Ja'al Haq

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JA’AL HAQ -1 If Any Correction
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Mufassir E Shaheer Hazrat Allama Maulana Mufti Ahmad Yaar Khan
Na’yeemi Alaihirrahemah
INTRODUCTION JA-AL HAQ

نیضرلاا و تومسلا قلاخ نیملاعلا بر ﷲدمحلا
ہتیب لہا و ہباحصلا و ہلا و محمد اندیس نیلمکلاا لمکا و نیلمجلاا لمجا نیطلا و ءاملا نیب مدآ و ایبن ناک نم یعل ملاسلاو لاصلا و
نیعمجا
INTRODUCTION JA-AL HAQ
Within a period of approximately 1,500 years, beginning from the time it was proclaimed by the Holy
Prophet (صلی اللہ علیہ وسلم) Muhammad Mustapha (صلی اللہ علیہ وسلم) Islam has encountered an infinite amount of tribulations. In
spite of these scathing attacks against the deen however, never once was it tarnished or disrupted
because, Alhamdulillah, it is Allah (لجوزع) Himself who is the Protector and Helper of it. He states in the
Holy Quean,
نوظفحل ہل انا ورکذلا انلزن نحن انا
Surah Hajr, Verse 9
Mischief varying in nature, e.g. the fitna of Yazeed, the scourge of Hajjaj ibn Yusuf, the deception of the
Khaarijees, etc., had previously unsuccessfully tried to demolish the foundations of Islam, but the most
formidable fitna this deen had yet to face was the Wahabism of Najdis. Even the Holy Prophet
(صلی اللہ علیہ وسلم) had informed and made his ummah aware of their fitna so that Muslims can be saved from their
deception.
Hadrat Abdullah bin Umar (ہنع یلٰاعت اللہ یضر) reports that Rasoolullah (صلی اللہ علیہ وسلم) once raised his hands in dua
and said. “0 Allah (لجوزع) grant us barkat in our Syria, 0 Allah (لجوزع) grant us barkat in our Yemen.”
Those present submitted to him, “Ya RasoolAllah (صلی اللہ علیہ وسلم)! Make dua for barkat in our Najd,” yet the Prophet
(صلی اللہ علیہ وسلم) didn’t and continued to supplicate for Syria and Yemen. He was further reminded several times to
do this but didn’t. After some time, he said, “How can I make dua for Najd when it is the place from
which major tribulations and fitna will occur and a shaitaanic sect will arise?” 1.1 – Mishlcaat, Vol. J,
Baabu-Zikril Yemen wash-Shaam with ref to Bujhari
It is known from this Hadith that the Holy Prophet (صلی اللہ علیہ وسلم) had complete knowledge of the fitna of Najd,
which is second in severity only to the mischief of the Dajjal, Hence, he warned us Muslims of their
trouble.
Hadrat Abu Burzah (ہنع یلٰاعت اللہ یضر) narrates that once, while Rasoolullah (صلی اللہ علیہ وسلم) was distributing war
booty, a person from behind exclaimed, “O Muhammad! You have not been just in your distribution!”
This annoyed the Holy Prophet (صلی اللہ علیہ وسلم). He replied, “You will not find anyone more just than me during and
after my time with you,”
Rasoolullah (صلی اللہ علیہ وسلم) further said, “A nation will be born from this person towards the latter days who will
recite the Holy Quran but it will not go down their throats (i.e, it will have no effect on them) and they
will leave Islam as fast as an arrow is released from a bow. Their recognition is that they will shave their
heads. This sect will continuously emerge until their final group joins the ranks of Danai. If you have to
meet them, know that they are the most disgraced and worst of creation. ,, 1.2 _ Mishkaat, Vol. J,
Kitaabul-Qisaas, Baabu.Qatli-Ahlir-Rudaa with ref to Nasaai۔
‘They will shave their heads’ is a clear sign of Wahab is as it is generally hard to find them, even today,
without having their heads shaved. Another sign mentioned by Rasoolullah (یلص áملسو ہیلع ہ) is that they
will kill the Muslims but not harm the idol-worshippers, as found in Bukhari Sharif, Vol. I,
Kitaabul.Ambiya in the narration concerning Yajooj and Majooj; Muslim Sharif and Mishkaat Sharif,
Baabul-Mu’jizaat. Section 1 the Hadith found in Mishkaat further states, “(The Holy Prophet (صلی اللہ علیہ وسلم) said if I
were to find them I would kill them just as how the nations of Aad were executed.” 1.3
The Deobandis of today generally support the Hindus but hate and target Muslims, with their worst
assault having taken place against the people of the Haramain Shareefain.
In accordance to the saying of Rasoolullah (صلی اللہ علیہ وسلم), Muhammad bin Abdul-Wahab was born in Najd in the
12th Islamic century. He oppressed the people of the two Harams as well as other Muslims. The actions
perpetrated by him are recorded in the books Saiful-Jabbar, Bawaariqe-Muhammadiya alaa
Irgaarnaatin-Najdia, as well as in other works of History. Allama Shaami (ہنع یلٰاعت اللہ یضر) records some
of Muhammad ibn Abdul-Wahab’s oppression in the following words,
”The incident of Abdul-Wahab and his followers in our time is that they emerged from Najd and seized
control of the Haramain Shareefain. They claimed themselves to be Hambalis but their belief was that
only they were Muslims and whoever had a belief contrary to theirs was not. Hence, they deemed the
slaughter of the Ahle-Sunnat wa Jamaat as permissible and massacred our Ulama. They continued their
persecution until Allah (لجوزع) broke their stronghold and made their lands barren. The Muslim army
was successful in conquering them in the year 1233 AH.” 1.4 -Raddul-Muhtaar, Vol. 3, Baabul-Bugaat.
Saijul-Jabbar and other books lists their oppression to have included the following,
 They attacked and massacred the residents of the two Harms.
 Fornication was made with the females of Makkah and Medina.
 Men and women of the two sanctified cities were made salves.
 The Sayeds (descendents of the Holy Prophet (صلی اللہ علیہ وسلم) were killed.
 They stole all of the exquisite rugs and chandeliers of Masjidun-Nabawi and exported them to
Najd.
 All graves of the Shahaaba (ہنع یلٰاعت اللہ یضر) and Ahle-Bait (ہنع یلٰاعت اللہ یضر) were razed to the
ground.
 They further intended to bring down the Green Dome of Masjidun Nabawi (near which the
angels recite Salaat & Salaam everyday at morning and evening). However, whenever any
wretch went near the Rauza Sharif with this intention, he encountered a snake which was
placed on him by Allah (لجوزع) to apprehend and destroy him.
In short, their transgressions are too gross and infinite to mention. Yazeed oppressed the Ahle-Bait
(ہنع یلٰاعت اللہ یضر). In his enmity for them during their lifetime, but oppressing them and the Sahaaba
(ہنع یلٰاعت اللہ یضر) in their graves approximately 1,300 years after their demise is the tyranny of Wahabis.
Evidence of their oppression by Ibn Saud in the Haramain Shareefain is clearly visible to all Haajis. I,
myself, have seen that there is no sign of any Sahaabi’s qabr sharif for us to make dua and Fatiha. The
place where Rasoolullah (صلی اللہ علیہ وسلم) was born is accessible to dogs and donkeys. Before the Najdi occupation, a
dome used to occupy this spot (which is the home of Sayyida Amina (اہنع یلٰاعت اللہ یضر) and the place
from which the illumination of Islam was first seen by the world). It was a holy place for ziyaarat
(visiting) and people used to perform namaaz there as well.
The above incidents occurred in the Arabian Peninsula. We now tum our attention to the Indo-Pak
Subcontinent a person named Maulwi Ismail, who was born in Delhi, translated and summarized the
book of Muhammad ibn AbdulWahab Najdi, Kitacbut-Tauheed, into the Urdu language and named it
Taqwiyatul-Imaan, Wahabis regard Ismail Dehlwi to be a shaheed, Ironically, it was this very book,
Taqwiyatul-Imaan, which he circulated in India that led to his killing by the Pat’hans in the border
(Sarhad) region of India (ref. AnwaareAftaabe-Sadaaqat). However, they notoriously propagated that he
was killed by Sikhs. Aalahazrat (ہنع یلٰاعت اللہ یضر) states,
اک حیبذ و دیہش بقل ےہ اید ےسج ےن ہیباہو ہو
ےہ رایخ غیت حیبذ ہو اھت دجن ےئل دیہش ہو
He who has been given the title of Shaheed and Zabeeh by the Wahabis was the martyr a/the love
a/Najd and killed by the swords of the righteous.
If he was indeed killed by Sikhs then his killing should have occurred in Amritsar or Eastern Punjab, as
these regions are dominated by them, yet he was killed in Sarhad, the territory of the Pat’hans. Hence, it
can be concluded that Muslims executed him and even disposed of his corpse. That is why he has no
grave.
The followers of lsmail Dehlwi broke into two groups,
1. Those who rejected the Taqleed of the Irnaarns. They are known as GhairMuqal1ids or Wahabis.
2. People who realized that Muslims will despise them should they present themselves as Ghair-
Muqallids. Therefore, they began to exhibit themselves to be Hanafis, Shafis, etc. and perform salaah
and fast just like us. These people are called Gulaabi Wahabis or Deobandis.
SubhanAllah! Dear readers, marvel at the miracle of our Beloved Master, Muhammad Mustapha ( اللہ یلص
ملسو ہیلع) .He once stated in a hadith, “The shaitaanic group (Qarnush.Shaitaan) will emerge from there.”
I.S The translation of QarnushShaitaan in Urdu is ‘Deoband”. In Urdu, Deo and Band means ‘Shaitaan’
and ‘group’ respectively. Qamush-Shaitaan can also be inverted (izaafat-e-maqoobr) to mean ‘the
territory of Shaitaan.
Though the names of the two groups are different, their beliefs are the same (despite differences in
their practices). Both groups believe Muhammad ibn Abdul’Wahab to be correct and the protector of
their doctrines. Hence, the leader of the Deobandis, Maulwi Rashid Ahmed Gangohi, writes, ”The
followers of Muhammad ibn Abdul·Wahab are called Wahabis. Their beliefs were excellent and they
prescribed to the Hambali school of Fiqh, even though they came across as very rigid and strict in their
disposition. Their leader has no blemish. However, those who overacted were lost infasaad. Even though
their practices were different, ‘being Hanafi, Shafee, Maaliki and Hambali, their beliefs were all equal.” –
Fataawa.Rashidia, Vol. J, Kitaabut-Taq/eed, Pg. 1/9
In our era however, the Deobandis are more dangerous in comparison to the Ghair-Muqallids as- the
general Muslim public cannot recognize them. They have insulted and ridiculed the Holy Prophet ( یلص
ملسو ہیلع اللہ) a in their books, more severely than any Mushrik has, yet they still take on the role of being
Muslim leaders and well wishers of Islam.
ÆMaulwi Ashraf Ali Thaanwi classified the knowledge of Rasoolullah (صلی اللہ علیہ وسلم) to be like that of animals in his
book, Hifzul-Imaan.
ÆMaulwi Khalil Ahmed Ambethwi wrote that the knowledge of Shaitaan and Angel of death is greater
than that of the Noble Messenger (صلی اللہ علیہ وسلم) in his. Book, Baraheene-Qaatiya.
ÆMaulwi Ismail Dehlwi wrote that the thought of the Holy Prophet (صلی اللہ علیہ وسلم) a in namaaz is worse than
thinking of donkeys and mules, in Siroate Mustaqeem.
ÆMaulwi Qaasim Nanoutwi rejected Rasoolullah (صلی اللہ علیہ وسلم) to be The Final and Last Prophet (صلی اللہ علیہ وسلم) (Khaatamun-
Nabiyeen) in his book Tahzeerull-Naas. He also said that, should another Nabi come after the Holy
Prophet (صلی اللہ علیہ وسلم), still will him being the Final and Last Prophet not be affected. Verily, this was the same
belief and claim of Mirza Ghulaam Ahmed Qadiani. It seems that in this belief, Mirza Qadiani is Maulwi
Nanoutwi’s student.
According to these people, tauheed means to slander the Ambiya just as how love for Hadrat Ali ( یضر
ہنع یلٰاعت اللہ) means enmity for the Sahaaba (ہنع یلٰاعت اللہ یضر) in the opinion of the Shias. This kind of
‘tauheed’ is absolutely shaitaanic, as it was Shaitaan who rejected the superiority of Hadrat Adam
(ملاسلا ہیلع) and did not prostrate before him. The result of his behaviour can be seen even today in the
dua read by all, “Laa Haula wa Laa Quwwata ilaa Billaah”. Islamic tauheed is believing Allah (لجوزع) to be
one and respecting and revering His beloveds as per the teachings of the Kalima, Laa ilaaha lIIallaahu
Muhammadur Rasoolullah e. The first part of the Kalima is affirmation of Allah (لجوزع) being One and
the second is having conviction of the grandeur of our Beloved Master, Muhammad Mustapha
(صلی اللہ علیہ وسلم).
In the world today, there is much controversy between the Deobandis and Able SUM at regarding many
issues, e.g. the knowledge of the unseen (Ilmc-Ghaib) of the Holy Prophet (صلی اللہ علیہ وسلم), Rasoolullah (صلی اللہ علیہ وسلم) being
Haazir-o-Naazir, Mehfil-e-Meelad, Fatiha, Mazaars of the Auliya, etc.
Alhamdulillah, the Ulama of the Ahle-Sunnah wal-Jamaat have had successful debates against the
Deobandis regarding these topics and have also penned gigantic works concerning each individual issue
of contention,
- Taqleed -lntisaarul-Haqq by Hadrat Maulana lrshaad Husain (ہنع یلٰاعت اللہ یضر).
- Ilm-e-Gbalb – Al-Kalimatul-Ulyaa by Hadrat Sadrul-Afaazil Sayed Muhammad Naeemuddin
Muraadabaadi (ہنع یلٰاعت اللہ یضر).
- Fatiba, Teeja, etc.Anwaare-Saatiya by Hadrat Maulana Abdus-Samee Rampuri (ہنع یلٰاعت اللہ یضر).
Aalahazrat, Imam Ahmad Raza Khan (ہنع یلٰاعت اللہ یضر)has penned many treaties concerning all of the
above topics including Haazir-o-Naazir, Urs, Ziyaarat, etc.
However, a single book that incorporated and discussed all of these issues was needed. A book that will
be beneficial to Muslims in successfully conversing with refuters and skeptics of these issues and which
helped in saving the beliefs of Muslims. Therefore, I commenced such a book with aid of the All-
Powerful Allah (لجوزع) Begging is our job and completing this work is in His control.
I must thank and give special note to my close friend, Munshi Ahmad Deen, Secretary of Anjumaan-
Khudaame-Sufiya, Gujrat, for his assistance in the publishing of this book. Allah (لجوزع) grant him barkat
in his wealth and children. Ameen!
Every matter has been concisely dealt with, yet all discussions are comprehensive. Those who wish to
gain a deeper understanding of the issues should refer to the works of Aalahazrat, Imam Ahmad Raza
(ہنع یلٰاعت اللہ یضر) and, especially, the book AI-Kalimatul-Ulyaa, regarding Ilrne-Ghaib, as itis a
masterpiece on the topic.
The following is beneficial in understanding the manner in which I have written this book,
1. I have first exp~ained our (Ahle-Sunnah) stance about an issue,
2. Followed by its proof from the Holy Quran, Hadith and rulings of the Commentators of the Holy Quran
(Mufassireen), Commentators of the Hadith (Muhadditheen) and the celebrated Saints of Islam
(Buzurgaanedeen),
3. Our beliefs support from the books of its refuters,
4. Then the objections of the refuters in light of the Quran, Hadith and rulings of the Islamic Jurists
(Fuqahaa),
5. Answers to these objections, also in the light of the sacred texts and rulings of the Ulama,
6. Thereafter, rational proofs that support our belief (aqeeda),
7. Rational objections of the refuters,
8. And finally, answers to these objections.
9. I took care in most places not to refer to the page number of a book, as they differ through various
editions. However, I did quote the chapter and section of a book as a reference. If it is a reference
pertaining to tafseer (commentary on the Holy Quran), I have given the chapter and verse of the Surah.
Reading this book, Insha-Allah, will be beneficial 10 my readers. I have used a cultural lone in my
discussions and have saved it from uncouth words. I sincerely make dua that this book is a means for
those in search of the truth to embrace it.
This book has been named Ja ‘al-Haqq wa Zahaqat-Baatil by Ameere-Millat, Shaikhul-Mashaaikh, Hadrat
Peer Sayed Jamaat Ali Shah Sahib Muhaddith Ali Puri (ہنع یلٰاعت اللہ یضر), It is indeed an honour to name it
so. I hope that Allah (لجوزع) se accepts this service on my part and may it be a means of forgiveness for
me from major and minor sins.
Ahmed Yaar Khan Badaayuni Teacher Madrassah Khudaamur-Rasaat, Gujrat, Punjab 3 Shabaanul-
Muazzam 1361 AH, Monday

PREFACE
Quranic verses, as well as their commentary (tafseer), will be provided for all topics discussed in this
book. Therefore, it is necessary to keep the following in mind concerning the commentary of the Holy
Quean.
There are three terms used in describing it, each with its own definition and ruling.
Tafseer (Commentary) of the Holy Quean – To make tafseer of the Holy Quran based on your own
opinions, whims and fancies are Haraarn. Rather, transmitted texts (Naql) are needed for doing so.
Permissible interpretation (ta’weet) of the Holy Quran according to your own knowledge and cognizance
is allowed and a means of thawaah, Distortion [tahreef) of the Holy Quran is infidelity.
Tafseer is defined as explaining those conditions of the Holy Quean which cannot be known by the
intellect and one’s own intelligence, e.g. the background of a verse being revealed (shaane-nuzool} or
whether a verse is applicable (naasikh) or not (mansookh). If a person claims a verse to be inapplicable
or explains the background of a verse without citing the reference of a transmitted text (Naql), then it is
not acceptable and the person will be a sinner.
The Holy Prophet (صلی اللہ علیہ وسلم) has said, “The person who speaks about the Holy Quran according to his own
opinion should make his destination Jahannum.” 1.6 – Mishkaal, Xilaahu/-l/m, Section 2.
The narration in Mishkaat further states. ‘The person who explains the Quran according to his opinion
has done wrong, even if his explanation was correct.” 1.7.
The commentary (tafseer) of the Holy Quean has various levels.
1. Tafseer of the Holy Quran by the Holy Book itself. This is the highest leveloftafseer.
2. Tafseer of the Holy Quran by the Ahadith, as Rasoolullah (صلی اللہ علیہ وسلم) is the personality who received its
revelation. Therefore his commentary is of a high distinction.
3. Tafseer by the verdicts of the Sahaaba (ہنع یلٰاعت اللہ یضر) especially the Jurists amongst them and the
Khulafaa·e-Rashideen (ہنع یلٰاعت اللہ یضر).
With regards to the ratseer according to the Taba’een or Taba-Taba’een, if it is a narrated verdict
(riwaayat), it is acceptable. Otherwise it is not. Extracted from Eela-e-Kalimatillah.
2. Ta’weel (Interpretation) of the Holy Quran – This is defined as explaining the contents and subtle
points of Quranic verses. Similarly, extracting points based on rules of Arabic syntax (nahw) and
etymology (sad) is also included in ta’weel. Doing so is allowed for the learned. and Naql here
specifically is not necessary. Proof of this can be found in the Quran, Ahadith and rulings of the Islamic
Jurists.
Allah (لجوزع) states. “Do they not ponder over the Holy Quran? If it was from someone other than Allah
(لجوزع), they would definitely find several discrepancies in it.” 1.8 Tafseer Roohul-Bayaan states in the
commentary of this ayat, “It means.”Why do they not ponder over its meanings?” 1.9
“The person who speaks about the Holy Quran according to his own opinion should make his
destination Jahannum.” Hadith
A Sahabi (ہنع یلٰاعت اللہ یضر) asked Hadrat Ali (ہنع یلٰاعت اللہ یضر)”Besides the Holy Quran, do you have
other gifts from the Holy Prophet (صلی اللہ علیہ وسلم)?” He answered. “We possess nothing else besides the Quran.
However we also have that knowledge and understanding (falun) which is given to a person who
ponders over a Divine .JI Book.” 1.10–Mishkaat Kitaabu/-Qisaas. Section1.
Mirqaat states in the annotation of this tradition, “Fahm here refers to that knowledge which is used to
extract the meanings of the Quran, the understanding through which very fine and hidden points of
knowledge is known.1.11۔
It can be concluded from this Ayat and Hadith that to ponder over the meanings of the Holy Quran and
to use knowledge and intellect to deduce rules (masaail) from it is permissible. Naql at every juncture is
not necessary.
Jumal, the marginal notes of Jalaalain, states, ”The literal meaning of tafseer and ta’weel is ‘to make
open’ and ‘to return’ respectively. The Knowledge of Tafseer (Ilmut- Tafseer) is to know those conditions
of the Holy Quran according to human ability which illustrate the objectives of Allah (لجوزع) in revealing
a verse. Thereafter, this science is of two categories,
a. Tafseer – which cannot be known without transmitted texts (Naql).
b. Ta’weel – which can be known through Arabic grammar laws.
Therefore, it is connected to ahm.
The secret behind ta’weel being permissible through one’s opinion and tafseer not so is because tafseer
is testifying and having certainty of Allah (لجوزع) aim of the Quranic verse to have a particular meaning.
This is not possible without being told. Therefore, Haakim has ruled that the annotation of a Sahabi is in
the order of a marfoo hadith. In ta’weel, a certain possibility is given preference over a whole host of
other possibilities, and this is also without certainty.v l’?
Commentating on “ہیارب نارقلا یف لاق نم” Mirqaat, Sharah Mishkaat, Kitaabul-I1m, Section 2 states,
“The Hadith applies to those who give commentary of the Quran’s meanings and perform its recitation
without referring to the Learned (of its meanings and recitation). It applies to those who do not take
into account the Shariah rules governing its commentary and say whatever they wish in the tafseer of
that which cannot be known and understood by the intellect, e.g. its background or whether it is now
applicable or inapplicable.” 1.14.
Tinnidhi, Vol. 2, Kitaabut-tafseer, states, “Some of the learned Sahaaba etc. are reported to have been
very strict about commentating on the Quran without knowledge.1.15.
The marginal notes of this Hadith, with reference to Majmaul-Bihaar, states,
“It is not possible for this extract to mean that nobody can speak about the Holy Quran through his
knowledge except only through that which is transmitted, because the Sahaaba commentated on verses
of the Holy Quran and had many differences between them. Their every exegesis was not based on a
Naql. Furthermore the dua of Rasoolullah (صلی اللہ علیہ وسلم) would become meaningless when he said, “0 Allah (لجوزع)
Grant him deeni fiqh and grant him ta’weel.1.16.
Similarly, Hadrat Imam Ghazali (ہنع یلٰاعت اللہ یضر) has included an entire chapter in his book, Ihyaaul-
Uloom, to substantiate that it is permissible to understand the Quran without Naql. He writes, ”There is
both an open and hidden meaning to the Holy Quran. The Ulama study the former meaning while the
latter is pursued by the Sufiya. Hadrat Ali (ہنع یلٰاعت اللہ یضر) said, “If I wished, 1 could fill 70 camels with
only the commentary of Surah Fatiha,”‘ He is also reported to have said, “The person who is able to
understand the Holy Quran can speak of all knowledge (uloom).” Therefore the hadith which says that
any person who speaks about the Holy Quran through his opinion has done wrong means that to speak
through opinion about that which cannot be known without Naql is Haraarn.” – Chapter 8, Section 4
Hence, if you absolutely cannot speak about the Holy Quran through your knowledge and Naql is
needed for every discussion, there should have been none of these disputes (in deciding where to stop
(waqf), deducing rules, etc.).
3. Tahreef (Distortion) of the Holy Quran – This is defined as conveying such a meaning of the Holy
Quran which is contrary to the consensus (ijmaa) of the ummat or Commentators of the Holy Quran
(Mufassireen) and against an Islamic belief. If a person makes the following statement, “The meaning of
the ayat is that which I have said not that which is believed,” and it is contrary to the factors mentioned
above. Then this is an explicit act of infidelity (kufr) {e.g. rejecting a Quranic verse or transmitted qiraat).
Similarly, to reject a transmitted (mutawatir) meaning of the Holy Quran is infidelity. An example of this
is Maulwi Qaasim Nanoutwi, who distorted the meaning of Khaatamun-Nabiyeen as ‘Original Prophet
and said that the general Muslim view of it meaning final Prophet is wrong. In this manner, he made two
categories of Prophet Hood – original (asli) and successive (aarzi), whereas the consensus of the Ummat
and Ahadith collectively agree that Khaatamun-Nabiyeen means ‘Final Prophet Thus, no new Prophet
during and after the time of the Holy Prophet (صلی اللہ علیہ وسلم) ” can appear. A belief contrary to this is tahreef
(distortion).
Furthermore, it is the consensus of the Mufassireen that verses in which prohibition is made of
addressing anything besides Allah (لجوزع) is with regards to worshipping something besides Him. Allah
(لجوزع) states, “Do not call something besides Allah (لجوزع) which cannot benefit or harm you.” l.7 The
Holy Quran itself explains this, “Whoever calls out another to be worthy of worship (ma’bood) with Allah
(لجوزع) 1.18.
Hence, in light of this commentary and consensus of the Mufassireen, whoever claims that calling the
name of someone besides Allah (لجوزع) to be prohibited has performed tahreef (distortion) of the Holy
Quran.
This preface should in mind as it will be forever beneficial in the future.