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The wives of the Prophet (saw) spend the night with the Prophet (saw) in his gra ve In his

Malfuzat v 3 p 276, Ahmad Raza Khan wrote about the life of the Prophet (sa w) in his grave: Question: What is the difference in the Barzakhi life of Prophets (may Salah be upon them) and Awliya The life of the noble Prophets (may Salah and Salam be upon them) is real and phy sical similar to the life of this world (Haqiqi Hisi Dunyawi), and death touched them for a little moment just to fulfil the divine promise, then just after the y are given the same life. This life has the same ruling as the life of this wor ld, their inheritance is not distributed, the Nikah of their wives is forbidden and they do not have any 'Iddah period, they (Prophets) eat and drink and pray i n their graves, rather Saydi Muhammad ibn Abdul Baqi Az-Zarqani said that for th e Prophets (may Salah and Salam be upon them), their pure wives are presented to them in their graves, and they spend the night with them. Comment: Spending the night is a clear allusion towards having relations, else i t would say they spend the day. This is the shameful Sufism of the Brawliyah. Th ey have no text to prove such claims, rather their religion is based on fairy ta les, by which they want to corrupt the Muslim creed. The Wali watches sexual relation of his students In his Malfuzat v 2 p 169, Ahmad raza Khan wrote:

Sayidi Ahmad Sijilmasi had two wives, Sayidi Abdul 'Aziz Ad-Dabbagh (rad) said to him one day: You slept with one wive while the other was awake, this should not be done . He argued: She was sleeping

He (Dabbagh) replied: No she was not... He asked: How do you know this? He (Dabbagh) said: He said: Where she was sleeping, was there another bed?

Yes, there was an empty bed

He (Dabbagh) said: I was on this bed, at no time is the Shaykh separated from his Murid, he is always with him Comment: So for Bralwis, their Peers watch their intercourse with their wives an d are always with them. What is this shameful creed!!! These people should then come naked in front of their Peers as for them the Shaykh is in their bedrooms a nd watches their intercourses. La Hawla wala Quwatta ila Billah!!! Does the religion of Islam allows a Muslim to be present in the room of a person sleeping with his wife? This is a clear opposition to the Shari'ah!!! The Awliya watch all the universe and know everything In his Malfuzat v 4 p 402, Ahmad Raza Khan wrote:

The noble Awliya say: The seven heavens and earth compared to the vision of believ er slave are not but like a ring thrown in a desert land. Sayidi Ash-Shareef Abdu l 'Aziz Ad-Dabbagh (rad) said that the seven heavens and earth compared to the l

argeness of the vision (Wus'at e Nigah) of the perfect believer are not but like a ring thrown in a desert land. Allah Akbar, when this is the status of the sla ves, then how can someone think about the greatness of Allah. In his ing: Malfuzat v 1 p 31, Ahmad Raza Khan wrote that Awliya know Ghayb and everyth

A saint said: he is not a man the one who does not see the whole world similarly t o seeing a hand , and he told the truth and showed his level. Shaykh Baha ul Milla h and Deen Naqshband (may Allah sanctify his secret) said after him: I say: he is not a man the one who does not see the whole universe similarly to seeing a nai l of the thumb ...Sayd Ghawth A'zam (rad) said in his Qasidah Ghawthiyah Sharif: I saw all the lands of Allah like a grain continuously and this seeing was not part icular to any time, rather this was continuous, and he said: My eyes are fixed on the Lawh Al-Mahfuz and what is Lawh Al-Mahfuz? Allah said about it: Everything sm all or big is written (in it) and He said: We have not left anything in the book an d He said: There is not anything wet or dried except it is recorded in Kitab Mube en , so when this is the state of Lawh Al-Mahfuz, that everything of the creation is recorded in it since the first day to the last, so the one who knows it, then without any doubt he will have knowledge of all the creation Comment: Read these Ayats: Allah said: Or like the one who passed by a town and it had tumbled over its roof s. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, then raised him up (again). He said: "Ho w long did you remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day". He said: "Nay, you have remained (dead) for a hundred ye ars, look at your food and your drink, they show no change; and look at your don key! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh". When this was clearly shown to him, he said, "I know (now) that Allah is Able to do all things." (Baqarah : 259) Majority of scholars of Tafsir say this man was the Prophet Ozayr, and even if h e is a Wali, then he did not know how many years he slept, so how can someone sa y Awliya know Lawh Al-Mahfuz and everything? It is written in Surah Kahf : Musa (Moses) said to him (Khidr) "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah )?" He (Khidr) said: "Verily! You will not be able to have patience with me! "An d how can you have patience about a thing which you know not?" Musa (Moses) said : "If Allah will, you will find me patient, and I will not disobey you in aught. " He (Khidr) said: "Then, if you follow me, ask me not about anything till I mys elf mention it to you." So they both proceeded, till, when they embarked the shi p, he (Khidr) scuttled it. Musa (Moses) said: "Have you scuttled it in order to drown its people? Verily, you have committed a thing "Imra" (a Munkar - evil, ba d, dreadful thing)." He (Khidr) said: "Did I not tell you, that you would not be able to have patience with me?" Musa (Moses)] said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you)... So the great Prophet of Allah Musa (aley salam) did not have knowledge of the ac tions of Al-Khidr, and Ahmad raza Khan claims Al-Gilani and others know everythi ng. Allahul Musta'an Allah said: He (Sulayman) inspected the birds, and said: "What is the matter that I see not the hoopoe? Or is he among the absentees? "I will surely punish him w ith a severe torment, or slaughter him, unless he brings me a clear reason." But

the hoopoe stayed not long, he (came up and) said: "I have grasped (the knowled ge of a thing) which you have not grasped and I have come to you from Saba' (She ba) with true news. "I found a woman ruling over them, and she has been given al l things that could be possessed by any ruler of the earth, and she has a great throne. "I found her and her people worshipping the sun instead of Allah, and Sh aytan (Satan) has made their deeds fair-seeming to them, and has barred them fro m (Allah's) Way, so they have no guidance," (Sulayman) said: "We shall see whethe r you speak the truth or you are (one) of the liars. (Naml : 20-27) Prophet Sulayman did not know why Hud Hud was absent and he said he will check h is information. And Hud Hud said he brought news Sulayman was not aware of. And here is it told the Awliya watch the whole universe like a ring thrown in the de sert...May Allah protect us from such lies upon the religion of Allah!!! It is mentioned in Surah Maryam : She placed a screen (to screen herself) from them; then We sent to her Our Ruh [a ngel Jibrael (Gabriel)], and he appeared before her in the form of a man in all respects. She said: "Verily! I seek refuge with the Most Beneficent (Allh) from y ou, if you do fear Allh." (The angel) said: "I am only a Messenger from your Lord , (to announce) to you the gift of a righteous son." (17-19) So Maryam (peace be upon her) did not know that the man who came was an Angel of Allah and she sought refuge from Allah from him. So this great Wali woman did n ot know that the man who came was an Angel and Ahmad Raza Khan tells us Awliya k now everything. In surah Kahf , the Awliya who slept 309 years said after waking up

Likewise, We awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: "How long have you stayed (here)?" They said: "We have stayed (perhaps) a day or part of a day." They said: "Your L ord (Alone) knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the good la wful food, and bring some of that to you. And let him be careful and let no man know of you. (19) These great Awliya mentioned in the Quran did not know how much time they slept, and Ahmad Raza Khan's religion tells us Al-Gilani knows everything. La Hawla wa la Quwatta ila Billah The Ghawth according to Ahmad Raza Khan In his Malfuzat v 1 p 115, Ahmad Raza Khan writes about the fairy tales of Ghawth:

Question: is there a Ghawth in every time? Answer: Without the Ghawth, the earth and heavens cannot remain stable. Question: Are matters disclosed (Munkashaf) to the Ghawth in his Muraqabah (medi tation)? Answer: No, rather at every time these matters are presented to him like in a mi rror...every Ghawth has two ministers, the nickname of the Ghawth is Abdullah an d the left hand is called AbdurRab and the right hand is called AbdulMalik. In t his system of reign, the left hand minister is superior to the right hand minist er contrary to the system of reign in this world, because this system of reign i s that of the heart and it is on the left. The greatest Ghawth and the Ghawth of every Ghawth is Hudhur Saydul 'Alim (saw), Siddiq Akbar (Abu Bakr) was the left hand minister of the Prophet (saw) and Farooq A'zam (Omar) was the right hand.

Then in this community, the first to attain state of Ghawth is Ameer ul Muminin Hadhrat Abu Bakr Siddiq (rad) and his ministers were Ameerul Muminin Faruq A'zam and Uthman Ghani (rad). Then Hadhrat Omar Faruq A'zam (rad) was given level of Ghawth and then Uthman Ghani (rad) and his minsters were Mawla 'Ali (kw) and Ima m Hasan, then Mawla Ali (became Ghawth) and and the two noble Imams (Hasan and H usayn) became his ministers. Then the matter went from Imam Hasan (rad) generati on after generation up to Imam Hasan Askari. All these were Ghawth on their own (Mustaqil). Between Imam Hasan Askari up to Hudhur Ghawth A'zam (Al-Jilani) (rad ), all those who were Ghawth were their Naib. After them Sayduna Ghawth A'zam be came a Ghawth on his own (Mustaqil), he reached the level of Ghawth Akbar...all those who are Ghawth after Ghawth A'zam up to Imam Mahdi are all Naib of Hudhur Ghawth A'zam, then Imam Mahdi will have state of Ghawthiyat Kubra. Comment: One can see similarity between this invented system of Ghawth and Shi'a h Imamah, and how they attribute this status to descendant of Husayn. Also when Omar (rad) died, there were Sahabah alive greater than Hasan ibn Ali like Sa'd i bn Abi Waqqas, AbdurRahman ibn Awf and others, so he should have been among two ministers of 'Uthman, and also after death of Ali there were Sahabah greater tha n sons of Husayn like Ibn Umar, ibn Abbas and ibn Zubayr, but this is influence of Shiism on Sufism. A Wali can be in 10 000 places at the same time, and even a Kafir In his Malfuzat v 1 p 113-114, Ahmad Raza Khan wrote:

Question: Do the Awliya have the power to be in many places in one time? Answer: if they desire they can go in 10 000 cities and accept 10 000 invitation s. Question: Hudhur, one imagines from this that some bodies from the world of form s ('Alim e Mithal) are submitted to the Awliya, and that is how one can see them in different places at the same time. If it is not such, then one has doubt tha t the form is different from the person, so the presence of the form is not the presence of the thing. Answer: If they are forms, then their souls is linked to all these bodies and co ntrols them, so by the soul and reality, it is the same essence that is present everywhere, and this is in apparent understanding, else it is written Sab'ah Sana bil Sharif that Hadhrat Saydi Fath Muhammad (may Allah sanctify his secret) wrote that he would go to ten places at the same time, and someone protested that he promised to go to ten places at the same time, how was this possible? The Shaykh said: Krishan Kanayah was a Kafir, and he was present in hundreds of places at t he same time, so if Fath Muhammad is present in few places at the same time, the n how is that strange? After mentioning this, he said: Do you believe that the Sh aykh is present at one place and the rest are his forms, no rather the Shaykh is present everywhere by his essence. The Batini secrets are above apparent unders tanding, so deep thinking is not worth.

Comment: So for Ahmad Raza Khan, Allah can give Karamat to a Kafir like Krishan Kanayah, as he did not refute such quotes of Sab'ah Sanabil . What a mockery of the religion of Islam!!! Allah hates kufr and Kufar, how can he honour them? And ha s anybody seen any Sahabi being in different places at same time? Compiled by Ali Hassan Khan May Allah send Salah and Salam on the Prophet (saw), his family, comapnions and those who follow them

_________________________________ Actions are judged by intentions, so each man will have what he intended. ??? ????

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Below are some extracts of the English translation of Tafsir Al-Jalalayn , translat ed by the Darqawi Shazili Sufi Aisha Bewley. This Tafsir is among most famous an d studied in many Madaris in the Muslim world. It was composed by Hafiz Jalaludd in Suyuti and his teacher Jalaluddin Al-Mahalli. Hafiz Suyuti is also a Sufi and a great scholar of Hadith. Al-Mahalli's Tafsir is from Surah Kahf to the end an d also Surah Fatihah. Hafiz As-Suyuti's Tafsir is from Surah Fatihah up to Surah Kahf.

In the english translation, the words in Bold are the translation of the Quran, and others in non-bold are words of Tafsir of As-Suyuti or his teacher

The Prophet (saw) was not seeing events of Zakariyya and Maryam

P 128, Surah Al

Imran, Ayah 44

?????? ???? ????????? ????????? ???????? ???????? ????? ?????? ?????????? ???? ? ???????? ????????????? ????????? ???????? ???????? ????? ?????? ?????????? ????

?????????????

Hafiz As-Suyuti wrote in explanation:

This(what We have mentioned about Zakariyya and Maryam)is news from the Unseen, o f things which you did not see.Muhammad,which We reveal to you. You were not wit h them when they cast their reeds into the water to draw lotsto see which of the m should be the guardian of Maryam and have custodyof her.You were not with them when they quarrelled about it. This news isRevelation.

Comment: Here, Hafiz As-Suyuti clearly said that the Prophet (saw) did not see t he events of Zakariyya and Maryam and Allah only informed him (saw) of this thro ugh revelation (Wahy), while the Bralwis say that the Prophet (saw) is a witness of all actions of past and futures people, and he was Hadhir and Nadhir, seeing all the past events.

Knowledge of Ghayb is invisible to the Prophet (saw)

P 370, Surah Al-A raf, Ayat 187-188:

????????????? ???? ?????????? ???????? ?????????? ???? ???????? ????????? ?????? ?????? ??? ??????????? ??????????? ?????? ???? ???????? ??? ????????????? ????? ?????? ??? ??????????? ?????? ???????? ????????????? ????????? ??????? ??????? ? ??? ???????? ????????? ?????? ??????? ????????? ???????? ???????? ??? ?????????? ?

???? ??? ???????? ????????? ??????? ????? ?????? ?????? ??? ????? ??????? ?????? ?????? ???????? ????????? ??????????????? ???? ????????? ????? ????????? ?????? ?? ???? ????? ?????? ??????? ????????? ???????? ???????????

Hafiz As-Suyuti wrote in explanation:

They(the people of Makka) will ask you about the Hour(the Day of Resurrection): w hen is it due? Sayto them: 'Knowledgeof itand when it will occur rests with my L ord alone. He alone willreveal it at its proper time. It hangs heavyfor many peo ple in theheavens and the earthbecause of the terror it inspires. It will notcom e upon you except suddenly.' They will ask youinsistentlyasif you had full knowl edgeof it. Say: 'Knowledgeof it rests with Allahalone, but most people do not kn ow that.'

Say: 'I possess no power tobring help oravert harmfrom myself, except as Allah w ills. If I had had knowledgeof theUnseen,which is invisible to me, I would have sought to gainmuch good, and no evilsuch as poverty and other things would have touched me and I would have been careful to avoid harmful things.I am only a war ner about the Fire for the unbelievers and a bringer of good news of the Garden to people who believe.

Comment: Here, Hafiz As-Suyuti clearly wrote that the knowledge of Ghayb is invi sible to the Prophet (saw) and if the Prophet (saw) possessed this knowledge, he would have been careful to avoid harmful things. And we wee that the Prophet (s aw) faced difficulties, was touched by magic, some of his companions were killed by tribes who claimed to be Muslims then killed the companions sent to them, an d in the battle of Uhud many Muslims became martyred.

The Prophet (saw) was censured by Allah for accepting excuses of some people

P 410, Surah At-Tawba, Ayah 43

????? ??????? ?????? ???? ???????? ?????? ?????? ??????????? ???? ????????? ???? ???? ?????????? ?????????????

Hafiz As-Suyuti wrote in explanation:

43. TheProphet, may Allah bless him and grant him peace, gavepermission to a grou p to stay behind on his own initiative and thefollowing was revealed to censure him. The pardon came before thecensure, to calm his heart.Allah pardon you! Why did you excuse them for staying behind, rather than just leaving them until it w as clear to you which ofthem were telling the truth in their excuseand until you knew the liars in that respect?

Comment: So here, Hafiz As-Suyuti said that the Prophet (saw) relying on his own Ijtihad accepted excuses of some people, and Allah send this Ayah to censure th e Prophet (saw).

The Prophet (saw) was not witness to the events of Musa (aley salam)

P 840, Surah Al-Qasas Ayat 44-46:

????? ?????? ????????? ???????????? ???? ????????? ????? ?????? ????????? ????? ?????? ???? ?????????????

?????????? ??????????? ???????? ??????????? ?????????? ????????? ????? ?????? ?? ?????? ??? ?????? ???????? ??????? ?????????? ????????? ?????????? ?????? ?????? ????? ????? ?????? ????????? ???????? ???? ?????????? ???????? ???????? ???? ??????? ? ????????? ??????? ??? ????????? ???? ??????? ???? ???????? ??????????? ????????? ????? You, Muhammad,were not on the western side of the mountainor the valleywhen We ga ve Musa the command: the Message toPharaoh and his people.You were not a witness so that you couldknow it.

Yet We produced further generations after Musa,and ages passed so they forgot th eir contract with Allah, many knowledgesdisappeared, and Revelation ceased. Ther efore We brought you as aMessenger and revealed to You the news of Musa and othe rs.Nor did you live among the people of Madyan and recite Our Signs to them, ena bling you to learn their story and report it,yet We have sent you news of them. We sent the Message to you with news ofthose who went before.

Nor were you on the side of the Mount when We called Musa totake hold of the Boo k with vigour;yet it is a mercy from your Lord that He sent youso that you may w arn a people (the people ofMakka) to whom no warner came before, so that perhaps they will pay heed.

Comment: Here, the Quran clearly tells that the Prophet (saw) was not a witness to the story of Musa when Allah spoke to Musa on Mount Tur. And Al-Mahalli said that the Prophet (saw) was not a witness to this event so that he could know it. It is important to see that the Arabic word used here is Shahid (witness), so not only knowledge of these events is denied but also being present there and being a witness. And Bralwis use the word Shahid in other Ayat to try tojustify their c reed, and here it totally oppose their creed.

Before Wahy, the Prophet (saw) was not aware of the laws and practices of Islam

P 1045, Surah Ash-Shura, Ayah 52

?????????? ??????????? ???????? ?????? ???? ????????? ??? ?????? ??????? ??? ??? ??????? ????? ??????????? ???????? ??????????? ?????? ??????? ???? ???? ??????? ???? ?????????? ????????? ????????? ????? ??????? ???????????

Accordingly We have revealed to you, Muhammad, a Ruh meaning the Qur'an, which giv es life to the hearts, as We revealed to other Messengers by Our command. Before

the revelation came you had no idea of what the Book(the Qur'an) was, or faith me aning the laws and practices of Islam. Yet We have made it (the Ruh or the Book) a Light bywhich We guide those of Our slaves We will. Truly you are guiding by the revelation given to you to a Straight Path the din of Islam

Comment: Here, Hafiz Al-Mahalli clearly denied that the Prophet (saw) knew the l aws of Islam before Wahy, while the Bralwis say that the Prophet (saw) since his creation knew all the future and everything that is to happen, and all sciences , whether religious or scientific. And Hafiz As-Suyuti did not see any objection s and approved this explanation.

At the beginning, the Prophet (saw) did not know his end in this world

P 1079, Surah Ahqaf, Ayah 9

???? ??? ?????? ??????? ???? ????????? ????? ??????? ??? ???????? ??? ????? ???? ?? ???? ????????? ?????? ??? ?????? ??????? ????? ????? ?????? ??????? ??????? Say:'I am nothing new no innovation among the Messengers not the first Messenger. T here were many before me, so how can you deny me? I have no idea what will be do ne with me or you in this world: whether I will be expelled from my land or kill ed as happened to Prophets before me, or whether you will throw stones at me or whether the earth will swallow you up as happened with others before you. I only follow what has been revealed to me inother words, the Qur'an, and I do not inno vate anything from myself. I am only a clear warner.'

Comment: these are clear words in "Tafsir Jalalayn" saying that the Prophet (saw ) in first place did not know his end in this world and Hafiz As-Suyuti clearly approved this explanation of his teacher.

The Prophet (saw) did not have knowledge of time of resurrection

P 1293, Surah al-Nazi at, Ayat 42-44

????????????? ???? ?????????? ???????? ??????????

????? ?????? ???? ??????????

????? ??????? ????????????

They (the unbelievers of Makka) ask you about the Last Hour: When will it arrive? What are you doing mentioning it anything about it? "You have insufficient knowle dge even to mention it." Its coming is your Lord's affair. The knowledge of its time is with Allah, and only He knows it.

Comment: Here it is clearly told that the Prophet (saw) does not know when the t ime of resurrection will come.

The Prophet (saw) was not aware of the story of Yusuf (aley salam) before Wahy

P 518, Surah Yusuf, Ayah 102,

?????? ???? ????????? ????????? ???????? ???????? ????? ?????? ?????????? ???? ? ????????? ?????????? ?????? ???????????

Hafiz Suyuti wrote:

102. This what has been narrated about Yusuf is news of the Unseen that was unkno wn to you, Muhammad, before which Wereveal to you. You were not with them (the br others of Yusuf)when they decided what to do and plotted and resolved on it anddev ised their scheme about him. You were not with them to knowhis story and be awar e of it. Your knowledge of it comes fromRevelation.

Comment: Hafiz As-Suyuti clearly said that the Prophet (saw) was not aware of th e story of Yusuf (aley salam) and was not with them. This speech does not leave any ambiguity.

The Prophet (saw) was not aware of the story of Nuh (aley salam) before Wahy

P 475, Surah Hud, Ayah 49,

?????? ???? ????????? ????????? ????????? ???????? ??? ?????? ??????????? ?????? ????? ???????? ???? ?????? ????? ????????? ????? ???????????? ??????????????

Hafiz As-Suyuti wrote:

That(the story of Nuh)is some of the news of the Unseenwhich was concealed from y ou which We reveal to you, Muhammad. Neither you nor your people knew it (the Qu r'an) before this time. So be steadfast in conveying the Message and in the face of injury as Nuh was. The best (most praiseworthy) end result is for those who are godfearing.

Comment: Here Hafiz As-Suyuti clearly said that the story of Nuh (aley salam) wa s concealed to the Prophet (saw).

And all of these are words of well-known and famous Sufi scholars, and it is tra nslated by a Sufi, so Bralwis cannot say that it is the mistranslation of Salafi s-Ahlul Hadith. _________________________________ Actions are judged by intentions, so each man will have what he intended. ??? ????

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Words of Ghulam Rasul Sa idi opposing the creed of Ahmad Raza Khan Bralwi

Errors in the Prophet s Ijtihad

In Vol 3 p 238 of Sharh of

Sahih Muslim , Ghulam Rasul Sa'idi Al-Bralwi wrote:

The views of Fuqaha Mujtahid about the Ijtihad of the Prophet (saw)

Some scholars have the opinion that Prophet (saw) was not doing Ijtihad at all a nd all the sayings and actions of his life depended on revelation (Wahi), and as long as the Prophet (saw) did not receive Wahi on a matter, he (saw) would not do it. And that Prophet (saw) was limited to Wahi in every thing and every actio n. And in no matter did the Prophet (saw) took help from Qiyas (analogy) and Ijt ihad He (saw) never took advice nor acted on advice. Contrary to this, the majority of the scholars and Fuqaha of Islam have the opin ion that the Prophet (saw) was doing Ijtihad and using Qiyas in matters in which he did not receive Wahi. In most cases, the Prophet s Ijtihad was right, and on s ome occasions based on some wisdom known to Allah, mistakes happened in his ijti had, and the reality of these mistakes was that the Prophet (saw) was leaving th e better thing, everything is not disliked and detested in its self, but it was not the best according to the Prophet s high status and great level, and then Alla h would correct him through Wahi, and the Prophet (saw) would leave this action which was not the best. Allamah Al-Amidi Ash-Shafi i wrote that there is difference whether the Prophet (sa w) was doing Ijtihad or not. Imam Ahmad and Qadhi Abu Yusuf affirmed Ijtihad, an d Abu Ya la Al-Jubai (Mu tazili) did not affirm it. Imam Ash-Shafi i declared it permi ssible in one of his Risalah, but not definitively. Qadhi Abu Jabbar and Abul Hu ssain Al-Basri also shared this view, and some people said that in rulings of th e Shari ah the Prophet (saw) was not doing Ijtihad but in matters related to battl es, the Prophet saw was doing Ijtihad. ( Ihkam fi Usulil Ahkam , v 3 p 140) Bahrul Ulum Al-Hanafi wrote that the Ash aris and Mu tazilis do not believe in Ijtih ad of Prophet (saw), and the majority say it is permissible, and for them the Pr ophet (saw) was also worshiping with Ijtihad, and the Ahnaf say that the Prophet (saw) was doing Ijtiahd after waiting for Wahi, and when his Ijtihad remained u ncorrected (by the Wahi), it is like a cleat text (Qat i Nass), and for the Ahnaf it is permissible that error can occur in the Prophet s Ijtihad, but the Prophet ( saw) was not left on error. (Bahr Al Ulum Abdul Ali Al-Hanafi, Fawatih Ar-Rahmut v 2 p 366) Allamah Al-Amidi wrote that some Shafi is do not believe in his (saw) error in Ijti had, and most of Shafi iah and and Hannabilah and Muhadiths believe in his error i n Ijtihad but said that the Prophet was not left remaining on error. ( Ihkam , v 3 p 164) Allamah Nawawi wrote: According to Muhaqiq Ulama, Ijtihad was permissible for the Prophet (saw) and it happened, and the superiority of the Prophet (saw) over al l other Mujtahids is that the Prophet (saw) did not remain on error. Some schola rs said that Ijtihad was not permissible for the Prophet (saw), and the details of this subject are famous. But in matters of the world, all scholars agree that Ijtihad was permissible and happened. And in rulings (Ahkam) of the religion, m ost of scholars believe in permissibility of Ijtihad. And some scholars said tha t the Prophet (saw) had power of certitude, this is why Ijtihad is not permissib le for him. And some said that in matters of wars, Ijtihad was permissible for h im, and some refused to take a position on this matter. The majority of scholars who said who Ijtihad is permissible (in religious Ahkam), they differ whether t he Prophet (saw) did Ijtihad or not. The majority of them said that he (saw) did Ijtihad, some said he did not do it and some refused to take a position on this . Then scholars who said Ijtihad occurred from the Prophet (saw), they differ wh ether the Prophet (saw) could make error in Ijtihad or not. Muhaqiq said error w as not permissible and majority said error was permissible, but the Prophet saw did not remain of error. (Sharh Muslim v 1 p 46) According to Quran and Hadith, the saying of the majority is right.

Allamah Al-Qurtubi talking about the Ijtihad of the Prophet (saw) wrote: The Proph et (saw) and all others Prophets are equal in the matter that error could happen in their Ijtihad. But they were not left remaining on error. Then bringing proof on the Ijtihad of the Prophet (saw), he wrote: A woman asked the Prophet (saw) a bout the place where to do her Iddah (waiting period after Divorce or death), the Prophet (saw) said to do the Iddah wherever she wants. Then he (saw) said to sta y during the Iddah period in her house. A man asked the Prophet (saw) that if he was to become a martyr, what would prevent him from entering paradise, the Proph et (saw) answered: Nothing and then the Prophet (saw) called him back and said Exce pt debt, Jibrail told me about that just yet. ( Jami Ahkam Al-Quran v 11 p 309) Ibn Hajar Al- Asqalani wrote: Getting a text from Wahi was possible for the Prophet s on all matters, yet the ruling of Ijtihad was permissible for them, so they ca n get more recompense, and Ijtihad of Prophets did not remain on error. ( Fath Al-B ari , v 6 p 465) Allamah Badrudin Al- Ayni wrote on this topic quoted Allamah ibn Jawzi: Prophets Ijti had are distinguished from other Mujtahid s from not remaining on error ( Umdatul Qari v 16 p 17) Proof from the Quran for the Prophet (saw) s Ijtihad: Allah said: in Allah And consult them in matters, and you have decided then have Tawakkul

In this verse, Allah ordered the Prophet (saw) to take advice from the Muslims, and in matters in which Wahi comes, there is no question of taking advice. And i f taking advice from the Muslims was not worth then what was the point to order it, rather Allah affirmed that when you have decided something then do it puttin g your trust in Allah. So we can deduce from these verses that in matters in whi ch the Wahi did not come, the Prophet (saw) was taking advice from his Sahabah a nd was taking decisions based on Ijtihad, and this verse is a clear proof for Ij tihad happening from the Prophet (saw) and his acting on it. Allamah Al-Alusi wrote in his Tafsir: Difference occurred in the sulting his Sahabah in matters of religion when there was no Wahi, ied Ijtihad for him (in matters of religion) went to say it is not to ask for advice) and those who did not deny it went to say it is to seek advice) and this is more authentic Prophet (saw) con those who den permissible ( permissible (

Imam Ar-Razi wrote under this Ayah: He (saw) was ordered to do Ijtihad when he di d not receive Wahi, and Ijtihad strengthens with debate and dialogue, and this i s why he was ordered to consult and he consulted them about the prisoners of Bad r, and this is from matters of religion When Prophet (saw) accepted excuses given by hypocrites of Madinah and gave them permission not to go to Jihad, then this verse was revealed: May Allah forgive y ou, Why did you grant them leave (for remaining behind you) until truthful were made clear to you and you knew liars (Tawbah 43) Allamah Al-Alusi said: A group of scholars have taken proof (from this verse) to p rove the Ijtihad of the Prophet (saw) and sometimes he did receive only one reco mpense (when there is error) and taking proof in this is clear Imam Ar-Razi wrote under this verse: The Prophet (saw) in this event gave permiss ion based on his Ijtihad, and this prove that he (saw) was judging according to Ijtihad There are a lot of indications in the Quran showing Ijtihad of the Prophet (saw) : the Prophet (saw) took ransom for prisoners of Badr, he (saw) read the Janazah

of Abdullah ibn Ubay by Ijtihad, the Prophet (saw) made du a against killers of m artyrs of well Ma unah by Ijtihad and Allah revealed You do not any share in the de cision to stop him from that (in fact Prophet (saw) invoked against Mushrik of Ma kkah after Uhud and this Ayat came). The Prophet (saw) turned away from Abdullah ibn Um Maktum based on Ijtihad for which Allah talked to him with love. Proofs from Ahadith for the Prophet (saw) s Ijtihad: Narrated Um Salama: in Sahih Al-Bukhari (English translation Muhsin Khan) Allah's Apostle said, "I am only a human being, and you people (opponents) come to me with your cases; and it may be that one of you can present his case eloque ntly in a more convincing way than the other, and I give my verdict according to what I hear. So if ever I judge (by error) and give the right of a brother to h is other (brother) then he (the latter) should not take it, for I am giving him only a piece of Fire." Allamah Al- Ayni said in the explanation of this hadeeth: In this there is proof tha t the Prophet (saw) was judging with Ijtihad, this has been said by Iyad and this is the saying of Muhaqiq, this has been said by Al-Khattabi Allamah ibn Hajar Al- Asqalani said in the explanation of this Hadith: And in this i s that the Prophet (saw) was judging with Ijtihad when the Wahi did not come, an d some people disapproved of that (ijtihad in religious matters) and this Hadith is among clearest proof against them, and in this there is that sometimes he (s aw) was giving a judgment based on Ijtihad and it was in reality contrary to thi s, but if this kind of things happened, the Prophet (saw) would not remain on th is Mulla Ali Qari said on this hadeeth: In this is a proof for the permissibility of error in partial rulings (Ahkam Juzziyah) but in rules of Shari ah (Qawaid Shar iah ) this is not possible, and people of Usul (ul Fiqh) agreed that the Prophet (sa w) did not remain on error in Ahkam End of Ghulam Rasul Sa idi s words

The case of the prisoners of Badr

In Sahih Muslim, Kitab Jihad (English translation of Abdul Hamid Siddiqi) Chapter 18: THE HELP WITH ANGELS IN BADR AND THE PERMISSIBILITY OF THE SPOILS OF WAR It has been narrated on the authority of 'Umar b. al-Khattab who said: When it w as the day on which the Battle of Badr was fought, the Messenger of Allah (may p eace be upon him) cast a glance at the infidels, and they were one thousand whil e his own Companions were three hundred and nineteen. The Holy Prophet (may peac e be upon him) turned (his face) towards the Qibla Then he stretched his hands a nd began his supplication to his Lord:" O Allah, accomplish for me what Thou has t promised to me. O Allah, bring about what Thou hast promised to me. O Allah, i f this small band of Muslims is destroyed. Thou will not be worshipped on this e arth." He continued his supplication to his Lord, stretching his hands, facing t he Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from

behind and said:. Prophet of Allah, this prayer of yours to your Lord will suff ice you, and He will fulfil for you what He has promised you. So Allah, the Glor ious and Exalted, revealed (the Qur'anic verse):" When ye appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession." So Allah helped him with angels. Abu Zumail said that the badith was narrated to him by Ibn 'Abbas who said: Whil e on that day a Muslim was chasing a disbeliever who was going ahead of him, he heard over him' the swishing of the whip and the voice of the rider saying: Go a head, Haizi'm! He glanced at the polytheist who had (now) fallen down on his bac k. When he looked at him (carefully he found that) there was a scar on his nose and his face was torn as if it had been lashed with a whip, and had turned green with its poison. An Ansari came to the Messenger of Allah (may peace be upon hi m) and related this (event) to him. He said: You have told the truth. This was t he help from the third heaven. The Muslims that day (i. e. the day of the Battle of Badr) killed seventy persons and captured seventy. The Messenger of Allah (m ay peace be upon him) said to Abu Bakr and 'Umar (Allah be pleased with them): W hat is your opinion about these captives? Abu Bakr said: They are our kith and k in. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Al lah may guide them to Islam. Then the Messenger of Allah (may peace be upon him) said: What is your opinion. Ibn Khattab? He said: Messenger of Allah. I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over 'Aqil to 'Ali that he may cut off his head, and hand over such and such relative to me that I may but off his head. They are leaders of the disbelievers and veterans among them. The Messenger of Allah (may peace be upon him) approved the opinion of Abu Bakr and did not approve what I said The next day when I came to the Messenger of Allah ( may peace be upon him), I found that both he and Abu Bakr were sitting shedding tears. I said: Messenger of Allah, why are you and your Companion shedding tears ? Tell me the reason. For I will weep, if not, I will at least pretend to weep i n sympathy with you. The Messenger of Allah (may peace be upon him) said: I weep for what has happened to your companions for taking ransom (from the prisoners) . I was shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.) Then God revealed the v erse:" It is not befitting for a Prophet that he should take prisoners until the force of the disbelievers has been crushed..." (Surah Anfal, Ayat 67-70) to the end of the verse:" so eat ye the spoils of war, (it is) lawful and pure. So All ah made booty lawful for them." In Vol 5 p 343 of his Sharh of Sahih Muslim , Ghulam Rasul Sa idi said:

There is no doubt that fighting the disbelievers until this (until they are power less) is based on Ijtihad, and maybe the Prophet (saw) thought that the number o f people killed would be enough for this purpose (of making disbelievers powerle ss), and in fact the number killed was not enough, so it was the Prophet s mistake in Ijtihad, because there is no text revealed defining limit (of being powerles s and crushed), and error in Ijtihad in any matters deserves reward and recompen se

The case of the palm tree and the matters of this world In Sahih Muslim , Kitab Fadahil Nabi (saw) (English translation from Abdul Hamid Si ddiqi) Chapter 35: IT IS OBLIGATORY TO FOLLOW THE Prophet (MAY PEACE BE UPON HIM) IN AL

L MATTERS PERTAINING TO RELIGION, BUT ONE IS FREE TO ACT ON ONE'S OWN OPINION IN MATTERS WHICH PERTAIN TO TECHNICAL SKILL Musa b. Talha reported: I and Allah's Messenger (may peace be upon him) happened to pass by people near the date-palm trees. He (the Holy Prophet) said: What ar e these people doing? They said: They are grafting, i. e. they combine the male with the female (tree) and thus they yield more fruit. Thereupon Allah's Messeng er (may peace be upon him) said: I do not find it to be of any use. The people w ere informed about it and they abandoned this practice. Allah's Messenger (may p eace be upon him) (was later) on informed (that the yield had dwindled), whereup on he said: If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I s ay to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious. Rafi' b. Khadij reported that Allah's Messenger (may peace be upon him) came to Medina and the people had been grafting the trees. He said: What are you doing? They said: We are grafting them, whereupon he said: It may perhaps be good for y ou if you do not do that, so they abandoned this practice (and the date-palms) b egan to yield less fruit. They made a mention of it (to the Holy Prophet), where upon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my perso nal opinion, keep it in mind that I am a human being. 'Ikrima reported that he s aid something like this. Anas reported that Allah's Messenger (may peace be upon him) happened to pass by the people who had been busy in grafting the trees. Thereupon he said: If you w ere not to do it, it might be good for you. (So they abandoned this practice) an d there was a decline in the yield. He (the Holy Prophet) happened to pass by th em (and said): What has gone wrong with your trees? They said: You said so and s o. Thereupon he said: You have better knowledge (of a technical skill) in the af fairs of the world.

In his Sharh of Sahih Muslim , vol 6 p 827, Ghulam Rasul Sa idi mentioned the explana tion of An-Nawawi, Mulla Ali Qari and Abdul Haqq Ad-Dehlawi: Allamah Yahya ibn Sharf An-Nawawi wrote: Scholars have said that what the Prophet (saw) say without Tashri (making a law) about things related to the world (Dunya ) and living conditions, it is not obligatory to act upon this, but what the Pro phet (saw) tells with his Ijtihad about things related to Tashri then it is oblig atory to act upon this, and this matter in which the Prophet (saw) gave verdict about leaving this mixing of dates, this was not related to laws, it was an advi ce, and leaving this mixing led to produce less dates, and then the Prophet (saw ) said You know better about things of your Dunya The reason is that the Prophet ( saw) s attention and preoccupation was fixed on religious knowledge, and he (saw) wasn t giving to much attention to the Dunya and this is not a defect ( Sharh Sahih M uslim ) Mulla Ali Qari said that this Hadith is a proof that the Prophet (saw) was usual ly not giving attention to matters of this world (Mirqat). Shaykh Abdul Haqq Ad-Dehlawi said: The conclusion is that the Prophet (saw) witho ut descent of Wahi, forbade mixing of dates based upon his Ijtihad because this was an action from Jahiliyah time and there was no rational reason about it bein g effective, and the Prophet (saw) did not pay attention to this, and it is the tradition of Allah that upon this method fruits grow in more quantity. The Proph et (saw) forbade it, but not strongly, but rather he said it would be better not to mix them, and this Hadith is a proof that the Prophet (saw) was not giving a

ttention to things from this world, because there is no link between this action and the hereafter, but when the Prophet (saw) paid attention that the tradition of Allah is that this action is effective, then the Prophet (saw) did not say a nything and in some narrations, You know better about your matters of Dunya.

Comment: This is in clear contradiction with the creed of Ahmad Raza Khan Bralwi and this shows that nowadays many Bralwis scholars do not agree with Ahmad Raza Khan that the Prophet (saw) knew everything since his creation, rather for thes e neo-bralwis the Prophet (saw) only got this knowledge of everything at the end of his life and then became Hazir Nazir (omnipresent), and this new-bralwism is also pure falsehood and has no proof

And also Bralwis cannot deny all the scholars quoted above (An-Nawawi, Ibn Hajar Al-Asqalani, Badrudin Al- Ayni, Mulla Ali Qari, Al-Qurtubi, Al-Alusi, Ar-Razi and others) differing from the creed of Ahmad Raza Khan Bralwi, as the translation is done by their own scholar, so they cannot accuse Salafis of mistranslating or lying.

Contradictions in the Tafsir of the Bralwi scholar Na imudin Al-Murabadi:

Allah (Ta ala) said:

And Nooh (Noah) called upon his Lord and said, "O my Lord! Verily, my son is of m y family! And certainly, Your Promise is true, and You are the Most Just of the judges He said: "O Nooh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonis h you, lest you be one of the ignorants. Nooh (Noah) said: "O my Lord! I seek re fuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers." (Hud : 45 -47)

The Bralwi scholar Na imudin Muradabadi said in his Tafsir in Surah Hud Ayat 45-47 , about Prophet Nooh asking Allah to forgive his son (Quran Majeed translation o f Ahmad Raza Khan p 328):

What is the wisdom in Hadhrat Nooh asking Allah to save his son? Shaykh Abu Mansu r al-Maturidi (Rahmatullahi aleyi) said that Kan an, the son of Hadhrat Nooh (Aley Salatu wa Salam) was an hypocrite and he was pretending to be believer in front of him (Hadhrat Nooh), if he (Kan an) had made his disbelief apparent, then he (N ooh) would not have made du a to Allah (Ta ala) to save him.(Madarik (of An-Nassafi Al-Hanafi)) Comment: So here, Na imudin Murabadi tells us that Nooh (aley salam) was not aware of the Kufr of his son, who was hiding it, that is why he made du a to Allah and if he was to know about that, then he would not have asked Allah to save him.

This is a very interesting explanation from people who say that Awliya know Ghay b, who invoke Al-Gilani for help, believe that Abdul Qadir Al-Jilani knows ghayb , knows their situation, that is why they seek help from him, and at same time, they deny Prophet Nooh (Aley Salam) knowing his son s Kufr. Isn t that shocking?

So any Bralwi having reason should immediately stop believing that saints know G hayb and have the power to rescue them

Allah (Ta ala) said:

And [Ibrahim's (Abraham)] invoking (of Allah) for his father's forgiveness was on ly because of a promise he [Ibrahim (Abraham)] had made to him (his father). But when it became clear to him [Ibrahim (Abraham)] that he (his father) is an enem y to Allah, he dissociated himself from him (Tawbah : 114)

Na imudin Al-Muradabadi said about this verse: Hadhrat Ibrahim (Aley Salatu wa Sala m) asking forgiveness (for his father) was because of the hope of Islam for him (meaning that his father would be Muslim), which Azar promised his son, and he h ad promised Azar to ask forgiveness for him, and when this hope finished, then h e cut off from him (Translation of Quran of Ahmad Raza Khan p 297 Hashyah 268)

Comment: If Ibrahim (aley salam) knew Ghayb, then he would know that his father would not become Muslim. So here the Bralwi scholar agreed that Ibrahim (aley sa lam) acted upon his hope and not in certitude, so he did not know the future. So it shows that Prophets are only informed of some matters of Ghayb through Wahi and when they do not receive Wahi, they are like normal human beings and do not know Ghayb

Allah (Ta ala) said:

Or like the one who passed by a town and it had tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did y ou remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day". He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thu s We have made of you a sign for the people. Look at the bones, how We bring the m together and clothe them with flesh". When this was clearly shown to him, he s aid, "I know (now) that Allah is Able to do all things." (Baqarah : 259)

Na imudin Al-Muradabadi said: Allah asked him how much days he stayed here. He, wit h approximation replied one day or less. He thought it was the night of the day he slept. Allah said: you stayed 100 years (Translation of Quran of Ahmad Raza Kh an p 64 Hashyah 540)

Comment: Al-Murabadi Al-Bralwi before mentioned that the man mentioned in this s tory is the Prophet Uzayr, so knowledgeof how many years he slept is denied to th is Prophet of Allah, and Prophet only know what they receive through Wahi, else they do not know Ghayb

How can then the Bralwi say that Al-Gilani knows Al-Lawh Al-Mahfooz and knows ev erything? _________________________________ Actions are judged by intentions, so each man will have what he intended. ??? ????

Back to top abu mohammed Authorizer Quote Post [Save this post] Link to this post Posted on 17th August 2011 13:08 Subject: Re: Barelwi Exposed with Barelwi Evidence Rank Imageabu mohammed's avatar Joined: 6th Oct 2008 Longevity: 28% Location: London Posts: 6368 Gender: Brother Reputation: 1645 0 Rate Down 0 Rate Up Contradiction in the book Ja ul Haqq of the Bralwi Mufti Ahmad Yar Khan Na imi Ahmad Yar Khan Na imi wrote concerning the infallibility of Prophets in his aqq p 370: Ja ul H

The Prophets are protected from doing major sins on purpose, so on purpose they c annot do a major sin whether before or after their prophethood. Yes, they can er r by forgetfulness but they do not remain on it (error) and are corrected by All ah and they leave it. As for minor sins that contain shameful actions, Prophets are always protected from them before and after prophethood, they cannot do such actions that show low morality and are despicable. As for minor sins that are n ot such, Prophets can do them, but one should be reminded that it is not for mat ters related to Tabligh (propagation of the religion)

Then Ahmad Yar Khan Na imi then said that this if for other Prophets, but the Prop het (saw) never performed any major or minor sins on purpose or by forgetfulness .

Comment: Despite saying that the Prophet (saw) is free of minor sins, yet this B ralwi great scholar affirmed them for other Prophets. And he also said that they can err by forgetfulness and are corrected by Allah. Now if these Prophets knew Ghayb, would they err and be reminded by Allah? How can a person knowing future forget what will happen in the next minutes, as he will know that in one minute I will do this error by forgetfulness? _________________________________ Actions are judged by intentions, so each man will have what he intended. ??? ????

Back to top abu mohammed Authorizer Quote Post [Save this post] Link to this post Posted on 17th August 2011 13:09 Subject: Re: Barelwi Exposed with Barelwi Evidence Rank Imageabu mohammed's avatar Joined: 6th Oct 2008 Longevity: 28% Location: London Posts: 6368 Gender: Brother Reputation: 1645 0 Rate Down 0 Rate Up Tafsir of the Bralwi Peer Karam Shah Al-Azhari Al-Bhervi opposing the Bralwi cre ed

The Prophet (saw) was not aware that Uthman was not killed before Hudaybiyah tre aty

Karam Shah Al-Bhervi said in Tafsir of Surah Fath, about the event of the treaty of Hudaybiyah, vol 4 p 568:

During this hman martyr. as the blood The Sahabah

time, rumors were propagated that people of Makkah have made Hazrat Ut Hazrat (the Prophet) (Aley Salatu wa Salam) announced that as long of Hadhrat Uthman is not being avenged, we will not move from here. were ordered to give Bay ah of giving their lives

Comment: So here the Bralwi Peer is clearly saying that the Prophet (saw) was no t aware of the reality, that Uthman was killed, that is why he decided to avenge U thman.

Prophet Ibrahim was not aware that the strangers that came to his house were ang els

Allah said: Has the story reached you, of the honoured guests of Ibrahim (Abraham) ? When they came in to him, and said, "Salam, (peace be upon you)!" He answered; "Salam, (peace be upon you)," and said: "You are a people unknown to me," Then he turned to his household, so brought out a roasted calf [as the property of Ib rahim (Abraham) was mainly cows]. And placed it before them, (saying): "Will you not eat?" Then he conceived a fear of them (when they ate not). They said: "Fea r not." And they gave him glad tidings of an intelligent son, having knowledge. ( Zariat : 24 and after)

In vol 4 p 631-632 of his Tafisr, Peer Karam Shah explains how Hazrat Ibrahim tr eated his guests:

After seeing their faces and forms he (Ibrahim (Aley Salam)) said in his heart th at these people looked foreigners and strangers. They looked different from the people of this region Peer Karam Shah further wrote: He put the food in the table but the guests did no t put hands forward. He asked them Would you not eat food? There was a tribal cust om that if the guests accept food it means that it was good, but if they refuse to eat food, it meant they came with an evil intention. When angels did not put their hands forward (to eat) he (Ibrahim (Aley salam)) felt fear.

Comment: So according to the Tafsir of Karam Shah, Prophet Ibrahim did not know that these were angels, that is why he brought food for them. How can then the B ralwi say that Awliya know Ghayb, know the conditions of people?

Prophet Musa (aley salam) not knowing the reasons behind the actions of Al-Khidr

Allah Ta ala said :

Musa (Moses) said to him (Khidr) "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah )?" He (Khidr) said: "Verily! You will not be able to have patience with me! "An d how can you have patience about a thing which you know not?" Musa (Moses) said : "If Allah will, you will find me patient, and I will not disobey you in aught. " He (Khidr) said: "Then, if you follow me, ask me not about anything till I mys elf mention it to you." So they both proceeded, till, when they embarked the shi p, he (Khidr) scuttled it. Musa (Moses) said: "Have you scuttled it in order to drown its people? Verily, you have committed a thing "Imra" (a Munkar - evil, ba d, dreadful thing)." He (Khidr) said: "Did I not tell you, that you would not be able to have patience with me?" Musa (Moses)] said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you).

Then they both proceeded, till they met a boy, he (Khidr) killed him. Musa (Mose s) said: "Have you killed an innocent person who had killed none? Verily, you ha ve committed a thing "Nukra" (a great Munkar - prohibited, evil, dreadful thing) !" (Khidr) said: "Did I not tell you that you can have no patience with me?" Mus a (Moses)] said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me.

Then they both proceeded, till, when they came to the people of a town, they ask ed them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. [Musa (Moses)] said: I f you had wished, surely, you could have taken wages for it!" Khidr) said: "This is the parting between me and you, I will tell you the interpretation of (those ) things over which you were unable to hold patience

As for the ship, it belonged to Masakin (poor people) working in the sea. So I wi shed to make a defective damage in it, as there was a king after them who seized every ship by force. And as for the boy, his parents were believers, and we fea red lest he should oppress them by rebellion and disbelief. So we intended that their Lord should change him for them for one better in righteousness and near t o mercy. And as for the wall, it belonged to two orphan boys in the town; and th ere was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength a nd take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not h old patience."

In his Tafseer of Surah Kahf, vol 4 p 40 and after:

Hazrat Khidr knew that the secrets of Takwini knowledge that was inspired to him, a Sahibe Shariat Rasul cannot remain silent on them. This is why in first place he made isharah to this matter. When these kinds of things will happen, then he will certainly object, and where objection comes, the door giving benefit and t aking benefit is closed

In note 101 p 44, Peer Sahib wrote: When the third time Hadhart Musa objected the n Hazrat Khidr said now we cannot stay together. Before leaving I will inform yo u these Takwini secrets on which you could not remain silent. Then he (Khidr) to ld him the reality of all these matters

Comment: In reality, Al-Khidr was a Prophet and his knowledge was not opposing t he Shari ah, the only matter is that Musa (aley salam) did not know the reasons, a nd this has clearly been stated by the Bralwi Peer. Then how can Bralwiyah invok e Al-Gilani and believe that he knows Ghayb and knows their situation?

Prophet Sulayman not knowing the news brought by Hud Hud

Allah said: He (Sulayman) inspected the birds, and said: "What is the matter that I see not the hoopoe? Or is he among the absentees? "I will surely punish him w ith a severe torment, or slaughter him, unless he brings me a clear reason." But the hoopoe stayed not long, he (came up and) said: "I have grasped (the knowled ge of a thing) which you have not grasped and I have come to you from Saba' (She ba) with true news. "I found a woman ruling over them, and she has been given al l things that could be possessed by any ruler of the earth, and she has a great throne. "I found her and her people worshipping the sun instead of Allah, and Sh aytan (Satan) has made their deeds fair-seeming to them, and has barred them fro m (Allah's) Way, so they have no guidance," (Sulayman) said: "We shall see whethe r you speak the truth or you are (one) of the liars. (Naml : 20-27)

Peer Karam Shah said in v 3 note 30 p 439:

Little time after Hud Hud came and explaining the reason of his absence he said h e brought an information (Khabar) which you did not know before

And in p 440 note 35: Hazrat Sulayman (Aley Salam) said he will check his saying. So we know from this that if in front of the ruler, the accused one gives an ex cuse, it should not be rejected but accepted and it should be checked and after checking he (ruler) should give his decision Prophet Dawud (aley salam) not knowing the two people who came to him at night

Allah said: And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room). When they enter ed in upon Dawud (David), he was terrified of them, they said: "Fear not! (We ar e) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way. Veri ly, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: "Hand it over to me, and he overpowered me in speech. [Dawud ( David)] said (immediately without listening to the opponent): "He has wronged yo u in demanding your ewe in addition to his ewes. And, verily, many partners oppr ess one another, except those who believe and do righteous good deeds, and they are few." And Dawud (David) guessed that We have tried him and he sought Forgive ness of his Lord, and he fell down prostrate and turned (to Allah) in repentance . (Sad : 21-22) Peer Karam Shah said vol 4 p 236-237 note 31, after criticizing some Mufasirs fo r their bringing stories Israilat which do not suit a Prophet, brought some scho lar s explanation about this event: Allamah Abu Hayan Al-Andalusi brought the conclusion in his Tafsir Bahr Al-Muhit : Our Tahqiq is that the people who crossed the wall and came in the Mihrab where hum ans. They entered from a way which was not the way to enter, and they came at th e time, that was not the time of judgement. He (Dawud (Aley Salam)) feared that they would kill him, but when it became clear to him that they came for judgemen t as Allah told, then Hazrat Dawud came to know that all this event meaning ther e coming from not proper way and at wrong time, and his thinking they came to ki

ll him, and his fearing because of this, all this was a test. Allah (Ta ala) wante d to test him with that, and his bad opinion about them was not according to the level of prophethood. That is why he sought forgiveness Comment: The Bralwi Peer clearly approved the explanation of Abu Hayan Al-Andalu si that Dawud (aley salam) did not know who these people were and feared to be k illed by them, so how can Bralwis then believe saints know everything, know Lawh Al-Mahfuz, know whatever is in hearts of people? How can Bralwis say: Ya Ghaus M edad ?

Or will the Bralwis will say that their beloved Peer Karam Shah was a misguided Wahhabi in denying Prophets knowing these matters?

Now the Bralwis should make Tawbah from their claim that Awliya know Ghayb, noth ing remains hidden from them, Awliya know whatever will happen in the future.

May Allah send Salah and Salam on the Prophet (saw), his household, his companio ns, and those who follow them.

Complied by Ali Hassan Khan _________________________________ Actions are judged by intentions, so each man will have what he intended. ??? ????

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The Ahadith of Sahih Muslim in this article are taken from the translation of Ab dul Hamid Siddiqi with slight changes, and the Ahadith of Sahih Al-Bukhari are tak

en from the translation of Dr Muhsin Khan also with slight changes.

Some Ahadith of

Sahih Al-Bukhari about Al-Hawd:

Book To make the heart tender (Ar-Riqaq): Volume 8, Book 76, Number 533:

Narrated Ibn 'Abbas: The Prophet stood up among us and addressed (saying) "You w ill be gathered, barefooted, naked, and uncircumcised (as Allah said): 'As We be gan the first creation, We shall repeat it.' (21.104) And the first human being to be dressed on the Day of Resurrection will be (the Prophet) Ibrahim Al-Khalil .

Then will be brought some men of my community who will be taken towards the left (i.e., to the Fire), and I will say: 'O Lord! My companions whereupon Allah wil l say: You do not know what they did after you left them. I will then say as the pious slave, Isa (Jesus) said, And I was witness over them while I dwelt amongst them.......... (up to) ...the All-Wise. (5.117-118).

The narrator added: Then it will be said that those people (relegated from Islam , that is) kept on turning on their heels (deserted Islam).

Volume 8, Book 76, Number 584:

Narrated Anas: The Prophet said, "Some of my companions will come to me at my La ke Fount (al-Hawd), and after I recognize them, they will then be taken away fro m me, whereupon I will say, 'My companions!' Then it will be said, 'You do not k now what they innovated (new things) in the religion after you."

Volume 8, Book 76, Number 585:

Narrated Abu (forerunner) l drink from will come to ut a barrier

Hazim from Sahl bin Sa'd: The Prophet said, "I am your predecessor at the Lake-Fount (Al-Hawd), and whoever will pass by there, he wil it and whoever will drink from it, he will never be thirsty. There me some people whom I will recognize, and they will recognize me, b will be placed between me and them."

Abu Hazim added: An-Nu'man bin Abi 'Aiyash, on hearing me, said. "Did you hear t

his from Sahl?" I said, "Yes." He said, " I bear witness that I heard Abu Said A l-Khudri saying the same, adding that the Prophet said: 'I will say: They are of me (i.e. my followers). It will be said, 'You do not know what they innovated ( new things) in the religion after you left'. I will say, 'Far removed, far remov ed (from mercy), those who changed (their religion) after me."

Abu Hurayrah narrated that the Prophet said, "On the Day of Resurrection a group of companions will come to me, but will be driven away from the Lake-Fount, and I will say, 'O Lord (those are) my companions!' It will be said, 'You have no k nowledge as to what they innovated after you left; they turned apostate as reneg ades."

Volume 8, Book 76, Number 586:

Narrated Ibn Al-Musaiyab: The companions of the Prophet said, "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades.

In the chapter

Chapter Afflictions and the End of the World :

Volume 9, Book 88, Number 172:

Narrated Asma': The Prophet said, "I will be at my Lake-Fount waiting for whoeve r will come to me. Then some people will be taken away from me whereupon I will say, 'My followers!' It will be said, 'You do not know they turned Apostates as renegades.'"

(Ibn Abi Mulaika said, "Allah, we seek refuge with You from turning on our heels from the (Islamic) religion and from being put to trial").

Volume 9, Book 88, Number 173: Narrated 'Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount a nd some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force whereupon I will say, 'O L ord, my companions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion after you.'" Volume 9, Book 88, Number 174: Narrated Sahl bin Sa'd: I heard the Prophet saying, "I am your predecessor at th e Lake-Fount, and whoever will come to it, will drink from it, and whoever will

drink from it, will never become thirsty after that. There will come to me some people whom I know and they know me, and then a barrier will be set up between m e and them."

Abu Sa'id Al-Khudri added that the Prophet further said: "I will say those peopl e are from me. It will be said, 'You do not know what changes and new things the y did after you.' Then I will say, 'Far removed (from mercy), far removed (from mercy), those who changed (the religion) after me!"

Some Ahadith of

Sahih Muslim about al-Hawd:

The Book pertaining to the Excellent Qualities of the Holy Prophet (saw) and his companions (Kitab Al-Fadhail)

Chapter 9: The cistern of our apostle (saw) and its characteristics

Book 30, Number 5682:

Sahl (b. Sa'd) reported: I heard Allah's Apostle (saw) as saying : I shall go to the Cistern before you and he who comes would drink and he who drinks would nev er feel thirsty, and there would come to me people whom I would know and who wou ld know me. Then there would be intervention between me and them.

Abu Hazim said that Nu'man b. Abu 'Ayyash heard it and I narrated to them this H adith, and said: Is it this that you heard Sahl saying? He said: Yes, and I bear witness to the fact that I heard it from Abu Sa'id Khudri also, but he made thi s addition that he (the Holy Prophet) would say: They are my followers (they are of me), and it would be said to him: You do not know what they did after you an d I will say to them: Woe to him who changes (his religion) after me.

Book 30, Number 5684:

Asma', daughter of Abu Bakr said: Allah's Messenger (saw) said: I would be on th e Cistern and so that I would be seeing those who would be coming to me from you , but some people would be detained (before reaching me). I would say: My Lord, they are my followers and belong to my Ummah, and it would be said to me: Do you know what they did after you? By Allah, they did not do good after you, and the y turned back upon their heels.

He (the narrator) said: lbn Abu Mulaika used to say (in supplication): O Allah,

I seek refuge with Thee that we should turn back upon our heels or put to any tr ial about our religion.

Book 30, Number 5686:

'A'isha reported: I heard Allah's Messenger (saw) say in the company of his Comp anions: I would be on the Cistern waiting for those who would be coming to me fr om amongst you. By Allah, some persons would be prevented from coming to me, and I would say: My Lord, they are my followers (they are of me) and people of my U mmah. And He would say: You don't know what they did after you; they had been co nstantly turning back on their heels.

Book 30, Number 5686:

Umm Salama, the wife of Allah's Apostle (saw), said I used to hear from people m aking a mention of the Cistern, but I did not hear about it from Allah's Messeng er (saw). One day while a girl was combing me I heard Allah's Messenger (saw) sa y: "O people." I said to that girl: Keep away from me. She said: He (the Holy Pr ophet) has addressed the men only and he has not invited the attention of the wo men. I said: I am amongst the people also (and have thus every right to listen t o the things pertaining to religion).

Allah's Messenger (saw) said: I shall be your harbinger on the Cistern; therefor e, be cautious lest one of you should come (to me) and may be driven away like a stray camel. I would ask the reasons, and it would be said to me: You don't kno w what innovations they made after you. And I would then also say: Be away.

Book 30, Number 5690:

'Abdullah reported Allah's Messenger (saw) as saying; I shall be there at the Ci stern before you, and I shall have to contend for some people, but I shall have to yield. I would be saying: My Lord, they are my companions, they are my compan ions, and it would be said: You don't know what innovations they made after you.

Some Ahadith in Al-Bukhari and Muslim mention that the Prophet (saw) will say as Prophet Isa (aley Salam), meaning he is not witness of his community after his d eath.

In Sahih Al-Bukhari, Book of Prophetic Commentary on the Qur'an (Tafseer of the Prophet (saw))

Volume 6, Book 60, Number 149:

Narrated Ibn Abbas: Allah's Apostle delivered a sermon and said, "O people! You will be gathered before Allah bare-footed, naked and not circumcised." Then (quo ting Quran) he said:--

"As We began the first creation, We shall repeat it. A promise We have undertake n: Truly we shall do it." (21.104)

The Prophet then said, "The first of the human beings to be dressed on the Day o f Resurrection, will be Abraham.

Lo! Some men from my community will be brought and then (the angels) will drive them to the left side (Hell-Fire). I will say. 'O my Lord! (They are) my compani ons!' Then a reply will come (from Almighty), 'You do not know what they did aft er you.' I will say as the pious slave (the Prophet Jesus) said: And I was a witn ess over them while I dwelt amongst them. When You took me up. You were the Watc her over them and You are a Witness to all things. (5.117) Then it will be said, "These people have continued to be apostates since you left them."

Volume 6, Book 60, Number 150:

Narrated Ibn rection) and ken to Hell) witness over 17-118)

Abbas: The Prophet said, "You will be gathered (on the Day of Resur some people will be driven (by the angels) to the left side (and ta whereupon I will say as the pious slave (Jesus) said: "And I was a them while I dwelt amongst them...the ALMIGHTY, the All Wise." (5.1

In Sahih Muslim Kitab al-jannat wa sifat na'imiha wa ahliha (Book pertaining to pa radise, its description, its bounties and its intimates)

Chapter 14: Pertaining to the destruction of the world and assembling on the day of resurrection

Book 040, Number 6847:

And, behold! some persons of my Ummah would be brought and taken to the left and I would say: My Lord, they are my companions, and it would be said: You do not k now what they did after you, and I would say just as the pious servant (Hadrat '

Isa) said: I was a witness regarding them as I remained among them and Thou art a witness over everything, so if Thou chastisest them, they are Thy servants and if Thou for- givest them, Thou art Mighty, Wise" (v. 117-118).

And it would be said to him: They constantly turned to their heels since you lef t them. This Hadith has been transmitted on the authority of Waki' and Mu'adh (a nd the words are): "What new things they fabricated."

Explanation of the Ahadith of Al-Hawd by Imam An-Nawawi

The Hadith of Al-Hawd are Mutawatir as mentioned by An-Nawawi in his explanation of Sahih Muslim.

In the chapter of Purification , Bab Istihbab Italatu Ghurah wa Tahjil fil Wudhu

Book 002, Number 0480:

Abu Huraira reported the Messenger of Allah (saw) said: My people would come to me on the Cistern (Al-Hawd) and I would drive away persons (from it) just as a p erson drives away other people's camels from his camels. They (the hearers) said : Apostle of Allah, would you recognize us? He replied: Yea, you would have a ma rk which other people will not have. You would come to me with a white blaze on your foreheads and white marks on your feet because of the traces of ablution. A group among you would be prevented from coming to me, and they would not meet m e, and I would say: O my Lord, they are my companions. Upon this an angel would reply to me saying: Do you know what these people did after you?

Imam An-Nawawi said in the explanation of this Hadith:

And in another version: They have changed after you, and I will say: Woe to you this is among (matters) in which scholars differed about who (the people) meant are, with different opinions:

and

One of them: The people meant are the hypocrites and the apostates, and it is po ssible that they would be resurrected with Al-Ghurah wat Tahjeel (white blaze on the foreheads and white marks on the feet), and the Prophet (saw) will call the m because of their marks that will be on them, and he will be told: these are no t people about whom I gave promise, these changed after you, meaning they did no t die on their apparent Islam.

The second (saying): The people meant are those who (were Muslim) at the time of the Prophet (saw) then became apostate after him, and the Prophet (saw) will ca ll them even if they did not have the marks of Wudhu as he knew them to be upon Islam in his life, and he will be told: they turned apostate after you.

The third (saying): the people meant are the sinners and people who committed gr eat sins (Kabair) and died upon Tawhid and the people of innovation who did not come out of Islam because of their innovations. And according to this saying the se people will not be prevented (from Al-Hawd) because of hell, but it is possib le that they will be prevented as a punishment and then Allah (Subhanahu wa Ta ala ) will forgive them and He will make them enter the paradise without punishment.

The people of this saying say: It is not impossible they had Al-Ghurah wa Tahjee l, and it is possible they were at the time of the Prophet (saw) and after him b ut he recognized them because of their marks.

And the Imam Al-Hafiz Abu Amr ibn Abdil Barr said: Everybody who innovated in the religion will be among people coming to the Hawd as the Khawarij and the Rawafid and all people of desire and he said: And likewise the unjust people who were bus y in oppression and discredit of the truth and the cursed people because of grea t sins and he said: All of these people, it is feared for them that they are the p eople meant by this narration, Allah knows best. End of An-Nawawi s words

In Book 30, Number 5706:

Anas b. Malik reported Allah's Apostle (may peace be upon him) as saying: Some pe rsons who had accompanied me would turn to my Cistern; when I would see them and they would be presented to me, they would be detained in the way while coming t o me. I would say: My Lord, they are my companions, they are my companions, and it would be said to me: You don't know what innovations they made after you.

An-Nawawi said after this Hadith: Al-Qadhi Iyad said: This is a proof for the authe nticity of the interpretation of those who considered that they were apostates, and this is why it was said: may you perish (Suhqan Suhqan), and this is not sai d for the people of sins of the community, rather intercession is done for them .

And he said: It is said: they are from two categories, one of them is that of sin ners that turned away from the right path not from Islam, and these are changing their good deeds into evils ones, and the second (category) is those who turned to real disbelief, turning on their heels, and the name of change (Tabdil) incl ude both categories.

Explanation of Hafiz ibn Hajar on Ahadith of Al-Hawd

Hafiz Ibn Hajar said in

Fath ul Bari Kitab Riqaq Bab Kayfa Al-Hashr:

Firabri said that it is mentioned from Abi Abdillah Al-Bukhari from Qabisah that these (people) are those who became apostate at time of Abu Bakr and Abu Bakr fo ught them, meaning until they were killed and died on disbelief. Al-Isma ili broug ht a full Isnad of that trough another way from Qabisah. Al-Khattabi said that n one of the Sahabah did became apostate, only some hard Bedouins bringing no help to religion did became apostate, and this does not bring any blame on the famou s Sahabah

And others said : the disbelief is on its apparent meaning, and the meaning of my Ummah is the Ummah of Da wah (the community addressed by the Prophet (saw), meanin g all mankind including disbelievers) and not the Ummah of Ijabah (the community who believed in the Prophet saw, meaning our community), and this is given prec edence because of his saying in the Hadith of Abu Hurayrah : Then I would say to them go away (Suhqan) and this is also strengthened by the fact that their situat ion remained hidden to him, and if they were from Ummah of Ijabah, then he would know their situation as their actions are presented to him.

And this (view) is refuted by his saying in the Hadith of Anas: until I recognize d them ( araftuhum) and the same in the Hadith of Abu Hurayrah.

(Tr: So the Prophet (saw) did recognize them, so they could not be disbelievers, rather were people he knew, and he did not know what they did after him, and th e Hadith of the actions being presented is weak as it will follow)

And Ibn Tin said that it is possible that they were hypocrites or doers of Kabai r (major sins). And it has been said that they were people from hard Bedouins wh o entered Islam out of fear.

Ad-Dawudi said: there is nothing preventing people of major sins and innovations to be from these people.

And An-Nawawi said: And it is said they are the hypocrites and the apostate, and it is possible that they would be resurrected with Al-Ghurah wat Tahjeel (white blaze on the foreheads and white marks on the feet) because of them being from the Ummah generally, and he (saw) will call them because of their marks that wil l be on them and he will be told: they changed after you, meaning they did not d ie on the apparent (Islam) on which you left them.

Iyad and others said: And after this, their Ghurah and Tahjeel will disappear and

their light will extinguish.

And it has been said that there is no necessity for them to have marks, rather h e (saw) will call them from what he knew from their Islam.

And it has been said that they are people of major sins and innovations who died on Islam, so we cannot be certain of their entry into fire, as it is permissibl e that they are first prevented from Al-Hawd as a punishment for them, then they are being forgiven.

And it is not impossible that they have signs, so he recognizes them with their signs whether they were from his time or after him.

And Iyad, Al-Baji and others gave preference to the saying of Qabisah, the narrat or of the narration, that they became apostate after him (saw), and the fact tha t he recognized them does not necessitate them to have marks, because it is a fa vour that shows the actions of the Muslim, and the actions of the apostate are c ancelled, so he will recognize them individually and not because of their charac teristics, (he will recognize them basing) on what they were before their aposta sy.

And it is not far that hypocrites from his time might be included in these peopl e, and it will come in the Hadith of Shafa ah that this Ummah will remain with hypo crites inside it , so this shows that they will be gathered with the believers and their individuals will be recognized, although they will not have these signs, and he will called those he will recognize, thinking that their condition upon w hich he left them in the world, did not change.

As for including the people of innovations in this, then it is far because he ca lled them: My companions and people of innovations innovated after him. And it has been answered by taking the meaning of companion in a general meaning,

And this is also far because we do not say Woe to you (Suhqan) to a Muslim althoug h he is an innovator. This has been answered that it is not forbidden to say tha t to someone known to be judged with punishment for his sins, then he will be sa ved with the Shafa ah, then his saying Suhqan is acknowledging the decision of Allah with remain of hope, and likewise for people of major sins.

And Al-Baydhawi said that his saying apostate is not a clear prove for their being apostate from Islam, rather it is a possibility, and it is also possible that i t means they were sinners among believers, turning away from the right path and they changed good actions by evil ones. End of his words.

Abu Ya la narrated with a Hasan Isnad from Abu Sa id : I heard the Messenger of Allah (saw) he mentioned the Hadith and he said : O people, I will be your predecessor on the Hawd, when you will come, a man will say : O Prophet of Allah, I am so and so ibn so and so and another will say : I am so and so (Fulan) son of so and so an d I will say : as for the genealogy I know it, but maybe you changed after me an d became apostate.

And Ahmad and Al-Bazzar narrated a similar version from the Hadith of Jabir Ibn Hajar s words

End of

So we can see all the scholars above, whether they say these people were apostat e or innovators and sinners, all agree on the fact that the Prophet (saw) did no t know their condition, their innovations or apostasy.

Those who say they a of Abu Bakr, say as not aware their ill disappear, and

were his former companions then became apostate during the er he will recognize them as he knew them in the world, and he w situation changed. Or these apostates might have marks that w the Prophet (saw) will recognise them with their marks.

Those who say these people were innovators or sinners of his community and not o nly people of his era, say that the Prophet (saw) will recognize them with their marks of Wudhu and will call them companions because of them being from his com munity, and the meaning of apostasy is not real.

In Umdatul Qari , Al-Ayni, Imam of the Ahnaf of his time, quoted the same scholars as Ibn Hajar: ibn Tin, Ad-Dawudi, An-Nawawi, Qadhi Iyad and others. So he also ag reed on the explanations that the Prophet (saw) did not recognize their apostasy or innovations.

Explanation of Abu 'Abdillah Al-Qurtubi and Abul 'Abbas Al-Qurtubi on the Ahadit h of Al-Hawd

Imam Abu 'Abdillah Al-Qurtubi (author of the famous Tafsir) said in his fi Ahwalil Mowta wal Akhirah after quoting the Ahadith of Al-Hawd:

Tazkirah

Chapter: Our scholar, may Allah s mercy be on them all, have stated:

Whoever apostasies from the religion of Allah or innovates in it what displeases Allah and what Allah did not legislate, they will be pushed away and distanced from it, and the most pushed away are those who oppose the Jama ah of Muslims and separate from their way, as the Khawarij with their difference in sects, the Raw

afid with their difference in misguidance, and the Mu tazilah with their categorie s of passion, all of them are people who have brought change (to the religion).

And this is also the case for the darkness of people involved in tyranny and opp ression and discredit of the truth and killing those who support the truth and t heir humiliation.

The same for those who commit major sins openly and exceed the bounds in sins an d the group of people of deviation and desire and innovation.

Then the distance can be in a state then they can approach it after forgiveness if it is a change in actions and not in beliefs.

And on this supposition, they will be recognized (by the Prophet) by the marks o f their Wudhu, and then they will be told: May you perish.

And if they are among hypocrites that were present at time of the Prophet (saw) and they were showing faith and hiding disbelief, then he will consider them on Zahir (evident actions) and then their covers (real states) will be uncovered (t o him) and he will say to them : May you perish. End of Qurtubi s words

Abul Abbas Al-Qurtubi said in his explanation of Sahih Muslim :

The scholars differed on the interpretation of this, and what Al-Baji and others went to, and it is the clearest according to the context of the Ahadith, is that these persons that will be told these words, are people that were hypocrites an d apostates among the Sahabah and others, so they will be resurrected in the com munity of the Prophet (saw), as it has preceded in his saying This community will stay with its hypocrites within it , and they will have marks of Ghurah and Tahji l of this Ummah, and when the Prophet (saw) will see them, he will recognize the m with their marks and (he will recognize) those who were among his companions i ndividually and he will call them: come here , and when they will come, there will be a barrier between them and him and they will be turned towards the left side, and the Prophet (saw) will say: O my Lord, they are of me and from my community a nd in other words they are my companions and it will then be told to him: You do no t know what they invented after you, they did not stop being apostates since you left them , and then the Ghurah and Tahjil will disappear from them, and their li ght will extinguish and they will remain in darkness End of Al-Qurtubi s words.

Conclusion

We clearly learn from these Ahadith that the Prophet (saw) was not aware of thei r apostasy or innovations they did after him:

1) The Prophet (saw) seeing them being removed asked Allah: O my Lord, they are m y companions and in some narrations: they are of me . In a narration of Muslim narra ted by Umm Salamah, the Prophet (saw) clearly asked for the reason: I would ask t he reasons so it is a clear proof that the Prophet (saw) did not know the reason for their removal from the Hawd.

2) The angels and Allah in some narrations clearly denied the Prophet s knowledge of what they did after him. So this is a clear explanation leaving no room for t he claim that the Prophet (saw) knew their condition. Whoever claims the Prophet (saw) knew their conditions is clearly opposing these agreed upon texts.

3) The Prophet (saw) after knowing their state had strong words against them: Suh qan , meaning may you perish, Woe to you, be far away so it shows that the Prophet (sa w) after knowing the reality of their condition changed his behaviour towards th em, and instead of calling them companions had strong words of rejection.

4) In some narrations of Al-Bukhari and Muslim, the Prophet (saw) recited the ve rse: And I was a witness over them while I dwelt amongst them. When You took me u p. You were the Watcher over them and You are a Witness to all things. (5.117)

And this verse clearly shows that the Prophet (saw) was not aware of their apost asy or innovations after him, as Isa (aley Salam) was not aware of what Christian s said about him after him. And the verse clearly tells the Prophet (saw) was a witness when alive, and after he did not know their conditions.

5) None of the scholars above said that the Prophet (saw) knew their true condit ions, some said they are apostate and the Prophet (saw) will recognize them acco rding to what he knew of them being Muslim when he was alive, or they are hypocr ites and the Prophet (saw) will call them according to their apparent state, and he did not know their inner state, or these people are innovators and sinners t he Prophet (saw) will recognize them by their marks of Wudhu, or some few even s aid they are apostates and hypocrites, yet they will still have marks by which t hey will be recognized. So all of these scholars agree that the Prophet (saw) wa s not aware of these people's apostatsy or innovations.

As for who these people are, the words and there would come to me people whom I w ould know and who would know me and the words They constantly turned to their heel s since you left them and the words in a narration of Muslim: Some persons who had accompanied me would turn to my Cistern favour the view that these people were c ompanions during the life of the Prophet (saw) and then became apostate like peo

ple who refused to give Zakah or joined Musaylamah Al-Kazzab.

Yet the other view of them being innovators is also possible, and the Prophet (s aw) can know them by their marks, and the words since you left them can mean since you left your community , meaning the Prophet (saw) is not aware of the actions of the innovators of his Ummah after he left the Ummah. What can strengthen this v iew is that in some Hadith of Al-Bukhari and Muslim, the Prophet (saw) said thes e people are from his community:

Then will be brought some men of my community who will be taken towards the left (i.e., to the Fire), and I will say: 'O Lord! My companions whereupon Allah will say: You do not know what they did after you left them.

So there is no definitive proof in the words companions to mean it is restricted t o the era of the Prophet (saw), as the Prophet (saw) also named them as men of h is community. So either we say that men of my community does not mean they belong to the community but they will be resurrected in the community, or we say that t he words Some persons who accompanied me is a narration in meaning (bil Ma na), and other narrations mention men of my community and this should be favoured.

Also the Hadith in Sahih Muslim: "My people would come to me on the Cistern (AlHawd) and I would drive away persons (from it) just as a person drives away othe r people's camels from his camels. They (the hearers) said: Apostle of Allah, wo uld you recognize us? He replied: Yea, you would have a mark which other people will not have. You would come to me with a white blaze on your foreheads and whi te marks on your feet because of the traces of ablution. A group among you would be prevented from coming to me, and they would not meet me, and I would say: O my Lord, they are my companions..." favours that these people are from the Ummah of the Prophet (saw) as the context shows they will also have marks of Wudhu, a lthough it is not clearly indicated. But mentionning that this group will be amo ng them, jus after saying that he (saw) will recognize them because of their mar ks of Wudhu seem to favour they will also be recognised with these marks. Also t he Prophet (saw) did not mention that this group will not have these marks, and if they did not have these marks, the Prophet (saw) would know they are not from his community.

And this view has been favoured by Ibn Battal in his explanation of ari :

Sahih Al-Bukh

As for the Ahadith of the people of this chapter dealing with the mention of thos e the Prophet (saw) would recognize from his community, and their would be separ ated from him as they innovated after him, then this includes every innovation i n the religion, about which Allah is not pleased, and opposing the group of the Muslims. And all the groups of innovations are Mubbadilun (changing their religi on) and innovators (Muhdithun), and likewise the people of injustice and oppress ion opposing the truth and its people, all are Muhdithun and Mubaddilun, doing t hings that are not in Islam, and all of them are included in the meaning of this Hadith.

He said further: Abu Ja far Ad-Dawudi said: We cannot definitively say that people r emoved (from the Hawd) will enter the hell, because it is possible that they wer e removed for a period, and they will face the terror of this day and its hardsh ips as much as Allah wills, and Allah will give them as much as He wills from Hi s mercy, and the words Suhqan Suhqan do not mean that there will be no intercessio n for them after end if ibn Battal s words

Note: the words "Suhqan" can be said for people who will go to hell, as this com munity will divide in seventy three sects, and they will all go to hell except o ne, so it means the other sects of innovaters will go to hell, and the Khawarij are also called the dogs of hell, so these people can go to hell, yet they will have marks of Wudhu by which they will be recognized, and then taken by Angels t owrds the left side and put in hell, and then after some time they exit the hell and go to paradise because of their Tawhid.

Allah knows best

The weakness of the Hadith Your actions will be presented to me

Taken and adapted from .

As-Silsilah Ad-Da ifah vol 2 p 404, n 975 of Shaykh Albani:

Hafiz Abu Bakr Al-Bazzar narrated in his Musnad from Yusuf ibn Musa, from Abdul Maj id ibn Abdil Aziz ibn Abi Ruwad from Sufyan from Abdullah ibn Saib from Zathan fro m Abdullah and he is Ibn Mas ud from Prophet saw :

Allah has (appointed) angels wandering on earth, they bring me the salam of my Um mah , and the Prophet saw said : My life is good for you, you narrate me and I narr ate to you, and my death is good for you, your actions will be presented to me, what I will see from good deeds I will praise Allah, what I will see from bad de eds, I will ask forgiveness to Allah for you

And Al Bazzar said : We do not know anyone who narrated the last part from h (ibn Mas ud) except from this way (this sanad)

Abdulla

The first part : Allah has (appointed) angels wandering on earth, they bring me t he salam of my Ummah has been transmitted by An-Nassai ( 1/189) from many Asanid from Sufyan Ath-Thawri from Abdullah ibn Saib, and from Al-A mash in Mu jam Al-Kabir of At-Tabarani ( 3/81/2) , Akhbar Asbahan of Abu Nu aym ( 2/205) and Ibn Asakir ( 9/18 9/2).

Shaykh Albani said : The agreement of a group of Thiqah (trustworthy) narrators o n this narration from Sufyan without mention of end of Hadith My life , and A mash fol lowing him in that shows for me the Shuzooz of this addition (meaning the additi on is shaadh), because Abdul Majid ibn Abdul Aziz is alone in reporting it, and h ow not when he his Mutakalam Fihi (spoken about) because of his memory, despite his being from narrators of Muslim, a group has declared him to be Thiqah, and o ther have declared him weak, and some mentioned the reason (for weakening).

Al-Khalili said : He is Thiqah, but he makes mistakes in Ahadith

An-Nassai said :

He is not strong, his Hadith are written

Ibn Abdil Barr said : He narrated from Malik Ahadith in which he made mistakes

Ibn Hibban said in Al-Majruhin ( 2/152) : Very Munkarul Hadith, he mixes narrations , he narrates Manakir from famous (people), and he deserves to be abandoned

I say : This is why Hafiz (ibn Hajar) said in At-Taqrib

Saduq, he makes mistakes

So when you know this, then the saying of Hafiz Al-Haythami in Majma ( 6/24) : Na rrated by Al-Bazzar and the men are the men of the Sahih , then it gives error tha t nobody has been criticized among them.

Maybe As-Suyuti has been misled by this when he said :

Its Sanad is authentic

And this is why, I say, that Hafiz al- Iraqi, the Shaykh of Al-Haythami, was more precise in telling the reality of this Isnad in his Takhreej Al-Ihya ( 4/12) where he said :

The narrators are narrators of the Sahih, except that Abdel Majeed ibn Abi Ruwad although Muslim narrated from him, and Ibn Ma in and An-Nassa i declared him thiqqah , other declared him to be weak

As for his saying or from his son in Tarh At-Tathrib fi Sharh Taqrib ( 3/297) : It s Isnad is Jayd (correct) , then it is not Jayd for me, and he was saying this if there was no opposition of Abdul Majid to Thiqah (group) as it has preceded. So t his is a defect in the hadeeth

Yes, the Isnad has been declared authentic in a Mursal way from Bakr ibn Abdulla h Al-Muzani, and it has three ways :

First from Ghalib Al-Qattan from him (Al-Muzani), it has been quoted by Ismail Al -Qadhi in Fadl Salah ala An-Nabi p 25 with my verification, and ibn Sa d in Tabaqat ( 2/2/2), and all his men are thiqah, narrators of the two Sahih .

Second from Kathir ibn Fadl from him (Al-Muzani), also quoted by Ismail p 26, and the narrators are narrators of Muslim except Kathir, and the name of his father is Yasar, and he is known as an Hafiz has shown in Lisan in refutation of the say ing of Ibn Al-Qattan that his condition is not known.

Third from Jisr ibn Farqad from him, it has been quoted by Al-Harith ibn Abi Usa mah in his Musnad (230 in Bughyatul Bahith an Zawaid Musnad Al-Harith ) and Jisr is weak.

As for the Hadith of Anas, it has two ways :

From Abu Sa id Al-Hassan ibn Ali ibn Zakaryah ibn Salih Al- Adawi Al-Basri, from Kha rash from Anas in a marfu way and in summaraised way similar to this and in it th ere is :

Your actions will be presented to me in the night of Monday and Thursday

It has been quoted by Ibn Adi ( 2/124) and Abu Mansur Al-Jarbazqani in Thani min U roos Al-Ajzai ( 2/139) and Abdul Qadir ibn Muhammad Al-Qurshi al-Hanafi in his Juzz ( 2/2) and Hafiz Al- Iraqi (4/12) attributed it to Al-Harith ibn Abi Usamah in his Musnad with a weak isnad, and this is this isnad, and shown by Al-Manawi in Fayd A l-Qadir , after mentioning its weakness:

Because there is in it Kharash ibn Abdallah dropped (Saqit) Admun, and he does no t come except with Abi Sa id Al- Adawi Al-Kazab (great liar), and ibn Hibban said it is not permissible to write his Ahadith except to know him

I say : the Isnad is fabricated, so there is no need to be happy from it.

Second from Yahya ibn Khidam from Muhammad ibn Abdil Malik ibn Zyad Abu Salamah Al-Ansari from Malik ibn Dinar from Anas similar to this and there is in it :

Your actions will be presented to me every Thursday

This has been quoted by Abu Tahir Al-Mukhlis in Thanee minal Aashir min Hadithihi 2/212) from Yahya (ibn Muhammad ibn Sa id) from Yahya ibn Khidam.

I say : It is also fabricated because of this Al-Ansari (Muhammad ibn Abdil Malik ibn Zyad Abu Salamah Al-Ansari)

Al- Uqayli said : Munakr ul Hadith.

Ibn Hibban said : Very Munkar ul Hadith, he reports from thiqah what is not from their Hadith, basing on him (to justify matters) is not permissible

Ibn Tahir said : Liar

Al-Hakim Abu

Abdillah said : He narrates fabricated Ahadith

In conclusion, this Hadith is weak from all its ways, the best among them being from Hadith of Bakr ibn Abdillah Al-Muzanee and it is Mursal, which is among weak categories for Muhadith, then the Hadith of ibn Mas ud, and it is a mistake, and the worst is the Hadith of Anas with both ways

End of Shaykh Albani s words

So one can see that this Hadith is never to the standards of Al-Bukhari and Musl im, and it opposes the narration of Al-Hawd that is from Al-Bukhari and Muslim, which denies the Prophet (saw) s knowledge of what some people did after him, and the narration of Al-Hawd is a Qati Nass (clear text, leaving no doubt), as these Ahadith are Mutawatir and accepted by the community (Talaqi bil Qabul).

And the Hadith of the actions of action being presented to the Prophet (saw) des pite opposing the Hadith of Al-Hawd, it does also oppose the creed of the Brawli yah, as they consider that the Prophet (saw) is a witness of all actions, and no t that these actions are presented to him, meaning he did not know them before t heir being presented, speciqllay the Hadith of Anas about actions being presente d on Thursday and Monday, it would mean that the other days, the Prophet (saw) i s not aware of the actions of his community.

Also these Ahadith only speak about the actions of the community, not of disbeli evers, animals or plants, while Brawli believe the Prophet (saw) sees everything that happen on earth.

If ever this Hadith was to be authentic, it would only mean that the Prophet (sa w) is being presented with whole actions of his community, meaning total of pray ers, fasting and he will praise Allah for these, and also total of sins, and he wi ll ask forgiveness for them, and it cannot mean that Bakr prayed this day, Amr di d a sin this day, as the Prophet (saw) was not aware of the actions of the peopl e removed from his Hawd, enquired about the reason of their being removed, and h e was informed that he did not know what they did after him.

Yet the Prophet (saw) taught us to recite a du a after the call to prayer, and who ever recites it, he (saw) will intercede for him on the day of Judgement, and he did not say in his grave, which shows he does not seek intercession and forgive ness in his grave, rather will do it on the day of judgement.

May Allah send Salah and Salam on the Prophet (saw), his household, his companio ns and those who follow them.

Compiled by Ali Hassan Khan _________________________________ Actions are judged by intentions, so each man will have what he intended