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 )
---------
@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.
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.
----------
@22:28 says:
and Allah is letting him know, that
when Gibril first came. alayhis salam. when Gibril first came, even 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.
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
--
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
---------------------
=====
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.
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.
---
---
----
---
^ 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?
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
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 [ﷺ] 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.
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 [ﷺ] 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 ﷺ, ‘ 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 ﷺ 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 ﷺ had to convert to Islam’, with or without the clause ‘in a sense’ ?
---
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
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
---
Debate:
Nuzul (decent) of Jesus alayhi's salam
Message from Shaykh Asrar Rashid حفظه الله to Nouman Ali Khan Deobandi
FB: Here
---Debate:
Nuzul (decent) of Jesus alayhi's salam
03/March/2018
Shaykh Asrar Rashid & Mufti Abu Layth (Nahiem Ajmal Khan)
---
---
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
---
Forum discussion: Here
---
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)?
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 Muḥammad aṭ-Ṭāhir 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-Taḥrīr wat-Tanwīr. Dār Saḥnūn. 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 Aḥadīth 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]
---
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
(Edited
by ADHM)
