10 replies

  1. The maulvi who gave fatwa should have spoken to Imran Khan before issuing any edict against him. Imran was easily available. There was no love for the prophet s.a.w.s. in the mind of the maulvi.

    Now he has reversed his Fatwa. Fatwa should not be a child’s play. Whatever is written in the present (latest) Fatwa may not all be true in exact words of Imran Khan. It is all a game of politics. So good luck Imran Khan.

  2. All the Sunni Muslims believe that Jesus son of Mary will come after the Holy Prophet Muhammad, may peace be on him, according to the prophecies.

    They themselves do not believe that there is no prophet after the Prophet Muhammad, but choose to indulge in silly and illogical rhetoric, as long as it has public appeal.

  3. Some say when Jesus drescends From Heaven ,he will no more be a Prophet. He will only come to kill,the swine and Eliminate the Cross From the Christian churches and Houses.

  4. Yet, Mr. Abdul Waheed, regardless of what “some say” Hadith of Sahih Muslim uses the word “Nabiullah” for the future Jesus 4 times.

  5. If a man says he is a Muslim, and recites the kalima, that should be enough to accpet him as a Muslim. This Fatwa business to declare people Muslim or non-Muslim should end.
    And suppose a person is non-Muslim. Does that mean he has no political rights in Pakistan? Elections and politics are concerned with who should be chosen to repreent the people and form government, the purpose of which in turn is to serve the people, look after their interests and improve their lot in life. Pakistan’s constitution does not bar a non-Muslim from cotnesting elections or becoming a member of a political party, or taking part in politics. The only restriction is that a non-Muslim cannot be the Head of State. So it is not understood why any politician’s faith, including Imran’s, be a subject for concern, debate or public discussion by anyone.

  6. ترجمہ: محدث کبیر امام ابوجعفر طحاوی رحمہ اللہ فرماتے ہیں:’’جس نے اپنی بیوی کوتین طلاقیں دیں اورتینوں کو طلاق کے وقت واقع بھی کردیاتو اس سے لازم ہو جائیں گی (دلیل اس کی حضرات صحابہ رضی اللہ عنہم کا اجماع ہے کہ) جب حضرت عمر رضی اللہ عنہ نے تمام لوگوں کو اس چیز کے متعلق خطاب فرمایاکہ تین طلاقیں تین ہی ہوں گی اوران لوگوں میں رسول اللہ صلی اللہ علیہ وسلم کے صحابی بھی موجود تھے جو حضور علیہ السلام کے عہد مبارک میں اس معاملہ سے بخوبی واقف تھے لیکن کسی نے بھی حضرت عمر رضی اللہ عنہ کی اس بات کا انکار نہ کیا اورنہ ہی کسی نے اسے رد کیا۔ تو یہ سب سے بڑی دلیل ہے کہ اس سے پہلے جوکچھ معاملہ رہا، منسوخ ہے۔ اس لیے کہ جس طرح تمام صحابہ رضی اللہ عنہم کا فعل اتنی قوت رکھتا ہے کہ اس سے دلیل پکڑنا واجب ہے اسی طرح حضرات صحابہ رضی اللہ عنہم کاکسی بات پر اجماع کرنا بھی حجت ہے (جیساکہ اس مسئلہ طلاق میں ہے )

    3: قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ الْمُفَسِّرُ الْقَاضِیُّ ثَنَائُ اللّٰہِ الْعُثْمَانِیُّ فِیْ تَفْسِیْرِ ھٰذِہِ الْآیَۃِ{أَلطَّلاَقُ مَرَّتٰنِ}لَاَنَّ قَوْلَہُ أَلطَّلَاَقُ عَلٰی ھٰذَا التَّاوِیْلِ یُشْمِلُ الطَّلَقَاتِ الثَّلاَثَ اَیْضاً…لٰکِنَّھُمْ اَجْمَعُوْاعَلیٰ اَنَّہُ مَنْ قَالَ لِاِمْرَأتِہِ أَنْتِ طَالِقٌ ثَلاَثاً یَقَعُ ثَلاَثٌ بِالْاِجْمَاعِ ۔

    (تفسیر مظہری ج2ص300)

    ترجمہ: مفسر قرآن قاضی ثناء اللہ پانی پتی رحمہ اللہ آیت {اَلطَّلَاقُ مَرَّتٰنِ} کی تفسیر میں فرماتے ہیں:’’اللہ تعالیٰ کا فرمان ’’اَلطَّلَاقُ‘‘اس تفسیر کے مطابق )جو پہلے ذکر کی ہے) تین طلاقوں کو بھی شامل ہے۔ مزید فرماتے ہیں کہ فقہاء ومحدثین نے اس بات پر اجماع کیاہے کہ جس شخص نے اپنی بیوی کوکہا’’اَنْتِ طَالِقٌ ثَلَاثاً ‘‘(تجھے تین طلاقیں ہیں) تو بالاجماع تین ہی واقع ہوجائیں گی۔‘‘

    Published in Masail aor Dalail
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    Saturday, 31 March 2012 07:52
    20 traveh k Dalail
    Written by Mureed e Murshad
    بیس تراویح کے دلائل

    :دلیل نمبر1

    قَالَ الْاِمَامُ الْحَافِظُ حَمْزَۃُ بْنُ یُوْسُفَ السَّھْمِیُّ حَدَّثَنَا اَبُوْالْحَسَنِ عَلِّیُ بْنُ مُحَمَّدِ بْنِ اَحْمَدَ الْقَصْرِیُّ اَلشَّیْخُ الصَّالِحُ حَدَّثَنَا عَبْدُالرَّحْمٰنِ بْنُ عَبْدِ الْمُؤمِنِ اَلْعَبْدُ الصَّالِحُ قَالَ؛ اَخْبَرَنِیْ مُحَمَّدُ بْنُ حُمَیْدِ الرَّازِیُّ حَدَّثَنَا عُمَرُ بْنُ ہَارُوْنَ حَدَّثَنَا اِبْرَاہِیْمُ بْنُ الْحَنَّازِعَنْ عَبْدِ الرَّحْمٰنِ عَنْ عَبْدِ الْمَلِکِ بْنِ عَتِیْکٍ عَنْ جَابِرِ بْنِ عَبْدِاللّٰہِ قَالَ خَرَجَ النَّبِیُّ صَلَّی اللہُ عَلَیْہِ وَسَلَّمَ ذَاتَ لَیْلَۃٍ فِیْ رَمَضَانَ فَصَلَّی النَّاسَ اَرْبَعَۃً وَّعِشْرِیْنَ رَکْعَۃً وَاَوْتَرَ بِثَلَاثَۃٍ ۔

    (تاریخ جرجان لحافظ حمزۃ بن یوسف السھمی ص146)

    ترجمہ: حضرت جابر بن عبداللہ رضی اللہ عنہما فرماتے ہیں کہ حضور صلی اللہ علیہ وسلم رمضان شریف کی ایک رات تشریف لائے ۔لوگوں کو چار رکعات فرض، بیس رکعات نماز(تراویح)اور تین رکعات وتر پڑھائے۔

    :دلیل نمبر2

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ عَبْدُاللّٰہِ بْنُ مُحَمَّدِ بْنِ اَبِیْ شَیْبَۃَ حَدَّثَنَا یَزِیْدُ بْنُ ہَارُوْنَ قَالَ اَنَا اِبْرَاھِیْمُ بْنُ عُثْمَانَ عَنِ الْحَکَمِ عَنْ مَقْسَمٍ عَنِ ابْنِ عَبَّاسٍ اَنَّ رَسُوْلَ اللّٰہِ صَلَّی اللہُ عَلَیْہِ وَسَلَّمَ کَانَ یُصَلِّیْ فِیْ رَمْضَانَ عِشْرِیْنَ رَکْعَۃً وَالْوِتْرَ۔

    (مصنف ابن ابی شیبۃ ج2ص286؛معجم کبیرطبرانی ج5 ص433 )

    ترجمہ: حضرت عبداللہ بن عباس رضی اللہ عنہما فرماتے ہیں کہ رسول اللہ صلی اللہ علیہ وسلم رمضان شریف میں بیس رکعات نماز(تراویح)اور وتر پڑھاتے تھے۔

    :دلیل نمبر3

    عَنْ اُبَیِّ بْنِ کَعْبٍ اَنَّ عُمَرَ بْنَ الْخَطَّابِ اَمَرَ اُبَیَّ بْنَ کَعْبٍ اَنْ یُّصَلِّیَ بِاللَّیْلِ فِیْ رَمْضَانَ فَقَالَ اِنَّ النَّاسَ یَصُوْمُوْنَ النَّھَارَ لَایُحْسِنُوْنَ اَنْ یَّقْرَأُ وْا فَلَوْقَرَأتَ الْقُرْآنَ عَلَیْھِمْ بِاللَّیْلِ فَقَالَ: یَااَمِیْرَ الْمُؤمِنِیْنَ! ہٰذَا شَیْیٌٔ لَمْ یَکُنْ۔ فَقَالَ؛ قَدْعَلِمْتُ وَلٰکِنَّہٗ اَحْسَنُ۔ فَصَلّٰی بِھِمْ عِشْرِیْنَ رَکْعَۃً۔

    (اتحاف الخیرۃ المہرۃ علی المطالب العالیہ ج2ص424)

    ترجمہ: حضرت ابی بن کعب رضی اللہ عنہ فرماتے ہیں کہ حضرت عمر بن خطاب رضی اللہ عنہ نے مجھے حکم دیا کہ میں رمضان شریف کی رات میں نماز(تراویح) پڑھاؤں! حضرت عمر رضی اللہ عنہ نے فرمایاکہ’’لوگ دن کو روزہ رکھتے ہیں اور (رات) قرأت (قرآن) اچھی نہیں کرتے۔ تو قرآن مجید کی رات کو تلاوت کرے تو اچھا ہے۔‘‘ حضرت ابی بن کعب رضی اللہ عنہ نے فرمایا: ’’اے امیر المومنین! یہ تلاوت کا طریقہ پہلے نہیں تھا ۔‘‘ حضرت عمر رضی اللہ عنہ نے فرمایا:’’ میں جانتا ہوں لیکن یہ طریقہ تلاوت اچھا ہے۔‘‘تو حضرت ابی بن کعب رضی اللہ عنہ نے لوگوں کو بیس رکعات نماز (تروایح) پڑھائی۔

    :دلیل نمبر4

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ عَلِیُّ بْنُ الْجَعْدِ الْجَوْھَرِیُّ اَنَا اِبْنُ اَبِیْ ذِئْبٍ عَنْ یَّزِیْدَ بْنِ خُصَیْفَۃَ عَنِ السَّائِبِ بْنِ یَزِیْدَ قَالَ کَانُوْا یَقُوْمُوْنَ عَلٰی عَہْدِ عُمَرَ فِیْ شَہْرِ رَمَضَانَ بِعِشْرِیْنَ رَکْعَۃً وَاِنْ کَانُوْا لَیَقْرَؤُوْنَ بِالْمِئَیْنِ مِنَ الْقُرْاٰنِ ۔

    (مسند ابن الجعد ص413 ،معرفۃ سنن الآثار ؛بیہقی ج2 ص305)

    ترجمہ: حضرت سائب بن یزید رضی اللہ عنہ فرماتے ہیں کہ لوگ حضرت عمر رضی اللہ عنہ کے زمانے میں رمضان شریف کے مہینہ میں بیس رکعات (نماز تروایح ) پابندی سے پڑھتے اور قرآن مجید کی دو سوآیات پڑھتے تھے۔

    :دلیل نمبر5

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اَبُوْبَکْرِ الْبَیْہَقِیُّ اَخْبَرَنَا اَبُوْعَبْدِاللّٰہِ الْحُسَیْنُ بْنُ مُحَمَّدِ بْنِ الْحُسَیْنِ بْنِ فَنْجَوَیْہِ الدِّیْنَوْرِیُ بِالدَّامَغَانِ ثَنَا اَحْمَدُ بْنُ مُحَمَّدِ بْنِ اِسْحَاقَ السَنِیُّ اَنْبَأَ عَبْدُاللّٰہِ بْنُ مُحَمَّدِ بْنِ عَبْدِالْعَزِیْزِالْبَغْوِیُّ ثَنَا عَلِیُّ بْنُ الْجَعْدِاَنْبَأَ اِبْنُ اَبِیْ ذِئْبٍ عَنْ یَّزِیْدَ بْنِ خُصَیْفَۃَ عَنِ السَّائِبِ بْنِ یَزِیْدَ قَالَ کَانُوْا یَقُوْمُوْنَ عَلٰی عَہْدِ عُمَرَ بْنِ الْخَطَّابِ فِیْ شَہْرِ رَمَضَانَ بِعِشْرِیْنَ رَکْعَۃً وَاِنْ کَانُوْا لَیَقْرَؤُوْنَ بِالْمِئَیْنِ وَکَانُوْا یَتَوَکَّئُوْنَ عَلٰی عَصِیِّھِمْ فِیْ عَہْدِ عُثْمَانَ بْنِ عَفَّانَ مِنْ شِدَّۃِ الْقِیَامِ۔

    (سنن الکبری للبیہقی ج2ص496)

    ترجمہ: حضرت سائب بن یزید رضی اللہ عنہ فرماتے ہیں کہ لوگ حضرت عمر رضی اللہ عنہ کے دور میں رمضان شریف میں بیس رکعات (نماز تراویح) پابندی سے پڑھتے تھے۔ فرماتے ہیں کہ وہ قرآن مجید کی دو سو آیات تلاوت کرتے تھے اور حضرت عثمان بن عفان رضی اللہ عنہ کے دور میں لوگ قیام کے (لمبا ہونے کی وجہ سے ) اپنی (لاٹھیوں) پر ٹیک لگاتے تھے۔

    :دلیل نمبر6

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اَبُوْدَاوٗدَ حَدَّثَنَا شُجَاعُ بْنُ مَخْلَدٍ نَا ھُشَیْمٌ اَنَا یُوْنُسُ بْنُ عُبَیْدٍ عَنِ الْحَسَنِ اَنَّ عُمَرَ بْنَ الْخَطَّابِ جَمَعَ النَّاسَ عَلٰی اُبَیِّ بْنِ کَعْبٍ فِیْ قِیَامِ رَمْضَانَ ،فَکَانَ یُصَلِّیْ بِھِمْ عِشْرِیْنَ رَکْعَۃً۔

    (سنن ابی داؤد ص1429،سیر اعلام النبلاء امام ذہبی ج3ص176)

    ترجمہ: حضرت حسن رحمہ اللہ فرماتے ہیں کہ حضرت عمر بن خطاب رضی اللہ عنہ نے رمضان شریف میں نماز تروایح پڑھنے کے لیے حضرت ابی بن کعب رضی اللہ عنہ کی امامت پر لوگوں کو جمع کیا تو حضرت ابی بن کعب رضی اللہ عنہ ان کو بیس رکعات (نماز تراویح) پڑھاتے تھے۔

    :دلیل نمبر7

    رَوَی الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ زَیْدُ بْنُ عَلِیِّ الْہَاشْمِیُّ فِیْ مُسْنَدِہٖ کَمَا حَدَّثَنِیْ زَیْدُ بْنُ عَلِیٍّ عَنْ اَبِیْہِ عَنْ جَدِّہٖ عَنْ عَلِیٍّ اَنَّہٗ اَمَرَ الَّذِیْ یُصَلِّیْ بِالنَّاسِ صَلَاۃَ الْقِیَامِ فِیْ شَہْرِ رَمْضَانَ اَنْ یُّصَلِیَّ بِھِمْ عِشْرِیْنَ رَکْعَۃً یُّسَلِّمُ فِیْ کُلِّ رَکْعَتَیْنِ وَیُرَاوِحَ مَابَیْنَ کُلِّ اَرْبَعِ رَکْعَاتٍ۔

    (مسند الامام زیدبن علی ص158)

    ترجمہ: حضرت علی المرتضی رضی اللہ عنہ نے اس شخص کو حکم دیا جو لوگوں کو رمضان شریف کے مہینہ میں نماز (تراویح) پڑھاتے تھے کہ وہ ان کو بیس رکعات نماز (تراویح) پڑھائیں! ہر دو رکعتوں کے درمیان سلام پھیرے اور ہر چار رکعتوں کے درمیان آرام کے لیے کچھ دیر وقفہ کرے ۔

    :دلیل نمبر8

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اِبْنُ اَبِیْ شَیْبَۃَحَدَّثَنَا وَکِیْعٌ عَنْ حَسَنِ بْنِ صَالَحٍ عَنْ عَمْرِو بْنِ قَیْسٍ عَنْ اَبِی الْحَسْنَائِ اَنَّ عَلِیًّا اَمَرَ رَجُلاً یُّصَلِّیْ بِھِمْ فِیْ رَمَضَانَ عِشْرِیْنَ رَکْعَۃً ۔

    (مصنف ابن ابی شیبۃ ج2ص285 )

    ترجمہ: حضرت ابو الحسناء رحمہ اللہ فرماتے ہیں کہ حضرت علی المرتضی رضی اللہ عنہ نے ایک آدمی کو حکم دیا کہ وہ لوگوں کو رمضان میں بیس رکعات نماز (تراویح) پڑھائیں!

    :دلیل نمبر9

    عَنْ زَیْدِ بْنِ وَھْبٍ کَانَ عَبْدُاللّٰہِ بْنُ مَسْعُوْدٍ یُصَلِّیْ بِنَا فِیْ شَہْرِ رَمْضَانَ فَیَنْصَرِفُ وَ عَلَیْہِ لَیْلٌ…کَانَ یُصَلِّیْ عِشْرِیْنَ رَکْعَۃً وَیُوْتِرُ بِثَلَاثٍ۔

    (قیام اللیل للمروزی ص157)

    ترجمہ: حضرت زید بن وہب رحمہ اللہ فرماتے ہیں کہ حضرت عبداللہ بن مسعود رضی اللہ عنہ رمضان شریف میں ہمیں نماز (تراویح) پڑھاتے اور گھرکو لوٹ جاتے تو رات ابھی باقی ہوتی تھی آپ رضی اللہ عنہ بیس رکعات (تراویح ) اور تین رکعات وتر پڑھاتے تھے۔

    :دلیل نمبر10

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اِبْنُ اَبِیْ شَیْبَۃَ حَدَّثَنَا حُمَیْدُ بْنُ عَبْدِالرَّحْمٰنِ عَنْ حَسَنٍ عَنْ عَبْدِالْعَزِیْزِ بْنِ رُفَیْعٍ قَالَ کَانَ اُبَیُّ بْنُ کَعْبٍ یُصَلِّیْ بِالنَّاسِ فِیْ رَمْضَانَ بِالْمَدِیْنَۃِ عِشْرِیْنَ رَکْعَۃً وَیُوْتِرُبِثَلَاثٍ۔

    (مصنف ابن ابی شیبۃ ج2ص285؛ الترغیب والترھیب للاصبہانی ج2ص368 )

    ترجمہ: حضرت ابی بن کعب رضی اللہ عنہ مدینہ منورہ میں رمضان کے مہینے میں لوگوں کوبیس رکعات نماز (تروایح) اور تین (رکعات ) وتر پڑھاتے تھے۔

    :دلیل نمبر11

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اِبْنُ اَبِیْ شَیْبَۃَحَدَّثَنَا اَبُوْبَکْرٍقَالَ ثَنَاوَکِیْعٌ عَنْ سُفْیَانَ عَنْ اَبِیْ اِسْحَاقَ عَنْ عَبْدِاللّٰہِ بْنِ قَیْسٍ عَنْ شُتَیْرِ بْنِ شَکْلٍ اَنَّہٗ کَانَ یُصَلِّیْ فِیْ رَمْضَانَ عِشْرِیْنَ رَکْعَۃً وَالْوِتْرَ۔

    (مصنف ابن ابی شیبۃ ج2ص285 )

    ترجمہ: حضرت شُتیربن شکل رحمہ اللہ (حضرت علی المرتضیٰ کرم اللہ وجہہ کے ساتھی ہیں) رمضان شریف میں لوگوں کو بیس رکعات نماز (تراویح)اور وتر پڑھاتے تھے۔

    :دلیل نمبر12

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اِبْنُ اَبِیْ شَیْبَۃَ حَدَّثَنَا غُنْدَرٌ عَنْ شُعْبَۃَ عَنْ خَلْفٍ عَنْ رَبِیْعٍ وَاثْنٰی عَلَیْہِ خَیْراً عَنْ اَبِی الْبَخْتَرِیِّ اَنَّہٗ کَانَ یُصَلِّیْ خَمْسَ تَرْوِیْحَاتٍ فِیْ رَمَضَانَ وَیُوْتِرُ بِثَلَاثٍ۔

    (مصنف ابن ابی شیبۃ ج2ص285)

    ترجمہ: حضرت ابو البختری رحمہ اللہ رمضان شریف میں (نماز تراویح) پانچ ترویحے (بیس رکعات)اور تین وتر پڑھاتے تھے ۔

    نوٹ: ایک ترویحہ چار رکعات کا ہوتا ہے ۔

    :دلیل نمبر13

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اِبْنُ اَبِیْ شَیْبَۃَ حَدَّثَنَا الْفَضْلُ بْنُ دُکَیْنٍ عَنْ سَعِیْدِ بْنِ عُبَیْدٍ اَنَّ عَلِیَّ بْنَ رَبِیْعَۃَ کَانَ یُصَلِّیْ بِھِمْ فِیْ رَمْضَانَ خَمْسَ تَرْوِیْحَاتٍ وَّیُوْتِرُ بِثَلَاثٍ۔

    (مصنف ابن ابی شیبۃ ج2ص285)

    ترجمہ: حضرت علی بن ربیعہ رحمہ اللہ رمضان شریف میں لوگوں کوپانچ ترویحے (بیس رکعات نماز تراویح) اور تین رکعات وتر پڑھاتے تھے۔

    :دلیل نمبر14

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اِبْنُ اَبِیْ شَیْبَۃَ حَدَّثَنَااِبْنُ نُمَیْرٍ عَنْ عَبْدِالْمَلِکِ عَنْ عَطَآئٍ قَالَ اَدْرَکْتُ النَّاسَ وَھُمْ یُصَلُّوْنَ ثَلَاثاً وَّعِشْرِیْنَ رَکْعَۃًبِالْوِتْرِ۔

    (مصنف ابن ابی شیبۃ ج2ص285)

    ترجمہ: جلیل القدر تابعی حضرت عطا رحمہ اللہ فرماتے ہیں کہ میں نے (صحابہ رضی اللہ عنہم اور تابعین رحمہم اللہ جیسے) لوگوں کو بیس رکعات تراویح اور تین رکعات وتر پڑھتے پایا ہے۔

    :دلیل نمبر15

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اِبْنُ اَبِیْ شَیْبَۃَ حَدَّثَنَا اَبُوْمُعَاوِیَۃَ عَنْ حَجَّاجٍ عَنْ اَبِیْ اِسْحَاقَ عَنِ الْحَارِثِ اَنَّہٗ کَانَ یَؤُمُّ النَّاسَ فِیْ رَمْضَانَ بِاللَّیْلِ بِعِشْرِیْنَ رَکْعَۃً وَیُوْتِرُ بِثَلَاثٍ وَیَقْنُتُ قَبْلَ الرُّکُوْعِ۔

    (مصنف ابن ابی شیبۃ ج2ص285)

    ترجمہ: حضرت حارث رحمہ اللہ لوگوں کو رمضان شریف میں بیس رکعات نماز (تراویح) اورتین وتر باجماعت پڑھاتے تھے اور (دعائے) قنوت (جو کہ وتر میں پڑھی جاتی ہے ) رکوع سے پہلے پڑھتے تھے۔

    :نمازتراویح میں قرآن مجیدختم کرنا سنت ہے

    1: عَنِ الْحَسَنِ قَالَ مَنْ اَمَّ النَّاسَ فِیْ رَمْضَانَ فَلْیَأْخُذْ بِھِمُ الْیُسْرَفَاِنْ کَانَ بَطِیْئَ الْقِرَأَ ۃِ فَلْیَخْتِمِ الْقُرْآنَ خَتْمَۃً وَاِنْ کَانَ قِرَائَ تُہٗ بَیْنَ ذٰلِکَ فَخَتَمَۃٌ وَنِصْفٌ فَاِنْ کَانَ سَرِیْعَ الْقِرَأَۃِ فَمَرَّتَیْنِ۔

    (مصنف ابن ابی شیبۃ ج 2ص284)

    ترجمہ: حضرت حسن بصری رحمہ اللہ فرماتے ہیں کہ جو رمضان میں لوگوں کونمازتراویح پڑھائے وہ ان سے آسانی کامعاملہ کرے۔ اگر اس کی قرأت آہستہ ہو توایک قرآن کریم کاختم کرے، قرات کی رفتار درمیانی ہو تو ڈیڑھ اور اگرتیزقرات کرسکتاہو توپھر دوبار قرآن کاختم کرے

    2: وَعَنْ اَبِیْ حَنِیْفَۃَ اَنَّہٗ کَانَ یَخْتِمُ فِیْ شَہْرِ رَمْضَانَ اِحْدٰی وَسِتِّیْنَ خَتْمَۃً ثَلٰثِیْنَ فِی الْاَیَّامِ وَ ثَلٰثِیْنَ فِی اللَّیَالِیْ وَ وَاحِدَۃً فِی التَّرَاوِیْحِ۔

    (فتاوی قاضی خان ج1ص114)

    ترجمہ: امام اعظم ابوحنیفہ رحمہ اللہ کے بارے میں مروی ہے کہ آپ رمضان مبارک میں اکسٹھ (61) قرآن مجید ختم کرتے تھے، تیس دن میں اور تیس رات میں اورایک تراویح میں۔

    3: قَالَ الْاِمَامُ الْفَقِیْہُ الْمُفْتِیُّ مُحَمَّدُ بْنُ الْحَصْکَفِیُّ رَحِمَہُ اللّٰہِ :(وَالْخَتْمُ)مَرَّۃً سُنَّۃٌوَمَرَّتَیْنِ فَضِیْلَۃٌ وَثَلَاثًا اَفْضَلُ(وَلَایُتْرَکُ)الْخَتَمُ(لِکَسْلِ الْقَوْمِ)۔

    (الدرالمختار للحصکفی ج2ص497)

    ترجمہ: مشہور فقیہ محمد بن علی بن حصکفی رحمہ اللہ فرماتے ہیں کہ تروایح میں ایک بار ختم کرنا سنت ہے، دوبار فضیلت اورتین بار افضل ہے قوم کی سستی کی وجہ سے اسے ترک نہ کیا جائے ۔

    4: اَلسُّنَۃُ فِی التَّرَاوِیْحِ اِنَّمَا ہُوَالْخَتْمُ مَرَّۃً فَلَایُتْرَکُ لِکَسْلِ الْقَوْمِ ۔

    (فتاوی عالمگیر یہ ج1ص130 فصل فی التروایح)

    ترجمہ: تروایح میں ایک بار ختم قرآن کرنا سنت ہے، لوگوں کی سستی کی وجہ سے ترک نہ کیاجائے۔

    Published in Masail aor Dalail
    READ MORE…
    Saturday, 31 March 2012 07:54
    Aameen Aahista Kehnay K Dalail
    Written by Mureed e Murshad
    آمین آہستہ کہنے کے دلائل

    :دلیل نمبر1

    :آمین دعاہے

    قَالَ اللہُ تَعَالیٰ:قَدْاُجِیْبَتْ دَعْوَتُکُمَا۔

    (سورۃ یونس:89)

    ترجمہ: اللہ تعالیٰ نے حضرت موسیٰ وہارون کے بارے میں فرمایاکہ تم دونوں کی دعا قبول کرلی گئی

    ’’اَخْرَجَ اَبُوالشِّیْخِ عَنْ اَبِیْ ھُرَیْرَۃَ قَالَ کَانَ مُوْسٰی عَلَیْہِ السَّلاَمِ اِذَادَعَا اَمَّنَ ھَارُوْنُ عَلَیْہِ السَّلاَمِ عَلٰی دُعَائِہِ۔ یَقُوْلُ آمِیْن‘‘

    (تفسیر درمنثور ج3،ص567)

    ترجمہ: حضرت ابوہریرہ رضی اللہ عنہ فرماتے ہیں:’’ حضرت موسیٰ علیہ السلام دعامانگتے اور حضرت ہارون علیہ السلام ان کی دعا پر آمین کہتے ۔‘‘

    ’’ قَالَ عَطَائُ آمِیْنُ دُعَائٌ ‘‘

    (صحیح بخاری :ج1،ص107)

    ترجمہ: معروف جلیل القدر تابعی حضرت عطاء رحمہ اللہ فرماتے ہیں:’’آمین دعا ہے۔‘‘

    :دعا میں اصل یہ ہے کہ آہستہ کی جائے

    اُدْعُوْارَبَّکُمْ تَضَرُّعاًوَّخُفْیَۃً

    (سورۃ الاعراف:55)

    ترجمہ: دعامانگو تم اپنے رب سے عاجزی اورآہستہ آواز سے۔

    :دلیل نمبر2

    :آمین اللہ تعالی کانام ہے

    عَنْ اَبِیْ ھُرَیْرَۃَ وَھِلَالِ بْنِ یَسَافٍ وَ مُجَاہِدٍ قَالَ؛آمِیْنُ اِسْمٌ مِّنْ اَسْمَائِ اللّٰہِ تَعَالٰی۔

    (مصنف عبدالرزاق ج2ص64 ،مصنف ابن ابی شیبۃ ج2ص316)

    ترجمہ: حضرت ابوہریرہ رضی اللہ عنہ ،حضرت ہلال بن یساف رحمہ اللہ اورحضرت مجاہد رحمہ اللہ فرماتے ہیں کہ’’ آمین‘‘ اللہ کانام ہے۔

    :ذکر میں اصل یہ ہے کہ آہستہ کیا جائے

    وَاذْکُرْرَبَّکَ فِیْ نَفْسِکَ تَضَرُّعاًوَّخِیْفَۃً وَّدُوْنَ الْجَھْرِ مِنَ الْقَوْلِ۔

    (سورۃ اعراف:205)

    ترجمہ: ’’ ذکر کیجیے اپنے رب کا دل میں عاجزی اورخوف کے ساتھ ، آہستہ آواز میں۔

    قَالَ الْاِمَامُ فَخْرُالدِّیْنِ الرِّازِیُّ قَالَ اَبُوْحَنِیْفَۃَ اِخْفَائُ التَّامِیْنِ اَفْضَلٌ وَاحْتَجَّ اَبُوْحَنِیْفَۃَ عَلٰی صِحَّۃِ قَوْلِہِ قَالَ فِیْ قَوْلِہِ (آمِیْنٌ) وَجْھَانِ؛اَحُدُھُمَا: اَنَّہُ دُعَائٌ۔ وَالثَّانِیْ: اَنَّہُ مِنْ اَسْمَائِ اللّٰہِ فَاِنْ کَانَ دُعَائٌ وَجَبَ اِخْفَائُہُ لِقَوْلِہِ تَعَالٰی{ اُدْعُوْا رَبَّکُمْ تَضَرُّعاًوَّخُفْیَۃً} وَاِنْ کَانَ اِسْماً مِّنْ اَسْمَائِ اللّٰہِ تَعَالٰی وَجَبَ اِخْفَائُہُ لِقَوْلِہِ تَعَالٰی {وَاذْکُرْرَبَّکَ فِیْ نَفْسِکَ تَضَرُّعاًوَّخِیْفَۃً}

    (تفسیر کبیرامام رازی ج14 ص131 )

    ترجمہ: امام فخر الدین رازی رحمہ اللہ فرماتے ہیں کہ امام ابوحنیفہ رحمہ اللہ نے فرمایا:’’ آہستہ آواز سے’’ آمین ‘‘کہنا افضل ہے اوراپنے قول کی صحت پر دلیل قائم کی اورفرمایا کہ اس قول (آمین) میں دوجہتیں ہیں:

    :آمین دعاہے۔ (2 ) آمین اللہ کا نام ہے

    اگر آمین’’دعا‘‘ہے تو اس کا آہستہ آواز سے کہنا واجب ہے {اُدْعُوْارَبَّکُمْ تَضَرُّعاً وَّخُفْیَۃً}کی وجہ سے اور اگر آمین اللہ تعالیٰ کانام ہے تو بھی اس کا آہستہ آواز سے کہنا واجب ہے {وَاذْکُرْرَبَّکَ فِیْ نَفْسِکَ تَضَرُّعاً وَّخِیْفَۃ ً}کی وجہ سے۔‘‘

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ الْفَقِیْہُ اَحْمَدُ بْنُ حَنْبَلٍ حَدَّثَنَا یَحْیَ بْنُ سَعِیْدٍ عَنْ اُسَامَۃَ بْنِ زَیْدٍ حَدَّثَنِیْ مُحَمَّدُ بْنُ عَبْدِالرَّحْمٰنِ بْنِ لَبِیْبِۃَ عَنْ سَعْدِ بْنِ مَالِکٍ عَنِ النَّبِیِّ صَلَّی اللہُ عَلَیْہِ وَسَلَّمَ قَالَ:’’خَیْرُ الذِّکْرِ اَلْخَفِیُّ‘‘

    (مسند احمد ؛ج1ص228)

    ترجمہ: حضرت سعدبن مالک رضی اللہ عنہ فرماتے ہیں کہ آپ صلی اللہ علیہ وسلم نے فرمایا : ’’سب سے بہتر ذکر آہستہ آواز کے ساتھ کرنا ہے ۔‘‘

    :دلیل نمبر3

    :نماز میں آمین آہستہ کہا جائے

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اَبُوْدَاوٗد َالطِّیَالْسِیُّ حَدَّثَنَاشُعْبَۃُ قَالَ اَخْبَرَنِیْ سَلْمَۃُ بْنُ کُھَیْلٍ قَالَ سَمِعْتُ حُجْراً اَبَاالْعَنْبَسِ قَالَ سَمِعْتُ عَلْقَمَۃَ بْنَ وَائِلٍ یُحَدِّثُ عَنْ وَائِلٍ وَ قَدْ سَمِعْتُ مِنْ وَائِلٍ اَنَّہُ صَلّٰی مَعَ رَسُوْلِ اللّٰہِ صَلَّی اللہُ عَلَیْہِ وَسَلَّمَ فَلَمَّا قَرَأَ {غَیْرِالْمَغْضُـوْبِ عَلَیْھِمْ وَلَا الضَّآلِیْنَ} قَالَ آمِیْنٌ خَفِضَ بِھَا صَوْتَہُ۔

    (مسند ابی دائودطیالسی ص138 ،مسند احمد ج4ص389 )

    ترجمہ: حضرت وائل رضی اللہ عنہ فرماتے ہیں:’’میں نے حضور صلی اللہ علیہ وسلم کے ساتھ نماز پڑھی جب حضور صلی اللہ علیہ وسلم نے {غَیْرِ الْمَغْضُـوْبِ عَلَیْھِمْ وَلَا الضَّآلِیْنَ}کی قرأت کی تو ’’آمین ‘‘ آہستہ آواز سے کہی۔‘‘

    :دلیل نمبر4

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اَبُوْدَاوٗدَ السَّجِسْتَانِیُّ حَدَّثَنَا مُسَدَّدٌ نَا یَزِیْدُ نَاسَعِیْدٌ نَا قَتَادَۃُ عَنِ الْحَسِنِ اَنَّ سَمُرَۃَ بْنَ جُنْدُبٍ وَ عِمْرَانَ بْنَ حُصَیْنٍ تَذَاکَرَا فَحَدَّثَ سَمُرَۃُ بْنُ جُنْدُبٍ اَنَّہُ حَفِظَ عَنْ رَسُوْلِ اللّٰہِ صَلَّی اللہُ عَلَیْہِ وَسَلَّمَ سَکْتَتَیْنِ: سَکْتَۃٌ اِذَاکَبَّرَوَسَکْتَۃٌ اِذَا فَرَغَ مِنْ قِرَائَۃِ {غَیْرِ الْمَغْضُوْبِ عَلَیْھِمْ وَلَا الضَّآلِیْنَ}

    (سنن ابی دائود: ج1،ص122 )

    ترجمہ: حضرت حسن بصری رحمہ اللہ فرماتے ہیں:’’حضرت سمرہ بن جندب رضی اللہ عنہ اور عمران بن حصین رضی اللہ عنہ کے درمیان نمازمیں سکتوں کے متعلق مذاکرہ ہوا توحضرت سمرۃ بن جندب رضی اللہ عنہ نے بیان کیاکہ میں نے رسول اللہ صلی اللہ علیہ وسلم سے نمازمیں دو سکتوں کو یادکیا ایک جب تکبیر تحریمہ کہتے، سکتہ کرتے یعنی خاموش رہتے اور دوسرا جب{غَیْرِ الْمَغْضُـوْبِ عَلَیْھِمْ وَلَا الضَّآلِیْنَ}کی قرأت سے فارغ ہوتے تو سکتہ کرتے ،یعنی خاموش رہتے۔

    :دلیل نمبر5

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ اَبُوْجِعْفَرِ الطَّحَاوِیُّ الْحَنْفِیُّ حَدَّثَنَا سَلَیْمَانُ بْنُ شُعَیْبِ الْکِیْسَانِیُّ قَالَ حَدَّثَنَا عَلِیُّ بْنُ مَعْبَدٍ قَالَ ثَنَا اَبُوْبَکْرِ بْنِ عَیَاشٍ عَنْ اَبِیْ سَعْدٍ عَنْ اَبِیْ وَائِلٍ قَالَ کَانَ عُمَرُوَعَلِیُّ لاَ یَجْھَرَانِ بِبِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ وَلَابِالتَّعَوُّذِ وَلَابِالتَّامِیْنَ۔

    (سنن طحاوی ج1ص150)

    ترجمہ: حضرت ابووائل رضی اللہ عنہ فرماتے ہیں:’’حضرت عمر اور حضرت علی رضی اللہ عنہما نماز میں بسم اللہ الرحمن الرحیم ، اعوذ باللہ من الشیطن الرحیم اورآمین کی قرأت کے وقت آواز بلند نہیں کرتے تھے ۔‘‘

    :دلیل نمبر6

    عَنْ اَبِیْ وَائِلٍ قَالَ کَانَ عَلِیُّ وَعَبْدُاللّٰہِ لَا یَجْھَرَانِ بِبِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ وَلَابِالتَّعَوُّذِ وَلَابِالتَّامِیْنَ۔

    (اعلاء السنن ج2ص249)

    ترجمہ: حضرت ابووائل رضی اللہ عنہ فرماتے ہیں :’’ حضرت علی اور حضرت عبداللہ بن مسعود رضی اللہ عنہما نماز میں بسم اللہ الرحمن الرحیم ،اعوذ باللہ من الشیطٰن الرجیم اورآمین کی قرأت کے وقت آواز بلند نہیں کرتے تھے۔‘‘

    :دلیل نمبر7

    عَنْ عَبْدِاللّٰہِ بْنِ مَسْعُوْدٍ قَالَ یُخْفِی الْاِمَامُ ثَلَاثًا:اَلْاِسْتِعِاذَۃُ وَبِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ وَآمِیْنٌ۔

    (المحلی بالآثار،امام ا بن حزم رحمہ اللہ ج2ص280)

    ترجمہ:حضرت عبداللہ بن مسعود رضی اللہ عنہ فرماتے ہیں:’’ امام نماز میں تین چیزوں ’’اعوذ باللہ من الشیطٰن الرجیم بسم اللہ الرحمن الرحیم اورآمین کی قرأ ت آہستہ آواز سے کرے۔‘‘

    :دلیل نمبر8

    رَوَی الْاِمَامُ الْمُحَدِّثُ الْفَقِیْہُ الْاَعْظَمُ اَبُوْحَنِیْفَۃَ نُعْمَانُ بْنُ ثَابِتِ التَّابِعِیُّ عَنْ حَمَّادٍ عَنْ اِبْرَاھِیْمَ قَالَ اَرْبَعٌ یُخَافِتُ بِھِنَّ الْاِمَامُ؛سُبْحَانَکَ اللّٰھُمَّ وَبِحَمْدِکَ وَالتَّعَوُّذِ مِنَ الشَّیْطَانِ وَبِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ وَآمِیْن۔

    (کتاب الآثار ،امام ابو حنیفۃ بروایۃ امام محمد ج1ص162 ،مصنف عبدالرزاق ج2ص57)

    ترجمہ: حضرت ابراہیم نخعی رحمہ اللہ فرماتے ہیں:’’امام نماز میں سُبْحَانَکَ اللّٰھُمَّ وَبِحَمْدِکَ اَعُوْذُبِاللّٰہِ مِنَ الشَّیْطٰنِ الرَّجِیْمِ،بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ اورآمین کی قرأت آہستہ آواز سے کرے۔‘‘

    :دلیل نمبر9

    عَنِ النَّخْعِیِّ وَالشَّعْبِیِّ وَاِبْرَاہِیْمَ التَّیْمِیِّ کَانُوْا یَخْفُوْنَ بِاٰمِیْنَ۔

    (الجوہر النقی ج2ص58)

    ترجمہ: ’’حضرت امام نخعی،حضرت امام شعبی اور حضرت امام ابراہیم تیمی رحمہم اللہ نماز میں ’’آمین ‘‘آہستہ آواز سے کہتے تھے ۔ ‘‘

    نوٹ : یادرہے ان میں امام شعبی رحمہ اللہ پانچ سوصحابہ کرام رضی اللہ عنہم کے شاگرد ہیں

    :دلیل نمبر10

    قَالَ الْاِمَامُ الْحَافِظُ الْمُحَدِّثُ الْفَقِیْہُ اْلاَعْظَمُ اَبُوْحَنِیْفَۃَ نُعْمَانُ بْنُ ثَابِتِ التَّابِعیُّ (اَرْبَعٌ یُخَافِتُ بِھِنَّ الْاِمَامُ؛سُبْحَانَکَ اللّٰھُمَّ وَبِحَمْدِکَ وَالتَّعَوُّذِ مِنَ الشَّیْطٰنِ وِبِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ وَآمِیْن) قَالَ مُحَمَّدٌ وَبِہِ نَاْخُذُ وَھُوَ قَوْلُ اَبِیْ حَنِیْفَۃَ ۔

    (کتاب الآثار امام ابو حنیفۃ بروایۃامام محمد ج1ص162 )

    ترجمہ: حضرت امام اعظم ابوحنیفہ نعمان بن ثابت تابعی رحمہ اللہ فرماتے ہیں: ’’امام نماز میں سبحانک اللھم وبحمدک ،اعوذ باللہ من الشیطن الرجیم، بسم اللہ الرحمن الرحیماورآمین کی قرأت آہستہ آواز سے کرے۔ امام محمد رحمہ اللہ فرماتے ہیں کہ ہم اسی پر عمل کرتے ہیں اور امام ابو حنیفہ رحمہ اللہ کا قول بھی یہی ہے ۔‘

  7. Fatwa Regarding Dr Zaakir Naik
    From The Scholars Of The World
    English Translation Edited by:
    Mufti Afzal Hoosen Elias (May Allaah protect him)
    Honorable Mufteen, Scholars
    Assalamu Alaykum wa Rahmatullah

    My question is that how is Dr. Zakir Naik? Are his beliefs in accordance to those of the Ahl us Sunnah wal Jama’ah? Are his views on Hadith and Tafseer reliable or not? What is his path in Fiqh? Which Imam does he follow? Can we listen to his talks and practice upon them? Please provide a satisfactory answer.

    There are many questions regarding Dr. Zakir Naik. This question is also one of these. A detailed answer regarding the beliefs, Fiqhi path and his explanations regarding the Qur’aan and Hadith were requested. Therefore, in the light of his lectures and speeches, a detailed answer is provided.

    حامدا ومصليا ومسلما ، الجواب وبالله التوفيق والعصمة

    Deviated things like moving away from the correct beliefs, interpolation and made up views regarding the Tafseer of the Qur’aan, awe for scientific research, unity with western thought in opposition to Islaam and turning away from the pious predecessors and the path of the majority of the Ummah in Fiqhi rulings are to be found in the lectures of Dr. Zakir Naik. Also, he is involved in an effort to turn the Muslim Ummah away from following the Mujtahid Imams, making the people renounce the religious institutions and trying to make the people have bad thoughts about the scholars. A few examples of such deviation are presented below:

    A few points of Dr. Zakir regarding belief (belief is something very delicate. A slight slip in it could sometimes be a danger for Imaan).
    “It is permissible to call unto Allaah with the words Vishnu and Barhma.”
    Dr. Zakir says in one programme, “It is permissible to call unto Allaah using the names of the Hindu deities like ‘Vishnu’, meaning Rabb and ‘Barhma’ meaning Creator. This is on condition that a person does not have the belief regarding Vishnu that he has four hands and mounts birds.” [Islaam and Universal Brotherhood p.33 by Dr. Zakir Naik]

    It is not permissible to call unto Allaah with these non Arabic words. It is not permissible to call on Him using such names that are not specific for Him. How can it be permissible to call on Allaah with names like Vishnu and Barhma when these are the outstanding signs of the Hindus?

    “What is the word of Allaah? It is necessary to take the path of science and technology in order to test it.”
    Dr. Zakir said during a programme, “Every man understands that his honourable book can only be the speech of Allaah. If you want to know which book is definitely the speech of Allaah, then the final test is to take the path of modern science and technology. If it is in accordance to modern science, then understand that this is definitely the speech of Allaah I.” [الجواب على ثلاثين جوابا على أن ذاكر الهندي وأصحاب فكره منحرفون ضلالا للشيخ يحى الحجورى]

    From this we come to know of Dr. Zakir’s deviated boldness, turning away from the book of Allaah, his astray thought pattern and also his awe for modern science that has reached dangerous boundaries. This is to the degree that he has made scientific research that changes every moment the standard by which to judge the divine books, especially the Noble Qur’aan. The greatest proof of it being the speech of Allaah is its I’jaaz (making helpless). Through it, Allaah I has laid down a challenge in various places (of the Qur’aan).

    “Every person has the right to give Fatwa.”
    Dr. Zakir states in one place, “It is permissible for any person to give Fatwa because the meaning of Fatwa is to give ones opinion.” [Ibid]

    In this statement, Dr. Zakir has referred to such an important task of giving fatwa with such light words like ‘giving an opinion’. According to Allamah Ibn al Qayyim, a Mufti is a translator of Allaah in the explanation of divine law and he is responsible for signing in His place.

    لم تصلح مرتبة التبليغ بالرواية والفتيا إلا لمن اتصف بالعلم والصدق…وإذا كان منصب التوقيع عن الملوك بالمحل الذي لا ينكر فضله ولا يجهل قدره…فكيف بمنصب التوقيع عن رب الأرض والسماوات ، فحقيق بمن أقيم في هذا المنصب أن بعد له عدته ويتأهب له أهبته وأن يعلم فدر المقام الذي أقيم فيه . إعلام الموقعين ٩١/١

    This is not only regarding himself, but he has permitted it for every person. He has totally cast aside the following verse of the Qur’aan and Hadith of Rasulullaah r,

    فاسألوا اهل الذكر إن كنتم لا تعلمون

    If you do not know, then ask those of knowledge

    من أفتى بغير علم كان إثمه على من أفتاه . أخرجه أبو داؤد في سننه ٣٥٩ رقم ٣٦٥٩٣، باب تفسير القرآن عن رسول الله صلى الله عليه وسلم

    He who gives fatwa without authentic knowledge, the sin will be upon the one who gave the fatwa.

    His own explanations in the Tafseer of the Qur’aan, i.e. interpolating the meaning
    Tafseer of the Qur’aan is very delicate. The Mufassir stipulates the purport of Allaah I, that Allaah has taken this meaning. Therefore, it is very dangerous for an incompetent person to step into this field. It is mentioned in a Hadith,

    من قال في القرآن برأيه فأصاب فقد أخطأ. (أخرجه الترمذى رقم ٢٧٧٦)

    If a person renders Tafseer from his own intelligence, then even if he reaches the correct meaning, he will still be taken to be someone that has done wrong.

    Another narration states,

    من قال في القرآن برأيه فليتبوأ مقعده من النار . أخرجه الترمذى ١٩٩/٥ رقم ٢٩٥١

    It is for this reason that there are many conditions for a commentator (Mufassir). For example, he should be well aware of all the verses of the Qur’aan, he should have great knowledge of the Ahadith, he should have good knowledge of Arabic and its laws; syntax, morphology and eloquence and clarity etc. As far as Dr. Zakir is concerned, none of the conditions are found in him to the necessary degree, he does not know the laws of Arabic as it ought to be known, he does not have deep knowledge regarding the Ahadith nor does he have great knowledge of eloquence and clarity. (All this will be clarified by means of examples further on). On the other hand, all the causes for falling into deviation are found to a complete degree in Dr. Zakir, e.g. turning away from the Tafseer narrated from Rasulullaah r, the Sahabah y and the Taabi’een, being awed by the thoughts of the era and misunderstanding the subject matter of the Qur’aan etc. Therefore, he has made many verses the practice ground for opposition on the basis of his ignorance. A few examples are presented below,

    Dr. Zakir states regarding the Tafseer of the verse, (الرجال قوامون على النساء), “People say that the word ‘Qawwaam’ refers to being a stage higher. However, in reality, the word ‘Qawwaam’ comes from ‘Iqaamah’. The meaning of ‘Iqaamah’ is to stand up. Therefore, the meaning of ‘Iqaamah’ is being upon a higher level in terms of responsibility, not in virtue.” [Lectures of Zaakir Na’ik p.295, Farid Book Depot]
    Dr. Zaakir has in support of the western view of equality of the sexes made his own Tafseer and has thereby negated the level of virtue that man has, whereas the great Mufassireen of the Ummah have explained the meaning to be higher in terms of virtue. Consequently, Ibn Kathir writes under the verse (الرجال قوامون على النساء),

    أى الرجل قيم على المرأة أى هو رئيسها وكبيرها والحاكم عليها ، مؤدبها إذا اعوجت

    The status of a man before his wife is like that of a ruler and leader. At the time of necessity, the husband also teaches his wife honour and respect in an appropriate manner.

    Ibn Kathir writes in the Tafseer of (وللرجال عليهن درجة),

    وللرجال عليهن درجة أى في الفضيلة في الخلق والمنزلة وطاعة الأمر والإنفاق والقيام بالمصالح والفضل في الدنيا والآخرة . ٦١٠/١

    A husband is a level higher than the wife in terms of virtue, status, obedience etc. Also, the Tafseer of Dr. Zakir indeed goes against the Hadith,

    لو كنت آمرا أحدا أن يسجد لأحد ، لأمرت النساء أن يسجدن لأزواجهن. أخرجه أبو داؤد

    If it was permissible to make Sajdah to anyone but Allaah, I would have commanded the women to prostrate before their husbands. This is because if they were equal in virtue and the husband had no higher status than the wife, then why did Rasulullaah r want to command the women to prostrate – a sign of the greatest honour – before their husbands?

    “Dr. Zakir, a question, “It is stated in the Qur’aan that the sex of the child in the womb of the mother is known only by Allaah, but science has now developed to quite an extent and we can specify this easily though ultra sonography. Is this verse of the Qur’aan not in contradiction with medical science?” He replies, “It is correct that it is mentioned in various translations and commentaries of this verse that only Allaah I knows the sex of the child that is in the womb of the mother. However, study the Arabic verse and you will see that an Arabic word equivalent to the English word ‘sex’ was not used. In reality, whatever the Qur’aan says, it is what is in the womb? The knowledge of this lies only with Allaah I. Many Mufassireen have misunderstood and have taken the meaning to be that only Allaah knows the sex of the child that lies in the womb of the mother. This in incorrect. This verse does not indicate the sex of the foetus, but it indicates to the nature of the child in the womb. Will it be a cause of mercy or punishment for its parents?…[40 Objections on Islaam p.130 of Dr. Zaakir Naik, Areeb Publications, Dehli]
    In this answer, Dr. Zaakir has been awed by scientific research and in order to save himself from the apparent objection, he has put the Tafseer narrated by the Sahabah and Taabi’een behind his back and has rejected a known meaning. He has criticised and said that many great Mufassireen are wrong. The meaning explained by Dr. Zaakir is the meaning of ‘Maa’ Mawsool. Many Mufassireen have mentioned this as a possibility under the first meaning. However, it is not correct to reject the second meaning. This is a clear proof that Dr. Zaakir does not ponder deeply and turns away from the statements of the Sahabah and Taabi’een. This is because the meaning that Dr. Zaakir has negated, another verse of Surah Ra’d points to it. The verse is,

    الله يعلم ما تحمل كل انثى وما تغيض الأرحام وما تزداد. الرعد ٨

    Allaah knows what every female bears and the shortages and excesses in the womb

    This meaning is also narrated from the famous Tabi’i and Mufassir, Imam Qataadah þ. He says,

    فلا يعلم ما في الأرحام أذكر أم أنثى الخ

    Only Allaah has perfect knowledge of whether the foetus is a male or a female

    Similarly, Ibn Kathir þ has mentioned this in his Tafseer vol.6 p.355, ‘Allamah Nasafi þ has written in Tafseer Madaarik vol.3 p.116 and Imam Shaukaani has written in Fath ul Qadeer vol.5 p.498. However, Dr. Zaakir has classified the meaning mentioned by these great Mufassirreen as wrong. He takes his meaning to be indisputable and is adamant upon it.

    The correct answer:

    The objective of the verse is to prove knowledge of the unseen for Allaah and ‘Ilm Ghayb in reality refers to that definite knowledge that is attained directly without any apparent cause and without any tools. The knowledge attained through tools and instruments by doctors is not definite knowledge, nor is it attained without instruments. It is Zanni (unclear) and is attained through instruments. Therefore, the Zanni knowledge attained through ultra sonography does not raise an objection on the Qur’aanic verse.

    Dr. Zaakir states regarding the verse,
    يا ايها النبى إذا جائك المؤمنت يبايعنك على ان لا يشركن بالله شيئا. الممتحنة ١٢

    “Here, the word ‘Bay’ah’ is used. The word ‘Bay’ah’ will include the purport of election in our times. This is because Rasulullaah r was the Rasul of Allaah and the head of the government. The meaning of ‘Bay’ah’ was to accept him as the leader of the government. Islaam gave women the right to vote in that time.” [The rights of women in Islaam p.50, Dr. Zaakir Naik]

    Here also, Dr. Zaakir makes an incorrect assertion. He wants to prove the right of women to vote by stating that the women taking ‘Bay’ah’ to Rasulullaah r is the ancient form of voting in today’s democratic system of election. This is the case when the people who know the reality of democracy (majority wins), they can understand clearly that this explanation of Dr. Zaakir is totally against what happens and it is wasting his intelligence in the Tafseer of the Qur’aan. This is because in accordance to the modern day democratic system, every person has the choice to choose the president. If someone does not gain the majority vote, then he cannot become the president. If taking Bay’ah was in reality getting votes, then did the Sahaabiyaat have the choice to reject the leadership of Rasulullaah r?

    In the famous objection, based upon misunderstanding, raised upon the verse of Surah Maryam (يا أخت هارون ما كان أبوك امرأ سوء وما كانت أمك بغيا . مريم ٢٨) that Hadhrat Maryam radhiyallaahu anha was not the sister of Hadhrat Haaroon u, and there was a difference of a thousand years between them, Dr. Zaakir says, “The Christian missionaries say that Rasulullaah r did not know the difference between the mother of Hadhrat ‘Isa u, Maryam, and the sister of Haaroon, Maryam, whereas the meaning of the Arabic word ‘Ukht’ is children also. That is why the people said to Maryam that O children of Haaroon. In reality, it refers to the children of Hadhrat Haaroon u.” [40 Objections on Islaam, Dr. Zaakir Naik]
    This is based on the ignorance of Dr. Zaakir regarding Ahadith and lexicography. In refutation of this research, the Hadith of Muslim is sufficient. It is stated in Sahih Muslim,

    عن المغيرة بن شعبة قال : لما قدمت نجران سألونى ، فقالوا : إنكم تقرأون يا أخت هارون وموسى قبل عيسى بكذا وكذا ، فلما قدمت على رسول الله صلى الله عليه وسلم سألته عمن ذلك فقال : إنهم كان يسمون بأنبيائهم والصالحين قبلهم . مسلم ١٧١/٦ دار الجيل بيروت رقم ٥٧٢١

    Rasulullaah r clarified this verse 1400 years ago. The summary of it is that Hadhrat Maryam – the mother of Hadhrat ‘Isa u was not the sister of Hadhrat Haaroon u, brother of Hadhrat Moosa u, but the brother of the mother of Hadhrat ‘Isa u was also named Haaroon and these people used to keep their names after their Ambiyaa and pious luminaries. From this we learn that this is not a new objection, nor is there a need to fabricate an answer to it.

    How ignorant is Dr. Zaakir of Ahaadith that instead of trying to reach the reality of the Ahadith and Tafseer, he fabricates interpretations.

    Dr. Zaakir states regarding the verse (والأرض بعد ذلك دحها), “The Arabic word used here for egg is “Dahaaha”. This refers to an ostrich egg. The egg of an ostrich has a similar shape with that of the earth. Therefore, the Qur’aan clarifies with total correctness the shape of the earth. When the Qur’aan was revealed, the thought was that the earth is flat.” [Lectures of Dr. Zaakir Naik, Qur’aan and Modern Science p.73, 74]
    Here, Dr. Zaakir has been overawed by scientific viewpoints. He also makes up his own explanation for the verse by making wrong deductions in researching the shape of the earth. This is on account of not understanding the subject matter of the Qur’aan (detailing Tauheed and Risaalat and everything else about the nature of things comes in between). Therefore, the word “Dahawa” in Arabic refers to spreading out and expanse. In accordance to this, the translation and Tafseer of “Dahaaha” is the spreading out of the earth and the creation of all the things in it. [see Tafseer Ibn Kathir] this word and its root does not give the meaning of egg.

    Ignorance of the Ahadith
    Due to his ignorance of the treasure of Ahadith, Dr. Zaakir mentioned many rulings that are against authentic Ahadith. Also, in how many places where there are a number of Ahadith, he says that there is no proof for it. Hereunder, examples of the ignorance of Dr. Zaakir or his wilful turning a blind eye to the Ahadith are presented,

    Permissibility for women reciting the Qur’aan while in Haydh
    On one programme, Dr. Zaakir says regarding a woman while she is in Haydh, “There is permission for Salaat in the Qur’aan and Hadith but it is not mentioned in any Hadith that she cannot recite the Qur’aan.”

    This is despite the fact that there is a clear Hadith in Tirmizi, (لا تقرأ الحائض ولا الجنب شيئا من القرآن) “A woman in Janaabat and Haydh cannot recite the Qur’aan.”

    Think that in the presence of clear authentic Ahadith, Dr. Zaakir has made claims and has rejected them.

    The Ahnaaf do not have proof to show that flowing blood breaks Wudhoo’
    While discussing in a lecture whether Wudhoo’ breaks or not by blood, Dr. Zaakir says, “Some ‘Ulema’, especially the Hanafi Fiqh think that Wudhoo’ breaks by blood flowing. If blood flows while in Salaat, what should a person do? The answer to this question is a detailed Fatwa (of the Ahnaaf). Regarding this, there is no proof in support of this view point.” [The reality of Zaakir Naik p.214, Maktabah Madinah Deoband]

    At this point, Dr. Zaakir has levelled an accusation against the ‘Ulema’ regarding Hanafi Fiqh that they say that Wudhoo’ breaks by blood flowing, whereas there are many Ahadith narrated in this regard. In addition, the practice of the Sahabah y also remained upon this. Study the following narrations,

    أخرج البخاري عن عائشة رضي الله عنها قالت : جائت فاطمة بنت أبي حبيش إلى النبي صلى الله عليه وسلم فقالت : يا رسول الله! إني امرأة أستحاض فلا أطهر ، أفأدع الصلاة؟ قال : لا ، إنما ذلك عرق وليست بالحيضة ، فإذا أقبلت الحيضة فدعى الصلاة وإذا أدبرت فاغسلي عنك الدم قال هشام : قال أبي ثم توضئي لكل صلاة حتى يجيئ ذلك الوقت.

    إذا رعف أحدكم في صلاتة فلينصرف فليغسل عنه الدم ثم ليعد وضوءه ويستقبل صلاته أخرجه الدار قطني.

    If someone has a nosebleed while in Salaat, he should wash the blood and repeat his Wudhoo’.

    عن زيد بن ثابت رضي الله عنه الوضوء من كل دم سائل . أخرجه ابن عدي في الكامل (نصب الراية للإمام الزيلعي ٣٧⁄١

    Wudhoo’ becomes compulsory by flowing blood.

    Despite these and other narrations, Dr. Zaakir did not show his ignorance and claimed Ijtihaad saying that there is no proof to show that flowing blood breaks the Wudhoo’.

    It is not permissible to differentiate between the Salaat of men and women
    In another place, Dr. Zaakir states regarding the difference between the Salaat of men and women, “There is no authentic, established Hadith in which there is a command for women to perform Salaat in a way separate from that of men. Instead of this, there is a narration of Sahih Bukhari, Hadhrat Umm e Dardaa’ narrates that there is a command for women to sit in ‘At Tahiyyaat’ like men.”

    Here, Dr. Zaakir has said two completely wrong things.

    There is no Hadith showing the difference in Salaat between men and women
    Rasulullaah r commanded that women should sit like men
    By saying the first statement, Dr. Zaakir has denied all the Ahadith in which there is an explanation of the difference in Salaat between that of men and women. A few narrations are presented below:

    أخرج البخاري عن النبي عليه السلام أنه قال يا أيها الناس! ما لكم حين نابكم شيئ في الصلاة ، أخذتم في التصفيق ، إنما التصفيق للنساء. ١٧٤⁄١ رقم ٦٨٤

    عن وائل بن حجر قال لي رسول الله صلى الله عليه وسلم يا وائل بن حجر! إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها. المعجم الكبير للطبراني

    عن يزيد بن أبي حبيب أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال : إذا سجدتما فضما بعض اللحم إلى الأرض ، فإن المرأة ليست في ذلك كالرجل . أخرجه أبو داؤد مرسلا والبيهقي موصولا

    سئل ابن عمر كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم قال : كن يتربعن ثم أمرن أن يتحفزن . جامع المسانيد والسنن

    These narrations state the differences in the performance of Salaat between men and women. There are other Ahadith besides them. The detailed books on this subject can be studied. Regarding the second thing where in Bukhari, there is a command of Rasulullaah r for women to sit like men, it is an incorrect attribution. The narration of Hadhrat Umm e Dardaa that Dr. Zaakir is giving, the words are as follows,

    وكانت ام الدرداء تجلس في صلاتها جلسة الرجل وكانت فقيهة . بخاري ١١٤⁄١

    There is no mention of the action or speech of Rasulullaah r in it, but it is the action of a Sahabiyyah. By mentioning it, Imam Bukhari þ has indicated that she was a jurist. She used to do it out of her own Ijtihaad. In addition, Imam Bukhari þ mentioned in Ta’leeqan, without a chain of narration.

    Running away from following the Mujtahid Imams and turning away from the path of following the majority in Fiqhi rulings.
    In the light of his speeches and lectures, Dr. Zaakir does not seem to be a follower of any Imam, in fact, he is entrapped by permissibility, love of new things, being a Ghayr Muqallid and being without a Mazhab. Not only does Dr. Zaakir not follow a specific Imam, but he teaches the sincere masses to leave Taqlid. He links the rulings he explains to himself whether it be from any Imam or any view or deduction. Sometimes he adopts the nature of a Mujtahid and explains rulings, whereas in the narration of rulings, he should take the name of the Imam who deduced the ruling so that the listeners do not have the misunderstanding that this ruling is proven only from the Qur’aan and Sunnah. Besides this, there are other things practiced by people, whether proven from the Qur’aan and Hadith or from the view of the Mujtahid Imams, which are incorrect. From the following examples, this will be understood clearly.

    It is permissible to touch the Qur’aan without Wudhoo’
    In one place, Dr. Zaakir says, “There should be permission to touch the Qur’aan without Wudhoo’…”

    This statement of Dr. Zaakir is against the verse (لا يمسه إلا المطهرون) and also against the Mujtahideen.

    The Khutbah of Jumu’ah should not be in Arabic, but in the local language
    In one place, regarding the Jumu’ah Khutbah, Dr. Zaakir states, “I understand that in our country, importance should be given to delivering the Jumu’ah Khutbah in the local and mother languages…”

    This is despite the fact that from the time of Rasulullaah r until today – through the generations -, the Jumu’ah Khutbah was delivered in Arabic. Today, Dr. Zaakir claims that the Khutbah should be delivered in the local language so that people understand, whereas this expediency (the understanding of those who do not speak Arabic) was also present in the time of Rasulullaah r. However, Rasulullaah r always delivered the Khutbah in Arabic. He did not command that the Khutbah be delivered in another language, nor did he command that it be translated later on. Similarly, the Sahabah, Taabi’een, Tab ut Taabi’een and those after them went out of Arabia to foreign lands. They spread Islaam in the East and West but they always gave the Khutbah in Arabic, whereas those people were in need of spreading Deen to a greater level than what the people are in need of today. Some Sahabah and Taabi’een knew foreign languages very well yet they delivered the Khutbah in Arabic. The summary of this is that the practice of the Khulafaa’ e Raashideen and the Taabi’een and their adherence to it, as well as the continuous practice of the entire Ummah is clear proof that it is necessary to deliver the Khutbah in Arabic. This is to such an extent that Imam Maalik þ says that it is necessary for the Khutbah to be in Arabic in order for the Jumu’ah to be correct, even though the entire gathering may be foreigners and no one knows Arabic. If there is no one in the gathering that can speak Arabic, then it becomes compulsory upon them to perform Zuhr Salaat, Jumu’ah falls away.

    ولو كان الجماعة عجما لا يعرفون العربية ، فلو كان ليس فيهم من يحسن الإتيان بالخطبة عربية لم يلزمهم جمعة . حاشية الدسوقي على الشرح الكبير ٣٧٨⁄١ نقلا عن المقالات الفقهية

    Shah Waliyullaah Muhaddith Dehlawi þ says, “It is necessary for the Khutbah to be delivered in Arabic for it was the continuous practice of all the Muslims, in the East and the West.” [Musaffa Sharh Muwatta p.152, Farooq-Dehli]

    One Talaaq should take effect from three Talaaqs
    Dr. Zaakir says, “There are many conditions for three Talaaqs. It is impossible for all of them to be found. There are 300 Fatwas present from Saudia. Therefore Talaaq is one, in accordance to modern conditions, it should be one.” [Lectures of Zaakir Naik from the reality of Zaakir Naik p.331]

    He says this despite all the Sahabah, Taabi’een, the four Mujtahid Imams, majority of the Ummah and all the reliable ‘Ulema’ of Saudia today state that 3 Talaaqs will take effect when a person issues 3 Talaaqs in one sitting, not one. There is no difference of opinion held by any reliable scholar in this ruling, except Ibn Taymiyyah and his student Ibn al Qayyim. However, in opposition to the entire Ummah (including the great Taabi’een and the 4 Imams – Abu Hanifah þ, Shafi’i þ, Maalik þand Ahmad bin Hanbal þ) the opinion of these two can never be followed. By explaining such a ruling in opposition to such a unanimous ruling he is misleading the Ummah. This ruling of 3 Talaaqs taking effect by uttering 3 is proven from the verse of the Qur’aan, countless Ahadith and the practice of the Sahabah y clearly. Study a few Ahadith,

    وقال الليث عن نافع كان ابن عمر إذا سئل عمن طلق ثلاثا قال لو طلقت مرة أو مرتين (لكان لك الرجعة) فإن النبي صلى الله عليه وسلم أمرني بهذا (أى بالمراجعة) فإن طلقها ثلاثا حرمت حتى تنكح زوجا غيره . بخاري ٧٩٢⁄٢ و ٨٠٣⁄٢

    Hadhrat Naafi’ says that when a Fatwa was asked of Hadhrat Abdullaah bin Umar t regarding a person who gave 3 Talaaqs. He said, “If you gave one or two (then you could have retracted) because Rasulullaah r gave me the command to retract and if you gave 3 Talaaqs, then the woman becomes forbidden until she marries another man.”

    عن مجاهد قال كنت عند ابن عباس فجاءه رجل فقال : إنه طلق امرأته ثلاثا ، قال : فسكت حتى طننت أنه رادها إليه ، ثم قال : ينطلق أحدكم فيركب الحموقة ثم يقول يا ابن عباس فإن الله عزوجل قال (ومن يتق الله يجعل له مخرجا) عصيت ربك وبانت منك امرأتك . أخرجه أبو داؤد ٢٩٩⁄١ باب في الطلاق على الهزل ، رقم ١٨٧٨

    Mujaahid says that I was by Ibn ‘Abbaas t. A person came and said that he gave his wife 3 Talaaqs. He says that Ibn ‘Abbaas t remained silent. I understood that he will return his wife (he will give the command to retract), but he said, “Some of you do foolish things and sit (give 3 Talaaqs), then scream Ibn ‘Abbaas! Ibn‘Abbaas! Listen, Allaah says, ‘He who fears Allaah, Allaah will make a path out for him.’ You disobeyed your Rabb (by giving 3 Talaaqs), therefore your wife has been separated from you.”

    وعن مالك بلغه : أن رجلا قال لعبد الله بن عباس : إني طلقت امرأتي تطليقة ، فما ذا ترى على ؟ فقال ابن عباس : طلقت منك بثلاث ، وسبع وتسعون اتخذت بها آيات الله هزوا . أخرجه الأمام مالك ١٩٩

    A narration has reached Imam Maalik þ that a person asked Abdullaah bin ‘Abbaas t that I have given my wife 100 Talaaqs. What do you say regarding it? Ibn ‘Abbaas t replied, “3 of these Talaaqs take effect upon your wife and by 97 you have played with the verses of Allaah.”

    عن مالك بلغه : أن رجلا جاء إلى عبد الله ابن مسعود فقال : إني طلقت امرأتي ثمانى تطليقات ، قال ابن مسعود ، فماذا قيل لك؟ قال : قيل لي : إنها قد بانت مني ، فقال ابن مسعود صدقوا . الحديث . الموطا للإمام مالك ١٩٩

    A narration reached Imam Maalik þ that a person came to Abdullaah bin Mas’ood t and said, “I gave my wife 8 Talaaqs.” Hadhrat Ibn Mas’ood t asked about what did the people do to you? He replied that my wife has been separated. Hadhrat Ibn Mas’ood t said, “They spoke the truth, i.e. 3 Talaaqs took effect.”

    حدثنا على بن محمد بن عبيد الحافظ نا محمد بن شاذان الحوهرى نا معلى بن منصور نا شعيب بن رزيق أن عطاء الخراسانى حدثهم عن الحسن قال نا عبد الله بن عمر أنه طلق امرأته تطليقة وهى حائض ثم أراد أن يتبعها بتطليقتين أخريين عند القرأين فبلغ ذلك رشول الله صلى الله عليه وسلم فقال يا ابن عمر ما هكذا أمرك الله إنك قد أخطأت السنة . والسنة أن تستقبل الطهر فيطلق لكل قرء قال فأمرنى رسول الله صلى الله عليه وسلم فراجعتها ثم قال إذا هى طهرت فطلق عند ذلك أو أمسك فقلت يا رسول الله أرأيت لو أنى طلقتها ثلثا أكان يحل لي أن أراجعها قال لا ، كانت تبين منك وتكون معصية. سنن الدار قطنى ٤٣٨/٢ زاد المعاد ٢٥٧/٢ مصنف ابن أبي شيبة بحواله عينى شرح كنز ١٤١ سنن الدار قطنى ٣١/٤ مطبوعه قاهرة

    Hadhrat Hasan explains that Hadhrat Ibn Umar t explained to us that he gave his wife one divorce while she was in haydh. He then intended to give her the remaining two while she was pure. Rasulullaah r was informed of this and said, “O Ibn Umar! Allaah has not commanded you to do like this. You have gone against the path of Sunnah (by giving Talaaq while your wife is in Haydh). The Sunnah way is that you wait for the time of purity and one Talaaq should be given in every clean period. After this, Rasulullaah r gave me the order to retract. Consequently, I did so. He then said that when she becomes pure you have a choice whether to give her Talaaq or to keep her. Hadhrat Ibn Umar t says that I asked Rasulullaah r that O Rasul of Allaah, if I gave three Talaaqs, then would it have been permissible for me to retract ? Rasulullaah r said, “No. in this case, your wife has been separated from you and this action of your’s (giving three Talaaqs at once) is a sin.”

    You have seen from the above mentioned Ahadith that three Talaaqs make the ruling of three take effect. There are many narrations that show that three Talaaqs refer to three, not one.

    Note: Dr. Zaakir gave reference of 300 Saudi scholars in his lecture. He then presented his own opinion. However, he did not mention which scholars they were when the reliable Mufteen of Saudi Arabia gave Fatwa from their research that three Talaaqs refer to three. The decision was passed as follows,

    بعد الاطلاع على البحث المقدم من الأمانة العامة لهيئة كبار العلماء والمعد من قبل لحنة الدائمة للبحوث والإفتاء في موضوع “الطلاق الثلاث بلفظ واحد” وبعد دراسة المسئلة وتداول الرأي واستعراض الأقوال التى قيلت فيها ومناقشة ما على كل قول من إيراد توصل المجلس بأكثريته إلى اختيار القول بوقوع الطلاق الثلاث بلفظ ثلاثا…الخ (مجلة التحوث الإسلامية المجلد الأول ، العدد الثالث سنة ١٣٩٧)

    In one programme Dr. Zaakir gave the following counsel, “Muslims should adopt such a way that will allow Eid to be one throughout the world.”
    This opinion of Dr. Zaakir goes against the Hadith (صوموا لرؤيته وأفطروا لرؤيته), i.e. fast upon sighting the moon and make Iftaar upon sighting the moon and it goes against sound intellect as well. This is because a single Eid is based upon taking Eid to be a festival or a national celebration or communal occasion. This is a very wrong notion because our Eidayn, Ramadhaan and Muharram are not some festivals, but all of them are worship. Also, every country’s times are different according to their horizon. When we perform Asr in India, it is morning in Washington. When we are performing Zuhr in India, Maghrib has been completed in London. It also happens that in one country it is Friday and in another country it is still Thursday, while in a third country Saturday has started. How can it be envisaged to have Eid on one day throughout the world?

    In summary, in the light of these points we learn that Dr. Zaakir Naik has moved away from the Ahl us Sunnah wal Jama’ah in many rulings regarding belief, in the explanation of the Qur’aan and Hadith, he leaves out lexical meanings and the Tafseer narrated from the pious predecessors and takes help from his twisted intellect. He has fallen prey to interpolating the meanings. In addition to this, despite not having deep knowledge of religious sciences and ignorance of the objective of the Shari’ah, he does not follow a specific Imam. In fact, he goes the other way and criticises the Mujtahid Imams. Therefore, his talks are not worthy of consideration. It is very harmful to watch his programmes, listen to his speeches and to practice upon them without research. It is definitely not the work of any person to do research. Therefore, the general Muslims should stay away from his programmes. Also, every Muslim should remember that the matter of Deen is something felt. Man hears talks of Deen and practices only to find salvation in the Aakhirat. They should not practice just upon new research, quick answers-vast amounts of references and by apparently seeing his acceptance amongst people. In fact, it is necessary upon man to think that what standing this person has in religious sciences. From which teachers did he acquire knowledge? In what environment did he grow up? How are his ways, dressing and countenance. Does he mix with the other ‘Ulema’ and pious luminaries? Also, what do the scholars and Mashayikh of his time say about him? Similarly, it should also be seen whether those who take effect from him and those around him, how much awareness they have of Deen and reliable people that serve Deen are how many? If he has a number of reliable people around him, then it is necessary to know from them how he is. Why are they close to him? It should not be that they show themselves close to him because of misunderstanding, ignorance or because of some expediency. The crux of this is that if after research, a person gets contentment, then only his talks will be accepted to be reliable and worthy of practicing upon, otherwise there is safety for a person’s faith by staying away from him.

    The famous Taabi’i, Muhammad Bin Seereen þ says, (إن هذا العلم دين فانظروا عمن تأخذون دينكم) i.e. in order to listen and learn Deen, it is necessary to ponder deeply as from which people is knowledge being taken and being learnt. May Allaah I bless every person with the ability to tread the straight path. Ameen.

    Zayn ul Islaam Qaasimi Ilaah Aabaadi

    Deputy Mufti, Dar ul Ifta, Dar ul Uloom Deoband

    20.03.1432, 24.02.2011

    The Answer is correct

    Habib ur Rahman ,Mahmud Hasan Waqar Ali

    Fakhr ul Islaam

  8. بداية وتاريخ المعبود السلفية

    To understand the contents of this Article fully, it is important that the whole Article is read in one sitting

    SALALFI BELIEFS ABOUT THEIR SKY GOD

    Salafis and their like minded groups worship a Sky God who has two hands, two eyes, a face, a mouth and tongue in the mouth, two shins, legs, fingers in hands and feet, and a huge human like physical body; who is sitting on a big chair on the skies in a certain direction. They say that this huge Sky Idol has limitations on his movements as he cannot come near human beings, therefore, knows about them, only by his knowledge. They call this human-like-Deity ( المعبود مثل الإنسان ) as Allah.

    It is important to understand the perception of God by Salafis, Christians and Hindus who worship Idol Gods in different formats. Salafis call their Sky God as Allah because God is translated in Arabic as Allah. Similarly, Christians in Arabic, Persian and Urdu translations of Bible, refer to their God as Allah. Islamic perception of Allah ( سبحانہ و تعا لی ) is completely different from the idolized perception of Hindus, Salafis, Christians and other people. We will discuss about it later in this Article.

    Salafis also claim that their Sky Idol God is one of its kind, self made, independent, neither beget nor begotten. They claim they are Muslims and misinterpret following Quranic verses to describe their Sky God.

    قُلْ هُوَ اللَّهُ أَحَدٌ . اللَّهُ الصَّمَدُ . لَمْ يَلِدْ وَلَمْ يُولَدْ . وَلَمْ يَكُن لَّهُ كُفُوًا أَحَد (Meaning – Say, He is the God, the one and only. God, the eternal and absolute. He begets not, nor is he begotten. And there is none like him. (Ikhlas 1-4).

    They also claim that their Sky God has created this Universe. They worship this Sky Idol and prostrate in front of him 5-times a day during their prayer. Read more ….

    Ibn Baz (1910-1999) the Grand Mufti of Saudi Arabia wrote: (Their Sky) God has (i) a physical body (al-jism), (ii) He is physically sitting on the sky, and (iii) He has limbs, hands, eyes, tongue, face and other body parts. Read more…

    Ibn Taymiyyah (1263-1328), one of the founders of Salafism, described the physical characteristics of their Sky God as follows:
    (i) The Sky God needs (Meaning the God is not independent and not self subsistent) (ii) He is divisible (Meaning the Gods can be many, but ultimately it is one entity only – This belief is exactly identical to the belief of Christians and Hindus). (iii) He settles in a place. (iv) He has six directions – up – down – left – right – front – back. (Meaning, the Sky God has a physical body). The Sky God is sitting above the skies and his face is in a certain direction. (v) He has limitations; no one but he knows about it. Even his place (dwelling) has a limitation which is on the seventh sky. Thus the Sky God has two limitations of movements. (vi) He has a size (of his body). (vii) He must be creating continuously. He can choose what to create but he cannot choose whether to create or not. (Meaning, he is helpless, has no choice but to create continuously). (viii) He is not mixed with his creation but is sitting alone separately on the sky. (ix) He has two real eyes, two real hands, a real (human like) face and other limbs. His face and other limbs are known to him only. Read more …

    Dr. Zakir Naik the famous Salafi Missionary who runs a Salafi TV Channel “Peace TV”, compares their Sky God with other Gods and tries to prove that their Idol God is the greatest of all.

    PHYSICAL FEATURES OF SALAFI SKY GOD

    The information on the physical features of Sky God provided by Salafi Scholars does not include the following.

    (i) Whether their Sky God’s body is made up of bones, flesh and blood like humans/animals or is made up of mud or metal?

    (ii) Ibn Taymiyyah once physically showed to the people that their Sky God walks like human beings. If their Sky God can walk like human beings and is not physically handicapped then why does he have limitation of movements and is unable to come near human beings?

    (iii) If he is like human beings, then they should provide the following information.

    (a) Does he have hair on his head or is bald?

    (b) Does he have mustache and beard on his face?

    (c) Does he have hair on his hands, legs, chest, and other places on his body?

    (d) Does he have internal organs like heart, liver, lungs, etc.?

    (e) Does he have all external organs like human beings.

    (f) Does he covers his body or not?

    (g) There are many other things people would like to know about their Sky God, like his routine schedule, hobbies, etc.

    We asked many Salafi, Deobandi, Ikhwan and other scholars about these details, but almost all of them answered in negative saying that their God’s body, shape and physical parts are known to him only. Well, we all know, this is self-denial and an attempt to run away from the truth to avoid embarrassment. Since they claim to know so many physical features of their Sky God and have managed to misinterpret so many Quranic verses and Ahadith to support their claims, they should be able to tell some more details as well, by misinterpreting some more Quranic verses and Ahadith. We hope Salafi scholars will attempt this and add more physical features to their Sky Idol God. Read more …

    We have written a very important Article explaining the facts about Allah ( سبحانہ و تعا لی ) . Everyone should read that article to clarify his doubts in this context. We assure all our Salafi friends that ‘after reading the following Article, all their confusions about Allah ( سبحانہ و تعا لی ) will be cleared and they will Insha-Allah come back to the straight path of Islam’ .

    Facts about Allah ( سبحانہ و تعا لی )

    OUR RESEARCH

    Since we wanted to find out how and when the thought of an Idolized Sky God with physical features originated in Salafis’ minds; we did a comprehensive research on this subject based on Salafi literature. We studied the history of Salafi movement, the history of Saudi Royal family, prominent writings of Christian and Jew scholars on this subject and latest trends is Saudi-Salafi-Society. We also studied the beliefs of ancient people of Arabian Peninsula and the beliefs of Makkan Pagans and their ancestors.

    Our research has resulted in some astonishing findings. We would like to share these findings with our readers in this Article. We are positive that people will appreciate our efforts and will benefit from our work.

    The National Museum of Saudi Arabia was opened in Riyadh in 1999 to celebrate centenary (100 year) of Saudi occupation of Arabian Peninsula. It was designed by Moriyama & Teshima Planners, Canada, the winners of Intl Design Competition for this Museum.

    Riyadh Museum at Night

    Among other ancient artifacts, the Museum houses ancient Idol Gods which were worshiped by Saudi ancestors. These Idols are reported to have been found by Saudis in various Archaeological sites in the Kingdom.

    Carved in stone, this Idol God is considered to be 4000 years BC. It is given extra-ordinary importance and focus in Riyadh Museum, as well as in Saudi Archaeological Exhibitions in the world. Courtesy – http://www.thenational.ae.

    The Idol was placed in the first gallery of “Arabian Routes Exhibition” Paris, France, during July 16 – Sept 27, 2010.

    The Arabian Routes Exhibition was later shifted to La Caixa, Barcelona, Spain, during Nov 4, 2010 – Feb 6, 2011. In Spain also, this ancient Idol God was provided with special focus of attention by Saudi organizers.

    The Arabian Routes Exhibition will be held in three more American cities during 2011-12.

    In 1944, G. Caton Thompson discovered this idol in Southern Saudi Arabian excavation which is considered to be the Moon-God of Pagans (also known as Hubul). This was confirmed by well-known archaeologists, like Richard Le Baron Bower Jr. and Frank P. Albright, “Archaeological Discoveries in South Arabia”, Baltimore, John Hopkins Univ Press, 1958, p.78ff, and Ray Cleveland, “An Ancient South Arabian Necropolis”, Baltimore, John Hopkins Univ Press, 1965; Nelson Gleuck, “Deities & Dolphins” NY, Farrar-Strauss-Giroux, 1965).

    In the 1950’s a major Moon-God-Temple was excavated at Hazor, Palestine. Two idols of the Moon-God were found. Each was an Idol sitting upon a throne with a crescent moon carved on his chest. The accompanying inscriptions make it clear that these were idols of the Moon-God. Several smaller Idols were also found which were identified by their inscriptions as the daughters of the Moon-God (Popularly known as al-Lat, al-Uzza, and Manat). Read more.

    The preservation and display of archaeological heritage is the most important aspect of Saudi Government policy for the past 100 years.

    The idols worshiped by Saudi ancestors are preserved for their future generations as important specimens of Saudi Arabian culture and tradition. Courtesy Arab News.

    The Saudi Department of Museums and Antiquities has undertaken the task of excavating, classifying and maintaining the Idols worshiped by Saudi ancestors. The Department of Archeology at King Saud University in Riyadh is also an important Institution which preserves ancient Heritage of Saudi Arabia.

    The most important Restoration Work of Najd was undertaken recently was at Diriyah, Najd, the ancestral home of Saudi Royals.

    Tarut is an island, four square kilometers in radius, in Arabian Gulf near Al-Qatif, Najd. Several archaeological sites have been recorded around this island showing evidences of Idol worship in ancient Najd.

    We have provided below an interesting observation of a Saudi national who visited Abdulraof Khalil Musuem in Jeddah in April, 2010. For details, please Click Here to read his blog.

    I got the chance to visit Abdulraoof Khalil Museum a few days ago as part of a Conference organized by Dar Al-Hekma.

    We listened while the Tour Guide took us around the Saudi ward, explaining certain incidents and stating facts. Something bothered me though, so I decided to ask her about it.

    I asked, “Is Hejaz region considered a Saudi land under the reign of the kings of the 3rd kingdom of Saudi Arabia (present Government)?”

    “Yes”

    “What about Janoob (Southern region)?”

    “Yes, Janoob, Shamal (Northern region) and Sharq (Eastern region)”

    “So why does the ward named (Saudi heritage) only contain Najdi cultural items?”

    I spent half an hour trying to understand why Najdi heritage was labeled as Saudi heritage whereas Saudi Arabia includes Najd, Hejaz, Janoob, Shamal and Sharq among other regions.

    So after I finished, the Tour Guide said; “Do you know what? You are absolutely right! But we are not allowed to say this” and I literally stood there speechless for a minute trying to apprehend what the guide had just said!

    “Not allowed?” I asked, “Why not?”

    “Because we don’t want to upset anyone”

    Now, this sentence really got me thinking…

    More information on Archaeological sites of Saudi Arabia can be found on the following locations.

    Saudi Archaeological Sites

    Qaryat al-Faw

    Louvre Arabian Archaeological Exhibit

    At-Turaif District in Diriya, Najd

    Jeddah’s Grand Museums

    SIGNIFICANCE OF IDOL GODS
    WORSHIPED BY SAUDI ANCESTORS

    What is the significance of Idols which were worshiped by Saudi ancestors?

    Some people may say that Saudis want to showcase their ancestral Idol worship and cultural history by preserving the Idols found in Kingdom’s archaeological excavations. Every nation preserves its heritage. There is nothing wrong in it.

    If we accept the above argument, then Saudis should have also preserved the vast Islamic heritage destroyed by them in Arabian Peninsula, particularly in Hijaz.

    The current preservation of so called Islamic heritage by Saudi Government is selective, which does not contain anything related to Prophet Mohammad (صلى الله عليه و آله وسلم), his family and Sahabah.

    Why Saudis destroyed everything related to Islam, specially the relics of Prophet Mohammad (صلى الله عليه و آله وسلم) and Sahabah (رضئ اللھ تعالی عنہم اجمعین ); their mosques, houses and other important traces of Islam? Was it not the cultural heritage of Saudi Arabia?

    Not only they destroyed the house of Prophet Mohammad (صلى الله عليه و آله وسلم) in Makka where he lived 28 years with his family, they also humiliated him by constructing a Public Toilet on it where millions of people are made to shit, urinate and spit 24 hours of the day.

    As a matter of fact, they destroyed the entire Geography of Seeratun Nabi (صلى الله عليه و آله وسلم).

    Read details about Saudi Destruction of Islamic Heritage on these locations – (1) – (2) – (3) – (4).

    While destroying the important Islamic Heritage, they claimed that people give respect to the relics of Prophet Mohammad (صلى الله عليه و آله وسلم) and Sahabah. This is an alibi and deception. They know that the respect of Prophet’s (صلى الله عليه و آله وسلم) relics is the practice of all Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and is part of Islamic faith.

    Read many authentic Ahadith in this context

    The respect, importance and display of their ancestral Idols in magnificent air conditioned Archeology Museums is clear cut evidence that Idols of their ancestral Gods are more important to them than the relics of Prophet Mohammad (صلى الله عليه و آله وسلم). As a matter of fact the house of Prophet Mohammad (صلى الله عليه و آله وسلم) in Makka was so evil and dirty for them that they not only destroyed it but built a Public Toilet on it.

    They are now planning to destroy the Green Dome and sacred grave of Prophet Mohammad (صلى الله عليه و آله وسلم) so that this last trace of Islam is removed from the face of this Earth.

    They openly say that preservation of Prophet’s (صلى الله عليه و آله وسلم) relics, his houses, the houses of Sahabah, their old mosques and even their sacred graves is shirk; but preservation of Idols worshiped by their forefathers is their important responsibility towards their future generations.

    Prophet Mohammad (صلى الله عليه و آله وسلم) destroyed all 360 Idols kept in Ka’aba and ordered Muslims to refrain from Idol worship in all its formats. If Saudis found an Idol in an Archeology site, they should have destroyed it then and there itself because this was ordered by Prophet Mohammad (صلى الله عليه و آله وسلم).

    How come Saudi Government is preserving and protecting their ancestral Idol Gods and displaying them in huge Museums which look like Magnificent Temples built for their future generations?

    The importance and reverence given in displaying Idols Gods worshiped by Saudi ancestors at magnificent centralized Museums in major cities points towards a strong trend in Saudi society. Since they are very much concerned about the protection and preservation of Idols worshiped by their forefathers, there is a strong possibility that soon Salafi scholars will issue Fatawas to preserve and display these Idols at the most secured, sacred, protected and centralized place in the Kingdom, ie., ‘Ka’aba’ and the old story of Ka’aba is repeated once again in Arabian Peninsula.

    The above observation may look strange to some readers, but when you read about the lavish and lustful life and unthinkable moral corruption of Royals and the Rich in Saudi Arabia, it will be easier for you to compare them with Pagan-Lords of Prophet’s (صلى الله عليه و آله وسلم) time who preserved and displayed 360 Idol Gods in Ka’aba. As a matter of fact, the pagan lords can come nowhere near the modern Royals and the rich of Salafi society in any deed you compare between them. Read more on the following locations.

    Facts about Saudi Royal Family
    Saudi Child Sex Slave Trade
    Legalized Prostitution in Saudi Society
    Peace TV – Saudi Connection

    THE ORIGIN OF THE SALAFI SKY GOD

    The word “ALLAH” is made-up of two syllables. “AL” and “ILAH”. “AL” means “The” and “ILAH” means “God”. When these two syllables, which are the two units of the pronunciations, are combined, the letter “I” becomes silent and Al-Ilah, becomes Allah.

    It is a known fact that the name Allah was known to people before the advent of Prophet Mohammad (صلى الله عليه و آله وسلم).

    It is in Hadith – Narrated by ‘Abd ar-Rahman Ibn Zayd Ibn Aslam (رضئ اللہ تعالی عنہ), from his father who narrates it from his grandfather from ‘Umar Ibn al-Khattaab (رضئ اللہ تعالی عنہ), marfu’an and mawqufan ‘alayh, that when Prophet Adam (علیھ السلا م ) said, ‘O Lord! I ask you for the sake of Mohammad [bi haqqi Mohammad-صلى الله عليه و آله وسلم] to forgive me.’ He (سبحانہ و تعا لی) said, ‘How did you know Mohammad-صلى الله عليه و آله وسلم] ?’ He said, ‘because when you created me with Your hands and blew into me from Your Spirit, I raised my head and I saw on the legs of Your Throne written, ‘Laa ilaha ill-Allah Muhammadu Rasulullah’ so I knew You would not put next to your name except the one who is the most beloved to You. ‘ He said, ‘you have said the truth, O’ Adam (علیھ السلا م ) and if it were not for Mohammad (صلى الله عليه و آله وسلم ), I would not have created you.” [law laa Muhammadan maa khalaqtuk] .

    Ibn Taymiyyah, quoted the above Hadith which is narrated by al-Haakim in his Mustadrak, from the Hadith of ‘Abdullah bin Muslim al-Fihree (رضئ اللہ تعالی عنہ), from Isma’il bin Salama(رضئ اللہ تعالی عنہ). And Haakim said, ‘and it is the first Hadith I have mentioned from ‘Abdur-Rahman’ in this book. And Haakim says that it is Sahih. And it is related by Shaykh Abu Bakr al-Aajuri, in the book ‘ash-Shari’ah’ mawqufan on ‘Umar from Hadith ‘Abdullah bin Isma’il bin Abi Maryam mawqufan from ‘Abdur Rahman bin Zayd bin Aslam”.

    Prophet’s (صلى الله عليه و آله وسلم) father’s name was Abdullah (رضئ اللہ تعالی عنہ) (the servant of Allah – سبحانہ و تعا لی) which means that Makkans knew about the name Allah before the advent of Prophet Mohammad (صلى الله عليه و آله وسلم).

    Before the advent of Prophet Mohammad (صلى الله عليه و آله وسلم), there were 360 Idol gods kept in Ka’aba. Hubul was considered to be greatest of them all. Some Christian and Jewish scholars have described Hubul as Pagan’s Moon-God. These scholars have mentioned that, as per Pagans’ beliefs Hubul was married to a Sun Goddess and together they produced three daughters, (i) al-Lat, (ii) al-Uzza and (iii) Manat, who were considered as intercessors for Hubul.

    When we study Pagan’s history before the advent of Prophet Mohammad (صلى الله عليه و آله وسلم), we realize that Pagans knew about Allah as Supreme God, as they were the descendants of Prophet Ibrahim ( علیھ السلا م ) and Ismail ( علیھ السلا م ).

    It is Quran – قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْرَ ۚ فَسَيَقُولُونَ اللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ [Meaning – “Say, Who is it that gives you all sustenance from the sky and earth, governs sight and hearing, brings forth life from the dead and death from the living and plans the affairs of man? ‘ They will all say Allah” (Younus – 31)

    It is in Quran – وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ ۖ [Meaning – If you ask them who created them, they would surely say Allah]. (Az-Zukhruf – 87)

    But they believed that Allah was a Sky God with human like limbs who is sitting over the skies. They made a replica of their imaginary Sky God and named it “Hubul” and considered that Hubul represented their Sky God in physical looks and that worship of Hubul was actually the worship of their Sky God. This is the reason, Hubul was considered as the Greatest of all Idol Gods by Makkan Pagans. They were scared of Hubul, therefore, they used to sacrifice animals and pour the blood on the Idol to please him.

    When Prophet Mohammad (صلى الله عليه و آله وسلم) explained to Pagans, and to the whole world, the reality of Allah ( سبحانہ و تعا لی ), the creator of this Cosmos, the pagans objected, because the concept of Allah ( سبحانہ و تعا لی ) as explained by Prophet Mohammad (صلى الله عليه و آله وسلم) did not match with their concept of Sky God. Though they considered their Sky God as Supreme, but they held other Gods in great reverence because they considered them to be responsible for various works in the cosmos. Read the concept of Prostration in Islam

    They believed that other Idol Gods had special status, and thus could intercede with their Sky God or Hubul for them.

    It is in Quran – مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ [Meaning – We only worships them so that they may bring us closer to Allah.] (Az-Zumur – 3)

    Factual Tawheed explained by Prophet Mohammad (صلى الله عليه و آله وسلم )

    It is in Quran – لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ ( Meaning – ‘There is nothing is like Him and He is all Hearer and all Seer’ (Ash-Shura – 11).
    It is in Hadith – Prophet (صلى الله عليه و آله وسلم) said “There was Allah ( سبحانہ و تعا لی ) and nothing existed but Him”. He existed from eternity and there was nothing else.” (Bukhari, Baihaqi).

    The above Hadith rejects the Pagan faith.

    It is important for a physical body to have a place to exist. When Allah ( سبحانہ و تعا لی ) existed, there was nothing, no sky, no universe then where was He sitting? There has to be place for a body to exist.

    The Hadith clarifies that Allah’s ( سبحانہ و تعا لی ) existence is pure from the consideration of a body, form, shape, sitting, standing, etc.
    Prophet Mohammad (صلى الله عليه و آله وسلم) destroyed all 360 Idols of Ka’aba and establish that Allah ( سبحانہ و تعا لی ) is free from the considerations of shape, body, form, dwelling and other limitations.

    We have written a very important Article explaining the facts about Allah ( سبحانہ و تعا لی ). Everyone should read that article to clarify his doubts in this context. We assure all our Salafi friends that ‘after reading the following Article, all their confusions about Allah ( سبحانہ و تعا لی ) will be cleared and they will Insha-Allah come back to the straight path of Islam’ .

    Facts about Allah ( سبحانہ و تعا لی )

    It is in Quran – قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ [ Meaning – Say (O’ Muslims), We believe in Allah ( سبحانہ و تعا لی ) and that which has been sent down to us and that which has been sent down to Abraham (Ibrahim – علیھ السلا م ), Ishmael (Ismael – علیھ السلا م), Isaac (Is-haq – علیھ السلا م), Jacob (Ya’qub – علیھ السلا م), and to Al-Asbât [the twelve sons of Jacob (Ya’qub – علیھ السلا م], and that which has been given to Moses (Musa -علیھ السلا م) and Jesus ( Isa -علیھ السلا م), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)].’ (Al-Baqara – 136).
    In the light of the above Quranic verse, the contention of Christians and Jew scholars that Prophet Mohammad (صلى الله عليه و آله وسلم) continued the Pagan Moon-God religion is wrong.

    The spread of Islam was very fast during the 10 years of Prophet’s (صلى الله عليه و آله وسلم) stay in Madina. Though the whole Arabia had become Muslim before the death of Prophet Mohammad (صلى الله عليه و آله وسلم), there were some hypocrites (Munafiqoon) during the time of Prophet Mohammad (صلى الله عليه و آله وسلم) and during the Caliphate of Rightly Guided Caliphs ( الخلفاء الراشدون ) and beyond, who stayed at their old pagan Sky God beliefs. Since Idols were destroyed by Prophet Mohammad (صلى الله عليه و آله وسلم), they could not make new idols for worship, but continued with their belief in mind that their Sky God has a physical body.

    They started misinterpreting verses of Quran to prove legitimacy of Paganism which was later termed as Salafism. They imposed all Quranic verses on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah, Awliya Allah, which were actually meant for Makkan Pagans and made an all out effort to pull Muslims away from Islam into Paganism. By doing so, they claimed, they were purifying Islam.

    It is in Quran – قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ [Meaning – ‘Do not worship besides Allah that which cannot help or harm you’] (Al-Anbiya – 66)

    It is in Quran – إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ [Meaning – ‘Those on whom you call besides Allah are only slaves like yourself’.] (Al-Araf – 194)

    While explaining the above verses, and similar other verses of Quran, they claimed that ” if someone calls Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah or Awliya Allah for help or requests them to pray Allah ( سبحانہ و تعا لی ) for their help, it is shirk.”

    We all know that Quranic chapters/verses delivered in Makka are primarily meant for Makkan pagans. The verses mentioned above are taken from Chapters ‘Al-Anbiya’, and Al-Araf’; both of which were delivered in Makka. Therefore, these verses are meant for Makkan Pagan Idol Gods and their prominent ancestors to whom they used to call for help associating divinity with them. These verses are not meant to be imposed on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah or Awliya Allah.

    Similar is the case with other verses and Ahadith Salafis misquote to fool innocent people. This is their popular way of misleading innocent Muslims in their massive Daw’a campaigns around the Globe. Read more on these locations – (1) (2).

    It is in Quran – إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (Meaning – Your guardian (or solver of grievances) can only be Allah ( سبحانہ و تعا لی ) and His Messenger ( صلى الله عليه و آله وسلم ) and those who believe, who establish Salah, and pay Zakat and bow down (in prayer) (Al-Maeda – 55)

    The above verse clearly establishes that Allah ( سبحانہ و تعا لی ) is the Guardian and solver of grievances of people. In addition, Prophet Mohammad (صلى الله عليه و آله وسلم) is also the guardian and solver of grievances of people in the sense that Allah ( سبحانہ و تعا لی ) listens to his prayers more than anyone else. Similarly, Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah are also guardians and solvers of grievances of people in the sense that their Dua is answered faster than the Dua of sinful Muslims.

    We have written many Articles explaining the above issues. Click the following locations for details. (i), (ii), (iii), (iv), (v).

    Makkan Pagans, who called themselves Salafis, were in minority all throughout the history of Islam, therefore, could not do much to influence Muslims.

    However, Prophet Mohammad (صلى الله عليه و آله وسلم) had prophesied that these hypocrite will come back to power before Qiyamah and create a great tribulation (Fitna) in Muslim Ummah.

    It is in Hadith – ‘A person with eyes protruding, with a long beard and head clean-shaven (named Zul-Khawaisara who was from the tribe of Banu Tamim) came to the Prophet (صلى الله عليه و آله وسلم) and declared: ‘O Muhammad! (صلى الله عليه و آله وسلم) fear Allah (سبحانہ و تعا لی). ‘ The Prophet (صلى الله عليه و آله وسلم) replied: ‘If I disobey Allah (سبحانہ و تعا لی) then who else will obey Him? I am obedient to Allah (سبحانہ و تعا لی) at all times and never disobedient. Allah (سبحانہ و تعا لی) has sent me as Amin (Honest for the entire world, but you don’t accept me as an honest man? A Sahabi (Hadhrat Umer – رضئ اللہ تعالی عنہ ) became infuriated and sought permission to remove him from the presence of the Prophet (صلى الله عليه و آله وسلم). The Prophet (صلى الله عليه و آله وسلم) prevented him from doing so. After the person had left, the Prophet (صلى الله عليه و آله وسلم) said: ‘From his progeny (descendants) will rise a Group who will recite the Holy Quran but it will not go below their throats. They will leave the Deen (Islam) just as an arrow leaves the bowstring. They will kill Muslims but spare the idolaters. If I ever confronted these people I would slaughter them just as the people of Aad had been destroyed’. (Mishkat, pp – 535).

    Since Ibn Abd al-Wahhab also belonged to Banu Tamim, therefore, as per the above Hadith, he is indeed from the descendants of Zul Khawaisara. There cannot be two opinions in this context.

    Imam Bukhari has quoted this Hadith from Abdullah Ibn Umar (رضئ اللہ تعالی عنہ) that Prophet (صلى الله عليه و آله وسلم) once prayed for Syria and Yemen. It is narrated that there were some people of Najd also present in the gathering and they requested the Prophet (صلى الله عليه و آله وسلم) to make supplication (du’a) for Najd also. Prophet (صلى الله عليه و آله وسلم) continued saying: ‘O! Allah, Shower Blessings on Syria and Yemen’. The people of Najd again requested the Prophet (صلى الله عليه و آله وسلم) to offer prayers for Najd. The Prophet (صلى الله عليه و آله وسلم) said: ‘It is a place of tremor and mischief (Fitna) and the Horn of Shaitaan will rise from there.’ (Bukhari, Vol – ii, P – 1050).

    The Arabic word used in the above Hadith is ‘Qarnush Shaitaan’, (horn of Satan) which indeed refers to Ibn Abd al-Wahhab. As per Prophet’s (صلى الله عليه و آله وسلم) prophesy, this tribulation has gradually swept the entire world during the past 100 years. Millions of Muslims have become victims of this movement

    Read Prophet’s (صلى الله عليه و آله وسلم) warnings

    SALAFIS ARE ESSENTIALLY THE PAGANS OF ARABIA

    The facts mentioned above will clarify the doubts of many of our readers. They will understand the reasons behind the love and preservation of ancient Idol Gods in Saudi Arabia for the past 100 years.
    The Pagans, in the guise of Salafism, continued with their pre-Islamic beliefs all along the history of Islam and did not become part of the mainstream Islam. The moment they got power, they showed their true colors. The destruction of Islamic heritage in their hands is a proof of their paganism.

    No one can destroy the house of their own Prophet (صلى الله عليه و آله وسلم) and build a Public Toilet on it if they are his true followers. This is the distinction of Saudis in the entire history of mankind. Their acts against the Prophet (صلى الله عليه و آله وسلم) show that they consider him as their enemy who had displaced them from their religion; though they cannot declare it openly fearing Muslim backlash in the world. They recite Durood whenever Prophet’s (صلى الله عليه و آله وسلم) name is uttered to show to the world that they accept him as Prophet (صلى الله عليه و آله وسلم), but behind the scene, they have eliminated every single trace that reminds people of his life, Seerah and his family. They equate him with sinful human beings and never loose an opportunity to downgrade his respect from people’s mind. They impose all Quranic verses on him which were actually meant for their Idol Gods and claim that after death, the Prophet (صلى الله عليه و آله وسلم) cannot listen or help his people. For them, there is no difference between the death of Prophet (صلى الله عليه و آله وسلم) and death of a Mushrik, as (they claim) both cannot listen to people after death. They are now planning to destroy his Green Dome and his pious grave and eliminate the last trace of Islam from Earth.

    Their respect of Ka’aba, their Hajj, and their modified Salah, their fasting, animal sacrifice; all these deeds, they consider as continuation of Pagan traditions, because Hajj was performed, as per their traditions, before the advent of Prophet Mohammad (صلى الله عليه و آله وسلم). They consider Paganism is real Islam which should be re-established in the world.

    Masjid-e-Haram has been renovated, expanded many times during the reign of Sauds, but nowhere there is name Mohammad (صلى الله عليه و آله وسلم) inscribed/written by them.

    On the door of Ka’aba there is a Kalima Tayyiba which was, written during Otomon Caliphate. Sauds even tried to tamper with it, as they did on the Raudatur Rasool (صلى الله عليه و آله وسلم).

    But, Saudi Kings names are inscribed boldly on the cover of Ka’aba and doors of Masjid-e-Haram, like “Bab al-Malik Fahd”.

    Innocent Muslims are made fool by Salafis. They have tried in a systematic manner to erase everything related to Prophet Mohammad (صلى الله عليه و آله وسلم) from Arabian Peninsula and establish their old Pagan religion in the name of Islam.

    Watch this Video Clip

    However, it looks their time is over now. Their tribulation will soon be controlled by Islamic Caliphate.

    It is in Hadith – Narrated by Imam Ahmed (رضئ اللہ تعالی عنہ) in his Musnad, from Al-Nu’man Ibn Bashir (رضئ اللہ تعالی عنہ):

    قال رسول الله صلى الله عليه وسلم: تكون النبوة فيكم ما شاء الله أن تكون، ثم يرفعها الله إذا شاء أن يرفعها، ثم تكون خلافة على منهاج النبوة فتكون ما شاء الله أن تكون، ثم يرفعها الله إذا شاء أن يرفعها، ثم تكون ملكًا عاضًا فيكون ما شاء الله أن يكون، ثم يرفعها إذا شاء الله أن يرفعها، ثم تكون ملكًا جبرية فتكون ما شاء الله أن تكون، ثم يرفعها الله إذا شاء أن يرفعها، ثم تكون خلافة على منهاج النبوة، ثم سكت

    Meaning –

    “The Messenger of Allah (صلى الله عليه و آله وسلم) said: Prophet-hood will be amongst you as long as Allah (سبحانہ و تعا لی) wishes, then He will lift it up when He wishes to lift it up.

    Then there will be Caliphate (خلافة) on the way of the Prophet-hood (Khilafat-e-Rashidah) and it will be as long as Allah (سبحانہ و تعا لی) wishes, then Allah (سبحانہ و تعا لی) will lift it up when He wishes to lift it up.

    Then there will be Inheritance Rule (Kings Rule) (ملكًا عاضًا), and it will last as long as Allah (سبحانہ و تعا لی) wishes, then Allah (سبحانہ و تعا لی) will lift it up when He wishes to lift it up.

    Then there will be Coercive Rule (Dictatorships) (ملكًا جبرية), and it will last as long as Allah (سبحانہ و تعا لی) wishes, then Allah (سبحانہ و تعا لی) will lift it up when He wishes to lift it up.

    Then there will be Caliphate on the way of Prophet-hood ( خلافة على منهاج النبوة صلى الله عليه و آله وسلم). Then he (Prophet – صلى الله عليه و آله وسلم ) was silent.” (Ahmed – Hadith # 18430).

    Salafis cannot deny the above Hadith as their trusted scholar Al-Bani has described it as Sahih.

    We have already entered into the phase of Islamic Caliphate which will be based on the way of Prophet-hood ( خلافة على منهاج النبوة صلى الله عليه و آله وسلم).

    There is no doubt about it. Quran and Ahadith are Mubeen (clear) and whatever is foretold, will sure happen. The world has seen this truth earlier and people will continue to see it till the Day of Resurrection.

    The time of Kingships and Dictatorships is over. Similarly, the time of Salafism, Shiaism, and the remaining Sects and their Subgroups is over. Their fall is destined and they will soon be part of history. Whatever they do to hold on, will not work. The only thing that may work now is, they should openly renounce their Pagan and other Sectarian faiths and come back to the straight path of Islam. There cannot be a second opinion in this context.
    Read full Article on Islamic Caliphate

    SALAFI GROUPS IN THE WORLD

    The title SALAFI is applied to those who worship a Planetary human-like-Idol ( المعبود الكواكب مثل الإنسان ) and call it Allah (Astaghfiruallah).

    There are hundreds of Salafi Groups in the world. Followers of all these Groups claim that they are Muslims. However, we fail to understand their claim because every Salafi Group calls itself ‘the saved sect’ (Firqa An-Najiya) and accuses the other Salafi Group as apostate (Kafir). It is a very strange situation with these Groups.

    We have done a lot of research on the beliefs of various Islamic Groups. As we have mentioned in our earlier Articles, the beliefs of the following Salafi groups and hundreds of their Sub-groups are more or less identical, with a little variations between them.

    Read full Article on Salafi Groups in the World

    (1) They believe in the teachings of Ibn Khuzaimah, Ibn Taymiyyah, Ibn Qayyim, Ibn Abd al-Wahhab and other Salafi scholars mentioned below. However, some of them claim to follow Imams of Fiqh while others reject following of Imams completely.
    (2) Using of Quranic verses meant for Pagans (Mushrikeen-e-Makka) on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah was started by Munafiqoon during the time of Khulfa-e-Rashideen. Later it was continued by Kharijis and Salafis. The following scholars are prominent who gave rise to this outrageous practice.

    (i) Ibn Khuzaimah (933-846), (ii) Ibn Taymiyyah (1263-1228) , (iii) Ibn al-Qayyim (1292–1350), (iv) Al-Mizzi (1256–1341), (v) Ibn Kathir (1301–1372), (vi) ad-Dhahabi (1274–1348), (vii) al-Birzali (1267–1339), (viii) Ibn Abd-al-Wahhab (1703–1792), (ix) Hasan Al-Banna (1906-1949), (x) Shah Ismail Dehlvi (1776-1829), (xi) Rashid Ahmad Gangohi (1829-1905), (xii) Muhammad Qasim Nanotvi (1832-1880), (xiii) Ashraf Ali Thanvi (1863-1943) (xiv) Mohammad Ilyas (1885-1944), (xv) Abul Ala Maududi (1903-1979), (xvi) Abd al Aziz Ibn Baz (1910-1999), (xvii) Muhammad Uthaymeen At-Tamimi (1925-2001), (xviii) Nasiruddin Al-Baani (1914-1999), (xix) Israr Ahmad (1932-2010), (xx) Abd al-Aziz as-Sudais (born 1960), (xxi) Taqi Usmani (born 1943), (xxii) Zakir Naik (born 1965), (xxiii) Tariq Jamil (born 1953), etc.
    It is in Hadith – وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين – Ibn Umar (رضئ اللہ تعالی عنہ) considered the Khawarij and the heretics (Salafis and their like minded groups) as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : ‘They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims). (Bukhari – Chapter Khawarijeen).

    (3) They all approve the destruction of Prophet Mohammad’s (صلى الله عليه و آله وسلم) house in Makka and building of a Public Toilet on it by Saudi Salafis.
    (4) They all agree that the Green Dome of Prophet Mohammad (صلى الله عليه و آله وسلم) should be destroyed and his pious grave taken out of the Grand Mosque.
    (5) They all consider it shirk to respect Prophet’s (صلى الله عليه و آله وسلم) relics. They all approve destruction of Islamic Heritage that took place in Arabian Peninsula in the hands of Salafi fanatics.
    (6) They do not want to feel or show happiness on the birth of Prophet Mohammad (صلى الله عليه و آله وسلم). They all consider it bidda to celebrate happiness on the birth date of Prophet Mohammad (صلى الله عليه و آله وسلم) and consider those who celebrate it as Mushrikeen.
    (7) They are united, and work as one Unit, in opposing the Islamic beliefs and practices of Ahle Sunnah wal Jama’a (Sunnis) in the world.
    Thus there are three distinct groups of Muslims in the world as follows:
    (a) Salafis, (b) Shias, and (3) Ahle Sunna wal Jama’a

    To know more about Muslim Sects and their beliefs, please read the articles on these locations. (i), (ii), (iii), (iv), (v).

    PROMINENT SALAFI GROUPS IN THE WORLD

    EARLIER GROUPS
    (1) Makhamahs,
    (2) Najdaatis,
    (3) Thu’aalabahs,
    (4) Ajaaridahs,
    (5) Zariqahs,
    (6) Abaadhiyyas
    (7) Safriyyas
    (8) Ash-Sharaahs
    (9) Khamariyyas,
    (10) Huooriyyas
    (11) Shyaybiyyas
    (12) Ibaathiyyas,
    (13) Shamraakhiyyas,
    (14) Salaydiyyahs,
    (15) Sirriyyahs,
    (16) Azriyyahs,
    (17) Ajradiyyahs,
    (18) Shakkiyyas,
    (19) Fadhaliyyahs,
    (20) Bayhasiyyahs,
    (21) Atwiyyahs,
    (22) Fadeekiyyahs,
    (23) Jadiyyahs,

    CURRENT GROUPS

    (24) Ibadi Salafis,
    (25) Nafusa Salafis,
    (26) Hinawis Salafis,
    (27) Ghaffiri Salafis,
    (28) Mzabi Salafis,
    (29) Jerba Salafis,
    (30) Modernist or Neo Salafis
    (31) Madkhali, or Super Salafis,
    (32) Conventional or Najdi or Wahhabi Salafis,
    (33) Jihadi Salafis,
    (34) Qutubi Salafis,
    (35) Laskar Jihad Salafis (followers of Ja’far Talib),
    (36) Al-Bani Salafis,
    (37) Academic Salafis,
    (38) GSPC Algerian Salafis,
    (39) Murji Salafis,
    (40) Talafi Salafis,
    (41) Ma’ribi Salafis,
    (42) Hizbi Salafis,
    (43) Khariji Salafis,
    (44) Takfiri Salafis,
    (45) Nasibi Salafis,
    (46) Ghloovi Salafis,
    (47) Qawmi Salafis,
    (48) Taqleedi Salafis,
    (49) Asabi Salafis,
    (50) Nation of Islam Salafis,
    (51) Ahle Hadith Salafis,
    (52) Deo Bandi Salafis,
    (53) Nadwatul Ulema Salafis,
    (54) Ilyasi Salafis or Tabhlighee Salafis,
    (55) Jamiat Ulema-e-Islam Salafis,
    (56) Jamiat-e-Ulema Hind Salafis,
    (57) Millat-e-Islamia Salafis,
    (58) Israri Salafis or Tanzeem-e-Islami Salafis,
    (59) Islahi Salafis, (Amin Islahi 1904-97 followers)
    (60) Ikhwan-ul-Muslimeen Salafis,
    (61) Jamaah Islamiya Salafis,
    (62) Darul Islam Salafis
    (63) Jam’iya al-Salafiya al-Mujahida Salafis
    (64) Islamic Salvation Front Salafis
    (65) Maududi Salafis or Jamat-e-Islami Salafis,
    (66) Ansar As-Sunnah Salafis,
    (67) Tehrik-e-Taaliban Salafis,
    (68) Zaakiri Salafis (followers of Zakir Naik),
    (69) Jama’t-ud-Dawa Salafis,
    (70) Lashkar-e-Taiba Salafis,
    (71) Nabhani Salafis or Hizb ut-Tahreer Salafis,
    (72) Jamiyya Salafis,
    (73) Invitation to Paradise Salafis
    (74) Hussami Salafis (Followers of Aqil Hussami),
    (75) Ta’meer-e-Millat Salafis,
    (76) Tafweedi Salafis,
    (77) Sahwi Salafis, etc.
    (78) Islamist Salafis,
    (79) Tauseefi Salafis (Tauseefur Rahman followers)
    (80) Pathless Salafis (Non Arabs Saudi Arabia)
    (81) Athari Salafis,
    (82) Jamat-ul-Muslimeen Salafis,
    (83) Guraba-e-Ahle-Hadith Salafis,
    (84) Thanaiyah Salafis,
    (85) Al-Maqdisi Salafis,
    (86) At-Tawheed wal Jihad Salafis,
    (87) Al-Wala’ wal Bara Salafis,
    (88) Mean Green Salafis,
    (89) Almost Salafis,
    (90) Yemeni Salafis,
    (91) Kung Fu Salafis,
    (92) Bidda Salafis,
    (93) Red Beard Salafis,
    (94) Blood Salafis,
    (95) Maxican Salafis,
    (96) Jordanian Salafis,
    (97) Canadian True blue Salafis,
    (98) Sipah-e-Sahabah Salafis,
    (99) Lashkar-e-Jhangvi Salafis,
    (100) Harakat-e-Inqilab-e-Islami Salafis,
    (101) Harakat-ul-Ansar Salafis,
    (102) Hizb-ul-Mujahideen Salafis,
    (103) Counterfeit Salafis,
    (104) Al-Shabab Salafis,
    (105) Jund Ansar Allah Salafis,
    (106) Jaysh Al-Islam Salafis,
    (107) Jaysh Al-Umma Salafis,
    (108) Nour Salafis,
    (109) Freedom and Justice Salafis,
    (110) Deobandi Army of Islam Salafis,
    (111) International Islamic Front Salafis,
    (112) Freedom and Justice Salafis,
    (113) Student Islamic Movement of India (SIMI) Salafis,
    (114) Jamiat-ul-Hekma Salafis,
    (115) Al-Ehsan Salafis,
    (116) Al-Sururi Salafis, (followers of Al-Sururi)
    (117) Islamic Heritage Restoration Salafis,
    (118) Islah Salafis,
    (119) Al-Ahdi Salafis (followers of Faysl Al-Ahdi)
    (120) Muqbil Salafis, (followers of Muqbil Al-Wadi)
    (121) Independent Yemeni Salafis,
    (122) Kuwaiti Islamists Salafis,
    (123) Purists Indonesian Salafis,
    (124) Partai Keadilan Sejahtera (PKS), Salafis,
    (125) Darul Islam Salafis,
    (126) Jemaah Islamia Salafis,
    (127) Strict Indonesian Salafis,
    (128) Wahda Islamiyya Salafis,
    (129) Mohammadiyah Salafis,
    (130) Persatuan Islam (Persis) Salafis,
    (131) Al-Irsyad Salafis,
    (132) Dewan Dakwah Islam Indonesia (DDII) Salafis,
    (133) Mutamar al-Alam al-Islami Salafis,
    (134) Rabithah al-Alam al-Islami Salafis,
    (135) LIPIA Salafis,
    (136) Pesantren Salafis,
    (137) Nida Salafis (followers of Abu Nida)
    (138) FKASWJ (Forum Komunikasi ASWJ) Salafis
    (139) Al-Sofwa Salafis,
    (140) At-Turots Salafis,
    (141) IREF Indian Salafis,
    (142) Kumpula Muhahidin Malaysia (KMM) Salafis,
    (143) Parti Se-Islam Malaysia (PAS) Salafis,
    (144) Brotherhood of Inner Power (Al-Maunah) Salafis,
    (145) Darul Islam Nusantara Salafis,
    (146) ABIM Malaysian Salafis,
    (147) Al-Arqam Salafis,
    (148) Reformasi Salafis,
    (149) Islamic Algerian Salafis,
    (150) Sayyafi Salafis (followers of Abu Sayyaf),
    (151) Moro Islamic Liberation Front Salafis,
    (152) Australian Salafis,
    (153) Al-Muhajiroun Salafis,
    (154) UK Saved Sect Salalfis
    (155) UK Al-Ghuraba Salafis,
    (156) Takfiri Algerian Salafis,
    (157) Jam’iyyah Ihyaa Turaath Al-Islami Salafis,
    (158) Jam’iyyah Ihyaa Minhaj as-Sunnah Salafis,
    (159) Salafi Publications (OASIS) Salafis,
    (160) Tajik Salafis,
    (161) Al-Ansar Tabhlighee Salafis,
    (162) Jamiatul Ansar Salafis,
    (163) Harakatul Mujahideen Salafis,
    (164) Harakatul Jihad al-Islami (Huji) Salafis, etc.

    Read full Article on Salafi Groups in the World

    • Dear Mr. Usama: Kindly note that comments space is limited and is not meant to be for writing a thesis. Be succinct, brief and to the point and leave other references with hyperlinks for those who are interested in futher exploring. thanks for this time and hope you will be brief and clear next time.

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