Wednesday, December 27, 2017

Nouman Ali Khan product of the Wahhabiyyah insults Holy Prophet(s)






Noman


Quote:

Nouman is the founder and CEO of Bayyinah, as well as the lead instructor for a number of Bayyinah courses including the ‘Fundamentals of Classical Arabic’ and ‘Divine Speech’. His first exposure to Arabic study was in Riyadh, Saudi Arabia where he completed his elementary education. He continued Arabic grammar study in Pakistan, where he received a scholarship for ranking among the top 10 scores in the national Arabic studies board examinations in 1993. 
But his serious training in Arabic began in the United States in 1999 under Dr. Abdus-Samie, founder and formal principal of Quran College, Faisalabad, Pakistan who happened to be touring the US for intensive lectures in Tafsir and Arabic studies. 



Under Dr. Abdus-Samie, Nouman developed a keen methodical understanding of Arabic grammar. He further benefited from Dr. Abdus-Samie by internalizing his unique teaching methods and later translating his work into English for the benefit of his own students. Nouman served as professor of Arabic at Nassau Community College until ’06 and has taught Modern Standard and Classical Arabic at various venues for nearly 7 years with over 10,000 students nationwide.




Currently he has dedicated himself to a seven-year-long project, of conducting a linguistic & literary focus Qur’anic Tafseer series in English...  Here



He claims
that until Gibril alayhi's salam came to RasulAllah sallAllahu alayhi wa sallam with wahy, he was not a Muslim and he BECAME a Muslim first.

Watch at 22:30 


Bayyinah Institute-Published on 29 Mar 2015
545,550 views  (what are these viewers listening to?)

Nouman Ali Khan has committed kufr by insulting RasulAllah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم and saying:

RasulAllah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم had to become a Muslim at the age of 40. He had to convert. Meaning, he wasn't a Muslim before this. (more info Here )

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@21:25, he says:

i want you to imagine the situation. Allah is telling this aayah, to RasulAllah sallAllahu alayhi wa sallam directly. ok. bila Hijab. he is telling him directly. and the thing he tells him is, that the Rasul SallAllahu alayhi wa sallam...

see..if you are talking to someone...if i talk to you...if you are, for example a professor, I say: 'you are sitting here'. I don't say: 'the professor is sitting here'. because if i am talking to you, i use the second person; i don't use the third person.

But Allah is talking to the Messenger alayhi's salatu wa's salam. what does He say: 'Aaman al-Rasul'...laa, lam yaqul (no, He did not say)...aamanta. yukhatibuhu mubasharatan, a laysa kadhalik...(He is addressing him, is it not so?). he is talking to him directly. He didn't say: 'you believed', he said: 'the messenger believed'. SallAllahu alayhi wa sallam. wa hadha takriman li'n nabiyy alayhi's salatu wa's salam. even in his presence He speaks in the third person to honour him. alayhi's salatu wa's salam.

the messenger is not just any messenger. the messenger believed.

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@22:28 says:


and Allah is letting him know, that when Gibril first came. alayhis salam. when Gibril first cameeven the messenger, had to accept islam. 

like you know we say somebody converted to islam? 
somebody reverted to islam?  
somebody took shahadah? 

well the messenger alayhis salatu was salam also had to...in a sense...become muslim. when the angel came. and that moment was a big moment. when the angel came he has no idea what is going on. he has no clue, what this is yet. when he is being shaken and when he is told iqra'a 'read, read' he has no idea (nouman snickers here) what is going on.

ma ana bi qariy. this is an incredible scene.

======

This is sarih kufr. because nouman is clearly saying that RasulAllah sallAllahu alayhi wa sallam was not muslim before this.  al-iyadhu billah.
and if you would have any doubt, notice that he clarifies in THREE clauses: that it was the same as: CONVERTED, REVERTED, TOOK SHAHADAH. that is when a kafir becomes a muslim.

Astaghfirullahi'l Azeem.
---

Noman


The Insulter of RasulAllah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم

Nouman Ali Khan misused the ayah of the Qur'an in order to show his Wahhabi/Ahlehadith/Deobandi/tablighi aqidah

Aayat of Surat Shuura - explained v52
 Page1 Here and Page2 Here
--
Bhopali's shaykh, ali al-shawkani said in his fat'H al-qadir:
"i.e. you did not know how to call people towards iman" scan
--
fat'h al-bayan of Siddiq hasan khan bhopali qinnauji
ibn khuzaymah said that "iman" here means 'prayer'. not faith per se. Here: scan
--

“ Inspiration”



and 

“ The Inspiration”

 

Dr Abdus-Samie:  Facebook

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=====
but this is not serious. if he is serious:

1. he should categorically repent from disrespectful statement to RasulAllah sallAllahu alayhi wa sallam in that video.
2. renew his faith and publicly say that he has renewed it (and nikah; which is his own responsibility, we will assume he does it)
3. edit the video and remove the offensive segment and publicly put out a statement to not share that segment/ video that contains that segment.
=====

we will keep our word of withdrawing our protest. in sha'Allah.

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---
^ some deobandi apologist for nouman apparently used tafsir tabari to explain nouman's blasphemy and hinged on the 'in a sense' that nouman inserted.
smarty, what about the "converted, reverted, took shahadah" comparison?

and thereafter the rest of the derisive piece - he calls 'tafseer'.
shame on scoundrels who have no adab when talking about RasulAllah sallAllahu alayhi wa sallam. 
Here

----
Tafsir al-Jalalayn:
﴿ما كنت تدري﴾ تعرف قبل الوحي إليك ﴿ما الكتاب﴾ القرآن ﴿ولا الإيمان﴾ أي شرائعه ومعالمه
“And you did not know” i.e. you did were not aware before revelation to you “what the Book was” i.e. the Quran “and what Imaan was” i.e. the laws and the symbols of Imaan
--
Tafsir ibn Kathir:
مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلا الإيمَانُ﴾ أَيْ: عَلَى التَّفْصِيلِ الَّذِي شُرِعَ لَكَ فِي الْقُرْآنِ،
and you did not know what the Book and what Imaan was” i.e. the details which were legislated for you in the Qur`an
--
Moving on to the more detailed and voluminous commentaries 
al-Tafsir ul-Kabir:
ثُمَّ قالَ تَعالى: ﴿ما كُنْتَ تَدْرِي ما الكِتابُ ولا الإيمانُ﴾ واخْتَلَفَ العُلَماءُ في هَذِهِ الآيَةِ مَعَ الإجْماعِ عَلى أنَّهُ لا يَجُوزُ أنْ يُقالَ: الرُّسُلُ كانُوا قَبْلَ الوَحْيِ عَلى الكُفْرِ، وذَكَرُوا في الجَوابِ وُجُوهًا:
الأوَّلُ: ﴿ما كُنْتَ تَدْرِي ما الكِتابُ﴾ أيِ القُرْآنُ (ولا الإيمانُ) أيِ الصَّلاةُ، لِقَوْلِهِ تَعالى: ﴿وما كانَ اللَّهُ لِيُضِيعَ إيمانَكُمْ﴾ [البَقَرَةِ: ١٤٣ ] أيْ صَلاتَكم.
الثّانِي: أنْ يُحْمَلَ هَذا عَلى حَذْفِ المُضافِ، أيْ ﴿ما كُنْتَ تَدْرِي ما الكِتابُ﴾ ومَن أهْلُ الإيمانِ، يَعْنِي مَنِ الَّذِي يُؤْمِنُ، ومَنِ الَّذِي لا يُؤْمِنُ.
الثّالِثُ: ﴿ما كُنْتَ تَدْرِي ما الكِتابُ ولا الإيمانُ﴾ حِينَ كُنْتَ طِفْلًا في المَهْدِ.
الرّابِعُ: (الإيمانُ) عِبارَةٌ عَنِ الإقْرارِ بِجَمِيعِ ما كَلَّفَ اللَّهُ تَعالى بِهِ، وإنَّهُ [] قَبْلَ النُّبُوَّةِ ما كانَ عارِفًا بِجَمِيعِ تَكالِيفِ اللَّهِ تَعالى، بَلْ إنَّهُ كانَ عارِفًا بِاللَّهِ تَعالى، وذَلِكَ لا يُنافِي ما ذَكَرْناهُ.
الخامِسُ: صِفاتُ اللَّهِ تَعالى عَلى قِسْمَيْنِ:
مِنها ما يُمْكِنُ مَعْرِفَتُهُ بِمَحْضِ دَلائِلِ العَقْلِ، ومِنها ما لا يُمْكِنُ مَعْرِفَتُهُ إلّا بِالدَّلائِلِ السَّمْعِيَّةِ. فَهَذا القِسْمُ الثّانِي لَمْ تَكُنْ مَعْرِفَتُهُ حاصِلَةً قَبْلَ النُّبُوَّةِ.
Here, Imam ul-Mufassireen, the genius exegetist, Imam Fakhruddin al-Razi in his monumental Tafsir, Mafateeh ul-Ghayb (aka al-Tafsir ul-Kabir) categorically destroys the Wahhabiyyah/Deobandi argument.
He states, ‘“and you did not know what the Book and what Imaan was” – ‘The scholars have differed regarding this verse, HOWEVER there is `IJMAA (CONSENSUS) that it is NOT PERMISSIBLE to say ‘the messengers were upon disbelief before revelation’, and the scholars mentioned various ways of answering the issue:
1. ‘“and you did not know what the Book” i.e. the Quran “and what Imaan was” i.e. Salaah, citing verse 143 of Surah al-Baqarah – “And Allah would certainly not put your Imaan (i.e. Salaah) to waste” as an example of the Quranic use of the word Imaan for the meaning of Salaah. (The verse of al-Baqarah was revealed after the changing of the Qiblah, when the Muslims wondered about the status of the Salaahs they had prayed facing the previous Qiblah). So, ‘you did not know what Imaan was’, actually means ‘you did not know what the prescribed method of Salah was, before the rulings were revealed to you’
2. Interpreting the verse as having an omitted mudaaf, i.e. ‘“and you did not know what the Book and about the (people of) Imaan”, i.e. who would believe and who would not believe
3. ‘“and you did not know what the Book and what Imaan was”, i.e. when you were a child in the cradle
4. Imaan” refers to affirming all of what Allah has tasked a person with, and before revelation, the Prophet (s)was not aware of all of the obligations of divine Law from Allah, rather he was aware of Allah (and believed in Him)
5. The attributed of Allah are of two types; those which can be recognized just through logical evidences, and those which can only be known through revelatory evidences. The negation of Imaan in this verse is only of those attributes that fall into this second category, i.e. the recognition of those attributes was not attained before revelation.
Now having understood this, especially the Ijmaa (consensus) upon what cannot possibly be intended by this verse, let’s study Imam Tabari’s commentary.
He states:
وقوله : (ما كنت تدري ما الكتاب ولا الإيمان ) يقول - جل ثناؤه - لنبيه محمد - صلى الله عليه وسلم - : ما كنت تدري يا محمد أي شيء الكتاب ولا الإيمان اللذين أعطيناكهما"
‘And His statement – “and you did not know what the Book and what Imaan was” – Allah says to his Messenger Muhammad , ‘ You did not know, O Muhammad, what that Book and what that Imaan was that we granted to you’
Here Imam al-Tabari is not saying that the Prophet didn’t have Imaan before revelation; rather he is saying that this verse negates that specific Imaan that came with the revelation of the book (hence why these two things – the Book and Imaan – have been coupled together, with the Imam referring to them both with a dual Ism Mausool and a dual Dameer) – i.e. you did not know the Book, and you did know the Imaan that came with the Book.
The Imaan in the Existence and Oneness of Allah is not being negated here, as that was always possessed by the Prophet (s), but rather this verse is referring to the finer details of Imaan, such as the details of prayer, fasting, charity, etc.
Thus concludes the exposition of the Wahhabiyyah/Deobandi deceit and misquoting of Imam al-Tabari.

Our challenge to these ignoramuses, whose ignorance is such that they don’t even know the plural of ignoramus, is to bring any evidence from any classical Sunni scholar in history who said ‘The Prophet had to convert to Islam’, with or without the clause ‘in a sense’ ?
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In Ikmal al-Mu'lim, Qadi Iyad says :


there is no difference of opinion among research scholars that our Prophet SallAllahu alayhi wa sallam, like all other prophets before their [announcement of] prophethood have their hearts [lit. bosoms] opened for monotheism [tawhid] and faith in Allah; it is not suitable that they should have any form of disbelief [in their faith] or doubt or even ignorant of it. nor is there any dispute concerning their immunity from sin [ismah] contrary to those who permit it [i.e. permit possibility of smaller sins before prophethood].

---

Al Shifa 
bi-al-Mustafa
tarif houqouq 

Al-Qadi Iyad (d.544 AH)
 Those who insult or belittle
The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم
is a Kaafir!
Al-Qadi Iyad confirms that to
 insult or demean the Prophet is disbelief
Here
---
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Message from Shaykh Asrar Rashid حفظه الله to Nouman Ali Khan Deobandi
FB: Here
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Debate: 
Nuzul (decent) of Jesus alayhi's salam


03/March/2018
Shaykh Asrar Rashid & Mufti Abu Layth  (Nahiem Ajmal Khan)



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pre debate discussion: Here

Debate Format: Here


On Saturday 3rd March 2018 via live stream (above) in front of thousands, nationally and internationally, a certain individual agreed to a debate with Shaykh Asrar, agreed to a cordial debate, agreed to debate conditions, and put on a wonderful act of love and hugs thus sealing the deal so to speak.
Unfortunately, the truth followed soon thereafter.
Shaykh Asrar contacted him directly early afternoon on Monday 5th March in regards to the debate, however, he did not answer or reply.
Instead 9 hours later he goes online via his own Fb live stream and makes a statement in front of his 300 viewers refusing to debate, with excuses that were good enough for him and his followers to convince themselves they are in the right.
Now although there was no contract, and the individual was not blood bound to debating Shaykh Asrar it does show the character of the individual. Someone who cannot keep their word, someone who cannot abide by principles of a mufti or scholar. If you are posing as a mufti/scholar then you need to live up to these titles or else denounce them, because otherwise this is misleading the innocent unsuspecting naive public, both Muslim and non-muslim.
He is someone who cannot follow through on issues pertaining to our religion which are crucial to the faith of many, which can affect the Imaan of many. The individual has lost all credibility.

Indeed he has fallen short, leaving his character in question by not just the Ahlus Sunnah, but the Salaf, the Shia and many others who have messaged us since.
--
Abu Layth on his FB: Here
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Forum discussion: Here
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Decent of Jesus - Isa (AS)

1) Hadith on the authority of Abu Hurayra: I heard the Prophet say: "By the one in Whose hand is Abu al-Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler.
He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my grave side and say: Ya Muhammad! and I will answer him."

Abu Ya`la relates it with a sound (sahih) chain in his Musnad (Dar al-Ma'mun ed. 1407/1987) 11:462;
Ibn Hajar al-`Asqalani cites it in al-Matalib al-`aliya (Kuwait, 1393/1973) 4:23, chapter entitled: "Concerning the Prophet's life in his grave" and #4574.
Haythami says in Majma` al-zawa'id (8:5), Chapter entitled: "`Isa ibn Maryam's Descent": "Its sub-narrators are the men of sound (sahih) hadith."

2) Is there a sahi hadith in Musnad of Imam Hanbal( rh) or any other book which says that Isa Bin Maryam ( alaihis salaam) will be buried next to the grave of prophet Mohammed ( sal lallahu allaihi wa sallam)?

3) Is there any hadith in which prophet said that a prophet is buried at the place where he dies
If yes , then will Isa Bin Maryam ( alaihis salaam) die near the grave of prophet? Or the hadith in (2) mentions only to those prophet who come with book? I would be really thankful to you if you can please provide the clarification on the above issues.
--
1. Yes, the above hadith has been confirmed and mentioned in Mustadrak lil Hakim as well.
2. This hadith had been mentioned in Mirqaatul Mafateeh on pg 67, volume 11, Maktaba Imdaadiyah print. Similarly, the hadith concerning a prophet being buried at place of his death is mentioned in Shamaail Muhammadiyyah, pg 665, hadith 396.
3. Hazrat Eesaa (AS)’s reappearance in this world will not be as a Nabi but rather as an Ummati of Rasulullah (صلى الله عليه و سلّم).
[Ml. Haroon Dhooma,Checked and Approved  by: Mufti Ebrahim Desai , Darul Iftaa]
---
---
Shaykh al-Islām Muammad a-āhir ibn ‘Ashūr al-Mālikī (d. 1394 A.H.) said:
"And what one must believe in is according to the text of the Qur’ān, that ‘Isā عليه السلام was neither killed nor crucified but Allāh has raised him to Himself and saved him from those who were pursuing him; and anything else is a matter of doubt.” [ Tafsīr at-Tarīr wat-Tanwīr. Dār Sanūn. Tafsīr of Āyah 157 of Surat an-Nisā’]
As for the second coming of ‘Isā عليه السلام, Sīdī ibn ‘Ashūr says:
A group of the companions of the messengers of Allāh narrate Aadīth about the second coming of ‘Isā, and there is nothing in the Qur’ān that goes against the second coming of ‘Isā in the last days.”

[Ibid. v3. pg. 259]

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The Return Of Isa
(Jesus peace be upon him)


-------------------------
*Dec 2018 

Deobandi Ignorance And Takfir Debate 



Shaykh Asrar Rashid & Usman

---
Pre -Debate (Shaykh Asrar Rashid vs Usman Iqbal Deobandi)
devbandi debates from 100 years
--
Anwaar e Shariat on Imam Bukhari
--
deobandi claims blasphemy in malfuzat (alahazrat)
--
Anwaar e Shariat on Nabiy Isa عليه السلام
Quote:
Abu Hasan: “one thing is now certain. mufti nizamuddin multani is not among alahazrat's students (the tone and careless choice of words is a clear marker. one of the common benefits of being in the company of alahazrat's books and students, is that one speaks about elder ulama, saHabah, prophets and especially, sayyiduna RasulAllah sallAllahu alayhi wa sallam with deference and respect due to them - and being careful in the words and idoms used.”
--
Mawlana Umar Ichrawi on hazir nazir
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*Jan 2019
Deobandis charge Blasphemy on mawlana abdu'l sami'y rampuri
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(Edited by ADHM)

Monday, December 18, 2017

Tawhid is Simple Not Complicated!




Allah azza Wajjal has always kept concept of Tawhid (oneness of God) very simple to understand.

Some people like Christians and extremists from Muslims such as Wahhabiyyah/Salafis try to complicate Tawhid.

Christians have innovated complex concepts like Trinity in which they believe that God is one being with three persons (i.e. The Father, Son, and The Holy Spirit)

whereas Wahhabiyyah/Salafis have innovated Muslim trinity of dividing Tawhid in three parts i.e.
Tawhid al Uloohiyah (Worship),
Ruboobiyah (Lordship), and
Asma wa Sifaat (Names and Attributes).


None of these three divisions of Tawhid are proven from explicit verse of Qur’an nor Marfu hadith where Prophet said that Tawhid is divided into three parts. Please remember that Wahhabiyyah/Salafis consider every new innovation to be blameworthy no matter it is good in nature.
Ironically they have done Bidah in dividing Tawhid itself.

Qur’an states:
وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ
Translation: And We sent no messenger before you but We inspired him, (saying): There is no god save Me (Allah), so worship Me. [21:25]
Hence all Prophets and Messengers taught this simple message of Oneness of Allah, and never asked people to worship other gods besides Allah or associate partners with him from human beings or idols.
Qur’an also says “La ILaha iL Allah (There is no god but Allah) in 37:35
إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ
Surely they used to behave proudly when it was said to them: “THERE IS NO god BUT ALLAH”
Hence Tawhid is simply stating and believing:  “La iLaha iL Allah” which literally means: There is no god but Allah, and explanatory meaning of it is: There is none “worthy of worship” but Allah.
In Hadith the Tawhid is kept very simple and here is one of my favorite hadiths.
Narrated Usama bin Zaid: Allah's Messenger () sent us towards Al-Huruqa, and in the morning we attacked them and defeated them. I and an Ansari man followed a man from among them and when we took him over, “HE SAID LA ILAHA IL ALLAH.” On hearing that, the Ansari man stopped, but I killed him by stabbing him with my spear. When we returned, the Prophet () came to know about that and he said, "O Usama! Did you kill him after he had said "La ilaha ilal-Lah?" I said, "But he said so only to save himself." THE PROPHET () KEPT ON REPEATING THAT SO OFTEN THAT I WISHED I HAD NOT EMBRACED ISLAM BEFORE THAT DAY” [Volume 5, Book 59, Number 568: (Sahih Bukhari)]
Now that person had not known all details about Islam or Tawhid but only said “La iLaha iL Allah” .The Prophet (s)did not say that he did not learn Tawhid al Uloohiyah, Ruboobiyah, or Asma wa Sifaat in order to have become proper monotheist. Remember that person was killed right after uttering La iLaha iL Allah and had not performed any other deeds or known technicalities of Islam, but still Prophet (Peace be upon him) testified to his Tawhid.


In Hadith we need to read hadith about Kalima of Shahadah which we recite in our daily prayers.
Hadith states:
Narrated `Abdullah bin Mas`ud: We used to say the greeting, name and greet each other in the prayer. Allah's Messenger () heard it and said:--"Say, 'at-tahiyyatu lil-lahi was-salawatu wat-taiyibatu . Assalamu 'Alaika aiyuha-n-Nabiyu warahmatu- l-lahi wa-barakatuhu. Assalamu alaina wa-'ala 'ibadi-l-lahi as-salihin.. Ashhadu an la ilaha illa-l-lah wa ashhadu anna Muhammadan `Abdu hu wa Rasuluh. (All the compliments are for Allah and all the prayers and all the good things (are for Allah). Peace be on you, O Prophet, and Allah's mercy and blessings (are on you). And peace be on us and on the good (pious) worshipers of Allah. ‘I TESTIFY THAT NONE HAS THE RIGHT TO BE WORSHIPPED BUT ALLAH AND THAT MUHAMMAD IS HIS SLAVE AND APOSTLE (أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ)
So, when you have said this, then you have surely sent the greetings to every good (pious) worshipper of Allah, whether he be in the Heaven or on the Earth . "
[Sahih Bukhari: Vol. 2, Book 22, Hadith 294]
It also has slight addition of “وَحْدَهُ لَا شَرِيْكَ لَهُ ” which means “One is He, no partner has He’
Complete translation of 2nd Kalima of Islam i.e. Shahadah is:
“I bear witness that (there is) no god but Allah; One is He, no partner has He, and I bear witness that Muhammad is His (chosen) Servant and Messenger”

The greatest chapter to learn about Tawhid is 112th chapter called Surah al-Ikhlas, also known as Surah of Tawhid. The greatest verse to learn about Tawhid is Ayat al Kursi which is 255th verse of 2nd chapter. Also read beautiful verses from chapter 59 verses 22-24
Now in Islamic theology, the matters are known from their opposites.

The opposite of Tawhid is Shirk (i.e. associating partners with Allah). The opposite of Day is Night, the opposite of Light is Darkness, the opposite of White is Black, and so on. 

So what is Shirk? Shirk literally means “To associate (partners to or with Allah)”
Qur’an states:
وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا -
“WORSHIP ALLAH ‘ALONE’ AND ASSOCIATE NONE WITH HIM.” And be kind to parents, relatives, orphans, the poor, near and distant neighbours, close friends, ˹needy˺ travellers, and those ˹bondspeople˺ in your possession. Surely Allah does not like whoever is arrogant, boastful [4:36]
Qur’an also states:
إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا
Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin. [4:48]
There are many more verses which talk about Shirk, see for example: 4:116, 3:64, 7:191, 12:38 and many others.
Here are 10 condensed matters which will constitute shirk, and those which will not.
List of Shirkiyah deeds with important clarifications.
1. To say or believe anyone or anything is equal to Allah in any of Allah’s attributes. Or to say anyone/anything is partner to/with Allah in any of His attributes.
2. To believe that Allah begets or is begotten.
3. To believe that anyone or anything is comparable to Allah. [For proofs on first three points see Qur’an chapter 112, verse 42:11, 3:64, 19:88-93, and 5:73]
4. To say or believe that anyone or anything is partner with Allah in creation, giving life and death, or in any of the attributes of Allah.
5. To call for help anyone other than Allah with belief that created being has independent powers and capabilities. However to believe that Prophets and Saints have granted capabilities will not be shirk, like for example Jesus “CREATED BIRDS AND BLEW SPIRIT INTO THEM, HE BROUGHT THE DEAD BACK TO LIFE, HE HEALED THE BLIND AND LEPERS, AND SO ON BUT WITH THE GRANT OF ALLAH (SEE QUR’AN 3:49 & 5:110).”
 Remember all these are qualities of Allah but Qur’an attributes them to Jesus too however with condition that he did it with the will/grant of Allah. Similarly had asking for help or intercession of Prophets and Saints been shirk then It would have been shirk in all forms, whether during their lives, in hereafter, or after their passing away.
From analogical point of view this could be understood by the saying that “making idols or worshiping anyone is shirk whether the person is alive or dead, similarly intercession and asking for help should have also been shirk if done to someone alive or dead.” The definition of Shirk does not change with transition of life.
All the verses which Wahhabiyyah/Salafis misuse refer to worshiping idols or created beings. It is belief of Muslims that Prophets remain alive in graves and intercede for us whereas that cannot be said of idols.
6. To worship anyone or anything.
7. To prostrate to anyone or anything other than Allah with intention of worship. Prostration of reverence will not be Shirk but Haram.
8. To believe that anyone whether the Prophets have same knowledge as of Allah. Remember Prophets having immense knowledge of “granted” unseen is proven from Qur’an and authentic hadiths (see: 3:179, 6:75, 72:26-27, 4:113, 81:24, 16:89, 18:65-82 and many hadiths). The title Aalim ul Ghayb is only for Allah and cannot be used for anyone but Him. However “ILM UL GHAYB” is given to Prophets and many righteous by Allah.
9. To believe that anyone whether the Prophets have same qualities like that of Allah, for example Allah is al-Hayy (The living) which means He is eternal. The Prophets are also “Alive in graves and praying as proven from Sahih Muslim and other authentic hadiths” but their life is not comparable to Allah because Allah is eternal whereas Prophets and all created beings came into existence at a specific time and they also “taste” death.
10. To believe that anyone or anything has independent and intrinsic powers and capabilities.
The list is longer but this is precise summary.
Remember it will also be SHIRK to believe that anyone or anything was always there from azl (eternity) with Allah.
Like for example:
Allah was always on Throne or Water.
Allah is literally sitting on throne, comes down literally, has body parts like hands, eyes, shins (legs), and so on.
The Mutashabih (allegorical) verses which Salafis misuse are not to be taken on their “DHAHIR (APPARENT)” meaning, and it is also school of theologians and great scholars that such verses are to be interpreted.
In the end I would like to conclude with hadith that Muslims will never get into Shirk al Akbar in majority but can indulge in minor shirk i.e. Shirk al-Khafi.
It was narrated that Abu Sa’eed said: “The Messenger of Allah () came out to us when we were discussing Dajjal (False Christ) and said: ‘Shall I not tell you of that which I fear more for you than Dajjal?’ We said: “YES. HE SAID HIDDEN POLYTHEISM, WHEN A MAN STANDS TO PRAY AND MAKES IT LOOK GOOD BECAUSE HE SEES A MAN LOOKING AT HIM” [Ref: Ibn Majah, Vol.1 B37, H4204]
This hadith is declared "Good" in Salafi version of Dar us Salam publication.
The Prophet (Peace be upon him) feared "SHIRK AL-KHAFI (HIDDEN/MINOR SHIRK)" more than he feared Dajjal and this is a proof that Prophet (Peace be upon him) did not fear of Shirk al-Akbar (MAJOR SHIRK) to become prevalent in Majority of Ummah.
By Brother Aamir Ibrahim
(Edited by ADHM)
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Trinity Tawhid






Tawheed Al-Ruboobiyya, Al-Uloohiyy and Al-Asmaa Wa Al-Sifaat.

This division is not found in the Qur’an or in the teaching of the Prophet (s) nor was it reported from the three blessed generations (the Companions, the Followers and the Successors).
Neither was it reported from any of the great Imams such as Abu Hanifa, Malik, Al-Shafi’i, Ahmad bin Hanbal (ra) or their peers.
It was first introduced during the eighth century hijri by Ibn Taymiyya.

It was also adapted by his student Ibn Al-Qayyim but the rest of the scholars of the Ummah did not accept it and consequently the idea rightfully died out until the coming of M. bin Abdul Wahhab Najdi in the twelfth century. He resuscitated the ideas of Ibn Taymiyya and started to spread and impose them on the Muslims by force.  Among the innovations (bid’aat) that he spread was the trinity of tawheed.
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The Dispute:
Reconciliation between Shia, Sunni, and Salafi


To read introduction PDF down load click : Here
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By Aamir Ibrahim

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(Edited by ADHM)