (rah) narrates from Abu Musa al-Ash’ari (ra), Abu Huraira (ra) and Ibn Masud (ra) that this ayah was revealed regarding “REMAINING SILENT WHEN IMAM RECITES”… Then Imam Ibn Kathir says:
وقال أبو حنيفة وأحمد بن حنبل: لا يجب على المأموم قراءة أصلاً في السرية ولا الجهرية بما ورد في الحديث «من كان له إمام فقراءته قراءة له» وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً، وهذا أصح
Translation: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Qirat is not binding upon Muqtadi“WHETHER IN LOUD OR SILENT PRAYER” because it has come in hadith that whosoever has an Imam then his Qirat for (Muqtadi) is enough, this hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the “MARFU FORM” and in Muwatta Imam Malik via the route of Wahb bin Kisaan who nattated from Jabir (ra) in Mawquf form. (Ibn Kathir said) “THIS IS THE CORRECT VIEWPOINT” [Tafsir Ibn Kathir, (1/281) under 7:204]
Imam Ibn Kathir (rah) accepted Stance of Ahnaaf
May Allah Bless Imam Ibn Kathir (rah) who inspite of being a Shaf’I called the stance of Imam Abu Hanifa and Ahnaaf as “MORE CORRECT”
Imam Nasai’i (rah) made a whole chapter as:
باب تأويل قوله عز وجل: {وإذا قرىء القرآن
فاستمعوا له وأنصتوا لعلكم ترحمون}
Translation: Interpretation of Allah’s saying: {When the Qur’an is being recited then listen attentively and remain silent so that mercy will be showered upon you}
Under he brought these ahadith:
أَخْبَرَني الْجَارُودُ بْنُ مُعَاذٍ التِّرْمِذِيُّ حَدَّثَنَا أَبُو خَالِدٍ الأَحْمَرُ عَنْ مُحَمَّدِ بْنِ عَجْلاَنَ عَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِـي صَالِحٍ عَنْ أَبِـي هُرَيْرَةَ ، قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلّم: «إنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ فَإذَا كَبَّرَ فَكَبِّرُوا وَإذَا قَرَأَ فَأَنْصِتُوا وَإذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُولُوا اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ».
Translation: Hadrat Abu Hurraira (ra) narrates that the Prophet (Peace be upon him) said: Imam has been appointed upon you so that you follow him, when he says takbir then you should also say takbir, “BUT WHEN HE RECITES QURAN THEN YOU SHOULD REMAIN SILENT” and when he says “Ghayr il Maghdoobi Ilaihim” then you should say Ameen, when he goes for Ruku and says Sami Allah huliman Hamida then you should say Rabbana Lakal Hamd [Sunnan Nasai’I (2/479, Hadith # 919)]
حدثنـي أبو السائب، قال: ثنا حفص، عن أشعث، عن الزهري، قال: نزلت هذه الآية فـي فتـى من الأنصار كان رسول الله صلى الله عليه وسلّم كلـما قرأ شيئا قرأه، فنزلت: وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا
Translation: Imam al-Zuhri (rah) narrates that this ayah was revealed regarding a young person from Ansaar. When the Prophet (Peace be upon him) recited any ayah in prayer, then he used to recite behind him, “THEREFORE THIS AYAH WAS REVEALED” [Tafsir Ibn Jarir (9/110) under 7:204]
Leading Sahaba and Tabiyeen on 7:204
عن بشير بن جابر، قال: صلى ابن مسعود، فسمع ناسا يقرءون مع الإمام، فلـما انصرف، قال: أما آن لكم أن تفقهوا؟ أما آن لكم أن تعقلوا؟ وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا كما أمركم الله.
Translation: Hadrat Bashir bin Jabir (ra) narrates that Ibn Masud (ra) lead people in prayer and he heard some people reciting along with Imam, when he offered salutations he said: “HASN’T TIME COME YET THAT YOU UNDERSTAND” hasn’t time come yet that you use your senses? Remember when Quran is recited then you should listen to it attentively and “REMAIN SILENT, BECAUSE ALLAH HAS ORDERED IT (IN 7:204)” [Tafsir at-Tabri, (9/110) under 7:204]
عن سعيد بن جبـير: وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا قال: فـي الصلاة الـمكتوبة.
Translation: Hadrat Sa’eed bin Jubair (ra) narrates that {When the Qur’an is being recited then listen attentively and remain silent} is revealed about “OBLIGATORY PRAYERS” [Tafsir Ibn Jarir (9/110) under 7:204]
وقال علي بن أبي طلحة عن ابن عباس في الآية قوله {وَإِذَا قُرِىءَ ٱلْقُرْءَانُ فَٱسْتَمِعُوا۴} يعني في الصلاة المفروضة،
Translation: Ibn Abbas (ra) said that {When the Qur’an is being recited then listen attentively and remain silent} refers to ruling regarding “OBLIGATORY PRAYERS” [Tafsir Ibn Kathir under 7:204]
Now here is proof from leading Tabiyeen:
قال: ثنا أبـي، عن سفـيان، عن أبـي هاشم، عن مـجاهد: فـي الصلاة الـمكتوبة
Imam Mujahid (rah) said: (This ayah is revealed) about “Obligatory prayers” [ibid]
قال: ثنا الـمـحاربـي وأبو خالد، عن جويبر، عن الضحاك قال: فـي الصلاة الـمكتوبة
Imam adh-Dhahak (rah) said: (This ayah is revealed) about “Obligatory prayers” [ibid]
قال: ثنا جرير وابن فضيـل، عن مغيرة، عن إبراهيـم، قال: فـي الصلاة الـمكتوبة.
Ibrahim al Nakh’ai (rah) said: (This ayah is revealed) about “Obligatory prayers” [ibid]
There is no proof in Quran to recite behind Imam
Hence those people who believe that recitation of Imam is enough for Muqtadi (follower) then they have Quran in their favour whereas people who proclaim that recitation is necessary for Muqtadi have no proof from Quran whatsoever. But to their surprise even overwhelming ahadith refute the claim that recitation on Muqtadi is binding, some have been shown above but let me cite some more.
Hadith # 6
.
Book 004, Number 1192: (Sahih Muslim)
Ata’ b. Yasar reported that he had asked Zaid b. Thabit about recital along with the Imam, to which he said: ”THERE SHOULD BE NO RECITAL ALONG WITH THE IMAM IN ANYTHING” and alleged that he recited:” By the star when it sets” (Surah Najm) before the Messenger of Allah (may peace be upon him) and he did not prostrate himself.
This hadith is in Sahih Muslim the second most authentic book of hadith in Islam and all it’s ahadith are authentic.
Hadith # 7
.
Book 3, Number 3.9.40: (Muwatta Imam Malik)
حدثني عن مالك عن أبي نعيم وهب بن كيسان أنه سمع جابر بن عبد الله
يقول من صلى ركعة لم يقرأ فيها بأم القرآن فلم يصل إلا وراء الإمام
Yahya related to me from Malik from Abu Nuaym Wahb ibn Kaysan that he heard Jabir ibn Abdullah say, “Someone who prays a raka without reciting the umm al-Qur’an in it has not done the prayer except behind an imam.”
So Salafis misuse some ahadith which say that “Someone who prays a Rakah without Umm al Quran then he has not prayed” …whereas the complete hadith states “EXCEPT BEHIND AN IMAM”
No recitation behind whether Loud or silent prayer
Hadith # 7
.
Book 3, Number 3.11.46: (Muwatta Imam Malik)
حدثني يحيى عن مالك عن ابن شهاب عن ابن أكيمة الليثي عن أبي هريرة
أن رسول الله صلى الله عليه وسلم انصرف من صلاة جهر فيها بالقراءة فقال هل قرأ معي منكم أحد آنفا فقال رجل نعم أنا يا رسول الله قال فقال رسول الله صلى الله عليه وسلم إني أقول ما لي أنازع القرآن فانتهى الناس عن القراءة مع رسول الله صلى الله عليه وسلم فيما جهر فيه رسول الله صلى الله عليه وسلم بالقراءة حين سمعوا ذلك من رسول الله صلى الله عليه وسلم
Yahya related to me from Malik from Ibn Shihab from Ibn Ukayma al-Laythi from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, finished a prayer in which he had recited aloud and asked, “Did any of you recite with me just now?” One man said, “Yes, I did, Messenger of Allah.” The Messenger of Allah, may Allah bless him and grant him peace, said, “I was saying to myself, ‘Why am I distracted from the Qur’an?’ “ When the people heard the Messenger of Allah, may Allah bless him and grant him peace, say that, they refrained from reciting with the Messenger of Allah, may Allah bless him and grant him peace, when he recited aloud.
I want to clarify something here so that no excuse for Salafis is left, the salafis first of all believe that Surah al Fatiha is to be recited by Muqtadi whether in “Jahri (loud) or Sari (silent) prayer, so they cannot say that one should refrain from reciting in loud prayer but may recite in silent prayer. Now watch these following ahadith which would shatter the stance of Salafis totally.
حدّثنا وَكِيع عن الضحاك بن عُثمان عن عَبدِ الله بن يَزيد عن ابن ثوبان عن زَيد بن ثَابت قال: لا يقرأ خلف الإمام إن جهر ولا إن خافت.
Zayd bin Thabit (ra) said: There is no recitation behind the Imam “WHETHER IN LOUD OR SILENT (PRAYER)”[Musannaf Ibn Abi Shaybah 1/413
10 Ahadith regarding not reciting behind Imam
حدّثنا الفضل عن زُهير عن الوليد بن قيس قال: سألت سويد بن غفلة: أقرأ خلف الإمام في الظهر والعصر؟ فقال: لا.
Translation: Walid bin Qays asked Suwaid bin Ghafla (ra): Should there be Qirat behind Imam in the Dhuhr and Asr prayers? He said: No! [Musannaf Ibn Abi Shaybah 1/413]
Remember Dhuhr and Asr are silent prayers.
Hadith # 8
.
ثنا بن نمير عن عبيد الله بن عمر عن نافع عن بن عمر أنه كان يقول من صلى وراء الإمام كفاه قراءة الإمام هذا هو الصحيح
Translation: Hadhrat Abdullah Ibn Umar (radhiallahu anhu) used to repeatedly say: “Whoever performs salaah behind the Imaam, the Imaam’s qiraat suffices for him” Imam Baihaqi declared it “SAHIH”.(Sunan Baihaqi, Chapter regarding “NOT RECITING BEHIND THE IMAM” Volume No.2, Page No. 160]
Hadith # 9
.
حدّثنا عَلِيُّ بْنُ مُحَمَّدٍ . حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسى ، عَنِ الْحَسَنِ بْنِ صَالِحٍ ، عَنْ جَابِرٍ ، عَنْ أَبِي الزُّبَيْرِ ، عَنْ جَابِرٍ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «مَنْ كَانَ لَهُ إِمَامٌ، فَقِرَاءَةُ الإِمَامِ قِرَاءَةٌ».
Translation: Hadrat Jabir bin Abdullah (ra) narrates that the Prophet (Peace be upon him) said: Whosoever has an Imam then the “RECITIATION OF IMAM IS ENOUGH FOR HIM” [Sunnan Ibn Majah (1/277, Hadith # 880)]
Hadith # 10
.
حدّثنا أحمد بن داود قال: ثنا يوسف بن عَديّ قال: ثنا عُبيد اللّه بن عمرو، عن أيوب، عن أَبي قلابة، عن أنس رضي الله عنه قال: صلى رسول الله، ثم أقبل بوجهه فقال: «أتقرؤون والإمام يقرأ» فسكتوا فسألهم ثلاثاً فقالوا إنا لنفعل، قال: «فلا تفعلوا».
Translation: Anas bin Malik (ra) narrates: The Prophet (Peace be upon him) led us in prayer and then turned towards the people and asked: Do you recite while Imam is reciting? The Prophet asked this thrice! They replied Yes! The Prophet said “DO NOT DO IT” [Imam Tahawi in Sharh al Ma’ni al Athaar (1/217)]
Conclusion
I hope ten ahadith are more than enough for the time being, so Alhamdulillah the great Hanafi Muslims who believe that reciting behind Imam is not necessary and one’s prayer is valid without recitation behind imam, they are in“PERFECT CONFORMITY” with Quran and Sunnah.
Proof of reciting Salat o Salam before any Ibadah -from Quran and Sahih hadiths
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Greetings and Salutations on the Prophet(صلى الله عليه وسلم)
The Qur’anic verse pertaining to Greetings and Salutations is highly meaningful and replete with wisdom. Allah proclaims in the Qur’an as follows:
As Allah Himself has acted upon this command this divine practice becomes the sunnah of Allah. This is unlike most of Allah’s other commands. All worships such as prayers, fasting, the pilgrimage, charity and donations are the commandments of Allah but not His sunnah. Allah neither performs hajj nor fasts nor prays. He is above all these things. All these duties and deeds are not His sunnah but the sunnah of the Prophet (صلى الله عليه وآله وسلم). So if a person offers prayers or goes to Makkah for the pilgrimage or keeps the fasts of Ramadan or gives the poor due or does any other virtue, he is following the sunnah of the holy Prophet (صلى الله عليه وآله وسلم) not the sunnah of Allah. However, the showering of blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) is the Divine practice of Allah, His sunnah. As the glory of Allah is the highest and the most exalted, so His sunnah is also the highest and the most exalted. The Prophet (صلى الله عليه وآله وسلم) is the faithful and devotee of Allah. Amongst all of creation, his ranking is the highest and the most reverend. Yet regardless of this ranking and reverence, no human can be equal to the Creator. So in the same way, the sunnah of the Prophet (صلى الله عليه وآله وسلم) cannot equate with the sunnah of Allah (سبحانه و تعالى) 1)The Noble Prophet (صلى الله عليه وآله وسلم) has guaranteed the intercession for those who send salutations Hadith #1 The Noble Prophet (صلى الله عليه وآله وسلم) has guaranteed the intercession for those who send salutations if they ask Allah for it. ‘Abdullah bin ‘Amr bin al-Aas (رضي الله عنه) reported that he heard the Prophet (صلى الله عليه وآله وسلم) saying: References ►Muslim, as-Saheeh, b. of salat (prayer) ch.7 (1: 288-9 # 384) ►Abu Dawood, Sunan, b. of salāt (prayer) 1: 144 (# 523) ►Tirmidhi, al-Jami‘-us-saheeh, b. of manaqib (virtues and merits of the Prophet and his companions) ch.1 (5: 586-7 # 3614) ►Nasai Sunan, b. of adhān (the call to prayer) 2: 25-6 ►Ahmad bin Hambal, Musnad (2:168) ►Ibn Khuzaymah, as-Saheeh, 1: 219 (# 418) ►Muhammad Khateeb Tabraizi, Mishkat-ul-Masabeeh, b. of salat (prayer) ch.5 (1: 215 # 657) ►Husayn bin Masood Baghawi, Sharh-us-sunnah, 2: 284-5 (# 421) ►Ala’-ud-Din ‘Ali, Kanz-ul-‘Ummal, 7: 700 (# 20998) 2)There is no guarantee of the acceptance of a dua (supplication) without invoking blessings on the Prophet (صلى الله عليه وآله وسلم). Hadith #2 A tradition of the Holy Prophet (صلى الله عليه وآله وسلم) states: Fadalah bin ‘Ubayd reported: Allah’s Messenger (صلى الله عليه وآله وسلم) was sitting amongst us, there entered a person and he prayed as saying, “O Allah! Forgive me, have mercy upon me.” Thereupon Allah’s Messenger (صلى الله عليه وآله وسلم) said, “O worshipper! You have made haste in praying. When you pray and sit (at the end) laud Allah of what He is worthy of and send blessings upon me and then supplicate Him.” The narrator said: Then another man prayed after him and he lauded Allah and invoked blessings of Allah upon the Prophet (صلى الله عليه وآله وسلم), and the Prophet (صلى الله عليه وآله وسلم) said to him, “O worshipper! Make a supplication and it would be responded.” Reference ►Tirmidhi related in al-Jai‘-us-saheeh, b. of da‘awat (supplications) ch.65 (5: 516 # 3476) and graded it hasan (fair) Hadith #3 Once ‘Umar bin Khattab (رضي الله عنه) said to his nation: The supplication is stopped between the heaven and the earth and nothing of it ascends, till you invoke blessing on your Prophet. Reference ►Tirmidhi related in al-Jami‘-us-saheeh, b. of salat (prayer) ch.352 (2: 356 # 486). Hadith #4 The Holy Prophet (صلى الله عليه وآله وسلم) said: He who invokes blessings upon me once, Allah showers ten blessings upon him and obliterates (his) ten sins and elevates him by ten ranks Reference ►Nasi, Sunan, b. of sahw (unintentional mistake), 3: 50; Ahmad bin Hambal, Musnad, 3: 102 & 261; Muhammad Hakim, al-Mustadrak, 1:550, and Dhahabi also graded it saheeh (sound). Hadith #5 The Holy Prophet (صلى الله عليه وآله وسلم) said: He who blesses me once, Allah blesses him ten times. Reference ►Muslim, as-Saheeh, b. of salat (prayer) ch. 17 (1: 251 # 408).
‘Abdullah bin Masood (رضي الله عنه) reported Allah’s Messenger (صلى الله عليه وآله وسلم) as saying: The one who will be nearest me on the Day of Resurrection will be the one who invoked most blessings on me. Reference ►Transmitted by Tirmidhi in his Sunan, b. of salāt (prayer), ch. 352 (2: 354 # 484) ►Bukhari, at-Tireekh-ul-kabeer, (5: 177 # 559) ►Baghawi, Sharh-us-sunnah, (3: 197 # 686) ►Muhammad Khateeb Tabraizi, Mishkat-ul-masabeeh, b. of salāt (prayer), ch. 16 (1: 278 # 923) ►Dhahabi, Meezan-ul-i‘tidal fi naqd-ir-rijal, (4: 228 # 8945). 3) Virtues of Greeting and Salutation Hadith #7 Abu Talhah (رضي الله عنه) narrated assigning it to his father: Allah’s Messenger came one day with a gleaming countenance and said, “Jibreel came to me and said,” (Verily your Lord says,) “Muhammad! Does it not please you that one amongst your Ummah should invoke blessingson you and I should bless him ten times and one amongst your Ummah should send greetings of peace to you and I should send ten greetings of peace upon him. ►Nasai, Sunan, b. of sahw (unintentional mistake), 3: 50. Hadith #8 Ibn Wahb (رضي الله عنه) related that the Prophet (صلى الله عليه وآله وسلم) said: Reference ►Qadi ‘Iyad, ash-Shifa, 2:653. 4) Angels’ Salutations Angels shower blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) “Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.” [33: 56] All the groups of angels are equally and unexceptionally engaged in showering blessings and salutations upon the Prophet (صلى الله عليه وآله وسلم) together. Angels convey the greetings and salutations of the faithful from dawn to dusk. Prophet Muhammad (صلى الله عليه وآله وسلم) likes these presents and invokes blessings upon the senders. As he (صلى الله عليه وآله وسلم) stated: Hadith #9 “The mobile (squads) of angels in the earth conveys to me the blessings invoked upon me by my Ummah” Reference ►Nasai, Sunan, b. of sahw (unintentional mistake) 3:43 ►Sulayman bin Ahmed Tabarani, al-Mu‘jam-ul-kabeer, (10: 219-20 # 10528-9) ►Ahmad bin Husayn Bayhaqi, Shu‘ab-ul-iman, (2: 218 # 1582). Hadith #10 “Invoke blessings upon me, since blessings invoked by you are conveyed to me wherever you may be” Reference ►Abu Dawood, Sunan, b. of manasik (rituals of hajj) (2: 218 # 2042) ►‘Ali bin Abu Bakr Haythami, Majma‘-uz-zawa’id, 2: 247
“He who invokes blessings upon me by my grave, I will hear him and he who invokes upon me at a distance it will be conveyed to me.” Reference ►Ahmad bin Husayn Bayhaqī, Shu‘ab-ul-īmān, (2: 218 # 1583) ►‘Ala’-ud-Din ‘Alī, Kanz-ul-‘ummal, (1: 498 # 1583) 5) Virtues of sending blessing and sending greetings of peace Hadith #12 Abu Talhah (رضي الله عنه) narrated assigning it to his father: Allah’s Messenger came one day with a gleaming countenance and said, “Jibreel came to me and said,” (Verily your Lord says,) “Muhammad! Does it not please you that one amongst your Ummah should invoke blessingson you and I should bless him ten times and one amongst your Ummah should send greetings of peace to you and I should send ten greetings of peace upon him. ►Nasai, Sunan, b. of sahw (unintentional mistake), 3: 50. If a believer sends salam upon the Prophet (صلى الله عليه وآله وسلم) the reward is much higher in rank and degree. Muslims who pay salam upon the Prophet (صلى الله عليه وآله وسلم) will be given a reply and have the same returned to them by Almighty Allah and the angels. Prophet Muhammad (صلى الله عليه وآله وسلم) stated: Hadith #13 “There is no Muslim who invokes blessings upon me (salutes me), but Allah returns to me my soul till I respond to him in return.” Reference ►Abu Dawood, Sunan, b. of manasik (rituals of hajj), (2: 218 # 2041) ►Ahmad bin Hambal, Musnad, 2:527 Hadith #14 ‘Abd-ur-Rahman bin ‘Awf (رضي الله عنه) narrates that the Prophet (صلى الله عليه وآله وسلم) said: I met Jibril who said: I give you good news that Allah has said, “Whosoever asks for peace for you, I ask for peace for him, whosoever blesses you, I bless him.” References ►Muhammad Hakim transmitted it in al-Mustadrak (1:222-3) and Dhahabi also confirmed it ►Bayhaqi in Sunan-ul-kubra (2:371 & 9:286) ►Qadi ‘Iyad in ash-Shifa, 2:650. Hadith #15 Amir bin Rabeeah (رضي الله عنه), on his father’s authority, said that he heard the Prophet (صلى الله عليه وآله وسلم) saying: “The angels will continue to bless anyone who blesses me, as long as he continues to do so, so the servant should either reduce or enhance this” References ►Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch.25 (1:294#907) ►Ahmad bin Hambal, Musnad (3:445) ►Husayn bin Masood Baghawi, Sharh-us-sunnah (3:198#688) ►Qadi ‘Iyad, ash-Shifa (2:651) Hadith #16 Ibn Wahb (رضي الله عنه) related that the Prophet (صلى الله عليه وآله وسلم) said: “Whosoever asks for peace on me ten times, it is as if he has freed a slave” ►Qadi ‘Iyad, ash-Shifa, 2:653 6) Curse on People who Don’t send blessing on Prophet (صلى الله عليه وآله وسلم) Hadith #17 “The miserly is he, before whom I am mentioned and he does not invoke blessings on me” ►Tirmidhi, al-Jami‘-us-saheeh, b. of da‘wat (supplications) ch.101, (5: 551 # 3546) Hadith #18 “Let his nose be smeared with dust, in whose presence I am mentioned, and he does not invoke blessings upon me.” ►Tirmidhi, al-Jami‘-us-saheh, b. of da‘wat (supplications) ch.101, (5: 550 # 3545). The Prophet (صلى الله عليه وآله وسلم) called him astray who does not invoke blessings upon him. It is stated as follows:
Hadith #19 “He who forgets (abandons) to invoke blessings on me, misses the road (leading) to the Paradise.” References ►Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch. 25 (1: 294 # 908) Ahmad bin Husayn Bayhaqi, Sunan-ul-kubra, 9:286. Hadith #20 Abu Hurayrah (رضي الله عنه) also reported that the Prophet (صلى الله عليه وآله وسلم) said: “If people sit in an assembly in which they do not remember Allah nor invoke a blessing on their Prophet (صلى الله عليه وآله وسلم), it will be a cause of grief for them (on the Day of Judgment)” Reference ►Narrated by Tirmidhi in his al-Jami‘-us-saheeh, b. of dua (supplication) ch.8 (5: 461 # 3380), and he graded it hasan (fair) and sahih (sound). 7) The Prophet (صلى الله عليه وآله وسلم) emphasized recite salat and salam abundantly Hadith #21 Ubayy bin Ka‘b narrated: I said, “O Allah’s Messenger, I invoke blessings upon you very frequently. How much of my supplication should I devote to you?” He said, “As much as you like.” I said, “May it be a quarter?” He said, “As much as you like, but if you make an increase in that it would be better for you.” I said, “May it be a half?” He said, “As much as you like, but in case you make an increase in it that would be better for you.” I said, “May these be two thirds?” He said, “As much as you like but if you make an increase in it, it would be better.” I said, “May I devote the whole of my supplication to you (that I make in my prayer)?” Thereupon he said, “In that case you would be free from care and your sins would be forgiven. Reference ►Tirmidhi has graded it hasan (fair) and saheeh (sound) in his al-Jami‘-us-saheeh, b. of sifat-ul-qiyamah (description of Doomsday) ch.23, (4: 637 # 2457) 8) Blessings are Present on Friday Hadith #22 Shaddad bin Aws (رضي الله عنه) reported that Allah’s Messenger (صلى الله عليه وآله وسلم) said: “The most excellent day is the day of Jumu‘ah (Friday). Adam was created on that (day) and on it the Trumpet will be blown and on it will (the people) loose their senses. So invoke blessings on me abundantly on that (day) for your blessings are presented to me” ►Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs), ch. 79 (1: 345 # 1085); ibid, b. of jana’iz (funerals), ch. 65 (1: 524 # 1636); Abū Dawūd, Sunan, b. of salat (prayer), 1: 275 (# 1047) Hadith #23 Prophet (صلى الله عليه وآله وسلم) said: “Invoke blessings on me abundantly on the day of Jum‘ah (Friday). Verily it is attended and the angels attend it, and none invokes blessings on me but his supplication is presented to me till he finishes it.” ►Ibn Majah, Sunan, b. of jana’iz (funerals) ch. 65 (1: 524 # 1637) 9) The Prophet (صلى الله عليه وآله وسلم) Receives the Greetings Although angels are commissioned by Almighty Allah to convey the blessings on the Noble Prophet (صلى الله عليه وآله وسلم), salam is directly received by the Prophet (صلى الله عليه وآله وسلم). He has categorically and unambiguously said: Hadith #24 “Invoke blessings on me, since blessings invoked by you are conveyed to me wherever you may be.” Reference ►Abu Dawood, Sunan, b. of manasik (rituals of hajj) (2: 218 # 2042); ‘Ali bin Abu Bakr Haythami, Majma‘-uz-zawa’id, 2:247 It is revealed that the Prophet (صلى الله عليه وآله وسلم) knows his lovers and listens to them. Once he said to his companions about Hadrat ‘Isa (عليه السلام) that he will return to this world. Then Hadrat Eisa (عليه السلام) will visit Madinah and the Prophet (صلى الله عليه وآله وسلم) said: Hadith #25 And when he (‘Isa) will stand beside my grave calling: “O Muhammad!” I will respond to him. Reference ►Ibn Hajar ‘Asqalani, al-Matalib-ul-‘aliyah, (4: 23 # 3853).
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kufr beliefs of salafi/wahabis chief ibn taymiyyah.
many of the scholars refuted Ibn tamiyyah and which wahabis quoted later turned away from their previous viewpoint and went to the extent of labeling Ibn Taymiyyah with Kufr, one such example is of Mullah Ali Qari (rah) who in his later work i.e. Sharh ash-Shifa accepted Ibn Taymiyyah to be indulged in Kufr. However this time our motive will be to expose Ibn Taymiyyah from his own writings so that the blind lovers of Ibn Taymiyyah are left with no excuse to defend this Mubtadi.
Ibn Taymiyyah compared Allah’s existence to that of Moon/Sun
Let us first see this beautiful hadith of Bukhari:
Volume 1, Book 12, Number 720: (Sahih Bukhari)
Narrated Ibn ‘Umar:The Prophet saw expectoration in the direction of the Qibla of the mosque while he was leading the prayer, and scratched it off. After finishing the prayer, he said, “Whenever any of you is in prayer ”HE SHOULD KNOW THAT ALLAH IS IN FRONT OF HIM” . So none should spit in front of him in the prayer.”
** This hadith goes against the Aqida of Ibn Taymiyyah so here is complete quote from Sharh al Aqida al Wastiyyah (Translated by Muhammad Rafiq Khan, Published by leading Salafi Publishing house i.e. Dar us Salam and I have the book right infront of me)**
Ibn Taymiyyah compared Allah to Moon/Sun
Sheikh ul Islam has said in Al-Aqeedatul Hamawiyah that the hadith is true in its manifest meaning that Allah the Exalted is over the Throne and that He is ” IN FRONT OF THE FACE OF THE WORSHIPPER” This attribute is in fact proved for the “CREATURE ALSO” that if man prays to the heavens or to the “SUN OR THE MOON” then heaven, the sun and the moon will be “ABOVE HIM AND ALSO IN FRONT OF HIS FACE”
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Reference: Sharh al Aqida al Wastiyyah, Page No. 140 – Last Paragraph
Here Ibn Taymiyyah is putting Allah and the creation on par and saying that just like Sun and Moon also come in-front of us similarly Allah is above the heaven but also comes in-front of us… Audhobillah Min Dhalik!! This concept is directly against Surah al-Ikhlaas which states: “And there is none comparable unto Him. (112:4)
And also against this Quranic ayah: (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: ”THERE IS NOTHING WHATEVER LIKE UNTO HIM” and He is the One that hears and sees (all things).(42:11)
If Salafis are persistent to defend Ibn Taymiyyah then I ask them to prove Ibn Taymiyyah’s repentance from this concept.
Now let me come towards the second great blunder made by Ibn Taymiyyah, It is often said that Ibn Taymiyyah was Ghustakh (degrader) of Prophet (Peace be upon him) and his Ahlul Bayt, now there are variety of issues where he has gone over the board and disrespected the Prophet, for example his rejection of Waseela is also a Ghustakhi but I will not talk about such issues because on this people can argue but I will give a proof which will prove that Ibn Taymiyyah “OPENED ALL DOORS OF DISRESPECT IN COURT OF PROPHET” and nobody before him had ever made such vulgar claims!
He forbade travel to Qabr Shareef of Prophet
Ibn Taymiyyah forbade “TRAVELLING TO VISIT THE GRAVE OF PROPHET (PEACE BE UPON HIM)” yes hear it again, Ibn Taymiyyah forbade travelling to visit the grave of Prophet. Now being Muslims you would be wondering how could someone forbid the visit to grave of Prophet which is amongst the holiest of Muslim places? A place for which we can die and spend our whole lives just to have a glimpse of it.
Ibn Taymiyyah being hasty in hadith (as approved even by Albani) used this hadith as proof:
Narrated Abu Huraira: The Prophet said, “Do not set out on a journey except for three Mosques i.e. Al-Masjid-AI-Haram, the Mosque of Allah’s Apostle , and the Mosque of Al-Aqsa, (Mosque of Jerusalem).”[Sahih Bukhari 2:281]
And he claimed that travelling to visit the grave of Prophet (Peace be upon him) is Haram (Naudhobillah), now this is proof of utter ignorance because If this hadith is taken literally then travelling of any sort to other places would become Haram, for example travelling for trade, travelling for seeking knowledge, Jihad etc…
Regarding this outrageous fatwa of Ibn Taymiyyah Imam Ibn Hajr al Asqalani (rah) said in his magnificent Fath ul Bari Sharh Sahih ul Bukhari:
ابن تيمية بتحريم شد الرحل إلى زيارة قبر سيدنا رسول الله صلى الله عليه وسلم وأنكرنا صورة ذلك، وفي شرح ذلك من الطرفين طول، وهي من أبشع المسائل المنقولة عن ابن تيمية
Translation: Ibn Taymiyyah declared it haram to travel for visitng the grave of Sayyidna Rusul Ullah (صلى الله عليه وسلم ), and of shorterning the prayer there. (Ibn Hajr al Asqalani said): “THIS IS THE UGLIEST MATTER EVER REPORTED FROM IBN TAYMIYYAH” [Ibn Hajr al Asqalani, Fath ul Bari Sharh Sahih ul Bukhari, Volume No.3, Page No. 386, Published by Dar ul Fikr, Beirut, Lebanon]
Imam Ibn Hajr’s strong refutation of Ibn Taymiyyah
Then after analyzing this matter deeply Imam Ibn Hajr al Asqalani (rah) said:
فيبطل بذلك قول من منع شد الرحال إلى زيارة القبر الشريف وغيره من قبور الصالحين والله أعلم
Translation: The Qawl of him is proven Batil (فيبطل) who says it is forbidden to make journey towards ‘’Qabr Shareef’’ and other “GRAVES OF SALIHEEN (قبور الصالحين)” [ibid]
Before I write Sharh of that hadith from other Shariheen, I want to ask all Salafis whether Ibn Taymiyyah was Bidati or Imam Ibn Hajr al Asqalani (rah) who called this “THE UGLIEST MATTER EVER REPORTED FROM IBN TAYMIYYAH” and even allowed travelling to visit graves of other Saliheen was bidati?
Imam Jalal ud din Suyuti (rah), the Mujaddad of his time said: Except for these 3 mosques other mosques should not be travelled ‘’for attaining more thawaab’’, however to visit the Qabr of a Salih (righteous man) and travelling for other purposes is not included in this prohibition, this is known from riwaya of Musnad Ahmed which states that the Prophet (Peace be upon him) said: To set out on a journey towards any mosque “FOR PRAYING SALAAT” there is not allowed except for Masjid ul Harram, Masjid al Aqsa and mine. [Imam Jalal ud-din Suyuti, Sharah Sunnan Ibn Majah (1/102)]
Imam Nawawi (rah) beautifully said:
قال القاضي : وقوله صلى الله عليه وسلم : ( وهو يأرز إلى المدينة ) معناه أن الإيمان أولا وآخرا بهذه الصفة لأنه في أول الإسلام كان كل من خلص إيمانه وصح إسلامه أتى المدينة , إما مهاجرا مستوطنا , وإما متشوقا إلى رؤية رسول الله صلى الله عليه وسلم ومتعلما منه ومتقربا ثم بعده هكذا في زمن الخلفاء كذلك , ولأخذ سيرة العدل منهم والاقتداء بجمهور الصحابة رضوان الله عليهم فيها ثم من بعدهم من العلماء الذين كانوا سرج الوقت وأئمة الهدى لأخذ السنن المنتشرة بها عنهم فكان كل ثابت الإيمان منشرح الصدر به يرحل إليها ثم بعد ذلك في كل وقت إلى زماننا لزيارة قبر النبي صلى الله عليه وسلم والتبرك بمشاهده وآثاره وآثار أصحابه الكرام فلا يأتيها إلا مؤمن هذا كلام القاضي
It is even allowed to travel for graves of Awliya!
Translation: Qadhi Iyaad (rah) said: The Messenger of Allah (Peace be upon him) said: (Imaan) returns to Madina, this means that the attribute of Faith in the beginning and last would remain same, because in the beginning of Islam every person whose Faith and Islam were pure they used to visit Madina as an immigrant or just for the sight of Prophet (Peace be upon him), or to learn from Prophet or to attain his nearness. Then in the time of Khulafa ar Rashideen the People with faith had the same attitude so that they can learn justice from them as the rule of majority of Companions was also there (in Madina). After the rightly guided caliphs, the scholars who were Lamps and Imams of guidance kept on coming to gather Prophetic sayings from them, therefore every true believer who was firm in belief kept on travelling towards Madina, then after these Scholars till today people come for “Ziyarah of Grave of Prophet (Peace be upon him) in order to obtain Blessings (Tabarruk) from left overs of Prophet and Sahaba” so Only that person comes to Madina who is a true believer.[Sharh Sahih Muslim by Imam al-Nawawi (2/144), Published by Dar ul Fikr, Beirut, Lebanon]
Mullah Ali Qari (rah) quotes Imam al Ghazzali (rah) the Proof of Islam who in his exceptional work Ihya Uloom ud Din said: ” In my sight this hadith actually orders to visit Maqabir of Saliheen” because Prophet (Peace be upon him) said: I used to forbid you from visiting graves but now I allow you [Agreed upon], however in the hadith [travelling to 3 mosques] it is forbidden to travel to other mosques ‘’just for the sake of seeking more Thawaab’’, so except for these three Masajid thawaab in every other mosque is same, as a matter of fact there is no population on earth where they don’t have a masjid so why would anyone specifically travel to a mosque which is far for attaining more thawaab, “but the Maqabir are not equal in virtue rather the virtue of visiting them depends on the piety.
The Forgery of Salafis caught once again!
..and virtue of the one who is burined inside the Qabr, It is a shame that some people forbid travelling towards qaboor of even Ibrahim (a.s), Hadrat Musa (a.s) and Hadrat Yahya (a.s), to stop others from visiting qaboor is a strange act [Mullah Ali Qari, Mirqat Sharh al Mishqaat (2/190)]
This leaves behind no doubt that not only travelling to visit graves of Prophets but also “TRAVELING TO VISIT GRAVES OF AWLIYA” is allowed in sight of greatest commentators of Sahihayn and leading authorities, so according to Salafis not only Ibn Taymiyyah should become Bidati but also all these great scholars should turn out to be Mushrikeen who allowed travelling to visit the “SHRINES OF AWLIYA”
The outrageous verdict of Ibn Taymiyyah is so blindly followed by Salafis that they even forged the text of Imam al Nawawi (rah) and everywhere Imam Nawawi mentioned “QABR” they changed it to “MOSQUE” in order to make him correspond to fatwa of Ibn Taymiyyah (i.e. it is fine to make intention for mosque but not grave)
Imam al Mujtahid Muhayuddin Abi Zakriyyah Yahya bin Sharaf al Nawawi (Rahimuhullah) said in his Kitab al Adhkaar:
They forged to text to defend Ibn Taymiyyah
Translation: “Section: The Visit to the Tomb of the Messenger of Allah (Allah Bless Him and Give Him Peace), and the Remembrances of Allah Made There”
Know that “Everyone” who performs the hajj “Should set out” (اعلم أنه ينبغي لكل من حجّ) to visit the Messenger of Allah(Allah bless him and give him peace), “Whether it is on one’s way or not” (سواء كان ذلك طريقه أو لم يكن), for visiting him (Allah bless him and give him peace) is one of the most important acts of worship, the most rewarded of efforts, and best of goals.
When one sets out to perform the visit, one should do much of the blessings and peace upon him (Allah bless him and give him peace) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase saying the blessings and peace upon the Prophet (Allah bless him and give him peace), “Asking Allah Most High to benefit one by one’s visit to him” (Allah bless him and give him peace) [وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم], and grant one felicity in this world and the next through it. One should say, “O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the tomb of Your prophet (Allah bless him and give him peace)[اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ], that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked” (Imam al-Nawawi in Kitab ul-Adhkar, Page # 178)
Conclusion!
Now Salafis not only forged the translation but they forged the actual Arabic of this statement, they changed “EVERYONE SHOULD” into “IT IS PREFERABLE” and everywhere there is mention of “GRAVE” they changed it to “MOSQUE” and finally they removed the whole passage in which Imam Nawawi (rah) is proving “WASEELA” through Prophet (Peace be upon him).
This forgery has been done in the 1409/1988 printing of this work, published by Dar al-Huda in Riyad, Saudi Arabia, under the inspection and approval of the Riyasa Idara al-Buhuth al-‘Ilmiyya wa al-Ifta’ or “Presidency of Supervision of Scholarly Studies and Islamic Legal Opinion but they were caught doing cheating red-handed.
Now the Salafis instead of running towards Aqwaal of Ulama should concentrate on the sayings of Ibn Taymiyyah himself, and they should stop doing taqlid and accept openly that Ibn Taymiyyah was a misguided Bidati.
Ibn Taymiyyah contradicts the Prophet
In another community this same asim guy is arguing with couple of ignorant people that this following wording of Ibn Taymiyyah as said in his book At-Tawassul wal Waseela:
وكذلك الأنبياء والصالحون، وإن كانوا أحياء في قبورهم،
It means: Similarly the prophets and righteous people, and even if they were alive in their graves…
Here asim is himself trying to claim that Ibn Taymiyyah was not sure about Hayaat of Anbiya in their respective graves, asim is proudly claiming that Ibn Taymiyyah used the wording “EVEN IF”
Now here is reply from Prophet (Peace be upon him)
حدثنا أبو الجهم الأزرق بن علي حدثنا يحيى بن أبي بكير حدثنا المستلم بن سعيد عن الحجاج عن ثابت البناني عن أنس بن مالك : قال رسول الله صلى الله عليه و سلم : الأنبياء أحياء في قبورهم يصلون
إسناده صحيح
رواه أبو يعلى والبزار ورجال أبي يعلى ثقات
Translation: On the authority of Anas the Prophet (Peace be upon him) said: The Prophets are alive in their graves and praying [Musnad Abu Ya’la with Sahih Isnad, Volume No.6, Page No. 147, Hadith No. 3428] –
Imam al-Haythami after this hadith said: Abu Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la are“THIQA” [Majma al Zawaid Volume 8, Page No. 386, Hadith No. 13812]
So I give full credit to Asim that Ibn Taymiyyah said “EVEN IF” but on the other hand our beloved Prophet (Peace be upon him) is clearly saying that “PROPHETS ARE ALIVE AND PRAYING IN THEIR GRAVES” so Salafis may Ibn Taymiyyah be Mubarak to you whereas Prophet (Peace be upon him) is ours and we are followers of Quran and Sunnah whereas you people blindly follow Ibn Taymiyyah.
Reply to a confused person called Hunter!
Let me refute this person called hunter along, incase people do not know him then let me introduce him. This Hunter guy who also has a fake profile with name of Zulqarnain he claims to be “Hanafi Muqalid who does tark of Raf al Yaddain (note raful yaddain is the top most masla of wahabis in fiqh)” and in Aqida he respects the stance of Sheikh ul Akbar Muhayuddin Ibn Arabi (rah), also note that Ibn Arabi (rah) is outright kafir in sight of Wahabis, this hunter also considers Ibn Taymiyyah to be deeply mistaken on variety of issues (not only in fiqh but aqida) but still he keeps on defending Ibn Taymiyyah because for him Aqida is not important but love of Ibn Taymiyyah is.
He himself said after seeing the absurd aqida of Ibn Taymiyyah comparing Allah to the moon/sun: Note: I personally disagree with the statement of Sheikh ul Islam but even it is not Shirk Because Imam Abu Hanifa Hold the Same Belief (that of Ibn e Taymiya (RA)).
Alhamdulillah he first accepted to disagree with this absurd aqida of Ibn Taymiyyah, but in the same passage he made a big Buhtaan on Imam al Adham Abu Hanifa (rah) that he had the same belief that Allah comes in-front of us just like Sun and Moon come infront of us… Audhobillah Min Dhalik, now hunter please do not sidetrack and go towards other issues, first prove that Imam Abu Hanifa (rah) also said that Allah’s existence is like that of Moon/Sun coming infront of us!
The Lord of Ibn Taymiyyah puts his Foot in Hell!
This is just the beginning and I wanted Salafis to come towards teachings of Ibn Taymiyyah. They often misguide people by quoting other scholars but they always hide the actual teachings of Ibn Taymiyyah because they know teachings of Ibn Taymiyyah were absurd.
Now here is another shocker for Salafis.
It states in same “Sharh al Aqidat-il-Wastiyyah”
The Prophet (صلى الله عليه وسلم) says that people will be constantly thrown into Hell but it will go on asking if there are some more. Thus, Allah the Lord of Might “WILL PUT HIS FOOT IN IT” and in one narrative it has occoured that “HE WILL PUT HIS STEP IN IT” and Hell get contracted and say, ‘Enough, enough.’ (Al-Bukhari 6/353)
(Ibn Taymiyyah explained): The Hadith afffirms that Allah possesses “FEET AND STEPS” and this attribute is exactly like other attributes. This will be proved worthy of the Grandeur of Allah. The rationale behind putting “THE STEP INTO HELL” is that Allah has promised that He will fill up Hell. [Sharh al-Aqidat-il-Wastiyah, Page No. 136, Published by Dar us Salaam, Riyadh, Saudi Arabia]
Here Ibn Taymiyyah is literally affirming that Allah will place his foot “IN HELL” Audhobillah Min Dhalik whereas classical scholars have rightly explained that Al-Qadam mentioned in this hadith refers to “PREVIOUS ONES” like we say “Mutaqadimeen”
Hafidh Ibn al-Jawzi (rah) explains this hadith as:
In considering this hadith, it is our duty to believe that God’s essence, Mighty and Majestic, does not divide into parts, “PLACE CANNOT CONTAIN IT” and it cannot be characterized by change and going from one place to another. Abu Ubayd al-Harawi (rah) related that Hasan al-Basri (rah) said: “Al-Qadam (literally a foot)” is a reference to “THOSE FROM THE WORST OF GOD’S CREATURES WHO HAVE BEEN EARMARKED AND DESIGNATED FOR HELL…
Abu Manzur al-Azhari (rah) said: “Al-Qadam” are those who have been preordained to reside everlastingly in the Fire. And things that have been placed out in front are refered to in Arabic as “Qadam” while things that have been demolished are called “Hadam” … How feeble minded this belief is (of Allah literally putting foot in hell)! Be it “FAR REMOVED FROM THE CREATOR” ..GOD IS EXALTED ABOVE THE FOOLISHNESS OF THOSE WHO LIKEN HIM TO A HUMAN BODY” [Ibn Jawzi in Daf’ Shubah al-Tashbih bi-Akaff al-Tanzih, Page No.78-80]
So Shame on Ibn Taymiyyah for literally putting the foot of Allah in Hell fire … AstaghfirUllah!
Ibn Taymiyyah’s hatred for Ahlul Bayt
After proving his absurd Aqida about Existance of Allah being like Sun/Moon (Naudhobillah), Allah literally putting his “FEET IN HELL FIRE” (Naudhobillah) and his utter disrespect in court of Prophet (Peace be upon him) by forbidding even travel to visit his grave.
Now let me come towards his disrespect in the court of Ahlul Bayt.
The Ahlus Sunnah wal Jammah and even Salafis of today accept the hadith of Prophet (Peace be upon him) which states: “For Whosoever I am Mawla then Ali is his Mawla: References: Sunnan Tirmidhi 6:79 (#3713), Sunnan Ibn Majah (Hadith # 124), Musnad Ahmed bin Hanbal (Hadith # 642, 953, 964, 1323, 18967, 22563,22724, 22760) Sunnan Nasai al Kubra (Hadith # 8051), Mussanaf Ibn Abi Shaybah (Hadith # 27808) and many others.
This hadith is narrated by so many companions that it is “MUTAWATTIR” however Ibn Taymiyyah being ignorant as he was declared this hadith as “DAEEF AND FORGED” and this proves his utter hatred for Mawla Ali (ra)
Even Nasir ud-din Albani after declaring this hadith as “SAHIH” exposed Ibn Taymiyyah on this issue and said:
Nasir ud-din Albani exposes Ibn Taymiyyah’s ignorance in hadith methodology
أنني رأيت شيخ الإسلام بن تيمية , قد ضعف الشطر الأول من الحديث , و أما
الشطر الآخر , فزعم أنه كذب! و هذا من مبالغته الناتجة في تقديري من تسرعه
في تضعيف الأحاديث قبل أن يجمع طرقها و يدقق النظر فيها
Translation: When I saw Sheikh ul Islam Ibn Taymiyah considering the Hadith (For whosoever I am Mawla then Ali is his Mawla) as weak/doubtful in its first half and “LIE IN ITS SECOND” then I had to write in length over this issue. In my viewpoint, the reason behind such exaggeration (of Ibn Taymiyah) was that he used to be hasty in deciding the inauthenticity of some Hadiths before seeing them properly [Silsilat ul Ahadith as-Sahiha, Volume No.4, Page No. 344]
Now this is the worth of Ibn Taymiyyah that even Albani exposed him and proved him hasty !
The misquotation by blind lover of Ibn Taymiyyah
A person with the name of hunter cleverly quoted Fiqh al Akbar and said: Now I don’t Want batil Taweelat of this clearcut statement, Neither one should utter the silly statement like Fiqh ul Akbar Was Not Written By Imam Abu Hanifa
Please note at the red highlighted part, now the same person asim whom hunter is praising, he said to me on phone that Fiqh ul Akbar is not written by Imam Abu Hanifa (rah), so hunter your own guru rejects Fiqh ul akbar when things go against him and this proves double faced nature of your wahabi sect. I ask hunter to provide me the complete chain of book Fiqh ul Akbar reaching back to Imam al Azam Abu Hanifa (rah)
Secondly nowhere is it mentioned in your reference that Allah will literally put his foot in hell fire, (Naudhobillah), I have explained through Imam al Hafidh Ibn Jawzi (rah) that Allah is pure of such a thing and the literal meaning of Qadam will not be taken.
Anyways Hunter misquoted from Fiqh ul Akbar, actually same book has negated this but as obviously people like hunter can only misquote to fool people.
It states right before the passage which hunter blindly quoted: God knows, but not as we know; He has power, but not as we have power; He sees, but not as we see; He hears, but not as we hear; and He speaks, but not as we speak. We speak by means of the speech organs and sounds, whereas God Most High speaks with “NEITHER ORGANS NOR SOUNDS” Sounds are created, and the word of God Most High is uncreated. He is a thing, but unlike other things; by saying “thing,” we intend merely to affirm His reality. ”HE HAS NEITHER A BODY NOR SUBSTANCE, NEITHER ACCIDENTAL PROPERYY NOR LIMIT”, neither opposite nor like nor similitude. [Fiqh al Akbar. Point # 4]
.
Why did you hide this part mr hunter? Without this part the next part which you quoted is meaningless rather this does Nafi of next…
Ibn Taymiyyah changing the wording of hadith
So even if assuming Fiqh ul Akbar is written by Imam Abu Hanifa, It does not mean he had similar aqida like Ibn Taymiyyah the anthropomorphist. And kindly tell me do you really believe that “ALLAH SHALL LITERALLY PUT HIS FOOT IN HELL FIRE” is this the Allah you worship who puts his foot in hell fire literally (Naudhobillah)?
Above all how on earth did Ibn Taymiyyah change a “Singular foot” into “PLURAL FEET” this itself proves extreme Tajseem of Ibn Taymiyyah and he ventured out of Ahlus Sunnah by making taweel (i.e. chainging singal foot into plural feet)
Ibn Taymiyyah’s hatred for Sayyidah Fatima (ra)
Now It is clear that Ibn Taymiyyah was an anthropomorphist and also degrader of Prophet (Peace be upon him), so let us again come towards his disrespect towards Ahlul Bayt.
He (Ibn Taimiyah) Writes:
فإن أبا بكر إمام ل يتصرف لنفسه بل للمسلمين ، والمال لم يأخذه لنفسه بل للمسلمين، وفاطمة تطلب لنفسها
Translation: Verily Abu Bakr is an Imam who did not act for himself but for the Muslims and as for the money, he did not take it for himself but for the Muslims whilst Fatima was demanding it for her “NAFS” [Minhaj al-Sunnah, Volume 005, Page No. 522]
Audhobillah Min Dhalik !!… Remember It is correct to say that Sayyidna Abu Bakr (ra) was right in his perspective because he knew from Rusul Ullah (Salallaho alaihi wasalam) that property of Anbiya is not inherited but this does not mean we say that Fatima (ra) was asking for money for her “NAFS” This will actually be direct Ghustakhi of Prophet (Peace be upon him) because he said in a rigorously authentic hadith:
Volume 5, Book 57, Number 61: (Sahih Bukhari)
Narrated Al-Miswar bin Makhrama: Allah’s Apostle said, “Fatima is a part of me, and he who makes her angry, makes me angry.”
Shah Abdul Aziz in Fatawa Azizi Volume 2 page 79:
“The pen of Ibn Taymeeya in Minhaaj at some points is so atrocious, in particular his views on Ahl’ul bayt where he has sought to play down their merits, prohibits visiting the tomb of Rasulullah (s), is opposed to Saints and condemns the Sufis. According to the views of Ahl’ul Sunnah his pen is cursed, his writings cannot deemed to be those of the Ahl’ul Sunnah”
–
Ibn Hajar al Haytami said in his al-Fatawa al-Hadithiyya (pp. 47-49) :
“Ibn Taymiyya was a servant whom Allah abandoned, misguided, blinded, deafened, and humiliated. This has been frankly expressed by the Imams who explained the corruptness of how he was, and the mendacity of what he said. Whoever wants to check this should read the words of the Mujtahid Imam, whose Imamate, greatness, and having reached the rank of Ijtihad are universally acknowledged, Abul Hasan (Taqi al-Din) al-Subki; together with his son Taj (al-Din as-Subki), Imam al-‘Izz Ibn Jama’a, the scholars of their time, and other Shafi’i, Maliki and Hanafi scholars.
__________________
Ibn Taimiyah believed that Genus is eternal
Ibn Taimiyah believed in the extinguishing of hell fire
We read in al-Beshara wa al-Ethaf by Allamah Hassan al-Saqqaf, page 13:
ثبت ان ابن تيمية يقول بفناء النار
“It is proven that ibn Taimiyah believed in the extinguishing of hell fire.”
We read in Dare Tarud al-Aqel wa al-Naqel by ibn Taimiyah, Volume 1 page 310:
وأما أكثر أهل الحديث ومن وافقهم فإنهم لا يجعلون النوع حادثا بل قديما
Verily the majority of Ahlulhadith and who ever agrees with them, don’t consider Genus as created, nay they believe it to be eternal.
Ibn Taimiyah believed in the extinguishing of hell fire
We read in al-Beshara wa al-Ethaf by Allamah Hassan al-Saqqaf, page 13:
ثبت ان ابن تيمية يقول بفناء النار
“It is proven that ibn Taimiyah believed in the extinguishing of hell fire.”
Ibn Taimiyah believed that the prophet will sit next to Allah (swt) on the throne
Majmo’a al-Fatawa, Volume 4 page 374:
فَقَدْ حَدَثَ الْعُلَمَاءُ الْمَرْضِيُّونَ وَأَوْلِيَاؤُهُ الْمَقْبُولُونَ : أَنَّ مُحَمَّدًا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُجْلِسُهُ رَبُّهُ عَلَى الْعَرْشِ مَعَهُ .
The reliable and acceptable scholars narrated that, God shall make Muhammad the messenger of Allah sit next to Him [swt] on the throne.
Al-Nahr al-Mad by Abu Hayan, Volume 1 page 254:
وقرأت في كتاب لأحمد بن تيمية هذا الذي عاصرنا وهو بخطه سماه كتاب العرش إن الله تعالى يجلس على الكرسي وقد أخلى منه مكانا يقعد فيه معه رسول الله صلى الله عليه وسلم
I read in a book in the hand writing of Ahmad ibn Taimiyah, who was from our era, with the title ‘Kitab al-Arsh’, (wherein) he said in it, that Allah sits on a throne and has a free space to make the messenger of Allah sit on it
Can there is great kufr to say Allah sits on some chair like human beings. This is absolute hindu kufr belief and anthropomorphism
Ibn Taimiyah believed that the Muslims should eat bloody meat without washing it
Majmo’a al-Fatawa, Volume 21, page 522:
بَلْ غَسْلُ لَحْمِ الذَّبِيحَةِ بِدْعَةٌ فَمَا زَالَ الصَّحَابَةُ – رَضِيَ اللَّهُ عَنْهُمْ – عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْخُذُونَ اللَّحْمَ فَيَطْبُخُونَهُ وَيَأْكُلُونَهُ بِغَيْرِ غَسْلِهِ وَكَانُوا يَرَوْنَ الدَّمَ فِي الْقِدْرِ
Nay washing the flesh is Bida (innovation). The companions may Allah be pleased with them during the time of the Prophet [s] used to cook the meat and eat it without washing it. They would see the blood in the cooking pot.
Ibn Taimiyah believed that God can ride on a mosquito
We read in Bayan Talbis al-Jahamia by ibn Taimiyah, Volume 1 page 568:
ولو قد شاء لاستقر على ظهر بعوضة
If He (God) wants, He can sit on a mosquito’s back.
Ibn Taimiyah cited this text from Sheikh al-Daremi and he wrote that and he believed in it. We read in Al-Beshara wa al-Ethaf Allamah by Hassan al-Saqqaf, page 21:
ويجوز استقراره على ظهر بعوضة
“He permits the possibility of His sitting on mosquito’s back”
Ibn Taimiyah believed that Allah (swt) has a body
Bayan Talbis al-Jahamia, Volume 1 page 101:
وليس في كتاب الله ولا سنة رسوله ولا قول أحد من سلف الأمة وأئمتها أنه ليس بجسم وأن صفاته ليست أجساما
“There is nothing in the book, Sunnah, nor in the statements of the Salaf, or Imams of the nation that He (Allah) is not a body and His features are not a body.”
We also read in Al-Tasis fi al-Rad ala Assas al-Taqdis by ibn Taimiyah, Volume 25 page 31:
فمن المعلوم أن الكتاب والسنة والإجماع لم ينطق بأن الأجسام كلها محدثة وأن الله ليس بجسم ولا قال ذلك إمام من أئمة المسلمين ، فليس في تركي لهذا القول خروج عن الفطرة ولا عن الشريعة
It is known that the book (Quran), Sunnah and Ijma didn’t say that all the bodies are created, also didn’t say that Allah is not a body and nor did any Imam of the Muslims, assert such a thing. Therefore, in my abandoning that statement there isn’t any deviation from neither instinct nor the law.
Ibn Taimiyah believe that Allah (swt) is like a beardless man
We read in al-Tasis fi al-rad ala Asas al-Taqdis, Volume 3 page 214:
فيتضح أنها رؤية عين كما في الحديث الصحيح المرفوع عن قتادة عن عكرمة عن ابن عباس قال قال رسول الله رأيت ربي في صورة أمرد له وفرة جعد قطط في روضة خضراء
We conclude that it was eyesight as it is in the Sahih narration from Qutada from Ikrama from Ibn Abbas said that the Prophet said : ‘I saw my God in image of beardless (man), with long curly hair in a green garden’
Ibn Taimiyah believed that Allah (swt) swings on ropes to get to his intended destination
We read in Majmo’a al-Fatawa, Volume 2 page 76:
اللَّهَ قَادِرٌ عَلَى أَنْ يَخْرُقَ مِنْ هُنَا إلَى هُنَاكَ بِحَبْلِ
”Allah is able to relocate from here to there through rope”
Ibn Taimiyah h believed that chemistry is forbidden
While referring to the study of Chemistry, Ibn Taimiyah said in Majmo’a al-Fatawa, Volume 29 page 368:
وَذَلِكَ كُلُّهُ مُحَرَّمٌ فِي الشَّرْعِ
“All that is forbidden according to Islamic laws”
وَأَمَّا جَابِرُ بْنُ حَيَّانَ صَاحِبُ الْمُصَنَّفَاتِ الْمَشْهُورَةِ عِنْدَ الْكِيمَاوِيَّةِ فَمَجْهُولٌ لَا يُعْرَفُ وَلَيْسَ لَهُ ذِكْرٌ بَيْنَ أَهْلِ الْعِلْمِ وَلَا بَيْنَ أَهْلِ الدِّينِ
Jaber ibn Hayan, the author of the renowned books in Chemistry is unknown and is not mentioned among the scholars nor the people of religion.
Majmo’a al-Fatawa, Volume 29 page 374
Ibn Taimiyah believed that Prophet Shu’aib was paganWe read in Majmo’a al-Fatawa, Volume 15 page 29:
قَوْلُهُ سُبْحَانَهُ : { قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا قَالَ أَوَلَوْ كُنَّا كَارِهِينَ } { قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إذْ نَجَّانَا اللَّهُ مِنْهَا وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إلَّا أَنْ يَشَاءَ اللَّهُ رَبُّنَا } ظَاهِرُهُ دَلِيلٌ عَلَى أَنَّ شُعَيْبًا وَاَلَّذِينَ آمَنُوا مَعَهُ كَانُوا عَلَى مِلَّةِ قَوْمِهِمْ ؛ لِقَوْلِهِمْ : { أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا } وَلِقَوْلِ شُعَيْبٍ : ( أ نَعُودُ فِيهَا { أَوَلَوْ كُنَّا كَارِهِينَ } وَلِقَوْلِهِ : { قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إنْ عُدْنَا فِي مِلَّتِكُمْ } فَدَلَّ عَلَى أَنَّهُمْ كَانُوا فِيهَا . وَلِقَوْلِهِ : { بَعْدَ إذْ نَجَّانَا اللَّهُ مِنْهَا } . فَدَلَّ عَلَى أَنَّ اللَّهَ أَنْجَاهُمْ مِنْهَا بَعْدَ التَّلَوُّثِ بِهَا
His (swt) saying { The chiefs, those who were proud from among his people said: We will most certainly turn you out, O Shu’aib, and (also; those who believe with you, from our town, or you shall come back to our faith. He said: What! though we dislike (it)?} { Indeed we shall have forged a lie against Allah If we go back to your religion after Allah has delivered us from It, and it befits us not that we should go back to it, except if Allah our Lord please: Our Lord comprehends all things :n His knowledge; in Allah do we trust: Our Lord! decide between us and our people with truth; and Thou art the best of deciders. } serves as proof that Shu’aib and whoever was with him were on the religion of their people for his (Allah) saying:
{ or you shall come back to our faith} and for Shu’aib’s reply {What! though we dislike (it)} and His statement {Indeed we shall have forged a lie against Allah If we go back to your religion} and this proves they were on their religion. And for His statement {after Allah has delivered us from It} that proves that Allah saved them from it after they get polluted by it.
Ibn Taimiyah believed that Allah has two right hands
We read in Majmo’a al-Fatawa, Volume 17 page 92:
وَقَدْ جَاءَ ذِكْرُ الْيَدَيْنِ فِي عِدَّةِ أَحَادِيثَ وَيَذْكُرُ فِيهَا أَنَّ كِلْتَاهُمَا يَمِينٌ
“The hands are mentioned in several traditions and we are informed that both of them are right hands.”
Ibn Taimiyah believed that the Yazidies are Muslims and believers
We read in Majmo’a al-Fatawa, Volume 3 page 363:
مِنْ أَحْمَدَ ابْنِ تَيْمِيَّة إلَى مَنْ يَصِلُ إلَيْهِ هَذَا الْكِتَابُ مِنْ الْمُسْلِمِينَ الْمُنْتَسِبِينَ إلَى السُّنَّةِ وَالْجَمَاعَةِ ؛ الْمُنْتَمِينَ إلَى جَمَاعَةِ الشَّيْخِ الْعَارِفِ الْقُدْوَةِ . أَبِي الْبَرَكَاتِ عَدِيِّ بْنِ مُسَافِرٍ الْأُمَوِيِّ ” – رَحِمَهُ اللَّهُ وَمَنْ نَحَا نَحْوَهُمْ
From Ahmad ibn Taimiyah to whoever shall receive my message from the Muslims that belong to the Sunnah and Jam’aa who belong to the group of the wise and ideal Sheikh Abi al-Barakat Uday bin Musafer al-Umawi may Allah’s mercy be upon him.
For those who don’t know who the Yazidies and Uday bin Musafer are, allow us to present information from Sunni books. We read in Min Qamoos al-Adyan by Dr. Asad al-Sehmarani, page 63:
أصل نشأة اليزيدية يعود إلى الشيخ عدي بن مسافر
“The origin of Yazidis belongs to Sheikh Uday bin Musafir”
On page 71, we read:
عدي بن مسافر الذي ينسبون أنفسهم إليه يعود نسبه إلى مروان بن الحكم
“Uday bin Musafir, his lineage ends at Marwan bin al-Hakam”
On page 70, we read:
اليزيديون المعاصرون يصرحون بأن أصل طائفتهم وما تلتزمه يعود إلى يزيد بن معاوية
“The modern Yazidis declare that their sect and beliefs belong to Yazid bin Mu’awiya”
On page 75, we read:
يتمتع الشيطان بمكانة خاصة في معتقدات اليزيدية ….أنهم يقدسونه ويعلون مكانته
“Satan has a special status among the Yazidis beliefs…they glorify him and increase his status”.
We read in Mawsuat al-Adyan wa al-Madaheb by Abdulrazaq Aswad, Volume 3 page 264:
وتعتقد اليزيدية ان ديانتهم سماوية جاء بها يزيد بن معاوية
“TheYazidis believe that their religion is heavenly and Yazid bin Mu’awiya brought it”
Ibn Taimiyah believed that the humans can marry and copulate with Jinns
We read in Majmo’a al-Fatawa, Volume 19 page 39:
وَقَدْ يَتَنَاكَحُ الْإِنْسُ وَالْجِنُّ وَيُولَدُ بَيْنَهُمَا وَلَدٌ وَهَذَا كَثِيرٌ مَعْرُوفٌ وَقَدْ ذَكَرَ الْعُلَمَاءُ ذَلِكَ
“Human and Jinns can marry and give birth to a child, and that is well known and there are many cases of that and the scholars mentioned that.”
Ibn Taimiyah believed in adult suckling
We read in Fatawa Nur Ala Aldarb by Ibn Uthaimeen, Volume 10 page 204”
واختار شيخ الإسلام ابن تيميه رحمه الله التفصيل وقال إذا دعت الحاجة إلى إرضاع الكبير وأرضع ثبت التحريم
“Sheikh ul-Islam ibn Taimiyah (may Allah’s mercy be upon him) chose to explain in detail and said that if the breast suckling by an adult was necessary and he suckled, then the prohibition (of marriage) is established.”
Ibn Taimiyah’s blasphemous views towards Imam Ali bin Abi Talib [ra]
Minhaj al-Sunnah, Volume 8 page 230:
وعلي يقاتل ليطاع ويتصرف في النفوس والأموال فكيف يجعل هذا قتالا على الدين
“Ali fought to secure obedience and rule the people and money, so how can that be deemed as fighting for sake of religion?”
We read in Minhaj al-Sunnah, Volume 8 page 205:
وأما إسلام علي فهل يكون مخرجا له من الكفر على قولين
There are two opinions as to whether Ali’s conversion to Islam released him from kufr or not
Ibn Taymiyyah Hatred towards Sahabas (ra) and Hadrat Ali (ra)
Minhaj al-Sunnah, Volume 4 page 137:
وعلي رضي الله عنه كان قصده أن يتزوج عليها فله في أذاها غرض
“Ali intended to marry so as to hurt her (Fatima) on purpose.”
Minhaj al-Sunnah, Volume 7 page 172:
وقد أنزل الله تعالى في على يا أيها الذين آمنوا لا تقربوا الصلاة وأنتم سكارى حتى تعلموا ما تقولون لما صلى فقرا وخلطوا
“Allah had revealed for Ali {O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter,} when he prayed and recited and then got mixed up.”
Minhaj al-Sunnah, Volume 7 page 172:
قال النبي صلى الله عليه وسلم وكان الإنسان اكثر شيء جدلا لما قال له ولفاطمة إلا تصليان فقالا أنما أنفسنا بيد الله سبحانه وتعالى.
The prophet said to them ‘{but man is more than anything contentious}’. When he said to him (Ali) and Fatima, ‘Wont you pray?’ They replied: ‘Our souls are in the hands of Allah (swt)’
Ibn Taymiyyah Hatred towards Sahabas (ra) and Hadrat Ali (ra)
Minhaj al-Sunnah, Volume 3 page 53:
فإنه لما أمرهم بقيام الليل فاعتل علي رضي الله عنه بالقدر وأنه لو شاء الله لأيقظنا علم النبي صلى الله عليه وسلم أن هذا ليس فيه إلا مجرد الجدل الذي ليس بحق فقال وكان الإنسان أكثر شيء جدلا.
“When he (the Prophet) ordered them to offer the night prayer, Ali [ra] came up with the prepared excuse that ‘if Allah wants he will wake us up’, the prophet realized that this was merely an argument that was not right, therefore he recited {but man is more than anything contentious}”.
Minhaj al-Sunnah, Volume 8 page 161:
وعلي قد اختلف فيه هل حفظ القرآن كله أم لا
“Ali, there is disagreement about him as to whether he had memorized the whole Quran or not.”
Minhaj al-Sunnah, Volume 6 page 67:
ولم يحصل بقتلهم مصلحة للمسلمين لا في دينهم ولا في دنياهم بل نقص الخير عما كان وزاد الشر
“Their fighting served no benefit for the Muslims in their religion nor in their life, on the contrary the good had been decreased and the evil had been increased.”
Minhaj al-Sunnah, Volume 4 page 20:
قوله في على إنه كان يصلي الف ركعة فإن هذا لا فضيلة فيه
“His (Allamah Heli’s) statement that Ali would pray one thousand raka, surely there is no virtue in it”
ibne hajar asqalani on sheikh ul kufr ibn taymiya
in Lisan al-Mizan, by ibn Hajar, Volume 6, page 320:
وكم من مبالغة لتوهين كلام الرافضي أدته أحيانا إلى تنقيص علي رضي الله عنه
“The exaggeration in refuting the Rafidhi text has sometimes taken him to towards belittling Ali [ra]”
So ibn taymeyyah was a proved nasibi who had hatred of ahle baet in his heart
Sunni scholar from Morocco Hafiz Ahmad bin Sidiq (d. 1354 H) records in ‘Fath al-Malik al-Ali’ page 109:
“The extremist Nawasib such as ibn Taimiyah and whoever is similar to him.”
Allamah Hasan bin Ali al-Saqqaf (born in 1961) is a contemporary Sunni scholar of modern day. He is the chief of Imam Nawawi center in Jordan.
Allamah Saqqaf in the margin of the book ‘Sahih Sharh Aqida Tahawya’ page 651 states:
“From those who followed the path of Bani Ummaya and practiced Nasb against Ali, Lady Fatima, Alulbayt and assaulting them is Ibn Taimiyah al-Harani and his Nasibi companions.”
Ibn Taimiyah’s proud testimony that Ahle Sunnah don’t follow Ali bin Abi Talib [as]
Ibn Taimiyah who is known for having a grudge against Ali bin Abi Talib [as] proudly claims that none of the Sunni jurists attained teachings from Imam Ali [as].
None of the four imams nor the other of the jurists refer to him (Ali) in their jurisprudence. Verily if Malik’s knowledge was obtained from the people of Madina, the people of Madina did not take Ali’s statements. They took their jurisprudence from the seven jurists, Zaid, Umar, ibn Umar and so on.
Shafiyee obtained jurisprudence from the people of Makka, the companions of Ibn Juraij like Saeed bin Salem al-Qadah and Muslim bin khalid al-Zenji. Ibn Juraij obtained knowledge from the companions of Ibn Abbas, like Atta and others. Verily Ibn Abbas was an independent mujtahid. Whenever he gives fatwa, according to the Sahabas, he would give the fatwa of Abu Bakr and Umar, not Ali’s. He disagreed with Ali on few things.
online source http://arabic.islamicweb.com/Books/taimiya.asp?book=365&id=3833
see how much chief of Nasibi and khawarije this person was
Ibn Taymiyyah was ignorant in ranks of Sahaba.
He said:
بذلك على أن علياً أعلم من معاذ بن جبل جاهل
Translation: Whosoever consider Ali (ra) a greater scholar than Muadh bin Jabal (ra) is “JAHIL” [Majmua al Fatawa, Volume No.4, Page No. 410]AstaghfirUllah !!!!
Ibn Taimiyah’s views of Sayyida Fatima Zahra (r.a)
Minhaj al-Sunnah, Volume 5 page 522:
فإن أبا بكر إمام لا يتصرف لنفسه بل للمسلمين ، والمال لم يأخذه لنفسه بل للمسلمين ، وفاطمة تطلب لنفسها
Verily Abu Bakr is an Imam who did not act for himself but for the Muslims and as for the money, he did not take it for himself but for the Muslims whilst Fatima was demanding it for herself.
Ibn Taimiyah’s views of Sayyida Fatima Zahra (r.a)
Minhaj al-Sunnah, Volume 4 page 132:
أو ليس الله قد ذم المنافقين الذين قال فيهم ومنهم من يلمزك في الصدقات فإن أعطوا منها ورضا وإن لم يعطوا منها إذا هم يسخطون ولو نهم رضوا ما اتاهم الله ورسوله وقالوا حسبنا الله سيوتينا الله من فضله ورسوله إنا إلى الله راغبون فذكر الله قوما رضوا إن اعطوا وغضبوا إن لم يعطوا فذمهم بذلك
Hasn’t Allah (swt) condemned the hypocrites those who said about them {And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged. If only they had been content with what Allah and His Messenger gave them, and had said, “Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty to Allah do we turn our hopes} Allah mentioned people that if they are given they will be pleased, but if they are not given they get angry, and Allah condemned them.
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Ibn Taimiyah’s views of Sayyida Fatima Zahra (r.a)
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Such blasphemy lead to Sunni scholar Mahmoud Subaih in his book Akhta ibn Taimiyah, page 63 commenting:
خطأ جسيم لابن تيمية لا يغتفر إلا إذا تاب منه قبل رحيله وهو تشبيهه غضب السيدة فاطمة الزهراء رضي الله عنها من الصديق رضي الله عنه بغضب المنافقين
A huge mistake by Ibn Taimiyah that is unforgivable, unless he repented prior to death, was his likening the anger of Lady Fatima az-Zahra (may Allah be pleased with) towards as-Siddiq (may Allah be pleased with) with the anger of hypocrites.
May Allah curse you ibn taymeyya for attacking Ahle baet and your Wahabi Nejde followers of today who do the same
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Ibn Taimiyah attack on Imam jafar sadiq of Ahlulbayt (r.a)
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in Minhaj al Sunnah, Volume 7 page 533
“These four Imams, no one of them took any thing related to jurisprudence from Jaffar.”
online source http://arabic.islamicweb.com/Books/t…ok=365&id=3837
Ibn Hajar al-Haythami, said
ابن تيمية عبد خذله الله وأضله وأعماه وأصمه وأذله ، وبذلك صرح الأئمة الذين بينوا فساد أحواله وكذب أقواله.
“Ibn Taimiyah, Allah (swt) let him down, misguided him, made him blind, deaf and disgraced him, and by that the Imams both declared and exposed his false beliefs and lies.”
( Al-Fatawa al-Hadithya Pg 114)
Ali bin Abdulkafi al-Subki al-Shafiyee (d. 756 H)
أحدث ابن تيمية ما أحدث في أصول العقائد ونقض من دعائم الإسلام الأركان والمعاقد بعد أن كان مستترا بتبعية الكتاب والسنة مظهرا أنه داع إلى الحق هاد إلى الجنة فخرج عن الاتباع إلى الابتداع وشذ عن جماعة المسلمين بمخالفة الاجماع
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“When Ibn Taimiyah caused what he caused in ideology and abolished the pillars of Islam after which he pretended to be an adherent of the Book and Sunnah, and pretended that he was an advocate for truth and guiding others to heaven, he went astray and (went) towards originating a heresy, and became odd by contradicting the Ijma of Muslims.”
( in Al-Dura al-Mudhia, al-Subki page 5)
in a book Al-Tawfiq al-Rabani written by a group of Sunni scholars, page 32:
علمه أكثر من عقله فأداه اجتهاده إلى خرق الاجماع في مسائل كثيرة قيل انها تبلغ ستين مسألة فأخذته الألسنة بسبب ذلك وتطرق إليه اللوم وامتحن بهذا السبب وأسرع علماء عصره في الرد عليه وتخطئته وتبديعه ومات مسجونا بسبب ذلك.
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Sheikh Iraqi said … his knowledge exceeded the capabilities of his brain, and he therefore contradicted the ‘Ijma’ of Muslims on many issues. They said on around 60 matters. They therefore criticized and blamed him, and he has been examined due to that. The scholars of his time refuted him, presented his mistakes, and deemed him a heretic. He was also imprisoned due to that.”
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The Amount of hatred Ibn Taimiyah used to show towards Ahl e Bait (ra) He went to the Lowest Level to prove it, Especially towards Ali (ra), Against Ali (ra) He forged references from Imams to prove no one likes him.(Astagfirullah)
Ibn Taimiyah write:
و الجواب أن هذا كذب بين فليس في الأئمة الأربعة و لا غيرهم من أئمة الفقهاء من يرجع إليه في فقهه أما مالك فان علمه عن أهل المدينة و أهل المدينة لا يكادون يأخذون بقول علي بل اخذوا فقههم عن الفقهاء السبعة عن زيد و عمر و ابن عمر و نحوهمأما الشافعي فانه تفقه أولا على المكيين أصحاب ابن جريج كسعيد بن سالم القداح و مسلم بن خالد الزنجي و ابن جريج اخذ ذلك عن أصحاب ابن عباس كعطاء و غيره و ابن عباس كان مجتهدا مستقلا و كان إذا أفتى بقول الصحابة أفتى بقول أبي بكر و عمر لا بقول علي و كان ينكر على علي أشياء
Translation: None of the four imams nor the other of the jurists refer to him (Ali) in their jurisprudence. Verily if Malik’s knowledge was obtained from the people of Madina, the people of Madina did not take Ali’s statements. They took their jurisprudence from the seven jurists, Zaid, Umar, ibn Umar and so on. Shafi’I obtained jurisprudence from the people of Makka, the companions of Ibn Juraij like Saeed bin Salem al-Qadah and Muslim bin khalid al-Zenji. Ibn Juraij obtained knowledge from the companions of Ibn Abbas, like Atta and others. Verily Ibn Abbas was an independent mujtahid. he never he gives fatwa, according to the Sahabas, he would give the fatwa of Abu Bakr and Umar, not Ali’s. He disagreed with Ali on few things. [Minhaj al-Sunnah, Volume 007 Page No. 529-530]
Ibn Taimiyah’s views of Sayyida Fatima az-Zahra (raa)
He (Ibn Taimiyah) Write:
فإن أبا بكر إمام ل يتصرف لنفسه بل للمسلمين ، والمال لم يأخذه لنفسه بل للمسلمين، وفاطمة تطلب لنفسها
Translation: Verily Abu Bakr is an Imam who did not act for himself but for the Muslims and as for the money, he did not take it for himself but for the Muslims whilst Fatima was demanding it for herself. [Minhaj al-Sunnah, Volume 005, Page No. 522]
أو ليس ال قد ذم المنافقين الذين قال فيهم ومنهم من يلمزك في الصدقات فإن أعطوا منها ورضا وإن لم يعطوا منها إذا هم يسخطون ولو نهم رضوا ما اتاهم ال ورسوله وقالوا حسبنا ال سيوتينا ال من فضله ورسوله إنا إلى ال راغبون فذكر ال قوما رضوا إن اعطوا وغضبوا إن لم يعطوا فذمهم بذلك
Translation: Hasn’t Allah condemned the hypocrites those who said about them (And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged. If only they had been content with what Allah and His Messenger gave them, and had said, “Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty to Allah do we turn our hopes) Allah mentioned people that if they are given they will be pleased, but if they are not given they get angry, and Allah condemned them. [Minhaj al-Sunnah, Volume 004, Page No. 132]
Shaykh Mahmoud Subaih write.
خطأ جسيم لبن تيمية ل يغتفر إل إذا تاب منه قبل رحيله وهو تشبيهه غضب السيدة فاطمة الزهراء رضي ال عنها من الصديق رضي ال عنه بغضب المنافقين
Translation: A huge mistake by Ibn Taimiyah that is unforgivable, unless he repented prior to death, was his likening the anger of Lady Fatima az-Zahra (raa) towards as-Siddiq (ra) with the anger of hypocrites. [Akhta ibn Taimiyah, Page No 63]
Is comparing the action Sayyida Zahra (ra) to that of a hypocrite evidence of his love for this blessed lady? Is this how Shiekh ul Islam showed his love or the Ahl’ul bayt (ra)? Calling any Muslim a munafiq without basis is a sin, and he attributes such signs to the daughter of the Prophet (saww)!
Ibn Taymiyyah erred to consider it general
The Shi’ites have accused Ahlus Sunnah due to this hadith and unfortunately the Leading authority of Literalists i.e. Ibn Taymiyyah along with Ibn Hazm have tried to prove that this ruling is “GENERAL” .. Naudhobillah, they have differed with the mainstream opinion of Ahlus Sunnah and thus deviated from the main body of Muslims (i.e. became misguided)
Imam Ibn S’ad (rah) narrates the context of this hadith in his Tabaqat Ibn S’ad as following:
Abdullah narrates: (Sahla) would pour the milk in a utensil and she used to make Salim drink 1 drop from it for five days [Tabaqat Ibn S’ad, Volume No. 8, Page No. 271]
Imam Ibn Hajr al Asqalani (rah) has also explained it in his al-Isaba fi tamiz al-Sahaba, Salim did not drink directly from the chest as it is forbidden for a woman to expose her body to a grown up man (except for husband), therefore the objection raised by some non-Muslims is insignificant and carries no weight, they are not aware of context properly and unfortunately Ibn Taymiyyah has made it look bad by allowing this thing generally whereas It was a specific order regarding Salim who was adopted by Sahla and Abu Hudhayfa prior to the order in Quran regarding adopted children to be called with the name of their fathers!
Yet another Innovation of Ibn Taymiyyah
Imam Ibn Abideen (rah) writes in his magnificent Hashiya Rad ul Mukhtar ala Dur al Mukhtar
قال السبكي يحسن التوسل بالنبي إلى ربه ولم ينكره أحد من السلف ولا الخلف إلا ابن تيمية فابتدع ما لم يقله عالم قبله
Translation: Imam as-Subki (Rahimuhullah) said: It is recommended to seek intercession through the Prophet (Peace be upon him), no one from the Islaaf or Khalaaf have rejected this except for Ibn Taymiyyah, he did such a Bidah which none before him did [Hashiya Rad ul Mukhtar, Volume No. 5, Page No. 254, Published by Dar ul Ihya, Beirut, Lebanon, and Volume No. 6, Page No. 397, by Dar al Fikr Beirut]
Ibn Taimiyah in the eyes of Classical Scholers
Whilst up till this point we have sought to condemn Ibn Taimiyah from his own pen, let us cite some Classical Scholers opinions on the Shiekh ul Islam.
Ibn Hajar Haythami (rah) write:
ابن تيمية عبد خذله ال وأضله وأعماه وأصمه وأذله ، وبذلك صرح الئمة الذين بينوا فساد أحواله وكذب أقواله
Translation: Ibn Taimiyah, Allah let him down, misguided him, made him blind, deaf and disgraced him, and by that the Imams both declared and exposed his false beliefs and lies. [al-Fatawa al-Hadithya Page No. 115]
Ali bin Abdulkafi al-Subki al-Shafi’I (rah) Writes:
أحدث ابن تيمية ما أحدث في أصول العقائد ونقض من دعائم السلم الركان والمعاقد بعد أن كان مستترا بتبعية الكتاب والسنة مظهرا أنه داع إلى الحق هاد إلى الجنة فخرج عن التباع إلى البتداع وشذ عن جماعة المسلمين بمخالفة الجماع
Translation: When Ibn Taimiyah caused what he caused in ideology and abolished the pillars of Islam after which he pretended to be an adherent of the Book and Sunnah, and pretended that he was an advocate for truth and guiding others to heaven, he went astray and (went) towards originating a heresy, and became odd by contradicting the Ijma of Muslims. [al-Dura al-Mudhia Page No. 005]
Abu Bakr bin Muhammad al-Hesni al-Dimashqi al-Shafi’I (rah) Writes:
وكان الشيخ زين الدين ابن رجب الحنبلي ممن يعتقد كفر ابن تيمية
Translation: Sheikh Zainuddin ibn Rajab al-Hanbali was amongst those that believed that Ibn Taimiyah is a kafir. [Daf Shubah min Shabah Page No. 123]
وكان المام العلمة شيخ السلم في زمانه أبو الحسن علي بن إسماعيل القونوي يصرح بأنه من الجهلة بحيث ل يعقل ما يقول. ويخبر أنه أخذ مسألة التفرقة عن شيخه الذي تلقاها عن أفراخ السامرة واليهود الذين أظهروا التشرف بالسلم
Translation: The Imam, the Allamah Sheikh al-Islam of his time Abu al-Hassan Ali bin Ismail al-Qunuwi declared that he was ignorant and didn’t realize what he said. He (Sheikh Qunuwi) stated that he (Ibn Taimiyah) took the belief of ‘Tafriqa’ from his Sheikh who took it from Samirites and Jews, those who pretend to be Muslims. [Daf Shubah min Shabah Page No. 90]
قاله بعض الئمة عنه من أنه زنديق مطلق
Translation: Some scholars deemed him to be an absolute atheist (Zindeeq) [Daf Shubah min Shabah Page No. 125]
فنسأل ال تعالى العافية مما يرتكبه هذا الزائغ الفاجر الكذاب
Translation: We ask Allah to preserve us of what this abhorrent, immoral, liar performs.
ولقد أسفرت هذه القضية عن زندقته بتجرئه على الفك على العلماء وعلى أنه ل يعتقد حرمة الكذب
Translation: The result of the case was the atheism of him (Ibn Taimiyah) because he dares to attribute lies to the scholars and did not ascribe to any prohibition on telling lies. [Daf Shubah min Shabah Page No. 189]
Sheikh Muhammad Bekhit al-Mut’aei al-Hanafi Writes:
ومن الفريق الثاني الذي طمس ال على قلبه وطبع عليه أهل البدع في العقائد والعمال الذين خالفوا الكتاب والسنة والجماع فضلوا واضلوا كثيرا قاتلهم ال انى يؤفكون ومأواهم جهنم وساءت مصيرا وقد ابتلى المسلمون بكثير من هذا الفريق سلفا وخلفا فكانوا وصمة وثلمة في المسلمين وعضوا فاسدا يجب قطعه حتى ل يعدي الباقي فهو المجذوم الذي يجب الفرار منه ومنهم ابن تيمية
Translation: From the second group are those whose hearts Allah darkened, and the people of heresy seal up their hearts in beliefs that contradict the book, sunnah and ‘Ijma’. They therefore went astray and misguided many people, may Allah’s curse be on them: how deluded are they from the truth! Their ultimate abode shall be hell, a hapless journey’s end.
Verily the Muslims were tested considerably by this group, they are a mark of
disgrace for the Muslims and the infected part must be removed to prevent others
from being harmed, verily it is like a lesprosy from which one must away, and ibn
Taimiyah is one of them. [Tathir al-Fuad Page No. 9]
Imam Shakyh Yusuf al-Nabhani (rah) Writes:
فقد ثبت وتحقق وظهر ظهور الشمس في رابعة النهار أن علماء المذاهب الربعة قد اتفقوا على رد بدعة ابن تيمية ومنهم من طعنوا بصحة نقله كما طعنوا بكمال عقله
Translation: Its proven (as clear) as the midday sun in the sky that the Scholer of the four schools agreed on rejecting the heresies of Ibn Taimiyah, and some of them criticized his honesty in narrating. They also criticized the stability of his brain. [Shawahid al-Haq Page No. 191]
Imam Ibn Hajr Asqalani (rah) Writes:
وعاد القاضي الشافعي إلى وليته ونودي بدمشق من اعتقد عقيدة ابن تيمية حل دمه
Translation: The Shafi’I judge returned back to his position and declared in Damascus that whoever ascribed to Ibn Taimiyah’s beliefs should have his blood shed. [al-Durar al-Kamina Volume 001, Page No. 46]
Imam Ibn Hajr Asqalani (rah) More Writes:
Ibn Taimiyah was released in Shaam. The people had different views of him. Some of them deemed him as one that considered the likeness of Allah to His creature, due to what he said in ‘Aqeeda al-Hamawiya’ and ‘Wasitiya’ and other (books), such as the hand, foot, leg and face are real attributes of Allah, and He is sitting on the throne by Himself. Then it was said to him (Ibn Taimiyah) that the necessities of these beliefs constitute ascribing to the limitation and partition (of Allah), he (Ibn Taimiyah) replied: ‘I don’t believe that limitation and partition is an attribute of a body.’
Others deemed him as one that concealed unbelief due to his saying that the Prophet is not to be sought for help (laa yustaghaathu bihi) and the fact that this amounted to diminishing and impeding the establishing of the greatness of the Prophet. Amongst the most rigid people against him was al-Noor al-Bakri, and he established a council due to that. Some of the members said: ‘We shall pardon him (Ibn Taimiya)’. He (al-Bakri) replied: ‘There is no meaning in that statement. If he was diminishing he must be killed. If he wasn’t diminishing he will not be pardoned’.
Others considered him a hypocrite because of what he said about Ali:… that he had been forsaken (makhdhoolan) everywhere he went, had repeatedly tried to acquire the Caliphate and never attained it, fought out of lust for power rather than religion, and said that “he loved authority while Uthman loved money” He would say that Abu Bakr had declared Islam in his old age, fully aware of what he said, while Ali had declared Islam as a boy, and that a boy’s Islam is not considered sound upon his mere words. And due to his statement about the story of his proposing to the daughter of Abu Jahl and what he attributed the praises to…Also the story of Abi al-Aas bin al-Rabi and what can be concluded from its concept. In totality, he said derogatory things such as these, and it was said against him that he was a hypocrite, in view of the Prophet’s saying (to Ali): “Only a hypocrite would show you hatred.” Others deemed him a power seeker due to his praising ibn Tumart and constant mention of him. [al-Durar al-Kamina Volume 001, Page No. 49]
More on Ibn Taymiyyah!
Some people think that Ibn Taymiyyah stands clear of Mujasmi beliefs (i.e. attributing humanly attributes to Allah azza Wajjal and believing that Allah has literal hands, feet, shin, eyes etc…) also his disrespect to Prophet (Peace be upon him) plus blessed family of Prophet (Peace be upon him)
Here is proof of his hardcore anthropomorphism
Ibn Taymiyyah said:
وللّه ـ تعالى ـ استواء على عرشه حقيقة، وللعبد استواء على الفلك حقيقة،
Translation: The establishment of Allah over the Throne is real, and the servant’s establishment over the ship is real [Majmua al Fatawa Volume 5 Page No. 199]
Here is proof of Ibn Taymiyyah making the greatest of disrespect in the court of Prophet (Peace be upon him)
ألزموا ابن تيمية بتحريم شد الرحل إلى زيارة قبر سيدنا رسول الله صلى الله عليه وسلم وأنكرنا صورة ذلك، وفي شرح ذلك من الطرفين طول، وهي من أبشع المسائل المنقولة عن ابن تيمية
Ibn Taymiyya declared it “Haram” to travel for visiting the grave of Sayyidna Rasul Ullah (salallaho alaihi wasalam)..This is one of the “UGLIEST” matters reported from Ibn Taymiyya.[Al-Asqalani in Fath ul Bari Sharh Sahih ul Bukhari, Volume No. 3, Page No. 66]
Note: When he even declared travel to grave of Prophet as Haram then all doors to disrespecting Prophet automatically opened!
And here is proof of his disrespect in the court of not only Ahlul Bayt but on Sahaba themselves
Ibn Taymiyyah in order to degrade Sayyidna Ali (ra) attributes this lie towards Sahaba:
و لم يكن كذلك علي فان كثيرا من الصحابة و التابعين كانوا يبغضونه و يسبونه
Translation: Many of Sahaba and Tabiyeen hated and abused Hadrat Ali (RA) [Manhaj As Sunnah of Ibn Taymiyyah Volume 7 Page no. 137]
Imam Dhahbi [rah] letter to Ibn Taymiyyah on his anthropomorphism
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Letter from Hafiz Imam al-Dhahabito his former sheikh, Ibn Taymiyyaal-Nasihah al-Dhahabia li ibn Taymiyya(Sincere Advice to Ibn Taymiyya, Maktab al-Misria 18863)
In the Name of Allah Most Merciful and Compassionate.
Praise be to Allah for my lowliness. O Lord, have mercy on me, diminish my mistakes, and preserve my Iman for me. What sadness at my lack of sadness; what sorrow over the sunna and the departure of its people; what longing for believing brothers to share with me in weeping; what grief over the loss of people who were light-giving lamps of Sacred Knowledge, men of taqwa, and treasure-troves of every good; alas for not finding a dirhem that is halaal or a brother who is loving.
Great good tidings to him whose own faults divert him from those of others, and woe to whom the faults of others divert him from his own.
How long will you see the speck in your brother’s eye and forget the log in your own? How long will you praise yourself, your prattle, your style, while blaming religious scholars and searching out people’s shameful points,knowing as you do that the Prophet (Allah bless him and give him peace) forbade it saying:
“Mention not your dead save with good, for they have gone onto what they have sent ahead.” [n]Of course, I realise that you will defend yourself by telling me the attacks are only for those who’ve never smelled the scent of Islam and don’t know what Muhammad (Allah bless him and give him peace) brought and that is your jihad. Not so, by Allahthose who you attack know what is even better than the amount that suffices if the servant acts on it to make him succeed.
. Not so, by Allah those who you attack know what is even better than the amount that suffices if the servant acts on it to make him succeed. Moreover, they are ignorant of a great deal that does not concern them. And “the excellence of a person’s Islam includes leaving what does not concern him.
” By Allah man! Give us respite from you, for you are an eloquent polemicist who neither rests nor sleeps. Beware of doubt-creating, problematic religious questions. Our Prophet (Allah bless him and give him peace) was offended by too many questions, found fault with them, and forbade excessive asking. He also said:
“The thing I fear most for my people is the eloquent hypocrite.” Too much talking, if free of mistakes, hardens the heart when it concerns the halaal and haraam. So how should it be when it concerns the words of the Yunusiyya, the philosophers, and expressions of kufr, which make hearts go blind? By Allah, we’ve become a laughing stock in existence. How long will you disinter the details of philosophical expressions of kufr for us to refute with our minds? You’ve swallowed, man, the poison of the philosophers and of their works more than once; and by too much using of a poison one’s constitution gets addicted. It collects, by Allah, in the body.
O, what longing for a group among whom the Qur’an is recited with reflection, where awe is experienced through its meditation, where there is silence from its contemplation. O, what longing for an assembly where the pious are mentioned, for mercy descends where the righteous people are remembered, not where the righteous are spoken of with contempt and curses.
. By Allah, give us a break from talking about “the bid`a of Thursday”, and “eating the grains”, and rather make a serious effort to remember the bid`as we used to consider the source of all misguidance, which have now become the “genuine sunna” and the “basis of tawhid”, and whoever doesn’t know them is a Kafir, or a donkey, and whoever doesn’t call him a Kafir is a bigger Kafir than Pharaoh. You consider the very Christians like us.
By Allah, there are misgivings in hearts. You are fortunate if your faith in the two shahadahs has remained unscathed. Oh the disappointment of him who follows you, for he is exposed to corruption in basic beliefs and to dissolution. Particularly if he is short of learning and religion, a self-indulgent idler who does well for you by fighting on your behalf with his hand and tongue, while he is actually your enemy in his being and heart. What are your followers but hidebound do-nothings of little intelligence, common liars with dull minds, silent outlanders strong in guile, or dryly righteous without understanding? If you don’t believe it, just look at them and honestly assess them.
The donkey of your lusts, O Muslim, has stepped forward to applaud your self.
letters of imam dhahbi [rah] refuting ibn taymiyah
How long will you dote on your ego and attack the finest people? How long will you credit it, and disdain the pious?
How long will you exalt it, and despise the devotees? How long will you be its closest friend, and detest the abstinent? How long will you praise your own words in a manner you do not even use for the Sahihs of Bukhari and Muslim? Would that the hadiths of the two Sahihs were safe from you, as you continually attack them, by suggesting weakness, considering them fair game, or with figurative explanations and denial.
Hasn’t the time come to give up? Is it not it time to repent and atone? Aren’t you at that tenth of a man’s life when he reaches seventy years and the final departure has drawn near?
? Indeed, By Allah, I don’t recall that you remember death much. You sneer at whoever remembers death. So I don’t think you’ll take to my words or hear my exhortation. You will, instead, probably show great energy and concern to demolish this piece of paper with weighty volumes, snipping off the ends of my sentences for me until you gain the upper hand and can close the argument with a triumphant “…at all. And he was silent.”
If this is how you stand in my eyes, and I am someone sympathetic to you, fond and affectionate, how do you think you stand with your enemies?By Allah among your enemies, there are the righteous and intelligent men and virtuous ones, just as among your friends there are the wicked, liars, ignoramuses, layabouts, the vile, and cattle.
I can accept that you should publicly disparage me, while secretly benefiting from what I have said. “May Allah have mercy on the man who shows me my faults” [words attributed to `Umar (Allah be pleased with him)]. For I have many faults and sins, and woe to me if I myself do not repent, and how enormous my disgrace from Him who knows the Hidden. The sole remedy for me is the forgiveness of Allah and His clemency, His giving success and His guidance.
Praise be to Allah, Lord of the worlds. Allah bless our lieglord Muhammad, the Last of the Prophets, his folk and companions one and all.
, [end]
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Salah al-Din al-Munajjid and Dr. Bashshar `Awwad Ma`ruf declared that there was no doubt al-Dhahabi wrote it towards the end of his life and addressed Ibn Taymiyya
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Ibn Hajar Asqalani [rah] voiced no doubt as to the authenticity of this epistle as attributed to al-Dhahabi to ibn taymiyyah
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Sakhawi who calls it “a glorious statement of doctrine
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Scans of above letters
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, Ibn Taymiyyah beliefs about Allah were
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Ibn Taymiyyah says that “Allaah has six limits, and could have settled on a mosquito”
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[Bayaan Talbiis Al-Jahmiyyah]
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Than Ibn Taymiyyah says
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“Allah sits on al-Kursi and has left a space for the Messenger of Allah to sit with Him.”
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[Kitab-ul-‘Arsh]
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Ibn Taymiyyah Said Allah has Two Right hands
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وَقَدْ جَاءَ ذِكْرُ الْيَدَيْنِ فِي عِدَّةِ أَحَادِيثَ وَيَذْكُرُ فِيهَا أَنَّ كِلْتَاهُمَا يَمِينٌ
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“The hands are mentioned in several traditions and we are informed that both of them are right hands.”
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[Majmu al Fatawa, Vol 17 page 92]
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Ibn Taymiyyah said Allah swings on a Rope
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اللَّهَ قَادِرٌ عَلَى أَنْ يَخْرُقَ مِنْ هُنَا إلَى هُنَاكَ بِحَبْلِ
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”Allah is able to relocate from here to there through rope
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[majmu fatwa , V 2 page 76 ibn taymiyyah ]
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There are many other such beliefs which he had about Allah and fatwas from whole ahlus sunnah was made on him after he did this, He did have correct concepts during start and people praised him for his knowledge. But later on due to kufr which he did he was kicked out of ahlus sunnah by several great classical scholars.
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All misquoting of Quran about Tawassul Wasila intercession by wahabism answered
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How khawarijis Quote Idol,/kafir verses
for Believers
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وكان ابن عمر يراهم شرار خلق الله وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين
“Ibn Umar considered the Khawarij and the heretics as the worst beings in creation, and he said: They went to verses which were revealed about the disbelievers and applied them to the Believers.
Bukhari Chapter Khawarjites
Ibn Hajr al Asqalani (rah) said in Fath ul bARI: قلت : وسنده صحيح That its sanad is sahih
Source: http://hadith.al-islam.com/Display/D…oc=0&Rec=10321
details of those quranic verses and tafsirs
Lets see what Quran says:-
Ghair-Allah ko pukaarna Shirk hai (Qurani Faislay):
Surah Nisa, 4:116-117
Surah Al-An’am, 6:40-41 aur 63-66
Surah Al-A’raaf, 7:189-198
Surah Yunus, 10:66
Surah Ar-Ra’d, 13:14-21
Surah Nahl, 16:53-54 aur 86
Surah Qasas, 28:62-64
Surah Al-Kahf, 18:52
Surah Rum, 30:11-40
Surah Saba, 34:22
Surah Fatir, 35:1-26 aur 33-41
Surah Zumar, 39:8-16
Surah Mu’min, 40:12-14 aur 73-76
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Makhlooq ko na pukaaro (Qurani Faislay):
Surah Al-A’raaf, 7:190-191
Surah Yunus, 10:104-107 ma’a fawaid
Surah Ra’d, 13:14-21
Surah Nahl, 16:1-23
Surah Fatir, 35:33-41
Surah Ahqaaf, 46:4-6
Eesaaee aur Yahoodi Ghair-Allah ko pukaartay hein:
Eesaae aur Yahoodi Ghair-Allah ko pukaartay hein
Ghair-Allaah ko pukaarnay waalay aur Qayamat ka din:
Surah Al-Kahf, 18:52
Surah Nahl, 16:86
Surah Qasas, 28:62-64
Surah Fatir, 35:1-26
Surah Mu’min, 40:73-76
Surah Fussilat, 41:47-48
Surah Al-Ahqaaf, 46:4-6
Shareek pukaarnay say bay-khabar hein.
Surah Al-Ahqaaf, 46:4-6
Qabroon waalay pukaarnay say bay-khabar hein.
Surah Fatir, 35:19-22
Khalis (yani sirf aur sirf) Allaah ko pukaro (Qurani Faislay):
Surah Al-A’raaf, 7:28-29
Surah Mu’min, 40:12-14 aur 60-68
Surah Yunus, 10:18-23
Surah ‘Ankabuut, 29:61-66
Surah Luqman, 31:25-32
Allaah k saath kisi ko na pukaaro (Qurani Faislay):
Surah Al-A’raaf, 7:55-56——
Surah Jinn, 72:18——–
Surah Mu’minun, 23:91 aur 117
Surah Naml, 27:60-65
Surah Qasas, 28:88
Surah Mu’min, 40:60
Surah Al-An’am, 6:19
Surah Hijr, 15:96
Surah Bani-Israel, 17:22 aur 39 aur 42
Surah Qaaf, 50:26
Ghair-Allaah ko pukaarna bay-kaar kiunki wo tasarruf ka ikhtiyaar nahein rakhtay (Qurani Faislay):
Surah Al-An’am, 6:71
Surah Yunus, 10:104-107
Surah Huud, 11:101
Surah Hajj, 22:12-13
Surah Saba, 34:22
Surah Fatir, 35:1-26
Surah Zumar, 39:38-39
Surah Zukhruf, 43:84-86
Allaah ko pukaaro (Qurani Faislay):
Surah Baqarah, 2:186
Surah Al-A’raaf, 7:55-56 aur 180
Surah Ra’d, 13:14-21
Surah Hajj, 22:61-77
Surah Luqman, 31:28-32
Surah Fatir, 35:1-41
Surah Zumar, 39:38-39
Surah Mu’min, 40:20
Ghair-Allah ko pukaarna un ki Ibaadat hai (Qurani Faislay):
Surah Al-An’am, 6:56
Surah Yunus, 10:104-107
Surah Huud, 11:101
Surah Nahl, 16:1-23
Surah Al-Kahf, 18:14-15
Surah Maryam, 19:48-50
Surah Mu’minun, 23:116-117
Surah Shu’ara, 26:213
Surah Naml, 27:62
now explaining every verse from tafsir you will see how all of them are quoted for kafirs,idols(stone gods) but are surprisingly quoted by our muslim brothers for Prophet (صلی اللہ علیھ وآلھ وسلم) and other muslims infact of bukhari hadith calling it s khawariji act
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Objection Number 1 : Ghair-Allah ko pukaarna Shirk hai (Qurani Faislay):
Answering Misquotations of Quranic verses
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Lets see what Quran says:-
Surah Nisa, 4:116-117
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Is for Idols not Prophets (as) or muslims
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Tafsir ibn e Abbas (ra)
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{ إِنَّ ٱللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذٰلِكَ لِمَن يَشَآءُ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيداً }
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(Lo! Allah pardoneth not that partners should be ascribed unto him) if one dies in this state, such as Tu’mah. (He pardoneth all save that) save the ascription of partners to Him (to whom He will) to whoever is fit for it. (Whoso ascribeth partners unto Allah hath wandered far astray) from guidance.
{ إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَٰثاً وَإِن يَدْعُونَ إِلاَّ شَيْطَٰناً مَّرِيداً }
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(They invoke in His stead) the people of Mecca worship in place of Allah (only females) lifeless idols such as al-Lat, al-‘Uzza and Manat; (they pray to) they worship (none else than Satan, a rebel) who is intense in his rebellion
,link
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Objection Number 1 : Ghair-Allah ko pukaarna Shirk hai (Qurani Faislay):
Answering Misquotations of Quranic verses
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Surah Al-An’am, 6:40-41 aur 63-66
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is for idols for kafirs of makkah, not Prophets (as) or muslims
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{ قُلْ أَرَءَيْتَكُمْ إِنْ أَتَـٰكُمْ عَذَابُ ٱللَّهِ أَوْ أَتَتْكُمُ ٱلسَّاعَةُ أَغَيْرَ ٱللَّهِ تَدْعُونَ إِن كُنتُمْ صَـٰدِقِينَ }
,
(Say: Can ye see yourselves) what you are saying, O people of Mecca, (if the punishment of Allah come upon you)such was the case on the Day of Badr, Uhud or the Confederates (or the Hour come upon you) or if torment comes upon you on the Day of Judgement, (calling upon other than Allah? Do ye then call (for help) to any other than Allah) to lift the torment from you? ((Answer that) if ye are truthful) that the idols are His partners.
,
{ بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَآءَ وَتَنسَوْنَ مَا تُشْرِكُونَ }
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(Nay, but unto Him ye call) meaning that they will not call anyone except Allah to lift the torment from them, (and He removeth that because of which you call unto Him, if He will, and you forget) you leave (whatever partners ye ascribed unto Him) you leave the idols and do not call unto them.
Surah Al-A’raaf, 7:189-198
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Tafsir ibn e abbas
,
{ فَلَمَّآ آتَاهُمَا صَالِحاً جَعَلاَ لَهُ شُرَكَآءَ فِيمَآ آتَاهُمَا فَتَعَالَى ٱللَّهُ عَمَّا يُشْرِكُونَ }
(But when He gave unto them aright) a sound human being, (they ascribed unto Him partners) they made Iblis a partner (about that which He had given them) in naming that which he had given them of offspring: they called him ‘Abdullah and ‘Abd al-Harth. (High is He exalted above) Allah absolves Himself from (all that they associate (with Him)) of idols.[7:190]
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Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
{ أَيُشْرِكُونَ مَا لاَ يَخْلُقُ شَيْئاً وَهُمْ يُخْلَقُونَ }
(Attribute they as partners to Allah those who created naught) or give life, (but are themselves) i.e. these gods (created) carved; created in that they are carved,[191]
,
{ وَلاَ يَسْتَطِيعُونَ لَهُمْ نَصْراً وَلآ أَنْفُسَهُمْ يَنصُرُونَ }
(And cannot give them help) victory or prevent them from defeat, (nor can they) these gods (help themselves) stop what is wanted with them?[192]
,
{ وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لاَ يَتَّبِعُوكُمْ سَوَآءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَٰمِتُونَ }
,
(And if ye call them) O Muhammad, i.e. the disbelievers (to the Guidance) to Allah’s divine Oneness, (they follow you not) they will not answer you. (Whether you call them) to Allah’s divine Oneness (or are silent is all one to them)the disbelievers will not follow you regarding Allah’s divine Oneness; it is also said: O group of disbelievers, if you call the idols to the Truth, they will not answer: it is the same whether you call them or not, because they are not living but dead.[193]
,
{ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمْثَالُكُمْ فَٱدْعُوهُمْ فَلْيَسْتَجِيبُواْ لَكُمْ إِن كُنتُمْ صَادِقِينَ }
(Lo! those on whom ye call) worship (beside Allah) of idols (are slaves like unto you) are created like you. (Call on them) i.e. the idols (now, and let them answer you) let them hear your call and answer, (if ye are truthful!) that they can benefit you. [194]
,
{ أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَآ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَآ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَآ أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا قُلِ ٱدْعُواْ شُرَكَآءَكُمْ ثُمَّ كِيدُونِ فَلاَ تُنظِرُونِ }
(Have they feet wherewith they walk) to goodness, (or have they hands wherewith they hold) with which they can give and take, (or have they eyes wherewith they see) your worship, (or have they ears wherewith they hear) your call? (Say) O Muhammad to the idolaters of Mecca: (Call upon your (so- called) partners (of Allah)) seek the help of your gods, (and then contrive against me) scheme you all together to destroy me, (spare me not!) do not give me any respite.[195]
,
{ وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِ لاَ يَسْتَطِيعُونَ نَصْرَكُمْ وَلاۤ أَنْفُسَهُمْ يَنْصُرُونَ }
(They on whom ye call) worship (beside Him) of idols (have no power to help you) to benefit or harm you, (nor can they help themselves) nor prevent what is wanted with them.[197
,
,
Surah Yunus, 10:66
,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Lo! is it not unto Allah that belongeth whosoever is in the heavens and whosoever is in the earth) of created beings and He changes them as He wills? (Those who follow) worship (aught instead of Allah follow not) worship not ((His) partners) gods in the form of idols. (They follow) they worship (only a conjecture) by means of conjecture, and have no certainty (and they) i.e. the leaders of the disbelievers (do but guess) they lie to those who are lowly among them.
,
*********************
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Surah Ar-Ra’d, 13:14-21
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Tafsir ibn e abbas
(Unto Him is the real prayer) the Religion of the Truth: the confession that there is no god save Allah, which is the declaration of one’s sincerity to Allah. (Those unto whom they pray) worship (beside Allah respond to them not at all) of benefit when they call upon them, (save as (if the response to) one who stretcheth forth his hands towards water) from far ((asking) that it may come unto his mouth and it will never reach it) in such state, hard as he may try. Allah says: just as water cannot possibly reach the mouth of such a man, the idols will also not benefit those who worship them. (The prayer of disbelievers) the worship of the disbelievers (goeth (far) astray) it is void and they will not find it.[21]
,
,
Surah Ar-Ra’d, 13:14-21
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(Say) O Muhammad, to the people of Mecca: (Who is Lord) who is the Creator (of the heaven and the earth?) if they answer and say Allah, then fine; if not, (Say: Allah) is their Creator! (Say) O Muhammad: (Take ye) worship you (then (others) beside Him) beside Allah (for protectors) lords from among idols, (which, even for themselves, have neither benefit) neither procuring benefit (nor hurt) nor driving away harm? (Say) to them, O Muhammad: (Is the blind man equal to the seer) is the unbeliever equal to the believer, (or is darkness equal to light) i.e. disbelief and faith? (Or assign they) describe (unto Allah partners) from among idols (who created) creation (the like of His creation so that the creation (which they made and His creation) seemed alike to them) such that they do not distinguish Allah’s creation from the creation of their idols? (Say) O Muhammad: (Allah is the Creator of all things) while their idols have created nothing, (and He is the One, the Almighty) He is All-Conquering above His created beings.[16]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
Surah Nahl, 16:53-54 aur 86
,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And whatever of comfort ye enjoy, it is from Allah) not from the idols. (Then, when misfortune) when hardship (reacheth you, unto Him) unto Allah (ye cry for help) and beseech.
,
(And afterward, when He hath rid you of the misfortune) when He removes hardship from you, (behold! a set of you) a group of you (attribute partners to their Lord) i.e. idols,
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Surah Qasas, 28:62-64
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Tafsir ibn e Abbas (ra) and Tafsir e Jalayn
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(On the Day) which is the Day of Judgement (when He) [bi.e. Allah (will call unto them) Abu Jahl and his host (and say) and Allah, glorified is He, says: (Where are My partners whom you imagined) whom you worshipped and claimed they were my partners?
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(Those concerning whom the Word) of wrath and torment, i.e. the leaders, (will have come true) has been enjoined upon (will say: Our Lord!) O our Lord! (These) lowly people (are they whom we led astray) we led to error. (We led them astray) we misled them from the Truth and guidance (even as we ourselves were astray. We declare our innocence before You) we exonerate ourselves from them: (us they never worshipped) i.e. by our command.
,
Tafsir al Jalayn
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And it shall be said, ‘Call [now] to your associates!’, namely, the idols you alleged to be partners of God. So they will call to them, but they will not answer them, their call, and they, the former, will see, they will sight, the chastisement: [they will wish] if only they had been guided!, in this world, they would not have seen it in the Hereafter.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Al-Kahf, 18:52
,
Tafsir ibn e Abbas (ra) and Tafsir e Jalayn
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Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
,
Surah Rum, 30:11-40
,
Tafsir ibn e Abbas
,
(And in the day when the Hour) which is the Day of Judgement (riseth the criminals will despair) the idolaters will despair of any good.[12]
,
(There will be none to intercede) in order to escape Allah’s punishment (for them) for the worshippers of idols (of those whom they made equal with Allah) of their deities. (And they will reject their partners (whom they ascribed unto Him)) they will reject their deities, saying: by Allah! We were not idolaters.[13]
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(Allah is He Who created you) as living beings in the wombs of your mothers and then He made you emerge from there possessed of a spirit (and then sustained you) provided you with sustenance until you die, (then causeth you to die) when your lifespan expires, (then giveth life to you again) for the resurrection after you die. (Is there any of your (so called) partners (of Allah)) of your idols, O people of Mecca, (that doeth aught of that) who is able to do any of this? (Praised) He exonerated Himself from having a son or partners (and exalted be He above what they associate (with Him)) of idols![40]
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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^^^
Please do check every verse of this surah, inform me if any one is for muslims or Prophets (as) according to Tafsirs
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Surah Saba, 34:22
,
Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad, to the disbelievers of Mecca, the Banu Malih: (Call upon those whom ye set up) you worship (beside Allah) so that they answer you! This is because the Banu Malih worshipped the jinn, thinking they were angels. Allah said to them: (They possess not) they cannot benefit you (an atom’s weight either in the heavens or the earth, nor have they) the angels (any share) partnership with Allah (either, nor hath He an auxiliary among them) nor has He a helper among the angels who helped Him to create the heavens and the earth.
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Tafsir al jalalayn
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Say, O Muhammad (s), to the disbelievers of Mecca: ‘Call on those whom you have asserted, those whom you have asserted to be gods, besides God, in other words, other than Him, so that they might benefit you, as you are wont to assert. God, exalted be He, says of them: They do not possess [even] so much as the weight of an atom, of good or evil, in the heavens or in the earth, and they do not have any share in either of them, nor has He, exalted be He, among them, the gods, any auxiliary’, [anyone required as His] helper.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
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Surah Fatir, 35:1-26 aur 33-41
,
Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Those who disbelieve) in Muhammad (pbuh) and in the Qur’an, i.e. Abu Jahl and his host, (theirs will be an awful doom; and those who believe) in Muhammad (pbuh) and in the Qur’an (and do good works) and do acts of obedience between them and their Lord, (theirs will be forgiveness) their sins will be forgiven in the life of this world (and a great reward) in Paradise.[7]
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(Is he, the evil of whose deeds is made fair-seeming unto him so that he deemeth it good) right-the reference here is to Abu Jahl-like those whom We honoured with faith and obedience, i.e. Abu Bakr al-Siddiq and his fellow believers? (Allah verily sendeth whom He will astray) He sends away from His religion whoever deserves it, (and guideth) to His religion (whom He will) whoever deserves it, i.e. Abu Bakr and his fellow believers, (so let not thy soul expire) do not kill yourself with grief (in sighings for them) in remorse about their destruction, if they reject faith. (Lo! Allah is Aware of what they do) in their state of disbelief of scheming in Dar al-Nadwah and treachery in order to kill Muhammad (pbuh)![8]
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Surah Zumar, 39:8-16
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Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when some hurt) hardship and trial (toucheth man) the disbelieving man, i.e. Abu Jahl and his host, (he crieth unto his Lord) to lift away the hardship and trial, (turning unto Him) with prayers. (Then, when He grants him) then, when He changes into (a boon from Him he forgeteth that for which he cried unto Him before) before the blessing, (and setteth up rivals) and equals (to Allah that he may beguile (men) from His way) from His religion and obedience. (Say) to Abu Jahl: (Take pleasure in thy disbelief) dwell in your disbelief (a while) a little in the life of this world. (Lo! thou art of the owners of the Fire) you are of the inhabitants of the Fire.[8]
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(And I am commanded) in the Qur’an (to be the first of those who surrender (unto Him)) the first of those who accept Islam.[12]
,
* تفسير Tafsir al-Jalalayn
{ قُلِ ٱللَّهَ أَعْبُدُ مُخْلِصاً لَّهُ دِينِي }
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Say: ‘God [alone] I worship, devoting [my] religion purely to Him, [pure] of any idolatry.[14
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tafsir ibn e abbas (ra)
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(They have) i.e. the disbelievers of Mecca (an awning) canopies (of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen) in the Qur’an. (O My bondmen) He means Abu Bakr and his fellow believers, (therefore fear Me) therefore obey Me in that which I have commanded you!
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Mu’min, 40:12-14 aur 73-76
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Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
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(They have) i.e. the disbelievers of Mecca (an awning) canopies (of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen) in the Qur’an. (O My bondmen) He means Abu Bakr and his fellow believers, (therefore fear Me) therefore obey Me in that which I have commanded you![12]
,
* تفسير Tafsir al-Jalalayn
{ فَٱدْعُواْ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ وَلَوْ كَرِهَ ٱلْكَافِرُونَ }
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So supplicate God, worship Him, devoting [your] religion purely to Him, [free] from any idolatry, however much the disbelievers be averse, to its being free of such [idolatry].
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Al-A’raaf, 7:190-191
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Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(But when He gave unto them aright) a sound human being, (they ascribed unto Him partners) they made Iblis a partner (about that which He had given them) in naming that which he had given them of offspring: they called him ‘Abdullah and ‘Abd al-Harth. (High is He exalted above) Allah absolves Himself from (all that they associate (with Him)) of idols.
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(Attribute they as partners to Allah those who created naught) or give life, (but are themselves) i.e. these gods (created) carved; created in that they are carved,
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Objection Number 2 : Makhlooq ko na pukaaro (Qurani Faislay):
Answering Misquotations of Quranic verses
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Surah Al-A’raaf, 7:190-191
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Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(But when He gave unto them aright) a sound human being, (they ascribed unto Him partners) they made Iblis a partner (about that which He had given them) in naming that which he had given them of offspring: they called him ‘Abdullah and ‘Abd al-Harth. (High is He exalted above) Allah absolves Himself from (all that they associate (with Him)) of idols.
,
(Attribute they as partners to Allah those who created naught) or give life, (but are themselves) i.e. these gods (created) carved; created in that they are carved,
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
Surah Yunus, 10:104-107 ma’a fawaid
,
Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad: (O mankind!) O people of Mecca (If ye are in doubt of my religion) Islam, (then (know that) I worship not those whom ye worship) those upon whom you call, of idols, (instead of Allah, but I worship Allah who causeth you to die) Allah who takes away your souls and brings you back to life after He makes you die, (and I have been commanded to be of the believers) with the believers, following their faith.
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(And, set thy purpose resolutely for religion) make your religion and works sincere to Allah, (as a man by nature upright) surrendered to Allah, (and be not of those who ascribe partners (to Allah)) do not be among the idolaters, following their religion.
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Surah Ra’d, 13:14-21
,
Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Unto Him is the real prayer) the Religion of the Truth: the confession that there is no god save Allah, which is the declaration of one’s sincerity to Allah. (Those unto whom they pray) worship (beside Allah respond to them not at all) of benefit when they call upon them, (save as (if the response to) one who stretcheth forth his hands towards water) from far ((asking) that it may come unto his mouth and it will never reach it) in such state, hard as he may try. Allah says: just as water cannot possibly reach the mouth of such a man, the idols will also not benefit those who worship them. (The prayer of disbelievers) the worship of the disbelievers (goeth (far) astray) it is void and they will not find it.[14]
,
(Say) O Muhammad, to the people of Mecca: (Who is Lord) who is the Creator (of the heaven and the earth?) if they answer and say Allah, then fine; if not, (Say: Allah) is their Creator! (Say) O Muhammad: (Take ye) worship you (then (others) beside Him) beside Allah (for protectors) lords from among idols, (which, even for themselves, have neither benefit) neither procuring benefit (nor hurt) nor driving away harm? (Say) to them, O Muhammad: (Is the blind man equal to the seer) is the unbeliever equal to the believer, (or is darkness equal to light) i.e. disbelief and faith? (Or assign they) describe (unto Allah partners) from among idols (who created) creation (the like of His creation so that the creation (which they made and His creation) seemed alike to them) such that they do not distinguish Allah’s creation from the creation of their idols? (Say) O Muhammad:
__________________
O Muhammad: (Allah is the Creator of all things) while their idols have created nothing, (and He is the One, the Almighty) He is All-Conquering above His created beings.[16]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 2 : Makhlooq ko na pukaaro (Qurani Faislay):
Answering Misquotations of Quranic verses
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
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Surah Nahl, 16:1-23
,
Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
And from his chain of transmitters on the authority of Ibn ‘Abbas that he said: ‘When the words of Allah (The reckoning draws near for mankind…) [21:1] and (The hour drew near…) [54:1], people waited whatever time Allah willed them to wait, but nothing happened. So they said: “O Muhammad! When will the torment which you promised us happen?” As a response, Allah revealed: (The commandment of Allah will come to pass) the chastisement of Allah has come. The Prophet (pbuh) was sitting at that point and he suddenly stood, having no doubt in his mind that the chastisement had come. But immediately after that, Allah said: (so seek not ye to hasten it) i.e. the chastisement, at which the Prophet (pbuh) sat down. (Glorified) Allah exonerated Himself from having a son or partner (and Exalted be He) He is too elevated and absolves Himself (above all that they associate (with Him)) of idols.
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(He hath created the heavens and the earth with truth) for the Truth; it is also said that this means: for evanescence and extinction. (High be He exalted) He exonerates Himself (above all that they associate (with Him)) of idols.
,
(Is He then Who createth) Allah (as him who createth not?) as him who cannot create: i.e. idols. (Will ye not then remember?) will you not take heed in that which Allah has created for you?[18]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 2 : Makhlooq ko na pukaaro (Qurani Faislay):
Answering Misquotations of Quranic verses
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
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Surah Nahl, 16:1-23
,
Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
And from his chain of transmitters on the authority of Ibn ‘Abbas that he said: ‘When the words of Allah (The reckoning draws near for mankind…) [21:1] and (The hour drew near…) [54:1], people waited whatever time Allah willed them to wait, but nothing happened. So they said: “O Muhammad! When will the torment which you promised us happen?” As a response, Allah revealed: (The commandment of Allah will come to pass) the chastisement of Allah has come. The Prophet (pbuh) was sitting at that point and he suddenly stood, having no doubt in his mind that the chastisement had come. But immediately after that, Allah said: (so seek not ye to hasten it) i.e. the chastisement, at which the Prophet (pbuh) sat down. (Glorified) Allah exonerated Himself from having a son or partner (and Exalted be He) He is too elevated and absolves Himself (above all that they associate (with Him)) of idols.
,
(He hath created the heavens and the earth with truth) for the Truth; it is also said that this means: for evanescence and extinction. (High be He exalted) He exonerates Himself (above all that they associate (with Him)) of idols.
,
(Is He then Who createth) Allah (as him who createth not?) as him who cannot create: i.e. idols. (Will ye not then remember?) will you not take heed in that which Allah has created for you?[18]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Fatir, 35:33-41
,
Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And they) i.e. the disbelievers (cry for help there) in the Fire, and implore and beseech, ((saying): Our Lord!) O our Lord! (Release us) from the Fire and return us to the life of the world, for we will believe in You; and (we will do right) sincerely believing in You, (not (the wrong) that we used to do) in our state of idolatry. Allah will say to them: (Did not We grant you a life) did We not give you, O group of disbelievers, in the life of the world a respite (long enough for who reflected to reflect) long enough for reflection (therein) for anyone who wanted to reflect? (And the warner) Muhammad (pbuh) (came unto you) with the Qur’an and warned you against this day, but you did not believe him. (Now taste (the flavour of your deeds)) taste the torment of the Fire, (for evil-doers) the disbelievers (have no helper) to save them from Allah’s chastisement.[37]
Surah Fatir, 35:33-41
,
Tafsir al jalalayn
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Say: ‘Have you considered your associates on whom you call, [those whom] you worship, besides God?, in other words, other than God — and they are the idols whom you asserted to be partners of God, exalted be He. Show me, apprise me of, what [part] of the earth they have created. Or do they have some partnership, some share alongside God, in, the creation of, the heavens?’ Or have We given them a scripture, so that they are [acting] upon a clear proof, a definitive argument, therefrom?, to the effect that they have some partnership with Me? Nothing of the sort! Nay, but the evildoers, the disbelievers, promise one another nothing but delusion, falsehood, when they say that the idols will intercede for them.[40]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
Surah Ahqaaf, 46:4-6
,
Tafsir al jalalayn
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,
,
(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.
,
,
Surah Ahqaaf, 46:4-6
,
Tafsir al jalalayn
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,
,
(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.
,
Surah Al-Kahf, 18:52
,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
,
Surah Nahl, 16:86
,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when those who ascribed partners to Allah behold those partners of theirs) their gods, (they will say: Our Lord!) O our Lord! (these are our partners) our gods (unto whom we used to cry instead of Thee) they commanded us to worship them. (But they will fling to them the saying) i.e. the idols will answer them and say: (Lo! ye verily are liars!) in what you say: we never commanded you to worship us nor were we aware of your worship.
,
,
Surah Qasas, 28:62-64
,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
﴿أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ﴾
(“Where are My (so-called) partners whom you used to assert”) meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you’ This is said in the nature of a rebuke and warning, as in the Ayah,
,
ونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً﴾
(You have taken idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other.) (29:25)
,
﴿إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ ﴾
,
http://www.qtafsir.com/index.php?opt…2194&Itemid=84
,
Surah Fatir, 35:1-26
,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:
,
Surah Al-Kahf, 18:52
,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
Surah Nahl, 16:86
,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when those who ascribed partners to Allah behold those partners of theirs) their gods, (they will say: Our Lord!) O our Lord! (these are our partners) our gods (unto whom we used to cry instead of Thee) they commanded us to worship them. (But they will fling to them the saying) i.e. the idols will answer them and say: (Lo! ye verily are liars!) in what you say: we never commanded you to worship us nor were we aware of your worship.
,
,
Surah Qasas, 28:62-64
,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
﴿أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ﴾
(“Where are My (so-called) partners whom you used to assert”) meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you’ This is said in the nature of a rebuke and warning, as in the Ayah,
,
ونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً﴾
(You have taken idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other.) (29:25)
,
﴿إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ ﴾
,
http://www.qtafsir.com/index.php?opt…2194&Itemid=84
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▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 3 : Ghair-Allaah ko pukaarnay waalay aur Qayamat ka din:
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Answering Misquotations of Quranic verses
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Surah Fatir, 35:1-26
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Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:[tafsir for verse 3 ]
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Surah Fatir, 35:1-26
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Tafsir ibn e Abbas(ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Verse 8 mentions Abu Jahl
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(Is he, the evil of whose deeds is made fair-seeming unto him so that he deemeth it good) right-the reference here is to Abu Jahl-like those whom We honoured with faith and obedience, i.e. Abu Bakr al-Siddiq and his fellow believers? (Allah verily sendeth whom He will astray) He sends away from His religion whoever deserves it, (and guideth) to His religion (whom He will) whoever deserves it, i.e. Abu Bakr and his fellow believers, (so let not thy soul expire) do not kill yourself with grief (in sighings for them) in remorse about their destruction, if they reject faith. (Lo! Allah is Aware of what they do) in their state of disbelief of scheming in Dar al-Nadwah and treachery in order to kill Muhammad (pbuh)!
,
Tafsir ibn e khatir for verse 12
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﴿الَّذِينَ يَتَّخِذُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ للَّهِ جَمِيعاً ﴾
(Those who take disbelievers for protectors instead of believers, do they seek Al-`Izzah with them Verily, then to Allah belongs all honor, power and glory.) (4:139)
﴿وَلاَ يَحْزُنكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ للَّهِ جَمِيعاً﴾
(And let not their speech grieve you, for all Al-`Izzah belongs to Allah) (10:65).
﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَـكِنَّ الْمُنَـفِقِينَ لاَ يَعْلَمُونَ﴾
(But Al-`Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not) (63:8). Mujahid said:
﴿مَن كَانَ يُرِيدُ الْعِزَّةَ﴾
(Whosoever desires Al-`Izzah) means, by worshipping idols,
Surah Fatir, 35:1-26
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Tafsir Al Jalalayn and ibn e khatir for 14
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
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If you call on them, they will not hear your call, and [even] if they heard —hypothetically [speaking] — they would not [be able to] respond to you; and on the Day of Resurrection they will disown your [idolatrous] associations, in other words, your associating them with God [in power], that is to say, they will declare themselves innocent of you and of your worship of them. And none can inform you, about the state in the two abodes, like One Who is Aware, Knower, and this is God, exalted be He.
,
ibn e khatir says
﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ﴾
,
(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods whom you claim to be in the form of angels who are close to Allah,’
,
http://www.qtafsir.com/index.php?opt…1909&Itemid=91
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Surah Mu’min, 40:73-76
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ibn e khatir for
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
﴿ثُمَّ قِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تُشْرِكُونَ مِن دُونِ اللَّهِ﴾
,
(Then it will be said to them: “Where are (all) those whom you considered partners — besides Allah”) means, it will be said to them, `where are the idols whom you used to worship instead of Allah Can they help you today’
,
http://www.qtafsir.com/index.php?opt…2135&Itemid=96
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Surah Al-Ahqaaf, 46:4-6
,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.[4]
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,[5]
,
(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.[6]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
,
Surah Fatir, 35:19-22
,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols and kafirs , not Prophet (saw) Muslims
,
(The blind man) the disbeliever (is not equal with the seer) the believer;[19]
,
(Nor is darkness (tantamount to) light) i.e. nor is disbelief like faith;[20]
Surah Fatir, 35:19-22
,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Is he on whom the word of doom is fulfilled) is the one upon whom the doom is decreed, i.e. Abu Jahl and his host,(and canst thou (O Muhammad) rescue him who is in the Fire) he upon whom the Fire is decreed?[19]
,
(Is he whose bosom Allah hath expanded) and whose heart Allah made soft (for the Surrender (unto Him)) by means of the light of Islam, (so that he followeth a light from His Lord) so that he is honoured by his Lord and follows the exposition which came from his Lord-the reference here is to ‘Ammar Ibn Yasir-as he whose heart is expanded for disbelief, i.e. Abu Jahl? (Then woe) then severe punishment; it is also said: then a valley of puss and blood in Gehenna (unto those whose hearts are hardened against remembrance of Allah) unto those whose hearts are not softened by the remembrance of Allah; the reference here is to Abu Jahl and his host. (Such) those who have such traits (are in plain error) in manifest disbelief.[22]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Al-A’raaf, 7:28-29
,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
From Tafsir ibn e khatir
,
Disbelievers commit Sins and claim that Allah commanded Them to do so!
,
Mujahid said, “The idolators used to go around the House (Ka`bah) in Tawaf while naked, saying, `We perform Tawaf as our mothers gave birth to us.’ The woman would cover her sexual organ with something saying, `Today, some or all of it will appear, but whatever appears from it, I do not allow it (it is not for adultery or for men to enjoy looking at!).”’ Allah sent down the Ayah,
,
http://www.qtafsir.com/index.php?opt…1352&Itemid=62
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you can surely see the extreme amount of misquotations done in this case
,
Surah Mu’min, 40:12-14 aur 60-68
,
Tafsir ibn e abbas (ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah will say to them: (This) i.e. the torment in the Fire and abhorrence (is (your plight) because, when Allah only was invoked) because when it was said to you: say, there is no deity except Allah, (you disbelieved) you denied, (but when some partner) some idols (was ascribed to Him ye were believing) you acknowledge the idols as Allah’s partners. (But the command belongeth only to Allah) judgement between the servants belong only to Allah; He has decreed that the Fire will be the lot of those who disbelieve in Him, (the Sublime) He is more exalted than all things, (the Majestic) He is greater than all things.
,
(Therefore (O believers) pray unto Allah) therefore worship Allah, (making religion pure for Him (only)) by means of worship and attestation of Allah’s divine Oneness, (however much the disbelievers be averse) even if the people of Mecca dislike it.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
Surah Yunus, 10:18-23
,
Tafsir ibn e abbas (ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(They worship) i.e. the disbelievers of Mecca (beside Allah that which neither hurteth them) in this life or in the Hereafter, if they did not worship it, (nor profiteth them) in this life or in the Hereafter if they worshipped it, (and they say: These) i.e. these idols (are our intercessors) which will intercede for us (with Allah. Say) to them, O Muhammad: (Would ye inform Allah of (something) that He knoweth not in the heavens or in the earth) i.e. He knows there does not exist a god who hurts and benefits except Him? (Praised be He) He exalted Himself far above having a son or partner (and high exalted above) and absolves Himself from (all that ye associate (with Him)) of idols!
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(And they will say) i.e. the disbelievers of Mecca: (If only a portent) a sign (were sent down upon him) i.e. to Muhammad (pbuh) (from his Lord!) to vouchsafe his claim. (Then say) O Muhammad: (The Unseen) regarding the sending of such a sign (belongeth to Allah. So wait) for my destruction! (Lo, I am waiting with you) for your destruction.
,
(And when We cause mankind) when We enable the idolaters (to taste of mercy) blessings (after some adversity) hardship (which had afflicted them, behold! they have some plot against) they give the lie to (Our revelations) Muhammad (pbuh) and the Qur’an. (Say: Allah is more swift in plotting) Allah’s punishment is more severe. Allah destroyed them on the Day of Badr. (Lo! Our messengers) who record the deeds of mankind (write down that which you plot) the lies you utter and the transgressions you commit.
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Surah ‘Ankabuut, 29:61-66
,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah states that there is no God but He. The idolators who worshipped others besides Him recognized that He was the sole creator of the heavens and earth, the sun and the moon, alternating the night and day. They acknowledged that He was the Creator Who provided for His servants and decreed how long they should live. He made them and their provision different, so that some were rich and some were poor, and He knew best what was suitable for each of them, who deserved to be rich and who deserved to be poor. So, Allah stated that He has alone created everything, and that He alone is controlling them — if this is how it is, then why worship anyone else Why put one’s trust in anyone else Since dominion is His Alone, then let worship be for Him Alone. Allah often establishes His divinity by referring to their acknowledgement of His Unique Lordship, because the idolators used to acknowledge His Lordship, as they said in their Talbiyah (during Hajj and `Umrah: “At Your service, You have no partner, except the partner that You have, and You possess him and whatever he has.”
http://www.qtafsir.com/index.php?opt…2159&Itemid=85
Surah Luqman, 31:25-32
,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah tells us that these idolators who associated others with Him admitted that Allah Alone, with no partner or associate, is the Creator of heaven and earth yet they still worshipped others besides Him who they recognized were created by Him and subjugated to Him. Allah says:
,
http://www.qtafsir.com/index.php?opt…k=view&id=1784
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Surah Naml, 27:60-65
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Is not He (best) who created the heavens and the earth, and sendeth down for you water) rain (from the sky wherewith) by means of the rain (We cause to spring forth joyous) seemly (orchards) that which surrounds them of palm-trees and trees, (whose trees it never hath been yours to cause to grow) you never had the power to grow its trees. (Is there any God beside Allah) who has done this? (Nay, but they are folk who ascribe equals (unto Him)) they make the idols as equals to Him!
,[60]
,
context is for idols,
Surah Mu’minun, 23:91 aur 117
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Allah hath not chosen any son) from the Children of Adam nor are the angels His daughters, (nor is there any God along with Him) as partner; (else would) if the case was as they claim then (each God have assuredly championed that which he created) each god would take for himself that which he created, (and some of them would assuredly have overcome others. Glorified be Allah) Allah exonerated Himself (above all that they allege) of all their lies.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
This verse again deals with belief of having different Gods ,Son or daughter of Gods beside Allah which is Shirk
,
,
Surah Qasas, 28:88
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
for 28:87 for proper context
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(And let them not divert thee from the revelations of Allah) from the Qur’an (after they have been sent down unto thee) through Gabriel; (but call (mankind) unto thy Lord) call to the profession of Allah’s divine Oneness and Book of your Lord, (and be not of those who ascribe partners (unto turn)) do not be with the idolaters, following their religion.
,
for 28:88
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(And cry not unto any other god along with Allah) do not worship any deity other than Allah nor call people to anyone or anything beside Allah. (There is no god save Him) alone without partners. (Everything) all works that are for other than Allah’s Countenance (will perish) will not be accepted (save His Countenance) except that which is meant for the sake of His Countenance; it is also said that this means: every countenance changes except Allah’s and every kingdom will vanish except His. (His is the command) the judgement between people, (and unto Him ye will be brought back) after death and he will requite each according to his works’.
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Tafsir ibn e khatir also proves these all verses are for idols and disbelievers
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http://www.qtafsir.com/index.php?opt…2184&Itemid=84
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Surah Mu’min, 40:60-62
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Tafsir ibn e abbas and ibn e khatir
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Is mentioning Idols and kafirs ,states diviness of Allah (swt) ,
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(And your Lord hath said: Pray unto me) profess My divine Oneness (and I will hear your prayer) I will forgive you; it is also said that this means: pray unto Me; I will hear your prayers and accept them from you. (Lo! those who scorn My service) My divine Oneness and obedience, (they will enter hell, disgraced) humiliated.
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ibn e khatir on 40:61-62
(How then are you turning away) means, `how can you worship idols which cannot create anything but are themselves hand-made and carved’
﴿كَذَلِكَ يُؤْفَكُ الَّذِينَ كَانُواْ بِـَايَـتِ اللَّهِ يَجْحَدُونَ ﴾
(Thus were turned away those who used to deny the Ayat of Allah) means, just as these people ﴿Quraysh﴾ were led astray by their worship of gods other than Allah, those who came before them also disbelieved and worshipped others, with no proof or evidence, but on the basis of ignorance and desires. They denied the signs and proof of Allah.
http://www.qtafsir.com/index.php?opt…2137&Itemid=96
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Surah Al-An’am, 6:19
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Tafsir ibn e abbas
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Is mentioning Idols and kafirs ,states diviness of Allah (swt) ,
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When they said to the Prophet (pbuh) bring us a witness to testify that you are a prophet, Allah said: (Say) to them, O Muhammad: (What thing is of most weight) that is, fairer and most pleasing (in testimony?) If they answer, fine, if not (Say: Allah is witness between you and me) that I am His Messenger and this Qur’an is His speech. (And this Qur’an hath been inspired in me) and that Gabriel has brought down this Qur’an to me, (that I may warn therewith you) with the Qur’an (and whomsoever it may reach) I am a warner to him. (Do ye) O people of Mecca (in sooth bear witness that there are gods beside Allah) i.e. idols: you say that they are Allah’s daughters? And if they bear witness, (Say: I bear no such witness) with you. (Say) O Muhammad: (He is only One God) the true God is only One God. (Lo! I am innocent of that which you associate (with Him)) of idols in worship
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
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Surah Al-An’am, 15:96
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Tafsir ibn e khatir
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
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Allah commanded His Messenger to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn `Abbas said that the Ayah,
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(and turn away from idolators. Truly, We will suffice you against the mockers.) meaning – convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah.
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(Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that `Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah when he was performing Tawaf around the House (the Ka`bah). He stood and the Messenger of Allah stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin `Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it.
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http://www.qtafsir.com/index.php?opt…2350&Itemid=70
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Surah Bani-Israel, 17:22 aur 39 aur 42
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Tafsir al jalalayn
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
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tafsir al jalalayn
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Do not set up another god besides God, or you will sit blameworthy, forsaken, with no one to assist you.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Qaaf, 50:26
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Tafsir al jalalayn
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
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(Who setteth up another god along with Allah) who claims that Allah has a son and a partner. (Do ye twain hurl him to the dreadful doom) Allah would say to the angels who recorded his deeds: cast him in the severe torment.
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Objection Number 6 :Ghair-Allaah ko pukaarna bay-kaar kiunki wo tasarruf ka ikhtiyaar nahein rakhtay (Qurani Faislay):
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Answering Misquotations of Quranic verses
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Surah Al-An’am, 6:71
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Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
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(Who setteth up another god along with Allah) who claims that Allah has a son and a partner. (Do ye twain hurl him to the dreadful doom) Allah would say to the angels who recorded his deeds: cast him in the severe torment.
(Say) O Muhammad, to ‘Uyaynah and his folk: (Shall we cry) do you ask us to worship (instead of unto Allah, unto that which neither profiteth us) if we worshipped it, neither in this world nor in the Hereafter (nor hurteth us) if we did not worship it, neither in this world nor in the Next, (and shall we turn back) to idolatry (after Allah hath guided us) has honoured us with His religion, (like) if we were to do so, we would be like (one bewildered) erred from guidance (whom the devils have infatuated) lured down (in the earth, who hath companions) ‘Uyaynah has friends, the prophetic Companions (who invite him to the guidance) to Islam ((saying): Come unto us) obey us? While ‘Uyaynah was inviting them to idolatry.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Yunus, 10:104-107
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Tafsir ibn e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
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(Say) O Muhammad: (O mankind!) O people of Mecca (If ye are in doubt of my religion) Islam, (then (know that) I worship not those whom ye worship) those upon whom you call, of idols, (instead of Allah, but I worship Allah who causeth you to die) Allah who takes away your souls and brings you back to life after He makes you die, (and I have been commanded to be of the believers) with the believers, following their faith.
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(And, set thy purpose resolutely for religion) make your religion and works sincere to Allah, (as a man by nature upright) surrendered to Allah, (and be not of those who ascribe partners (to Allah)) do not be among the idolaters, following their religion.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
******************
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Surah Huud, 11:101
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Tafsir ibn e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
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(We wronged them not) when We destroyed them,(but they did wrong themselves) by engaging in disbelief, idolatry and idol worship; (and their gods on whom they call) they worship (beside Allah) when Allah’s chastisement seized them (availed them naught then came your Lords command)
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Surah Hajj, 22:12-13
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Tafsir ibn e khatir
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
نِ اللَّهِ مَا لاَ يَضُرُّهُ وَمَا لاَ يَنفَعُهُ﴾
(He calls besides Allah unto that which can neither harm him nor profit him.) means, the idols, rivals, and false gods which he calls upon for help, support and provision — they can neither benefit him nor harm him.
﴿ذلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ﴾
(That is a straying far away.)
﴿يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ﴾
(He calls unto him whose harm is nearer than his profit
means, he is more likely to harm him than benefit him in this world, and in the Hereafter he will most certainly cause him harm.
,
http://www.qtafsir.com/index.php?opt…2521&Itemid=77
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Surah Saba, 34:22
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Tafsir ibn e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(Say) O Muhammad, to the disbelievers of Mecca, the Banu Malih: (Call upon those whom ye set up) you worship (beside Allah) so that they answer you! This is because the Banu Malih worshipped the jinn, thinking they were angels. Allah said to them: (They possess not) they cannot benefit you
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Surah Fatir, 35:1-26
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Tafsir ibn e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(Those who disbelieve) in Muhammad (pbuh) and in the Qur’an, i.e. Abu Jahl and his host, (theirs will be an awful doom; and those who believe) in Muhammad (pbuh) and in the Qur’an (and do good works) and do acts of obedience between them and their Lord, (theirs will be forgiveness) their sins will be forgiven in the life of this world (and a great reward) in Paradise.
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ibn e khatir for 35:14
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﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ﴾
(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods whom you claim to be in the form of angels who are close to Allah,’
﴿مَا يَمْلِكُونَ مِن قِطْمِيرٍ﴾
own not even a Qitلm0r. Ibn Abba0s, may Alla0h be pleased with him, Muja0hid, Ikrimah, Ata0 , Atلiyah Al- Awfi, Al-Hلasan, Qata0dah and others said, This is the thread that is attached to the pit of a date. In other words, they do not possess anything in the heavens or on earth, not even anything equivalent to this Qitلm0r. Then Alla0h says:
﴿إِن تَدْعُوهُمْ لاَ يَسْمَعُواْ دُعَآءَكُمْ﴾
(If you invoke them, they hear not your call means, `the gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.’
http://www.qtafsir.com/index.php?opt…1909&Itemid=91
__________________
O Muhammad: (Allah is the Creator of all things) while their idols have created nothing, (and He is the One, the Almighty) He is All-Conquering above His created beings.[16]
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Objection Number 2 : Makhlooq ko na pukaaro (Qurani Faislay):
Answering Misquotations of Quranic verses
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Surah Nahl, 16:1-23
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Tafsir ibn e Abbas
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Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
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And from his chain of transmitters on the authority of Ibn ‘Abbas that he said: ‘When the words of Allah (The reckoning draws near for mankind…) [21:1] and (The hour drew near…) [54:1], people waited whatever time Allah willed them to wait, but nothing happened. So they said: “O Muhammad! When will the torment which you promised us happen?” As a response, Allah revealed: (The commandment of Allah will come to pass) the chastisement of Allah has come. The Prophet (pbuh) was sitting at that point and he suddenly stood, having no doubt in his mind that the chastisement had come. But immediately after that, Allah said: (so seek not ye to hasten it) i.e. the chastisement, at which the Prophet (pbuh) sat down. (Glorified) Allah exonerated Himself from having a son or partner (and Exalted be He) He is too elevated and absolves Himself (above all that they associate (with Him)) of idols.
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(He hath created the heavens and the earth with truth) for the Truth; it is also said that this means: for evanescence and extinction. (High be He exalted) He exonerates Himself (above all that they associate (with Him)) of idols.
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(Is He then Who createth) Allah (as him who createth not?) as him who cannot create: i.e. idols. (Will ye not then remember?) will you not take heed in that which Allah has created for you?[18]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄
Objection Number 2 : Makhlooq ko na pukaaro (Qurani Faislay):
Answering Misquotations of Quranic verses
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Surah Nahl, 16:1-23
,
Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
And from his chain of transmitters on the authority of Ibn ‘Abbas that he said: ‘When the words of Allah (The reckoning draws near for mankind…) [21:1] and (The hour drew near…) [54:1], people waited whatever time Allah willed them to wait, but nothing happened. So they said: “O Muhammad! When will the torment which you promised us happen?” As a response, Allah revealed: (The commandment of Allah will come to pass) the chastisement of Allah has come. The Prophet (pbuh) was sitting at that point and he suddenly stood, having no doubt in his mind that the chastisement had come. But immediately after that, Allah said: (so seek not ye to hasten it) i.e. the chastisement, at which the Prophet (pbuh) sat down. (Glorified) Allah exonerated Himself from having a son or partner (and Exalted be He) He is too elevated and absolves Himself (above all that they associate (with Him)) of idols.
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(He hath created the heavens and the earth with truth) for the Truth; it is also said that this means: for evanescence and extinction. (High be He exalted) He exonerates Himself (above all that they associate (with Him)) of idols.
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(Is He then Who createth) Allah (as him who createth not?) as him who cannot create: i.e. idols. (Will ye not then remember?) will you not take heed in that which Allah has created for you?[18]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Fatir, 35:33-41
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Tafsir ibn e Abbas
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
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(And they) i.e. the disbelievers (cry for help there) in the Fire, and implore and beseech, ((saying): Our Lord!) O our Lord! (Release us) from the Fire and return us to the life of the world, for we will believe in You; and (we will do right) sincerely believing in You, (not (the wrong) that we used to do) in our state of idolatry. Allah will say to them: (Did not We grant you a life) did We not give you, O group of disbelievers, in the life of the world a respite (long enough for who reflected to reflect) long enough for reflection (therein) for anyone who wanted to reflect? (And the warner) Muhammad (pbuh) (came unto you) with the Qur’an and warned you against this day, but you did not believe him. (Now taste (the flavour of your deeds)) taste the torment of the Fire, (for evil-doers) the disbelievers (have no helper) to save them from Allah’s chastisement.[37]
Surah Fatir, 35:33-41
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Tafsir al jalalayn
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
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Say: ‘Have you considered your associates on whom you call, [those whom] you worship, besides God?, in other words, other than God — and they are the idols whom you asserted to be partners of God, exalted be He. Show me, apprise me of, what [part] of the earth they have created. Or do they have some partnership, some share alongside God, in, the creation of, the heavens?’ Or have We given them a scripture, so that they are [acting] upon a clear proof, a definitive argument, therefrom?, to the effect that they have some partnership with Me? Nothing of the sort! Nay, but the evildoers, the disbelievers, promise one another nothing but delusion, falsehood, when they say that the idols will intercede for them.[40]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Ahqaaf, 46:4-6
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Tafsir al jalalayn
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.
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(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,
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(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.
,
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Surah Ahqaaf, 46:4-6
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Tafsir al jalalayn
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
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(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.
,
(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,
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(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.
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Surah Al-Kahf, 18:52
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Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
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(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
,
Surah Nahl, 16:86
,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when those who ascribed partners to Allah behold those partners of theirs) their gods, (they will say: Our Lord!) O our Lord! (these are our partners) our gods (unto whom we used to cry instead of Thee) they commanded us to worship them. (But they will fling to them the saying) i.e. the idols will answer them and say: (Lo! ye verily are liars!) in what you say: we never commanded you to worship us nor were we aware of your worship.
,
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Surah Qasas, 28:62-64
,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
﴿أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ﴾
(“Where are My (so-called) partners whom you used to assert”) meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you’ This is said in the nature of a rebuke and warning, as in the Ayah,
,
ونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً﴾
(You have taken idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other.) (29:25)
,
﴿إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ ﴾
,
http://www.qtafsir.com/index.php?opt…2194&Itemid=84
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Surah Fatir, 35:1-26
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Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:
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Surah Al-Kahf, 18:52
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Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
Surah Nahl, 16:86
,
Tafsir ibn e Abbas (ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(And when those who ascribed partners to Allah behold those partners of theirs) their gods, (they will say: Our Lord!) O our Lord! (these are our partners) our gods (unto whom we used to cry instead of Thee) they commanded us to worship them. (But they will fling to them the saying) i.e. the idols will answer them and say: (Lo! ye verily are liars!) in what you say: we never commanded you to worship us nor were we aware of your worship.
,
,
Surah Qasas, 28:62-64
,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah informs of how He will rebuke the idolators on the Day of Resurrection, when He will call them and say:
﴿أَيْنَ شُرَكَآئِىَ الَّذِينَ كُنتُمْ تَزْعُمُونَ﴾
(“Where are My (so-called) partners whom you used to assert”) meaning, `where are the gods which you used to worship in the world, the idols and rivals Can they help you or save you’ This is said in the nature of a rebuke and warning, as in the Ayah,
,
ونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً﴾
(You have taken idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other.) (29:25)
,
﴿إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الاٌّسْبَابُ ﴾
,
http://www.qtafsir.com/index.php?opt…2194&Itemid=84
,
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Objection Number 3 : Ghair-Allaah ko pukaarnay waalay aur Qayamat ka din:
,
Answering Misquotations of Quranic verses
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Surah Fatir, 35:1-26
,
Tafsir ibn e khateer
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:[tafsir for verse 3 ]
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Surah Fatir, 35:1-26
,
Tafsir ibn e Abbas(ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
Verse 8 mentions Abu Jahl
,
(Is he, the evil of whose deeds is made fair-seeming unto him so that he deemeth it good) right-the reference here is to Abu Jahl-like those whom We honoured with faith and obedience, i.e. Abu Bakr al-Siddiq and his fellow believers? (Allah verily sendeth whom He will astray) He sends away from His religion whoever deserves it, (and guideth) to His religion (whom He will) whoever deserves it, i.e. Abu Bakr and his fellow believers, (so let not thy soul expire) do not kill yourself with grief (in sighings for them) in remorse about their destruction, if they reject faith. (Lo! Allah is Aware of what they do) in their state of disbelief of scheming in Dar al-Nadwah and treachery in order to kill Muhammad (pbuh)!
,
Tafsir ibn e khatir for verse 12
,
﴿الَّذِينَ يَتَّخِذُونَ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ للَّهِ جَمِيعاً ﴾
(Those who take disbelievers for protectors instead of believers, do they seek Al-`Izzah with them Verily, then to Allah belongs all honor, power and glory.) (4:139)
﴿وَلاَ يَحْزُنكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ للَّهِ جَمِيعاً﴾
(And let not their speech grieve you, for all Al-`Izzah belongs to Allah) (10:65).
﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَـكِنَّ الْمُنَـفِقِينَ لاَ يَعْلَمُونَ﴾
(But Al-`Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not) (63:8). Mujahid said:
﴿مَن كَانَ يُرِيدُ الْعِزَّةَ﴾
(Whosoever desires Al-`Izzah) means, by worshipping idols,
Surah Fatir, 35:1-26
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Tafsir Al Jalalayn and ibn e khatir for 14
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
If you call on them, they will not hear your call, and [even] if they heard —hypothetically [speaking] — they would not [be able to] respond to you; and on the Day of Resurrection they will disown your [idolatrous] associations, in other words, your associating them with God [in power], that is to say, they will declare themselves innocent of you and of your worship of them. And none can inform you, about the state in the two abodes, like One Who is Aware, Knower, and this is God, exalted be He.
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ibn e khatir says
﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ﴾
,
(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods whom you claim to be in the form of angels who are close to Allah,’
,
http://www.qtafsir.com/index.php?opt…1909&Itemid=91
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Surah Mu’min, 40:73-76
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ibn e khatir for
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
﴿ثُمَّ قِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تُشْرِكُونَ مِن دُونِ اللَّهِ﴾
,
(Then it will be said to them: “Where are (all) those whom you considered partners — besides Allah”) means, it will be said to them, `where are the idols whom you used to worship instead of Allah Can they help you today’
,
http://www.qtafsir.com/index.php?opt…2135&Itemid=96
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Surah Al-Ahqaaf, 46:4-6
,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
,
(Say) O Muhammad to the people of Mecca: (Have ye thought on) inform me about (all that ye invoke) worship (beside Allah) of idols? (Show me what they have created of the earth) what have they created of that which is in the earth. (Or have they any portion in the heavens) or had they any help in the creation of heavens? (Bring me a Scripture before this (Scripture)) before this Qur’an to substantiate your claim, (or some vestige of knowledge) or a report from the men of knowledge; and it is said: a vestige of knowledge from past prophets ((in support of what you say), if ye are truthful) in what you say.[4]
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(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them,[5]
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(And when mankind are gathered (to the Judgement) will become) i.e. the idols (enemies for them) i.e. for the people who worshipped them, (and will become) the idols (deniers of having been worshipped) by those who had worshipped them.[6]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
,
Surah Fatir, 35:19-22
,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols and kafirs , not Prophet (saw) Muslims
,
(The blind man) the disbeliever (is not equal with the seer) the believer;[19]
,
(Nor is darkness (tantamount to) light) i.e. nor is disbelief like faith;[20]
Surah Fatir, 35:19-22
,
Tafsir ibn e Abbas (Ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Is he on whom the word of doom is fulfilled) is the one upon whom the doom is decreed, i.e. Abu Jahl and his host,(and canst thou (O Muhammad) rescue him who is in the Fire) he upon whom the Fire is decreed?[19]
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(Is he whose bosom Allah hath expanded) and whose heart Allah made soft (for the Surrender (unto Him)) by means of the light of Islam, (so that he followeth a light from His Lord) so that he is honoured by his Lord and follows the exposition which came from his Lord-the reference here is to ‘Ammar Ibn Yasir-as he whose heart is expanded for disbelief, i.e. Abu Jahl? (Then woe) then severe punishment; it is also said: then a valley of puss and blood in Gehenna (unto those whose hearts are hardened against remembrance of Allah) unto those whose hearts are not softened by the remembrance of Allah; the reference here is to Abu Jahl and his host. (Such) those who have such traits (are in plain error) in manifest disbelief.[22]
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Al-A’raaf, 7:28-29
,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
From Tafsir ibn e khatir
,
Disbelievers commit Sins and claim that Allah commanded Them to do so!
,
Mujahid said, “The idolators used to go around the House (Ka`bah) in Tawaf while naked, saying, `We perform Tawaf as our mothers gave birth to us.’ The woman would cover her sexual organ with something saying, `Today, some or all of it will appear, but whatever appears from it, I do not allow it (it is not for adultery or for men to enjoy looking at!).”’ Allah sent down the Ayah,
,
http://www.qtafsir.com/index.php?opt…1352&Itemid=62
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you can surely see the extreme amount of misquotations done in this case
,
Surah Mu’min, 40:12-14 aur 60-68
,
Tafsir ibn e abbas (ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah will say to them: (This) i.e. the torment in the Fire and abhorrence (is (your plight) because, when Allah only was invoked) because when it was said to you: say, there is no deity except Allah, (you disbelieved) you denied, (but when some partner) some idols (was ascribed to Him ye were believing) you acknowledge the idols as Allah’s partners. (But the command belongeth only to Allah) judgement between the servants belong only to Allah; He has decreed that the Fire will be the lot of those who disbelieve in Him, (the Sublime) He is more exalted than all things, (the Majestic) He is greater than all things.
,
(Therefore (O believers) pray unto Allah) therefore worship Allah, (making religion pure for Him (only)) by means of worship and attestation of Allah’s divine Oneness, (however much the disbelievers be averse) even if the people of Mecca dislike it.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Yunus, 10:18-23
,
Tafsir ibn e abbas (ra)
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(They worship) i.e. the disbelievers of Mecca (beside Allah that which neither hurteth them) in this life or in the Hereafter, if they did not worship it, (nor profiteth them) in this life or in the Hereafter if they worshipped it, (and they say: These) i.e. these idols (are our intercessors) which will intercede for us (with Allah. Say) to them, O Muhammad: (Would ye inform Allah of (something) that He knoweth not in the heavens or in the earth) i.e. He knows there does not exist a god who hurts and benefits except Him? (Praised be He) He exalted Himself far above having a son or partner (and high exalted above) and absolves Himself from (all that ye associate (with Him)) of idols!
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(And they will say) i.e. the disbelievers of Mecca: (If only a portent) a sign (were sent down upon him) i.e. to Muhammad (pbuh) (from his Lord!) to vouchsafe his claim. (Then say) O Muhammad: (The Unseen) regarding the sending of such a sign (belongeth to Allah. So wait) for my destruction! (Lo, I am waiting with you) for your destruction.
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(And when We cause mankind) when We enable the idolaters (to taste of mercy) blessings (after some adversity) hardship (which had afflicted them, behold! they have some plot against) they give the lie to (Our revelations) Muhammad (pbuh) and the Qur’an. (Say: Allah is more swift in plotting) Allah’s punishment is more severe. Allah destroyed them on the Day of Badr. (Lo! Our messengers) who record the deeds of mankind (write down that which you plot) the lies you utter and the transgressions you commit.
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Surah ‘Ankabuut, 29:61-66
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Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah states that there is no God but He. The idolators who worshipped others besides Him recognized that He was the sole creator of the heavens and earth, the sun and the moon, alternating the night and day. They acknowledged that He was the Creator Who provided for His servants and decreed how long they should live. He made them and their provision different, so that some were rich and some were poor, and He knew best what was suitable for each of them, who deserved to be rich and who deserved to be poor. So, Allah stated that He has alone created everything, and that He alone is controlling them — if this is how it is, then why worship anyone else Why put one’s trust in anyone else Since dominion is His Alone, then let worship be for Him Alone. Allah often establishes His divinity by referring to their acknowledgement of His Unique Lordship, because the idolators used to acknowledge His Lordship, as they said in their Talbiyah (during Hajj and `Umrah: “At Your service, You have no partner, except the partner that You have, and You possess him and whatever he has.”
http://www.qtafsir.com/index.php?opt…2159&Itemid=85
Surah Luqman, 31:25-32
,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
Allah tells us that these idolators who associated others with Him admitted that Allah Alone, with no partner or associate, is the Creator of heaven and earth yet they still worshipped others besides Him who they recognized were created by Him and subjugated to Him. Allah says:
,
http://www.qtafsir.com/index.php?opt…k=view&id=1784
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Surah Naml, 27:60-65
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Is not He (best) who created the heavens and the earth, and sendeth down for you water) rain (from the sky wherewith) by means of the rain (We cause to spring forth joyous) seemly (orchards) that which surrounds them of palm-trees and trees, (whose trees it never hath been yours to cause to grow) you never had the power to grow its trees. (Is there any God beside Allah) who has done this? (Nay, but they are folk who ascribe equals (unto Him)) they make the idols as equals to Him!
,[60]
,
context is for idols,
Surah Mu’minun, 23:91 aur 117
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Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
(Allah hath not chosen any son) from the Children of Adam nor are the angels His daughters, (nor is there any God along with Him) as partner; (else would) if the case was as they claim then (each God have assuredly championed that which he created) each god would take for himself that which he created, (and some of them would assuredly have overcome others. Glorified be Allah) Allah exonerated Himself (above all that they allege) of all their lies.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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This verse again deals with belief of having different Gods ,Son or daughter of Gods beside Allah which is Shirk
,
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Surah Qasas, 28:88
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Tafsir ibn e abbas
,
Is mentioning Idols and kafirs , not Prophets (saw) and Muslims
,
for 28:87 for proper context
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(And let them not divert thee from the revelations of Allah) from the Qur’an (after they have been sent down unto thee) through Gabriel; (but call (mankind) unto thy Lord) call to the profession of Allah’s divine Oneness and Book of your Lord, (and be not of those who ascribe partners (unto turn)) do not be with the idolaters, following their religion.
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for 28:88
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(And cry not unto any other god along with Allah) do not worship any deity other than Allah nor call people to anyone or anything beside Allah. (There is no god save Him) alone without partners. (Everything) all works that are for other than Allah’s Countenance (will perish) will not be accepted (save His Countenance) except that which is meant for the sake of His Countenance; it is also said that this means: every countenance changes except Allah’s and every kingdom will vanish except His. (His is the command) the judgement between people, (and unto Him ye will be brought back) after death and he will requite each according to his works’.
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Tafsir ibn e khatir also proves these all verses are for idols and disbelievers
,
http://www.qtafsir.com/index.php?opt…2184&Itemid=84
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Surah Mu’min, 40:60-62
,
Tafsir ibn e abbas and ibn e khatir
,
Is mentioning Idols and kafirs ,states diviness of Allah (swt) ,
,
(And your Lord hath said: Pray unto me) profess My divine Oneness (and I will hear your prayer) I will forgive you; it is also said that this means: pray unto Me; I will hear your prayers and accept them from you. (Lo! those who scorn My service) My divine Oneness and obedience, (they will enter hell, disgraced) humiliated.
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ibn e khatir on 40:61-62
(How then are you turning away) means, `how can you worship idols which cannot create anything but are themselves hand-made and carved’
﴿كَذَلِكَ يُؤْفَكُ الَّذِينَ كَانُواْ بِـَايَـتِ اللَّهِ يَجْحَدُونَ ﴾
(Thus were turned away those who used to deny the Ayat of Allah) means, just as these people ﴿Quraysh﴾ were led astray by their worship of gods other than Allah, those who came before them also disbelieved and worshipped others, with no proof or evidence, but on the basis of ignorance and desires. They denied the signs and proof of Allah.
http://www.qtafsir.com/index.php?opt…2137&Itemid=96
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Surah Al-An’am, 6:19
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs ,states diviness of Allah (swt) ,
,
When they said to the Prophet (pbuh) bring us a witness to testify that you are a prophet, Allah said: (Say) to them, O Muhammad: (What thing is of most weight) that is, fairer and most pleasing (in testimony?) If they answer, fine, if not (Say: Allah is witness between you and me) that I am His Messenger and this Qur’an is His speech. (And this Qur’an hath been inspired in me) and that Gabriel has brought down this Qur’an to me, (that I may warn therewith you) with the Qur’an (and whomsoever it may reach) I am a warner to him. (Do ye) O people of Mecca (in sooth bear witness that there are gods beside Allah) i.e. idols: you say that they are Allah’s daughters? And if they bear witness, (Say: I bear no such witness) with you. (Say) O Muhammad: (He is only One God) the true God is only One God. (Lo! I am innocent of that which you associate (with Him)) of idols in worship
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
,
Surah Al-An’am, 15:96
,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
,
Allah commanded His Messenger to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn `Abbas said that the Ayah,
,
(and turn away from idolators. Truly, We will suffice you against the mockers.) meaning – convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah.
,
(Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that `Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah when he was performing Tawaf around the House (the Ka`bah). He stood and the Messenger of Allah stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin `Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it.
,
http://www.qtafsir.com/index.php?opt…2350&Itemid=70
,
Surah Bani-Israel, 17:22 aur 39 aur 42
,
Tafsir al jalalayn
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
,
tafsir al jalalayn
,
Do not set up another god besides God, or you will sit blameworthy, forsaken, with no one to assist you.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
,
Surah Qaaf, 50:26
,
Tafsir al jalalayn
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
,
(Who setteth up another god along with Allah) who claims that Allah has a son and a partner. (Do ye twain hurl him to the dreadful doom) Allah would say to the angels who recorded his deeds: cast him in the severe torment.
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Objection Number 6 :Ghair-Allaah ko pukaarna bay-kaar kiunki wo tasarruf ka ikhtiyaar nahein rakhtay (Qurani Faislay):
,
Answering Misquotations of Quranic verses
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,
,
Surah Al-An’am, 6:71
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
,
(Who setteth up another god along with Allah) who claims that Allah has a son and a partner. (Do ye twain hurl him to the dreadful doom) Allah would say to the angels who recorded his deeds: cast him in the severe torment.
(Say) O Muhammad, to ‘Uyaynah and his folk: (Shall we cry) do you ask us to worship (instead of unto Allah, unto that which neither profiteth us) if we worshipped it, neither in this world nor in the Hereafter (nor hurteth us) if we did not worship it, neither in this world nor in the Next, (and shall we turn back) to idolatry (after Allah hath guided us) has honoured us with His religion, (like) if we were to do so, we would be like (one bewildered) erred from guidance (whom the devils have infatuated) lured down (in the earth, who hath companions) ‘Uyaynah has friends, the prophetic Companions (who invite him to the guidance) to Islam ((saying): Come unto us) obey us? While ‘Uyaynah was inviting them to idolatry.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Yunus, 10:104-107
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
,
(Say) O Muhammad: (O mankind!) O people of Mecca (If ye are in doubt of my religion) Islam, (then (know that) I worship not those whom ye worship) those upon whom you call, of idols, (instead of Allah, but I worship Allah who causeth you to die) Allah who takes away your souls and brings you back to life after He makes you die, (and I have been commanded to be of the believers) with the believers, following their faith.
,
(And, set thy purpose resolutely for religion) make your religion and works sincere to Allah, (as a man by nature upright) surrendered to Allah, (and be not of those who ascribe partners (to Allah)) do not be among the idolaters, following their religion.
,
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
******************
,
,
,
Surah Huud, 11:101
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims ,
,
(We wronged them not) when We destroyed them,(but they did wrong themselves) by engaging in disbelief, idolatry and idol worship; (and their gods on whom they call) they worship (beside Allah) when Allah’s chastisement seized them (availed them naught then came your Lords command)
,
Surah Hajj, 22:12-13
,
Tafsir ibn e khatir
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
نِ اللَّهِ مَا لاَ يَضُرُّهُ وَمَا لاَ يَنفَعُهُ﴾
(He calls besides Allah unto that which can neither harm him nor profit him.) means, the idols, rivals, and false gods which he calls upon for help, support and provision — they can neither benefit him nor harm him.
﴿ذلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ﴾
(That is a straying far away.)
﴿يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ﴾
(He calls unto him whose harm is nearer than his profit means, he is more likely to harm him than benefit him in this world, and in the Hereafter he will most certainly cause him harm.
,
http://www.qtafsir.com/index.php?opt…2521&Itemid=77
,
Surah Saba, 34:22
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(Say) O Muhammad, to the disbelievers of Mecca, the Banu Malih: (Call upon those whom ye set up) you worship (beside Allah) so that they answer you! This is because the Banu Malih worshipped the jinn, thinking they were angels. Allah said to them: (They possess not) they cannot benefit you
,
Surah Fatir, 35:1-26
,
Tafsir ibn e abbas
,
Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(Those who disbelieve) in Muhammad (pbuh) and in the Qur’an, i.e. Abu Jahl and his host, (theirs will be an awful doom; and those who believe) in Muhammad (pbuh) and in the Qur’an (and do good works) and do acts of obedience between them and their Lord, (theirs will be forgiveness) their sins will be forgiven in the life of this world (and a great reward) in Paradise.
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ibn e khatir for 35:14
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﴿وَالَّذِينَ تَدْعُونَ مِن دُونِهِ﴾
(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods whom you claim to be in the form of angels who are close to Allah,’
﴿مَا يَمْلِكُونَ مِن قِطْمِيرٍ﴾
own not even a Qitلm0r. Ibn Abba0s, may Alla0h be pleased with him, Muja0hid, Ikrimah, Ata0 , Atلiyah Al- Awfi, Al-Hلasan, Qata0dah and others said, This is the thread that is attached to the pit of a date. In other words, they do not possess anything in the heavens or on earth, not even anything equivalent to this Qitلm0r. Then Alla0h says:
﴿إِن تَدْعُوهُمْ لاَ يَسْمَعُواْ دُعَآءَكُمْ﴾
(If you invoke them, they hear not your call means, `the gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.’
http://www.qtafsir.com/index.php?opt…1909&Itemid=91
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Objection Number 6 :Ghair-Allaah ko pukaarna bay-kaar kiunki wo tasarruf ka ikhtiyaar nahein rakhtay (Qurani Faislay):
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Answering Misquotations of Quranic verses
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Surah Zumar, 39:38-39
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Tafsir ibn e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(And verily, if thou shouldst ask them) i.e. the disbelievers of Mecca: (Who created the heavens and the earth? They) the disbelievers of Mecca (will say: Allah) created them. (Say) to them, O Muhammad: (Bethink you then of those ye worship beside Allah) al-Lat, al-‘Uzza and Manat, (names of idols )(if Allah willed some hurt) hardship or trial (for me, could they) i.e. al-Lat, al-‘Uzza and Manat (remove from me His hurt) His hardship and trial; (or if He willed some mercy) well-being (for me, could they) i.e. al-Lat, al-‘Uzza and Manat (restrain His mercy) from me, such that you ask me to worship them? (Say) O Muhammad: (Allah is my all) I trust in Allah. (In Him do (all) the trusting put their trust) it is also said that this means: the believers should put their trust in Allah.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
Objection Number 6 :Ghair-Allaah ko pukaarna bay-kaar kiunki wo tasarruf ka ikhtiyaar nahein rakhtay (Qurani Faislay):
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Answering Misquotations of Quranic verses
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Surah Zumar, 39:38-39
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Tafsir ibn e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(And verily, if thou shouldst ask them) i.e. the disbelievers of Mecca: (Who created the heavens and the earth? They) the disbelievers of Mecca (will say: Allah) created them. (Say) to them, O Muhammad: (Bethink you then of those ye worship beside Allah) al-Lat, al-‘Uzza and Manat, (names of idols )(if Allah willed some hurt) hardship or trial (for me, could they) i.e. al-Lat, al-‘Uzza and Manat (remove from me His hurt) His hardship and trial; (or if He willed some mercy) well-being (for me, could they) i.e. al-Lat, al-‘Uzza and Manat (restrain His mercy) from me, such that you ask me to worship them? (Say) O Muhammad: (Allah is my all) I trust in Allah. (In Him do (all) the trusting put their trust) it is also said that this means: the believers should put their trust in Allah.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Zukhruf, 43:84-86
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Tafsir ibn e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(And blessed be He unto Whom) He is too exalted and exonerated from having sons and partners He unto Whom (belongeth the Sovereignty of the heavens and the earth and all that is between them) of created beings, (and with Whom is knowledge of the Hour) the knowledge of the coming of the Hour, (and unto Whom ye will be returned) in the Hereafter.
ibn e khatir for 86
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﴿وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ﴾
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
﴿الشَّفَـعَةَ﴾
(of intercession) means, they are not able to intercede for them.
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http://www.qtafsir.com/index.php?opt…2070&Itemid=99
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Objection Number 7 :Allaah ko pukaaro (Qurani Faislay):
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Answering Misquotations of Quranic verses
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Surah Ra’d, 13:14-21
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Tafsir ibn e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
﴿وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ﴾
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
﴿الشَّفَـعَةَ﴾
(of intercession) means, they are not able to intercede for them.
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Surah Hajj, 22:61-77
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Tafsir ibe e khatir
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
ونَ مِن دُونِهِ هُوَ الْبَـطِلُ﴾
(and what they invoke besides Him, it is false.) meaning, the idols and false gods. Everything that is worshipped instead of Him — may He be exalted — is false, because it can neither bring benefit nor cause harm.
﴿وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ﴾
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
﴿الشَّفَـعَةَ﴾
(of intercession) means, they are not able to intercede for them.
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http://www.qtafsir.com/index.php?opt…2491&Itemid=77
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(And they) the disbelievers of Mecca (worship instead of Allah that for which no warrant has been revealed unto them) without any Scripture or pretext, (and that whereof they have no knowledge) proof or clarification. (For evil-doers) for idolaters (there is no helper) to save them from Allah’s chastisement.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Luqman, 31:28-32
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(That (is so)) in order that you know and believe (because Allah, He is the True) worshipping Him is the Truth,[b (and that which they invoke) that which they worship (beside Him is the False) is falsehood, (and because Allah, He is the Sublime) more sublime than all things, (the Great) greater than all things.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Luqman, 31:28-32
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says:
﴿لاَ إِلَـهَ إِلاَّ هُوَ فَأَنَّى تُؤْفَكُونَ﴾
(La ilaha illa Huwa. How then are you turning away (from Him)) meaning, `how can you turn away from Him after this has been made clear and this proof has been made obvious, but you still worship idols and false gods’ And Allah knows best.
http://www.qtafsir.com/index.php?opt…1917&Itemid=91
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These verses are talking about disbelievers or idols Tafsir for later verses can be checked
Surah Zumar, 39:38-39
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) or pious muslims , ,
(And verily, if thou shouldst ask them) i.e. the disbelievers of Mecca: (Who created the heavens and the earth? They) the disbelievers of Mecca (will say: Allah) created them. (Say) to them, O Muhammad: (Bethink you then of those ye worship beside Allah) al-Lat, al-‘Uzza and Manat,(idols names) (if Allah willed some hurt) hardship or trial (for me, could they) i.e. al-Lat, al-‘Uzza and Manat (remove from me His hurt) His hardship and trial; (or if He willed some mercy) well-being (for me, could they) i.e. al-Lat, al-‘Uzza and Manat (idol names)(restrain His mercy) from me, such that you ask me to worship them? (Say) O Muhammad: (Allah is my all) I trust in Allah. (In Him do (all) the trusting put their trust) it is also said that this means: the believers should put their trust in Allah.
Surah Mu’min, 40:20
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
(Allah judgeth with truth) Allah allows intercession for whomever He wishes on the Day of Judgement; it is also said that this means: He commands with justice, (while those to whom they cry) worship (instead of Him) of idols(judge not at all) they will not judge anything in terms of intercession on the Day of Judgement, because they have no power to do so; it is also said that this means:
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Surah Al-An’am, 6:56
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(Say) O Muhammad to ‘Uyaynah and his folk: (I am forbidden) in the Qur’an (to worship those on whom you call) you worship (instead of Allah) i.e. idols. (Say) O Muhammad to ‘Uyaynah and his folk: (I will not follow your desires) by worshipping idols and repelling Salman and his fellow believers from me, (for then) for if I do that (should I go astray) from guidance (and I should not be of the rightly guided) to that which is right if I were to do so.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Yunus, 10:104-107
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(Say) O Muhammad: (O mankind!) O people of Mecca (If ye are in doubt of my religion) Islam, (then (know that) I worship not those whom ye worship) those upon whom you call, of idols, (instead of Allah, but I worship Allah who causeth you to die) Allah who takes away your souls and brings you back to life after He makes you die, (and I have been commanded to be of the believers) with the believers, following their faith.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Huud, 11:101
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(We wronged them not) when We destroyed them, (but they did wrong themselves) by engaging in disbelief, idolatry and idol worship; (and their gods on whom they call) they worship (beside Allah) when Allah’s chastisement seized them (availed them naught then came your Lords command) your Lord’s punishment; (they added to them) the worship of idols (naught save ruin) loss.
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Surah Nahl, 16:1-23
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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And from his chain of transmitters on the authority of Ibn ‘Abbas that he said: ‘When the words of Allah (The reckoning draws near for mankind…) [21:1] and (The hour drew near…) [54:1], people waited whatever time Allah willed them to wait, but nothing happened. So they said: “O Muhammad! When will the torment which you promised us happen?” As a response, Allah revealed: (The commandment of Allah will come to pass) the chastisement of Allah has come. The Prophet (pbuh) was sitting at that point and he suddenly stood, having no doubt in his mind that the chastisement had come. But immediately after that, Allah said: (so seek not ye to hasten it) i.e. the chastisement, at which the Prophet (pbuh) sat down. (Glorified) Allah exonerated Himself from having a son or partner (and Exalted be He) He is too elevated and absolves Himself (above all that they associate (with Him)) of idols.
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Surah Nahl, 16:1-23
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(He hath created the heavens and the earth with truth) for the Truth; it is also said that this means: for evanescence and extinction. (High be He exalted) He exonerates Himself (above all that they associate (with Him)) of idols.[verse 3 ],
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(Is He then Who createth) Allah (as him who createth not?) as him who cannot create: i.e. idols. (Will ye not then remember?) will you not take heed in that which Allah has created for you?[verse 17 ]
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Surah Al-Kahf, 18:14-15
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(And We made firm their hearts) We preserved their hearts with faith; it is also said that: We inspired them to hold fast to patience (when they stood forth) when they left the disbelieving emperor Decius (Duqyanus) (and said: Our Lord is the Lord of the heavens and the earth. We cry unto) we worship (no god beside Him, for then should we utter an enormity) for then we would be telling lies and falsehood about Allah.
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(These, our people, have chosen (other) gods) they have worshipped idols (beside Him though they bring no clear warrant) a clear proof ((vouchsafed) to them) that Allah commanded them to worship them. (And who doth greater wrong than he who inventeth a lie concerning Allah) that He has a partner?
Surah Maryam, 19:48-50
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(I shall withdraw from you) I will leave you (and that unto which ye pray beside Allah) of idols, (and I shall pray unto my Lord) I shall worship my Lord. (It may be that) ‘may be’ in connection with Allah denotes a requisite, (in prayer unto my Lord) in worship of my Lord, (I shall not be unblest) I shall not be rejected.
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(So, when he had withdrawn from them) when he left them (and that which they were worshipping beside Allah) of idols. (We gave him Isaac) the cheerful (and Jacob) the son of his son. (Each of them) Abraham, Isaac and Jacob (We made a prophet) We favoured them with prophethood and Islam.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
Surah Mu’minun, 23:116-117
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(Now Allah be exalted) [bAllah is exonerated from and far above having a son or partner, (the True King! There is no God save Him, the Lord of the Throne of Grace
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[b
He who crieth unto) worships (any other god) among idols (along with Allah hath no proof thereof) no proof for worshipping other than Allah. (His reckoning) his chastisement (is only with his Lord) in the Hereafter. [b(Lo! disbelievers will not be successful) disbelievers will not be safe from Allah’s chastisement nor escape from it.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Shu’ara, 26:213
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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[b
(Therefore invoke not) worship not (with Allah another god) among the idols, (lest thou be one of the doomed) in the Fire.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Al-A’raaf, 7:37-41
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(He saith) Allah says to them:b] (Enter into the Fire among nations) of the disbelievers (of the jinn and humankind who passed away before you. Every time a nation) the adherents of a religion (entereth, it curseth its sister (nation)) that went in before it (till, when they have all) from the first to the last (been made to follow one another thither) and all gather in the Fire, (the last of them) the last of nations (saith unto the first of them) the first of nations: (Our Lord! These) i.e. the leaders (led us astray) from Your religion and obedience, (so give them double torment of the Fire) torment them with double what you inflict on us. (He says) Allah says to them: (For each one there is double (torment), but ye know not) because of the severity of the torment.
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(And the first of them) the first nation (saith unto the last of them) the last of nations: (Ye were no whit better than us) such that our torment should be double yours, for you disbelieved as we disbelieved and worshipped others beside Allah as we did. Allah then tells them: (so taste the doom for what ye used to earn) for what you used to say and do of idolatry in the life of this world.
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(Lo! they who deny Our revelations) Muhammad (pbuh) and the Qur’an (and scorn them) scorn believing in them, (for them the gates of Heaven will not be opened) to receive their works or souls (nor will they enter the Garden until the camel goeth through the needle’s eye)…… it is also said that this means: they will not enter Paradise until a rope goes through a needle’s eye. (Thus do We requite the guilty) guilty) the idolaters.
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Surah Ra’d, 13:14-21
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(Unto Him is the real prayer) the Religion of the Truth: the confession that there is no god save Allah, which is the declaration of one’s sincerity to Allah. (Those unto whom they pray) worship (beside Allah respond to them not at all) of benefit when they call upon them, (save as (if the response to) one who stretcheth forth his hands towards water) from far ((asking) that it may come unto his mouth and it will never reach it) in such state, hard as he may try. Allah says: just as water cannot possibly reach the mouth of such a man, the idols will also not benefit those who worship them. (The prayer of disbelievers) the worship of the disbelievers (goeth (far) astray) it is void and they will not find it.
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http://www.altafsir.com/Tafasir.asp?…0&LanguageId=2
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Surah Bani-Israel, 17:67-69
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,, ,
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(And when harm) hardship and tribulation (toucheth you upon the sea, all unto whom ye cry (for succour) fail) you leave the idols which you worship, and you do not ask them to save you, (save Him (alone)) you only ask Allah to save you, (but when He bringeth you safe to land, ye turn away) from thanking Him and declaring His divine Oneness, (for man) the disbelieving man (was ever thankless) He denies the bounties of Allah.
Surah Mu’minun, 23:116-117
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(Now Allah be exalted) Allah is exonerated from and far above having a son or partner, (the True King! There is no God save Him, the Lord of the Throne of Grace.
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He who crieth unto) worships (any other god) among idols (along with Allah hath no proof thereof) no proof for worshipping other than Allah. (His reckoning) his chastisement (is only with his Lord) in the Hereafter. (Lo! disbelievers will not be successful) [bdisbelievers will not be safe from Allah’s chastisement nor escape from it.
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Surah Fatir, 35:1-26 aur 33-41
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Tafsir ibn e Abbas
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Is mentioning Idols,ibless and kafirs , not Prophets (saw) and Muslims
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(Those who disbelieve) in Muhammad (pbuh) and in the Qur’an, i.e. Abu Jahl and his host, (theirs will be an awful doom; and those who believe) in Muhammad (pbuh) and in the Qur’an (and do good works) and do acts of obedience between them and their Lord, (theirs will be forgiveness) their sins will be forgiven in the life of this world (and a great reward) in Paradise.[7]
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(Is he, the evil of whose deeds is made fair-seeming unto him so that he deemeth it good) right-the reference here is to Abu Jahl-like those whom We honoured with faith and obedience, i.e. Abu Bakr al-Siddiq and his fellow believers? (Allah verily sendeth whom He will astray) He sends away from His religion whoever deserves it, (and guideth) to His religion (whom He will) whoever deserves it, i.e. Abu Bakr and his fellow believers, (so let not thy soul expire) do not kill yourself with grief (in sighings for them) in remorse about their destruction, if they reject faith. (Lo! Allah is Aware of what they do) in their state of disbelief of scheming in Dar al-Nadwah and treachery in order to kill Muhammad (pbuh)![8]
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Surah Zumar, 39:8-16
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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(And when some hurt) hardship and trial (toucheth man) the disbelieving man, i.e. Abu Jahl and his host, (he crieth unto his Lord) to lift away the hardship and trial, (turning unto Him) with prayers. (Then, when He grants him) then, when He changes into (a boon from Him he forgeteth that for which he cried unto Him before) before the blessing, (and setteth up rivals) and equals (to Allah that he may beguile (men) from His way) from His religion and obedience.(Say) to Abu Jahl: (Take pleasure in thy disbelief) dwell in your disbelief (a while) a little in the life of this world. (Lo! thou art of the owners of the Fire) you are of the inhabitants of the Fire.
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(They have) i.e. the disbelievers of Mecca (an awning) canopies (of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen) in the Qur’an. (O My bondmen) He means Abu Bakr and his fellow believers, (therefore fear Me) therefore obey Me in that which I have commanded you!
Surah Mu’min, 40:12-14 aur 73-76
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Tafsir ibe e abbas
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Is mentioning Idols and kafirs,not for Prophets (alehislam) muslims , ,
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Allah will say to them: (This) i.e. the torment in the Fire and abhorrence (is (your plight) because, when Allah only was invoked) because when it was said to you: say, there is no deity except Allah, (you disbelieved) you denied, (but when some partner) some idols (was ascribed to Him ye were believing) you acknowledge the idols as Allah’s partners. (But the command belongeth only to Allah) judgement between the servants belong only to Allah; He has decreed that the Fire will be the lot of those who disbelieve in Him, (the Sublime) He is more exalted than all things, (the Majestic) He is gr
every one can see to what extent verses for kafirs and idols are openly used for Prophet (صلی اللہ علیھ وآلھ وسلم) and pious muslims to prove an invalid, the intention is to make muslims think and get rid of this practice which is kharijism and then even stop others who do it and save them from Sin , intercession is a different topic and already covered here
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unislamic and Kufr beliefs of Deobandis sect founders,scans, thanvi,nanotwi,gangohi
Deo bandi Said
1. The False Allegation
Rashid Ahmed Gangohi, a founder of D******i Movement has the following beliefs:
1. The Almighty Allah can speak a lie. (Fataawa Rashidiyya part 1 pg. 20)
2. Allah has already spoken a lie (Taqseedul Qadeer pg. 79).The Truth
The view of Hadhrat Moulana Rashid Ahmad Gangohi Saheb is that Allah is far above and pure from being attributed with falsehood. There is no blemish of falsehood in His words at all for Allah says, ‘Who is more truthful than Allah in speech.’ He who believes that Allah speaks a lie is an accursed outright Kaafir and opposed to the Qur’n and Sunnah. (Fataawa Rashidiyya part 1 pg. 3)
1. The False Allegation
Rashid Ahmed Gangohi, a founder of D******i Movement has the following beliefs:
1. The Almighty Allah can speak a lie. (Fataawa Rashidiyya part 1 pg. 20)
2. Allah has already spoken a lie (Taqseedul Qadeer pg. 79).The Truth
The view of Hadhrat Moulana Rashid Ahmad Gangohi Saheb is that Allah is far above and pure from being attributed with falsehood. There is no blemish of falsehood in His words at all for Allah says, ‘Who is more truthful than Allah in speech.’ He who believes that Allah speaks a lie is an accursed outright Kaafir and opposed to the Qur’n and Sunnah. (Fataawa Rashidiyya part 1 pg. 3)
Clarification (I)
Fataawa Rashidiyya pg. 84: ‘From servant Rashid Ahmed Gangohi, after Salaam Masnoon, you have inquired concerning the Masalah ‘Imkaane Kizb’ (possibility of falsehood). But ‘Imkaane Kizb’ in the sense that Allah Ta’la has the power to act contrary to what He has ordered, but will not to do with His Free Will, is the belief of this servant. The Qur’n Shareef and the Sahih Ahaadith bear testimony to this belief, and this is the belief of all the Ulama of the Ummah too.
Allah Cannot give birth to a Son… sit on mosquito …. order to Do Zina … lie … become human …. be unjust .….. but when ghanghovi said The Almighty Allah can speak a lie no matter what he meant was Allah will never do it but can do it this is kufr and shirk & biddat …..
Why to leave other Deo bandi giants? Why do they feel ashamed to tell that this ugly belief was first propagated by their forefather,Ismaeel Dehalvee, who wrote in his Persian Book‘Yek roza” 
Why to leave other Deo bandi giants? Why do they feel ashamed to tell that this ugly belief was first propagated by their forefather, Ismaeel Dehalvee, who wrote in his Persian Book‘Yek roza”
Here is the scan from Yek Roza , a book in Persian Language , written by Shah Ismail Dehalvee.
The Persian statement is as follows(page 17)
“Aqul agar murad az muhaal mutmane lizaatihi ast keh tehat qudrat ilahoya dakhil neest pas la nusallim keh kizb(Jhoot) ba mani mastoor ba shad cheh muqadima qiziyya ghair mutabiqa mawaqe o ilqaye aan bar malaika o anbiya kharij az qudrat e Ilahiya neest wala lazim aaid keh qudrat e insaani azaaid az qudrat e Rabbani ba shad cheh aqade qizziya ghair mutabiq lilwaqea o alqaae aan bar mukhatibeen dar qudrat aksar afrade insani ast.”
Rough Translation
“Aqul agar murad az muhaal mutmane lizaatihi ast keh tehat qudrat ilahoya dakhil neest pas la nusallim keh kizb(Jhoot) ba mani mastoor ba shad cheh muqadima qiziyya ghair mutabiqa mawaqe o ilqaye aan bar malaika o anbiya kharij az qudrat e Ilahiya neest wala lazim aaid keh qudrat e insaani azaaid az qudrat e Rabbani ba shad cheh aqade qizziya ghair mutabiq lilwaqea o alqaae aan bar mukhatibeen dar qudrat aksar afrade insani ast.”
It is possible for Allah to be a liar.If you do not accept this , then Human being’s ability will be considered more than Allah’s ability.
( It means , since Human can lie and if some one thinks Allah cannot lie , then this will mean Allah’s ability is less than Human ability...)
( Maaz Allah)
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Here we see how Mawlana Khaleel Ambaithvee is bringing a quote from Durrul Mukhtar on Khalf e waid to use it on Imkan e kIdhb.!More ever people in Past called it as a mercy of Allah and not as a lie of Allah . ( Mawalana Khaleel has himself quoted this )
so according to deo bandi muftis its mercy of Allahh to speak lie
Same , Mawlana Khaleel Ambethvee writes in his
Book : Braheen e Qaatiya
Page : 274
Publisher : Kutub Khana Imdadiya, Deoband[scan]
“This is the meaning of Imkaan-e-Kizb (possibility of telling a lie) that Allah Ta`ala has the power of telling lies but this will not happen.”
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Mawlana Rashid Ahmed says in his fatawa
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Page No 97 .. “Pas Sabit Howa Key Kizb Dakhil-e-Qudarat-e-Bari Ta’ala Wa Ala Hai“Translation
” Hence , it is now established that to Lie is with in the possibility of Allah subhanahu wa taala”
“
Page No 97 .. “Pas Sabit Howa Key Kizb Dakhil-e-Qudarat-e-Bari Ta’ala Wa Ala Hai“Translation
” Hence , it is now established that to Lie is with in the possibility of Allah subhanahu wa taala”
Allah can do All bad acts: Deo bandi scholarsBook: Al Jahd Al Muqeel
Author: Shaykh Mahmoodul Hasan Al Deo bandi
Page : 41
Publisher : Maktaba Madniyya Urdu Bazar Lahore
Afaal e kabeeha(bad acts) ko Qudrat e Qadeema Haq Taala Shanahu say kiun kar khaarij keh saktay hainTranslation
“How can we say that it is out of the power of Allah that , He cannot perform bad acts
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Deo bandi Said
14. False AllegationTo think of Rasulullah (Sallallaahu ‘layhi Wasallam) in Salaat is worse than thinking of cows and donkeys. (Siraate Mustaqeem pg. 150)
14. False AllegationTo think of Rasulullah (Sallallaahu ‘layhi Wasallam) in Salaat is worse than thinking of cows and donkeys. (Siraate Mustaqeem pg. 150)
Clarification
The abovementioned statement is not found anywhere in ‘Siraate Mustaqeem’ that, ‘To think of Rasulullah (Sallallaahu ‘layhi Wasallam) in Salaat is worse than thinking of cows and donkeys.’
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Statement is there, dont lie
“If fornication comes into your mind whilst offering Salat it is better to think about having *** with your wife. Thinking of ones Shaykh or any saints likewise even about the Holy Prophet during prayers is worse than thinking of ones ox or donkey“.(Siratul Mustaqim, Page 169 by Sayyid Ahmed Shaheed & Shah Ismail Shaheed, Maktaba Salafiyya, Lahore)
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Deo bandi Said
13. False AllegationThe Prophet (Sallallaahu ‘layhi Wasallam) will die and become sand one day. (Taqwiyatul Imaan pg. 69)
13. False AllegationThe Prophet (Sallallaahu ‘layhi Wasallam) will die and become sand one day. (Taqwiyatul Imaan pg. 69)
Truth
The view of Hadhrat Moulana Rashid Ahmed Saheb is that: The meaning of the (phrase) ‘to lie on sand’ has two meanings. The one is to become soil, the other is the body touches the sand. The latter meaning is meant, and the Moulana (author of Taqwiyatul Imaan) also believes that the bodies of the Anbiyaa (‘layhimus salaam) do not turn to dust. Because a deceased is buried in a grave and he is surrounded with soil all over, his body together with the ‘Kafn’ touches the sand beneath him is called ‘Mitti me milnaa’ – to lie on sand. Hence, there is no point of objection. (Fataawa Rashidiyya pg.s 83/84)
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Statement is there, dont lie[B]
Mawlana wrote Taqwiyatul Iman and died long back. But his followers are making fabrcation in his book.
Please see this.
OLD EDITION OF TAQWIYATUL IMAN (
kindly note , this edition has also many fabrications , but when compared to a new edition , it has less fabrication. All comparison is made with the 1895 edition of Delhi)
page 81
” yani main bhee ek din mar kar mittee mein milaney wala hoon”
Translation:
” It means one day I will also die and get mixed with this soil”
hadith says
عن أبي الدرداء قال قال رسول الله صلى الله عليه وسلم أكثروا الصلاة علي يوم الجمعة فإنه مشهود تشهده الملائكة وإن أحدا لن يصلي علي إلا عرضت علي صلاته حتى يفرغ منها قال قلت وبعد الموت قال وبعد الموت إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق
Narated By AbudDarda:The Apostle of Allah (صلى الله عليه وسلم) said: Among the most excellent of your days is Friday; so invoke many blessings on me that day, for your blessing will be submitted to me. They (the Companions) asked: Apostle of Allah, how can our blessing be submitted to you, when your body is decayed?b] He said: Allah has prohibited the earth from consuming the bodies of the Prophets
. [Sunan Ibn Maja Volume 001: Hadith Number 1626:]( Ismaeel dehalvee uses this explaination from his mind for explainaing the death of prophet. And Mawlana Rashid Ahmed made a failed attempt to make a ‘tawil” of this usage in his Fatwa Rashidiya. He was refuted in his tawil by Ahlus sunnah scholars).
Now be ready to read one of the biggest fabrication you will ever come across in your life!.
The New edition of the same book says
page 78
” yani ek na ek din main bhee fawt ho kar agosh lahad mein ja soonga”
Translation
” Meaning , one day I will also die and go and rest in the arms of grave”
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so New editions don’t have it
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Deo bandi Said
5. False Allegation
Ashraf Ali Thanvi, a founder member of Deoband says: ‘The Holy Prophet (Sallallaahu ‘layhi Wasallam) has an education like that of children, lunatics and animals of every category.’ (Hifzul Imaan pg. 7)
The Truth
Clarification
Hadhrat Hakimul Ummah, Moulana Ashraf Ali Thanvi (author of the famous ‘Bahishti Zewar’) did not write the abovementioned statement in Hifzul Imaan. Nor is it his belief. It is a slander on the said Moulana. In fact Hadhrat Moulana has stated clearly in ‘Hifzul Imaan’ that, ‘Knowledge with regard to the Excellence of Prophethood has been bestowed totally upon Rasul (Sallallaahu ‘layhi Wasallam) (Hifzul Imaan pg. 12)
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Statement is there, dont lie
.The very statement is present in Hifzaul Iman (page 7) and our Deo bandi friend says that Mawlana Asharf ali thanvee was asked this question and he said” this belief is kufr”!!
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Deo bandi Said
2. False Allegation
The Prophet (Sallallaahu ‘layhi Wasallam) is not the only Rahmatullil Aalameen. (Fataawa Rashidiyya part 2 pg. 19)Clarification
2. False Allegation
The Prophet (Sallallaahu ‘layhi Wasallam) is not the only Rahmatullil Aalameen. (Fataawa Rashidiyya part 2 pg. 19)Clarification
The word ‘Rahmatullil Aalameen’ is not a characteristic only of Rasulullah (Sallallaahu ‘layhi Wasallam). In fact other Awliyaa, Ambiyaa and Ulamaa-e-Rabbaniyyeena are also a means of mercy unto the world, although Rasulullah (Sallallaahu ‘layhi Wasallam) is the highest of them all. Therefore, if it is used for others with ‘Taaweel’ (by elucidation) it is permissible.’ (Fataawa Rashidiyya pg. 96/97)
This is scanned page
] There is no place of Tawil here. Because Allah has used to term Rahmatal lil aalmeen only for His most beloved prophet. The word”aalam ‘ means “ ma siwa Allah” ( everything except Allah). Prophet was still a nabi when Adam was in clay form ( Tirmidhi) and when we say prophet is rahmatal lil aalmeen , it means he is a mercy for every creation , including , wind , sun , moon , all human beings and jinn.
By which tawil can any other person be ascribed with this usage? In the history of Islam , has this term being used by any scholar for any one except our beloved prophet?
The simple reason is , this fatwa was issued by Mawlana Rashid Ahmed , in keeping with the D******i belief on “ Khatame nubuwwat” .
We sent you not but as a mercy for all the worlds.” (Holy Qur’an, 21:107)
deoband founder Nanotvi wrote
“Prophets are higher /chosen one among their followers( Ummati) only in knowledge. When it comes to good deeds, the ummati( followers) attain the equal status of prophets and some times they go above them ” …
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So according to nanotvi ummati can become higher than Prophets …
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Deo bandi Said
7. False AllegationShaytaan has more education than our Prophet (Sallallaahu ‘layhi Wasallam). (Barahine Qatia pg. 51 – Khalil Ahmad Ambhetwi)
7. False AllegationShaytaan has more education than our Prophet (Sallallaahu ‘layhi Wasallam). (Barahine Qatia pg. 51 – Khalil Ahmad Ambhetwi)
Truth
We strongly believe and openly claim that Rasulullah (Sallallaahu ‘layhi Wasallam) was given more knowledge than the entire creation of Allah and it is our belief that whosoever says that anyone has more knowledge than Rasulullah (Sallallaahu ‘layhi Wasallam) then such a person is a Kaafir.Our great ‘lama have already given a Fatwa of Kufr upon a person who says Shaytaan has more knowledge than Rasulullah (Sallallaahu ‘layhi Wasallam) then how could I ever have written such a thing. (Al Muhnad Allal Mufannad Q&A 18-19)
Clarification
It is totally incorrect. This sentence is not written anywhere in ‘Baraahine Qaati’ah’, that ‘Shaytaan has more knowledge than Rasulullah(Sallallaahu
‘layhi Wasallam).’
He said’ the angel of death and satan have the knowledge of unseen and this is proved from nass ( quran and saunnah) , but there is no such proof for prophet and if any one thinks that prophet had the knowledge of unseen then he is in SHIRK”.
The exact urdu wordings are
“ al hasil gaur karma chahiye ki shaitan wa malkul mawt ka haal dekh kar ilm muheet zameen ka fakhre aalam ko khilafe nasoos qatiyya ke bila daleel mahaz qayas fasida sey saabit karma shirk nahee to kauna iman ka hissa hai? Shaitan wa malkulmawt ko ye wasat nass sey saabit hue. Fakhare Aalam ki wasat ilm ki kaun see nas qatai hai, jisasey tamam nasoos ko radd karke ek shirk saabit karta hai.
RED underlined part says : Shaykh Abdul Haq Muhaddith dehavlvee has narrated ( a hadith) that ( prophet said ) I was not aware of what was behind the wall
Translation of blue underlined part
“The final result is: By pondering over the knowledge of the earth possessed by angel of death and satan , one should not use this analogy to prove that prophet (Sallallahu ‘alaihi wasallam) also had the similar knowledge, as there is no documentary evidence for this. Isn’t this belief ( that prophet also had the knowledge of the unseen) a CLEAR SHIRK , and if not , then which part of Iman ( belief) is it ?
Because such extensive [knowledge] for the Angel of death and Shaytan is proved from
Quran and Sunnah [nuSuS e qaTyi`ah]. Where is any such absolute evidence to prove the extensiveness of the knowledge possessed by prophet , sallallahu ‘alaihi wasallam which refutes all absolute documents in order to prove one polytheistic belief?”
And then he continues his attack on the best of the creation ( sal allahu alai hi wa sallam) and says
“ Hence , mere presence of the soul ( Ruh)of Rasul Allah ( sal allahu alai hi wa sallam) in Illiyeen and his being higher than angel of death does not mean that the knowledge of Rasul Allah ( sal allahu alai hi wa sallam) is higher than or even equal to the knowledge of angel of death in these fields
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Respected reader , this is what Shaykh Abdul Haqq muhaddith dhalvee ( Rh) writes:
At this point a doubt is often put forward about a narration that prophet said that he was not aware of what was behind the wall. The answer to this doubt is that this narration is a lie and there is no truth in it .
( Madarijun Nabuwwah , vol 1 )
At this point a doubt is often put forward about a narration that prophet said that he was not aware of what was behind the wall. The answer to this doubt is that this narration is a lie and there is no truth in it .
( Madarijun Nabuwwah , vol 1 )
Hadith has no basis and is Daeef
Why did Deo bandi scholars hide the second part , where Shaykh Abdul Haq calls this hadith with NO BASIS.
It was written after alll these books were written. It has no weight. If a theif commits theft daily and then writes a book ” stealing is a bad act” , his crime of theft does not go away
Any deo bandi is welcome to start a discussion on AL MUHNNAD as long as he can quote the original AL MUHANNAD , not the “condensed ” book with ” new look “.
AS a side note
Imam Ali al Qari Al Hanafi (rh ) writes
” This hadith that I am not aware of what is behind this wall” ,
Imam Asqalani has said that there is no truth in this narration’
( Maudhuate Kabir , page 60 )
Imam Ibn Hajar Makii ( rh) says
” The chain of narration for this hadith could not be traced”
( Afdalul Qur`a)
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Deo bandi Said
12. False Allegation
12. False Allegation
Almighty Allah Ta’la is not always ‘all knowing’. He finds out whenever necessary. (Taqwiyatul Eemaan pg. 26).
Clarification
This is an open Calumny and a False Accusation. This sentence is not written at all in ‘Tawiyatul Eemaan’ that ‘Allah Ta’la is not always “all knowing”. He finds out when necessary.
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I don’t know which edition of Taqwiyatul Iman was checked by the author of this article.
Presently I have access to many editions of Taqwiyatul Iman , printed in India and also Kingdom of Saud ( Riyadh edition).
Taqwiya tul iman salfiyah Varanasi 1986
” ” ” ” ” ” 1987
” ” ” faruqi press Delhi 1895
” ” ” mujtabai press Delhi ( 1900 )
” ” ” jayyed press Delhi (1937)
” ” ” Muhsini press culcutta ( 1954)
Deoband edition 1976
Bombay edition 1987
Mubarakpur edition 1997
Kanpur,1905 edition
1920, Delhi edition
1990, Riyadh edition ( was distributed freely to Urdu speaking pilgrims on Hajj during that year!!)
Deo bandi Said
4. False Allegation
In the month of Muharram, providing free water and feeding people with milk or Sharbat is Haraam. (Fataawa Rashidiyya part 3 pg. 113)
Clarification
To feed the poor and needy and to distribute water free to quench their thirst as ‘Isaale Sawaab’ is no sin. Neither did Moulana Rashid Ahmad Gangohi nor anyone else say it is Haraam.
The Barelvis belief is this, that on the plains of Karbala the martyrs sacrificed their life in thirst. Therefore, the water that is given here as
a drink, reaches them.
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First of all Ahlus sunnah [Sunnis ] don’t believe in any such concept
here is scanned page
Same Mawlana Rashid Ahmed was asked that if Hindus give sweet dishes/eatables on their festivals like Holi and Diwali , can a muslim eat it?
The Mawlana said YES.
D******i Said
9. False AllegationWe cannot make Nikah with any person who takes part in Urs, etc. (Fataawa Rashidiya part 2 pg. 142)
Truth
Moulana Rashid Ahmed says in Fataawa Rashidiya, “Taking part in Urs is not an act of Kufr therefore Nikah with a person who takes part in Urs is valid.”
Clarification
Those who go to the Urs and make Sajdah (prostrate) to the graves, pray for boon or ask for a favour from the inmates of the graves, and make Tawaaf of the graves; to solemnise marriages with them will inculcate these Shirk practices in them and others as well. Therefore, unless they don’t make Tawbah and refrain from such Shirk practices, Nikah is not allowed until then.
He also declaired Mawlid haram
Mawlana Rashid Ahmed wrote in Fatwa Rashidiya on the issue of Mawlid.
1.Those Mawlid gatherings which do not have any “ ghair shariah’ activity , even in those gathering as a matter of precaution , people should not join in present time . ( Vol 1 ,page 48)
2.Question: Is it permissible to join in those Mawlid gatherings in which ONLY authentic narrations are read out and no weak or fabricated narrations are read out?
Answer: It is impressible to join in these gatherings due to other reasons.
(Vol 2, p 131)
3.Mawlid gatherings are not permitted in any condition
(Vol 2, p 96)
4.Question: Is it allowed to participate in those “urs” gathering in which ONLY quran sheif is recited and sweet is distributed?
Answer: It is not allowed to join any”urs” AND MAWLID gathering and all kind of “urs” and Mawlid are impressible.
( Vol 3 , p 143)
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Moulana Qasim Nanotvi says “A Prophet can even come after Muhammad (sallal laahu alaihi wasallam).If such a prophet comes khatam ul nabuat won’t be effectedTranslation
” If we assume that in future there comes any other prophet, this will not make any change in the finality of prophet ( khatmiyat muhammedi)”
” If we assume that in future there comes any other prophet, this will not make any change in the finality of prophet ( khatmiyat muhammedi)”
(“Tahzeerun Naas”)
Here is scanned page where Qasim Nanotwi stated this belief. Due to this hundereds of scholars of that time and also makka/madina put fatwa of kufr on Qasim nanotwi
So if some body says if new prophet is born after Muhammad (Saw) khatam nabua will not be effected is senseless…. it will be effected & the belief dat it will not be effected is qadiayani belief ….. they also have long long explanation to support it
Nanotvi wrote in same tanzeer un nas
“Prophets are higher /chosen one among their followers( Ummati) only in knowledge. When it comes to good deeds, the ummati( followers) attain the equal status of prophets and some times they go above them ” …
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So according to nanotvi shahib ummati can become higher than Prophets ….
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Did only Imam Ahmed Raza khan called Nanotwi Kafir for this statement ?
No
Jamat e Islami ( Mawdoodi group) few of the members of the Jamat e Islami group took a passage from the book” TASFIYATUL AQAID” of Mawlana Qasim Nanotvee and sent it to Darul Uloom Deoband, asking them if this constitutes Kufr.
They did not inform that it has been taken from their own” akabir’s” book. So the scholars of Darul uloom deoband did not know that this passage is from Mawlana Qasim Nanotvee’s book.
The Muftis of Darul Uloom took no time for investigation and issued the fatwa of Kufr .
Kindly see the Blue underlined part of the fatwa . It says:
“The person having this type of aqida is kafir. Unless he does tajdeed e iman and tajdeed e nikah , no relationship should be kept with him”.
These D******i scholars who issued the fatwa of kufr , never gave any “other interpetation” so as not to make takfir upon the concerned person. They immediately issued the fatwa of kufr , only to know it was on mawalan qasim nanotvee!
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These D******i scholars who issued the fatwa of kufr , never gave any “other interpetation” so as not to make takfir upon the concerned person. They immediately issued the fatwa of kufr , only to know it was on mawalan qasim nanotvee!
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D******i own fatwas on such concepts
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why do D******is blame sunnis when soo many ulemas of past & present have called such concept kafir
Why Nanotwi said in Tanzeer un nas
” First , the meaning of Khatamun nabeeyen should be well understood. For general population , the meaning of prophet ( sal allahu alaihi wa sallam) being khatamun nabeeyen is that the time of prophet is after other prohets and he is the last prophet.
But people of understanding ( wisdom) have relaised that there is no superiority of being the first or last messenger in itself.
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Page 18
Translation
“Even if we assume that during the time of prophet there is some other prophet some where else, this will not make any change in the status of prophet being khatmun nabeyeen”
Can you allow me to assume something about his relative which is not correct? No , he won’t.
But regarding prophet they can assume and write any thing.
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Is this belief proved from hadiths or past scholars of Islam ….
Ashraf Ali Thanwi writes:
“When Mawlānā Nanotwi wrote Tahzeerun Naas, nobody in the whole of India supported him, except Mawlānā Abdul Hay.”
( Al ifadatul yaumiya)
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deoband scholars on this bidah in belief
nobody in history of islam divided khatam nabuwat into categories as nanotwi did
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Shaykh Anwar shah kashmiri al D******i writes
“ This division of prophethood into “ nabuwwat biz dhaat and nabuwwat bil ard is crossing the limit set by Quran ( zyadatee) and is mere following own evil desire ( hawa).
( Khatmaun nabiyeen page 38)
Same Anwar Shah kashmiri al D******i calls this division of prophethood as impressible ( NA JAYAZ.
( Aqidatul islam,,page 206)
Same Anwar shah kashmiri al D******i says this interepretation of athar of Ibn Abbas (rd) IS AGAINST QURAN and uses the usage” MA LAYTHA LA KA BIH ILMA ( the thing which you are not aware of)
( Faidhul baari, vol 3 page 333)
Mawlana Ameen safadr al D******i says
“ if some one says that I accept prophet as khatamun nabeeyen , but my understanding is that prophet can authenticate( with his seal of approval) some one else to be a prophet , even this is kufr”
( tajalliyate safdar, vol 2 page 596)
Mawlana Anwarullah Farooqi (rh) who was the khalifah of Haji Imdadullah Muhajir makkii (rh), established Jamia Niazamiya ,Hyderabad , India. He wrote a book “ Anwar e ahmedi” in which he dealt this “new interpretation “of khatamau nabiyyen given by qasim nanotvee. This book has taqreez by Haji Imdadullah makii (rh) himself.
Haji sahib writes
“This servant has seen this book from beginning to end and found that it contains truth and correct sunni belief”.
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Haji imdadullah maki sahib writes
“This servant has seen this book from beginning to end and found that it contains truth and correct sunni belief”.
This book refuted tadhir al nass and uses comments like” is such a philosophical discussion even found in Quran and Hadith? Did any one from the first three century told this? Then from where does this type of biddah comes from…..
Mawlana Farooqui has dealt this topic in detail and has even proved from ilmul kalam that this division of prophethood by Mawlana Nanotvee was baseless and is not accepted in Islam.
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Athar of ibn abbas (ra) which nanotwi used
to prove his statements
Is weak fabricated & shadh
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100s of other Ulemas not just Imam Ahmed Raza [rah] gave fatwas of Kufr against D******i Nanotwi kufr
100s of other Ulemas not just Imam Ahmed Raza [rah] gave fatwas of Kufr against D******i Nanotwi kufr
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All D******is know is dat imam ahmed raza (ra) was only scholar in whole India who talked about kufr in books I showed ….. I showed from thanvi own statement no one in India supported nanotwi or ghangohi beliefs …..
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Imam Fazle Haq khairabadi (rh) wrote Tahqeeq al-Fatwa fi Ibtal al-Taghwa refuting various anti islamic belief of Mawlana Ismaeel Dehalvee. The fatwa of Kufr was issued on Mawlana Isameel dehalvee and his book taqwiyatul Iman
. It was signed by 17 ( seventeen) leading scholars of Ahlus sunnah wal jamah.
. It was signed by 17 ( seventeen) leading scholars of Ahlus sunnah wal jamah.
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Were these ulemas also Imam Ahmed Raza khan [rah] ?
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DEOBANDIO KA PEER KANJARIO K KANJAR KHANAY ME
DEOBANDIO KI TARAF SY ALLAH TALA KI GUSTAKHI
deobandio k nazdeek Allah ki biwi.
Tableeghi Jamaat Kay Baani Molana Muhammad Ilyas ka Khud par Nuzool e Wahi Ka Dawa
Molana Zakariya ke Dimagi halat sahee nahi thee jaab unhone Tableegi Nisaab likhe Hay
Tableeghi Bhaiyoon Ko Shaitan Ki Kath Putliyan Bannay Ki Taleem
Deobandi KE NAACH GAANAY
KHAKARVI KI HAZRAT UMAR RADHAY ALLAH ANHO KI SHAAN MEIN GUSTAKHI
THANVI KI HAZRAT AMEER MUAVIYA RADHAY ALLAH ANHO KI SHAAN MEIN GUSTAKHI
Ummati can become better than prophets qasim nanotwi in tehzeer un nas
Prophet (s.a.w) came to cook food for deobandi scholars
Astagfirullah may Allah protect us from this baatil sector.
The death of our Beloved Nabi (sallallahu alihi wa sallam)
The Start of the Disease
On Monday the twenty-ninth of Safar in the eleventh year of al-Hijra, he participated in funeral rites in al-Baqee’. On the way back he had a headache, his temperature rose so high that the heat effect could be felt over his headband. He led the Muslims in prayer for eleven days though he was sick. The total number of his sick days were either thirteen of fourteen.
The Last Week
When his sickness grew severe he asked his wives: “Where shall I stay tomorrow?” “Where shall I stay?” They understood what he wanted. So they allowed him to stay wherever he wished. He moved to ‘Aishah’s room leaning – while he was walking – on al-Fadl bin al-‘Abbas and ‘Alî bin Abî Tâlib. Head banded as he was, he dragged his feet till he came into her abode. It was there that he spent the last week of his life.
During that period, ‘Aishah used to recite al-Mu’awwidhat (Chapters 113 and 114 of the Qur’ân) and other supplications which he has already taught her.
Five days before death
On Wednesday, five days before he died the Prophet’s temperature rose so high signalling the severness of his disease. He fainted and suffered from pain. “Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them.” So they seated him in a container (usually used for washing) and poured out water on him till he said: “That is enough. That is enough.”
Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He said: “The curse of Allâh falls upon the Jews and Christians for they have made their Prophets’ tombs places of worship.” [Sahîh al-Bukhârî, 1/62; Muatta’ Imâm Malik, p.360] Then he said: “Do not make my tomb a worshipped idol.” [Muatta’ Imâm Malik, p.65]
Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying:
“He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself.”
Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then said: “You owe me three Dirhams.” The Prophet sallallahu ‘alayhi wa sallam said: “Fadl, pay him the money.” He went on saying:
“I admonish you to be good to Al-Ansar (the Helpers). They are my family and with them I found shelter. They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favour that they have shown, and should overlook their faults.”
In another version: “The number of believers would increase, but the number of Helpers would decrease to the extent that they would be among men as salt in the food. So he who from among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should frilly acknowledge and appreciate the favour that these benefactors have shown and overlook their faults.”
And said: “Allâh, the Great, has given a slave of His the opportunity to make a choice between whatever he desires of Allâh’s provisions in this world, and what He keeps for him in the world, but he has opted for the latter.”
Abû Sa’id Al-Khudri said: “Upon hearing that, Abû Bakr cried and said: ‘We sacrifice our fathers and mothers for your sake.’ We wondered why Abû Bakr said such a thing. People said: ‘Look at that old man! The Messenger of Allâh says about a slave of Allâh who was granted the right between the best fortunes of this world and the bounty of Allâh in the Hereafter, but he says: We sacrifice our fathers and mothers for your sake!’ It was later on that we realized what he had aimed at. The Messenger of Allâh was the slave informed to choose. We also acknowledged that Abû Bakr was the most learned among us.” [Mishkat Al-Masabih, 2/546]
Then the Messenger of Allâh said:
“The fellow I feel most secure in his company is Abû Bakr. If I were to make friendship with any other one than Allah, I would have Abû Bakr a bosom friend of mine. For him I feel affection and brotherhood of Islam. No gate shall be kept open in the Mosque except that of Abû Bakr’s.” [Sahîh al-Bukhârî, 1/22,429,449, 2/638; Misbkat Al-Masabih, 2/548]
Four days before his death
On Thursday, four days before the death of the Messenger of Allâh he said to people �” though he was suffering from a severe pain:
“Come here. I will cause you to write something so that you will never fall into error.” Upon this ‘Umar bin Al-Khattab said: “The Prophet of Allâh is suffering from acute pain and you have the Qur’an with you; the Book of Allâh is sufficient unto you.” Others however wanted the writing to be made. When Muhammad heard them debating over it, he ordered them to go away and leave him alone. [Sahîh al-Bukhârî, 2/637]
That day he recommended three things:
1. Jews, Christians and polytheists should be expelled out of Arabia.
2. He recommended that delegations should be honoured and entertained, in a way similar to the one he used to do.
3. As for the third �” the narrator said that he had forgotten it. It could have been adherence to the Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of Osamah’s army, or it could have been performance of prayers and being attentive to slaves.
In spite of the strain of disease and suffering from pain, the Prophet used to lead all the prayers till that Thursday �” four days before he died. On that day he led the sunset prayer and recited:
“By the winds (or angels or the Messengers of Allah) sent forth one after another.” [77:1] [Misbkat Al-Masabih, 1/102]
In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the Mosque. ‘Aishah said: The Prophet asked: “Have the people performed the prayer?” “No. They haven’t. They are waiting for you.” “Put some water in the washing pot.” Said he. We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round he asked again “Have the people prayed?” Then the sequence of events took place again and again for the second and the third times from the time he washed to the time he fainted after his attempts to stand up. Therefore he sent to Abû Bakr to lead the prayer himself. Abû Bakr then led the prayer during those days [Sahîh al-Bukhârî, 1/99]. They were seventeen prayers in the lifetime of Muhammad sallallahu ‘alayhi wa sallam.
Three or four times ‘Aishah talked to the Prophet sallallahu ‘alayhi wa sallam to exempt Abû Bakr from leadership in prayer lest people should despair of him, but he refused and said: “You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abû Bakr to lead the prayer.”
A Day or Two prior to Death
On Saturday or on Sunday, the Prophet sallallahu ‘alayhi wa sallam felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abû Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet made him a gesture to stay where he was and said: “Seat me next to him.” They seated him on the left hand side of Abû Bakr. The Prophet led the prayer, and Abû Bakr followed him and raised his voice at every ‘Allâhu Akbar’ (i.e. Allâh is the Greatest) the Prophet said, so that the people may hear clearly. [Sahîh al-Bukhârî 1/98,99]
A Day before his Death
On Sunday, a day before he died, the Prophet sallallahu ‘alayhi wa sallam set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell ‘Aishah had to borrow some oil from her neighbour to light her oil-lantern. Even his armour was mortgaged as a security with a Jew for thirty Sa’ (a cubic measure) of barley.
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The Last Day Alive
In a narration by Anas bin Malik, he said: “While the Muslims were performing the dawn prayer on Monday �” led by Abû Bakr, they were surprised to see the Messenger of Allâh raising the curtain of ‘Aishah’s room. He looked at them while they were praying aligned properly and smiled cheerfully. Seeing him, Abû Bakr withdrew to join the lines and give way to him to lead the prayer. For he thought that the Prophet wanted to go out and pray.” Anas said: “The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allâh made them a gesture to continue their prayer, went into the room and drew down the curtain.” [ibid. 21640]
The Messenger of Allâh sallallahu ‘alayhi wa sallam did not live for the next prayer time.
When it was daytime, the Prophet sallallahu ‘alayhi wa sallam called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. ‘Aishah enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah replied:
“The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed.” [Sahîh al-Bukhârî, 2/638]
He gave Fatimah glad tidings that she would become the lady of all women of the world [Rahmat-ul-lil’alameen, 1/282]. Fatimah witnessed the great pain that afflicted her father. So she said: “What great pain my father is in!”. To these words, the Prophet remarked:
“He will not suffer any more when today is over.” [Sahîh al-Bukhârî, 2/641]
He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaibar came to light. It was so sore that he said to ‘Aishah: “I still feel the painful effect of that food I tasted at Khaibar. I feel as if death is approaching.” [ibid, 2/637] He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times. [ibid. 2/637]
The Prophet sallallahu ‘alayhi wa sallam breathes his last
When the pangs of death started, ‘Aishah leant him against her. She used to say: One of Allah’s bounties upon me is that the Messenger of Allâh died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allâh has mixed his saliva with mine at his death. For ‘Abdur Rahman – the son of Abû Bakr – came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allâh against me. I noticed that he was looking at the Siwak, so I asked him – for I knew that he wanted it �” “Would you like me to take it for you?” He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him “Shall I soften it for you?” He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth).
In another version it is said: “So he brushed (Istanna) his teeth as nice as he could.” There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said:
“There is no god but Allah. Death is full of agonies.” [Sahîh al-Bukhârî, 2/640]
As soon as he had finished his Siwak, brushing, he raised his hand or finger up, looked upwards to the ceiling and moved his lips. So ‘Aishah listened to him. She heard him say: “With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allâh, forgive me and have mercy upon me and join me to the Companionship on high.” [ibid, 2/638-641] Then at intervals he uttered these words: “The most exalted Companionship on high. To Allâh we turn and to Him we turn back for help and last abode.” This event took place at high morning time on Monday, the twelfth of Rabi’ al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.
The Companions’ concern over the Prophet’s Death
The great (loss) news was soon known by everybody in Madinah. Dark grief spread on all areas and hoirizons of Madinah. Anas said: “I have never witnessed a day better or brighter than that day on which the Messenger of Allâh sallallahu ‘alayhi wa sallam came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allâh died on.” [Mishkat-ul-Masabih, 2/547]
When he died, Fatimah said: “O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise. O Father, whom I announce his death to Gabriel.” [Sahîh al-Bukhârî, 2/641]
‘Umar’s Attitude
‘Umar, who was so stunned that he almost lost consciousness and stood before people addressing them: “Some of the hypocrites claim that the Messenger of Allâh sallallahu ‘alayhi wa sallam died. The Messenger of Allâh did not die, but went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allah, the Messenger of Allâh will come back and he will cut of the hands and legs of those who claim his death.” [Ibn Hisham, 2/655]
Abû Bakr’s Attitude
Abû Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered ‘Aishah’s abode, and went directly to where the Messenger of Allâh sallallahu ‘alayhi wa sallam was. The Prophet was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: “I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allâh had ordained.”
Then he went out and found ‘Umar talking to people. He said: “‘Umar, be seated.” ‘Umar refused to do so. People parted ‘Umar and came towards Abû Bakr, who started a speech saying:
“And now, he who worships Muhammad sallallahu ‘alayhi wa sallam, Muhammad is dead now. But he who worships Allah, He is Ever Living and He never dies. Allâh says: ‘Muhammad sallallahu ‘alayhi wa sallam is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allâh, and Allâh will give reward to those who are grateful.’ ” [3:144]
Ibn ‘Abbas said: “By Allâh it sounded as if people had never heard such a Qur’anic verse till Abû Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it.”
Ibn Al-Musaiyab said that ‘Umar had said: “By Allâh as soon as I heard Abû Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad sallallahu ‘alayhi wa sallam had really died.” [Sahîh al-Bukhârî, 2/640,641]
Burial and Farewell Preparations to his Honourable Body
Dispute about who would succeed him broke out even before having the Messenger of Allah’s body prepared for burial. Lots of arguments, discussions, dialogues took place between the Helpers and Emigrants in the roofed passage (portico) of Barn Sa’ida. Finally they acknowledged Abû Bakr (RA) as a caliph. They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night �” just about dawn of Tuesday �” yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.
On Tuesday, his body was washed with his clothes on. He was washed by Al-’Abbas, ‘Alî, Al-Fadl and Qathm �” the two sons of Al-’Abbas, as well as Shaqran �” the Messenger’s freed slave, Osamah bin Zaid and Aws bin Khauli. Al-’Abbas, Al-Fadi and Qathm turned his body round, whereas Osamah and Shaqran poured out water. ‘Alî washed him and Aws leant him against his chest.
They shrouded him in three white Sahooli cotton cloth which had neither a headcloth [Sahîh al-Bukhârî, 1/169, Sahîh Muslim, 1/306] nor a casing and inserted him in.
A sort of disagreement arose with regard to a burial place. Abû Bakr said: “I heard the Messenger of Allâh say: ‘A dead Prophet is buried where he dies.’” So Abû Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.
People entered the room ten by ten. They prayed for the Prophet sallallahu ‘alayhi wa sallam. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray.
This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). ‘Aishah said: “We did not know that the Prophet sallallahu ‘alayhi wa sallam was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night.” [Mukhtasar Seerat Ar-Rasool, p.471; Ibn Hisham, 2/649-665; Talqeeh Fuhoom Ahl M-Athar, p. 38, 39; Rahmat-ul-lil’alameen 1/277-286]
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Imam Ahmad Raza’ [rah] Mastery in Hadith Sciences
Truly, there is very little of what I can say about the sciences that this extraordinary personality had acquired. It is sufficient to know that his knowledge, taqwa and level of mastery were acknowledged by the masters themselves; the renowned Jurists, masters of Hadith, and scholars of traditional Islamic sciences from the two Holy sanctuaries and the subcontinent.
His Juridical opinions ‘fatawa’ and legal stances share a great deal of information with us about his mastery in Legal Methodology, Jurisprudence and inference from the Primary sources as well as other ancillary sciences. ‘al-Ataya al-Nabawiyyah fi al-Fatawa al-Rifdwiyyah’, is an outstanding contribution made by Imam Ahmad to the traditional sciences and their development, hence acclaimed as one of the greatest encyclopedias on the Hanafi Law and its branches. Not only that it is rooted in the essence of Islamic Jurisprudence, his Fatawa also consists of a variety of subjects from mathematics, theology, history, Euclidean geometry, philosophy, linguistics, and astronomy to exegesis of the Qur’an and Hadith sciences. As recent studies show, it is this work that acclaims him mastery in third from the rank of absolute ijtihad, namely, the rank of the mujtahid fi al-masa’il.
As for His works in the Hadith area, Imam Ahmad has written a huge amount on Inference of rulings from Hadith proof texts ‘Fiqh al-Hadith’, Legal Hanafi Methodology and authentic hadith, Principles of hadith ‘Usul al-Hadith’ and the biographies of men ‘Asma al-Rijal’.
To name a few of his works, I shall first and foremost mention his excellent epistle on the science of takhreej entitled, ‘al-Rawdh al-Baheej fi Adaab al-Takhreej’ (1219h). No work of any hadith scholar before him covers this area of hadith to such an extent. The remarks of Mawlana Rahman Ali, a renowned researcher from Madhiyah Pardesh, India, whence reading the details of scrupulous takhreej and its etiquettes were, ‘if there were no other book of its subject the author i.e. Imam Ahmad Rida would be acknowledged as the founder to this branch of hadith’.
From his works on Fiqh al-Hadith is the far-famed ‘Haajiz al-Bahrayn al-Waqi an jama’ al-Salatain’ (1313h) which he wrote in defense of the Hanafi stance on the impermissibility of combining between prayers. When I studied this work (which is present in his Fatawa) I found it amongst the most amazing works in reconciling the ostensibly contradicting hadith proof texts on this issue which is the most sensitive and complex area of all Muslim Legal concepts.
‘al-Fadhl al-Mawhab fi ma’na izha sahha al-Hadeethu fahuwa madhabi’ (1313h), his concise guide on Hanafi Legal methodology and authentic hadith, is another masterpiece which stands unique in its detailed research, strategic presentation and in-depth study. This book is a ‘must read’ for all Hanafi students in specific, and other Madhab students in general, regardless of their religious backgrounds. It provides authoritative guidance for scholars and a great deal of information on fundamental maxims for students, summarized in just a few pages. The book encapsulates issues such as why many
authentic hadith are unaccepted in the Hanafi School and its criterion of acceptance. It’s a first-rate manual.
From his other works in hadith sciences are,
Al-Nujum al-Thawaqib fi Takhreeji Ahadeethi al-Kawakib (1296H)
al-Nahy al-Akeed (1305H)
Al-Had al-Kaf fi Hukm al-di’af (1313H)
Madarij Tabaqat al-Hadith (1313H)
Muneer al-Ayn fi Hukmi Taqbeel al-Abhamaiyn (1313H)
al-Ahadeeth al-Waqiyah (1313H)
Ikmal al-Bahth ala Ahl al-Hadth (1321H)
In February 1992, Dr S M Khalid al-Hamidi published an article on the Imam’s books in Hadith studies in which he gathered forty names of the imam’s epistles and works in hadith, its fundamentals and branches. (Malyah University, India. Maktub no: 20)
Five common elements of hadith found in his works
1. Hadith narration in relevance to the issue
2. Vast hadith textual corpus and channels of transmission
3. Elucidation and accuracy in Hadith terminology
4. Commendation and criticism of the narrators
5. Conciliation between mutually contradictory hadith narrations
His breadth of memorization of Hadith textual corpus and transmissions
The famous caliph of Haji Imdadullah Muhajir Makki, Mawlana Karamatullah wrote a letter to Imam Ahmad Rida questioning about ‘Durud al-Taj’ (a special salawat known as Taj), in which the Prophet Muhammad (May Allah be shower peace and blessings upon him) was referred to as ‘Dafi al-Bala’ or the ‘a guard from befalling calamities’. Whereupon receiving this letter, Imam Ahmad wrote an epistle on the Prophet as the protection and guard of the Ummah entitled, ‘Ikmal al-Tamah ala shirki sawa bi al-Umur al-Aamah’ also known as ‘al-Amnu wa al-Ula’ in which he collected three hundred hadith on the permissibility of calling him by this name !
When asked by his teacher Mawlana Ghulam Qadir Beygh to write on the ‘excellence of the Prophet over all Prophets’, Imam Ahmad wrote an epistle containing one hundred hadith on the issue entitled, ‘Tajjaliy al-Yaqeen’.
Imam Ahmad Rida wrote many works against the heresy of Mirza Ghulam Ahmad, founder of the Qadyani movement which is today known as the Ahmadiiyah movement (See more on this, in this blogpage). His work entitled ‘Jazallahu uduwwahu’ is a notable one in hadith since he narrates one hundred and twenty one hadith in refutation of Mirza Qadiyani!
The student of the renowned Mawlana Ahmad Kanpuri, Mawlana Hassan wrote a question to Imam Ahmad inquiring about the legal Islamic opinion on meals which were cooked for the ulema and local community members for rain at time of famine. The imam supported his fatwa with sixty hadiths on the permissibility of such a practice.
In 1305H, he was asked about the ‘hearing of the dead’ whereupon he wrote the far-famed ‘Sama’al-Mawta’ in which he collects seventy seven hadith on this issue.
On the necessity of the beard, Imam Ahmad narrates fifty six hadith in his work entitled ‘Lum’at al-Duha fi I’fa al-Luha’.
On the rights of parents, his works consists of ninety one hadith.
On the impermissibility of performing sajdah of reverence, he collected seventy hadith in his work entitled ‘al-Zubdah al-Zakiyyah fi Tahreemi Sujudi al-Tahiyyah’
His mastery can be identified by the fact that when he wrote a hadith, it would seem that all of its channels of transmission, narrators and sources were in front of his eyes. On narrating the hadith, ‘seek goodness and accomplishment of needs by the handsome faced ones’ (utlubuw al-khayra wa al-hawa’ija min hisan al-wujuh) he says,
-‘Tabarani narrated it in al-Kabeer, and Uqaiyli, Khateeb, and Tamam al-Razi in his Fawa’id, Baiyhaqi in Sha’b al-Iman all from Ibn Abbas,
-Ibn Abi Dunya in Qadha al-Hawa’ij, Uqaiyli, Dar Qutni in al-Afrad, Tabarani in al-Awsat, Tamam, and Khateeb in Ruwatu Malik from Abu Hurayrah,
-Ibn Asakir and Khateeb in their chronicles from Anas Ibn Malik,
-Tabarani in al-Awsat, Uqaiyli and Khara’iti in I’tila al-Qulub, Tamam, Abu Sahl, Abd al-Samad bin Abdurahman al-Bazzar in his juz’, and the author of Mahraniyat from Jabir bin Abdullah,
-Abd bin Hameed in his Musnad, Ibn Hiban in al-Du’afa, Ibn Addi in al-Kamil, al-Salfi in al-Tuyuriyat from Ibn Umar
-Ibn al-najjar in his chronicle from the commander of Believers Ali,
-Tabarani in al-Kebeer from Abu Khusayfah,
-Tamam from Abu Bakrah,
-Bukhari in his chronicle, Ibn Abi Dunya in Qadh al-Hawa’ij, Abu Y’ala in his Musnad, Tabarani in al-Kabeer, al-Uqayli, Bayhaqi in Sh’ab al-Iman, and Ibn Asakir from the mother of believers Aisha Siddiqah May Allah be pleased with all of them’. (Nine different transmissions of sahabah from thirty four sources, Al-Amnu wa al-Ula p70)
This an example from many other examples found in his books explicitly marking his mastery in hadith textual corpus and transmission studies.
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Here is another similar example. In his massive refutation on Mirza Ghulam Qadyani’s claim of prophecy entitled ‘Jazallahu uduwwahu’ p46, Imam Ahmad Rida narrates the following hadith ‘Oh Ali! Are you not pleased that your rank with me is as Haruns to Musa except that there is no prophet after me’ (ama tardha an takuwna minni manzilata Haruna min Muwsa Ghayra annahu la nabiyya ba’di) as such,
-‘Ahmad narrated, and Bukhari, Muslim, Tirmidhi, NIsa’I, Ibn Majah, Ibn Abi Shaybah and Ibn Jareer in His Sunan from Sa’d Ibn Abi Waqqas,
-Hakim, Tabarani, Abu Bakr, Ibn Mardaweyh, Bazzar, and Ibn Asakir from Ali,
-Ahmad, Bazzar, Tabarani and Mutayri from Abu S’eed al-Khudri
-Tirmidhi from Jabir bin Abdullah and Abu Hurayrah
-Tabarani and Khateeb from Abdullah bin Umar
-Abu Nu’aym from Sa’eed bin Zayd
-Tabarani from Barra bin Azib, Zaid bin Arqam, Hubaysh bin Janadah, Jabir bin Samrah, Malik bin Huwayrath, Mother of the believers Umm Salmah and from Asma bint Amees, May Allah be pleased with all of them’. (Fourteen different transmissions from eighteen sources)
On the hadith ‘I am Muhammad and Ahmad, the last in succession and the gatherer; I am the Prophet of repentance and the prophet of mercy’ (ana Muhammad wa Ahmad wa al-Muqaffa wa al-Hashir wa Nabiyy al-tawbah wa Nabiyy al-rahmah), Imam Ahmad Rida states in his epistle ‘al-Amnu wa al-Ula p129,
-‘Ahmad narrated it, and Muslim, and Tabarani in [Mu’jam] al-Kabeer from Abu Musa Ash’ari
-the abovementioned and Ibn Sa’d, Ibn Abi Shaybah and Bukhari in his chronicle, Tirmidhi in his Shama’il from Huzayfah
-Ibn Mardawayh in His tafseer, Abu Nu’aym in al-Dala’il, Ibn Addi al-Kamil, Ibn Asakir in Tareekh Dimashq, and Daylami in Musnad Firdauws from Abu Tufayl
-and Ibn Addi from Abu Hurayrah. May Allah be pleased with all of them. (Four different transmissions to the sahabah with fourteen sources)
In His al-Amnu wa al-Ula p73, he collects ten different transmissions to the sahabah from twenty three sources on the hadith in a similar fashion to the aforementioned, ‘Oh Allah! Cherish Islam with the most beloved to you from either of these two men; Umar bin al-Khattab or Abu Jahl bin Hashim’. Similarily, he collects ten different channels of transmissions back to the Sahbah and one successor from twenty three sources on the hadith ‘the great practices that bring one near to Allah are; spreading salam, giving food, and praying salah at night when people are asleep’ (Raad al-Qaht wa al-Waba p12). There are several other examples like this, providing sufficient evidence of his breadth of study and memorization of hadith. If one wants to see this mastery, acquire his book al-Amnu wa al-Ula, and al-Zahr al-Basim on the impermissibility of zakah on Banu Hashim. When he wrote, it was as if the pen never stopped and the chains and sources flowed continuously from his blessed pen. May Allah shower abundant mercy on him, and place him in the greater gardens. Ameen.
Elucidation and rectification of Hadith terminology
His explanations to the fundamentals of hadith in his prominent work on kissing the thumbs entitled, ‘Muneer al-Ayn’ spreads over two hundred pages of scholarly rectification and correction of mistakes made by those who objected to the narrations on this issue. His explanations to the principles such as, ‘Negation of authenticity does not entail negation of soundness’, ‘fifteen signs of forgery’ (after which he says, ‘and memorize this for you shall not find this detail elsewhere’), ‘empowerment of weak hadith’, ‘difference between acting and accepting a hadith’, ‘ranks of hadith and their reliability’, ‘weak hadith in issues of merit and excellence’, ‘experience without reliance on the channel of transmission’, ‘authentication of hadith by means of spiritual opening or kashf’, ‘difference between non-authentic and forged narrations’, ‘authenticity and weakness are based on the apparent, thus the weak may be authentic in reality’, ‘the types of ambiguity of narrators and their rulings’ are some of the very detailed issues in this work. In numerous sections of this work, he wrote statements such as ‘take this for you shall not find it elsewhere’ and ‘this was what was spiritually opened upon me, and Allah knows best’.
Commendation and criticism of the narrators
His accuracy and depth of understanding in this branch of Hadith principles was extraordinary.
Some scholars of Imam Ahmad’s era objected to the narration of Muhammad bin Is’haq on the second adhan of Juma based on the fact that he was a rafidhi Shiite to which he replied in book-form, entitling it as ‘Shama’im al-Anbar fi Adaab al-Nida amama al-Minbar’. His commendation ‘ta’deel’ of Muhammad bin Is’haq is based on the commendation of twenty one masters of this domain and a must-read for those who want to acquire knowledge about his knowledge in the branch of al-Jarh wa al-Ta’deel and breadth of study of the biographies of men.
In his work ‘al-Hujjat al-Muwtammah’ Imam Ahmad Rida commends and makes tawtheeq of Ash’ath bin Siwar, who was marked as ‘weak’ in Taqreeb al-Tahdheeb, based on specialist commendations and said that the criticism was not explained ‘jarh ghayr mufassar’ hence his narration on the permissibility of a dhimmi on entering the mosque was sound ‘hasan’.
The hadith on the excellence of wearing a turban in salah was marked a ‘forgery’ by Ibn Hajar since it passed through a chain of four unknown persons; Abbas bin Kathir, Abu Bashr bin Yasar, Muhammad bin Mahdi Marwazi and Mahdi bin Maymun. On his comments to this ranking, Imam Ahmad Rida, with all respect and esteem for Ibn Hajar, remarks,
‘May Allah have mercy on Ibn Hajar! It is a questionable fact why he marked this hadith forged when none amongst its narrators is a forger ‘wadda’ nor accused of forgery ‘muttaham bi al-Wad’, and neither a liar ‘kadhab’ nor accused of lying ‘muttaham bi al-kadhib’, neither does its context contravene the law or prove logically impossible! Such a narration should not be rejected as a forgery ‘mawdu’ so as to exclude it from the chapter of excellence’.
Nevertheless, Imam Ibn Hajar himself values two hadith of such a nature in ‘al-Qawl al-Musaddad’ which consist of unknown ‘majhul’, ‘Mudhtarib al-Hadith’, those who make excessive mistakes ‘katheer al-Khata’ and ‘fahish al-wahm’ narrators and accepts them in the issue of excellence!
Whilst commenting on the second of the two, Ibn Hajar states that it neither contravenes the Islamic law nor does it conflict with human logic hence accepted. To this Imam Ahmad Rida states, ‘why not say the same for the hadith on the turban!? It is also from the issues of excellence and neither contradicts the law nor logic. Its narrators are of a lesser degree in weakness than those narrators whose chains are accepted by Ibn Hajar himself!’
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Conciliation between mutually contradictory hadith narrations
Imam Ahmad had strong knowledge if fiqh al-Hadith. His works such as Hajiz al-Bahrayn and al-Fadhl al-Mawhabi shed light on his manhaj in conciliating contradictory texts and lifting the conflict of narrations, as if there was no contradiction in the first place.
Hadith scholars agree that this area of study is the most complex of all since it requires a thorough mastery of the principles of riwayah and dirayah. Dirayah here would include a solid understanding of abrogation, limits of interpretation, detailed consideration of the illah, depth of knowledge in hadith flaws ‘illal’ and so forth.
His conciliation between hadith texts on the following issues is a categorical proof on the depth of his knowledge
– Conflicting Hadith texts on saying, ‘whatever Allah and His messenger will’ see: al-Amnu wa al-Ula
– Hadiths on praying salat al-Janazah on the absent dead (a great study on conflicting hadith) See Fatawa Ridhwiyyah 4:69
– Ostensibly contradicting narrations on combining prayers See: Hajiz al-Bahrayn
These are only a few examples; his fatawa is the best source for this study.
Ijazahs in Hadith
Imam Ahmad Rida was very fortunate to complete his studies at a very young age. It is recorded in many sources that the first time he issued a fatwa were at the age of thirteen. His detailed answer to a question on ‘breastfeeding’ astonished his father thus acclaimed popularity for his knowledge at a very young age.
On his first travel to Haj, in company with his father, Imam al-Mutakallimeen Mawlana Naqi Ali Khan, he attained ijazahs in hadith from the following scholars of Makkah
Sheikh Zaiyni Duhlan al-Shafi’i
Sheikh Abdurahman Siraj, Hanafi jurist of Makkah
Sheikh Hussain Salih Jumal al-Layl
His ijazahs in hadith from India pass through his grand teacher, the pillar of Muhaddith masters, Shah Abd al-Aziz al-Dehlvi from whom he narrates through his teacher and spiritual guide, al-Seyyid Aal al-Rasul al-Marharwi.
Imam Ahmad Rida narrates all hadith from his father, too, which pass through Sheikh Abd al-Haq al-Dehlvi.
From his other ijazah’s are the musalsalat which he narrates from numerous scholars. May Allah be pleased with all of them.
Scholars’ praise to Him
On his second travel for haj and ziyarah in 1323h (1905), Imam Ahmad Rida’s knowledge shun over the horizon of al-Hijaz and his great work ‘al-Dawlah al-Makkiyah bi al-Madah al-Ghaybiyyah’ , which he wrote in response to the wahabi rejection of the Prophet’s knowledge of the unseen during his travel in approximately nine hours, acclaimed great praise and commendation. Imam Ahmad wrote this book without the direct study of any books which was then recited in his absence in a gathering of three hundred scholars, in two sittings.
Thereafter, great scholars of hadith from Makkah and Madinah took ijazahs from him in hadith which are recorded in two of his great works,
– Al-Ijazat al-Mateenah li ulama’i Makkata wa al-Madinah (1324h)
– Al-Ijazat al-Ridhwiyyah al-Mubajjil Makkata al-Bahiyyah (1323h)
The total number of ijazahs he issued were seven to the follwing scholars,
Sheikh Ismail Makki
Shikh Abdurahman al-Duhan
Sheikh Abid Hussain
Sheikh Ali bin Hussain
Sheikh jamal bin Muhammad al-Ameer
Sheikh Abdullah Meerda
Sheikh Abdullah Duhlan
Sheikh Bakr Rafee al-Makki
Sheikh Hussain al-Ajami
Sheikh Umar bin Hamdani al-Hmarasi
Sheikh Ahmad al-Khafrawi
Seyyid Muhammad Uthman Duhlan
Seyyid Muhammad al-Maghribi (And others)
Sheikh Yaseen Ahmad al-Khiyari, a renowned scholar of Madinah, referred to him as ‘Imam al-Muhadditheen’ the leader of hadith masters.
The Archive keeper of the Mekkan library, Sheikh Isma’il Makki called him ‘Sheikh al-Muhadditheen ala al-Itlaq’ the absolute sheikh of Hadith scholars.
Ali bin Hussain Maliki, a teacher of the Mekkan Haram, called him ‘the encyclopedia of all sciences’.
When asked about the mastery of Imam Ahmad in Hadith, ‘Hafiz al-Bukhari’ Shah Wasi Ahmad Surti (who was known as ‘the pillar of hadith masters’ in the subcontinent) said: ‘he is the commander of believers in Hadith of our era’. Upon hearing this Muhaddith Kachawchwi remarked: ‘do you know what level of mastery this is!?’ To which Hafiz al-Bukhari replied, ‘the awilya distinguish awliya and masters identify the masters’.
In 1303H Imam Ahmad Rida was invited to the opening ceremony of Madrasah al-Hadeeth in Peeli Bheet, India, to lecture on the Sciences of Hadith. Renowned scholars of hadith from Saharanpur, Lahore, Kanpur, Jauwnpur, Rampur, Badayun and elsewhere attended (all of the aforementioned are far-famed cities for service in hadith sciences in the subcontinent). Imam Ahmad lectured continuously for three hours shedding light on Hadith fundamentals and its obscure stages and in other of its branches whereupon the scholars were astounded by his meticulousness in Hadith narration, breadth of knowledge of the biographies of men, memorization of hadith texts and their channels of transmission. Sheikh Khaleel al-Rahman, the son of the great master of Hadith in Saharanpur Mawlana Ahmad Ali, praised the Imam with these words, ‘Had my father been alive today, he would have acclaimed your mastery in hadith and he would have the right to do so’. Hafiz al-Bukhari al-Surti and Mawlana Muhammad Ali Mawngeeri, the founder of Nadwat al-Ulama Lakhnouw, accredited this reality.
Upon reading the Imam’s response to a question on the legal stance of making a sajdah of reverence ‘sajdah al-Ta’zeem’, Mawlana Abu al-Hassan Ali al-Nadwi remarked, ‘This rich epistle clearly indicates his depth of knowledge and strength of inference’. He furthermore comments saying, ‘Other than the various verses and one hundred and fifty legal proof texts on this issue, he i.e. Imam Ahmad Rida refers to fourty hadith linked to it’.
From his unpublished works in the sciences of hadith are his commentaries and notes on the following great works
al-Ta’aqqubat ala al-Mauwdu’at by Imam Suyuti
Kashf al-Ahwal fi Naqd al-Rijal by al-Madrasi
Irshad al-Sari sharh al-Saheeh al-Bukhari by Qastallani
Musnad Imam Ahmad bin Hanbal
al-Isabah fi Ma’rifat al-Sahabah
Mizan al-I’tidal by Imam Dhahabi
Tahdheeb al-Kamal
Sunan Ibn Majah
Shifa al-Siqam
Kitab al-Asma wa al-Siffaat
Al-Ilall al-Mutanahiyyah
Jami’ al-Fusulayn
Mifath al-Sa’adah
Fat’h al-Mugheeth
Hasr al-rashad
Nayl al-Awtar
Al-Durr al-Maknun
Khulasah Tahdheeb al-Kamal
Ash’at al-Lum’at
Sharh al-Sudur
Al-Maqasid al-Hasanah
Al-Targheeb wa al-Tarheeb
Dr Masud Ahamd from Imam Ahmad Rida research Institute, Karachi, has managed to obtain all of the abovementioned works. Walhamdulillah
The greatest resources available on Imam Ahmad Rida’s mastery in Hadith are listed below
‘Ilm-e-Hadith auwr Muhaddithe-e-Brelvi ki rijaley hadeeth auwr Usul par nazar’ (The science of Hadith and the Muhaddith’s knowledge of its men and fundamentals) by Aal Mustafa Misbahi prnt. Ma’arif Raza Karachi, 1991
‘Imam Ahmad Rida bahaythiyyet Imam-e-Fanney hadith’ (Imam Ahmad Rida; An Imam of Hadith Science) by Abdal Mustafa al-Azhari prnt Ma’arif Raza Karachi, 1992
‘Imam Ahmad Rida auwr Ilmey Hadith bahawalah tareekh -e- Adabiyyat –e- Musalmanan-e- Pak wa Hind’ (Imam Ahmad Rida & hadith sciences; a study from the historical perspective of scholars from the subcontinent) by Dr Ghulam Mustafa Khan, Punjab University
‘Ilm-e-Hadith auwr Muhaddith-e- Brelvi’ (Hadith Science and the master of Breiley) by Muhammad Anwar Nizami prnt Ma’arif Raza, Karachi, 1998
‘Hadeeth-e-Nabawi Fatawa Rizwiyyah ka bunyadi Ma’khaz’ (Hadith; the fundamental source of Fatawa Ridhwiyyah) by Dr Muhammad Tufayl
Jami’ al-Ridhwi also known as ‘Saheeh al-Bihari’ (a collection of Imam Ahmad Rida’s narrations in hadith) by Sheikh Muhmmad Zafar al-Din al-Bihari
‘Imam Ahmad Rida auwr Ilme-e-Hadith’ (Imam Ahmad Rida and the science of Hadith in 3vols) by Sheikh Muhammad Isa Rizvi prnt Dehli, 1999
‘Muhaddith-e-Brelvi’ (The hadith master of Breiyely) by Dr Masud Ahmad, Karachi, 1993
‘Imam Ahmad Rida auwr Aalmi Jami’at’ (A study of Imam Ahmad Rida in the international universities) by Dr Masud Ahmad, Karachi, 1998
‘Jami al-Ahadeeth’ (a collection of the Imam’s hadith from his Fatawa in 6 vols) by Sheikh Muhammad Haneef Khan, Gujrat, 2001
‘Imam Ahmad Rida ki Khidmaat-e-Ulum-e-Hadith ka tahqeeqi wa tanqeedi Ja’izah’ (A phd on Imam Ahmad Rida’s service in Hadith sciences; a critical research) recently completed by Sheikh Manzur Ahmad Sa’eedi
I hope this article has shed some light on the hadith knowledge of Imam Ahmad Rida and lifted the weak comments on his mastery, as such made by Mawlana Ali Miyah al-Nadwi who wrote the additional notes on his father’s (Mawlana Abd al-Hayy al-Lakhanwi) biography of the subcontinent scholars entitled ‘Nuzhat al-Khawatir’ in which he added, ‘he i.e. Imam Ahmad Rida had little experience in hadith and Tafseer’. I will request the reader to think about this injustice. Even so, ‘Inba al-Hayy’, the detailed commentary on al-Dawlah based on largely tafseer and hadith issues, alone is sufficient to know about Imam Ahmad’s mastery in tafseer and Hadith!
Wa Sallalahu ala Sayyidina Muhammadin wa Aalihi wa saHbihi wa Sallim
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Hijab parda for women in Islam
Hijab or Niqab
This has been a matter of discussion amongst Muslims for ages, ulama supporting any of the 2 have concrete proofs, however the times we live in, the Ladies (especially modernist girls/women) are more inclined towards wearing Hijab rather than going for Niqab (If they are ready at first place) , the western mind set looks down upon noble women wearing Jilbab in its true sense (i.e. Niqab).
Note: Technically even Hijab refers to Proper covering from top to bottom, but here It will be referred for those who are not convinced with Face covering.
Some scholars have tried to reconcile between both viewpoints by offering choice to women whether they like to go for Hijab or Niqab (though Niqab is recommended), some like Nasir ud-din Albani have even gone to the extent of justifying that ruling on Hijab supercedes that of Niqaab, this according to us is a wrong conclusion, especially for our sisters in sub-continent where men are often seen preying at women (so in any given condition, anywhere in the world where the women may become easy targets of men satisfying their inner lustful desires, then the ruling of Niqab from merely recommended changes to Wajib and there indeed is proof of it rather a dominant one)
In Light of Quran and Hadith
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ
Quran states: And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms (24:31)
Hadith #1
Narrated Safiya bint Shaiba:
‘Aisha used to say: “When (the Verse): “They should draw their veils over their necks and bosoms,” was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.”
►Volume 6, Book 60, Number 282: (Sahih Bukhari)
The wording for veil in the ayah of Surah Al-Nur is “Bi-Khumorihina” (and according to lexicographers it denotes to covering the bosoms from top in a way that face is covered too) the wording used in hadith is also similar i.e.”ikhtamarna bi ha”, those who oppose Niqab consider the above translation of Muhsin-Khan to be wrong, they claim that Khimar means veil or head scarf and covering the face is a separate issue, However Khimar in arabic also includes covering the face, although Muhsin Khan is indeed known for his forgeries to English translation of Sahih Bukhari but over here he is not wrong.
Still if someone is aggressive in disagreeing then Quran has explained it in another fashion too i.e. Jalabeeb which is mentioned in Surah al-Ahzaab
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ
Quran states: O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed.(Al-Quran 33:59)
In this case too it refers to covering the face along with rest of the body, as a matter of fact the ruling attached in relevance to this ayah is more strict than just covering the face (i.e. Ulama explained through ahadith that It refers to even showing 1 eye to see.. Allahu Akbar, Note: This is not to insult women in any way but to strengthen the viewpoint of covering face)
Expanation of Eminent Mufasireen
1. “Imam Ibn Jarir at-Tabri (Rahimuhullah) and Imam al Hafidh Ibn Kathir (Rahimuhullah) mention under 33:59”
حدثنـي علـيّ، قال: ثنا أبو صالـح، قال: ثنـي معاوية، عن علـيّ، عن ابن عبـاس، قوله: { يا أيُّها النَّبِـيُّ قُلْ لأَزْوَاجِكَ وَبَناتِكَ وَنِساءِ الـمُؤْمِنِـينَ يُدْنِـينَ عَلَـيْهِنَّ مِنْ جَلابِـيبِهِنَّ } أمر الله نساء الـمؤمنـين إذا خرجن من بـيوتهنّ فـي حاجة أن يغطين وجوههنّ من فوق رؤوسهنّ بـالـجلابـيب، ويبدين عيناً واحدة
Translation: Ibn Abbas(RA) narrated regarding (Allah’s) order [O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them…] that Allah commanded the believing women, when they went out of their houses for some need, to cover their faces from above their heads with the Jilbab, leaving only one eye showing
2. Imam Ibn Kathir (rahimuhullah) also adds after narrating the above:
وقال محمد بن سيرين: سألت عبيدة السلماني عن قول الله عز وجل: { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـٰبِيبِهِنَّ } فغطى وجهه ورأسه، وأبرز عينه اليسرى
Translation: Muhammad bin Sirin said: “I asked `Ubaydah As-Salmani about the Ayah:(to draw their Jalabib over their bodies.) He covered his face and head, with just his left eye showing.”[Tafsir al Quran al Azim]
Note: Ibn Abbas (RA) holds the highest rank amongst Sahaba in exegesis of Quran
3. “Imam Qurtubi (Rahimuhullah) under 33:59”
فقال ابن عباس وعَبيدة السَّلْمانيّ: ذلك أن تلوِيه المرأة حتى لا يظهر منها إلا عين واحدة تُبصر بها
Ibn Abbas (RA) and Ubaida as Salmaani(RA) said: It (Jilbab) should fully cover the body of woman and nothing should appear but one eye with which she can see.”
4. ”Imam Jalal ud din Suyuti (Rahimuhullah) under 33:59”
يَا أَيّهَا النَّبِيّ قُلْ لِأَزْوَاجِك وَبَنَاتك وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبهنَّ” جَمْع جِلْبَاب وَهِيَ الْمُلَاءَة الَّتِي تَشْتَمِل بِهَا الْمَرْأَة أَيْ يُرْخِينَ بَعْضهَا عَلَى الْوُجُوه إذَا خَرَجْنَ لِحَاجَتِهِنَّ إلَّا عَيْنًا وَاحِدَة “ذَلِكَ أَدْنَى” أَقْرَب إلَى “أَنْ يُعْرَفْنَ” بِأَنَّهُنَّ حَرَائِر “فَلَا يُؤْذَيْنَ” بِالتَّعَرُّضِ لَهُنَّ بِخِلَافِ الْإِمَاء فَلَا يُغَطِّينَ وُجُوههنَّ فَكَانَ الْمُنَافِقُونَ يَتَعَرَّضُونَ لَهُنَّ “وَكَانَ اللَّه غَفُورًا” لِمَا سَلَفَ مِنْهُنَّ مِنْ تَرْك السِّتْر “رَحِيمًا” بِهِنَّ إذْ سَتَرَهُنَّ
Translation: O Prophet! Tell your wives and daughters and the women of the believers to draw their cloaks closely over themselves (jalābīb is the plural of jilbāb, which is a wrap that covers a woman totally) – in other words, let them pull part of it [also] over their faces, leaving one eye [visible], when they need to leave [the house] for something. That makes it likelier that they will be known, to be free women, and not be molested, by being approached. In contrast, slavegirls did not use to cover their faces and so the disbelievers used to pester them. And God is Forgiving, of any occasion in the past when they may have neglected to cover themselves, Merciful, to them in His veiling them.[Tafsir al Jalalyn]
5. ”Allama Syed Mahmood Al-Aloosi (Rahimuhullah) under 33:59”
وقال ابن عباس. وقتادة: تلوى الجلباب فوق الجبين وتشده ثم تعطفه على الألف وإن ظهرت عيناها لكن تستر الصدر ومعظم الوجه
Imam al-Alusi (rah) tells the procedure from Ibn Abbas (RA) and Qatada(rah): The cloak should be worn from top (in a way that it covers) the forehead then face should be covered by cloak from one side below the eyes so that most of the face and upper bossom is covered, thus both the eyes will remain uncovered [Al-Alusi in Ruh al Ma’ani]
Thus Jamhoor of the leading Mufasireen have proven that Veil includes covering of Face.
Now let us turn towards Ahadith which prove Niqaab to be Wajib!
Hadith No. 1
It was narrated that ‘Aa’ishah said: “The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came near, each of us would lower her jilbaab from her head over her face, and when they passed by we would uncover (our faces).” [Narrated by Abu Dawood, 1833; Ahmad, 24067]
This hadith has decisive proof that Niqab is Wajib, because the blessed wives of Prophet (salallaho alaihi wasalam) kept extreme care of covering themselves and did not reveal their faces infront of strangers, however when women are with their husbands and those with whom their Nikah is impermissible (being single that is) they can take off the face veil.
Hadith No.2
Volume 1, Book 8, Number 368: (Sahih Bukhari)
Narrated ‘Aisha:
Allah’s Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes UNRECOGNIZED.
Even a child would know that If a woman returns home unrecognized (by being amongst men) then she must have covered her face!
Hadith No.3
Book 14, Number 2482: (Sunnan Abi Dawud)
Narrated Thabit ibn Qays:
A woman called Umm Khallad came to the Prophet (peace_be_upon_him) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (peace_be_upon_him) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. The Apostle of Allah (peace_be_upon_him) said: You will get the reward of two martyrs for your son. She asked: Why is that so, Apostle of Allah? He replied: Because the people of the Book have killed him.
The Blessed women companions of Prophet (salallaho alaihi wasalam) did not even consider taking off their face veils in most painful situations (i.e. even at death of their children)
Hadith No.4
Aisha (RA) mentioned the women of Ansar, praised them and said good words about them. She then said: “When Surat an-Nur came down, they took the curtains, tore them and and made veils from them.” [Sunann Abi Dawud Hadith No. 3577]
Imam Ibn Hajr al Asqalani (Rahimuhullah) in his Fath al Bari says that making veils here refers to covering the face!
There are many more ahadith on this, however now let’s turn towards ahadith which Pro-Hijab use as their biggest proofs for Niqab to be merely recommended but not Wajib
Hadith No.1
Narrated Aisha, Ummul Mu’minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah wearing thin clothes. The Apostle of Allah turned his attention from her. He said: O Asma’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. (Narrated by Abu Dawood # 4092).
They assert from this hadith that Prophet (salallaho alaihi wasalam) has himself ordered to reveal the face and hands’ therefore wearing Niqab is not Wajib.
Imam Abu Dawud (rahimuhullah) after mentioning this hadith said:
قال أبو داود هذا مرسل خالد بن دريك لم يدرك عائشة رضي الله عنها
Translation: Abu Dawud said: This is Mursal (i.e. Tabi’i narrating directly from the Prophet – Peace be upon him due to missing link from sahabi inbetween), Khalid bin Dareek did not see Aisha (ra) [Sunnan Abu Dawud # 4104]
However the hadith is justified by Pro-Hijab Ulama and they should be given benefit of the doubt in authenticating the hadith itself because Maraseel are accepted by many great scholars as valid proofs, an example of Mursal hadith to be Hassan/Sahih is the hadith of prayer of woman being different from that of man (It is also corroborated from other ahadith), that is a separate issue but we just gave an example so that It is clear that Maraseel are accepted by eminent scholars, But in this case (and with Capital B) that will be of no use either because same Asma Bint Abi Bakr (RA) is proven to have followed the opinion of covering the face.
Proof for it is this:
Book 20, Number 20.5.16: (Muwatta Imam Malik)
Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir said, “We used to veil our faces when we were in ihram in the company of Asma bint Abi Bakr as-Siddiq.”
Therefore no doubt is left behind, Had Asma Bint Abi Bakr (RA) known otherwise she would have disapproved the above action and that too during Ihram when women are given most relaxation in covering themselves.
Hadith No.2
Volume 8, Book 74, Number 247: (Sahih Bukhari)
Narrated ‘Abdullah bin ‘Abbas:
Al-Fadl bin ‘Abbas rode behind the Prophet as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet stopped to give the people verdicts. In the meantime, a beautiful woman From the tribe of Khath’am came, asking the verdict of Allah’s Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sides in order that he should not gaze at her. She said, “O Allah’s Apostle! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?” He said, “Yes.”
From this hadith those who are Pro-Hijab (only) say that had Niqab been enforced by Prophet (salallaho alaihi wasalam) then he would have ordered this woman to cover her face first, but even after Al-Fadl(RA) started to stare at her beauty, the Prophet (saw) only punished Al-Fadl rather than asking the woman to cover her face
This is all speculation because:
A)The hadith says nowhere that her face was uncovered
B) Beauty of women is at times known to others, this does not mean she hangs out without Niqaab
C) Even if this hadith proves that she was not wearing Niqab then It is abrogated with other overwhelming ahadith as shown above.
The sayings of (recent) classical scholars also constitutes Ijma
Allama Shabir Ahmed Usmani (Rahimuhullah) in Tafsir e Usmani writes under 33:59
It means together with covering the body they should also draw some part of the sheet (chadar) over the face below the head. It is given in the traditions that at the revelation of this verse the Muslim women hiding their bodies and faces went out in such a way that only the eyes were left open to see. From this it is proved that in the time of Fitnah even a free woman should hide her face.[English Translation of Tafsir e Usmani by Muhammad Ashfaq Ahmed, Volume 3, Page No. 1860]
Hadrat Karam Shah al-Azhari (Rahimuhullah) in his great Tafsir Zia Ul Quran writes under 33:59
Jalabeeb is a plural, Its singular is Jilbab, Jilbab is that lengthy (big) sheet (chadar) which covers whole of the body, al-Zamakhshari [revered highly as Lexicographer and Logician only] explains “Yudneen (i.e. to draw upon) as: To put their sheets upon themselves in a way that their Faces and shoulders are hidden, From this Qawl of Allama Zamakhshari it is known that even in Lughwi sense “Yudneena Aalayhinn” means to put sheets upon in a way that whole body is covered and not even face and shoulders are left exposed. Allama Abu Hayyan (rahimuhullah) wrote that at his palce Andulus, the Muslim women used to cover themselves in such a fashion that their whole faces became covered and only space for 1 eye was left (i.e. to see) [Hadrat Karam Shah al-Azhari, Tafsir Zia Ul Quran Volume 4, Page No. 95]
Non-muslims raised objection Answers here:-
“O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower [money given by the husband to the wife for the marriage contract] ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good. (The Noble Quran, 4:19)”
Is temporary marriage really allowed in Islam?
What do the Sunni and Shia sources say about this?
The 70 or 72 virgins in Islamic Paradise is actually supported in the Bible.
What is the minimum age for marriage in the Holy Quran?
Terrorism and Pedophilia in the Bible against women and children!
Where in the entire Bible is wife-beating forbidden?
Jesus himself witnessed it and never once denounced it.
* Please read the display of all of the articles on this page before you click on anyone of them.
| Women in Islam: | Women in Christianity: |
| Status in Islam: * The ideal Muslimah (Female Muslim). |
* Females: The cursed gender – the non-Islamic ones!
* The Status of Women.
* How do Islam and the Bible honestly view women?
* Rebuttal to Sam Shamoun’s “Women in the Bible”.
– Part II.
– Part III.
– Part IV.
– Part V.
– Part VI.
– Part VII.
– Part VIII.
* Rebuttal to Sam Shamoun on “Women in the Bible – Part II”.
– Part II.
– Part III.
– Part IV.
– Part V.
– Part VI.
* My response to Sam Shamoun’s rebuttal to my article “How do the Bible and the Noble Quran view women?”
* My rebuttal to Sam Shamoun’s “Exposing Osama’s Smokescreens and Rabbit Trails (PART 1)” article.
* Response to: ‘Women, Dogs & Islamic Prayer’.
* A 285-page booklet responding to Sam Shamoun on “Women in Islam Part 3”.
Note: To download the PDF files, right click on the link and choose “Save Target As”.
– Contents
– Part A
– Part B
– Part C
– Part D
– Part E
– Part F
– Part G
– Part H
– Part I
– Part J
– Part K
– Part L
– Part M
– Part N
– Part O
– Part P
– Part Q
Leadership:
* Can women become Prime Ministers or Presidents in an Islamic country?
Liberation, Education and Equality with men:
* Liberation of women in Islam.
* Education is mandatory upon women in Islam.
* Women and True Education in Islam.
* Can Women Teach Men? An Islamic and Biblical Point of View.
* Equality between men and women in the Noble Quran by Dr. Tariq Al Swaidan.
* Men and Women in Islam: Equal or Equally Balanced?
* Is there equality between men and women in Islam?
* “Two women equal to one man in Islam” is a lie.
* Why Two Women Witnesses?
* Are women deficient in intelligence and religion? Answer, No!
* Women’s inheritance laws in Islam.
* Women have no Inheritance in Islam?
* Women’s Rights in Islam.
* The Bible does not prefer for women to be born, but Islam does.
* The true meaning (tafsir) of the ‘Daraja/degree’ men have above women (Quran 2:228).
Marriage, Sex and Treatment:
* What is the minimum age for marriage in Islam?
* Is Temporary Marriage (Muta) allowed in Islam? See how the Bible allowed muta.
* Polygamy in Islam.
* Polygamy in Islam (another article).
* The 70 or 72 virgins in Islamic Paradise is actually supported in the Bible.
* Responding to Answering Islam’s Criticism of Zakir Naik’s Defense of Polygamy.
* Why did Allah Almighty prevent the wives of Prophet Muhammad from marrying any man after him?
* Marriage to non-Muslims is not allowed in Islam for both Muslim men and women. See also about Fornication in Islam.
* Marriage and Divorce.
* The Marriage of a Muslim Women in this World and Hereafter.
* The Islamic way of making love to your wife!
* Is Wife Beating really allowed in Islam? See the favoring and opposing views. You judge for yourself. Also, how should women be treated by their husbands in general. See the full details.
* Questions and Answers about Quranic Verse 4:34.
* Answering misconceptions and false claims about some Hadiths regarding Women.
* Women can get divorced from their abusive husbands according to the Noble Quran!
*The woman can not be forced into marriage in Islam!
* Widows are protected in Islam from their in-laws, but are forced and not protected in the Bible.
* My husband divorced me 3 times all at once! Am I really divorced?
* How can a woman divorce her husband in Islam?
* How does Islam deal with divorce, child custody and support?
* Is anal sex really allowed between the husband and the wife in Islam?
* Is Oral sex (bringing mouth to significant other’s private part by all and any graphic forms) allowed in Islam?
* Why did Allah Almighty make lawful for Muslim men to have sexual intercourse with the married women whom are captives of war?
* Does Islam really allow muslim men to rape female slaves?
* Treatment of Women in Islam compared to the Bible.
* Sex as Sadaqa (Charity) with the Wife.
* Women’s Rights for Sex.
* Rebuttal to James Arlandson Article: “Plowing fields” and marrying little girls in the Quran.
* Menses – How does Islam treat women who are having their menses? Islam honors them.
* Meaning of the Hadith which says that a lady must seek permission from her husband for going out.
* Rebuttal to Jochen Katz’ “The ‘Iddah rules for divorced and widowed women” article.
Rape, Dating, Fornication, Adultery and Abortion:
* What is the punishment for rape in Islam?
* If the husband rapes his wife, is that a sin in Islam? Is there any answers to this in the Quran?
* No Muslim man can force his wife into sex!
* Dating: Why is it frowned upon in Islam?
*What is the punishment for fornication and adultery in Islam?
* Double will be the punishment and humiliation for fornication in Hell.
* Abortion in Islam is a crime!
Modesty:
* The Scientific Miracle of the Hijab (women covering up their bodies except for their faces, hands and feet) and the sensitivity of women’s skins VS men’s – Mentioned in the Glorious Quran and confirmed by Science!
* Why did Allah Almighty order women to cover up in Islam?
* Is Niqab (Women covering all of their faces) Mandatory in Islam?
* Top 11 excuses of Muslim Women who don’t wear Islamic Hijaab! (and the reasons for hijab).
* The Purpose Of The Women’s Veil In The Quran and Bible.
* ‘Hijab’ and the Freedom of Women – A Speech given By Mawlana Taqi Usmani, Rendered into English.
Homosexuality and Pornography:
* “Houses of Death” for women in Islam is a lie. Also, about the punishment of Gays and Lesbians in Islam.
* Homosexual Marriage in Islam?
* Science proved that Homosexuals are born natural. How then can Islam prohibit homosexuality?
* Pornography in Islam? Is the GOD of Islam and Christianity a pervert? Response to the so called “Porn” in the Noble Quran.
*“Suckling Pornography” in Islam?
*Rebuttals to Jim’s hoax on “suckling porn in Islam” lie.
* Rebuttal to Sam Shamoun about “suckling porn in Islam”. Also, was Paul a homosexual when he sucked the blood from Timothy’s penis by his mouth after circumcising him?
* Women and Maidens in Heaven according to Islam. Will women have companions?
* Does Paradise in Islam really have Homosexuality in it?
* Lesbianism in the Noble Quran? – Refuting the lies of the liar Sam Shamoun from the “Answering Islam” team of clowns.
* A followup rebuttal to Sam Shamoun’s lies regarding lesbianism in Islam.
* Is watching pornography alone and without enticing or tempting anybody else allowed in Islam?
* Is masturbation allowed in Islam?
Other:
* The “Child Molester” lie against Muhammad peace be upon him.
Aisha was “9” when she married our Prophet. If this is weird or unacceptable to you, then are BOTH HER PARENTS and the whole Arabs’ culture BACK THEN also guilty for giving her and others like her in marriage to other men, 1500 years ago?
Even today, girls in many third-world countries are married off at the same or similar age. In fact, it is believed by many Jews and Roman Catholics that Mary was 12 – 14 when she had Jesus. Also, the Biblical Prophets who had 100s of wives each most probably married young girls as well.
Also, what about Aisha’s PARENTS (MOM AND DAD)? Didn’t they see it right and fit to marry their daughter at that age and at that time? Who are we to judge?
Also, see why Muta (temporary) Marriage was allowed and why it was discontinued.
* “Most women in Islam are in hell” is a lie.
* Problems with our Muslim sisters who live in the US.
* Some Islamic Wisdom for those who seek Guidance.
* My advise to all women.
* A story about a 16-year-old Muslimah girl in Texas.
* “Muhammad married his daughter in law” is a lie.
* Woman seeks Iranian presidency.
* Muhammad the Womanizer?
* Are penis and breasts enlargements allowed in Islam?
* UK female journalist detained by Taliban embraces Islam.
* Islamic Poetry by a sister who converted to Islam.X-Rated Pornography, Homosexuality, Fornication, Rape, and the Social Corruptions caused by Christianity: * X-Rated Pornography and Lesbianism in the Bible.
* 95% of Americans had premarital sex according to a new study!
* Why are Christians so notorious in sinning throughout the world? What is the real secret behind it?
* Miss California’s Nude Pictures: Being “Biblically Correct”.
* The 70 or 72 virgins in Islamic Paradise is actually supported in the Bible.
* Fathers sticking their fingers into their daughters’ vaginas before marriage in the Bible.
* Girls forced into sex and marriage at the age of 3 (three) in the Talmud and the Bible (Detailed quotes and books’ references are provided!). Also, the age consent for girls’ marriage 100 years ago only in the US and Europe was as low as 10.
* My rebuttal to Sam Shamoun’s “Osama Abdallah’s Obsession with Pedophilia” article.
* Was Paul a homosexual when he sucked the blood from Timothy’s penis by his mouth after circumcising him?
* The lust for virgins and the degradation of non-virgins in the Bible’s OT and NT.
* Is Homosexuality allowed in Christianity?
* What is the punishment for rape in Christianity? The raped single victim gets punished, not the rapist!
* Rebuttal by brother Sami Zaatari regarding rape being condoned in the Bible.
* Rebuttal by brother Karim regarding rape being condoned in the Bible.
* My rebuttal to Quennel Gale regarding rape being condoned in the Bible.
* Adultery punishment in the Bible’s Old and New Testaments.
* Rebuttal to John 8:1-11 being a justifying verse for fornication, adultery and pornography in the Christian Whoredom.
* Raping and Enslaving women in the Bible.
* Is the GOD of Islam and Christianity a pervert? Response to the so called “Porn” in the Noble Quran.
* Christianity is the cause of our social corruptions today.
* Christianity is the cause for most of the high divorces in the West.
* Bikini Christianity.
Marriage, Childbirth & Curse upon them:
* Is Temporary Marriage (Muta) allowed in the Bible? See how the Bible allowed muta.
* Divorce in the Bible: A case of abrogation.
* The Wife’s Submission To Her Husband According To The New Testament.
* Paul’s idea on marriage.
* The Curse of pain and sorrow (during childbirth) given to women in the Bible.
* The Unjust Law Of Divorce In The New Testament.
Mutilation & Genital Mutilation:
* Terrorism and Pedophilia in the Bible against women and children!
* Pregnant Women will be ripped open in the Bible as a punishment from GOD!
* Is Genital Mutilation for men and women allowed in the Bible? It is allowed in the Jewish Talmud. See the clear contradiction in the Bible regarding this issue.
* Christians sliced off their penises in the name of the Bible.
*A Christian Texas man accused of ripping out hearts of victims plucks out own eye.
Equality with men(??), and Treatment:
*Where in the entire Bible is wife-beating forbidden?
* The Testimony of Women In The Bible.
* Deficiency Of Woman’s Mind According To The Bible.
* How do the Bible and the Noble Quran view women?
* Rebuttal to Sam Shamoun’s “Women in the Bible”.
– Part II.
– Part III.
– Part IV.
– Part V.
– Part VI.
– Part VII.
– Part VIII.
* Answering Christian Apologists: Ephesians 5:21-24 and it’s true meaning.
* Answering Christian Apologists: Galatians 3:28 and it’s true meaning.
* Answering Christian Apologists: The bible clearly prohibits women to teach men.
* Answering Christian Feminists: The Greek word “kephale” and it’s true meaning.
* My response to Sam Shamoun’s rebuttal to my article “How do the Bible and the Noble Quran view women?”
* The Bible says: Women are defiling to men!
* Women in Christianity.
* Widows are protected in Islam from their in-laws, but are forced and not protected in the Bible.
* Answering the Christian Feminists- Let’s follow the Bible’s New Testament word by word to see if Christian women are indeed equal to Christian men.
* Women’s inheritance laws in the Bible. No inheritance for wife and daughters if a son is present.
* Treatment of Women in the Bible compared to Islam.
* A library about women in the Bible.
* Questions about women’s rights in the Bible that Christians don’t have answers for.
* Almost every single Christian is going to hell according to the Bible. Bible blames women for it.
* Menses – How does the Bible treat women who are having their menses? The Bible humiliates them!
* The Bible does not prefer for women to be born, but Islam does.
Polygamy:
* Polygamy in the Old Testament and New Testament in the Bible. Jesus allowed polygamy.
* Polygamy Is Prohibited For Who In The Bible?
Head Covering and Modesty:
*Paul contradicted himself regarding the women’s head covering.
* Some Christians believe in “Head Covering” for women.
* The Purpose Of The Women’s Veil In The Quran and Bible.
Other:
* My advise to all women.
Comparison between two groups of women
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The Angelic Group:
More pictures of Chaste Muslim girls: |
The Satanic Group – The biotic fuel for hell fire: *** The pictures of Western women with bikinis were removed due to many resquests from Muslims. Even though I tried to pick the least sexual pictures, but in general, this is what a typical Christian woman would look like when she is at either the beach (wearing bikinis) or health club, where 95% to 99% of her body is totally exposed to men. What’s most ironic is seeing them wearing the “Cross” necklaces. Women in the west are considered nothing but “sex objects”, and most of them are less likely to remain virgins before marriage. No true man would die for cheap quality of this kind. It is very tragic that women in the West are raised to show off their sexuality and are stereotyped by their sexuality. * I am not generalizing all Christian women. I am certain there are many Angelic ones out there who remain virgins until marriage and are non-sexual, and they are fully devoted to GOD Almighty. But I believe that it is safe to say that a large percentage of the Christian women world-wide are Satanic. |
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This is an image of a popup window in a FOX News’ article regarding Christian
girls, or should I say “chicks” doing some cheerleading work. The cloths they’re
wearing and them being “members of the lithia Christian Academy cheerleading”
further prove my point above about Christians being porn-lovers and sexually
open sinners. These “chicks” don’t see any problem in exposing almost all of
their legs to the public. I am sure that they also don’t have a problem in
wearing bikinis at the beaches. And it wouldn’t surprise me if most of them,
if not all, are non-virgins. And if you pay them, they probably wouldn’t have a
problem in showing their breasts to the public as the “girls gone wild” do.
Again, compare this Christian garbage to the Angelic picture of the
typical Muslim girl above who lives chaste and honors her body and virginity, and
most importantly, respects and adores GOD Almighty’s Divine Commands.
Source :- http://www.answering-christianity.com/woman.htm
hijab- parda aurat ka gehna hai must watch.
Islam Treasure YA RASOOL ALLAH (صلی اللہ علیھ والہ وسلم) 