Qadariyya Magians of the Umma Shi'a of Dajjal

A growing controversy these days is the issue of praying in the funeral of a deceased person belonging to a misguided sect_• The general rule in Islam is that a Muslim has the right to have his greeting of Salam replied to and his funeral prayer offered by the Muslim community_• But there may be an important exception for the Muslim who belongs to a misguided sect_• The Prophet (sall Allahu alayhi wasallam) reportedly said:

الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الأُمَّةِ إِنْ مَرِضُوا فَلاَ تَعُودُوهُمْ وَإِنْ مَاتُوا فَلاَ تَشْهَدُوهُمْ

“The Qadariyya are the Magians of this Umma_• If they get sick do not visit them and if they die do not witness for them (join their funeral)”

The authenticity of this Hadith is disputed though Albani declared it sound (Sahih Sunan Abi Dawud #4691):

The terms Qadariyya and Majus (Magians) should not be cause for confusion_• Qadariyya does not mean those who believe in al-Qadar (divine decree or destiny), but rather those who ascribe Qadar or the ability to decree and determine to humans, making the latter partners with Allah in the matter_• This is why the Prophet (sall Allahu alayhi wasallam) likened them to the Magians, meaning the people who followed the pre-Islamic religion of Iran, which is dualism_• The Magians/Zoroastrians/Fire-worshipers believe in two “gods”: a “god of light” Ahura Mazda, and a “god of darkness” Angra Mainyu also known as Ahriman_• This is the worst form of the dualist heresy_• From among this Umma, there is a sect, the Qadariyya, who are similar to the Magians and inherited the dualist theology from them in that they believe human activity is independent of the power and decree of Allah Most High_• Hence, in another version of the Hadith the Prophet (sall Allahu alayhi wasallam) himself reportedly explained what he meant by the ‘Magians of this Umma’:

لِكُلِّ أُمَّةٍ مَجُوسٌ وَمَجُوسُ هَذِهِ الأُمَّةِ الَّذِينَ يَقُولُونَ لاَ قَدَرَ مَنْ مَاتَ مِنْهُمْ فَلاَ تَشْهَدُوا جَنَازَتَهُ وَمَنْ مَرِضَ مِنْهُمْ فَلاَ تَعُودُوهُمْ وَهُمْ شِيعَةُ الدَّجَّالِ وَحَقٌّ عَلَى اللَّهِ أَنْ يُلْحِقَهُمْ بِالدَّجَّالِ

“For every nation are Magians, and the Magians of this Umma are those who say there is no Qadar (divine decree)_• If one among them dies do not witness (attend) his funeral, and if one among them becomes sick do not visit them_• They are the Shi’a (partisans) of the Dajjal (Antichrist) and Allah will join them with the Dajjal_•”

(Sunan Abi Dawud #4692)

The Hadith is slightly weak due to the unknown narrator from the Ansar who narrates from the companion Hudhaifa b_•.Yaman (radi Allahu anhu)_• Nevertheless, it is from the shawahid with strengthens the authenticity of the first version of the Hadith I quoted above_• According to yet another version of the Hadith, the Prophet (sall Allahu alayhi wasallam) reportedly said:

إِنَّ مَجُوسَ هَذِهِ الأُمَّةِ الْمُكَذِّبُونَ بِأَقْدَارِ اللَّهِ إِنْ مَرِضُوا فَلاَ تَعُودُوهُمْ وَإِنْ مَاتُوا فَلاَ تَشْهَدُوهُمْ وَإِنْ لَقِيتُمُوهُمْ فَلاَ تُسَلِّمُوا عَلَيْهِمْ

“The Magians of this Umma are the deniers of the Aqdar (decrees) of Allah_• If they are sick do not visit them, if they die do not witness for them (join their funeral) and if you meet them do not invoke Salam upon them_•”

(Sunan Ibn Maja #92)

Here, in addition to not visiting them when they are sick and not offering their funeral prayer when they die, the Prophet (sall Allahu alayhi wasallam) has reportedly added not greeting them with Salam_• It should be noted that all three of these things are essential rights of the Muslim_• Again, this Hadith appears to be slightly weak due to the narrator Muhammad b_• al-Musaffaa al-Himsi_• Nevertheless, I deem it correct to act upon this Hadith if one wishes to and refuse to give or reply to the Salam of a Qadari, and by extension and analogy those of other sects which are at the same level of deviation or worse than the Qadariyya_• 

Today the most prominent division within the Muslim Umma is the Sunni-Shi’i divide_• The Shi’a are a breakaway sect from the mainstream of Islam who are guilty of many heresies and deviations from the principles, teachings and laws of Islam as laid down in the holy Qur’an and the Sunna_• Among their heterodoxies is that they have by and large adapted the specific perversion of the Qadariyya_• The Qadariyya were once an independent sect whose heresy originated with or was popularized by figures such as Abu Yunus Sinbuya Aswari, Ma’bad b_•.Khalid al-Juhani, and Ghaylan al-Dimashqi_• But as an independent sect, the Qadariyya have long vanished_• Their heresy was inherited by the Mu’tazila and the Shi’a, the latter having carried it to the present_•

The most authoritarive text for the Shi’a is al-Kafi, compiled by Muhammad b_•.Ya’qub al-Kulayni (d_• 329 H)_• The first part of this text, known as Usul al-Kafi, deals with the fundamental principles and doctrines of Twelver Shi’ism_• It consists of narrations attributed to the twelve Imams, though for us orthodox Muslims the authenticity of most of these narrations is doubtful_• Concerning the belief in Qadar, it is narrated that Amir ul-Mu’minin Ali b_• Abi Talib (alayhis-salam) having returned to Kufa from the Battle of Siffin, was approached by a certain individual who was concerned about the spiritual reward for the journeys in the path of Allah in light of the prevailing view that all of man’s actions have been decreed and determined by Allah; logically, how can a person be rewarded for good actions when he was compelled to do them since they were predetermined by Allah? In his answer, Amir al-Mu’minin allegedly said:

وتظن أنه كان قضاء حتما وقدرا لازما؟ إنه لو كان كذلك لبطل الثواب والعقاب والامر والنهي والزجر من الله وسقط معنى الوعد فلم تكن لائمة للمذنب ولا محمدة للمحسن ولكان المذنب أولى بالاحسان من المحسن ولكان المحسن أولى بالعقوبة من المذنب، تلك مقالة إخوان عبدة الاوثان وخصماء الرحمن وحزب الشيطان وقدرية هذه الامة ومجوسها

“Do You think it was all due to unavoidable decree and binding determination? Had it been so all the reward, punishment, commandments, orders and warnings from Allah would remain invalid and meaningless_•.The promise and warnings would fall apart_•. No one could blame the sinners and no one would praise the people of good deeds_•. The sinners could have been more deserving than the people of good deeds and the latter ones could have deserved more punishment_• Such can only be the belief of the idol worshippers, the enemies of the Beneficent and of the party of Satan and determinist of this nation (Ummah) and her Magians_•” (al-Kafi; Kitab at-Tawhid, pp_•110-111):

These words that have been put in the mouth of Amir al-Mu’minin (radi Allahu anhu) reflect exactly the creed and argument of the deviant Qadariyya who deny that man’s deeds are a result of the “unavoidable decree” and “binding determination” of Allah_• Our response to this argument that if man’s deeds have been created and determined by Allah it means he is coerced and not deserving of reward or punishment is the doctrine of kasb._• In other words, man earns his deeds, good or evil, which Allah creates for Him in accordance with what man deserves based on the condition of his heart and Allah’s wisdom and foreknowledge_•

In another narration of al-Kafi attributed to Imam Ja’far as-Sadiq (alayhis-salam):

من زعم أن الله يأمر بالفحشاء فقد كذب على الله ومن زعم أن الخير والشر إليه فقد كذب على الله

“Whoever claims that Allah orders people to commit sins has lied upon Allah and whoever claims good and evil are from Him has lied upon Allah_•” (ibid):

Now we orthodox, Sunni Muslims believe, based on tawatur texts of the Qur’an and Sunna, that Allah is the Creator of both good and evil, and that the divine decree, both its good and its evil, is from Him:

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴿١﴾ مِن شَرِّ مَا خَلَقَ

Say: I seek refuge in the Lord of the daybreak_• From the evil of that which He created

(Sura 113: Ayat 1-2)

قَالَ فَأَخْبِرْنِي عَنِ الإِيمَانِ ‏‏ قَالَ ‏‏ أَنْ تُؤْمِنَ بِاللَّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ

(Gabriel) said: “Inform me about faith”_• (The Prophet) said: “It is to believe in Allah, His Angels, His Scriptures, His Apostles, the Last Day, and to believe in Qadar (the divine decree), its good and its evil_•”

(Sahih Muslim)

Having exposed the Shi’ite heresy in the matter of al-Qadar, we can safely conclude that the Shi’a are the Qadariyya of today, and the Hadith “the Qadariyya are the Magians of this Umma_•••” is applicable to them_•

In the Hadith of Hudhaifa which I quoted above, the additional wording “they are the Shi’a (partisans) of Dajjal (Antichrist) and Allah will join them with the Dajjal” is quite significant_• Likewise, the Qur’an also uses the word Shi’a (Sura 6:65; 6:159; 19:69; 30:32) in the original linguistic meaning of “sect”, “faction” and “partisans”_• However, I believe the Qur’an has emphasized this particular term “Shi’a” because it has become the well-known name of a specific denomination with her numerous sub-sects in order to warn about and help us identify them_• This too is likely the case with the Hadith about the Magians of this Umma “they are the Shi’a of the Dajjal and Allah will join them with the Dajjal”_•

The Shi’a claim that their full description is ‘Shi’a of Ali’, but as this Hadith explains the reality is they are the Shi’a of Dajjal_• Based on this prophecy we can expect that at the forefront of the followers of the Dajjal will be the Shi’a, particularly those of Iran_• From other Hadith we know that the Dajjal will emerge from the territory of Khurasan and be followed by a band of 70 thousand people of Isbahan wearing peculiar shawls_• Khurasan and Isbahan are locations that correspond to eastern Iran_• 

Battle of Badr (Part 1) Iblis Comes in Human Form to the Quraysh Assembly

نحمده ونصلى ونسلم على رسوله الكريم

In the cosmic struggle between Light and Darkness, Heaven and Hell, this planet is the battlefield and the human soul is the prize. When the Devil was cast out from the presence of the Most High after refusing to acknowledge the superiority of Man, he asked for and was granted respite till Judgment Day. Then he declared:

۞قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ۞

۞ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ۞

“Because You have put me in error I will surely sit in wait for them on your Straight Path. Then I will come to them from before them and from behind them, and from their right and from their left; and You will not find most of them grateful”

(Sura 7:16-17)

But the Almighty too raises up His Prophets and Apostles directing His chosen servants to the Straight Path leading to salvation, deliverance from the Fire. Both sides are determined to win souls. This war is being waged continuously, incident after incident, for aeons since the creation of Man and the Devil’s fall from grace, and it will not cease until the Last Day of this world. But this cold war at times heats up and actually manifests into armed conflict played out on the battlefield of the human realm. The historic Battle of Badr was a time when the war between Light and Darkness became climactic. The time when Allah sends a prophet is especially critical. The Devil goes into overdrive in order to prevent the prophet from succeeding in changing hearts. When the Prophet Muhammad(sall Allahu alayhi wasallam) was invited by the clans of Medina to settle among them, Hell was especially anxious about the fast changing situation. Iblis himself came in human form to advise the chieftains of pagan Quraysh at their council:

فَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ رَسُولَ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَدْ صَارَتْ لَهُ شِيعَةٌ وَأَصْحَابٌ مِنْ غَيْرِهِمْ بِغَيْرِ بَلَدِهِمْ ، وَرَأَوْا خُرُوجَ أَصْحَابِهِ مِنَ الْمُهَاجِرِينَ إِلَيْهِمْ ، عَرَفُوا أَنَّهُمْ قَدْ نَزَلُوا دَارًا ، وَأَصَابُوا مِنْهُمْ مَنَعَةً ، فَحَذَرُوا خُرُوجَ رَسُولَ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِمْ ، وَعَرَفُوا أَنَّهُ قَدْ أَجْمَعَ أَنْ يَلْحَقَ بِهِمْ لِحَرْبِهِمْ ، فَاجْتَمَعُوا لَهُ فِي دَارِ النَّدْوَةِ ، وَهِيَ دَارُ قُصَيِّ بْنِ كِلابٍ الَّتِي كَانَتْ قُرَيْشٌ لا تَقْضِي أَمْرًا إِلا فِيهَا ، يَتَشَاوَرُونَ فِيهَا مَا يَصْنَعُونَ فِي أَمْرِ رَسُولِ اللَّه ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، حِينَ خَافُوهُ

لَمَّا اجْتَمَعُوا لِذَلِكَ ، وَاتَّعَدُوا أَنْ يَدْخُلُوا دَارَ النَّدْوَةِ ، وَيَتَشَاوَرُوا فِيهَا فِي أَمْرِ رَسُولِ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، غَدَوْا فِي الْيَوْمِ الَّذِي اتَّعَدُوا لَهُ ، وَكَانَ ذَلِكَ الْيَوْمُ يُسَمَّى : الزَّحْمَةَ ، فَاعْتَرَضَهُمْ إِبْلِيسُ ، فِي هَيْئَةِ شَيْخٍ جَلِيلٍ عَلَيْهِ بَتٌّ لَهُ ، فَوَقَفَ عَلَى بَابِ الدَّارِ ، فَلَمَّا رَأَوْهُ وَاقِفًا عَلَى بَابِهَا ، قَالُوا : مَنِ الشَّيْخُ ؟ قَالَ : شَيْخٌ مِنْ أَهْلِ نَجْدٍ ، سَمِعَ بِالَّذِي اتَّعَدْتُمْ لَهُ ، فَحَضَرَ مَعَكُمْ لِيَسْمَعَ مَا تَقُولُونَ ، وَعَسَى أَلا يَعْدِمَكُمْ مِنْهُ رَأْيٌ وَنُصْحٌ ، قَالُوا : أَجَلْ ، فَادْخُلْ . فَدَخَلَ مَعَهُمْ ، وَقَدِ اجْتَمَعَ فِيهَا أَشْرَافُ قُرَيْشٍ كُلُّهُمْ مِنْ كُلِّ قَبِيلَةٍ ، مِنْ بَنِي عَبْدِ شَمْسٍ : شَيْبَةُ ، وَعُتْبَةُ ابْنَا رَبِيعَةَ ، وَأَبُو سُفْيَانَ بْنُ حَرْبٍ ، وَمِنْ بَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ : طُعَيْمَةُ بْنُ عَدِيٍّ ، وَجُبَيْرُ بْنُ مُطْعِمٍ ، وَالْحَارِثُ بْنُ عَامِرِ بْنِ نَوْفَلٍ ، وَمِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيِّ : النَّضْرُ بْنُ الْحَارِثِ بْنِ كِلْدَةَ ، وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى : أَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ ، وَزَمْعَةُ بْنُ الأَسْوَدِ بْنِ الْمُطَّلِبِ ، وَحَكِيمُ بْنُ حِزَامٍ ، وَمِنْ بَنِي مَخْزُومٍ : أَبُو جَهْلِ بْنُ هِشَامٍ ، وَمِنْ بَنِي سَهْمٍ : نَبِيهٌ وَمُنَبِّهٌ ابْنَا الْحَجَّاجِ ، وَمِنْ بَنِي جُمَحَ : أُمَيَّةُ بْنُ خَلَفٍ ، وَمَنْ كَانَ مِنْهُمْ ، وَغَيْرُهُمْ مِمَّنْ لا يُعَدُّ مِنْ قُرَيْشٍ ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ : إِنَّ هَذَا الرَّجُلَ قَدْ كَانَ أَمْرُهُ مَا قَدْ كَانَ ، وَمَا قَدْ رَأَيْتُمْ ، وَإِنَّا ، وَاللَّهِ ، مَا نَأْمَنُهُ عَلَى الْوُثُوبِ عَلَيْنَا بِمَنْ قَدِ اتَّبَعَهُ مِنْ غَيْرِنَا ، فَأَجْمِعُوا فِيهِ رَأْيًا . قَالَ : فَتَشَاوَرُوا ، ثُمَّ قَالَ قَائِلٌ مِنْهُمُ : احْبِسُوهُ فِي الْحَدِيدِ ، وَأَغْلِقُوا عَلَيْهِ بَابًا ، ثُمَّ تَرَبَّصُوا بِهِ مَا أَصَابَ أَشْبَاهَهُ مِنَ الشُّعَرَاءِ الَّذِينَ قَبْلَهُ : زُهَيْرًا ، وَالنَّابِغَةَ ، وَمَنْ مَضَى مِنْهُمْ مِنْ هَذَا الْمَوْتِ ، حَتَّى يُصِيبَهُ مِنْهُ مَا أَصَابَهُمْ ، قَالَ : فَقَالَ الشَّيْخُ النَّجْدِيُّ : لا وَاللَّهِ ، مَا هَذَا لَكُمْ بِرَأْيٍ ، وَاللَّهِ لَوْ حَبَسْتُمُوهُ ، كَمَا تَقُولُونَ ، لَخَرَجَ أَمْرُهُ مِنْ وَرَاءِ الْبَابِ الَّذِي أَغْلَقْتُمُوهُ دُونَهُ إِلَى أَصْحَابِهِ ، فَلَأَوْشَكُوا أَنْ يَثِبُوا عَلَيْكُمْ ، فَيَنْتَزِعُوهُ مِنْ أَيْدِيكُمْ ، ثُمَّ يُكَاثِرُوكُمْ حَتَّى يَغْلِبُوكُمْ عَلَى أَمْرِكُمْ هَذَا ، مَا هَذَا لَكُمْ بِرَأْيٍ ، فَانْظُرُوا فِي غَيْرِهِ ، ثُمَّ تَشَاوَرُوا ، فَقَالَ قَائِلٌ مِنْهُمْ : نُخْرِجُهُ مِنْ بَيْنِ أَظْهُرِنَا ، فَنَنْفِيهِ مِنْ بَلَدِنَا ، فَإِذَا خَرَجَ عَنَّا ، فَوَاللَّهِ مَا نُبَالِي أَيْنَ ذَهَبَ ، وَلا حَيْثُ وَقَعَ ، إِذَا غَابَ عَنَّا أذاه ، وَفَرَغْنَا مِنْهُ ، فَأَصْلَحْنَا أَمْرَنَا ، وَأُلْفَتَنَا كَمَا كَانَتْ ، قَالَ الشَّيْخُ النَّجْدِيُّ : وَاللَّهِ ، مَا هَذَا لَكُمْ بِرَأْيٍ ، أَلَمْ تَرَوْا حُسْنَ حَدِيثِهِ ، وَحَلاوَةَ مَنْطِقِهِ ، وَغَلَبَتَهُ عَلَى قُلُوبِ الرِّجَالِ بِمَا يَأْتِي بِهِ ؟ وَاللَّهِ لَوْ فَعَلْتُمْ ذَلِكَ مَا أَمِنْتُ أَنْ يَحِلَّ عَلَى حَيٍّ مِنَ الْعَرَبِ ، فَيَغْلِبَ عَلَيْهِمْ بِذَلِكَ مِنْ قَوْلِهِ وَحَدِيثِهِ ، حَتَّى يُتَابِعُوهُ عَلَيْهِ ، ثُمَّ يَسِيرُ بِهِمْ إِلَيْكُمْ حَتَّى يَطَأَكُمْ بِهِمْ ، فَيَأْخُذَ أَمْرَكُمْ مِنْ أَيْدِيكُمْ ، ثُمَّ يَفْعَلَ بِكُمْ مَا أَرَادَ ، أَدِيرُوا فِيهِ رَأْيًا غَيْرَ هَذَا . قَالَ : فَقَالَ أَبُو جَهْلِ بْنُ هِشَامٍ : وَاللَّهِ إِنَّ لِي فِيهِ لَرَأْيًا مَا أَرَاكُمْ وَقَعْتُمْ عَلَيْهِ بَعْدُ ، قَالُوا : وَمَا هُوَ يَا أَبَا الْحَكَمِ ؟ قَالَ : أَرَى أَنْ تَأْخُذُوا مِنْ كُلِّ قَبِيلَةٍ فَتًى شَابًّا ، جَلْدًا نَسِيبًا وَسِيطًا فِينَا ، ثُمَّ نُعْطِي كُلَّ فَتًى مِنْهُمْ سَيْفًا صَارِمًا ، ثُمَّ يَعْمِدُونَ إِلَيْهِ ، ثُمَّ يَضْرِبُونَهُ بِهَا ضَرْبَةَ رَجُلٍ وَاحِدٍ ، فَيَقْتُلُونَهُ ، فَنَسْتَرِيحُ ، فَإِنَّهُمْ إِذَا فَعَلُوا ذَلِكَ تَفَرَّقَ دَمُهُ فِي الْقَبَائِلِ كُلِّهَا ، فَلَمْ يَقْدِرْ بَنُو عَبْدِ مَنَافٍ عَلَى حَرْبِ قَوْمِهِمْ جَمِيعًا ، وَرَضُوا مِنَّا بِالْعَقْلِ ، فَعَقَلْنَاهُ لَهُمْ . قَالَ : فَقَالَ الشَّيْخُ النَّجْدِيُّ : الْقَوْلُ مَا قَالَ الرَّجُلُ ، هَذَا الرَّأْيُ لا رَأْيَ لَكُمْ غَيْرُهُ ، فَتَفَرَّقَ الْقَوْمُ عَلَى ذَلِكَ ، وَهُمْ مُجْمِعُونَ لَهُ

When Quraysh saw that the Messenger of God had acquired a following and Companions from a tribe other than themselves in a region other than theirs, and when they saw his Emigrant Companions going to join them, they realized that these had found a home and were safe from their attacks . The Quraysh were now anxious about the Messenger of God going to the people of al-Madinah as they knew that he had decided to join the Madinans in order to make war on the Quraysh. They therefore met together about this matter in the House of Assembly, formerly the house of Qusayy b. Kilab, where Quraysh had always made their decisions, and there they deliberated what to do about the Messenger of God, since they had come to be afraid of him. They gathered together for this purpose and at the fixed time went into the House of Assembly to deliberate there about the Messenger of God. On the morning of the day fixed (the day called al-Zahmah) they went there, and the Devil met them in the form of a venerable old man wearing a coarse garment and stood at the door of the house. When they saw him standing at the door they said, “Who is this old man?” He said, “I am an old man from Najd who has heard what you have arranged to meet for and has come to be with you to hear what you say; perhaps you will not lack judgement and good advice from him.” They replied, “Certainly, come in,” so he went in with them. All the nobles of Quraysh, of every clan, had gathered there; from the Banu Abd Shams, Shaybah and Utbah the sons of Rabi’ah and Abu Sufyan b. Harb; from the Banu Nawfal b. Abd Manaf, Tu’aymah b. Adi, Jubayr b. Mut’im and al-Harith b. Amir b. Nawfal; from the Banu Abd al-Dar b. Qusayy, al-Nadr b. al-Harith b. Kaladah; from the Banu Asad b. Abd al-Uzza, Abu al-Bakhtari b. Hisham, Zam’ah b. al-Aswad b. al-Muttalib and Hakim b. Hizam; from the Banu Makhzum, Abu Jahl b. Hisham; from the Banu Sahm, Nubayh and Munabbih the sons of al-Hajjaj; and from the Banu Jumah, Umayyah b. Khalaf. In addition there were others, some from the Quraysh and others who were not counted as Quraysh. They said to one another, “This man has done what he has done, and you have seen it for yourselves. We cannot be sure that he will not fall upon us with his followers who are not of us; so come to a decision about him.” When they began to deliberate, one of them said, “Keep him in fetters, lock him up, and wait for the same kind of death to overtake him which overtook other poets of his sort before him, Zuhayr, al-Nabighah and others.” The old man from Najd said, “No, by God, this is not judicious; if you were to imprison him as you say, news of what had happened to him would leak out to his companions from behind the door which you had shut upon him, and in no time at all they would fall upon you and snatch him away from your hands. Then their numbers would grow against you and they would seize power from you. This is not judicious, so consider something else.” They consulted again, and one of them said, “Let us expel him from among us and banish him from our land; when he has left us, by God, we will not care where he goes or where he settles. The harm which he has been doing will disappear, we shall be rid of him and we shall be able to put our affairs in order again and restore our social harmony to what it was before.” The old man from Najd said, “By God, this is not judicious; do you not see the beauty of his discourse, the sweetness of his speech and how he dominates the hearts of men with the message which he brings? By God, if you expel him, I think it not unlikely that he will descend upon some tribe of the Arabs and win them over with this speech and discourse of his so that they follow him in his plans; then he will lead them against you, crush you with them, seize power from your hands and do with you what he wants. Come to some other decision about him.” Abu Jahl b. Hisham said, “By God, I have an idea about him, which I do not think you have hit upon yet.” “What is it, Abu al-Hakam?” they asked. He said, “I think that you should take one young, strong, well-born, noble young man from each clan; then we should give each young man a sharp sword; then they should make for him and strike him with their swords as one man and kill him. Thus we shall be relieved of him, and if they do this, the responsibility for shedding his blood will be divided up among all the clans, and the Banu Abd Manaf will not be able to wage war against the whole of their tribe, and will be content to take blood money from us, which we can pay them.” The old man from Najd was saying, “What this man says is right. This is the correct decision; you have no other.” Thereupon they dispersed, having agreed upon this. (Tarikh at-Tabari)

To be continued

Conspiracy to Assassinate the Prophet صلى الله عليه وآله وسلم

بسم الله الرحمن الرحيم

وصلى الله على رسوله الكريم

والعاقبة للمتقين

A true prophet of Allah, sayyidina Muhammad Pearl of the Orphans (sall Allahu alaihi wasallam) received news from Heaven of the unseen. He displayed many heavenly signs as evidence of him being a true prophet raised up by Allah Most High. On account of this a large number of the people who were his contemporaries testified to his prophesy and converted to his Religion. One of those individuals, Umayr bin Wahb al-Jumahi (radi Allahu anhu), was the sworn enemy of the Prophet and of Islam. He used to be severe in his persecution of the early Muslims during the Meccan phase. He and his son, Wahb bin Umayr, participated in the Battle of Badr with the intention of extinguishing the light of Islam once and for all. However, Allah Most High bestowed upon the Prophet (sall Allahu alaihi wasallam) and his companions (radi Allahu anhum) an astonishing victory at Badr, despite the fact that the latter were outnumbered three to one, and were poorly equipped in contrast to the pagan Quraish army. This amazing victory at Badr was one of the greatest heavenly signs for Islam, as Allah Most High says:

وَلَقَدْ نَصَرَكُمُ اللَّـهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ

And already had Allah given you victory at Badr while you were few in number

(Sura 3:123)

Umayr bin Wahb managed to escape after his side’s defeat at Badr. In Makka, he and his close associate Safwan bin Umayya devised a devious plot to extact revenge for Badr by assassinating the Prophet Muhammad (sall Allahu alaihi wasallam). So read how Allah Most High not only protected and saved His beloved Apostle from this Satanic conspiracy, but also illuminated the heart of the would be assassin to the truth of Islam:

عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ ، قَالَ : جَلَسَ عُمَيْرُ بْنُ وَهْبٍ الْجُمَحِيُّ ، مَعَ صَفْوَانَ بْنِ أُمَيَّةَ بَعْدَ مُصَابِ أَهْلِ بَدْرٍ مِنْ قُرَيْشٍ بِيَسِيرٍ فِي الْحِجْرِ ، وَكَانَ عُمَيْرُ بْنُ وَهْبٍ شَيْطَانًا مِنْ شَيَاطِينِ قُرَيْشٍ ، وَكَانَ مِمَّنْ يُؤْذِي رَسُولَ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَأَصْحَابَهُ ، وَيَلْقَوْنَ مِنْهُ عَنَاءً وَهُمْ بِمَكَّةَ . وَكَانَ ابْنُهُ وَهْبُ بْنُ عُمَيْرٍ فِي أُسَارَى بَدْرٍ ، فَذَكَرَ أَصْحَابَ الْقَلِيبِ وَمُصَابَهُمْ ، فَقَالَ صَفْوَانُ : وَاللَّهِ ، إِنَّ فِي الْعَيْشِ خَيْرٌ بَعْدَهُمْ ، فَقَالَ عُمَيْرٌ : صَدَقْتَ وَاللَّهِ ، أَمَا وَاللَّهِ لَوْلَا دَيْنٌ عَلَيَّ لَيْسَ لَهُ عِنْدِي قَضَاءٌ ، وَعِيَالٌ أَخْشَى عَلَيْهِمُ الضَّيْعَةَ بَعْدِي ، لَرَكِبْتُ إِلَى مُحَمَّدٍ حَتَّى أَقْتُلَهُ ، فَإِنَّ لِي قِبَلَهُمْ عِلَّةً ابْنِي أَسِيرٌ فِي أَيْدِيهِمْ . فَاغْتَنَمَهَا صَفْوَانُ بْنُ أُمَيَّةَ ، فَقَالَ : عَلَيَّ دَيْنُكَ أَنَا أُقْضِيهِ عَنْكَ ، وَعِيَالُكَ مَعَ عِيَالِي أُوَاسِيهِمْ مَا بَقَوْا . لا يَسَعُنِي شَيْءٌ وَيُعْجَزُ عَنْهُمْ . قَالَ عُمَيْرٌ : فَاكْتُمْ عَلَيَّ شَأْنِي وَشَأْنَكَ . قَالَ : أَفْعَلُ . قَالَ ثُمَّ إِنَّ عُمَيْرًا أَمَرَ بِسَيْفِهِ فَشُحِذَ لَهُ وَسُمَّ ، ثُمَّ انْطَلَقَ حَتَّى قَدِمَ الْمَدِينَةَ ، فَبَيْنَا عُمَرُ بْنُ الْخَطَّابِ فِي نَفَرٍ مِنَ الْمُسْلِمِينَ فِي الْمَسْجِدِ ، يَتَحَدَّثُونَ عَنْ يَوْمِ بَدْرٍ ، وَيَذْكُرُونَ مَا أَكْرَمَهُمُ اللَّهُ ، عَزَّ وَجَلَّ ، بِهِ ، وَمَا أَرَاهُمْ فِي عَدُوِّهِمْ ، إِذْ نَظَرَ عُمَرُ إِلَى عُمَيْرِ بْنِ وَهْبٍ ، حِينَ أَنَاخَ بَعِيرَهُ عَلَى بَابِ الْمَسْجِدِ ، مُتَوَشِّحًا السَّيْفَ ، فَقَالَ : هَذَا الْكَلْبُ ، عَدُوُّ اللَّهِ ، عُمَيْرُ بْنُ وَهْبٍ ، مَا جَاءَ إِلَّا لِشَرٍّ ، وَهُوَ الَّذِي حَرَّشَ بَيْنَنَا ، وَحَزَرَنَا لِلْقَوْمِ يَوْمَ بَدْرٍ . ثُمَّ دَخَلَ عُمَرُ عَلَى رَسُولِ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : يَا نَبِيَّ اللَّهِ ، هَذَا عَدُوُّ اللَّهِ ، عُمَيْرُ بْنُ وَهْبٍ ، قَدْ جَاءَ مُتَوَشِّحًا سَيْفَهُ . قَالَ : فَأَدْخِلْهُ عَلَيَّ . قَالَ : فَأَقْبَلَ عُمَرُ ، حَتَّى أَخَذَ بِحَمَّالَةِ سَيْفِهِ فِي عُنُقِهِ ، فَلَبَّبَهُ بِهَا . وَقَالَ لِرِجَالٍ مِمَّنْ كَانَ مَعَهُ مِنَ الأَنْصَارِ : ادْخُلُوا عَلَى رَسُولِ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَاجْلِسُوا عِنْدَهُ ، وَاحْذَرُوا هَذَا الْخَبِيثَ عَلَيْهِ ، فَإِنَّهُ غَيْرُ مَأْمُونٍ . ثُمَّ دَخَلَ بِهِ عَلَى رَسُولِ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَلَمَّا رَآهُ رَسُولُ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَعُمَرُ آخِذٌ بِحَمَّالَةِ سَيْفِهِ ، قَالَ : أَرْسِلْهُ يَا عُمَرُ ، ادْنُ يَا عُمَيْرُ . فَدَنَا ، ثُمَّ قَالَ : أنْعمُوا صَبَاحًا ، وَكَانَتْ تَحِيَّةَ أَهْلِ الْجَاهِلِيَّةِ بَيْنَهُمْ ، فَقَالَ رَسُولُ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : قَدْ أَكْرَمَنَا اللَّهُ بِتَحِيَّةٍ خَيْرٍ مِنْ تَحِيَّتِكَ يَا عُمَيْرُ ، بِالسَّلَامِ ، تَحِيَّةِ أَهْلِ الْجَنَّةِ . قَالَ : أَمَا وَاللَّهِ يَا مُحَمَّدُ ، إِنْ كُنْتَ لَحَدِيثَ عَهْدٍ بِهَا ، قَالَ : مَا جَاءَ بِكَ يَا عُمَيْرُ ؟ قَالَ : جِئْتُ لِهَذَا الأَسِيرِ الَّذِي فِي أَيْدِيكُمْ ، فَأَحْسِنُوا فِيهِ ، قَالَ : فَمَا بَالُ السَّيْفِ فِي عُنُقِكَ ؟ قَالَ : قَبَحَّهَا اللَّهُ مِنْ سُيُوفٍ ، وَهَلْ أَغْنَتْ شَيْئًا ؟ قَالَ : اصْدُقْنِي بِالَّذِي جِئْتَ لَهُ ، قَالَ : مَا جِئْتُ إِلَّا لِذَلِكَ ، فَقَالَ : بَلَى قَعَدْتَ أَنْتَ وَصَفْوَانُ بْنُ أُمَيَّةَ فِي الْحِجْرِ ، فَذَكَرْتُمَا أَصْحَابَ الْقَلِيبِ مِنْ قُرَيْشٍ ، ثُمَّ قُلْتَ : لَوْلَا دَيْنٌ عَلَيَّ وَعِيَالِي لَخَرَجْتُ حَتَّى أَقْتُلَ مُحَمَّدًا . فَتَحَمَّلَ لَكَ صَفْوَانُ بِدَيْنِكَ وَعِيَالِكَ عَلَى أَنْ تَقْتُلَنِي لَهُ ، وَاللَّهُ ، عَزَّ وَجَلَّ ، حَائِلٌ بَيْنِي وَبَيْنَكَ ، فَقَالَ عُمَيْرٌ : أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ ، قَدْ كُنَّا يَا رَسُولَ اللَّهِ ، نُكَذِّبُكَ بِمَا كُنْتَ تَأْتِينَا بِهِ مِنْ خَبَرِ السَّمَاءِ وَمَا يُنَزَّلُ عَلَيْكَ مِنَ الْوَحْيِ ، وَهَذَا أَمْرٌ لَمْ يَحْضُرْهُ إِلَّا أَنَا وَصَفْوَانُ ، فَوَاللَّهِ إِنِّي لأَعْلَمُ مَا أَتَاكَ بِهِ إِلَّا اللَّهُ ، فَالْحَمْدُ لِلَّهِ الَّذِي هَدَانِي للإِسْلَامِ ، وَسَاقَنِي هَذَا الْمسَاقَ ، ثُمَّ تَشَهَّدَ شَهَادَةَ الْحَقِّ ، فَقَالَ رَسُولُ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : فَقِّهُوا أَخَاكُمْ فِي دِينِهِ ، وَأَقْرِئُوهُ ، وَعَلِّمُوهُ الْقُرْآنَ ، وَأَطْلِقُوا لَهُ أَسِيرَهُ . قَالَ : فَفَعَلُوا . ثُمَّ قَالَ : يَا رَسُولَ اللَّهِ ، إِنِّي كُنْتُ جَاهِدًا فِي إِطْفَاءِ نُورِ اللَّهِ ، شَدِيدَ الأَذَى لِمَنْ كَانَ عَلَى دِينِ اللَّهِ ، وَإِنِّي أُحِبُّ أَنْ تَأْذَنَ لِي فَأَقْدَمُ مَكَّةَ ، فَأَدْعُوهُمْ إِلَى اللَّهِ وَإِلَى الإِسْلَامِ ، لَعَلَّ اللَّهَ أَنْ يَهْدِيَهُمْ ، وَإِلَّا آذَيْتُهُمْ فِي دِينِهِمْ كَمَا كُنْتُ أُؤْذِي أَصْحَابَكَ فِي دِينِهِمْ . قَالَ : فَأَذِنَ لَهُ رَسُولُ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَلَحِقَ بِمَكَّةَ ، وَكَانَ صَفْوَانُ حِينَ خَرَجَ عُمَيْرُ بْنُ وَهْبٍ يَقُولُ لِقُرَيْشٍ : أَبْشِرُوا بِوَقْعَةٍ تَأْتِيكُمُ الآنَ فِي أَيَّامٍ تُنْسِيكُمْ وَقْعَةَ بَدْرٍ . وَكَانَ صَفْوَانُ يَسْأَلُ عَنْهُ الرُّكْبَانَ ، حَتَّى قَدِمَ رَاكِبٌ فَأَخْبَرَهُ بِإِسْلَامِهِ ، فَحَلَفَ أَلَّا يُكَلِّمَهُ أَبَدًا وَلَا يَنْفَعَهُ بِنَفْعٍ أَبَدًا ، فَلَمَّا قَدِمَ عُمَيْرٌ مَكَّةَ ، أَقَامَ بِهَا يَدْعُو إِلَى الإِسْلَامِ ، وَيُؤْذِي مَنْ خَالَفَهُ أَذًى شَدِيدًا ، فَأَسْلَمَ عَلَى يَدَيْهِ أُنَاسٌ كَثِيرٌ ، فَلَمَّا انْقَضَى أَمْرُ بَدْرٍ أَنْزَلَ اللَّهُ ، عَزَّ وَجَلَّ ، فِيهِ مِنَ الْقُرْآنِ الأَنْفَالَ بِأَسْرِهَا

Urwa b. al-Zubayr narrates: Umayr b. Wahb al-Jumahi was sitting in the Hijr with Safwan b. Umayyh, a little after the disaster suffered by Quraysh at Badr. Umayr b. Wahb was one of the devils of Quraysh, those who used to torment the Messenger of God and his companions, and cause them distress so long as they remained in Mecca. His son Wahb b. Umayr was among the captives of Badr. While Umayr was discussing the People of the Well and what had happened to them, Safwan said, “By Allah, there is nothing good in life after their death.” “You are right, by Allah,” replied Umayr, “if I did not have a debt which I cannot discharge, and a family who I fear might perish when I am gone, I would ride to Muhammad and kill him. I have cause against his followers, for my son is captive in their hands.” Safwan b. Umayya seized this opportunity and said, “I will accept your debt and will discharge it for you, and I will look after your family in exactly the same way as my own, as long as they live. They will lack nothing that is within my means.” “Keep this agreement between us a secret, then,” Umayr said. “I will do so,” Safwan replied. Then Umayr called for his sword, had it sharpened and poisoned, and set out and came to Medina. While Umar b. al-Khattab and a number of Muslims were in the Mosque talking about the day of Badr and discussing the way Allah had honored them by it, and what he had taught them by the fate of their enemy, Umar suddenly noticed Umayr b. Wahb making his camel kneel at the door of the Mosque, and girt with his sword. “This is the dog, the enemy of Allah, Umayr b. Wahb,” he said, “he has certainly come for some evil purpose. He is the one who set us against one another and estimated our numbers for the enemy on the day of Badr.” Umar then went in to the Messenger of Allah and said, “O Messenger of Allah, here is the enemy of Allah Umayr b. Wahb, who has come wearing his sword.” “Bring him in to me, then,” he said. Umar went up to him, took hold of the shoulderbelt from which his sword was hanging , and seized him round the neck with it. Then he said to some men of the Ansar who were with him, “Go in to the Messenger of Allah and sit near him, and watch out for this villain, for he is not to be trusted.” Umar then took Umayr in to the Messenger of Allah, and when the Messenger of Allah saw him with Umar grasping his sword-belt he said, “Let him go, Umar. Approach, Umayr.” He approached and said, “An’imu sabahan (good morning).” This was the greeting of the people of the Jahiliyya among themselves. The Messenger of Allah replied, “Allah has honored us with a greeting better than your greeting, Umayr, which is ‘al-salam’ (peace), the greeting of the people of Paradise.” “By Allah, Muhammad,” he said, “You have not been using this expression for long.” “What brings you here, Umayr?” he asked. “I have come for this captive who is in your hands,” he said, “so treat me well over him.” “What is that sword round your neck for?” he asked. “Allah curse the swords,” Umayr said, “have they been of any use to us?” “Tell me the truth,” he replied, “about what you have come for.” “I have come for nothing but this,” Umayr insisted. “No,” the Messenger of Allah replied. “While you and Safwan b. Umayya were sitting in the Hijr and discussing the People of the Well of Quraysh, you happened to say, ‘If it were not for a debt which I owe and for my family, I would go and kill Muhammad.’ Safwan then said he would be responsible for your debt and your family on condition that you would kill me for him. Allah has intervened, however, between you and me.” Then Umayr said, “I testify that you are the Messenger of Allah. We used to disbelieve the tidings of Heaven which you brought us and the revelations which came down to you. This is a meeting at which only Safwan and I were present. By Allah, I know that nobody but Allah could have informed you of it. Praise be to Allah Who has guided me to Islam and led me along this path.” Then he pronounced the Shahadah, and the Messenger of Allah said to the Muslims present, “Instruct your brother in his faith, teach him to recite and understand the Quran, and release his captive for him,” and they did so. Later Umayr said, “O Messenger of Allah, I used to strive to put out the light of Allah and to persecute those who were in Allah’s religion. I would like you to give me permission to go to Mecca and call the people there to Allah and to Islam. Perhaps Allah will guide them rightly; but, if not, I will make difficulties for them in their religion as I used to make difficulties for your companions in theirs.” The Messenger of Allah gave him permission and he went to Mecca. After Umayr b.Wahb had left Mecca, Safwan used to say to Quraysh, “Rejoice, good news will come to you, in a few days from now, of an event which will make you forget what happened at Badr.” Safwan used to ask riders about Umayr, until one arrived who told him that he had become a Muslim. Safwan swore that he would never again speak to Umayr and never again confer any benefit on him. Umayr, on arriving in Mecca, remained there calling people to Islam and making great difficulties for those who opposed him; many people accepted Islam at his hands. (Tarikh at-Tabari)

Now this episode from the Sira of the Prophet (sall Allahu alaihi wasallam) has many points of benefit and implications for us. It is yet another example of news of the unseen being revealed by Allah to sayyidina Muhammad (sall Allahu alayhi wasallam) which left no other option for one of his sworn enemies but to testify to his truthful claim to prophesy. When sayyidina Umayr (radi Allahu anhu) converted to Islam, the Prophet (sall Allahu alaihi wasallam) gave instructions that he should first be given understanding of the Din (Religion of Islam) before knowledge of the Quran. This is a proof that the basics of Islam and its Articles of Faith must be imparted to someone before he or she embarks on studying the text of the holy Quran. This entire incident is a sharp refutation of the so-called Quranists and the ‘Parwezis’ (followers of Ghulam Ahmad Parwez). The latter assert that it is only the text of the Quran which is the source of our Religion, and that the term nabi is not the equivalent of the English word ‘prophet’ which refers to someone who prognosticates and reveals hidden matters of the unseen.

Prophet Muhammad (sall Allahu alaihi wasallam) survived several assassination attempts, itself a sign that he was under the protection of Allah. Like the Quraish’s attempt to assassinate him while he lay in his bed at dawn during the time of the Hijra, and the Jews’ attempt to poison him after their disgrace at Khaybar, Allah Most High foiled the plot Umayr b. Wahb and Safwan b. Umayya.

Why Pakistan Declared Ahmadis/Qadianis Non-Muslim

الحمد لله رب العلمين

وأفضل الصلاة وأتم التسليم على سيدنا محمد وعلى آله الطيبين وصحبه الغر المحجلين ومن والاهم واتبع هداهم إلى يوم الدين

In 1974 Pakistan’s parliament amended its constitution, declaring the Ahmadiyya sect, also known as Qadiyanis, a non-Muslim community. In Article 260 of Pakistan’s constitution, the term ‘Muslim’ is defined: “a person who believes in the unity and oneness of Almighty Allah, in the absolute and unqualified finality of the Prophethood of Muhammad (peace be upon him), the last of the Prophets and does not believe in, or recognize as a prophet or religious reformer, any person who claimed or claims to be a prophet, in any sense of the word or of any description whatsoever, after Muhammad (peace be upon him)”

Now it is quite obvious that this constitutional definition of a Muslim was deliberately worded to exclude the Ahmadiyya/Qadiyanis, otherwise, this definition is extremely problematic. It is well known that the government of former prime minister Zulfiqar Ali Bhutto declared the Ahmadiyya a non-Muslim community in 1974 as a political decision in order to appease the so-called ‘orthodox’ Ulama and Islamist political parties. Consider the fact that according to this constitutional definition, if someone believes in the oneness of Allah and the “unqualified” finality of the Prophethood of Muhammad (peace be upon him), but does not believe in the Angels, or in the Quran, or in the other prophets like Noah, Abraham, Moses, David, Jesus, or in the resurrection, or in Heaven and Hell, such a person is still a Muslim “for the purposes of Constitution and law”. Consider also that for the vast majority of Muslims, both Sunni and Shi’a, the Messiah Jesus shall descend from Heaven before Judgment Day. Now the Messiah Jesus is a prophet, and when he descends certainly the believing Muslims at that time will acknowledge him as a true Prophet of God. Ironically, they are all non-Muslims because they “recognize as a prophet or religious reformer (someone) who claimed or claims to be a prophet, in any sense of the word or of any description whatsoever, after Muhammad (peace be upon him)”. Thus this political definition of a Muslim set out in Pakistan’s constitution must be rejected totally. The most basic requirement for someone to be a Muslim is to believe in the Oneness of Allah and the Apostleship of Prophet Muhammad (peace be upon him). The Quran and Sunna have set out the fundamental articles which define Islam and Faith, i.e., belief in Allah, His Angels, His Scriptures, His Apostles, the Resurrection, Afterlife, Paradise and Gehinnom, and the divine Decree. Incidentally, the doctrine of the finality of the Prophethood of Muhammad (peace be upon him) is not one of the Six Articles of Faith. As for the Five Pillars of Islam, they are to testify that none is worthy of worship except Allah and Muhammad is the Apostle of Allah, to pray the Salat five times a day, to fast during the month of Ramadan, to give the Zakat annually, and to offer the pilgrimage to the Sacred Mosque at least once a lifetime. An example of the inconsistency of Pakistan declaring the Ahmadiyya/Qadiyanis a non-Muslim sect for recognizing someone as a religious reformer who allegedly claimed to be a prophet is that it has not done the same for other communities which are guilty of greater heresies and outright rejection of the fundamental articles of faith and five pillars of Islam. For example, the so-called Zikri sect that is based in the province of Baluchistan and are close to a million in number, reject the religious obligation of offering the five daily Salat, the second pillar of Islam and its most salient feature. In fact the Zikris refer to other Muslims as “Namazis” which clearly demonstrates their rejection of Salat/Namaz. In Pakistan there are numerous sects and cults which identify as Muslim but hold on to such manifestly anti-Islamic doctrines and practices and even reject some or many of the established fundamental articles of faith in Islam, yet the constitution has not specified any of them, i.e., Aga Khanis, Perwezis, Chakralwis, Gohar Shahis, etc., as being non-Muslim. The Twelver Shi’a believe that 12 Imams after Prophet Muhammad (peace be upon him) are superior to all the Prophets with the exception of Prophet Muhammad, and control every particle in the universe. Some of them go further in their deification of sayyidina Ali bin Abi Talib (radi Allahu anhu) while others assert the holy Quran itself  has been textually corrupted. The Barelwis and many pseudo-Sufi cults pray to the deceased and offer pilgrimages to shrines which are graves of saints and sages thus violating the most essential and basic article of Islam “there is none worthy of worship except Allah”. Again, Pakistan’s constitution has not declared any of these groups as non-Muslim. Although personally I am not a Qadiyani, I do not consider the Qadiyanis to be a non-Muslim community. Rather, they are one of many Muslim sects who acknowledge the fundamental articles of faith and practice the five pillars of Islam. If we declare the Qadiyanis non-Muslim and out of the circle of Islam, we will have to be consistent and say the same about other sects whose deviation from Islam is much more serious. Mawdudi, who spearheaded the political campaign in Pakistan to declare the Qadiyanis non-Muslim, wrote: “It is also a fact that besides the Qadianis, there are other sects too who differ from the majority of the Muslims in regard to some of the fundamentals of Islam, and that they have cut off religious and social relations with them and organised themselves into separate communities. But their case is altogether different from that of the Qadianis. They have merely isolated themselves from the general body of Muslims; they are like small rocks scattered on the borderline. Their existence, therefore, can be tolerated. But the Qadianis penetrate into Muslim Society posing as Muslims; they propagate their views in the name of Islam; start controversies everywhere, carry on proselytizing propaganda in an aggressive manner and continuously strive to swell their numbers at the expense of the Muslim Society. They have become a permanent disintegrating force among the Muslims. How can it, therefore, be possible to show the same kind of toleration towards them as is shown towards other passive sects? The problem of those sects is, after all, rather a theological problem, i.e., whether or not to include them in the pale of Islam in view of their specific creeds. Even if it is decided that they are outside the pale of Islam, their survival as a passive element of the Muslim Society cannot do any harm to the Muslim religiously, economically or politically.” (The Qadiani Problem, pp.17-18)

Now here Mawdudi inadvertently exposed the true reason to single out the Qadianis out of a whole range of other heterodox sects and declare them non-Muslim to the exclusion of the others. Essentially, it comes down to social, political and economic rivalry. As for the other sects, I repeat Mawdudi’s words “the problem of those sects is, after all, rather a theological problem”. In other words, a mere difference in some point of theology or creed between the Qadianis and so-called mainstream Muslims is not at all the issue.

Harith Harrath of Transoxania and Mansur

الحمد لله رب العلمين

وأفضل الصلاة وأتم التسليم على سيدنا محمد وعلى آله الطيبين وصحبه الغر المحجلين ومن والاهم واتبع هداهم إلى يوم الدين

In the preceding entry I discussed the real possibility of the Taliban, or at least elements that originate from the contemporary Taliban, being that force which heeds the call of the promised Mahdi and begins a westward expansion that results in the liberation of Jerusalem. This is quite conceivable as I mentioned given the revival of the Taliban and United States’ desperate desire to conclude a peace agreement with the former which will allow them to withdraw their remaining troops from Afghanistan. Additionally, the imminent collapse of the Iranian regime will leave a vacuum in that country for an invading force from the east to move in. Again, the Taliban are the natural candidate to seize the opportunity and enter into Iran from the east in the aftermath of Iran’s devastating defeat in a great conventional war with her foreign enemies. Reportedly, the Prophet (peace be upon him) said:

تَخْرُجُ مِنْ خُرَاسَانَ رَايَاتٌ سُودٌ لاَ يَرُدُّهَا شَيْءٌ حَتَّى تُنْصَبَ بِإِيلِيَاءَ

“Black standards will come from Khorasan. Nothing will turn them back until they are planted in Aelia (Jerusalem).” (Jami at-Tirmidhi #2269)

As I explained in a post nearly a year ago, this Hadith is slightly weak and should therefore be treated with skepticism. That is not to discount the Hadith altogether. Now keep in mind that at present the official flag of the Taliban is white:

But the Taliban are based in what is known as Khorasan, a region that includes modern-day Afghanistan. If the Hadith is sound we can expect a force to emerge from the land of Afghanistan with black standards that is possibly a generational descendant or breakaway faction of the contemporary Taliban. Undoubtedly we should never entertain the possibility that the Hadith prophecy points to one of the Kharijite factions, notably ISIL, or the Rafidites, both known for hoisting black flags. The deviation of these groups from our blessed Religion is undeniably clear and that is sufficient to discount their candidacy of being the fulfillment of this prediction. The Prophet (peace be upon him) severely condemned the Kharijites in particular in his well known prophecies concerning them which are established while the narrations concerning black standards are not.

Another region we may look to concerning End Times prophecy is Transoxania, which is modern day Uzbekistan. Transoxania, the land beyond the blessed Oxus River, may be crucial to the future of Islam. Reportedly, the Prophet (peace be upon him) said:

يَخْرُجُ رَجُلٌ مِنْ وَرَاءِ النَّهْرِ يُقَالُ لَهُ الْحَارِثُ حَرَّاثٍ عَلَى مُقَدِّمَتِهِ رَجُلٌ يُقَالُ لَهُ مَنْصُورٌ يُوَطِّئُ أَوْ يُمَكِّنُ لآلِ مُحَمَّدٍ كَمَا مَكَّنَتْ قُرَيْشٌ لِرَسُولِ اللَّهِ صلى الله عليه وسلم وَجَبَ عَلَى كُلِّ مُؤْمِنٍ نَصْرُهُ

“A man will come from beyond the river who is called al-Harith Harrath. His army will be led by a man who is called Mansur. They will consolidate or establish for the Family of Muhammad like how Quraysh established for the Apostle of Allah - sall Allahu alayhi wasallam. Every Believer is duty bound to support him.” (Sunan Abi Dawud #4290)

Imam Abi Dawud al-Sijistani (rahimahullah) has brought out this Hadith in his Kitab al-Mahdi, though it is weak due to two unknown narrators and should therefore be treated with skepticism. Historically, Transoxania played a great role in the history of Islam and development of Islamic civilization and culture. At various times heroic champions of Islam rose from that land, especially from the Prophetic progeny, to bring about the redemption of the Muslim world and establish a messianic state, though none of them could achieve actual success. It is quite possible that one day such a figure who is reminiscent of those ancient Islamic heroes shall appear and launch a successful uprising that brings about our redemption. If so, the names Harith Harrath and Mansur are likely titles and not their personal names, but Allah knows best. These figures will particularly resurrect the mission of establishing an Islamic state or caliphate that consolidates power for the Ahl al-Bayt, the heartfelt desire of the most sincere Muslims on this planet. This is why Imam Abi Dawud put this narration in his Kitab al-Mahdi, because these figures will likely have some connection or loyalty to the promised Mahdi, or otherwise be his forerunners, may Allah hasten his arrival (Amin).

Triumph of Taliban and Destruction of Iran

بسم الله الرحمن الرحيم

والصلاة والسلام على نبيه الكريم

وعلى آله واصحابه اجمعين

Glancing at the geopolitical chessboard it’s quite apparent an apocalyptic war is on the horizon. The military buildup in the Gulf continues to intensify. I don’t believe Iran can sustain the threat of further sanctions while it has foolishly invested itself in Syria and continues to back extremist Shiite paramilitaries in the three Arab states to its immediate west. On the one hand Iran’s own population have run out of patience with the ruling mullas who have reached the limits of autocracy and corruption. The external squeeze on Iran by its foreign enemies is deliberately designed to take advantage of the popular discontent within the country and stoke greater unrest. I can say with near certainty that a war involving Iran will break out within the next decade. Either the Americans, Israelis, Saudis or all three will enter into open armed conflict with the Iranians sooner than we might otherwise think. In such a war we obviously sympathize with the Iranian people, who despite their adherence to a heretical denomination are nevertheless fellow Muslims. But the crumbling of Iran’s mulla regime is greatly desired, and I say with a prophetic voice that that nation will have to suffer the devastating consequences of war for its collective guilt of having perpetrated genocidal oppression against other Muslims in Iraq and Syria. Allah Most High says:

وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً ۖ وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ

And fear a trial which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty

(Sura 8:25)

Now it is quite true that any attack on Iran will result in reverberations across the region, especially where there is a significant presence of the latter’s proxies. As I see it, the stage is being set for the anticipated appearance of the promised Mahdi. He is that descendant of the holy Prophet Muhammad (peace be upon him) who shall gather the forces of Light and inflict a terrible retribution on the ruthless tyrants and wicked regimes.

Parallel to the decline and final destruction of the Iranian regime, we are witnessing the rise and return of the Taliban in Afghanistan. The US and its pathetic allies have decisively failed to dislodge the Taliban in nearly two decades of continuous warfare. On the contrary, the Taliban are stronger than ever and absolutely resolved to win. I look forward to the Taliban’s triumphant entry into Kabul that will mirror the fall of Saigon shortly after the Americans withdrew from their disastrous engagement in Vietnam several decades ago. Once the Americans enter into a peace agreement with the Taliban or decide to withdraw unilaterally, the ineffective regime in Kabul has virtually no chance of continuing. Now I strongly feel a Taliban triumph in Afghanistan is the harbinger of the promised Mahdi’s appearance and recognition in the Sacred Mosque of Mecca. If the Taliban are sincere soldiers of Islam, as indeed great elements within them are, they will beckon to his call and initiate a westward expansion that takes advantage of an Iran in disarray in the aftermath of the collapse of Tehran’s insidious mulla regime. The ultimate objective of the forces of Light is Jerusalem which we shall liberate from the homosexualist Zionists and cursed Pharisees (the Synagogue of Satan).

Deobandi Scandal: Rashid Gangohi and Qasim Nanotvi Lying In Bed Together as Lovers

A few years ago I cited the erotic dream of Rashid Gangohi, a major figure in the Deobandi sect, in which he has a same-sex marriage with the founder of Deoband, Qasim Nanautawi, and in that dream he sees himself having intimate (sexual) relations with Qasim Nanautawi. My purpose was to expose to the public the perversion that pervades Deoband and the reality of their so-called akabirin (elders). The bizarre relationship between these two gurus of the Deobandi sect may be further exposed from another incident which was not merely a dream:

“Hazrat Gangohi ne Hazrat Nanotvi say muhabbat aamez lehja main fermaya keh yahan zara lait jawo. Hazrat Nanotvi kuch sharma se gaye magar Hazrat ne phir fermaya to bohat adab ke sath chit lait gaye. Hazrat bhi usi charpai per lait gaye aur ki taraf ko krot ley kar apna hath un ke sinay per rakh dia jese koi aashiq sadiq apne qalb ko taskin dia karta hey. Maulana har chand fermatay hein keh miyan kia kar rahe ho, yeh loug kia kahein gay? Hazrat ne fermaya keh loug kahein gay, kehnay do.”

Translation: Rashid Gangohi said in a loving tone to Qasim Nanotvi “lie down here”. Qasim Nanotvi left out of shame but Rashid Gangohi said it again. Qasim Nanotvi then out of extreme courtesy laid down on the bed. Rashid Gangohi likewise laid down next to him on the bed and placed his hand on his chest like how a true lover comforts his heart. Qasim Nanotvi immediately said “what are you doing? What will people say?” Rashid Gangohi answered: “people will talk, let them talk.” (Arwah-e-Salasa p.228; Hikayat #304):

When to Cease the Duty of Da'wa and Tabligh

بسم الله الرحمن الرحيم

اللهم صلى وسلم على سيدنا محمد

وعلى اهل بيته الطيبين الطاهرين المظلومين

والعاقبة للمتقين

The essence of Risala is conveying the message of Allah to the people. Because the institution of Risala has been terminated in the person of Prophet Muhammad (sall Allahu alayhi wasallam)—meaning in its formal manifestation—the Umma of Prophet Muhammad, which is the best and last Umma of mankind, is tasked by Allah and His Apostle with the ministry of Da’wa and Tabligh to further spread the revealed message of the Apostle (sall Allahu alayhi wasallam):

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّـهِ

You are the best nation produced for mankind; You enjoin virtue and forbid vice and believe in Allah

(Sura 3:110)

While this is a descriptive statement, Allah also enjoins the institution of Da’wa, commanding good and preventing wrong:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

And let there be from you a nation inviting to the good and enjoining virtue and preventing vice. And those are the successful.

(Sura 3:104)

So the Umma of Prophet Muhammad (sall Allahu alayhi wasallam) is exceptional in that it has been tasked with the work of conveying the message of Allah to the people, inviting them to faith, commanding what is good and forbidding evil. This is how we have inherited the mantle of the Prophets and why Allah Most High has declared us the best of mankind.

However, Allah also says:

يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنفُسَكُمْ

O you who have believed! Upon you is [responsibility for) yourselves

(Sura 5:105)

This Ayah appears to be at odds with the well-known institution of Da’wa established throughout the holy Qur’an and Sunna and consequently solicited curious questioning from some of the Prophet’s companions (radi Allahu anhum). The Prophet’s most eminent companion and his first successor, sayyidina Abi Bakr (radi Allahu anhu), aware of this fact, proclaimed:

يَا أَيُّهَا النَّاسُ إِنَّكُمْ تَقْرَءُونَ هَذِهِ الآيَةَ ‏:‏ ‏(‏ يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لاَ يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ‏)‏ وَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏‏ إِنَّ النَّاسَ إِذَا رَأَوْا ظَالِمًا فَلَمْ يَأْخُذُوا عَلَى يَدَيْهِ أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَابٍ مِنْهُ

O people, verily you recite this Ayah: “O you who have believed, upon you is (responsibility for) yourselves. They cannot harm you who have gone astray when you are guided.” And verily I heard the Apostle of Allah - sall Allahu alayhi wasallam - saying: “Indeed, when the people see an oppressor but do not seize his hand (prevent him from oppression) soon Allah shall envelop them in a punishment from Him.” (Jami´ at-Tirmidhi #3057)

And in another version:

إِنَّ النَّاسَ إِذَا رَأَوُا الْمُنْكَرَ لاَ يُغَيِّرُونَهُ أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَابِهِ

“Indeed, when the people see evil and do not change it soon Allah shall envelop them in His punishment” (Sunan Ibn Maja #4005)

In other words, this Ayah does not negate the duty of commanding good and forbidding evil. Indeed, to abandon that duty would be a cause of divine punishment and humiliation from Allah Most High. However, the Ayah underscores the fact that despite our preaching, calling and attempts at persuasion, we will not always be successful, therefore, we have to ensure our own souls and know that if we ourselves are guided to the truth the misguidance of others will not affect us in the least.

Nevertheless, there will be circumstances when the guided Believers are not bound to command others to do good and forbid them from evil, and this Ayah is an indication of that as explained by the Prophet (sall Allahu alayhi wasallam):

بَلِ ائْتَمِرُوا بِالْمَعْرُوفِ وَتَنَاهَوْا عَنِ الْمُنْكَرِ حَتَّى إِذَا رَأَيْتَ شُحًّا مُطَاعًا وَهَوًى مُتَّبَعًا وَدُنْيَا مُؤْثَرَةً وَإِعْجَابَ كُلِّ ذِي رَأْىٍ بِرَأْيِهِ فَعَلَيْكَ بِخَاصَّةِ نَفْسِكَ وَدَعِ الْعَوَامَّ

“Rather, comply with (and order) the good, and stay away from (and prohibit) the evil until you see avarice obeyed, desires followed, the (life of this) world preferred, and everyone with an opinion amazed with his view. Then you be concerned with yourself particularly and leave the common folk.” (Jami´ at-Tirmidhi #3058)

We can safely conclude that we are living in a time when these four conditions outlined by our beloved Prophet (sall Allahu alayhi wasallam) are clearly present. As time progresses it will only become worse. I definitely foresee, in the very near future, when our efforts of Da’wa and Tabligh will fail to move the people and prove to be futile. It is already happening. Hearts have hardened and even the masses of Muslims are so engrossed in worldly affairs that they do not tolerate a preacher knocking on their door inviting them to refresh their faith. “Everyone with an opinion amazed with his view” is a prophecy that is continuously being fulfilled with greater pronunciation. The ignorant now have the audacity to openly contest clear and precise teachings of Islam in favor of their own personal views based on their desires. In such an atmosphere, it is best to avoid heated confrontations and to worry about one’s own soul and one’s own faith.