Sunday, April 29, 2012

Wahhabiyyah say: "If he had knowledge of the unseen..."



An accusation was made regarding the blessed knowledge of the Unseen of the Beloved Prophet SallAllaho Alaihi wa Aalihi wa Sallam and few Ignorant Idiots linked it to the Quranic verse which tells us of the accusation of immorality made on our beloved Mother Umm al-Momineen Sayyidatuna Ayesha Radi Allahu Ta'ala Anha.

According to them, the beloved Prophet (SallAllahu Alaihi wa Sallam) was disturbed by it and didn't say anything before the revelation (wahi) was made (i.e. whether the accusation was true or not).

Quote:

“If he had knowledge of the unseen, why did he remain silent for so many days?

ANSWER TO THE OBJECTION:

The objection itself confirms that remaining silent is not proof of not knowing something
(it does not necessarily confirm it). Allah SubHanuhu wa Ta'ala did not reveal ayahs of her innocence for some days, so did He not have a clue about it?

The hadith in Sahih al-Bukhari clearly states,

والله ما علمت على أهلى إلا خيرا
“I know my wife to be only chaste.” 
[Sahih al-Bukhari, Kitab al-Maghazi, Baab Hadith al-Ifk, Hadith 4141]

This proves his knowledge but not revealing it before time. It is also not possible for Rasoolullah SallAllaho Alaihi wa Sallam to have been suspicious of Sayyidah Aisha Radi Allahu Ta’ala Anha because 


Allah said to the Muslims as a rebuke,
لولا إذ سمعتموه ظن المؤمنون والمؤمنات بأنفسهم خيرا وقالوا هذا إفك مبين
Why did Muslim males and females not think good in their hearts and immediately said, “This is clear falsehood?” [Surah Nur, Verse 12]

So before the revealing of innocence, it was compulsory on Muslims to think good of her and haram upon them to be suspicious.
– And the Prophet is definitely free (ma’sum) from haram. Thus, he was not suspicious of Sayyidah Aisha Radi Allahu Ta’ala Anha in the least. Yes, for him to say that it was a clear lie was not compulsory on him immediately because this was a domestic matter.

Now remains Rasoolullah SallAllaho Alaihi wa Sallam being distressed and why he remained silent.

Not knowing was not the cause of this. Consider an innocent person who is wrongfully accused of something. He knows that it’s a lie, but will still be distressed due to the fear of defamation.

People spreading these rumours, was also the reason for this dilemma. If the Holy Prophet (Peace and Blessings of Allah be Upon Him) did not wait for the revelation of the ayahs but immediately informed people of Sayyidah Aisha Radi Allahu Ta’ala Anha’s innocence, the hypocrites would have said,

 “See how he protects his family members.”

And Muslims would not have come to know of the rules of wrongful accusation. Also, the method of researching cases would not have been known and Sayyidah Ayesha Radi Allahu Ta’ala Anha would not have received the reward of patience that she demonstrated during this time.
In short, there were many wisdoms behind this delay in revealing her innocence.

It is also a rule of Islamic beliefs that the wife of a Prophet cannot be immoral. 


Allah states in the Holy Quran,
الخبيثات للخبيثين والخبيثون للخبيثات
“Impure women belong to impure men and immoral men to immoral women.”
 [Surah Nur, Verse 26]

The impurity spoken of here refers to fornication (zina). In other words, the consort of a Prophet can never be a fornicator. Yes, she can become a disbelievers (kafirah) because, although disbelief (kufr) is a major offense, it is not an immoral act. People think of fornication to morally incorrect, not kufr.

This is why the wives of the Prophets do not experience nocturnal dreaming (ihtilam).

A hadith states that Umme Salma was surprised to know that women also experience ihtilam – Mishkat, Kitab al-Ghusl.

 So does the Holy Prophet not know this rule of Beliefs (that a wife of a Prophet cannot be immoral)?

Is he unaware that Sayyidah Aisha Radi Allahu Ta’ala Anha is the wife of the Leader of the Prophets and that this type of behaviour cannot be displayed by her?

No, it was the Will of Allah to Himself to testify to the innocence of Sayyidah Aisha Radi Allahu Ta’ala Anha through the ayahs revealed so that all Muslims of the entire world can proclaim her chastity and greatness, even in Salah.

Thus, if Rasoolullah SallAllaho Alaihi wa Sallam personally revealed her innocence, all of these excellences would not have been obtained.

In short, he had knowledge but did not reveal it.

The grace of this matter is that when Zulaikha laid an accusation against Hadrat Yusuf Alaihis Salam, Allah Himself did not directly reveal his innocence but revealed it through an infant.

Similarly, when Sayyidah Maryam was wrongfully accused, He revealed her innocence through the infant Ruhullah.

However, when the beloved of His Beloved was accused, Allah did not proclaim her innocence through any angel or infant but Himself gave witness and recorded it in the Holy Quran!

This testimony came to be part of Iman and for the creation to understand the proximity of the Holy Prophet to Allah through it.

At this point, there are three terms that should be understood,

1. Jahl (ignorance) – To absolutely not know something
2. Nisyan (forgetfulness) – to previously have known something which did not stay in memory.
3. Zuhul (abstractedness) – To have something in memory but not pay attention to it.

Therefore, there are three types of people that can be deduced from the above. The first do not learn the Quran, the second memorize it but forget it and the third are complete huffaz of it, though if you ask them about any ayah, they will not answer because their concentration is not directed towards it. They are termed Jahil, Nasi and Zahil of the Holy Quran respectively.


At some instances, the Prophets can experience forgetfulness about particular things though they do not remain as such.

The Holy Quran speaks about Sayyidunah Adam,

فنسي ولم نجد له عزما
“He forgot and did not find any intent on his part.”
[Surah Taha, Verse 115]

The vision of Hadrat Adam Alaihis Salam was fixed on the Lawh-e-Mahfuz and all of these things before him. However, it was the Divine Will that he experiences forgetfulness (nisyan).

In search for an intercessor on the Day of Qiyamat, all Muslims, including the Muhadithin, Mufassirin and Fuqaha will approach the Prophets and request them to intercede (Shafa’at).

Neither will they do so not will they tell the people to go to Shafi’al Muznabin Muhammad Mustafa directly. They will say, “Go to Nuh,” “Go to Ibrahim”, etc. Maybe they can intercede for you people,” even though all of them have the belief in this world that only Muhammad-ur-Rasulullah SallAllaho Alaihi wa Sallam is the intercessor on the Day of Qiyamat.

This is an example of abstractedness (zuhul i.e. not paying attention to something). Thus, if the Prophet is questioned about something and immediately does not answer, zuhul is a possible reason for this,

وإن كنت من قبله لمن الغافلين
“Even though you were unconcerned about the incident of Yusuf before this”
 [Surah Yousuf, Verse 3]

“Ghafil” was the word used, “Jahil”.

A ghafil is someone who has knowledge of an incident but does not pay any attention towards it.

Haji Imdadullah Makki Alaihir raHma (whom the Opponents in Indo-Pak believe to be their Spiritual Guide and Leader) says:
 “People say that the Prophets Alaihim as-Salam and Awliya Alaihim ar-Rahma do not possess the Knowledge of the Unseen. I say that the men of truth perceive the Unseen whenever they cast their eyes around them. In fact, this perception is the knowledge of truth. Those who say that the Holy Prophet Hadrat Muhammad Peace and Blessings of Allah be Upon Him did not know about Hudaibiyah and Hadrat Ayesha Radi Allahu Ta'ala Anha are misguided. Attention is the pre-requisite for any knowledge.” [Shamaim-e-Imdadiyah, Page 110 – Anwaar-e-Ghaibiyah, Page 125]

Gulistan states that Hadrat Ya’qub Alaihis Salam was asked, “You have smelt the fragrance of Yusuf’s kurta from Egypt but did not know that he was in the well of Kinan?” He replied, “Our condition is like the fury of lightning, sometimes it is visible and sometimes it is not.”

It is proven from Quranic verses that Hadrat Ya’qub Alaihis Salam has knowledge that the Moon of Kinan, Hadrat Yusuf Alaihis Salam, was shining in Egypt.

He said,
وأعلم من الله ما لا تعلمون
“I know from Allah those things which you do not know.”
 [Surah Yusuf, Verse 86]

Commentating on verse 59, of Surah Aa’raf
Allamah Ismail Haqqi writes that Allah loves the crying of His beloveds. Hadrat Nuh cried so hard that his name became Nuh (the person who extensively weeps). The separation from Hadrat Yusuf Alaihis Salam was the visible cause of Hadrat Ya’qub Alaihis Salam’s crying, but in fact, this crying was the means of the extensive grandeur to be elevated. Hence, Hadrat Ya’qub Alaihis Salam’s crying was not because of being unaware of Hadrat Yusuf Alaihis Salam – rather,

المجاز الى الحقيقة لانه قنطرتها
“Figuration is the arcade leading to reality.”
 [Tafsir Ruhul Bayan, Vol 6, Page 85]

Hadrat Yusuf Alaihis Salam kept Benyamin back in Egypt through and artifice (hila). His brothers returned to swear that Benyamin had become a royal prisoner and even presented the testimony of the travellers in caravans. However, it was said,

بل سولت لكم أنفسكم
“Your lower-self (nafs) has taught you hila.”
 [Surah Yusuf, Verse 83]

In other words, Hadrat Ya’qub Alaihis Salam was trying to say,

“Hadrat Yusuf Alaihis Salam was separated from me by my children and Benyamin has also been separated from me by child (Hadrat Yusuf Alaihis Salam though a hila).”

This proves that he had true knowledge of the incident. To the uniformed, there were two sons of Hadrat Ya’qub Alaihis Salam, remaining in Egypt (Benyamin and Yahuda), but Hadrat Ya’qub Alaihis Salam said,

عسى الله أن يأتيني بهم جميعا
“Soon Allah will make the three meet me
.”  [Surah Yusuf, Verse 83]

Who was the third person?

 Of course it was Hadrat Yusuf Alaihis Salam.

When Zulaikha locked Hadrat Yusuf Alaihis Salam in the house to express bad thoughts., Hadrat Ya’qub Alaihis Salam came inside and, pressing his finger beneath his teeth, gestured to the following, “O my son, this is not your action. You are the son of a prophet.”

The Holy Quran states about it,

وهم بها لولا أن رأى برهان ربه
“He too would have made the intent of Zulaikha if he did not see the proof of his Lord.”
 [Surah Yusuf, Verse 24]
 
It should be kept in mind that the brothers of Hadrat Yusuf Alaihis Salam informed Hadrat Ya’qub Alaihis Salam that wolves had eaten his son. However, through the shirt of Hadrat Yusuf Alaihis Salam and the message of the wolves, Hadrat Ya’qub Alaihis Salam knew that they were false. The wolves submitted to him, “The fleshes of the Prophets are haram for us.”  Tafsir Khazin and Ruhul Bayan, Surah Yusuf

So why did he not go into the wilderness to find his son?

This is also proof that he had information of something but kept it a secret. He knew that he would eventually meet his son in Egypt.

So, is it possible
that Hadrat Ya’qub Alaihis Salam is aware of the actions of his sons yet Sayyiduna Rasulullah SallAllaho Alaihi wa Sallam has no clue of the condition of Sayyidah Aisha Radi Allahu Ta’ala Anha?

Verily, Allah grants him insight but blesses him with measures to control his knowledge.

In other words, he does not disclose any secret without Allah’s wish.

الله أعلم حيث يجعل رسالته
“Allah knows best where to place His message (Prophethood)”
[Surah Anam, Verse 124]

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Surat Ţāhā (Ta-Ha) - سورة طه













Allah asks Musa `alayhi as-salaam (peace be upon him),
“What’s in your right hand?”
Musa said, “This is my staff, I walk with it, I rest with it, I look after my flocks with it. I protect myself with it.”



Did Allah NOT KNOW? What was in Musa (as)’s RIGHT HAND?
And why did Musa (as) need to explain in detail of what was in his right hand?
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ANSWER TO THE OBJECTION

Watch video in Urdu: Here

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(ILM-AL-GHAYB) 

Q:"DID THE HOLY PROPHET MUHAMMAD
 (صلى الله عليه وسلم
KNOW THE FUTURE?"

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(Edited by ADHM)

Thursday, April 26, 2012

The Book of the Secret of Secrets and the Manifestation of Lights – (Kitab Sirr al-Asrar wa Mazhar al-Anwar)




Kitâb Sirru-l Asrâr wa Mazharu-l Anwâr
(The Book of the Secret of Secrets and the Manifestation of Lights)


Al-Syed Muhiyudin Abu Muhammad
Abdal Qadir al-Gilani al-Hasani wal-Hussaini (RA)
Ghaus-e-Azam (b.470–d.561 AH) (1077–1166 AD)




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Introduction


The beginning of creation [ibtida' al-khalq]

You should know—may Allah enable you to achieve what is dear and pleasing to Him!-that Allah (Exalted is He) first created the spirit of Muhammad (Allah blesshim and give him peace) from the light of His Beauty.

As Allah (Almighty and Glorious is He) has told us: 
I created the spirit of Muhammad (Allah bless him and give him peace) from the light of My countenance.

As the Prophet (Allah bless him and give him peace) has said: The first thing that Allah created was my spirit [ruh]. The first thing that Allah created was my light [nur]. The first thing that Allah created was the pen [qalam]. The first thing that Allah created was the intellect ['aql].

This means that they are all one thing, that being the Muhammadan Reality [al-Haqiqat al-Muhammadiyya], but it is called a "light [nur]" because it is pure and unclouded by the darknesses of Majesty. As Allah (Blessed and Exalted is He) has said: There has now come to you from Allah
qad ja'a-kum mina 'llahi
a Light, and a clear Book.
Nurun wa Kitabun mubin. (5:15)

It is also called an "intellect ['aql]," because it comprehends universal truths [kulliyyat]. It is also called a "pen [qalam]," because it is an instrument for the transmission of knowledge, just as the pen is an instrument in the realm of letters [of the alphabet].

The Muhammadan spirit is thus the quintessence of all entities, the first of all beings and the origin of them all.

As he has said (blessing and peace be upon him): I am from Allah and the believers are from me.

Allah created all the spirits from him in the realm of Divinity [Lahut], and in the finest real formation. "Muhammad" is the name of all human beings in that realm, and he is the original home.

Then, when four thousand years had passed, Allah created the Heavenly Throne ['Arsh] from the light of the eye of Muhammad (Allah bless him and give him peace), and from the Heavenly Throne He created the rest of existing entities. Then He reduced the spirits to the lowest level of existence, meaning the physical bodies. As Allah (Exalted is He) has said: Then We reduced him [the human being]
thumma radadna-hu
to the lowest of the low.
asfala safilin. (95:5)

In other words, the first descent was from the realm of Divinity [Lahut] to the realm of Omnipotence [Jabarut]. Between the two Sanctuaries, Allah (Exalted is He) clothed them with the light of Omnipotence, which is the royal spirit [ruh sultani]. Then he sent them down, in this attire, to the realm of Sovereignty [Malakut], and He clothed them with the light of Sovereignty, which is the immaterial spirit [ruh ruhani]. Then He sent them down to the realm of Dominion [Mulk], and He clothed them with the light of Dominion, which is the physical spirit. Then from it Allah created the bodies. As He has said (Exalted is He):

Out of it [the earth] We created you,
min-ha khalaqna-kum
and into it We shall send you back again,
wa fi-ha nu'idu-kum
and We shall bring you forth from it a second time.
wa min-ha nukhriju-kum taratan ukhra. (20:55)

Then Allah (Exalted is He) commanded the spirits to enter the bodies, so they entered at Allah's command (Exalted is He). As He has said (Almighty and Glorious is He): And I breathed into him of My Spirit.
wa nafakhtu fi-hi min Ruhi. (38:72)

When the spirits became attached to the physical bodies, they forgot the covenant they had contracted on the day when Allah asked them: "Am I not your Lord?" and they said: "Yes indeed!"3 Because of this, they did not return to the original home, but the All-Merciful Source of Help took pity on them. He sent down Heavenly Books to remind them of that original home. As He has said (Exalted is He):

We sent Moses with Our signs, [saying]: wa la-qad arsalna Musa bi-ayati-na
"Bring your people forth from darkness into light, an akhrij qawma-ka mina 'z-zulumati ila 'n-nuri
and remind them of the days of Allah." wa dhakkir-hum bi-ayyami 'llah. (14:5)

In other words: "Remind them of the former days of communion with Him, in the company of the spirits."

All the Prophets came into this world and went away to the Hereafter because of this admonition, but few human beings took heed, longed for their original home and returned to it, until Prophethood was assigned to the supreme Muhammadan spirit, the seal of the Mission and the guide away from error. Allah sent him to those heedless people, to open their eyes from the sleep of heedlessness, so he summoned them to Allah (Exalted is He), to contact with Him and the meeting with His sempiternal Beauty. As Allah (Exalted is He) said to him:

Say: "This is my way: I call to Allah qul hadhihi sabili ad'u ila 'llah: with insightful knowledge, I and whoever follows me." 'ala basiratin ana wa mani 'ttaba'a-ni. (12:108)

The Prophet (Allah bless him and give him peace) once said:

My Companions are like the stars. Whomever of them you follow, you will be guided aright.

Insight comes from the eye of the spirit, which opens within the heart of the saints [awliya']. That is why it is not acquired by knowledge of the external world, but only by knowledge of the inner Presence. As Allah (Exalted is He) has said: And We taught him knowledge from Our Presence. wa 'allamna-hu min ladun-na 'ilma. (18:65)

It is therefore necessary for the human being to acquire that eye, and so become one of the masters of insight, by taking instruction from a saint, a spiritual guide whose teaching concerns the realm of Divinity [Lahut].

O brethren! Wake up, and hasten to forgiveness from your Lord through repentance! As Allah (Exalted is He) has said:

And hasten to forgiveness from your Lord,
wa sari'u ila maghfiratin min Rabbi-kum
and a Garden as wide as the heavens and the earth,
wa jannatin 'ardu-ha 's-samawatu wa 'l-ardu
which has been made ready for those who are truly devout.
u'iddat li'l-muttaqin. (3:133)

Embark upon the path, and return to your Lord with these spiritual caravans. The path will soon be cut off, and no travelling companion will be found. We have not come to settle in this vile, dilapidated world, nor for the sake of eating, drinking, and satisfying crude natural instincts. Your Prophet is waiting, sorrowful for your sake.
As he said (peace be upon him):

My sorrow is for the members of my Community who will come in later times.

The knowledge that is sent down to us is twofold: exoteric and esoteric, meaning the sacred law [shari'a] and direct understanding [ma'rifa]. Allah (Exalted is He) has commanded us to apply the sacred law to our outer being, and direct understanding to our inner being, so that the combination of the two will result in knowledge of Reality [Haqiqa], just as fruit is produced by the tree and the leaves. As Allah (Exalted is He) has said:

He has partitioned the two seas.
maraja 'l-bahraini
They meet, [but] between them there is a barrier
yaltaqiyan: baina-huma barzakhun
that they do not overpass.
la yabghiyan. (55:19,20)

Reality cannot be attained, and the goal cannot be reached, by exoteric knowledge alone. Perfect worship is accomplished by means of both forms of knowledge, not one without the other. As Allah (Exalted is He) has said:

I did not create the jinn and humankind
wa ma khalaqtu 'l-jinna wa 'l-insa
except to worship Me.
illa li-ya'budun. (51:56)

In other words: "to know and understand Me." If someone does not know and understand Him, how can he worship Him? Direct knowledge is attainable only by removing of the veil of the lower self [nafs] from the mirror of the heart, and cleaning and polishing that mirror. It will then reflect the beauty of the treasure hidden in the secret of the heart's core. Allah (Exalted is He) has said in the Sacred Tradition [Hadith Qudsi]:

I was a hidden treasure and I wished to be known, so I created Creation.


It is clear, therefore, that Allah (Exalted is He) created the human being to know and understand Him.

Direct knowledge is of two kinds: knowledge of the attributes [sifat] of Allah (Exalted is He), and knowledge of His Essence [Dhat]. Knowledge of the attributes is experienced by the physical body in both domains [this world and the Hereafter], while knowledge of the Essence is experienced by the holy spirit in the Hereafter. As Allah (Exalted is He) has said:

And We supported him [Jesus] with the holy spirit.
wa ayyadna-hu bi-Ruhi 'l-Qudus. (2:87)

They [who know the Essence] are likewise supported with the holy spirit.

These two experiences are attainable only by means of two forms of knowledge, the exoteric knowledge and the esoteric knowledge mentioned above. As the Prophet (peace be upon him) once said:

Knowledge ['ilm] is twofold: knowledge conveyed by the tongue, that being Allah's testimony to His servants, and knowledge conveyed by the heart, that being the knowledge that is useful for the attainment of the goal.

First of all, the human being needs knowledge of the sacred law, in order to provide the body with sufficient education in the realm of the attributes, that being the realm of the stages of development. He then needs esoteric knowledge, in order to provide thespirit with education in its own realm of understanding. That can only be achieved by abstaining from all practices that are incompatible with the sacred law and the spiritual path [tariqa]. Its achievement requires the endurance of personal and spiritual hardships, for the sake of pleasing Allah (Exalted is He), without hypocritical display [riya'] and the pursuit of fame [sum'a]. As Allah (Exalted is He) has said:

So whoever hopes for the meeting with his Lord,
fa-man kana yarju liqa'a Rabbi-hi
let him do righteous work,
fa-l'-ya'mal 'amalan salihan
and let him give no one any share at all
wa la yushrik
in the worship due unto his Lord.
bi-'ibadati Rabbi-hi ahada. (18:110)

The realm of direct knowledge is the realm of Divinity [Lahut], and that is the original home, in which the holy spirit was created in the finest formation. What is meant by the holy spirit is the real human spirit, which was installed in the core of the heart, and which becomes manifest through repentance, instruction, and constantly declaring: "There is no god but Allah [la ilaha illa 'llah]." This declaration is first made with the tongue, then with the inner being, when the heart has become alive.

The Sufis have called the inner being "the child of the spiritual concepts [tifl al-ma'ani]," because it arises from the sacred conceptions. It is called a child for several reasons:

1. It is born from the heart, as the child is born from the mother, then reared by the father as it steadily grows to maturity.
2. Just as worldly knowledge is taught to ordinary children, spiritual knowledge is taught to this special child.
3. The ordinary child is unsoiled by the filth of external sins, and this special child is likewise pure and unstained by the filth of polytheism [shirk], heedlessness and physicality.
4. In the case of this special child, the purity of form is even greater, so it is seen in dreams in a shape like that of the angels.
5. Allah (Exalted is He) has described the attendants of the Garden of Paradise in terms of childhood [tifliyya], in His saying (Almighty and Glorious is He):

There wait on them immortal boys.
yatufu 'ala-him wildanun mukhalladun. (56:17)

And there go round, waiting on them,
wa yatufu 'alai-him
young boys of theirs,
ghilmanun la-hum
as if they were hidden pearls.
ka-anna-hum lu'lu'un maknun. (52:24)

6. The name "child" conveys a sense of its gentleness and its cleanliness.

7. The name "child" is used metaphorically, to indicate its connection with the body and its likeness to the human form, but only for the sake of comparison, not for the purpose of belittlement. It refers to this "child's" initial state.

This "child" is the real human being, because he has a connection with Allah (Exalted is He), so the body and physicality are not unlawful to him. As the Prophet (Allah blesshim and give him peace) once said:

I have a time with Allah, when there is no space for any angel brought near [to the Lord], nor for any Prophet sent as a Messenger.

This [Prophet sent as a Messenger] refers to the human nature of the Prophet (Allah bless him and give him peace). The angel brought near [to the Lord] refers to his spirituality, which was created from the light of Omnipotence [Jabarut], as was the angel, so it has no entry into the light of Divinity [Lahut]. 

The Prophet (blessing andpeace be upon him) also said: Allah has a Garden in which there are no houries, no palaces, no honey and no milk, but where one gazes only at Allah's countenance (Exalted is He).

As Allah (Magnificent is His Majesty) has said:

Faces on that day will be resplendent,
wujuhun yawma'idhin nadira:
looking toward their Lord.
ila Rabbi-ha nazira. (75:22,23)

As the Prophet (peace be upon him) said: You will see your Lord as you see the moon on the night when it is full.

If the angel and the physical body entered into these realms, they would be burned to ashes. As Allah (Exalted is He) has said in the Sacred Tradition [Hadith Qudsi]: If I disclosed the splendours of My Majesty, I would burn up everything as far as My eye can see.

As Gabriel (peace be upon him) said: "If I had drawn nearer by a fingertip, I would have been set on fire." ---

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Books by Shaykh
 ‘Abd al-Qadir al-Jilani (RA)

Kitab Sirr al-Asrar wa Mazhar al-Anwar
(The Book of the Secret of Secrets and the Manifestation of Lights)

Futuh al-Ghaib (Revelations of the Unseen)
78 discourses, fairly short and to the point but very powerful.

Al-Fath ar-Rabbani (The Sublime Revelation)
62 discourses definitely longer, given in the Ribaat and Madrasa in Baghdad AH 545-546.

Jala' al-Khawatir (The Removal of Cares)
45 discourses, also in the same locations, given in the year AH 546.

Malfuzat (Utterances of Shaikh 'Abd al-Qadir)
This is a collection of various sayings and short sections of what the Shaikh said.Generally it is found at the end of the hand copied Arabic manuscripts of Fath ar-Rabbani.

Al-Ghunya li-Talibi Tariq al-Haqq
(Sufficient Provision for Seekers of the Path of Truth)
also known in the Indian sub-continent as Al-Ghunya li-Talibin
These five volumes, written by the Shaikh at the request of one of his murids, is a comprehensive guide to all aspects of Islam, both the inward and the outward.

Khamsata 'Ashara Maktuban (Fifteen Letters)
These are 15 letters originally written in Persian by Shaikh 'Abd al-Qadir to one of his murids.

Al-Fuyudat al-Rabbaniyya (Emanations of Lordly Grace)

Bashair al-Khairat (Glad Tidings of Good Things)
A Salawat by Shaykh Abd al-Qadir by way of inspiration from Allah.

Answers to Various Important Questions by Shaikh Abd al-Qadir al-Jilani
Contains many concise answers to very important questions regarding a variety of topics.

Special Prayers by Shaikh Abd al-Qadir al-Jilani
Contains many special invocations taught to us by the Shaikh for their special blessings.

Shaikh Abd al-Qadir - Gate of Poverty
Contains the story excerpted from Necklaces of Gems of the Shaikh's struggle with the Devil Armies, Iblis himself, and his lower self (nafs)

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"O Allah! Send thy blessings on our Master, Muhammad, whose light was created before anything else in this world and whose appearance became mercy and signal boon for all the creatures, equivalent to all those created previously and hereafter equal in number with the lucky and unlucky ones; and send thy blessing and bounties on him in the number which is impossible to be counted even, and which may be spread all over, and also that kindness and mercy which has neither beginning nor end, and which is always fresh and fine with your kindness, and the same blessings on his Family and Companions permanently".

This durood was very dear to Sultan ul-Awliya Shaykh Abdul Qadir al-Jilani (r.a.). He has ended all of his works and lectures with this durood.


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Hādra From Baghdad 





Video : Here




Shrine of
Ghaus-e-Azam
Syed Abdul Qadir Gilani (RA) 

Gilani Mosque








(Google Earth)

Al Sa’doon St
Kifah, Baghdad, Baghdād, Iraq
Shaikh Omar Street
Khulanii Square
Mohamed al- Qasim Expressway
Camp Gaylani
Imam Ali Street






Ya Ghaus-e-Azam

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(Edited by ADHM)

Erasing the Accusation of Shirk: A Conversation with a Kharajite



Erasing the Accusation of Shirk:
A Conversation with a Kharajite


UMM AMMAR
HAVING WITNESSED THE countless hours, days and months that Abu Ammar had dedicated to this book, it was only natural that I was too happy to read through the first draft and see what it was that had taken precedence over me as a loving wife! Having had such an opportunity, I would like to congratulate my husband for engaging with this topic in a thorough way and I applaud him for his unique style which makes it accessible for the masses. May Allah reward him and increase him further. Amin. However, despite such praise, I did note one considerable drawback: no where did I find an explicit description of the term shirk. 

A simple and clear definition was essential considering that the entire book dealt with this issue.

So I queried Abu Ammar regarding this and he suggested that I research this subject myself and write something for his book. And so, what you read before you is the outcome of that modest research.

I began by first challenging myself to find a clear and simple definition for the term shirk which I did by consulting the hadith collections and works such as Tarikh (history) and of course the Tafsir (Interpretation of the Qur’an) volumes.

While consulting the Qur’an, even though it speaks to us about the evilness of shirk in many instances, there were no verses that offered an explicit definition. It then dawned upon me that to fully understand what shirk is one must first acknowledge the precise meaning of Tawhid (the oneness of Allah). Naturally then, anything that opposes the meaning of Tawhid would then necessitate it being classified as shirk.

Tawhid is thus understood to fall within two basic categories:

 The first concerns the Essence of Allah, which humans cannot comprehend, but as Muslims, we have faith that He (Allah) is alone with no partners.
The second category deals with what are known as the attributes of Allah, i.e., the names of Allah which give us an idea of His supremacy. We can see in our own world that most of creation always has an opposite.

For example, we have the darkness of the Night and light of the day; Male and Female; Hot or Cold; Sweet and Sour, good and bad (etc) and in the case of Tawhid, its opposite is shirk.
 There is a principle in the Islamic sciences which notes that all things are identified by their opposites, so to recognize an act of shirk one must be sure that there is something competing with Tawhid, i.e., against either the Essence or attributes of Allah.

Currently, we are faced with a dire situation where a particular group of people are accusing other Muslims of committing actions of shirk.

However, what these people do not understand is that shirk is only a reality when something is challenging the understanding of Allah’s Tawhid.

In the Qur’an we are told of the shirk that was committed by previous nations. We understand from them that they committed shirk by establishing rivals to Allah in both the Essence and Attributes of Allah.

 For example, the polytheists would set up partners besides Allah and make sacrifice for them in their name.

As Muslims, we fully understand that Allah is alone and that there is no other deity besides Him. Any understanding which opposes this is shirk.

One can say that shirk is based upon three premises:

1)      To unite any partners with the essence of Allah
2)      To unite any partners with the attributes of Allah
3)      To think that anyone other than Allah is entitled to being worshipped



THE CURRENT DELUSION OF SHIRK


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It was the increase of the use of this word (shirk) in our time that made me question what was the actually meaning of this term that was being used so frequently.

A friend of mine, a sister of wisdom and kindness, went to visit another sister. They discussed many things as they had not seen one another for a while, and they began to talk of food and particular recipes a typical topic for women!

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My friend told the sister of a dish that I had given to her a few days back her exact words were:
“Umm Ammar gave me such and such dish which I really enjoyed.”
Upon hearing the sister frantically stood up, clearly outraged. 
My friend asked her what was wrong and she replied that the statement she made was shirk:
as she was saying someone other than Allah had given her something?or provided her with food.

 My friend was shocked and deeply saddened by what this sister had just said. She explained that this was not her intention and it was a matter of mere words?of course Allah is the sole provider she further explained, but the sister did not want to hear of it and accused her of becoming a polytheist.

My friend left her house in a sate of confusion and shock. Later when my friend told me of this incident I did not know if I should have laughed or cried. I could not understand how she could come up with such an absurd idea! Sadly, this is the reality that we are currently faced with: a nation crying shirk! I am deeply appalled that Muslims have become so accustomed to saying the word shirk without understanding the weight of its meaning. It is one thing to merely use this word but another to accuse a Muslim committing shirk. SubhanAllah! What a sad state indeed.

Another similar example occurred when a young girl recently approached me. I was aware that she had been learning how to read the Qur’an from another sister who had studied from one particular institute in Islamabad (Pakistan). The young girl told me that she was talking amongst her friends in her Qur’an class about some new Nike trainers she had brought. She told her friends that she loved her new Nike trainers very much. 
When her teacher heard this she gave a similar reaction that my friend received from the other sister. The teacher stopped her entire class and explained that the statement the young girl had made was a statement of shirk!
She spoke angrily as she explained that to love other than Allah was shirk? particularly the love of shoes! 
The young girl explained to me that she was so upset at the embarrassment her teacher caused but knew in her heart not to bother protest to such stupidity!

These are just two examples of the misuse of the word shirk that have happened to people I know. I am both saddened and amused by the ignorance and the delusion about shirk which people have. This reminds me of a story I read during my youth:

There was a prince who fell ill with the flu. 
The doctor requested an explanation to the patient as to how he thought he had caught the flu. The prince explained that he was riding on his horse and his horse galloped upon a radish peel and it must have been for this reason he caught a cold and then the flu. The doctor laughed at his ignorant presumption. It is this similar ignorant presumption of shirk that certain people have, which is causing them to accuse their own friends, families and students of shirk.


INTIMIDATING OTHERS

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Something else which I have found in the people who are deluded with the idea of shirk is that they often intimidate other people: they use loud voices and claim to have ample proof from the Qur’an.
They take the verses of the Qur’an out of context and recite verse after verse to sincere people on the path of knowledge. When one sees such “knowledge” and “passion” we do not dare to argue. I have recently seen famous Muslim sportsmen, ex-Singers, and doctors, being brainwashed with this same delusion of shirk. 
Such personalities also intimidate and influence others, forcing them to accept and join the club of the “Shirk Brigade!” 

An example of these intimidating people is when I was invited to give a speech amongst some sisters, one of the sisters was filming the event. 
As she was filming another sister stood up (she was a doctor at the local hospital) and began to recite a verse from the Qur’an at the top of her voice. She used the verse to prove that to film using a camera was shirk!

What disturbed me further that almost everyone in the hall immediately accepted what she was saying

Why? 

Because of the intimidation they felt. Unease filled the room as all the sisters thought to themselves, she must know better than us, she knows Arabic, she is a doctor and the tone of her voice shows certainty. It is this very personality that scoops people into this incorrect ideology

But let me show you the ignorance of these people by telling you the verse she presented:
Therefore, set right your face for the obedience of Allah being one devoted to Him only. The established pattern of Allah upon which He has created mankind. No change in the created things of Allah. This is the only right religion. But most of the people know not.[1]
It was by the grace of Allah that I had a copy of Sahih al-Bukhari with me at the talk. I asked the sister to come forward and asked her to read the Tafsir of the Prophet Muhammad (may Allah bless him and grant him peace) of this verse from Sahih al-Bukhari which said:

Narrated Abu-Huraira: Allah's Apostle said, "No child is born except on al-Fitra (Islam) and then his parents make him Jewish, Christian or Magian, as an animal produces a perfect young animal: do you see any part of its body amputated?" Then he recited: “The religion of pure Islamic Faith (Hanifa), [i.e. to worship none but Allah], The pure Allah's Islamic nature with which He (Allah) has created mankind. Let There be no change in Allah's religion (i.e. to join none in Allah's worship). That is the straight religion; but most of men know not...?? (30.30).[2]

Upon reading this the Sister left the hall. Afterwards many of the sisters came to me and thanked me for removing the doubts she had placed in their hearts. The sister filming was almost close to tears as she too thanked me. She said she could not comprehend how her intention of filming the event could compromise the Tawhid of Allah! 
I then explained that in Islam some acts have been defined as shirk, however many actions have also been categorized as Haram (Forbidden), Makruh (disliked) and La Yajaaz, (Not recommended). 

Those people though they only wish to use the term shirk, even for minor acts, it seems they do not receive any piece of mind until they use this word!


MEANING OF SHIRK AND TAWHID
FROM CLASSICAL ARAB DICTIONARIES

Meaning of Tawhid: The belief in One

In Islam, Tawhid means that Allah is One in His essence, attributes, actions and has no partner and there is none like Him.[3]

Meaning of Shirk: To unite/make a partner

In Islam, shirk means to unite someone with Allah’s essence, attributes or actions or to believe that other than Allah possesses his unlimited qualities.[4] 

Allamah Taftazani writes that the term shirk means to make an equal partner with Allah, just as the polytheists did. Shirk also entails believing (as the polytheists of Makkah did) that so-called partner of Allah are entitled to be worshipped just as the polytheists did with their idols.[5]

 I feel that Allamah Taftazaani (may Allah be pleased with him) has given a very accurate description of the term Shirk, because the polytheists of Makkah used to think that their idols were entitled for their worship and this was clearly described as Shirk as Allah Almighty says in the Qur’an:
039.003 Yes, the sincere exclusive devotion is to Allah only. And those who have taken for protectors other than Allah say, 'we worship them only so that they may bring us nearer to Allah'. Allah will decide among them concerning that wherein they are differing. Undoubtedly, Allah guides not him who is a great ungrateful liar.

In the above verse we see how the polytheist themselves confessed that they believed their idols were entitled of being worshipped and that, in fact they did worship them. Can one ever think that a Muslim, someone with the faith of the One Allah and His Holy Prophet, ever think, even for a second, that someone other than Allah is entitled to be worshipped? Of course not!

This is the description of shirk, yet there are some ignorant people who still think that Muslims can commit shirk and have made it their mission in life to label other Muslim’s polytheists!
(I seek refuge from Allah)

SHIRK FID-DHAT:
SHIRK WITH THE ESSENCE OF ALLAH

FIRST EXAMPLE

We have already established that the meaning of Tawhid is to have complete faith in the oneness and unity of Allah, to believe that He has no partners, He is alone and only He is entitle for all worship and sacrifice.
The polytheists (of Makkah) could not grasp the fact that the entire world had been created by Allah alone, and that it is Allah Almighty who is controlling every movement of this world; from the hurricanes to the movement of a leaf. Instead of accepting the truth of Allah’s oneness, the polytheists thought that there must be a power other than the one God; they concluded that there must be two gods. (I seek refuge from Allah!). It was this thought that brought about the concept of two gods rather than the One Allah Almighty. 

Allah then sent the blessed Prophet Muhammad (may Allah bless him and grant him peace), who explained to them the truth of the one God?Allah. He told people to turn away from their idols of wood and stone and submit to Allah alone; however the polytheists were so astray that they were shocked at what the prophet was preaching. Allah then revealed this verse:
038.015 What! Makes he the gods a single Allah? A strange thing is this, to be sure!
Allah then revealed a verse of truth and perfection, which shattered their false ideology, as Allah Almighty says in the Qur’an:
016.051 And Allah has said: Take not two gods, He is only one Allah; so of Me alone should you be afraid.
021.022 If there had been in them any gods except Allah, they would both have certainly been in a state of disorder; therefore glory be to Allah, the Lord of the dominion, above what they attribute (to Him).
Allah Almighty explains in this verse that the concept of two gods is one of foolishness. If there had been two gods, there would be a state of disorder?one god would desire one thing and the other would want something else. One god would want the sun to rise from the East and one god would want the sun to rise in the west! If there were two gods, the concept of an all powerful god would not exist, as one god would be more superior, thus their concept was one of sheer stupidity?the destruction of the universe would be inevitable. This was the manner in which the polytheists would make partners with Allah?they would insult the essence of Allah by giving something else the same status and essence-this is known as shirk fid-dhat meaning shirk with the essence of Allah. (I seek refuge from Allah.)

SECOND EXAMPLE

When a child is born, often the child inherits characteristics from their parents. A son may take the same height or eye colour as his father. It was bearing this idea in mind that the polytheists believed that Allah also had children and that his children had inherited some of his characteristics and traits. They further believed that the children of Allah also had the right to be worshipped. (I seek refuge from Allah) we are informed of this in the Qur’an, as Allah Almighty says:
006.100 And they make the jinn associates with Allah, while He created them, and they falsely attribute to Him sons and daughters without knowledge; glory be to Him, and highly exalted is He above what they ascribe (to Him).
043.019 And they make the angels-- them who are the servants of the Beneficent Allah-- female (divinities). What! did they witness their creation? Their evidence shall be written down and they shall be questioned
043.015 And they assign to Him a part of His servants; man, to be sure, is clearly ungrateful.
From these verses we see the second explanation and type of shirk, fidh-dhat. By claiming that Allah has children or attributing creation as his children is associating partners with him-this is what the polytheist of Makkah did and again, this is shirk with the essence of Allah.

Polytheists always commit Shirk Fidh-Dhat
(Shirk with the Essence of Allah)

The Kharajite sect have accused other Muslims of committing shirk by venerating the Prophets and the pious. They say there is no difference between Muslims who do this and the polytheists of Makkah. The belief that Muslims are committing shirk by “worshipping” Prophets and the pious is a completely lie and based on falsehood. (I do not want to discuss this subject as my husband has thoroughly explained this with many evidences later in this book). 

The polytheists always committed shirk Fidh-Dhat, in that they made partners with the essence of Allah in the form of children or with the concept of two gods. They did not commit shirk Fidh-Dhat by saying the attributed partners were pious though they committed shirk Fidh-Dhat by claiming that they were the children of Allah! 

The following verse explains that this false belief has been passed on from ancient generations:
009.030 And the Jews say: Uzair is the son of Allah; and the Christians say: The Messiah is the son of Allah; these are the words of their mouths; they imitate the saying of those who disbelieved before; may Allah destroy them; how they are turned away!

Many people wrongly claim that shirk originated from people associating the Prophets and pious with Allah and this is also what the polytheists used to do. However, this verse informs us that the polytheists committed Shirk Fidh-Dhat by attributing sons and daughters to Allah: they did not worship their false deities due to their piety, the reason for worshipping them was because they believed they were the sons and daughters of Allah. 

We further come to know that even the nations before these polytheists (nations before the time of the Pharaoh) committed this exact shirk with the essence of Allah as Allah saysthey imitate the saying of those who disbelieved before. This highlights the fact that never was anyone worshipped due to piety?the shirk that took place was because of shirk with the essence of Allah by attributing sons and daughters to Him.

SHIRK FIS-SIFAT:
SHIRK WITH THE ATTRIBUTES OF ALLAH

There are many attributes of Allah, we can never know of them all, but the names that have been attributed to Him in the Qur?an we do know of. The attributes of Allah are all:
·         His own (personal)
·         Eternal
·         Unlimited

If anyone was to believe that someone other than Allah shares his attributes with the above three conditions then that would be shirk with the attributes of Allah (shirk Fis-sifat). In other words, if someone were to say “such and such has personal knowledge of the world which is unlimited and eternal” this would be shirk

However, if someone were to say that “such and such has knowledge,” knowing that of course it is unlimited and not his own (i.e., granted by Allah) and that it is not eternal then this is not shirk. 
Similarly, to say that someone has power or is powerful in some way is fine. If one acknowledges that their power is not his own and was given by Allah, the power is neither eternal or unlimited, then again this would not be shirk.

The Kharajite sect say that to believe someone has excessive knowledge or knowledge of the unseen is Shirk; they say the same with “power”; they claim that to say the Prophets and the pious have power, particularly supernatural power is also Shirk because only Allah has knowledge and power, no one else can share these attributes, so to believe someone has power is Shirk. 

Below is an explanation that this is not shirk fis-sifat.

HONOUR
In the below two verses, we are informed of one of the attributes of Allah?the Honourable. In one verse we are told that all honour is for Him. However in another verse we are told that honour is for Allah, His messenger and the Muslims. Some will say that to give others the attributes of Allah (here being ?honour?) is shirk. This is absurd because what is implied in the verse is that honour is bestowed upon the Prophet and Muslims by Allah: it is limited, not eternal and it is not like the Honour Allah the Almighty has. If we acknowledge this, then it cannot be shirk, as Allah Almighty says in the Qur’an:
004.139 Those who take non-believers as awliya [6] instead of Muslims, Do they seek honour from them? Then surely all honour is for Allah.
063.008 They say, 'if we return to Madina, the one most honour able will surely expel therefrom the one most mean, whereas the honour is for Allah, and His Messenger and Muslims, but the hypocrites know not.
From the above verse we see that Allah has given the attribute of honour to Himself, the Prophet and the Muslims, so this cannot be shirk. You will find this is the case of many of Allah’s attributes in the Qur’an, where the Prophets and Muslims have been given the same attributes of Allah. Let me give you another example:
002. 143 Verily Allah is very Kind and Merciful to human beings.
009.128 Assuredly there has come to you a messenger from among yourselves, heavy upon him is your suffering; ardently desirous of your welfare, and to Muslims is most Kind and Merciful
In the above verse, the words (Kind and Merciful) are attributed to Allah and then they are attributed to the Messenger of Allah (may Allah bless him and grant him peace). This further proves that others can be recognized by Allah’s attributes, knowing that it was Allah who granted it to the person anyway, it is not eternal and unlimited.

Shirk Fis-Sifaat with Idols

The polytheists used to give their idols the same attributes of Allah. i.e., “Powerful, knowing, Kind, Merciful”? they also believed that these attributes were the idol?s own and were not granted to them by anyone; they believed that these attributes were unlimited and eternal: this was shirk with the Sifat of Allah (Attributes of Allah). Allah has never mentioned any quality of the idols or given them any status or any praise, instead they have been cursed and will be brought alive on the final day and thrown into hell, whereas the Prophets and Muslims have been praised by Allah. They have been given status and their qualities have been mentioned time and time again in the Qur’an; He has called them addressed them and praised them with his own attributes. For example: Powerful, knowledgeable, Kind, Merciful, Helpers and the Muslims have been promised a great reward unlike the idols.

SHIRK FIL AHKAM:
SHIRK BY ACCEPTING COMMANDS

Amr Bin Luhayy was the man who brought idols from Syria into Makkah. It was at this point that people left the teachings of Sayyidina Ibrahim (upon him be peace) and began to listen to the commands of Amr Bin Luhayy. He told the people to worship the idols he had brought and told them to sacrifice for the idols, claiming that the idols were equal to Allah. The polytheists left the command of Allah and that of the Prophets and accepted the command of Amr bin Luhayy. They made the command of Amr Bin Luhayy superior to the command of Allah; this was shirk Fil Ahkam (Shirk by making commands superior to Allah).


THREE QUESTIONS

First Question

Earlier this year during the month of Rabbi al-Awwal, I had been invited to give a talk in Wales as there was a gathering to celebrate the Mawlid. At the event, I talked of the events that surrounded the birth of the Prophet Muhammad (may Allah bless him and grant him peace) and the blessings of the day. After the lecture, one of the sisters said she had not come to listen to the talks but only come to warn us all that by celebrating the birth of the Holy Prophet we were all committing shirk!

I then explained that firstly celebrating the birth of the Holy Prophet does not fit into any of the categories of shirk explained in the Qur’an, and secondly by celebrating the birth of the Holy Prophet we are in actual fact declaring the Tawhid of Allah by celebrating that the Holy Prophet was a man and was born unlike Allah Almighty!

Again I was taken aback at how easily people use the word shirk; many of you will have come across these people who often cry shirk, but if you are to compare their accusations with the true definition of shirk, the meanings will never fit and their accusations will be false.


Second Question

Another sister questioned me on whether I thought that the Prophets had the authority to make things lawful and unlawful. I answered ‘Yes’.
 She replied that only Allah has the right to do this and to believe that the Prophets can make things unlawful and lawful is an act of shirk; she then gave the example of Amr Bin Luhayy who introduced the worship of idols in Makkah when Allah had forbidden this and made it unlawful.

I answered by explaining to her that Allah has all right to make whatever He wills lawful and whatever He wills unlawful; however Allah did not give any right to Amr Bin Luhayy to do this, who contradicted Allah by making lawful that which Allah made unlawful. However Allah Almighty has given the Prophets the permission and right to decide what is lawful and unlawful, and the Prophets never made anything lawful which was already forbidden by Allah, for this reason it is not shirk, as Allah Almighty says in the Qur’an:
009.029 Fight those who believe not in Allah, and in the Last Day, and accept not as unlawful what Allah and His messenger made unlawful.
007.157 He will bid them to do good and will forbid them from doing evil, and will make lawful for them clean things and will forbid for them unclean things, and will take off from them that burden and shackles which were upon them. Then those who believe in him and honour him and help him and follow that light which has been sent down with him, they are the persons who attained their objects.

I presented her these two verses from which we see that the Prophet Muhammad (may Allah bless him and grant him peace) was granted the authority to make things lawful and unlawful; so to say they have the power to do shirk is definitely not shirk!


Third Question

Another sister stood up and said that Muslims who call the Prophet of Allah “Hakim” (the judge) are committing Shirk. I then simply showed her with the following verse; as Allah Almighty says in the Qur’an:
004.065 Then O beloved! By your Lord, they shall not be Muslims until they make you judge in all disputes among themselves, then they find not any impediment in their hearts concerning whatever you decide, and accept from the eve of their hearts.
In the above verse we are informed that we cannot even be Muslims unless we give the Holy Prophet the status and name of a Hakim.

So how could this possibly be Shirk! The above questions were all asked to me on the same day! This is how frequently and easily the word “Shirk” is being used! However I do not blame the sisters themselves, most have been brainwashed by the Khwaarij sect who have made the use of this word a custom, though their habit of using and spreading this word is clearly not justified as they do not even know what it means.

(SHIRK IS NOT A HAT THAT YOU CAN PLACE ON ANYONE’S HEAD!)

By now, you should have realised that I am very concerned at the frequent use of the word shirk. One must understand that someone can only commit shirk if they are competing with the Tawhid of Allah: it is impossible for a Muslim to have this thought! The word Shirk is not a hat that you can place on anyone’s head! However this seems to be an active practice of the Kharajite sect.

The First people to accuse Muslims of committing Shirk

I have come across a number of brothers and sisters who have a sincere desire to study Islam and follow in the footsteps of the beloved Prophet (may Allah bless him and grant him peace); many set out in a search for enlightenment and knowledge and meet people belonging to the Khwaarij Sect. The people of this sect always highlight the importance of ?amal (good deeds) and are very firm in their own practice, they will have beards on their faces and piety in their clothes and actions, Salah will be given the utmost importance and they will have revised many quotations of the Qur’an (often on the topic of shirk!).
Their evidences for any matter will be given from the Qur’an (which they take out of context); they have a huge concern for the Ummah at large; they think that they are the only ones who truly care for the suffering Ummah when this is clearly not true. Upon seeing this, the sincere people looking for a path are often very impressed by the Khwaarij sect, their extreme piety and “knowledge” of the Qur’an will blind you from seeing their reality.
However the Holy Prophet (may Allah bless him and grant him peace) in his great wisdom warned us of these very people centuries ago as he said:
Abu Musa (May Allah be pleased with him) narrated that the Holy Prophet said:
A nation will appear, many of them will be young and they will be brainwashed; they shall try to prove everything from the Qur’an, they will seem very pious, their slogans and aims will seem very attractive, however they shall be far from the deen.[7]
It is very difficult for people nowadays, particularly the youth to avoid this particular sect. Especially when they are receiving much praise and support from influential people such as sportsmen and ex-singers; but it is essential to remember that even though they may present the correct slogans of Tawhid, Qur’an and Jihad, their intentions are incorrect and they lack the most important thing in our deen: love. Love for the Prophets and the Pious, for without this mahabba we are lost and empty.
To say these people are wrong and to not fall into their trap is very difficult.

THE SAHABAH WERE ALSO TESTED
Indeed it is a struggle for us to stand up to these people and face them; it is a huge test and we are being tested just as the sahabah (companions) were tested. Great companions such as Ali Ibn Abi Talib (may Allah be pleased with him) were tested. It was during the time of Sayyidina Ali (may Allah be pleased with him) that the Khwaarij sect first appeared and since then they have been developing to this day.

The Khwaarij were the unfortunate, confused people when they accused Ali IbnAbi Talib (may Allah be pleased with him), the cousin of the Holy Prophet of committing Shirk and Bid’ah (innovation in Islam).
The Khwaarij taunted SayyidinaAli and many of the other companions with this accusation and would insult and embarrass them day in day out. Sayyidina ‘Ali and the other Muslims of the time were faced with a huge trial; they tried to rationalise with them and preserve patience, but even for a great personality of Islam such as Sayyidina ‘Ali (may Allah be pleased with him) it was just too much! 
The Khwaarij then began to kill many of the sahabah because they thought they were committing shirk.
After consulting with the other companions, Sayyidina ‘Ali decided to wage war with them. Many of the companions fought alongside Sayyidina ‘Ali (may Allah be pleased with him) during this war and they were victorious against them. The name of this war was Nehrwaan and the classical scholars of Islam such as Imam Tabari, Ibn al-Jawzi, Ibn Kathir and Allamah Dhahabi and Ibn Athir have written about the above events in their respective Tarikhs(History books) under the chapter of “Khilaafa of Sayyidina ‘Ali” and Hafidh bn Taymiyyah has also written of these events in detail in his fatawa Volume 11.

The trial of the Sahabah
When Sayyidina ‘Ali (may Allah be pleased with him) and his followers left for the war at Nehrwaan, they found the Khwaarij deep in worship and supplication, whilst some were beautifully reciting the Qur’an others were in prostration. Upon seeing this, the Sahabah were uneasy about fighting against this sect. How can we fight against such pious men they thought to themselves; it was these thoughts that provoked the following two events:

Hafidh Ibn Hajr al-Asqalani and Qadi Shawkani write:
The Famous Sahabi, Sayyidina Jundub (may Allah be pleased with him) said: “When we went to fight against the Khawarij at Nehrwaan, once I saw their piety, doubts filled my heart, how could I possibly fight these people, the beards upon their faces their heads touching the ground, their recitation of the Qur’an echoing around me. I had to find a way not to fight against these people. I then made the excuse of an extended prayer and placed my spear in the ground. I asked Sayyidina ‘Ali (may Allah be please with him) to go on without me as I wanted to pray. Sayyidina ‘Ali left me to pray. During my Salaah I was still pondering on whether to fight against these people; after I completed my salaah I raised my hands to Allah and asked him “Oh Allah if to fight these people is wrong then do not give me the strength to fight”. As I finished my supplication I saw Sayyidina ‘Ali running towards me at an extreme speed, he came to me and hit his hand against my chest and said “remove the doubts from your heart”. My prayer had been answered: it was from here my heart acknowledged that I must support Sayyidina ‘Ali and to fight against the Khwaarij sect was indeed correct. I then went and joined the army and killed many of the Khawarij.”” [8]

We can see the trials that the Khawarij caused the sahabah, both physically and mentally, and if it was difficult for them to endure this trial then surely for us this is a huge struggle. I understand it may be hard to acknowledge that the Khawarij sect are wrong, but it is indeed a great blessing to have the wisdom to understand this as this even the sahabah were unsure. However, The Holy Prophet has already warned us about the Khawaarij in detail, warning us of their signs and slogans, so if anyone truly wants to understand they will not have any problem knowing who is right and wrong.

CLOSING DUA
I pray to Allah that He accepts this small contribution of mine. I especially pray that people understand this and benefit from it and that their suspicions, doubts and accusations of shirk shall be erased. May Allah further give people the strength to stand against the Khwaarij as the companions did. May Allah give the Khwaarij the wisdom to love the Prophets, the family of the Prophet and of the Pious: let our end be with those that you love.

O our Lord! We heard a proclaimer that he calls for believing, that believe unto your Lord; then we believed. O our Lord! Forgive us our sins and wipe off us our evils and cause us to die along with the righteous.


October 15, 2006 | Ramadan 23, 1427
Erasing the Accusation of Shirk: A Conversation with a Kharajite - By Abu Ammar

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(Edited by ADHM)

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"The Shirk Telegraph" 

Published: 10:30PM BST 24 April 2012


Wahhabi  Man, has chopped off his own right hand!

Ebrahim Patel, a very well known Wahhabi, has chopped off his own right hand. His friends tried in vain to prevent him for sanity reasons, but his mate felt that Tawheed would be better served by his right hand removed.


“As soon as a beggar kissed his hand he knew that it had to go...”
Says: Baaz,  Ebrahim Patel best friend
“We tried to tell him that it’s okay, but he insisted that only God is to be revered not his right hand.”
 Ebrahim Patel concluded that, “his right hand must be chopped off because it was being worshiped.”

No, he is wrong,” says Sheikh Al Ebaani, his mentor,

 Ebrahim Patel is wrong, we only demolish mosques, houses of Sahaba, erase Prophet’s memories, and chopping other people’s hands, that’s our job not chopping our own hands.”
[Bajmoo’ al-Fataawa (7/82)]


 Ebrahim Patel is recovering but is worried about his head being worshipped because the Sheikh kissed his head!

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(Khwaarij sect of today:  Wahhabi/Salafi,Ahlehadith 
and their admirers Deobandi,Tablighi jamaat...etc)