Q: How to know that the holy Quran is Allah's book ?
A: Because Hazrat Muhammad (sallallaho alaihe wassallam) said : it is a book of Allah and it was revealed to him by Allah. Its teachings and its style of expression are unparalleled and elude human skill and wisdom .
Q: Was the holy Quran revealed to Hazrat Muhammad (sallallaho alaihe wasallam) all at once or in parts ?
A: The holy book was revealed to Prophet Muhammad (sallallaho alaihe wasallam) in parts, sometimes one ayat (verse), sometimes two or more Ayah and sometimes one whole Surah (chapter) was revealed. This was done according to the need.
Q: How long did the holy book take for its complete revelation ?
A: Twenty-three years .
Q: How was the holy Quran revealed to prophet Muhammad (sallallaho alaihe wasallam)?
A: The holy Quran was revealed through the angel Jibreel . He would come to the prophet (sallallaho alaihe wasallam) and recite before him one ayat or one Surah which the prophet (sallallaho alaihe wasallam) would remember and then get it written by some one .
Q: Why did the holy prophet not write himself ?
A: Because the holy prophet (sallallaho alaihe wasallam) was Ummi.
Q: What is Ummi ?
A: A person who did not learn to read and write from any human being is called Ummi . Though the prophet (sallallaho alaihe wasallam) did not receive any customary schooling yet Allah bestowed upon him the knowledge , the like of which is not to be found in the world .
Q: Who is angel gabriel ?
A: An angel who brought Allah's order to his prophets and messengers .
Q: It has been said in Islamic Aqaid that the holy Quran took 23 years to be revealed in fullness. In the holy Quran Allah has said:
(shah ro ra ma da nal la zi un zi la fi hil Quran.)
the month of Ramadan in which was revealed the Quran (ii.185)
In another place in the Quran it is said:
"in na an zal na hu fi lai la til qadr"
Lo! We revealed it on the night of power. (Surah xcvii)
Q: These three things seem to contradict each other; which of these is correct?
A: All these three things are correct. There were two stages of the revelation of the holy Quran.
first, the holy Quran was sent as a whole to the heaven from loh-e-mehfuz, then it was sent to our prophet in parts from time to time as the need arose. Thus in these two ayat of the holy Quran, the first stage of revelation is the one in which the holy Quran was sent from loh-e-mehfuz to the first heaven. This was a night in the month of Ramadan. Revelation in 23 years means the second stage of revelation when the holy Quran came to the holy prophet from the first heaven in 23 years. Thus all these three things are correct and they are not contradictory.
Q: when did the revelation of the holy Quran begin and at what place the revelation of the holy Quran commenced?
A: there is a mountain near Makkah which is called Hira. There the holy prophet used to go in a cave and offer prayers to Allah and would remain there for days. When his provision of food would finish he would come back home and take back provisions of food for days, and would offer prayers to Allah in loneliness there. It was in this cave if Hira that the revelation of the holy Quran began.
Q: how did the revelation of the holy Quran began?
A: once when the holy prophet was in this cave, Hazrat Jibreel appeared before him and said to him, "iqra'," (this is the first word of sura 'alaq meaning read.) The holy prophet replied, "i am not educated." this happened three times. Then Hazrat Jibreel read out these lines:
iq-ra bis-mi rab-bi kal-la zi kha-laq. Kha-la-qal in sa-na min 'alaq, iq-ra wa'rab-bu-kal ak-ra-mulla-zi'al-la-ma bil-qa-la-mi 'al-la mal insa-na m-lam y'a-lam.
hearing this from Hazrat Jibreel the prophet also repeated it. These lines were the first to be revealed to our holy prophet (peace be upon him).
Q: if the revelation of the holy Quran began from these first lines of sura 'alaq, then was the holy Quran not revealed in the order in which we have it now?
A: no, the present order is not according to the order of the revelation of the holy Quran. Revelation was according to the need and occasions. But when a sura was revealed, the holy prophet would instruct that it should be written before and after certain Sarah's. In the same way when an ayat or many ayat were revealed, he would instruct to write them before and after certain ayat. Thus the present order in which the holy Quran appears is not in the order as it was revealed but set according to the holy prophet.
Q: did the holy prophet (peace be upon him) maintain the order of the holy Quran and get it written as he wished or gave directions according to the order of Allah?
A: the number of Sarah's, their beginning and end and the number of ayat in every sura and their beginning and the end; and in the same way the present order of the holy Quran was made known to Hazrat Jibreel informed the holy prophet (peace be upon him) the same was made known to us.
Q: it is more than 1300 years since the holy Quran was revealed, what is the proof that it is the same Quran as was revealed to our holy Prophet Muhammad (peace be upon him) ?
A: there are many proofs of this that the present Quran is the same holy book as was revealed to our holy prophet. Here we tell some of the obvious proofs.
First proof:-- the tawatur of the holy Quran. It has continuity since the time of the holy prophet, without a change or break. A thing which is proved by such a continuity is absolute and above suspicions.
Q: what is meant by mutawatir and tawatur?
A: a things which is quoted in a similar way by a large number of persons for whom common sense tells us that they all cannot tell lies, is called "mutawatir", its constant citing in a similar way is called "tawatur". Thus the holy Quran has been quoted so much by so many persons since the time of our holy prophet, that a man of even ordinary intelligence would say that surely all these men have not been telling lies.
second proof:-- millions of persons have been learning the holy Quran by heart since the days of the holy prophet. Even today there are hundreds of thousands of Muslim children, young and old men who have the whole book safe in their hearts. (they are called hafiz.)
A book which had been safeguarded and learnt by heart by so many people since its revelation should not be subject to any doubt in its being safeguarded and pure.
third proof:
in the holy Quran itself Allah has said: (in na nah no naz zal naz zikr ra wa in na la hu laha fizun")
Thus when Allah himself has taken the responsibility of safeguarding the holy Quran it is necessarily proved that the present book is the same as was revealed to the holy prophet (peace be upon him). As Allah promised to safeguard it, it is safeguarded till today and god willing, it will remain so till Qiyamat.
Fourth proof:-- it was claimed by the holy Quran, when being revealed that nobody can equal its text and style. This is true till today. Nobody has succeeded in presenting the match of the holy Quran as it exists to this day, nor can one ever match the text and style. This is an open proof that the present book is the same holy book as was revealed to the holy prophet.
Virtues of the holy Quran
By: shaikhul Hadith Maulana Muhammad Zikariyya
Hadith
Hadhrat 'Abdul Rehman ibn 'auf (Radiallahu Anhu) narrates that RasoolALLAH (sallallaho alaihe wasallam) said, "on the day of judgment, three things will be under the shade of the Arsh (Allah's throne). One, the holy Quran which will argue with men--the Quran has both an exterior and an interior. The second will be amaanat (trust). The third will be kinship, which shall proclaim, 'o, Allah! Have mercy on the person who upheld me, and deprive him of your mercy who-so ever severed me.'''
"three things will be under the shade of the 'Arsh" signifies their utmost nearness in the sublime presence of Allah. "the Quran will argue" means that it will plead the cause of those people who read it, respect it and act upon its commandments. It will intercede on their behalf and solicit the upgrading of their rank. Mulla 'Ali Qari has narrated on the authority of 'Tirimzi' (a book of Hadith) that, in the presence of almighty Allah, the holy Quran will beg Allah to grant an apparel to its reader. Almighty Allah will give him a crown of honor. The Quran will again beg for additional favors for him. Thereupon almighty Allah will award the reader a complete robe of honor. The Quran will again beseech Allah to be pleased with him, and almighty Allah will express his pleasure to him.
we find in this life that the pleasure of the beloved is considered to be the most coveted gift. Similarly in the life hereafter, no bounty shall stand comparison with the pleasure of our beloved almighty Allah. And in case of those who ignore their duty towards the Quran, it will challenge them saying, "did you care for me? Did you fulfill your obligations towards me?"
it has been reported on the authority of imam abu Hanifah (rahmatullah alaih) in 'Ihya' that it is the due right of the Quran that it should be read completely twice a year. Those of us who never care to read the Quran should first consider how they will defend themselves against such a strong plaintiff. Death is inevitable and there can be no escape from it.
the meaning of the expression "exterior and interior of the Quran" is evident. The Quran has an apparent meaning which can be understood by all, but the deeper spiritual significance is not understood by everybody. It is in this connection that RasoolALLAH (sallallaho alaihe wasallam) has said: "whosoever expresses his personal opinion in respect of anything in the Quran commits a mistake, even if he be right in his opinion."
some scholars hold that the word 'exterior' , refers to its words, which can be recited properly be everybody and the word 'interior', i.e., spirit, refers to its meanings, and its underlying ideas, the understanding of which varies with the ability of the readers.
Hadhrat ibn Masood (Radiallahu Anhu) said, " if you seek knowledge, you should meditate on the meanings of the Quran, because it embodies the history of former as well as of latter times." it is, however, essential to observe the pre-requisites for interpreting the Quran. An unbecoming present-day fashion is that even those who possess little or no knowledge of Arabic vocabulary offer their personal opinion on the holy Quran should be well versed in fifteen subjects. These, as briefly given below, will show that it is not possible for everybody to understand the underlying significance and real meanings of the holy Quran.
· Lughat, i.e., philology of language, which helps in understanding the appropriate meanings of words. Mujahid (rahmatullah alaih) says, "one who believes in Allah and the day of judgment should not open his lips in respect of the Quran, unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different."
· Nahw, i.e., syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of i'raab (vowel sounds) of the letters of a word. A change in i'raab often means a change in the meaning.
· Sarf, i.e., etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of a word changes with the change in the root and with a change in its conjugation.
ibn Faris (rahmatullah alaih) says, "one who loses the knowledge of etymology loses a great deal." 'Allama zamakhshari (rahmatullah alaih) mentions that, when a certain person set to translate the ayat.
On the day that we shall call each and every people after their leader,
He ignorantly rendered it thus: "on the day what we shall call each people after their mothers." he supposed that the singular artic word 'imam' (leader) was the plural of the Arabic word 'umm' (mother). If he had been conversant with etymology, he would have known that the plural of 'umm' is not 'imam'.
· Ishtiqaaq, i.e., derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a word has been derived from two different root words, it will have two different meanings, e.g., the word 'Maseeh' is derivable from 'masah' which means to touch or to move wet hands over, and also from 'Masahah' which means measurement.
· Illmul ma'aami i.e., knowledge of semantics, because phrase constructions are understood from their meanings.
· Ilmul bayaan, i.e., knowledge of figures of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphors become known.
· Ilmul badee', i.e., knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.
the last three are the branches of Ilmul balaghah (knowledge of oratory), and are considered very important subjects, which a commentator should master, because the glorious Quran is a perfect miracle and its amazing constructions can only be understood after mastering these subjects.
· Ilmul qir'ah, i.e., knowledge of the art of pronunciation. Because different methods of recitation sometimes convey different meanings, and sometimes one meaning is to be preferred over the other.
· Ilmul aqaa'id, i.e., knowledge of the fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayat referring to almighty Allah is not the correct one. For example, the analogy in the ayat.
(the hand of Allah is over their hands)
Will have to be explained because Allah has no physical hands.
· Usoolul Fiqah i.e., principles of Islamic jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statements.
· Asbaabun nuzool, i.e., the particular circumstances which caused revelation. The meaning of an ayat will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an ayat is understood only if we know the circumstances in which the ayat had been revealed.
· An Nasikh wal Mansookh, i.e., knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.
· Ilmul Fiqah, i.e., knowledge of Islamic jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.
· Knowledge of such Ahadith that happen to be commentary on certain brief verses of the Quran.
· The last but most important is the wahbi ilm, or the gifted understanding, bestowed by almighty Allah upon his selected ones, as is referred in the Hadith.
Whosoever acts upon what he knows, almighty Allah bestows upon him the knowledge of things not known to him.
it is this special understanding that was implied in the reply of Hadhrat 'Ali (Karamullahu wajhou) (may Allah be kind to him) when he was asked by the people if he had received from RasoolALLAH (sallallaho alaihe wasallam) any special knowledge or instructions which were not received by others. Hadhrat Ali (Radiallahu Anhu) said, "i swear by him who made the paradise and created life that i possess nothing special, except the clear understanding which Almightily Allah bestows upon a person in respect of the Quran."
ibn Abid Dunya (rahmatullah alaih) says that the knowledge of the holy Quran and that which can be derived out of it are as vast as a boundless ocean.
the branches of knowledge described above are like tools, i.e., essential pre-requisite for a commentator. A commentary written by a person who is not thoroughly acquainted with these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahabah (companions of the holy prophet (sallallaho alaihe wasallam) already had Arabic language as their mother-tongue, and they reached the depth of the rest of the knowledge by means of their illuminating contact that they had with RasoolALLAH (sallallaho alaihe wasallam).
'Allama Suyuti says that those who think that it is beyond the capacity of a man to acquire wahbi ilm, or gifted understanding, are not right. To get this knowledge from Allah, one should adopt the means to this end, e.g., acting upon the knowledge that one has acquired, and disinclination towards the world.
it is stated in 'Keemiyaa-e-sa'adat' that three persons are not blessed with complete understanding of the Quran. First, one who is not well versed in Arabic, secondly, one who persists in committing a major sin or indulges in act of religious innovation, because these actions blacken his heart, which in turn prevents him from understanding the Quran. Thirdly, one who is a rationalist, even in the matter of faith, and feels embarrassed when he reads an ayat of the Quran which he is not able to fully rationalize.
May Allah protect us from all such sins and evils.
Virtues of Quran:-
Hadhrat 'Abdul Rehman ibn 'auf (RadhiALLAHu Anhu) narrates that RasoolALLAH (sallallaho alaihe wasallam) said. "on the day of judgment, three things will be under the shade of the Arsh (Allah's throne). One, the holy Quran which will argue with men--the Quran has both an exterior and an interior. The second will be amaanat (trust). The third will be kinship, which shall proclaim, 'o, Allah! Have mercy on the person who upheld me, and deprive him of your mercy whosoever severed me.''
"these things will be under the shade of the 'Arsh" signifies their utmost nearness in the sublime presence of Allah. "the Quran will argue" means that it will plead the cause of those people who read it, respect it and act upon its commandments. It will intercede on their behalf and solicit the upgrading of their rank. Mulla 'Ali Qari has narrated on the authority of 'Tirimzi' (a book of Hadith) that, in the presence of almighty Allah, the holy Quran will beg Allah to grant an apparel to its reader. Almighty Allah will give him a crown of honor. The Quran will again beg for additional favors for him. Thereupon almighty Allah will award the reader a complete robe of honor. The Quran will again beseech Allah to be pleased with him, and almighty Allah will express his pleasure to him.
we find in this life that the pleasure of the beloved is considered to be the most coveted gift. Similarly in the life hereafter, no bounty shall stand comparison with the pleasure of our beloved almighty Allah. And in case of those who ignore their duty towards the Quran, it will challenge them saying, "did you care for me? Did you fulfill your obligations towards me?"
it has been reported on the authority of imam abu Hanifah (rahmatullah alaih) in 'Ihya' that it is the due right of the Quran that it should be read completely twice a year. Those of us who never care to read the Quran should first consider how they will defend themselves against such a strong plaintiff. Death is inevitable and there can be no escape from it.
the meaning of the expression "exterior and interior of the Quran" is evident. The Quran has an apparent meaning which can be understood by all, but the deeper spiritual significance is not understood by everybody. It is in this connection that RasoolALLAH (sallallaho alaihe wasallam) has said: "whosoever expresses his personal opinion in respect of anything in the Quran commits a mistake, even if he be right in his opinion."
some scholars hold that the word 'exterior' , refers to its words, which can be recited properly be everybody and the word 'interior', i.e., spirit, refers to its meanings, and its underlying ideas, the understanding of which varies with the ability of the readers.
Hadhrat ibn Masood (RadhiALLAHu Anhu) said, "if you seek knowledge, you should meditate on the meanings of well as of latter times." it is, however, essential to observe the pre-requisites for interpreting the Quran. An unbecoming present-day fashion is that even those who possess little or no knowledge of Arabic vocabulary offer their personal opinion on the basis of vernacular translations of the Quran. Specialists have laid down that any one attempting a commentary of the holy Quran should be well versed in fifteen subjects. These, as briefly given below, will show that it is not possible for everybody to understand the underlying significance and real meanings of the holy Quran.
(1) Lughat, i.e., philology of language, which helps in understanding the appropriate meanings of words. Mujahid (rahmatullah alaih) says, "one who believes in Allah and the day of judgment should not open his lips in respect of the Quran, unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different."
(2) Nahw, i.e., syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of i'raab (vowel sounds) of the letters of a word. A change in i'raab often means a change in the meaning.
(3) Sarf, i.e., etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of a word changes with the change in the root and with a change in its conjugation.
ibn Faris (rahmatullah alaih) says, "one who loses the knowledge of etymology loses a great deal." 'Allama zamakhshari (rahmatullah alaih) mentions that, when a certain person set to translate the ayat--
on the day that we shall call each and every people after their leader,
He ignorantly rendered it thus: "on the day that we shall call each people after their mothers." he supposed that the singular Arabic word 'imam' (leader) was the plural of the Arabic word 'umm' (mother). If he had been conversant with etymology, he would have known that the plural of 'umm' is not 'imam'.
(4) Ishtiqaaq, i.e., derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a ward has been derived from two different root words, it will have two different meanings, e.g., the word 'Maseeh' is derivable from 'masah' which means to touch or to move wet hands over, and also from 'Masahah' which means measurement.
(5) Ilmul ma'aani, i.e., knowledge of semantics, because phrase constructions are understood from their meanings.
(6) Ilmul bayaan, i.e., knowledge of figures of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphors become known.
(7) Ilmul badee', i.e., knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.
the last three are the branches of Ilmul balaghah (knowledge of oratory), and are considered very important subjects, which a commentator should master, because the glorious Quran is a perfect miracle and its amazing these subjects.
(8) Ilmul qira'ah, i.e., knowledge of the art of pronunciation. Because different methods of recitation sometimes one meaning is to be preferred over the other.
(9) Ilmul aqaa'id, i.e., knowledge of the fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayat referring to almighty Allah is not the correct one. For example, the analogy in the ayat--
(the hand of Allah is over their hands)
will have to be explained because Allah has no physical hands.
(10) Usoolul Fiqah i.e., principles of Islamic jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statements.
(11) Asbaabun nuzool, i.e., the particular circumstances which caused revelation. The meaning of an ayat will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an ayat is understood only if we know the circumstances in which the ayat had been revealed.
(12) an Nasikh wal Mansookh, i.e., knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.
(13) Ilmul Fiqah, i.e., knowledge of Islamic jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.
(14) knowledge of such Ahadith that happen to be commentary on certain brief verses of the Quran.
(15) the last but most important is the wahbi ilm, or the gifted understanding, bestowed by almighty Allah upon his selected ones, as is referred in the Hadith--
whosoever acts upon what he knows, almighty Allah bestows upon him the knowledge of things not known to him.
it is this special understanding that was implied in the reply of Hadhrat 'Ali (KaramALLAHu wajhou) (may Allah be kind to him) when he was asked by the people if he had received from RasoolALLAH (sallallaho alaihe wasallam) any special knowledge or instructions which were not received by others. Hadhrat Ali (RadhiALLAHu Anhu) said, "i swear by him who made the paradise and created life that i possess nothing special, except the clear understanding which almighty Allah bestows upon a person in respect of the Quran.
ibn Abid Dunya (rahmatullah alaih) says that the knowledge of the holy Quran and that which can be derived out of it are as vast as a boundless ocean.
the branches of knowledge described above are like tools, i.e. Essential pre-requisite for a commentator. A commentary written by a person who is not thoroughly acquainted with these branches of knowledge will be based on his personal opinion, which is prohibited. The Sahabah [companions of the holy prophet (sallallaho alaihe wasallam) already had Arabic language as their mother-tongue, and they reached the depth of the rest of the knowledge by means of their illuminating contact that they had with RasoolALLAH (sallallaho alaihe wasallam).
'Allama Suyuti says that those who think that it is beyond the capacity of a man to acquire wahbi ilm, or gifted understanding, are not right. To get this knowledge from Allah, one should adopt the means to this end, e.g., acting upon the knowledge that one has acquired, and disinclination towards the world.
it is stated in 'Keemiyaa-e-sa'adat' that three persons are not blessed with complete understanding of the Quran. First, one who is not well versed in Arabic, secondly, one who persists in committing a major sin or indulges in act of religious innovation, because these actions blacken his heart, which in turn prevents him from understanding the Quran. Thirdly, one who is a rationalist, even in the matter of faith, and feels embarrassed when he reads an ayat of the Quran which he is not able to full rationalize.
may Allah protect us from all such sins and evils.
Saturday, 20 October 2012
Iman
Q: what is Iman ?
A: Iman is to have faith in something and to proclaim it.
Q: what is Iman Mujammil’ (faith in a nutshell)?
A: Iman Mujammil is :
A-man-to bil-la-hi ka-ma hu-a bi as-ma-i’ hi-wa si=fa-ti-i wa qa-bil-tu ja-mia’ ah-ka-mi-hi.
I believe in Allah as he is with all his names and qualities and i accept all of his orders.
Q: what is ‘imaan mufassal’ (elaborate faith)?
A: Iman mufassal is:
A-man-to bil-la-hi wa ma-la-i-ka-ti-hi wa ku-tu-bi-hi wa ru-su-li-hi wal-yau-mil akhi-ri wal-gad-ri khai-ri-hi wa shar-ri-hi minal-la-hi ta’-a-la wal-ba ‘the ba’dal maut.
I believe in Allah, his angels, his books, his messenger, in the day of judgment, and that good and evil is ordained by Allah, and the life after death.
Q: who created you ?
A: Allah created us, our fathers and mothers, the skies and the earth this universes, the skies and the earth, this universes and everything in it.
Q: how did Allah create the universe ?
A: by his power and order.
Q: what are the people called who do not believe in Allah?
A: they are called Kafir (unbelievers).
Q: what are the people called who do not worship Allah but worship other things. Or those who believe in two or three god’s ?
A: such people are called Kafir and Mushrik.
Q: will Allah pardon the Mushrik and Kafir ?
A: Kafir and a Mushrik will never be pardoned. They will always be kept in great pain and trouble.
A: Iman is to have faith in something and to proclaim it.
Q: what is Iman Mujammil’ (faith in a nutshell)?
A: Iman Mujammil is :
A-man-to bil-la-hi ka-ma hu-a bi as-ma-i’ hi-wa si=fa-ti-i wa qa-bil-tu ja-mia’ ah-ka-mi-hi.
I believe in Allah as he is with all his names and qualities and i accept all of his orders.
Q: what is ‘imaan mufassal’ (elaborate faith)?
A: Iman mufassal is:
A-man-to bil-la-hi wa ma-la-i-ka-ti-hi wa ku-tu-bi-hi wa ru-su-li-hi wal-yau-mil akhi-ri wal-gad-ri khai-ri-hi wa shar-ri-hi minal-la-hi ta’-a-la wal-ba ‘the ba’dal maut.
I believe in Allah, his angels, his books, his messenger, in the day of judgment, and that good and evil is ordained by Allah, and the life after death.
Q: who created you ?
A: Allah created us, our fathers and mothers, the skies and the earth this universes, the skies and the earth, this universes and everything in it.
Q: how did Allah create the universe ?
A: by his power and order.
Q: what are the people called who do not believe in Allah?
A: they are called Kafir (unbelievers).
Q: what are the people called who do not worship Allah but worship other things. Or those who believe in two or three god’s ?
A: such people are called Kafir and Mushrik.
Q: will Allah pardon the Mushrik and Kafir ?
A: Kafir and a Mushrik will never be pardoned. They will always be kept in great pain and trouble.
Branches of Iman
RasoolALLAH (sallallaho alaihe wasallam) has said, "Iman has more than seventy (according to some, seventy seven) branches, of which the most important is the recitation of , and the least one is to remove some obstacle (stone, wood, thorn, etc) from the way; and modesty also is a special requisite of Iman."
Note:
modesty has been specially mentioned, because it serves as a safeguard against many sins like adultery, theft, fear of bad reputation leads to virtuous acts: in fact, fear of getting a bad name in this as well as in the next life actuates a man towards all good deeds, including of course Salat, hajj, Zakat, etc, and obedience in all respects to "be shameless and do whatever you like." there is also one Hadith to this effect
"if you do not feel ashamed, you will do whatever you like." the fact is that we abstain from misdeeds for fear of one think, "if i do not offer Salat, i will face disgrace in the hereafter." but if one has lost all sense of shame, he will say "what does it matter if others call me low?"
according to the above-mentioned Hadith, there are more than seventy branches of Iman. In many Ahadith, this number is given as seventy-seven. Scholars have written detailed commentaries on these seventy seven branches. Imam abu Hatim bin Hibban (rahmatullah alaih) wrote, "i contemplated on the meaning of this Hadith for a long time. When i counted the forms of prayers, the number far exceeded seventy-seven. If i counted the things which are specially mentioned in the Ahadith as branches of Iman, their number was less. The things counted as part of Iman in the holy Quran as well as the Hadith, agreed with this number. I therefore concluded that the above-mentioned Hadith implied all these things."
Qazi Iyaz (rahmatullah alaih) writes, some people have made special efforts to give details of these branches of Iman by means of Ijtihad, but failure to know all these details does not mean any defect in one's Iman, as its basic principles (with their details) are so well known. Khattaabi (rahmatullah alaih) says that full details of the exact number is known only to Allah and his apostle, but they are there in the Islamic code (Shariyat), and therefore it does not matter if their details are not known.
Imam Nauwi (rahmatullah alaih) has written that the prophet (sallallaho alaihe wasallam) has said that Kalma Tauheed i.e. Is the most important branch of Iman. This proves that it is the highest thing in Iman, and that no other branch of Iman is superior to it. Thus, belief in Tauheed is the most important essential of Iman and is incumbent on every believer. The least thing (in the order of merit) is the removal of anything that is likely to cause obstruction or inconvenience to any Muslim. The degree of importance of all the remaining essentials of Iman lies in between the two; it is enough to believe in them in a general way just as it is necessary to believe in the angels in a general way without knowing their names and details. Some Muhaddith have however written books about their details. Abu Abdullah Haleemi (rahmatullah alaih) wrote a book, Fawaaidul Minhaaj on this topic, Jaleel (rahmatullah alaih) wrote books which they called Shu-abul Iman. Ishaq Qurtubi (rahmatullah alaih) wrote Kitabun nasaa-'ih and imam abu Hatim wrote "Wasful Iman wa shu-abihi."
the commentators of Bukhari, the most famous collection of Ahadith, have summarized the contents of these books at one place. The gist of this summary is that complete Iman in reality consists of three components: firstly, confirmation by heart of all the essentials of Iman, secondly, confirmation by word of mouth; and thirdly, confirmation by our physical actions. Thus, the branches of Iman are divided into three categories, the first of which concern the intention, belief and action of the heart, the second concern the use of the tongue, and the third concern all the remaining parts of the body. All the things of Iman are included in these three categories. The first category includes thirty articles of faith, as follows:
1. To believe in Allah-in his being and his attributes, and that he is one, has no partner, and that there is no one like him.
2. To believe that all things excepts him, were created afterwards by him, and that only he has been afterwards by him, and that only he has been there forever.
3. To believe in the angels.
4. To believe in the revealed books.
5. To believe in the apostles of Allah.
6. To believe in destiny, i.e. Whether good or bad, it is ordained by Allah.
7. To believe in the life after death, including interrogation in the life after death, including interrogation in the grave, punishment in the grave, resurrection, the day of Judgment, rendering account of ones deeds, and passing over the bridge of Sirat.
8. To believe in the existence of paradise, and that (by the grace of almighty Allah) the believers will live in it forever.
9. To believe in the existence of hell, with its severest punishments, and that it will last for ever.
10. To love almighty Allah.
11. To love or hate other people for the pleasure of Allah (i.e. To love the pious and hate the disobedient ones). It includes, of course, loving the Sahabah, specially Muhajirs, Ansars, and descendants of RasoolALLAH (sallallaho alaihe wasallam).
12. To love RasoolALLAH (sallallaho alaihe wasallam), which include cherishing the highest esteem for him, offering Durood on him, and following the Sunnah i.e. His way of life.
13. To practice Ikhlaas, which includes avoiding show and hypocrisy.
14. To make Taubah i.e. To repent over one's sins from the core of the heart, and to be determined not to repeat them.
15. To fear almighty Allah.
16. To hope and pray for the mercy of Allah.
17. Not to despair of almighty Allah's mercy.
18. To remain thankful to Allah.
19. To be faithful in one's promise.
20. To exercise patience.
21. To show humility, which includes respect for the elders.
22. To show kindness and pity, which includes kindness to children.
23. To be resigned to one's fate.
24. To practice tawakkul i.e. To depend on almighty Allah.
25. To refrain from self-praise and self-aggrandizement. This includes self reformation also.
26. Not to harbor rancour and jealousy against others.
27. To cultivate modesty.
28. To restrain one's rage.
29. Not to deceive, cheat or suspect others.
30. To expel from one's heart the love of the worldly things, including that for wealth and status.
according to Allama Ayene, (rahmatullah alaih) this list covers all the functions of the heart. If anything is found apparently missing, a little thought will show that is covered by one item or the other of this list.
the second category includes the functions of the tongue, and there are seven essentials in this respect, as follows:
1. Recitation of Kalma Tayyibah.
2. Recitation of the holy Quran.
3. Acquisition of ilm (religious knowledge).
4. Propagation of religious knowledge to others.
5. Duua, i.e. Supplication.
6. Zikr of Allah, including Astaghfaar.
7. To abstain from loose and useless talk.
the third category includes bodily actions. In this respect, there are forty essentials which are divided into three parts. The first part which includes actions that relate to the self or person of an individual. These are sixteen, as follows:
1. Observing cleanliness of body, clothes and place. The cleanliness of body includes Wudu and obligatory bath, purification from menstruation and post-birth blood.
2. Offering Salat, including Fard, Nafil and Qaza Salat. This would mean offering and fulfilling its pre-requisites.
3. Giving Sadqah (charity), which includes Zakat, Sadqatul-fitr, voluntary alms, feeding people, entertaining guests, and liberating slaves.
4. Fasting, obligatory as well non-obligatory.
5. Performing Hajj, obligatory or non-obligatory. It includes making Umrah and Tawaf.
6. Aitekaf (remaining in a mosque in full devotion), which includes search for Lailat-ul-Qadr qadr.
7. Leaving one's home for the defense of the Deen. This includes Hijrat (migration for the sake of Allah).
8. Fulfilling one's offerings.
9. Stead fastness in one's oaths.
10. Payment of atonement money, if due.
11. Covering the essential parts of the body, as required by Islam, during Salat and outside Salat.
12. Offering of sacrifice and taking care of animals to be offered.
13. Making arrangements for the funeral.
14. Payment of debt.
15. Rectitude in dealings, and abstaining from usury.
16. Giving correct evidence, and not concealing the truth.
the second part, which includes action involving treatment with one's relatives and others, has six essentials:
1. Getting discharge as a safeguard against adultery.
2. To discharge obligation towards one's family members, servants and subordinates.
3. Good treatment towards one's parents, and being kind and obedient to them.
4. Bringing up one's children in a proper way.
5. Remaining on good terms with one's relatives.
6. Obeying one's elders, and following their advice.
the third part includes eighteen essentials, which relates to our social obligations to society in general:
1. To rule one's domain with justice.
2. To support the right party.
3. To obey the rulers, provided their orders are not against religion.
4. To work for the betterment of mutual relations, including punishing the wrong-doers and making Jihad against the rebels.
5. To help others in their noble deeds.
6. To enjoin the good and forbid the evil; it includes work and speech for propagation of religion.
7. To carry out the punishments enjoined by religion (for specific offences).
8. To take part in Jihad i.e. To fight in the path of Allah. It includes guarding the defense lines.
9. To pay off our dues and return amaanat; this includes payment of Khums (payment of tax equal to one fifth of the booty).
10. To lend (to the needy) and to pay back the debt.
11. To discharge our obligations to our neighbors, and to be kind and helpful to them.
12. To be fair in one's business dealings; it includes savings and earning in a lawful manner.
13. To be careful in expenditure; one should guard against extravagance as well as miserliness.
14. To make salaam and respond to the salaam.
15. To say (may Allah have mercy on you) when somebody happens to sneeze.
16. Not to be the cause of trouble and loss to others.
17. To avoid idle and useless pursuits.
18. To clear troublesome obstructions from the way.
the seventy-seven branches of Iman have been counted above. Some of these can be merged together, as for example earning and spending can be put together, under fair dealings. Careful consideration can enable one to cut down the total to seventy or sixty-seven, the numbers given in some Ahadith.
the above list has been prepared mainly from the commentary of Allama Ayene (rahmatullah alaih) on Bukhari Shareef, wherein these things are mentioned in their order of merit. Selection has been made also from other books, i.e. Fathul-Baari of ibn Hijr and Mirqaat of Allama Qari.
scholars have written that the implied essentials of Iman are as given above. One should ponder over these, and be thankful to almighty Allah for the good qualities acquired already, because all goodness is possible only through his grace and mercy. In case of deficiency in respect of any quality, one should strive for it and keep on praying that almighty Allah may grace him with his blessings.
Note:
modesty has been specially mentioned, because it serves as a safeguard against many sins like adultery, theft, fear of bad reputation leads to virtuous acts: in fact, fear of getting a bad name in this as well as in the next life actuates a man towards all good deeds, including of course Salat, hajj, Zakat, etc, and obedience in all respects to "be shameless and do whatever you like." there is also one Hadith to this effect
"if you do not feel ashamed, you will do whatever you like." the fact is that we abstain from misdeeds for fear of one think, "if i do not offer Salat, i will face disgrace in the hereafter." but if one has lost all sense of shame, he will say "what does it matter if others call me low?"
according to the above-mentioned Hadith, there are more than seventy branches of Iman. In many Ahadith, this number is given as seventy-seven. Scholars have written detailed commentaries on these seventy seven branches. Imam abu Hatim bin Hibban (rahmatullah alaih) wrote, "i contemplated on the meaning of this Hadith for a long time. When i counted the forms of prayers, the number far exceeded seventy-seven. If i counted the things which are specially mentioned in the Ahadith as branches of Iman, their number was less. The things counted as part of Iman in the holy Quran as well as the Hadith, agreed with this number. I therefore concluded that the above-mentioned Hadith implied all these things."
Qazi Iyaz (rahmatullah alaih) writes, some people have made special efforts to give details of these branches of Iman by means of Ijtihad, but failure to know all these details does not mean any defect in one's Iman, as its basic principles (with their details) are so well known. Khattaabi (rahmatullah alaih) says that full details of the exact number is known only to Allah and his apostle, but they are there in the Islamic code (Shariyat), and therefore it does not matter if their details are not known.
Imam Nauwi (rahmatullah alaih) has written that the prophet (sallallaho alaihe wasallam) has said that Kalma Tauheed i.e. Is the most important branch of Iman. This proves that it is the highest thing in Iman, and that no other branch of Iman is superior to it. Thus, belief in Tauheed is the most important essential of Iman and is incumbent on every believer. The least thing (in the order of merit) is the removal of anything that is likely to cause obstruction or inconvenience to any Muslim. The degree of importance of all the remaining essentials of Iman lies in between the two; it is enough to believe in them in a general way just as it is necessary to believe in the angels in a general way without knowing their names and details. Some Muhaddith have however written books about their details. Abu Abdullah Haleemi (rahmatullah alaih) wrote a book, Fawaaidul Minhaaj on this topic, Jaleel (rahmatullah alaih) wrote books which they called Shu-abul Iman. Ishaq Qurtubi (rahmatullah alaih) wrote Kitabun nasaa-'ih and imam abu Hatim wrote "Wasful Iman wa shu-abihi."
the commentators of Bukhari, the most famous collection of Ahadith, have summarized the contents of these books at one place. The gist of this summary is that complete Iman in reality consists of three components: firstly, confirmation by heart of all the essentials of Iman, secondly, confirmation by word of mouth; and thirdly, confirmation by our physical actions. Thus, the branches of Iman are divided into three categories, the first of which concern the intention, belief and action of the heart, the second concern the use of the tongue, and the third concern all the remaining parts of the body. All the things of Iman are included in these three categories. The first category includes thirty articles of faith, as follows:
1. To believe in Allah-in his being and his attributes, and that he is one, has no partner, and that there is no one like him.
2. To believe that all things excepts him, were created afterwards by him, and that only he has been afterwards by him, and that only he has been there forever.
3. To believe in the angels.
4. To believe in the revealed books.
5. To believe in the apostles of Allah.
6. To believe in destiny, i.e. Whether good or bad, it is ordained by Allah.
7. To believe in the life after death, including interrogation in the life after death, including interrogation in the grave, punishment in the grave, resurrection, the day of Judgment, rendering account of ones deeds, and passing over the bridge of Sirat.
8. To believe in the existence of paradise, and that (by the grace of almighty Allah) the believers will live in it forever.
9. To believe in the existence of hell, with its severest punishments, and that it will last for ever.
10. To love almighty Allah.
11. To love or hate other people for the pleasure of Allah (i.e. To love the pious and hate the disobedient ones). It includes, of course, loving the Sahabah, specially Muhajirs, Ansars, and descendants of RasoolALLAH (sallallaho alaihe wasallam).
12. To love RasoolALLAH (sallallaho alaihe wasallam), which include cherishing the highest esteem for him, offering Durood on him, and following the Sunnah i.e. His way of life.
13. To practice Ikhlaas, which includes avoiding show and hypocrisy.
14. To make Taubah i.e. To repent over one's sins from the core of the heart, and to be determined not to repeat them.
15. To fear almighty Allah.
16. To hope and pray for the mercy of Allah.
17. Not to despair of almighty Allah's mercy.
18. To remain thankful to Allah.
19. To be faithful in one's promise.
20. To exercise patience.
21. To show humility, which includes respect for the elders.
22. To show kindness and pity, which includes kindness to children.
23. To be resigned to one's fate.
24. To practice tawakkul i.e. To depend on almighty Allah.
25. To refrain from self-praise and self-aggrandizement. This includes self reformation also.
26. Not to harbor rancour and jealousy against others.
27. To cultivate modesty.
28. To restrain one's rage.
29. Not to deceive, cheat or suspect others.
30. To expel from one's heart the love of the worldly things, including that for wealth and status.
according to Allama Ayene, (rahmatullah alaih) this list covers all the functions of the heart. If anything is found apparently missing, a little thought will show that is covered by one item or the other of this list.
the second category includes the functions of the tongue, and there are seven essentials in this respect, as follows:
1. Recitation of Kalma Tayyibah.
2. Recitation of the holy Quran.
3. Acquisition of ilm (religious knowledge).
4. Propagation of religious knowledge to others.
5. Duua, i.e. Supplication.
6. Zikr of Allah, including Astaghfaar.
7. To abstain from loose and useless talk.
the third category includes bodily actions. In this respect, there are forty essentials which are divided into three parts. The first part which includes actions that relate to the self or person of an individual. These are sixteen, as follows:
1. Observing cleanliness of body, clothes and place. The cleanliness of body includes Wudu and obligatory bath, purification from menstruation and post-birth blood.
2. Offering Salat, including Fard, Nafil and Qaza Salat. This would mean offering and fulfilling its pre-requisites.
3. Giving Sadqah (charity), which includes Zakat, Sadqatul-fitr, voluntary alms, feeding people, entertaining guests, and liberating slaves.
4. Fasting, obligatory as well non-obligatory.
5. Performing Hajj, obligatory or non-obligatory. It includes making Umrah and Tawaf.
6. Aitekaf (remaining in a mosque in full devotion), which includes search for Lailat-ul-Qadr qadr.
7. Leaving one's home for the defense of the Deen. This includes Hijrat (migration for the sake of Allah).
8. Fulfilling one's offerings.
9. Stead fastness in one's oaths.
10. Payment of atonement money, if due.
11. Covering the essential parts of the body, as required by Islam, during Salat and outside Salat.
12. Offering of sacrifice and taking care of animals to be offered.
13. Making arrangements for the funeral.
14. Payment of debt.
15. Rectitude in dealings, and abstaining from usury.
16. Giving correct evidence, and not concealing the truth.
the second part, which includes action involving treatment with one's relatives and others, has six essentials:
1. Getting discharge as a safeguard against adultery.
2. To discharge obligation towards one's family members, servants and subordinates.
3. Good treatment towards one's parents, and being kind and obedient to them.
4. Bringing up one's children in a proper way.
5. Remaining on good terms with one's relatives.
6. Obeying one's elders, and following their advice.
the third part includes eighteen essentials, which relates to our social obligations to society in general:
1. To rule one's domain with justice.
2. To support the right party.
3. To obey the rulers, provided their orders are not against religion.
4. To work for the betterment of mutual relations, including punishing the wrong-doers and making Jihad against the rebels.
5. To help others in their noble deeds.
6. To enjoin the good and forbid the evil; it includes work and speech for propagation of religion.
7. To carry out the punishments enjoined by religion (for specific offences).
8. To take part in Jihad i.e. To fight in the path of Allah. It includes guarding the defense lines.
9. To pay off our dues and return amaanat; this includes payment of Khums (payment of tax equal to one fifth of the booty).
10. To lend (to the needy) and to pay back the debt.
11. To discharge our obligations to our neighbors, and to be kind and helpful to them.
12. To be fair in one's business dealings; it includes savings and earning in a lawful manner.
13. To be careful in expenditure; one should guard against extravagance as well as miserliness.
14. To make salaam and respond to the salaam.
15. To say (may Allah have mercy on you) when somebody happens to sneeze.
16. Not to be the cause of trouble and loss to others.
17. To avoid idle and useless pursuits.
18. To clear troublesome obstructions from the way.
the seventy-seven branches of Iman have been counted above. Some of these can be merged together, as for example earning and spending can be put together, under fair dealings. Careful consideration can enable one to cut down the total to seventy or sixty-seven, the numbers given in some Ahadith.
the above list has been prepared mainly from the commentary of Allama Ayene (rahmatullah alaih) on Bukhari Shareef, wherein these things are mentioned in their order of merit. Selection has been made also from other books, i.e. Fathul-Baari of ibn Hijr and Mirqaat of Allama Qari.
scholars have written that the implied essentials of Iman are as given above. One should ponder over these, and be thankful to almighty Allah for the good qualities acquired already, because all goodness is possible only through his grace and mercy. In case of deficiency in respect of any quality, one should strive for it and keep on praying that almighty Allah may grace him with his blessings.
Shirk & Kufr
Q. What are Kufr and shirk?
A. Not believing in any one of the important articles of Iman is Kufr. For example, one who does not believe in Allah or his qualities. One who believes in two or three gods, denies the existence of angels, or denies any one of Allah's books, does not believe in any prophet, in fate, in the day of judgment, denies any of Allah's absolute orders and treats any information given by the holy prophet as false. Such a person will be Kafir. Shirk is to make somebody share in Allah's qualities or in his persons.
Q. What is the sharing of Allah's qualities in a person?
A. Sharing someone else in Allah's persons is to believe in two or three gods. The Christians are Mushrik as they believe in three gods. Fire worshippers are Mushrik as they believe in two gods, and Hindus by believing in many gods become Mushrik.
Q. What is sharing in qualities?
A. It is to attribute Allah's qualities to someone else. This is shirk because Allah's qualities. Are unequalled by any of his creatures, by they angels, prophets, Auliya, martyrs, imam or any other devoted persons. Their qualities cannot match the qualities of Allah.
Q. In what ways the divine qualities can be shared?
A. Many. Here we shall mention some of them:
1. Shirk fil qudrat. To attribute Allah's quality or power to anybody else, for example, to believe that a certain prophet or wali or martyr can bring about rains or cause the birth of babies or fulfill desire or give food. Or to kill or bring anything into life or to bring benefit to damage is in their power. All these things are shirk.
2. Shirk fil 'ilm. To attribute Allah's power of knowledge to others for example, to say that a prophet or a pious man has the knowledge of unseen, or like Allah knows about everything, or they are aware of all of our affairs or they can tell what is happening far and near. All this is shirk fil 'ilm.
3. Shirk fil sama' and basr. To attribute Allah's power of seeing and hearing to others, for example, to believe that a certain prophet or a pious person could hear things far and near or could see all of our own acts.
4. Shirk fil Hukm. To accept any other person as superior and obey him like Allah. For example, if a pious person has told one to say certain prayers before 'Asr, and the person does it and even delays the 'Asr prayers and makes it Makrooh, it will be shirk.
5. Shirk fil 'ibadat is to accept any other person as worthy of worship like Allah, for example, to do sajda or bow before a grave or a pious person, or doing rukoo' likewise or to keep fast in the name of a prophet, wali or imam, or to give away Nazr or to promise an offering like that, etc., or to go round a house like one goes round Kaaba (Tawaf) ; all these are shirk fil ' ibadat.
Q. Are there any more acts of shirk?
A. Yes, there are many acts of shirk which must be avoided. These acts are : to ask about heavenly secrets from astrologers, or to show hands to a palmist to know about future, to ask others for fall, which is another way of trying to know future from omens, to treat diseases like smallpox, etc., as contagious without Allah's permission, to make T'azia and ' Al'ms. To offer as sacrifice sweets, flowers, etc., on graves, to swear in the name of someone other than Allah, to put pictures and pay respects to them, call any pious person one's rescuer or savior, or to grow hair in the name of a wali, to turn fakir in Muharram in the name of an imam.
A. Not believing in any one of the important articles of Iman is Kufr. For example, one who does not believe in Allah or his qualities. One who believes in two or three gods, denies the existence of angels, or denies any one of Allah's books, does not believe in any prophet, in fate, in the day of judgment, denies any of Allah's absolute orders and treats any information given by the holy prophet as false. Such a person will be Kafir. Shirk is to make somebody share in Allah's qualities or in his persons.
Q. What is the sharing of Allah's qualities in a person?
A. Sharing someone else in Allah's persons is to believe in two or three gods. The Christians are Mushrik as they believe in three gods. Fire worshippers are Mushrik as they believe in two gods, and Hindus by believing in many gods become Mushrik.
Q. What is sharing in qualities?
A. It is to attribute Allah's qualities to someone else. This is shirk because Allah's qualities. Are unequalled by any of his creatures, by they angels, prophets, Auliya, martyrs, imam or any other devoted persons. Their qualities cannot match the qualities of Allah.
Q. In what ways the divine qualities can be shared?
A. Many. Here we shall mention some of them:
1. Shirk fil qudrat. To attribute Allah's quality or power to anybody else, for example, to believe that a certain prophet or wali or martyr can bring about rains or cause the birth of babies or fulfill desire or give food. Or to kill or bring anything into life or to bring benefit to damage is in their power. All these things are shirk.
2. Shirk fil 'ilm. To attribute Allah's power of knowledge to others for example, to say that a prophet or a pious man has the knowledge of unseen, or like Allah knows about everything, or they are aware of all of our affairs or they can tell what is happening far and near. All this is shirk fil 'ilm.
3. Shirk fil sama' and basr. To attribute Allah's power of seeing and hearing to others, for example, to believe that a certain prophet or a pious person could hear things far and near or could see all of our own acts.
4. Shirk fil Hukm. To accept any other person as superior and obey him like Allah. For example, if a pious person has told one to say certain prayers before 'Asr, and the person does it and even delays the 'Asr prayers and makes it Makrooh, it will be shirk.
5. Shirk fil 'ibadat is to accept any other person as worthy of worship like Allah, for example, to do sajda or bow before a grave or a pious person, or doing rukoo' likewise or to keep fast in the name of a prophet, wali or imam, or to give away Nazr or to promise an offering like that, etc., or to go round a house like one goes round Kaaba (Tawaf) ; all these are shirk fil ' ibadat.
Q. Are there any more acts of shirk?
A. Yes, there are many acts of shirk which must be avoided. These acts are : to ask about heavenly secrets from astrologers, or to show hands to a palmist to know about future, to ask others for fall, which is another way of trying to know future from omens, to treat diseases like smallpox, etc., as contagious without Allah's permission, to make T'azia and ' Al'ms. To offer as sacrifice sweets, flowers, etc., on graves, to swear in the name of someone other than Allah, to put pictures and pay respects to them, call any pious person one's rescuer or savior, or to grow hair in the name of a wali, to turn fakir in Muharram in the name of an imam.
Biddat
Q. Which sin is the greatest after shirk and Kufr ?
A. Bid' at (innovation) comes after these two . Bid' at is a thing which has no basis in Shari' at. A thing which is not proved from the holy Quran and Hadith, as in practice at the time of the holy prophet, his companions and those who came after them, but is now done as religious duty.
Bid' at is very bad. The holy prophet has condemned one who indulges in Bid'at and called him a destroyer of the religion. The holy prophet has said that every Bid'at leads to hell and makes others go astray.
Q. Give some examples of Bid'at!
A. People have introduced thousands of Bid'at acts. Some of them are: (1) to build graves of hard bricks, (2) to hold celebration, (3) to build domes, (4) to light candles, etc., (5) to spread sheets and covers on graves, (6) to gather for feast after a death in a house, (7) to wear garlands in marriage, (8) to make such additions in 'Mustahib' which are of based on Shari' at.
Q. What are the other sinful things besides shirk, Kufr and Bid'at?
A. There are many more sins other than Kufr, shirk and Bid'at, for example; telling lies, not saying prayers, not keeping fasts, not giving Zakat, not going on hajj while one can afford it and has property and health, drinking wine, stealing, slander and speaking ill of someone in his absence, false witnessing, molesting others, deceiving, disobeying teachers and parents, putting pictures in one's house, betraying trusts, treating others with contempt, gambling, abusing, seeing dances, giving and taking interests and usury, shaving the beard, wearing pajama below the ankles, extravagance, going to dramas and plays are sinful acts. There are still many other forms of sins, you will read about them at later stages.
Q. Does a Muslim, who commits sins, remains a Muslim?
A. One whose sin is Kufr and shirk does not remain a Muslim. He becomes Kafir and Mushrik. One who commits Bid'at remains a Muslim, but with an incomplete and imperfect faith. Such a person is called motabadde or Bid'ati. One who commits other big sins although he remains a Muslim but only with a deficient and imperfect faith, he is called Fasiq.
Q. If one commits a sin, how can he save himself from punishment?
A. God forgives if one asks his pardon. This is called Taubah. It means repentance. When one repents and makes a vow not to commit the sin again, his Taubah may be accepted by Allah. He should request Allah with much humility to be pardoned and should make a vow not to repeat the sin again. But saying it in one's heart does not complete the Taubah.
Q. Does repentance and asking forgiveness bring pardon for all sorts of sins?
A. All sins which do not relate to any other person and are such that Allah will punish because of disobedience, will be pardoned. Even Kufr and shirk can be pardoned by truly asking for forgiveness. But sins in which the creatures of Allah are concerned, for instance, making wrong use of an orphan's property, making false charges against someone or doing cruelty, these cannot be pardoned by merely asking Allah's forgiveness. For this, the person concerned should be asked for pardon. First pay him his dues and ask his forgiveness then expect Allah's pardon. These sins are infringement and violation of Huqooq-ul-'Ibad (peoples' rights) and they cannot be pardoned by Allah alone.
Q. When is the request for forgiveness not granted?
A. The only time when forgiveness will not be granted is when a man is breathing his last and is about to die and he sees angels of punishment and then asks for forgiveness. But before that the request may always be accepted.
Q. If a sinful dies without asking for Taubah will he go to paradise?
A. Except Kafirs and Mushriks, all will go to paradise after receiving punishment for their sins. If they have violated other people's rights, their rewards for good deeds will be taken from them and will be given to those whom they did wrong as compensation for their suffering. It is also possible that Allah grants pardon and does not punish for all sins except Kufr and shirk, with or without recommendations.
Q. What are the ways in which near relatives or friends can do good to the dead?
A. Such benefits can come to the dead by worship, or through righteous use of money. For example, if a person reads holy Quran, Durood Shareef or gives away alms in the name of Allah or gives food to the hungry, he gets rewards from Allah. But Allah has given him choice to pass on these rewards to another person. To obtain the rewards from Allah, no time is fixed. No event or day be given a particular shape, significance or look for this purpose. Anything which is at hand can be given to a deserving person at any time and the rewards for such a deed can be passed on to the soul of a dead person. It is condemned to observe formalities or give feasts, sometimes beyond one's means, by taking loans, just for the sake of making show or for maintaining custom and family traditions.
A. Bid' at (innovation) comes after these two . Bid' at is a thing which has no basis in Shari' at. A thing which is not proved from the holy Quran and Hadith, as in practice at the time of the holy prophet, his companions and those who came after them, but is now done as religious duty.
Bid' at is very bad. The holy prophet has condemned one who indulges in Bid'at and called him a destroyer of the religion. The holy prophet has said that every Bid'at leads to hell and makes others go astray.
Q. Give some examples of Bid'at!
A. People have introduced thousands of Bid'at acts. Some of them are: (1) to build graves of hard bricks, (2) to hold celebration, (3) to build domes, (4) to light candles, etc., (5) to spread sheets and covers on graves, (6) to gather for feast after a death in a house, (7) to wear garlands in marriage, (8) to make such additions in 'Mustahib' which are of based on Shari' at.
Q. What are the other sinful things besides shirk, Kufr and Bid'at?
A. There are many more sins other than Kufr, shirk and Bid'at, for example; telling lies, not saying prayers, not keeping fasts, not giving Zakat, not going on hajj while one can afford it and has property and health, drinking wine, stealing, slander and speaking ill of someone in his absence, false witnessing, molesting others, deceiving, disobeying teachers and parents, putting pictures in one's house, betraying trusts, treating others with contempt, gambling, abusing, seeing dances, giving and taking interests and usury, shaving the beard, wearing pajama below the ankles, extravagance, going to dramas and plays are sinful acts. There are still many other forms of sins, you will read about them at later stages.
Q. Does a Muslim, who commits sins, remains a Muslim?
A. One whose sin is Kufr and shirk does not remain a Muslim. He becomes Kafir and Mushrik. One who commits Bid'at remains a Muslim, but with an incomplete and imperfect faith. Such a person is called motabadde or Bid'ati. One who commits other big sins although he remains a Muslim but only with a deficient and imperfect faith, he is called Fasiq.
Q. If one commits a sin, how can he save himself from punishment?
A. God forgives if one asks his pardon. This is called Taubah. It means repentance. When one repents and makes a vow not to commit the sin again, his Taubah may be accepted by Allah. He should request Allah with much humility to be pardoned and should make a vow not to repeat the sin again. But saying it in one's heart does not complete the Taubah.
Q. Does repentance and asking forgiveness bring pardon for all sorts of sins?
A. All sins which do not relate to any other person and are such that Allah will punish because of disobedience, will be pardoned. Even Kufr and shirk can be pardoned by truly asking for forgiveness. But sins in which the creatures of Allah are concerned, for instance, making wrong use of an orphan's property, making false charges against someone or doing cruelty, these cannot be pardoned by merely asking Allah's forgiveness. For this, the person concerned should be asked for pardon. First pay him his dues and ask his forgiveness then expect Allah's pardon. These sins are infringement and violation of Huqooq-ul-'Ibad (peoples' rights) and they cannot be pardoned by Allah alone.
Q. When is the request for forgiveness not granted?
A. The only time when forgiveness will not be granted is when a man is breathing his last and is about to die and he sees angels of punishment and then asks for forgiveness. But before that the request may always be accepted.
Q. If a sinful dies without asking for Taubah will he go to paradise?
A. Except Kafirs and Mushriks, all will go to paradise after receiving punishment for their sins. If they have violated other people's rights, their rewards for good deeds will be taken from them and will be given to those whom they did wrong as compensation for their suffering. It is also possible that Allah grants pardon and does not punish for all sins except Kufr and shirk, with or without recommendations.
Q. What are the ways in which near relatives or friends can do good to the dead?
A. Such benefits can come to the dead by worship, or through righteous use of money. For example, if a person reads holy Quran, Durood Shareef or gives away alms in the name of Allah or gives food to the hungry, he gets rewards from Allah. But Allah has given him choice to pass on these rewards to another person. To obtain the rewards from Allah, no time is fixed. No event or day be given a particular shape, significance or look for this purpose. Anything which is at hand can be given to a deserving person at any time and the rewards for such a deed can be passed on to the soul of a dead person. It is condemned to observe formalities or give feasts, sometimes beyond one's means, by taking loans, just for the sake of making show or for maintaining custom and family traditions.
Is this Jihad?
ALLAH Says in Holy Quran:
"Muhammad is a Messenger of ALLAH, and those who are with him (Sahabah) are hard against the unbelievers and merciful among themselves, thou seest them bowing, prostrating, seeking bounty and pleasure of ALLAH, their mark is on their faces, being the trace of prostration. That is their likeness in the Torah and their likeness in the Gospel, as a seed that puts forth its shoot, then strengthens it, then it becomes stout, then it rises straight on its stalk, pleasing the sowers that, through them, He may enrage the unbelievers, ALLAH promises those, who believe and who, out of them, do righteous deeds, forgiveness and a big wage." ( 29 : 48 ) Al-Quran.
Sayings of Prophet Muhammad (s.a.w.w):
"In the later times, a group will appear, called as Rafidha/Raafzi (SHIA). They will reject the Islam". (Masnad Ahmed, Vol#1, Page#103)
"A group will emerge soon who will abuse my Sahabah and endeavor to find faults in them. As such you should not keep their company, nor dine with them nor have marriage relationships with them from either side. You should not greet them either. The curse of Allah be upon them". [Ghuniyat-ut-Tualibeen, Chapter Ummahat-ul-Momineen (Azmat-e-Sahabah), Page#164, Published: Delhi-India]
So we got the following conclusions:
From Quran:
1. ALLAH says; ALLAH is glad with the Sahabah (r.a) and the Sahabah (r.a) are also glad with ALLAH.
2. Allah says that the Sahabah (r.a) are hard against the unbeliever and merciful among themselves.
3. This Ayah/Ayat clearly verifies the certificate of Jannat/Jannah for the Sahabah (r.a).
From Hadith:
1. The SHIAs reject the True Islam.
2. They abuse the Sahabah (r.a) and Ummahat-ul-Momineen (r.a).
3. They use to find faults in Sahabah (r.a) sitting with you, after 1400 years, however they haven't seen them.
4. We should not keep their company, eat, marriage relations and neither greet with them.
5. The Curse of ALLAH is upon them.
In the end, we will only say that, if any SHIA is visiting this website, leave the Kufr just now. There is very hard interrogation in the Qiyamah. ALLAH will interrogate a single to single thing which you have did in the world. Just to say SHIAs, if you think SUNNIs or SUNNI way of Islam is wrong, then see the book of Nawab Mohsin-ul-Mulk, popular name for the history of Struggling in Pakistan, an Ex-SHIA scholar, who converted to SUNNI.
The one of the famous and renowned SHIA scholar, Dr. Moosa Al-Moosvi, wrote a book, especially for the SHIAs.
If you don't agree with him also, then curse your scholars and nation. So, as a Muslim, its our duty to give you the clear picture of Islam. Your generation had been grown from AbdULLAH Ibn-e-Saba, a Jew. He indulged between the Muslims of that times (after the death of Muhammad (s.a.w.w)) and made a group who started to reject Islam. So, if you are still not convinced, then we say that:
"SHIA is the worst and dirtiest Kafir of the Universe".
To all our Sunni Muslims; it is our request to please carry this message to each and everyone you know. Do believe! there is a great reward and we will be under the shelter of Arsh/Sky in the Qiyamah, InshaALLAH. May ALLAH guide us all, Ameen!
Qadyani's
The second disbelieving sect is "Qadyani". The imposter Mirza Ghulam Ahmed Qadyani, who arrogated himself to Prophethood, invented this misleading doctrine in India, and called the mobs there to believe in him. Mirza Qadyani gave a false legal opinion that the religious duty of fighting against enemies of Islam had been abrogated and called people to surrender and co-operate with the imperialist British authorities in India. By this method he gained the influential and financial support of the British authorities. Mirza Qadyani strived hard to falsify and destroy Islam. He printed his books "Tasdeeq Brahiyn Ahmediyah", "Triyak-ul-Quloob" etc. and succeeded in misleading many groups in India. He died in 1908 and his deputy Noor-ul-Deen Alhakeem succeeded him. Even at present his descendants claim themselves "Caliphs" of the founder of this sect. Who are Qadyani's?
Mirza Ghulam Ahmed Qadyani himself and all the followers of him, are known as "Qadyani's". Another name for them is "Ahmedi". They believed in the Prophethood of Mirza Qadyani in all senses keeping the finality of Prophet Muhammad (s.a.w.w) as the last Prophet of ALLAH. Hence the finality of the Prophethood of Prophet Muhammad (s.a.w.w) was being denied and accepted Mirza Qadyani as the Prophet after Prophet Muhammad (s.a.w.w). Qadyani and Holy Quran
"Muhammad is not the father of any of your men, but he is the Messenger of ALLAH and the Seal of the Prophets, and ALLAH has knowledge of everything". ( 33 : 40 ) Al-Quran.
Also:
"Those who have made divisions in their religion and have become sects, thou art not of them in anything; their affair is only unto ALLAH, and He will tell them what they have been doing". ( 6 : 160 ) Al-Quran.
"They only forge falsehood who do not believe in the Signs of ALLAH, and they are the liars". ( 16 : 105 ) Al-Quran.
"...Today I have perfected your religion for you, and I have completed My blessing on you, and I am pleased to make Submission (Islam) your religion...". ( 5 : 3 ) Al-Quran.
"And We have sent no Messenger but in the language of his people, that he may make all clear to them; then ALLAH sends astray whom He will, and guides whom He will; and He is the Mighty, the Wise". ( 14 : 4 ) Al-Quran.
"It is not fitting for a Believer, man or woman, when a matter has been decided by ALLAH and His Messenger to have any option about their decision: if any one disobeys ALLAH and His Messenger, he is indeed on a clearly wrong Path". ( 33 : 36 ) Al-Quran.
"We sent no messenger save that he should be obeyed by ALLAH's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of ALLAH, and asked forgiveness of the messenger, they would have found ALLAH Forgiving, Merciful. But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission". ( 4 : 64-65 ) Al-Quran.
"O ye who believe! Obey ALLAH, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to ALLAH and His Messenger, if ye do believe in ALLAH and the Last Day: That is best, and most suitable for final determination". ( 4 : 59 ) Al-Quran.
"Had We sent this as a Quran (in a language) other than Arabic they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger) an Arab?" Say: "It is a guide and a healing to those who believe; and for those who believe not there is a deafness in their ears and it is blindness in their (eyes); they are (as it were) being called from a place far distant!". ( 41 : 44 ) Al-Quran.
"Who doth more wrong than such as forge a lie against ALLAH or deny His Signs? But never will prosper those who sin". ( 10 : 60 ) Al-Quran.
"Those who believe not in the Signs of ALLAH, ALLAH will not guide them and theirs will be a grievous Penalty". ( 16 : 104 ) Al-Quran.
"Therefore give admonition in case the admonition profits (the hearer). The admonition will be received by those who fear (ALLAH): But it will be avoided by those most unfortunate ones. Who will enter the Great Fire In which they will then neither die nor live". ( 87 : 9-13 ) Al-Quran. Qadyani and Hadith (s.a.w.w)
"Muhammad is not the father of any of your men, but he is the Messenger of ALLAH and the Seal of the Prophets, and ALLAH has knowledge of everything". ( 33 : 40 ) Al-Quran.
Sayings of Prophet Muhammad (s.a.w.w):
1. My position in relation to the Prophets who came before me, can be explained by the following example: A man erected a building and adorned this edifice with great beauty, but he left an empty niche, in the corner where just one brick was missing. People looked around the building and marveled at its beauty, but wondered why a brick was missing from that niche? I am like unto that one missing brick and I am the last in the line of the Prophets. (Bukhari, Muslim, Tirimzi, Masnad Ahmed, Abu Dawood)
2. ALLAH has bestowed upon me six favors which the former Prophets did not enjoy: I have been endowed with the gift of pithy and perfect speech; I was granted victory owing to my awe; The spoils of war were made lawful unto me; The whole earth has been made the place of worship for me and it has become the means of purification for me also. In other words, in my religion, offering of prayers is not confined to certain specified places of worship. Prayers can be offered at any place over the earth. And in case water is not available, it is lawful for my people to perform ablutions with earth (Tayammum) and to cleanse themselves with the soil, if water for bathing is scarce; I have been sent by ALLAH to carry His Divine message to the whole world; And the line of prophets has come to its final end in me. (Muslim, Tirimzi, Ibn-e-Majah)
3. I am Muhammad, I am Ahmad, I am the effacer and infidelity shall be erased through me; I am the assembler. People shall be assembled on Doomsday after my time. And I am the last in the sense that no Prophet shall succeed me. (Bukhari, Muslim, Tirimzi, Mishkawt)
4. You (Hazrat Ali) are related to me as Haroon was related to Musa. But no Apostle will come after me.
(Bukhari, Muslim); Musnad recorded the similar Hadith ending in, "Behold there is no Prophethood after me".
5. If ever there arose a person from among my people who would hold communion with ALLAH, it would be none else but Umar Bin Khattab. (Bukhari, Muslim, Tirimzi)
6. We are the last (Ummah) but will precede all on the Day of Resurrection except that the Book was given to them before us. (Bukhari, Muslim)
7. The tribe of Israel was guided by Prophets. When a Prophet passed away, another Prophet succeeded him. But no Prophet will come after me; only Caliphs will succeed me. (Bukhari)
8. I am the last in line of the Prophets of ALLAH and my Masjid is the last Masjid. (Muslim)
9. The chain of Messengers and Prophets has come to an end. There shall be no Messenger nor Prophet after me.
(Tirimzi, Masnad Ahmed)
10. There will arise thirty impostors in my Ummah and each one of them will pronounce to the world that he is a Prophet, but I am the last in the line of the Prophets of ALLAH and no Prophet will come after me. (Abu Dawood, Tirmizi)
11. ALLAH will send no Apostle after me, but only Mubasshiraat (Good vision or pious vision). (Masnad Ahmed, Nisai, Abu Dawood)
12. No Prophet will come after me and there will, therefore, be no other community of followers of any new Prophet. (Baihaqi, Tibrani)
13. ALLAH has sent into the world no Apostle who did not warn his people about the appearance of Dajjal (Anti-Christ, but Dajjal did not appear in their time). I am the last in the line of Prophets and you are the last community of believers. Without doubt, then, Dajjal shall appear from amongst you. (Ibn-e-Majah)
14. I am Muhammad, the unlettered Prophet of ALLAH. I am Muhammad, the unlettered prophet of ALLAH. I am Muhammad, the unlettered Prophet of ALLAH. There will be no Prophet after me. (Masnad Ahmed)
Prophet Muhammad (s.a.w.w), on the ninth day of Zul Hajj, 10 A.H. (in the Uranah valley of Mount Arafaat) in Mecca, delivers the last Sermon to about 1,20,000 Muslims.
After praising and thanking ALLAH the Prophet Muhammad (s.a.w.w) said:
"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore, listen to what I am saying to you very carefully and take these words to those who could not be present here today. O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. ALLAH has Judged that there shall be no interest and that all the interest due to Abbas Ibn-e-Abdul Muttalib (the deceased Prophet's uncle) shall henceforth be waived. Beware of Shaitan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things. O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under ALLAH's trust and with His permission. If they abide by your right, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste. O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salat), Fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to. All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white - except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone. People, no Prophet or Apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the Quran and my example, the Sunnah (Hadith), and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH! (said thrice), that I have conveyed your message to your people". (Bukhari, Muslim, Tirimzi, Nisai, Abu Dawood, Masnad Ahmed) Are Qadyani's Kafir?
Decide yourself !!!
The great jurist of Islamic Law, Imam Abu Hanifah (r.t.a), has ruled. Once a person claimed that he is a Prophet of ALLAH. Imam Abu Hanifah (r.t.a) made an announcement;
"Anyone who demands proof from him (a claimant to Prophethood) will become a Kafir (disbeliever), as Prophet Muhammad (s.a.w.w) has emphatically said: 'No Prophet will come after me". (Manaqib Abi Hanifah).
The one who denies all the facts, the one who denies any one Ayah of Quran, the one who denies any true Hadith of Prophet Muhammad (s.a.w.w) and the last and the most important thing, he who declares anyone as the Prophet after the finality of Prophet Muhammad (s.a.w.w) or follows on his sayings;
"Is a Muslim or a Kafir"?. And if someone still doubts, is a Kafir himself.
Every Muslim is advised to remain mindful of this fundamental teaching of Islam and the activities of misguided organizations, like these Qadyani (Ahmadi) and Bahai movements, whose leaders reject this clear decree of ALLAH and selfishly strive to divide mankind, misguide the uninformed, and create a following for their organization.
Mirza Ghulam Ahmed Qadyani himself and all the followers of him, are known as "Qadyani's". Another name for them is "Ahmedi". They believed in the Prophethood of Mirza Qadyani in all senses keeping the finality of Prophet Muhammad (s.a.w.w) as the last Prophet of ALLAH. Hence the finality of the Prophethood of Prophet Muhammad (s.a.w.w) was being denied and accepted Mirza Qadyani as the Prophet after Prophet Muhammad (s.a.w.w). Qadyani and Holy Quran
"Muhammad is not the father of any of your men, but he is the Messenger of ALLAH and the Seal of the Prophets, and ALLAH has knowledge of everything". ( 33 : 40 ) Al-Quran.
Also:
"Those who have made divisions in their religion and have become sects, thou art not of them in anything; their affair is only unto ALLAH, and He will tell them what they have been doing". ( 6 : 160 ) Al-Quran.
"They only forge falsehood who do not believe in the Signs of ALLAH, and they are the liars". ( 16 : 105 ) Al-Quran.
"...Today I have perfected your religion for you, and I have completed My blessing on you, and I am pleased to make Submission (Islam) your religion...". ( 5 : 3 ) Al-Quran.
"And We have sent no Messenger but in the language of his people, that he may make all clear to them; then ALLAH sends astray whom He will, and guides whom He will; and He is the Mighty, the Wise". ( 14 : 4 ) Al-Quran.
"It is not fitting for a Believer, man or woman, when a matter has been decided by ALLAH and His Messenger to have any option about their decision: if any one disobeys ALLAH and His Messenger, he is indeed on a clearly wrong Path". ( 33 : 36 ) Al-Quran.
"We sent no messenger save that he should be obeyed by ALLAH's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of ALLAH, and asked forgiveness of the messenger, they would have found ALLAH Forgiving, Merciful. But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission". ( 4 : 64-65 ) Al-Quran.
"O ye who believe! Obey ALLAH, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to ALLAH and His Messenger, if ye do believe in ALLAH and the Last Day: That is best, and most suitable for final determination". ( 4 : 59 ) Al-Quran.
"Had We sent this as a Quran (in a language) other than Arabic they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger) an Arab?" Say: "It is a guide and a healing to those who believe; and for those who believe not there is a deafness in their ears and it is blindness in their (eyes); they are (as it were) being called from a place far distant!". ( 41 : 44 ) Al-Quran.
"Who doth more wrong than such as forge a lie against ALLAH or deny His Signs? But never will prosper those who sin". ( 10 : 60 ) Al-Quran.
"Those who believe not in the Signs of ALLAH, ALLAH will not guide them and theirs will be a grievous Penalty". ( 16 : 104 ) Al-Quran.
"Therefore give admonition in case the admonition profits (the hearer). The admonition will be received by those who fear (ALLAH): But it will be avoided by those most unfortunate ones. Who will enter the Great Fire In which they will then neither die nor live". ( 87 : 9-13 ) Al-Quran. Qadyani and Hadith (s.a.w.w)
"Muhammad is not the father of any of your men, but he is the Messenger of ALLAH and the Seal of the Prophets, and ALLAH has knowledge of everything". ( 33 : 40 ) Al-Quran.
Sayings of Prophet Muhammad (s.a.w.w):
1. My position in relation to the Prophets who came before me, can be explained by the following example: A man erected a building and adorned this edifice with great beauty, but he left an empty niche, in the corner where just one brick was missing. People looked around the building and marveled at its beauty, but wondered why a brick was missing from that niche? I am like unto that one missing brick and I am the last in the line of the Prophets. (Bukhari, Muslim, Tirimzi, Masnad Ahmed, Abu Dawood)
2. ALLAH has bestowed upon me six favors which the former Prophets did not enjoy: I have been endowed with the gift of pithy and perfect speech; I was granted victory owing to my awe; The spoils of war were made lawful unto me; The whole earth has been made the place of worship for me and it has become the means of purification for me also. In other words, in my religion, offering of prayers is not confined to certain specified places of worship. Prayers can be offered at any place over the earth. And in case water is not available, it is lawful for my people to perform ablutions with earth (Tayammum) and to cleanse themselves with the soil, if water for bathing is scarce; I have been sent by ALLAH to carry His Divine message to the whole world; And the line of prophets has come to its final end in me. (Muslim, Tirimzi, Ibn-e-Majah)
3. I am Muhammad, I am Ahmad, I am the effacer and infidelity shall be erased through me; I am the assembler. People shall be assembled on Doomsday after my time. And I am the last in the sense that no Prophet shall succeed me. (Bukhari, Muslim, Tirimzi, Mishkawt)
4. You (Hazrat Ali) are related to me as Haroon was related to Musa. But no Apostle will come after me.
(Bukhari, Muslim); Musnad recorded the similar Hadith ending in, "Behold there is no Prophethood after me".
5. If ever there arose a person from among my people who would hold communion with ALLAH, it would be none else but Umar Bin Khattab. (Bukhari, Muslim, Tirimzi)
6. We are the last (Ummah) but will precede all on the Day of Resurrection except that the Book was given to them before us. (Bukhari, Muslim)
7. The tribe of Israel was guided by Prophets. When a Prophet passed away, another Prophet succeeded him. But no Prophet will come after me; only Caliphs will succeed me. (Bukhari)
8. I am the last in line of the Prophets of ALLAH and my Masjid is the last Masjid. (Muslim)
9. The chain of Messengers and Prophets has come to an end. There shall be no Messenger nor Prophet after me.
(Tirimzi, Masnad Ahmed)
10. There will arise thirty impostors in my Ummah and each one of them will pronounce to the world that he is a Prophet, but I am the last in the line of the Prophets of ALLAH and no Prophet will come after me. (Abu Dawood, Tirmizi)
11. ALLAH will send no Apostle after me, but only Mubasshiraat (Good vision or pious vision). (Masnad Ahmed, Nisai, Abu Dawood)
12. No Prophet will come after me and there will, therefore, be no other community of followers of any new Prophet. (Baihaqi, Tibrani)
13. ALLAH has sent into the world no Apostle who did not warn his people about the appearance of Dajjal (Anti-Christ, but Dajjal did not appear in their time). I am the last in the line of Prophets and you are the last community of believers. Without doubt, then, Dajjal shall appear from amongst you. (Ibn-e-Majah)
14. I am Muhammad, the unlettered Prophet of ALLAH. I am Muhammad, the unlettered prophet of ALLAH. I am Muhammad, the unlettered Prophet of ALLAH. There will be no Prophet after me. (Masnad Ahmed)
Prophet Muhammad (s.a.w.w), on the ninth day of Zul Hajj, 10 A.H. (in the Uranah valley of Mount Arafaat) in Mecca, delivers the last Sermon to about 1,20,000 Muslims.
After praising and thanking ALLAH the Prophet Muhammad (s.a.w.w) said:
"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore, listen to what I am saying to you very carefully and take these words to those who could not be present here today. O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. ALLAH has Judged that there shall be no interest and that all the interest due to Abbas Ibn-e-Abdul Muttalib (the deceased Prophet's uncle) shall henceforth be waived. Beware of Shaitan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things. O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under ALLAH's trust and with His permission. If they abide by your right, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste. O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salat), Fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to. All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white - except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone. People, no Prophet or Apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the Quran and my example, the Sunnah (Hadith), and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH! (said thrice), that I have conveyed your message to your people". (Bukhari, Muslim, Tirimzi, Nisai, Abu Dawood, Masnad Ahmed) Are Qadyani's Kafir?
Decide yourself !!!
The great jurist of Islamic Law, Imam Abu Hanifah (r.t.a), has ruled. Once a person claimed that he is a Prophet of ALLAH. Imam Abu Hanifah (r.t.a) made an announcement;
"Anyone who demands proof from him (a claimant to Prophethood) will become a Kafir (disbeliever), as Prophet Muhammad (s.a.w.w) has emphatically said: 'No Prophet will come after me". (Manaqib Abi Hanifah).
The one who denies all the facts, the one who denies any one Ayah of Quran, the one who denies any true Hadith of Prophet Muhammad (s.a.w.w) and the last and the most important thing, he who declares anyone as the Prophet after the finality of Prophet Muhammad (s.a.w.w) or follows on his sayings;
"Is a Muslim or a Kafir"?. And if someone still doubts, is a Kafir himself.
Every Muslim is advised to remain mindful of this fundamental teaching of Islam and the activities of misguided organizations, like these Qadyani (Ahmadi) and Bahai movements, whose leaders reject this clear decree of ALLAH and selfishly strive to divide mankind, misguide the uninformed, and create a following for their organization.
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