Ghayb: Meaning & Definition

“Alhamdu’lillahi Rabil Alameen, Khaliqas’samawati wal ardeen. Was’salatu was’salamu ala say’yeedil mursaleen. Am’ma baad, fa’auzu’billahi ma’nishayta’nir’rajeem.

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The word Ghayb in Arabic has numerous meanings in English, but none of the words actually accurately convey the exact meaning of the word. Therefore the translators of the Quran have translated to mean, Unknown, Unseen. In my humble opinion ‘Hidden’ would be accurate translation, because the word Unknown, is connected with KNOWLEDGE, Unseen is connected with VISION. We have knowledge about Hell, and not all Ghayb is visiual, but the word Hidden would be ideal translation, we have knowledge of Hidden but havent seen the Hidden, havent heard the Hidden. It is hidden from our vision, sense of hearing, feeling, taste, smell, where as Unseen would only negate vision, not the other four.

Ghayb is what can not be known by any of the five senses bestowed by Allah subhana wa tallah, namely sight, hearing, touch, smell, and taste. If something can be seen, but not heard, its not ghayb, or heard but not seen, it still will not be considered Ghayb.

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 In Tafsir Kabeer, Surah Al Baqarah under the verse 2: “… yuhminoona bil ghaybi …” is stated:

“Qaula jamhooril Mufassireena an’nal ghayba huwal’lazi yaqoonu gha’eeban a’nil’hassati summa haza yanqasimu ila ma alayhi daleelun wa ila ma la daleela alay’h.”

“It is the opinion of Mufassireen {Commentators Of Quran} that Ghayb is which is hidden from the senses. Also ghayb has two categories, which evidences can be presented,  second on which there is no evidence.”

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Ghayb Is Of Two Kinds:

* Which can be establihed with proves,
* Which can not be established with evidence,

Ghayb – Which Can Be Established With Proves From Quran & Sunnah:

* Fire Of Hell,
* Garden Of Paradise,
* The Holy Being {Zaat} Of Allah Subhana Wa Tallah,
* The Holy Attributes {Sifaat} Of Allah Subhana Wa Tallah,
* Mala’ika {Angles},
* Iblees {Devil},

Further Explanation: Even though these are Ghayb from out senses. None of our five senses are able to grasp their existance, yet we affirm the beleife in these because Allah subhana wa tallah as informed us about their existance in Quran. And beleife in Ghayb is one of the conditions which a beleiver must fulfill to be on the path of guidance {* Surah Al Baqarah Verse 2}.

These forms of Ghayb will be revealed on the day of judgement, but the elect Prophets {AS} have seen these Ghaybs in this world. There are numberous Ahadith in which indicat that Prophet {SAW} had seen these Ghayb. But for the common man, the reality of this form of Ghayb will only be realised on the day of judgement.

No amount of technological advancement will allow the common man to reach any of the above mentioned GHAYBS, they are off limits to common man/woman. Only the elite, the Ambiyah {AS}, the Masoom angles, and the pious beleivers have access to these forms of Ghayb.

Ghayb: Which Can Not Be Established With Proves From Quran & Sunnah:

* Knowledge of Day Of Judgement,
* When a living will die,
* What is womb of woman {male/female, pious/sinner, kaffir/muslim}
* Where will someone die,
* And about rain,

Further Explanation: These forms of Ghayb are commonly reffered as Mufatih Ul Ghayb {Keys Of Ghayb}. Quran & Ahadith do not state explicitly where so and so will die, where he will be born, how much rain so and so land will receive. We affirm that these are Ghayb but details of each and every single are not to be found in Quran or Hadith. Secondly beleife about these issues should be that Allah posses the knolwedge of these, and he can reveal it to whom He wills. The Knowledge of the second category of Ghayb can be known even this world. The Creation can too know the comprehensive as well as limited knowledge of these Ghaybs, prior to it, or while they happen. Those who know the comprehensive knowledge, are Al Lawh Al Mafooz, Al Qalam, and RasoolAllah {SAW} to whom the knowledge of Al Lawh Al Mafooz was given. And those who know limited knowledge can be anyone.

On second note, these forms of Ghayb are revealed by Allah subhana wa tallah to the creation via means which He as inspired. Allah subhana wa talah has inspired the people to create things which allow the people to gain limited knowledge of this form of Ghayb. The scientists have created scanners, radars, and other equipment which allow the common man/woman to be able to gain limited knowledge of these forms of Ghayb. But the Prophet {SAW} gained knowledge of these matters without any material objects help. Allah directly gave him the knowledge of these matters removing the need of material means.

Brelwi & Deobandi Dispute: A Analysis Of Reasons Which Caused The Split

Alhamdulillahi Rabil Alameen. Maliki Yaum Id’deen. Was’Salatu Was’Salamu Ala Sayee’dil Mursa’leen. A’uzbillahi Manishayta Nir’Rajeem. Bismillah Ir’Rahma Nir’Raheem.

Many of the readers belonging to the Subcontinent who have interest in religious literature will be familiar with the names Barelvi and Deobandi. They also will be familiar with the fact that both of these two groups oppose each other vehemently, but not many of the readers will be aware of the reasons which lead to this opposition among these two groups.I the humble servent of Ahle Sunnat Wal Jammat {Barelwi} have been authorised by spiritual guide to write about the issues which lead to the devision and opposition. Many more have attempted to write about this controversial vast subject especially on internet, but have not been able to do justice to the issue at hand, for myrids of reasons, bais being major cause of it. First systemetic, comprehensive analysis of the dispute in English language between the two groups has been carried out by Seikh Nuh Ha Mim Keller. He attempted to wrestle with these hotly contested issues, but has failed to deal with them subject, making grave mistake on few instances. His mistakes were more then likely for two reasons being misinformed, not having access to actual disputed sources and the language barrier, language being the main. Had he command of the Urdu language he would have been the ideal person to deal with this issue in a sober, calm, refflective and unbaised manner. The noble Seikh has made a great effort with sincere heart, pious intentions, and as done a remarkable job, but his unability to understand the Urdu language has caused him to err in few places, and I beseech Allah subhana wa tallah from the depth of my heart: “O Allah grant the Noble Seikh a place in Jannah with Prophet {SAW} and his companions, Ameen.” Broadly categorising the reasons of IKHTILAAF they would come under the fallowing catgories:

* Insulting Statements Written About Prophet {SAW}
* Aqahid
* Fiqhi Ikhtilaaf

The intensity of the Ikhtilaaf is around those statements which are DIRECTLY ATTACKING PROPHET {saw}. Weather these statements were written intentionally or un-intentionally, regardless of the circumstances, context, they are the major cause. Then comes the issue of AQAHID, QASIM NANOTAVI’S STATEMENTS IN WHICH FINALITY OF PROPHET {saw} HAS BEEN DENIED, RASHEED . A . GANGOHI’S TALIFAT E RASHIDIYAH, Fatawah e Rasheediyah, Ismail Dehalvi’s Yaq Rozi, and other books which approve that ALLAH COULD POSSIABILY LIE WHICH IS A INNOVATION OF WORST KIND. Author of Talifat e Rasheediyah transgressed as far as proving WAQIYAH E QIZB {Lieing Taking Place}. These were the hot issues in the second category, the remaining are, Ilm Al Ghayb For RasoolAllah {SAW}, Status Of Shahid Of Prophet {SAW}, Prophet {SAW} Being Noor In Body, Saying “Ya RasoolAllah {SAW}!”, Knowledge Of Ghayb Of Prophet {SAW} Comprimising Al Lawh Al Mafooz etc. Fiqhi Ikhtilaaf is something which I do not consider serious enough to even disscuss it in here.

Ismail Dehalvi wrote Taqwiyatul Imaan, Siratum Mustaqeem, in which he wrote statements which were of offensive nature. First statement in which focusing on Prophet {SAW} while performing Salah was stated to be worse then thinking of donkies, ox, even worse then thinking about have sexual relation ship with wife while one is in prayers. In Taqwiyatul Imaan numerous statements were written in which the aim of the author was to encourage its readers to show less respect to PROPHET {saw}, one such statement was that Prophet {SAW} is like a village elder, we should respect him accordily, but even less then this. In another statement Prophet {SAW} was stated to be like a elder brother and one should only respect him as one respects his elder brother.

Note that by todays standard what ISMAIL DEHALVI wrote was nothing short of encouraging people to insult Prophet {SAW}. But we should not forget the context which such statements were written, late 18th century, and early 19th century at that time the social values of INDIAN SUBCONTINENT were intact. And younger brother respected his elder brother as a father figure, and the village heads were respected due to their financial status and education. It would be great injustice to look at the modern social chaos and try to understand Ismail Dehalvi’s statements. But one should understand these statements keeping the historical context in mind … otherwise IF ONE LOOKS AT THE MODERN SOCIAL CHAOS and ponders over statement of ISMAIL DEHALVI one would come to realise that these statement would be openly inviting people to insult Prophet {SAW}. But even in the context of late 18th, century such statements are shocking, because PROPHET {saw} has been given the highiest of status, a status so high that if your voice raises over the voice of PROPHET {SAW} Allah will void your good deeds. Taking Prophet {SAW} as elder brother, and as Village Head and respecting him accordingly without doubt will remove from the heart of beleiver the love effection for Rasoolallah {SAW} which Allah as bound a beleiver by.

But the worst is that those who read these statements in present era are interpreting them in the modern context, where a elder brother is no longer the father figure, its ok to mock him, redicule him. Where the Village Head is accused of corruption, disrespected, discrdited by making mockery. Making likeness and encouraging its readers to respect Prophet {SAW} as these two figures are respected is now an open invitation to mock Prophet {SAW}. And the author has manage to indoctrinate a entire generation to saying things like: “Had Muhammed known Ghayb, he would have known whats behind wall.” “How can Muhammed now ghayb when he didnt even know the dog was under his bed?” The mentality encouraged by Ismail Dehalvi has firmed its roots in the hearts of Deobandi, and Wahabis, and such insulting mannerism is being used widely among these two groups adherents.

Ashraf Ali Thanvi, Khalil Ambethvi, were the other two who had written statements in which Prophet {SAW} insulted, but by far the most serious offender, and one can feel the deliberateness of the insulting statenments were authored by the cursed ISMAIL DEHALVI, one can feel that author planned to write these statements, and these statement were not written in sleep mode. There is a tradition I cant recall the exact refference in which ISMAIL DEHALVI had invited a group of scholars, and explained to them that his book Taqwiyatul Imaan contains strong statements, i require your advice, he was advised not to publish it, but SHAYTAN got best of him and he published it. Its also stated that after his book caused a stir certain individual told him what has his book done, his famous reply was: “People after fighting arguing will sought out the truth from falsehood them selves.” but its been over hundered year the fighting, is becoming reality, and debates arguments had become reality after the book was published. But one thing will neve become the reality is people knowing the truth.

Qasim Nanotavi was also charged with denying the finality of Prophet {SAW}, stating that if another Prophet is born after Prophet {SAW}, Prophet {Saw} will still remain the Last Prophet. He also wrote beleife Prophet {SAW} being the Last Prophet, and him arival at the last era is opinion of the common folk, and its not the opinion of the common folks but IJMAH E UMMAT {AGREEMENT OF UMMAT} Prophet {SAW} is the Last Prophet and he came in the Finale period in which there will be judgement day will come. Its not the opinion of the common, illiterate, backward, people, but understanding of Sahabah, Tabi’een, Muhadditheen, Mujtahideen, Mufassireen, Awliyah e Kamileen, the entire Ummah.

Khalil Ambethvi was guility of writting that Shaytan has more Knowledge then Prophet {SAW}, Ashraf Ali Thanvi was guilty of writting that Prophets Knolwedge is same as animals, mad people, and children.

The details of these matters will be dissucused in seperate articles. In which the original statements, their translation, scanned refferences, the SHARA’EE VERDICT, as well as popular TAWEELAAT will be discussed. This article is just introduction for those who would like to familirise them self with historical events.

Imam Ahmad Raza Khan Al Brelvi rahimullah alayhi tallah, wrote numerous letters to these inviduals, asking them to repent and correct their statements, but no effort was made by these people to repent or correct their statements. It was then that Imam Ahmad Raza Khan Brelwi issued the fatwah of kufr, and made Takfir of Ashraf Ali Thanvi, Qasim Nanotavi, Rashid Ahmad Gangohi, Khalil Ambethvi. He travelled to Hijaaz e Maqdis on Hajj where he had his Fatwah certified by over thirty eminent scholars of Arab world. Note that Imam Ahmad Raza Khan {rehmatullah alay} did not makde Takfir of Ismail Dehalvi. Due to the reason that it was rumoured that Ismail Dehalvi had repented from his insulting statements before his death.

The oppenants of Ahle Sunnat Wal Jammat have tried to smear the image of Imam Ahmad Raza Khan Bralwi rahimullah alayhi tallah by stating in their numerous books that he was not carefull in his TAKFIR. Infact he is mocked as Takfir Machine Gun. The logic behind it is that anyone whom he opposed he declared them KAFFIR. Yet case of Ismail Dehalvi demonstrates quite another fact that had he been careless TAKFIR MONGER then ISMAIL DEHALVI would have also have been delcared KAFFIR. It was widely speculated that Ismail Dehalvi repented prior to dieing, hence Ala Hazrat Imam of Ahle Sunnah Maulna Shah Ahmad Raza Khan did not declare him as Kaffir. Because there is a Hadith of Prophet {SAW} which states that anyone who delcares a Muslim as Kaffir, either one of the is Kaffir definately. Keeping this in mind Imam Ahmad Raza did not make Takfir, justifying it with the reason that if Ismail Dehalvi as repented prior to dieing then the Takfir made of him will return on him self, and if he has not then Allah will judge him. But he made absolutely apparent that the statements found in the books of Ismail Dehalvi are without doubt KUFFR.

His Fatwah all the statements of those Eminent Scholars was published in a book called Hasam ul Haramayn Ala Maharil Kuffr Wal Mayn. At this juncture the it became a dispute of gigantic propotions. Deobandis rebutted this Fatwah, Al Muhannad was written some 5 years after Hasam ul Haramayn, this was rebutted by a companion of Ala Hazrat Shah Ahmad Raza Khan Bralvi. Maulana Hashmat Ali rahimullah alayhitallah’s Ulamah e Deobandi Ke Mak’kariyan {Deception Of Ulamah of Deoband}. Which since then as continued to evolve into a bigger problem.

The size and the seriousness of this problem is becoming a manace to the unity of “Ummah”. Hence its resolution according to the KITABULLAH & AHADITH is essential, and this does no way imply that one should abandon SHARI’AH for the sake of UNITY.

Our job is to bring this BRAILWI & DEOBANDI dispute into knowledge of PEOPLE and how it can be resolved. Without comprimising injunctions of Quran O Ahadith, without comprimising any part of DEEN. Note that there can no tolerance of WRONG, regardless of who was preaching it. We must adhere to Shariah even it means the out come of our adherance to SHARIAH leads this BRAILVI & DEOBANDI dispute to a greater level. But no tolerance, no peacefull co-existance, if it comes at the cost of abandoning KITABULLAH AND SUNNAH OF RASOOLALLAH {saw}. Rather then abandoning KITABULLAH AND SUNNAH OF RASOOLALLAH {saw} we should cherish, and celebrate, and proudly show our distaste of batil. We should ask Allah subhana wa tallah to grant us paitance, firmness against the heretics, and apostates. Grant us the knowledge with which we can reffute such batil {false} beleives and stand firm in opposition to such HERETICS & APOSTATES.

Wama Alayna Ilal Balaghul Mobeen.

Ali

Alim Ul Ghayb: A Logical Rational Analysis.

Alhamdulillahi Rabil Alameen. Maliki Yaum Id’deen. Was’Salatu Was’Salamu Ala Sayee’dil Mursa’leen. A’uzbillahi Manishayta Nir’Rajeem. Bismillah Ir’Rahma Nir’Raheem.

Special Terminology Used:

*<>* Attributive Title: – {A} Primarily A Title {B} The Title Refflects The Reality Of The Title-Holder.

E.G. Rehmatal Lil Alameen {Mercy Unto Alameen} – Its A Title Of RasoolAllah {SAW}, But This Title Also Refflects His Reality, He Indeed Is Mercy Unto Universe. The Phrase Is Unique In Honour Of Rasoolallah {SAW}, None Else Can Be Rightful Owner Of The Title; Rehmat Tal Lil Alameen.

*<>*Descriptive Attribute: – A Phrase Which Reflects The Reality Of A Being, But Its Not His Title. As An Example, The Word Jaan’war In Urdu Means: “{One} With Life”. This Word Is Used For Four Legged Animals. Though Human Too Is “{One} With Life” But It Would Disrespectful To Reffer To A Human As Jaan’war. Because The Word Is Associated With A Specific Group Of Living; Animals. 

E.G. Rehmatal Lil Almaneed Is Descriptive Attribute Of Allah Subhana Wa Tallah – He Is Rehmat On The Entire Creation, But Despite That It Can Not Be Used As A Title For Allah Subhana Wa Tallah.

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Alim-Ul-Ghayb:

RasoolAllah [saw] is Alim-Ul-Ghaib. Let me begin with something basic: “I have never had a Friend, never had the chance to get close to someone. Except Ala Hazrat …” So tell who is Ala Hazrat? My friend or Not? You will aggree that this sentence states that Ala Hazrat is my friend. Now keep the same logic in mind and try to understand the fallowing point.

 Surah Jinn {72} Verse: {25} “Say: “I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term. {26} “{Allah} Alim Ul Ghayb {Knower Of Ghayb} does not apoint anyone on His Ghayb.” {27} “Except a chosen Rasool; and then He makes a band of watchers march infront of him and behind him.”

 Tafsiri Translation Of Surah Al-Jinn [72] verse 26 -27

 “Alim-ul-Ghaibi fala yuzhiru ala ghaibi’hii ahada, illah manirtada manirasool …” Which means: {26} “{Alim Ul Ghayb} Allah does not apoint anyone on {station of} Alim Ul Ghayb.” {27} “Except a chosen Rasool; and then He makes a band of watchers march infront of him and behind him.”

This proves that RasoolAllah {SAW} has been appointed by Allah on the station of Ghayb. And the words Alim Ul Ghayb {Knower Of Ghayb} are ‘Descriptive Attribute’ of RasoolAllah {SAW}, but not ‘Attributive Title’.

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Also with regards to the exegesis of Surah Al Jin [72] verses 26-27 I would like to throw another point in, which supports already presented in the above evidence.

Surah Al Baqarah [2]verse 2-5:

[2] “This is the Book; in it is guidance sure, without doubt, to those who fear Allah; [3] Who believe in the Ghayb, are steadfast in prayer, and spend out of what We have provided for them; [4] And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. [5] They are on (true) guidance, from their Lord, and it is these who will prosper.”

Note that Allah uses the concept of Isharah, Zameer, {hint/pointing} in this Surah, I will explain in detail with the fallowing example.

Allah says those who beleive in GHAYB, but does not indicate EXPLICITLY what Ghayb Allah is reffering to, but the Scholars have concluded that the usage of word Ghayb without explicit mention is proof that we must beleive in all Ghayb that exists; Angles, Hell, Heaven, Allah, Quran, ect; So the word Ghayb {Unseen/UnKnown} is used as ISHARAH toward all the different forms of Ghayb which a beleiver must beleive in to be Muslim.

Then Allah says those who are steadfast in PRAYER but doesnt explicitly state which prayer does it reffer, morning evening, noon, which one? There is no explicit mention of which Salah so the Ulamah have understood this word Salah to be a Isharah toward the five prayers namely, Fajr Zohir, Asr, Maghrib, and Isha.

The same method was used by Allah in Surah Al Jin where Allah uses the words “… ala ghaybi’hii …” has a Isharah towards the words: “Alim-ul-Ghaibi fala yuzhiru…”.

In simple language Allah’s beloved Rasool [saw] is “Alim Ul Ghayb” but with the condition that Allahs knowledge is ZATI {Personel} where as RasoolAllah’s knowledge was Atah {Atah or Atahi = Given/Bestowed} by Allah.

Once again the position of Ahle Sunnat Wal Jammat has been substantiated with evidence of Quran Ul Kareem. The fallowing TAFSIRI TRANSLATION refflects the meanings of Surah Al Jin more explicitly:

“{Alim Ul Ghayb} Allah does not apoint anyone on {station of} Alim Ul Ghayb.” {27} “Except a chosen Rasool; and then He makes a band of watchers march infront of him and behind him.”

Wama Alayna Ilal Balaghul Mubeen.
Muhammed Ali

Who Are Ahle Bayt: Wives Of RasoolAllah OR ‘5Tan’ Or Both Groups?

Surah Al Azaab {33} Verses: {32} O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear ((Allah)), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just. {33} And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, members of the Family, and to make you pure and spotless. {34} And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them).

Refflection Of The Surah Al Ahzab {33} Verses 32-34:

“O WIVES of the Prophet! Ye are not like any of the (other) women: if ye WIVES do fear ((Allah)), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye WIVES in a speech (that is) just. And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you WIVES, o members of the Family, and to make you WIVES pure and spotless. And recite what is rehearsed to you WIVES in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them).”

Analysis Of Surah Al Ahzaab Verses 32- 34:

Allah subhana wa tallah says: “O WIVES of the Prophet! Ye are not like any of the (other) women:”, implication is that you are no more ordinary WOMEN you have been married to a Prophet, therefore your status is high. And due to their status Allah says to them: “if ye WIVES do fear ((Allah)), be not too complacent of speech …”, Allah subhana wa tallah instructs the wives of Prophet {SAW} that they should not be careless of the manner in which they converse, and Allah gives the reason for this; “… lest one in whose heart is a disease should be moved with desire: but speak ye WIVES in a speech (that is) just.” and Allah gives reason why He wants the WIVES OF PROPHET {saw} to not to be complacent; “… Allah only wishes to remove all Ar’rijs{abomination} from you WIVES, o members of the Family, and to make you WIVES pure and spotless.”

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Allah subhana wa tallah instructs the wives of Prophet {SAW} to ” … be not too complacent of speech lest one in whose heart is a disease should be moved with desire: …” And Allah further states: “… Allah only wishes to remove all Ar’rijs from you WIVES, O members of the Family, and to make you WIVES pure and spotless.” Context reveals that Ar’rijs is refference to a males whos character, piety, beleife is not worthy of consideration {i.e.} Munafiqeen. And only one way of possiable contact with such filthy, dispickable people was possiable: “And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom …” { Waz’kurna, Recite, Teach }that Prophets wives were teachers of Sahabah {RA}, and Munafiqeen would have taken this oppurtunity to harm the reputation of Prophets wives. Therefore Allah commands them not to be too complacent in speech.

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“And stay quietly in your houses, and uncover { i.e. face, body, etc …} not like the uncovering of Jahiliyah {Ignorance} … “ Allah subhana wa tallah instructs the wives of Prophet {SAW} that they should not un-cover their bodies like the people of Jahiliyah did. Note Jahiliyah is period prior to Islam in which strict rules of segregation for male and female was not in place. Then Allah commands these wives of Prophet {SAW: “… and continue to perform regular Prayer, and give regular Charity; and obey Allah and His Messenger.” And the reason for both set of commands is stated by Allah subhana wa tallah: “And Allah only wishes to remove all Ar’rijs from you members of the Family, and to make you {Wives} pure and spotless.” Ar’rijs in the context of the ayaat means impurities with in ones own self resulted because of not performing Salah, personel short commings, unlawful earnings, not living life according to Sunnah of Prophet {SAW}. Allah states that He wishes you to keep Wives of RasoolAllah {SAW} pure from these defects … and make them clean and keep them purified.

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Ahle Sunnat Wal Jammat beleive that Wives of RasoolAllah {SAW} are the prime members of who have been conffered the title of Ahle Bayt by Allah Subhana wa tallah. While Ahle Bayt e Ali {Family Of Ali ‘ra’ } is the secondary status members. This ofcourse does not mean that Prophets Wives have higher status then Hazrat {RA} but aim is to highlight the importance of Quranic verdict, because Quran first affirms the title for the wives of RasoolAllah {SAW}, the Ahadith affirms the same status for Ahle Bayt e Ali {RA}. The  commentary on the verses reveals that Ahle Bayt in general have been protected from personel short commings and have been purified thoroughly as well as being protected from the harm of ill intention of people.

Wama Alayna Ilal Balaghul Mubeen.

 Ali

Shirk Of Attribues {Sifaat}: A Comprehensive Explanation.

“Alhamdu’lillahi Rabil Alameen, Khaliqas’samawati wal ardeen. Was’salatu was’salamu ala say’yeedil mursaleen. Am’ma baad, fa’auzu’billahi ma’nishayta’nir’rajeem.

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Further more there are three more sets categories after which understood correctly, a person can be free from Shirk, and will be able to differentiate between Shirk and Tawheed { Wahdat, Unity of Allah } Its important that we understand these two categories and contemplate on them and carefully fallow the line of reasoning and evidences which are presented.

“Sifaat e Zaati” & “Sifaat e Atahi”

{{ Sifaat e Zaati }} Means a Attribute which is ONES-OWN { Personel }; NOT CONFERED BY ANYONE ELSE. What ever has been given to anyone can not be Zaati. This Sift is ONLY OF ALLAH SUBHAN WAL TALLAH, none has this quality other then Allah. He is One who is not dependant upon anyone, He is self sufficent. This quality of Zaati attributes are His alone.

“Kalamat e Tawheed { Utterances of Tawheed }”

*{}* Allah is Living, He is Eternal Absolute, by His own Self, none as given Him life.
*{}* Allah is All-Seeing, by His own Self, none as given Him sight.
*{}* Allah is Sustainer, by His on Self, None as given Him the means of Sustaining, nor the Right to Sustain
*{}* Allah is All-Knowing By His Own Self, none as told Him anything, He Knows All, nothing is RESTRICTING HIM, TOTALLY INDEPENDANT OF ANY RESTRICTIONS THAT HIS CREATION IS BOUND BY.

{{ Sifaat e Atahi }} Means a attribute which has been confered to SOMEONE by another, but the person does not posses it before. Its exactly the opposite of “Sifaat e Zaati “. This attribute is the quality of Allahs CREATION, WHAT EVER HAS BEEN CREATED BY ALLAH has been given abilities which are not its own, and without Allahs bestowing this the CREATION WOULD NOT EXIST OR POSSES IT EVEN IF IT DESIRED SO.

“Kalamat e Tawheed {Utterances of Tawheed}”

*{}* Allah subhan wa tallah gave life to all living creatures, without his Mercy of Life, no living creature would exist, but our none-existance will neither harm nor benefit Allah in anyway, our existance is dependant upon His existance, and one day I will CEASE TO EXIST, BUT ALLAH IS THE FIRST AND THE LAST, NEITHER HE WAS BORN, NOR HE WILL DIE.

*{}* Allah subhan wa tallah, gave us the ability to See, without His giving us this blessing neither we would see, nor we can make our self see, out of our own will.

*{}* Allah subhan wa tallah has given us the right to sustain, and provided the means to sustain our selves, without His giving of these rights and means, we would not be able to sustain our selves, nor earn the right to sustain our selves.

*{}* Allah subhan wa tallah has made us KNOWING, our knowing is dependant upon Allahs provided means, our five senses, without these we can not know anything, our ability to KNOW is limited to the surrounding we are in, and Allah can take back the ABILITY OF KNOWING WHEN HE PLEASES, WE HAVE NO CONTROL OVER HIS WILL, Allah limits his MAKHLOOQ.

What Consitutes Shirk:

Sifaat e Zaati as explained above are ONLY THE RIGHT OF ALLAH any Human or Jin claims any of these for himself will commit SHIRK OF ATTRIBUTES, AND SUCH A PERSON AS ABANDONED ISLAM FOR THE CREED OF IDOL WORSHIPPERS.

*{}* “No god gave LIFE TO ME” {I WAS ALWAYS IN EXISTANCE .. I am totally independant of god.}

*{}* “No god gave SIGHT TO ME” {I WAS/AM ALL-SEEING,}

*{}* “No god sustains me, I sustain my self ” { No one made the means with which I sustain my self, I am self sustaining.}

*{}* Such and Suchs knowledge equals Allahs knowledge, Such and Such KNOWS ABSOLUTELY EVERYTHING that has happened will happen WITHOUT ALLAHS BESTOWAL.

*{}* Malik Ul Maut { angle of death} takes life out of his own choice, he is indepandant of Allah, without Allahs command, he is independant of Allahs authority.

*{}* Allah has no control over birth and death of beings, soley beings are responsiable for these.

Any beleive which resembles the above three points in ABSOLUTE SIMILIAR WAY, IS SHIRK, WHICH IS KUFFR. If one makes these statesments while being a Muslim, he as transgressed the boudaries of Islam, as a result becomes apostate { Murtid }.

” Sift e Maliki’at e Haqiqi & Sift e Maliki’at e Majazi:”

{{Sift e Maliki’at e Haqiqi}} In English it would translate to mean the ‘Attribute { of } True Owner’, the Attribute { of } Real Owner, its a Attribute which none can posses other then Allah subhan wa tallah. It implies that Allah tallah is the True Owner of the entire creation, and what intellectual capacity the creation has, i.e. knowledge, no god or being owns anything in reality, He is the supreme Owner. None other being can have this attribute, except Allah.

“Kalamat e Tawheed {Utterances of Tawheed}”

*{}* Allah subhan wa tallah who created the universe, and He is the Real Owner, the Haqiqi Owner of that exists.

*{}* Rabul Alameen is the ONE who sent Rehmatal lil Alameen {SAW}, He is the Haqiqi Owner of Prophet {SAw}.

*{}* It is Allah who is the Haqiqi Owner of Paradise, and the Beauties which it contains.

*{}* Ghafoor Ur Raheem, is the Haqiqi Owner of Hell, in which the Polytheists and Insulters will burn.

{{Sift e Maliki’at e Majazi}} It means ‘Attribute {of} Temproray Owner, In Sift e Maliki’at e Majazi, you affirm the temporary ownership of a object, material possesions, your own self, but also affirm the HAQIQI OWNERSHIP of Allah subhan wa tallah, so that you do not make your self equal to Allahs HAQIQI OWNERSHIP, but one does not negate the ATTRIBUTE OF HAQIQI OWNERSHIP IT WOULD NOT MOUNT TO SHIRK, because if one affirms the Haqiqi Ownership, then he autometically affirms the Majazi Ownership for the creation of Allah, but its recogmended that one does affirm the HAQIQI aspect as much as possiable, so that we are constantly affirming one form of IMAAN { verbally affirming of a aqeedah classifies as Imaan }.

Its a attribute which is IMPOSSIABLE { MUHAAL } for Allah to have, Allah was and will be the Malik e Haqiqi { Real Owner }, the ‘Malik e Majazi’ attribute is for the creation of Allah subhan wa tallah, Ambiyah { Prophets }, Malaika { Angles }, Awliyah-Allah { Friends of Allah } and general creation what ever they own is their temparory OWNERSHIP, this right of OWNERSHIP HAS BEEN GRANTED TO THE CREATION, BY ALLAH. ALLAH CAN GRANT THE RIGHT OF OWNERSHIP TO ANYONE HE WISHES, as He often does, without consent of His Creation, where as His Creation can not excercise their own right.

“Kalamat e Tawheed { Utterances of Tawheed }”

*{}* Allah subhan wa tallah who created the universe, and He is the Real Owner, the Haqiqi Owner of what ever that exists, out of His mercy Allah has granted me a Temparory Abode in this village, without His mercy neither I would have shelter, nor the gift of life.

*{}* My eyes, ears, hands, feet, nose, are bestowed to me by Allah subhan wa tallah, He is the Haqiqi Owner of these organs, and everything else for which makes my existance possiable.

*{}* Allah as granted me the ownership of these animals out of his limitless treasures, He is the Haqiqi Owner of everything that I own, and of me.

What Consitutes Shirk:

*{}* Denial of Allahs Haqiqi Ownership, and attributing it to a creation of Allah.

*{}* Affirming the Haqiq Ownership of Allah, but assigning a EQUALE / SUPERIOR PARTNER WITH Allah [ I.E. SON, MOTHER, FATHER, DAUGHTERS] who governs the creation of Allah with Allah.

One who holds such beleife has become Mushrik, as a result such person is KAFFIR.

“Sift e Qulli & Sift e Baaz”

{{ Sift e Qulli }} It means Attributes of Absolute-ness, Totall, Complete-ness, and All. Its Sift of Allah subhan Watallah, none in the creation of Allah is owner of this Sift. Allah subhana watallah is, for any creation of Allah to posses this Atribute is MUHAAL {IMPOSSIABLE}. Its partly been addressed in the Zaati section of the artilce, but another aspect of the same is connected with this part, therefore its important that it is addressed.

“Kalamat e Tawheed { Utterances of Tawheed }”

*{}* Allah is ALL-Seeing, Allahs vision encompasess ABSOLUTE-ly everything, Allah is COMPLETE-ly observing his creation.

*{}* Allah is ALL-Hearing, Allah Hears ABSOLUTE-ly everything, Allah Hears ALL of His Creation even their wispers, Allah Hears everything, everyone, from the highest of Heavens to the depths of earth, deepest of oceans no creature can escape His Hearing, none is equal to Him.

*{}* Allahs Knowledge is Complete, His Knowledge is Absolute no short commings or mistakes what so ever, Allahs Knowledge is of ALL CREATION THERE IS NOTHING IN CREATION WHICH HE DOESNT KNOW ABOUT.

*{NOTE:}* Allah subhan wa tallahs KNOWLEDGE IS Absolute, none is capable to know as much as Him nor He has granted His ABSOLUTE KNOWLEDGE TO ANY CREATION WHAT SO EVER. Al Qalm {the Pen} and Al Lawh Al Mahfooz {Perserved Tablet} are mere creations of Allah, and the knowledge they have is in no way equale to Allah, the Knowledge contained in them is not even a drop from the ocean of knolwedge which belongs to Allah. If its beleived that Prophet {SAW} knows whats contained in Al Lawh Al Mahfooz, it will not mount to SHIRK, because he {SAW} is just a creation like Al Lawh Al Mahfooz, if its SHIRK for one creation then to beleive that the other creation has the knowledge should also be SHIRK.
{{ Sift e Baaz }} It means Attribute of Partial, Some, Little, and it implies that creation has qualities which are limited, not equale with Allahs Attributes. Allah does not have any Sift what so ever, which falls into Baaz catergory, Allahs Sifaat are Qulli.

“Kalamat e Tawheed { Utterances of Tawheed }”

*{}* Its the mercy of Allah that He has granted me LIMITED VISION with which I see the beauties of CREATION OF ALLAH.

*{}* Allah the Mercifull has given me ears with which I hear the sounds of birds, the reciting of Kitabil Mubeen in my IMMEDIATE SURROUDINGS.

*{}* Allah Subhan wa tallah, has granted me THE LIMITED KNOWLEDGE OF THE CREATION through the means {Wasilah} of analysis, scientific research, and Allah is able to break the laws which he as set for creation if He wishes so.

What Consitutes Shirk:

*{}* Attributing the Qulli Sift to a CREATION OF ALLAH, as a result x-person is making a CREATION OF ALLAH A EQUALE IN ALLAH’S ATTIRBUTES – MOUNTS TO AS’SIFAAT SHIRK {Shirk Of Attributes} – WHICH IS KUFR.

*{}* Affirming that Al Lawh Al Mahfooz {Perserved Tablet} & Al-Qalm {the Pen} contains ALL the knowledge of Allah. This is SHIRK AS SIFAAT this beleife makes Al Lawh Al Mahfooz & Al Qalam partners in Allah’s KNOWLEDGE, and none is equale with Allah, in Zaat {in Allah’s Being} and in Sifaat {in Attributes} – AFFIRMING QULLI KNOWLEDGE FOR MAKHLOOQ {AL LAWH AL MAHFOOZ & AL QALAM} IS KUFFR.

“Concluding Remarks:

Readers must bare in mind that Qulli, Zaati, Haqiqi, SIFAAT are only for Allah, and Baaz, Atahi, Majaazi, SIFAAT are for the MAKHLOOK of Allah subhan wa tallah. If one attributes the SIFAAT of Allah to Makhlooq its Shirk, but its SHIRK also if someone attributes the SIFAAT {Qualities} of Makhlooq to Allah.

Further there might arise some confusion regarding the categorisation and some people may use this explanation wrongly and brand others as MUSHRIK for using the words Zaati, Qulli, Haqiqi, in refference to the materials they posses -eg:

*{}* Yeh mera Zaati ILM heh. { This is my PERSONEL KNOWLEDGE. }

*{}* Qulli tor per yeh ILM meRA heh { ALL the KNOWLEDGE is MINE. }

*{}* Haqiqat meh yeh mera ILM heh { IN REALITY THIS IS MY KNOWLEDGE. }

The usage of these words in ordinary life as I have demonstrated with above examples will not mount to SHIRK because the person-x is using the words in connection with other people .i.e. “This is my PERSONEL KNOWLEDGE.” in this statement he merely is stating that he AS COME UP WITH HIS OWN IDEAS, no other human shares HIS IDEAS.

The categorisation of Shirk As Sifaat into three sets has to be understood in TECHNICALLY as explaned, one must not strip these words out of their context and meanings which they are given in this article, EACH TERM {i.e. Zaati, Qulli, Haqiqi} AS A UNIQUE EXPLANATION AND WHAT DETERMINES SHIRK IS THE EXPLANATION NOT THE TERM {i.e. Zaat, Ataahi, Qulli} ITSELF. Readers must ensure that they understand each TERM properly and the explanation before using it as a refference in their future discussions otherwise a THERE IS REAL DANGER OF FITNAH.

Muhammed Ali

Understanding The Concept Of Shirk

Alhamdu’lillahi Rabil Alameen, Khaliqas’samawati wal ardeen. Was’salatu was’salamu ala say’yeedil mursaleen. Am’ma baad, fa’auzu’billahi ma’nishayta’nir’rajeem. Bismilla hir’rahma nir’raheem.

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Bismillah! In this time of Trial & Tribulations the Ummah of RasoolAllah [saw] as been devided among warring sects. The fundamental cause of this dis-unity and spread of Ilhad [atheism] and biddati concepts is misunderstanding of the doctrine of Tawheed & Shirk.

My objective is to deal with the fundamental problem which is deviding the Ummah, once the foundation of all disputes is corrected, Inshallah the remaining disputes which are based on this will autometically be explained.

This article will Inshallah will be expanded to include the evidences for each form of Shirk from Quran & Sunnah.

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Definition Of Shirk according to Shariah: Joining a partner with Allah in absolute terms, to believe that Allah has a equale partner, who shares with Allah power on equal terms.

Shirk Of Attributes: A form of Shirk in which attributes of Allah are given to the CREATION of Allah.

Note: Seeing, Hearing, Knowing, Sustainer, etc: All are Attributes of Allah tallah, but the Makhlooq of Allah does share with Allah these ATTRIBUTES, and stating this fact does not mount to SHIRK. Allah tallah as out of His will as confered these Atributes to His creation, and the quantity of these Attributes differes from invidual to invidual as well as between Allah and His creation.

Attributes Of Allah & Their Qauntity:

Allah, Sees, Hears, Knows ALL, none is hidden from him NOT EVEN A ATOMS WEIGHT, He Sees ABSOLUTELY EVERYTHING, He Hears ABSOLUTELY EVERYTHING, He Knows PAST, PRESENT, FUTURE, ABSOLUTELY EVERYTHING that has happened in these THREE TIME PERIODS. Allahs Seeing, Hearing, Knowing is absolute in every term, neither He makes mistake in judgement on WHAT HE SAW, HEARD, AND KNOWS, nor its part of His Attributes to make such mistakes. He is Perfect in every Attribute.

Attributes of Creation & And Their Limitations:

Creation’s attributes variy, some can see/hear more clearly then the other, some are blind/deaf, some become blind/deaf in old age, some become blind/deaf because of exidents. Their ability of “Knowing” is dependant on the five senses. With exception to Ambiyah {AS} Awliyah-Allah, depending upon their respected position, who are instructed by Wahi {Revelation} or ‘Ilm e Ladunvi’ {<—Urdu’nised rendering,”Divine Guidance” – Surah Al Kahf {18] Verse 65} as well as their five senses which they share with human beings and Jins etc;

Since the quantity of these attributes deppences on he organs which collect the information. Then relay this information to the brain for processing, and then brain determines the quantity, what it saw, heard, and how much it knows. Due to this fact human & Jin knowledge is deffective, incomplete.
What Consitute ‘Shirk Of Attributes’:

*{}* If X claims that He/She SEES everything – JUST LIKE ALLAH
*{}* If X claims that He/She HEARS everything – JUST LIKE ALLAH
*{}* If X claims that He/She KNOWS everything – JUST LIKE ALLAH

Or takes any Attribute of Allah and implies that X is equale with Allah in this Attribute, it would be Shirk Al Akhbar, which in other words results in KUFFR. Any creation if it takes the attribute of Allah which Allah shares with creation and implies that X is ABSOLUTELY EQUALE WITH Allah is this respect, such a person is MUSHRIK & KAFFIR.

It would not mount to Shirk, if a person states that I am seeing or he is seeing, because for it to be SHIRK the similarity has be ABSOLUTE, if there is similarity on PARTIAL basis its not shirk.

{} To make Haram a Halal is, SHIRK OF ATTRIBUTES / To make Halal a Haram is, SHIRK OF ATTRIBUTES :- This right is only with Allah. Who so ever declares a HALAL as HARAM, IS KAFFIR, MUSHRIK, FILTHY KAFFIR WORSE KAFFIR THEN A HINDU KAFFIR [Surah 9:31].

 Example A: A individual was TO BELIEVE IN TOTAL/ABSOLUTE independace of Malik-ul-Maut from Allah authority OR holds to the beleife that Malik-Ul-Maut takes life of out of his own choice, such person commits Shirk of Attributes, such a person is KAFFIR.

{A person who believes that “Malik ul Maut” takes life of a person with the permissision of Allah, with power given by Allah is a Muslim, and such a individual holds to the correct beleife.}

Example B: ANYONE WHO BELIEVES THAT THESE MIRACLES WERE PERFOMED INDEPENDENT OF ALLAH’S GIVEN POWER AND AUTHORITY COMMIT SHIRK OF ATTRIBUTES SUCH A PERSON TOO IS KAFFIR.

{Correct beleife about the Miracles of the Prophets is that such as Musa [as] miracle of rope turning into a snake, Isa [as] bringing the birds of clay to life, and Prophet Muhammed [saw], the beloved messenger of Allah, splitting the moon, all were performed with the power and permission of Allah.}

Shirk Of Worship: To bow down to a CREATION of Allah with the intention of worshipping that creation.

*{}* BOWING DOWN TO IDOL WITH THE INTENTION OF WORSHIP.
*{}* BOWING DOWN TO A LIVING-PERSON / DEAD-PERSON WITH THE INTENTION OF WORSHIP.
*{}* BOWING TO ANY CREATION OF ALLAH WITH INTENTION OF WORSHIP.
*{}* CONSIDERING A CREATION OF ALLAH TO BE WORTHY OF WORSHIP

Important Note: Dear readers bare in mind that in reality there is no category of ‘SHIRK AL IBADAT’. Because in Shariah the Shirk is not determined by OUTER ACTIONS but by INTENTION/AQEEDAH which is in accordance with the HADITH OF Prophet {SAW} “Qullu Amalu Min’niyat …” {“Every Actions {of a beleiver} is to be determined on INTENTION …”} and every action of a KAFFIR IS TO BE DETERMINED ON HIS AQEEDAH.

In reality the Shirk Al Ibadaat does not exist, because once a KAFFIR, MUSHRIK, TAKES A OBJECT AS GOD OTHER THEN ALLAH, HE BECOMES MUSHRIK, WEATHER HE BOWS TO IT WITH INTENTION OF WORSHIP WILL NOT MATTER … BECAUSE THE ACTION DOESNT DETERMINE HIS AQEEDAH … THE AQEEDAH HE PROFESS DETERMINES HIS STATUS …thus he will be Mushrik even if he doesnt worship it or not. Shirk is not determined by looking at the actions of people, but its determined by the AQEEDAH WHICH THEY PROFESS.
This form Shirk is Kufar.

Shirk of Relations: A form of Shirk in which Allah is associated with partner.

*{}*In which Allah is Associated with Daughters.
*{}*In which Allah is Asscoiated with Parents.
*{}*In which Allah is Associated with Children.

This form of Shirk is KUFFAR.

Shirk of Pride: [Ar-Riya]- A form of Shirk in which a person takes pride because of certain acheivement.

This form of shirk is NOT KUFFAR.

Hidden “Shirk”: This form of Shirk, is of when a person UNINTENTIONALLY attributes with a X object, a attribute which is not its own [Zati] ATTRIBUTE, but it has been conferred [Atah/Atahi] to it by Allah. And that ATTRIBUTE remains in the control of Allah.

*{}* Its is said that knife cuts,
*{}* Its said that fire burns

{<>} Aqeedah of Ahlus Sunnah Wal-Jammah is that its not knives nature to cut, because had that been the case, then it would have cut Hazrat Ismail [as] when his father wished to sacrifise him in the cause of Allah.

{<>} Aqeedah of Ahlus Sunnah Wal Jammah is that fire does not burn because had the nature of fire been to burn it would have burnt Ibrahim [as] when he was thrown into the pit of fire by Mushriqeen.

Important Note: This definition of “Shirk” should not be used in connection with: Ambiyah [as], Awliyah-Allah [ra], Sahabah [rta], Muhammedur’RasoolAllah [saw], who so ever does so, has transgressed the boundaries of Quran and Sunnah. When reffering to this group of people make refference of it has Tawheed Al Akbar, say they believed that EVERYTHING THAT HAPPENS IS IN CONTROL OF ALLAH.

Ibrahim [as] believed that nothing happens without the will of Allah, Knife wont cut without the will of Allah, Ismail [as] believed that Knife will not until Allah wishes so. When Allah commanded the knife to cut, then Allah subsituted Ismail [as] with a lamb.

Ibrahim [as] was thrown in fire, he didn’t call on his relatives to save him from the burning fire, he sat in fire, and when Gibraeel [as] came to help, Ibrahim [as] said O Gibraeel [as] as Allah sent you or have you come out of your own choice, he replied out of my own choice. Then Ibrahim [as] told Gibraeel [as] then don’t assist me, its Allah’s decision. Allah ordered the fire to be COOL. This is Tawheed Al Akhbar.

Second Note: All excluding the above are included in this definition of shirk. This form of “shirk” is neither KUFFAR nor offensive in anyway, because its part of our fitrah. Allah does not hold us accountable for whats our Fitrah, but we are only accountable which are can be controlled by us.

{<>} Its quite dangerous to clasify this as “shirk”. I seek reffuge in Allah from misguidance of Iblis. O Allah I seek your forgiveness if I be the cause of Fitna or play a part in someone being mislead.

IMPORTANT NOTE: There is a verse in the Quran which states that RasoolAllah [saw] rejection is rejection of all the prophets [cant recall the passage in the Quran] that came before him. How can rejection of one Rasool [saw] be reject of all the Messengers that had come before him? Answer is very simple prophets had brought different Sharia, which suited to the conditions of a nation and those who acted upon this Shariah indeed fallowed the Shariah of the all former Messengers [as]. And the difference in the Shriah of RasoolAllah [saw] would not mean that those people who adhered to the Sharia of former Prophets rejected the Shariah of RasoolAllah [saw]. But all PROPHETS had brought one thing which was unchanged throught ages from ADAM [as] to the time of Muhammed [SAW], and that is the understanding of “Tawheed & Shirk”. In this context one who rejects the message of Tawheed [Shirk] given by RasoolAllah [saw] has rejected all the Prophets. Because every prophet was sent by Allah to take people back to the very reason for which Allah created us, His Worship. Without sound understanding of Allah’s Attributes, and without understanding fundamentals of Tawheed the worship of Allah would have been vain. Therefore Allah sent Prophets/Messengers to distinguish between Tawheed & Shirk and then commonded them to teach their fallowers ways of worship of Allah. Therefore the fundamental message of all Prophets/Messengers was TAWHEED, rejection of RasoolAllah’s [saw] Tawheedi message, would mount to rejecting all the Prophets/Messengers that had come before him.

Definition of Shirk does not change according to time. What WAS shirk at the beginning of the creation WILL REMAIN shirk till the DAY OF JUDGEMENT, because Allah does not change, He remains One and will remain One. The ihkaam which He has subjected His Creation to, will change. Halal will become haram, haram will become halal according to particular situation of a people, but this change of ihkaam, will not be in the regards to the understanding of “Shirk & Tawheed”. One who believes that definition of Shirk was improved upon by Allah attributes ignorance to Allah, and such a person is KAFFIR.

Muhammed Ali

Knowledge Of Ghayb: RasoolAllah {SAW} Knows All That Is In Al Lawh Al Mafooz

 “Alhamdu’lillahi Rabil Alameen, Khaliqas’samawati wal ardeen. Was’salatu was’salamu ala say’yeedil mursaleen. Am’ma baad, fa’auzu’billahi ma’nishayta’nir’rajeem.
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Important Note:

*{}* Al Lawh Al Mafooz Is Creation Of Allah – Its Knowledge Is Limited,
*{}* Prophet {SAW} Only Knew Everything When The Last Verse Of The Quran Was Revealed To Him – Prior To That His Knowledge Was Not Equale To Al Lawh Al Mafooz.

Any Objections Which May Be Raised By Non-Sunnis, Are Answered With These Two Points. Bare These Two Points In Mind While Reading This Article.

Allah tallah says this about Quran:

Surah Al An’am ayaat 59: ” … Wala ratbin wala ya’bisin illa fikitabim mubeen.” MEANING: “… every dry or green object their mention as been made in kitab e mubeen.”

Surah Yunus ayaat 61: ” … Wala as’ghara min zalika wala akbara illa fi kitabim mubeen.” MEANING: “… what ever big or small object their mention has been make in KITAB E MUBEEN.”

Surah Hud {11} Verse 6: “Wama min dabaa’batin fil’ardi illa alal’lla’hi rizquha wa’yalamu musta’qarraha wa mustaw’da aha, qul’lun fi kitabum mubeen.” MEANING: “There is no moving creature on earth but its sustenance dependeth on Allah. He knoweth the time and place of its definite abode and its temporary deposit: All is in KITABIM MUBEEN.”

Surah Saba {34} Verse 3: “… Alim ul Ghaybi la ya’zubu anhu misqalu zarratin fis’samawati wala fil ardi wala asghara min zalika walaa akhbaru illa fi kitabum mubeen.” MEANING: “… by Alim Ul Ghayb { i.e. Allah} from Whom is not hidden the least little atom in the heavens or on earth: Nor is there anything less than that, or greater, but is in the KITAB E MUBEEN.”

Surah An’Naml ayaat 75: “Wama min Ghaa’ibatin fis’samaahi wal ardi illa fi kitabim Mubeen.” MEANING: “And what ever Ghayb there is in HEAVENS and EARTH it mention has been made in KITAB E MUBEEN.”

Allah says that WHAT EVER SMALL OR BIG, DRY OR GREEN, THE SUSTANANCE OF CREATION, AND ALL THAT IS GHAYB IN UNIVERSE is mentioned in the KITAB E MUBEEN. A point to note, our AMAAL ARE RECORDED IN KITAB E MUBEEN ALSO. Our Amal are Ghayb from one and other. IF THEY ARE GHAYB THEY ARE IN KITAB E MUBEEN. Your actions are ghayb from me, my actions are ghayb for you … therefore AMAAL OF ALL CREATURES are recorded in KITAB E MUBEEN.
Further Allah tallah says:

Surah Yusuf {12} ayaat 111: “Laqad kana fee qasasihim ibratuli’ awlee alalbab, ma kana hadeesan yuftara walakin tasdeeq’allazee bayna yadayhi wa’tafseela kulli shay’in wahudan warahmatalli qawmin yuminoon.” MEANING: “There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a Tasdeeq {confirmation} of what went before it,- a Tafseel {Detailed Exposition} of all things, and a guide and a mercy to any such as believe.”

Surah Yunus {10} ayaat 37: “Wama kana hazal quranu aey’yuftara min dooni Allahi walakin tasdeeq’allazee bayna yadayhi wa tafseelal kitabi la rayba feehi mir’rabbil alameen.” MEANING: “This Qur’an is not such as can be produced by other than Allah. on the contrary it is a Tasdeeq {confirmation of revelations) that went before it, and a Tafseel {Fuller explanation} of the Book – wherein there is no doubt – from the Lord of the worlds.”

Quran as detailed exposition of all things, regardless of what the size of that object, big, small, dry or green, or even ghayb … quality of Quran is that it as detailed explanation of everything. QURAN is; “FULLER EXPLANATION OF BOOK IN WHICH THERE IS NO DOUBT.” Quran is Tafseel of AL LAWH AL MAFOOZ. Because the sentence can not be reffering to QURAN it self … in the beginning Allah says that Quran is Tasdeeq … and … then Tafseel … of the book. Quran confirms other scriptures and its TAFSEEL of Al Lawh Al Mafooz.

Allah Subhana Wa tallah explains the characteristics of Kitab e Mubeen, then Allah states that Quran is Tafseel of Al Lawh Al Mafooz, and the same point of view is enforced by the fallowing verses:

Surah Maidah ayaat 15: ” …qad jaakum mina Allahi nooruv wa kitabun mubeen.” MEANING: “… there as come to you from Allah a Noor and Kitab e Mubeen {Quran}.”

Surah An’Naml ayaat 1: “Ta Seen tilka ayatul qurani wa kitabin mubeen.” MEANING: “Ta Seen, these are verses of the Quran and {which is} Kitab e Mubeen {clear book}.”

Now comming to the reality of Kitab e Mubeen, the two quoted verses of the Quran attest to the fact that Quran is Kitab e Mubeen, and it contains information about big, small, dry, green, and all the ghayb which is in heaven and earth, and this is quality of Al Lawh Al Mafooz also … thus the verses of Surah Yusuf VERSE 11 and Yunus VERSE 37 both affirm the same fact with explicit refference.

We have identified that Kitab e Mubeen is Quran {.I.E. TAFSEEL OF AL LAWH AL MAFOOZ} therefore it means that ALL THE MENTIONED ARE IN THE QURAN. If its proved that knowledge of Quran was given to Prophet {SAW} that will mean. WHAT EVER SMALL, BIG, DRY, GREEN, WET, ALL THE GHAYB THERE IS IN HEAVEN AND EARTH IS GIVEN TO PROPHET {saw}, or in other words all the KNOWLEDGE which is contained in AL LAWH AL MAFOOZ was given to Prophet {SAW}.

Surah Al Qiyamah {75}Verse: {16} “La tuharrik bihi lisanaka litaj’ala bih. {17} Inna alayna
jam’ahu wa quranah. {18} Fa’iza karana’hu fatta’bih kuranah. {19} Summa inna alayna bayanah.” MEANING: {16} “Move not your tongue concerning (the Qur’ân, O Muhammad SAW) to make haste therewith.{17} It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Qur’ân), {18} And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Qur’ân’s) recital. {19} Then it is for Us (Allâh) to make it clear to you.

Allah takes the responsiabilty of explaining the Quran, and indeed Allah explained the entire Quran to Prophet {SAW}. Allah does not leave His job undone, He is able to do what He wishes so.

Allah subhana wa tallah affirms in the Quran that only the Mutahiroon {Purified, Clean} will gain access to Quran and to its INNER meanings, which are refflection of Al Lawh Al Mafooz.

Surah Al Waqiyah {56} Verses 77-79: “In’nahu la’Quran’nun Kareem. Fi kitabim Maknoon. La yamassahu illa mutahiroon.” MEANING: “A Quran most honourable. In a well guarded book. Which none shall touch but except those who are Mutahiroon {pure, clean}.”

Two interpretations of this verse, and Ahle Sunnat Wal Jammat affirms both of them as valid.

*{1}* – “A Quran most honourable. … Which none shall touch but except those who are Mutahiroon {pure, clean}.”

*{2}* – “A Quran most honourable. In a well guarded book [i.e. Al Lawh Al Mafooz]. … Al Lah Al Mafooz Which none shall touch but except those who are Mutahiroon {pure, clean}.”

Thus proven that Prophets knowledge was comprimising every detail, small, big, green, wet,dry, all the ghayb of heaven and earth, which is contained in the Quran {Al Lawh Al Mafooz} as been given to Prophet {SAW}.

Wama Alayna Ilal Balaghul Mobeen.

Muhammed Ali