Refutation on Zakir Naik's Deviance - Calling Allah with other names

like ''Brahma'' Full I NVESTI GATI ON

by I slam El-Hoseiny on Wednesday, 2 November 2011 at 05:25
I NVESTI GATI ON I NTO THE LI TERAL MEANI NG OF BRAHMA I N SANSKRI T LANGUAGE ACCORDI NG TO
OXFORD SANSKRI T ENGLI SH DI CTI ONARY AND OTHER DI CTI ONARI ES

Note: - This invest igat ion is purely directed t owards clarifying t he meaning of 'Brahma' in t he Sanskrit-language as
opposed to what t he hindus regard t he diety t hey worship ( 'Brahma') as. This is to make clear that t here is a base
and original meaning to this word ( 'Brahma') which is ot her than what it is commonly used for or understood as by
Hindus and ot hers besides t hem. This will furt her highlight t he ignorance and misguidance being espoused by Mr.
Naik.

On Brahma

[ literally( means) 'growth', 'expansion', 'evolut ion', 'development ', 'Swelling of spirit or soul'] pious effusion or
ut t erance of t he heart in worshipping the gods.The Brahma or one self-existent impersonal spirit, the one
universal soul ( or one divine essence & source from which all creat ed t hings emanate or with which t hey are
ident ified and t o which t hey ret urn).

The self exist ent , t he absolute, t he eternal ( not generally an obj ect of worship) but rather of mediat ion and
knowledge;

Brahma or t he one impersonal universal spirit manifested as a personal creator and as t he first of t he triad of
personal gods

1. Brahma, m. a priest ( see asura-, kn-, mat a-br0) ; n. t he one self exist ent spirit, t he absolut e, R
2. Brahma, in comp. for brahman. - observe t hat in t he following derivat ives t he nom. m. ( Brahma) is used for
impersonal spirit and t he nom. m. ( Brahma) for t he personal god.


Oxford Sanskrit-English Dictionary

The Clarendon press

Sir Monier Williams M.A, K.C.I .E
Hon. DCL OxON, Hon LLD Calcutta, Hon PH.d GOTTI NGEN, Hon Fellow of
University College and sometime fellow of Balliol College Oxford

with the collaboration of

Professor E. Leumann PH.d, University of Stausbugg

Professor C. Cappeller PH.d, University of Jena

and other scholars

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
= = = = = = = = = = = = =

Sanskrit English Dict ionary by V.S. Apt e

Brahma The Supreme Spirit

Brahman 1. Relating to Brahman or t he Creator or the Supreme Spirit.
2.Brahminical, belonging to Brahmanas
3.Relating to sacred knowledge or st udy
4.Prescribed by Vedas
5.Holy, Sacred, Devine.

Page 396.

Brahmavat h a. Posessed of spirit ual knowledge.
Brahmanee The wife of Brahman
Brahmaan a. Relat ing to Brahma- m. An epit het of Vishnu.

Page 394.

By Vaman Shivram Apte.

Address: 9t h Main, I I I Block, Jayanagar, Bangalore 5600011.

8, Mahalaxmi Chamber, Warden Road, Mumbai 400026.

I SBN- 81-208-004403 (cloth)
- 81-208-0045-1 ( paper)

I nt roduction writt en by V.S. Apt e ,
Place: Poona
Date: 15t h February, 1890.


= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
= = = = = = = = = = = = =

Sanskrit English Dict ionary by McDonnell.

Brahman Supreme Universal Soul,
The chief god of t he I ndian Pant hon ( being t he lat ter personal form of the vedic impersonal absolut e deit y, which is
neut er) ;

Arthur Anthony McDonnell, Oxford University

Press.


= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
= = = = = = = = = = = = =

Sanskrit English Dict ionary by Vidyasagar.
Description: Sabda-Sagara or a Comprehensive Sanskrit -English Lexicon, chiefly based on H.H.Wilson's Sanskrit -
English Dict ionary

Brahman The first deit y of t he Hindu t riad, and t he operat ive creat or of t he world.
2. A Brahman
3. The superint ending or presiding priest at t he sacrifice.
4. One of t he ast ronomical Vedas.
5. One of t he principal servant s of t he Jinas
6. The devine cause and essence of t he world, from which all creat ed t hings are supposed t o emanat e and t o which
t hey ret urn, t he unknown God.
7.The practice of aust ere devotion. Holy knowledge.


Pandit Kulapati Jibananda VidyaSagar.
First Edit ion, 1900.
Page 520.

= = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = =
= = = = = = = = = = = = =

Coming to the English-Sanskrit dictionary, I found the following.. This should clarify what the literal
meaning of Brahma is? I ts not 'The Creator' but rather it means 'The Supreme Spirit' in the language.
However its not our concern if the diety which the hindus worship is referred as creator, my intent is to
only show that the literal meaning of Brahma is something other than 'The Creator' because this name
has been made permissible by Zakir Naik to Call Allah Ta'ala with.

English Sanskrit dictionary.

Description:
This lexicon offers effect ual help to t he st udent, in practicing t ranslat ion into t he best Sanskrit for modern
expressions and idioms, wit h t heir several equivalent s, and different shades of meaning. I t includes as many t erms of
religion, literat ure, myt hology, science, as would lead t o a correct knowledge of orient al customs, habit s of t hought ,
religious t enet s and ceremonial observances, which ult imately enhances a reciprocal sympat hy between t he East and
West.


Author: Sir M.Monier- Williems
Published: Motilal Banarsidass Oct 1989
I SBN: 81-208-0454-6

Observe t he word Creator and you will find various different words in Sanskrit for t he word Creat or but Brahma
is found to be nowhere. So t he translat ion of

Creator a. Ut hpadakah, Dhat a, m.
Vidhata, Sruk, Srusht iKart a, Bhavanah, -(Of t he World) ,
Jagadkart ha, Jagadsashta, LokKrut.

Page 145.

But if you check t he word Spirit , t his is what you will see.

SPI RI T:
1.Aatma.
2.( The Supreme Spirit) Brahma n.
3.I n modern t ranslat ions of Bible t he Holy Spirit is rendered by PAVI TRATHMA.

Page 765,

Monier Williams English Sanskrit Dictionary.

Bunglow Road, Jawahar Nagar, Delhi, 1100007.
24 Race Course Road, Bangalore, 5600001.
120 Royapet tah High Road, Mylapore, Madras 600004.
I SBN- 81-208-0454-6

Preface: East-I ndia College, HaileyBury, November 5t h, 1851.
_________________________________________________________

Shaikh Falah I sma'eel was asked about Zakir Naik's st atement after his dars on Aqeeda Wasitiyyah of I bn
Taymiyyah ( rahimahullah) The following was his response.

The Shaikh said: Even if t hey are t he names of Allah(in t hat particular language) , t he origin of it(of t hese names)
indicat e t o t he names of Allah in t hat part icular language; t he origin is t hat if t hose t wo names are used upon ( hindu)
gods it is NOT PERMI SSI BLE TO USE THOSE TWO NAMES.
The Shaikh ment ioned, t he Arabs in Jahiliyyah before t he coming of t he Messenger of Allah ( Sallallahu alaihi wa
sallam) t hey used to call t heir gods wit h names t hat were t aken from t he Names of Allah like Al-Laat from al-I laah ,
Al-Uzza from al-Azeez and al-Manat from al-Mannan. All of this is from I lhad. Even though these names have been
derived from t he Names of Allah it is impermissible to call Allah by t hem since t hey are used upon t he gods , idols of
mushrikeen...
And some of t he scholars ment ioned about t he st at ement of Allah.."..... and leave t he company of t hose who belie
or deny His Names". From I lhaad is (also) to name t he gods wit h t he Names t hat are t aken from Allah ( i.e. t he
Names of Allah).

[ I bn Kat heer (rahimahullah) said: Al-` Awfi said t hat I bn Abbas said about Allah's stat ement ,"and leave t he company
of those who belie or deny His Names" 'To belie Allah's Names includes saying Al-Lat ( an idol) derived from Allah's
Name. I bn Jurayj narrat ed from Muj ahid that he commented , 'They derived Al-Lat ( an idol's name) from Allah, and
al-Uzza (anot her idol) from Al-Aziz'. Qat adah st at ed t hat I lhad refers to associating ot hers wit h Allah in His Names
( such as calling an idol al Uzza) . The word I lhaad means deviat ion, wickedness, inj ust ice and straying....]

__________________________

Shaikh Salih al-Fawzaan ( hafidhahullah) On The Names And Attributes Of Allah Sub'hanahu Wa Ta'ala

Shaikh Saleh al-Fawzan ( hafidhahullah) states in his explanation of Aqeedah al-Wasitiyyah:

And t hey do not deviate wit h regard to Allaah's Names and His Signs [ by denying t hem or holding on t o deviant and
heret ical ideas about t hem] . They do not enquire into t he exact nat ure of His Att ributes and neit her do t hey make
comparisons bet ween His att ribut es and t he att ribut es of His creation.

Explanation:
( And t hey do not deviat e wit h regard t o Allaah's Names and His Signs by denying t hem or holding on to deviant and
heret ical ideas about t hem] ...).I lhaad in t he language means bending and turning away from somet hing. From it
comes lahd which is t he niche in t he side of t he grave into which a muslim is placed . I t has been named as such due
t o its deviation towards t he side of t he grave. I lhaad wit h respect t o Allaah's Names and His Signs means deviat ing
and turning away from t heir realit ies and t heir correct meanings towards falsehood. I lhaad is of numerous types:

The First: When idols are given t he Names of Allaah such as t he derivat ion of al-Laat from al-I laah, al-Uzzaa from
al-Azeez and Munaat from al-Mannaan.

The Second: Naming Him, far is He from all imperfect ions and Exalted, wit h what does not befit Him such as t he
name which t he Christ ians give him, Fat her, or what t he philosophers call Him, t he Causer or Prime Mover.

The Third: Describing Him, far is He from all imperfections and Exalted, wit h what does not free Him of defect s and
shortcomings such as t he saying of t he Jews: I ndeed Allaah is poor ( needy) and we are rich[ Aali I mraan 3: 181] and
also t heir saying: The hand of Allaah is tied [ Maa'idah 5: 64] and t hat He rest s on t he sabbat h. Exalt ed is He above
what t hey say.

The Fourth: Refusing and denying t heir meanings and t heir realities such as t he saying of the Jahmiyyah t hat t hese
at tribut es are but mere words which do not compromise characteristics nor meanings. To t hem, t he name as-Samee'
does not give evidence for t he characteristic of hearing, al-Baseer does not give evidence for seeing and al-Hayy
does not give evidence for life.

The Fifth: Likening His charact erist ics wit h t hose of t he creat ion such as t he saying of a mumat ht hil (one who likens
Allaah t o t he creation) : His hand is like my hand and ot her such similar st at ements. Exalt ed is Allaah above such
t hings. Allaah has t hreat ened t hose who commit I lhaad in His Names and Signs wit h a very st rong warning. He said:

And t o Allaah belong t he Most Beautiful of Names therefore, call upon Him wit h t hem and leave alone t hose who
deny and ut t er false imput ations against His Names. Soon will t hey be requit ed for what t hey used t o do.
[ A'raaf 7:180]

He also said:
Verily t hose who t urn away from Our Signs (by at tacking, distort ing and
denying t hem) are not hidden from Us. [ Fussilat 41: 40]

( ...They do not enquire int o t he exact nat ure of His At tribut es and neit her do t hey make comparisons bet ween His
at tribut es and t he at tribut es of His creat ion.)

______________________

Jam'iyyah Ahle-Hadees al-Hind I nvites Zakir Naik To Spread The Same I ssues Of Aqeedah - To More
Than Half A Million Crowd


Bismillah Al-Hamdulillah As-Salat u Wa-Assalaamu Alaa Rasoolillah. Wa Ba'ad.

During t he Jam'iyyah Ahle-Hadees al-Hind conference held in March 2004, Zakir Naik was not only invit ed to speak
from it s plat form but also praised, introduced wit h marvellous charecterest ics and was given an open stage to
address over half a million crowd comprising of several Jam'iyyah figureheads, responsible members of different
st at es of I ndia, general maulvees, madarasa st udent s and common masses. I n t his gat hering he addresses t he
people in Urdu language, teaches t hem t he same issues of Aqeedah besides his manhaj t hat is exclusively based on
reasoning and logic ( I t is affirmed in his own books) .

Hence t his is one of t he st rongest proofs t hat t he Jam'iyyah is fully aware of his Aqeedah and Manhaj and they
openly promote him and are wit h him hand in hand. However t heir differences wit h Zakir Naik seem to have
disappeared probably implementing t he popular slogan of Bannawee manhaj 'We unit e upon t hat which we agree
and we excuse each ot her on t hat which we differ'. And now t he Jam'iyyah dist ributes t hese VCD's under t he
banner
'I SLAMEE TAA'LEEMAAT VEDO'N KE ZARI YE SE' meaing, Teachings of I slam Through The Vedas. [ Vedas are
t he hindu religious script ures] .


Jam'iyyah spokesperson announces.....

quote: On an int ernational level, such a personalit y, t hose who have Television (in t heir homes) and who are
int erest ed to watch programmes in English, t hey might watch and analyze him on a daily basis. He has come to us
from a far off place, Mumbai. I am referring to Janab Mohtaram(respect ed) Zakir Naik Sahab. I am going t o present
him in front of you people. All of you audience list en to him wit h ease and comfort ; t he special characterestic of Zakir
Naik is t o make content and satisfy t he minds t hat are affect ed wit h doubt s and confusions( shukook aur shub'haat) ,
t o defend I slam, and t o enlight en t he t eachings of I slam and it s I baadaat , moral t eachings (of islam) ; t his is his
special at tribut e. And I request him t o come ( on to t he st age) and even if t he t ime is minimal, and deliver his word to
t he audience, who at t his t ime in my view are over half a million; convey (t he message) t o all t hese people and
enlight en all of t heir heart s. Respect ed Janaab Zakir Naik Sahab.



Zakir Naik says.....

quote: Some people, who have heard my speech before, t hey are well aware t hat I usually deliver my speech only
in English but since today, t his is t he gathering of Jam'iyyah Ahle Hadees ( Al-Hind) and my speech should be in Urdu.
I nsha Allah I will t ry to present some words in urdu. I n my speech, (on t he topic) 't he similarity bet ween Hindu
religion and I slam'; in t his speech I will not speak about t hat similarit y ( bet ween t he t wo religions) which is known t o
t he common hindus and common muslims. For example, in these religions it is been st at ed t hat , 'do not lie', 'speak
t he haqq', 'do not st eal', 'do not commit robbery', (etc.) t hese similarit ies are known t o common muslims and
common hindus, I am not going to discuss t hese ( similarities). I will especially discuss t hose mat ters which common
public are not aware of but especially t hose Ulamaa of t his religion, t he scholars of t his religion know but not t he
common public. I n t he Quran Shareef, Allah Ta'ala st at es, in Surah Baqarah, Surah number t wo, ayah number 177
t hat...

"I t is not Al-Birr ( piet y, right eousness, and each and every act of obedience t o Allh, etc.) t hat you t urn your faces
t owards east and (or) west (in prayers) ; but Al-Birr is ( t he qualit y of) t he one who believes in Allh, t he Last Day, t he
Angels, t he Book, t he Prophet s..."

and there is a hadeet h of Muhammad ( Sallallahu aliahi wa sallam) which is mentioned in Sahih Muslim, Volume
number 1, Book of Eeman, Kitabul Eeman, Chapter number 2, Hadeet h number 6, one person comes t o Muhammad
( Sallallahu alaihi wa sallam) and asks him, 'What is Eeman'? Muhammad ( Sallallahu alaihi wa sallam) stat es, Eeman
is that you believe in Allah Sub'hanahu wa ta'ala, t hat you believe in His Angels, Books of Allah Sub'hanahu wa t a'ala,
believe in Allah's Messenger, believe in t he HereAft er and believe in Qadr. These are t he six pillars of Eeman. That
we ( need to have eeman in) Allah Sub'hanahu wa t a'ala, we need t o have eeman in Eeshwar, His Angels, His Books,
His Messengers, t he HereAft er and in t he Qadr.


Today we will be discussing what are the similarities between the Hindu Madhab and I slam's six pillars
of Eeman!


So he is t eaching t hem concepts of Aqeedah t hrough t he hindu religious script ures in Urdu now,

Zakir Naik Now Spreads I n Urdu his Aqeedah Of Calling Allah Ta'ala With Names That Hindu
Mushrikeen Have Named Their Deities


Bismillah Al-Hamdulillah As-Salat u Wa-Assalaamu Alaa Rasoolillah.Wa Ba'ad.

The fit hnah has not st opped at English Tapes, Videos, Books, Art icles, Seminars and Symposiums but now it is
ent ering int o t he homes of several million ignorant muslims of I ndian subcontinent in t he urdu language. Teaching
t hem t hat Allah's 33 at tribut es are present in t he Hindu Religious Script ures; legislat es calling Allah wit h t hese names
which have no origin from t he Sunnah, nor someone from the Salaf has preceeded t hem in t hese important issues of
Aqeedah. The t ens of thousands of common people who leave t heir homes and come to such gat herings are in need
of guidance, and I do not understand if the Jam'iyyah realizes t he responsibility?

I nsha Allah I will show from t he original script ures of Hindus as to what t his man has brought fort h, and t he level of
filt h t hat will be evident from it will amaze you all I nsha Allah.

.....Zakir Naik is referring to Allah Ta'ala as Eeshwar in Urdu in t his tape.

_________________
Names That Hindu Sages I nvoke I n Their Worship

Alhamdulillaah now when t he correct Aqeedah of Ahl-us-Sunnah has been made clear, it is wort h surmount ing t he
grave danger of t hese stat ement s of Zakir Naik from t he act ual Hindu script ures, so t hat everyone understands
clearly t he reasons for highlight ing Naik's mistakes.


First Part Of Zakir Naik's Stat ement : -


"I t is mentioned in Rig Ved ( One of the religious books of hindus) Sages call One God by many names
that means there are various names given to this One God.....

A)Here Zakir Naik affirms t hat t he God being described is Allaah, t he Might y and Maj estic, Free is Allaah from all
imperfections.
B) So what are t hese various names t hat Zakir Naik is t alking about ?
C) Below is t he whole line and t he reader can see t he full context of what is being described!

I t says:


They call him I ndra, Mit ra, Varuna, Agni and he is heavenly nobly-winged Garutman.
To what is One, sages give many a t it le t hey call it Agni, Yama, Mat arisvan.

So the various names t hat sages call t heir god are
a) Agni - means fire, t he fire-god of hindus
b) Varuna - means wat er, t he god of wat er of hindus
c) I ndra - Power and Vigour, t he god of power
d) Mitra - Friend
e) Finally it concludes t hat he is indeed nobly-winged Garu ( yes t he one who flies!)

I f you have read sanskrit like me you will know how despicable these t erms are based on t he background of what
t he hindu beliefs are as found in t heir script ures and what t hey mean. So how can one ascribe such names t o Allaah,
t he Mighty and Maj est ic?

f) Yama - means Mount ain ( it does have many other meanings)
g) Mat arisvan (ot her name of vayu - the wind god)

Any hindu who looks into his own books would j ust make a mockery of Naik's t a'weel. So I have presented t his fact
t o t hose Muslims who are blinded by his quot at ions in Sanskrit and I hope t hey open t heir eyes.




Most Of 33 Different Attributes Of Allaah I n Book-2 Hymn-1?


Second Part Of Zakir Naik's Stat ement



And Rig Ved alone gives no less t han 33 different at tribut es of Almight y God most of which are mentioned in Rig
Ved, Book no. 2, Hymn no. 1.


So does t his Book no. 2 and Hymn no. 1 really contain most of 33 different at tribut es of Allaah? By Allaah! He is as
He described Himself and how His noble Messenger Sallallahu Alaihi Wa Sallam has described Him.

This chapt er in Rig Ved, in Book # 2, Hymn # 1 is devoted t o t he fire god of hindus and t he name of t he chapter is
AGNI - which means fire! !!

Here is the t ranslat ion of t his whole chapt er and I would like all t he Muslims to look int o t his chapt er, I have also
at tached t he original sanskrit t ext wit h it and you may read insha Allaah. And look for yourself what t his man is
upt o!! !

The Fire is invoked 9 t imes in t his chapt er.

This whole chapt er from it s beginning to t he end describes, praises and lauds fire.



AGNI - FI RE!! !







1. THOU, Agni, shining in t hy glory t hrough t he days, art brought t o life from out t he wat ers, from t he stone:
From out t he forest t rees and herbs t hat grow on ground, t hou, Sovran Lord of men art generat ad [ sic] pure.

2 Thine is t he Herald's t ask and Cleanser's duly t imed; Leader art t hou, and Kindler for t he pious man.
Thou art Direct or, t hou t he minist ering Priest : t hou art t he Brahman, Lord and Master in our home.

3 Hero of Heroes, Agni! Thou art I ndra, t hou art Visnu of t he Mighty St ride, adorable:
Thou, Brahmanaspati, t he Brahman finding wealt h: t hou, O Sust ainer, with t hy wisdom t endest us.

4 Agni, t hou art King Varuna whose laws stand fast ; as Mitra, Wonder-Worker, t hou must be implored.
Aryaman, heroes' Lord, art t hou, enrich ing all, and liberal Amsa in t he synod, O t hou God.

5 Thou givest strengt h, as Tvast ar, to t he worshipper: t hou wielding Mitra's power hast kinship wit h t he Dames.
Thou, urging t hy fleet coursers, givest noble st eeds: a host of heroes art t hou wit h great store of wealt h.

6 Rudra art t hou, t he Asura of might y heaven: t hou art t he Maruts' host, t hou art t he Lord of food,
Thou goest with red winds: bliss hast t hou in t hine home. As Pusan t hou thyself prot ectest worshippers.

7 Giver of wealt h art t hou to him who honours t hee; t hou art God Savit ar, granter of precious things.
As Bhaga, Lord of men! t hou rulest over wealt h, and guardest in his house him who hat h served t hee well.

8 To t hee, t he people's Lord wit hin t he house, t he folk press forward to t heir King most graciously inclined.
Lord of the lovely look, all t hings belong to t hee: ten, hundred, yea, a t housand are out weighed by t hee.

9 Agni, men seek t hee as a Fat her wit h t heir prayers, win t hee, bright-formed, to brot herhood wit h holy act .
Thou art a Son to him who duly worships t hee, and as a t rusty Friend t hou guardest from at tack.

10 A Rbhu art t hou, Agni, near t o be adored t hou art the Sovran Lord of foodful spoil and wealt h.
Thou shinest brightly fort h, t hou burnest to best ow: pervading sacrifice, t hou lendest us t hine help.

11 Thou, God, art Aditi to him who offers gift s: t hou, Hotri, Bharat i, art strengt hened by t he song.
Thou art t he hundred-wint ered I la to give strengt h, Lord of Wealt h! Vrtra-slayer and Sarasvati.

12 Thou, Agni, cherished well, art highest vit al power; in t hy delight ful hue are glories visible.
Thou art t he lofty might t hat furt hers each design: t hou art wealth manifold, diffused on every side.

13 Thee, Agni, have t he Adityas t aken as t heir mout h; the Bright Ones have made t hee, O Sage, t o be t heir t ongue.
They who love offerings cling t o t hee at solemn rit es: by t hee t he Gods devour t he duly offered food.

14 By t hee, O Agni, all t he I mmort al guileless Gods cat wit h thy mout h t he oblat ion t hat is offered t hem.
By t hee do mort al men give sweet ness to t heir drink. Bright art t hou born, t he embryo of t he plant s of eart h.

15 With t hese t hou art unit ed, Agni; yea t hou, God of noble birt h, surpassest t hem in maj esty,
Which, t hrough t he power of good, here spreads abroad from t hee, diffused t hrough bot h t he worlds, t hroughout t he
eart h and heaven.

16 The princely worshippers who send to t hose who sing t hy praise, O Agni, guerdon graced wit h kine and st eeds,-
Lead t hou both t hese and us forward to higher bliss. Wit h brave men in t he assembly may we speak aloud.

The reader can clearly see t he truth however, I will insha Allaah list t he comment ary on t his hymn by a famous hindu
scholar who died more t han 600 years ago who has explained t he background behind t his. Then t he readers can
make t heir own j udgement !



The Meaning Of Brahma I n This Chapt er - Explained By Hindu Scholars




Observe t he line 4 ( or double line 2) at t he cent er ( 4t h word) is Brahma ()



2.001.02 Yours Agni, is t he office of t he Hot a, of t he Pota, of t he R.t vij , of t he Nes.t .a; you are t he Agnidhra of t he
devout ; yours is t he funct ion of t he Pras'ast a; you are t he Adhvaryu ( adhvaryu radhvarayur adhvaram kamayata it i
va ( Nirukta 1.8) and t he Brahma-[; and t he householder in our dwelling.



[ Hota et c.: t hese are t he eight of the sixt een priest s employed at very solemn ceremonies; t he dut y of t he Pras'ast a
is ascribed t o t he Maitravarun.a, and Brahma is ident ified with t he Brahman.accahm.si]




Kulluka Bhat .t .a, in his comment ary on Manu viii.210 enumerat es sixt een priests, in t he order and proportion in
which t hey are entitled to share in a daks.in.a(charity) of a hundred cows, being arranged in four classes, of which
t he first four are severally t he heads, and ot hers subordinate t o t hem, in t he same course of succession:

Class-1: -
1. Hota, Adhvaryu, Udgat a and Brahma ([), are t o have t welve each, or fort y eight in all;

Class-2: -
2. Mait ravarun.a, Pratist ot a, Brahman.accam.si and Prastota, six each, or t went y-four;

Class-3: -
3. Accavaka, Nes.t .a, Agnidhra and Prat ihart a four each, or sixt een; and

Class-4: -
4. Gravadut , Neta, Pot a and Subrahman.ya, t hree each, or t welve in all; making up t he tot al of one hundred.

Thus, t he percent ages for the four groups are: 48, 24, 16, 12 respect ively.

Not e: -


Below are my findings from t he Manusmriti ( Anot her Hindu Script ure) -

209. The Adhvaryu priest shall t ake t he chariot, and t he Brahman () at the kindling of the fires
( Agnyadhana) a horse , the Hot ri priest shall also t ake a horse, and t he Udgatri t he cart , ( used) when ( t he Soma)
is purchased.

210. The ( four) chief priest s among all ( t he sixt een), who are entit led t o one half, shall receive a moiet y ( of t he fee),
t he next ( four) one half of that, t he set entitled to a t hird share, one third, and t hose entitled to a fourt h a quart er.
[ See Manusmrit hi 8/ 209,210]




This clearly proves how Kalluka Bhatt has arrived at t his conclusion. So t he Brahma ([) ment ioned in t he line 4
( 4t h word underlined) is not CREATOR but is a word used to denot e t he Class-1 of t he priest s who will recieve 12
cows from t he charit y of hundred cows for t he service at t he ceremony. And Naik still has the audacit y t o claim t his
word can be used t o call Allaah t he Might y and Maj estic! !



Ramanat ha, in his comment ary on t he Amarakos'a, viii.17 gives t he names of 16 priest s, but wit h a few variat ions:

Gravast ut replaces Gravadut ; Prastot a, Neta and Pota are replaced wit h Prast hata, Pras'asta and Balaccadaka. I n t he
Aitareya Brahman.a vii.1, t he sixteen priests are enumerat ed wit h some variat ions: Prat istot a, Gravadut , Neta and
Subrahman.ya are replaced wit h Prat iprast hat a, Upagat a, Atreya and Sadasya. Ot her priests included in t his list are:

Gravast ut , Unnet a, Subrahman.ya and t he S'amit a (immolat or), when a Brahman.a.

Madhava's comment ary on the Nyaya-mala-Vist ara of Jaimini, t he list of 16 priest s, following Kumarila Bhat.t.a
includes:

1. Adhvaryu, Prati-prast hat a, Nes.t .a, Unnet a (ceremonial of the Yaj urveda) ;
2. Brahma ([), Brahman.accam.si, Agnidh, Pot a ( superint end t he whole according to the ritual of t he t hree
vedas) ;
3. Udgata, Prastota, Pratihart a, Subrahman.ya (chant t he hymns, especially, Samaveda) ;
4. Hota, Mait ravarun.a, Acchavaka, Gravast ut (repeat t he hymns of t he R.ca) ;
t he head of each class receives t he entire daks.in.a,or grat uity; t he second, one-half; t he third, one-t hird; and t he
fourt h, a quart er] .

This very line 3,4 has been repeat ed in Mandala 10 of Rig Ved, Chapt er 91, double line 10 which furt her accent s and
st rengt hens what I have list ed above and no where does the double line-3 been repeat ed in t he entire rig-ved in
accordance wit h t he research of Professor Bloomfield,

Bloomfield said:

"2.1.2 ( Grt samada Bhargava, &c.) = 10.91.10 (Aruna Vait ahavya) . To Agni. Ritual stanza"
[ Check in Osmania University Library, Library code - OU1 64001, RI G -VEDA REPETI TI ONS THE REPEATED VERSES
AND DI STI CHS AND STANZAS OF THE RI G-VEDA I N SYSTEMATI C PRESENTATI ON AND WI TH CRI TI CAL
DI SCUSSI ON by MAURI CE BLOOMFI ELD PROFESSOR OF SANSKRI T AND COMPARATI VE PHI LOLOGY I N THE JOHNS
HOPKI NS UNI VERSI TY BALTI MORE, MARYLAND.]

HOW A TI NY DI STORTI ON ( THAHREEF) LEAD TO BURNI NG OF WI DOWS I N I NDI A



| c 7 |
. c 7 0 | |
|* |
101 1 c c + | |

[ See Rig Ved, Mandala 10, Chapter 18, double line 7]



7 Let t hese unwidowed dames with noble husbands adorn t hemselves wit h fragrant balm and unguent.
Decked wit h fair j ewels, t earless, free from sorrow, first let t he dames go up t o where he lieth.

8 Rise, come unto t he world of life, O woman: come, he is lifeless by whose side t hou liest.
Wifehood wit h t his t hy husband was t hy port ion, who t ook t hy hand and wooed t hee as a lover.

[ Translation by Ralph Griffit h]



I f you see t he end of second line....."Aaa Rohant hu ( Janayo) yonimagre" which means 'may t hey first approach t he
place'...

I n lat er times t his very line was distort ed to "Aaa Rohant hu ( Janayo) yonimagne" which means ' may t hey first
approach t he place of fire'. So millions of t hem were burnt after the death of t heir husbands wit h t his one LETTER
crime! !!

There is no where in t he ent ire Rig-Ved addressing Aryans t o burn t heir widows as a practise of Sati ( meaning good
or pure) while t he fact was t hey were clearly allowed and rather encouraged to re-marry. I have quoted t he very
next line ( see line 8) which calls for a widow to rise from t he bier of her dead husband and now move on t o t ake t he
hand of her new husband. So t his terrible falsificat ion was made t o j ust ify t he burning of the widows [ See Professor
Maccdonnell's Sanskrit Lit erat ure, page 120-130 for a detailed discussion]



Now it should be asked to Mr. Naik, how has he used t he name of t he priest, Brahma ([) who get s 12 cows
from charitable donat ion for conduct ing worship of fire in t he chapt er above, (t hat he claims t here are most of 33
different att ribut es of Allaah, free is He from all imperfect ions, t he Most High, The Most Great) for calling Allaah
Ta'aala?

This word is same as t he word 2 on line 6 ( Brahma - [) wit hout any change what soever! !! And t he line 6 is
worse as it act ually addresses AGNI as Brahma ([). I t says Tawam Brahma.....? And does Brahma([) here
refer to t he Creator at least?

See t he translat ion, it is self explanatory!!

quote:

And this crime of naming Allaah with such a name is worse than what the Hindu priests distorted
yonim agre to yonim agne and j ustified the burning of the widows because naming Allaah with the
name is ilhaad



The Meaning Of Vishnu I n This Chapter - Explained By Hindu Scholars



Observe t he line # 5 (* ) where Agni t o whom t he whole of t he chapter is devoted is referred to as Vishnu - so it
says Thavam Vishnu (* )!

Now t he quest ion is, why is Agni referred to as Vishnu (* )?

Here is the explanat ion from Sayana ( 12t h cent ury Hindu Scholar who wrot e t he explanation of Rig Ved).

Agni! 1st I t exists on eart h, not only as culninary or religious fire, but as t he heat of digest ion and of life, and t he
vivifying principle of vegetat ion; 2nd, as it exist s in t he atmosphere, or t he mid-heaven, in t he form of light ning; and
3rd, as it is manifest ed in t he heavens, as light , t he Sun, t he dawn, and t he planet ary bodies.
quote:

The Sun, it is true, is acknowledged and hymned as a divinity, the soul of all moveable and immoveable
beings, and his manifestations are already known as A'dityas, including several of the names preserved
in the Puranas; as VI SHNU ( ), MI TRA, VARUNA, ARYAMAN, PUSHAN, BHAGA and TWASHTRI , who
are nothing more than the Sun diversified, as presiding over each month of the solar year.

St ill, however, the Sun does not hold t hat prominent place in t he vaidit lit urgy which he seems to have done in t he
ancient Persians and he is chiefly venerat ed as t he celest ial representative of Fire.

----End of explanat ion from Sayana-----

So the reason why Agni was referred to as Vishnu (* ) is due to t he fact t hat t hey considered one of t he forms of
fire to be Sun ( celest ial reprsent ation of fire) and one of t he names of Sun as ment ioned in t he Puranas is Vishnu
(* ). And Puranas are but explanat ions of Vedas.

Zakir Naik's St at ement
quote:

Anot her beautiful att ribut e which is given in Rig Ved, Book no. 2, Hymn no. 1 Verse no. 3, is Vishnu (* ). Vishnu
(* ) means "The Sustainer". I f you translat e into Arabic it means 'Rab'.

---end of Zakir Naik's stat ement -----

Here is what Shaykh Salih al-Fawzaan hafidhahullaah said in Aqeedah Of Tawheed:

The understanding of the word rabb in the Quraan and Sunnah.

The root of t he word ar-rabb is rabbaa-yarubbu which means to bring up somet hing from st age to st age, up t o t he
st at e of completion. I t is said: He brought him up and They raised him up . So t he word rabb is used figurat ively
for t he doer and ar-rabb (t he Lord) is used in t he absolute sense only for Allaah, t he One Who is responsible for
set ting right t he affairs of t he creation, as occurs in His saying:

The Lord of the aalameen. [ al-Faatihaa ( 1): 2]

Your Lord and t he Lord of your ancient fat hers! [ ash-Shuaraa ( 26) : 26]


Ar-rabb is not used for anyone besides Him, except when it is att ached in a specific sense, as is said: Rabbud-daar
( mast er of t he house) and Rabbul-fars (owner of t he horse) , such as His, t he Most Highs, saying while narrating
about Yusuf ( alaihi salaam) :

Mention me to your lord ( i.e. your king) . But Shaytaan made him forget to mention it to his Lord.
[ Yusuf ( 12): 42]

And His, t he Most Highs, saying:

[ Yusuf] said: Return to your lord and ask him. [ Yusuf ( 12) : 50]

And t he saying of t he Most High:

As for one of you, he (as a servant) will pour out wine for his lord(king or master) to drink. [ Yusuf
( 12) : 41]
He ( sallallaahu alaihi wasallam) said regarding t he lost camel: until its rabb (owner) finds it. (Report ed in
Bukhaari and Muslim) .

So from this it becomes clear t hat ar-rabb is applicable to Allaah, in t he definit e form i.e. with al and in t he annexed
form e.g. Ar-rabb ( t he Lord) or Rabbul-alameen ( Lord of t he aalameen) or Rabbun-naas ( Lord of the people).

While t he word rabb is applied to ot hers only when its annexed, such as Rabbud-daar ( lord of the house), Rabbul-
manzil (owner of the house) and Rabbul-ibl ( lord of the camel).

The meaning of Rabbul-aalameen is t heir Creator and Owner, t he One who rect ifies t hem, and nurt ures t hem by His
blessings, by sending His Messengers, by revealing His Books and t he One who rewards t hem for t heir act ions.


Now t he quest ion is what does the line of hymn cont ain? - I t says
Thavam Vishnurooroogayo namasyaha - You are Vishnu of t he mighty st ride, adorable.

First Angle - Linguistic point of view: -
quote:

a) First ly, is t here even a definite article in sanskrit language j ust like lat in? I f no, t hen how did Zakir Naik translat e
t his to mean 'The Sust ainer' in english? And t hen on what grounds has this been applied to Allaah, the Mighty and
Maj est ic? Because t his can never be t he equivalent of ar-Rabb.

quote:

b) And secondly, it says vishnu of t he might y stride, which is an annexed form and not a definit e form, giving more
clarit y t hat it is referring t o ot her than Allaah, which is the Sun. And Sun is one of the millions from t he creat ion of
Allaah and t here are numerous st ars more bright er, more bigger t han t he Sun!

Second Angle - Meaning in t he chapt er: -
quote:

a)Here, Agni being referred as vishnu of might y stride, t he Sun is clear from t he comment ary above.

quote:

b) And even if someone claims that it is referring to t he charect erest ic of Sun being described as t he one who
sust ains t he life on eart h through its sun-light t hen t his in no way j ustifies t he claim, t hat t his is Allaah, t he Might y
and Maj est ic being referred here.

So from the point of view of charact erest ic of the Fire and it being referred to as Sun due t o which it was worshipped
- one of t he best explanation is what Shaykh Fawzan hafidhahullaah has explained..

Shaykh al-Fawzaan said:

Allaah, t he Most High, says in a hadeet h qudsi: I creat ed my slaves upon t he worship of Me alone (Hunafaa). Then
t he Shayat een misguided t hem.
Meaning t hey direct ed t hem t o t he worship of idols and to t aking t hem as lords besides Allaah; t hereby t hey fell into
deviation and dest ruct ion and into split ting and differing, everyone t aking a lord for himself t o worship. Since t hey
abandoned t he true Lord, t hey were put t o trial by taking false lords as He, t he Most High said:

Such is Allaah, your Lord in truth. So after the truth, what else can there be, except falsehood? How
then are you turned away? [ Yunus ( 10):32]

Deviation has no limit s and no end. And it is a necessary consequence for
whoever t urns away from his true Lord, as Allaah, t he Most High, says:

Are many different lords better or Allaah, the One, the I rresistible? You do not worship besides Him
but only names which you have named (forged) , you and your fathers, for which Allaah has sent down
no authority. [ Yusuf ( 12):39-40]
I t is impossible t o conceive shirk in rububiyyah wit h regards t o t he affirmation of t wo creat ors who are similar in
at tribut es and actions.
quote: However, some of the mushrikeen believed that their obj ects of worship had the ability to
dispose some of the affairs of the universe.

quote:
So shaytaan t ricked t hem into t he worship of these obj ects in accordance wit h t heir int elligence.

So he called some people to worship t hem by means of glorifying t he dead whose stat ues t hey had made, like t he
nat ion of Nuh ( alaihi salaam) .

Anot her group took t heir idols in t he form of celest ial bodies claiming t hat t hey could affect t he t hings which
happened on t he eart h. Thereaft er t hey made st ructures for these celest ial bodies and assigned custodians for t hem.
However, t hey differed wit h regards to t heir worship; such t hat some worshipped t he sun or t he moon or ot her
bodies.

Amongst t hem were t hose who worshipped t he fire like t he Maaj oos or t hose
who worshipped t he cows as in I ndia, or worshipped angels, or t he t rees, or t he stones, or the graves and t ombs.
quote: All of this was due to the fact that they attributed some aspects of rububiyyah to these objects
of worship.

[ Not e: -So observe how Agni was referred to as Vishnu, t he Sun t hat has a benefit for mankind and hence t hey
worshipped it as a diet y by composing hymns]

Amongst t hem were t hose who believed t hat t hese idols were a represent at ion of hidden t hings. I bn ul-Qayyim said:
The set ting up of an idol was originally in t he form of hidden obj ect of worship. So t hey made t he idol in it s image
and set it up and formed it, such t hat it could represent t he hidden deit y and t ake it s place. Ot herwise, it is well
known t hat an int elligent person does not sculpt ure out a piece of wood or stone by his hand and believe t hat it is a
deity or an
obj ect of worship. ( I ghaathat ul lahfaan 2/ 220).

[ source: - htt p: / / spubs.com/ sps/ downloads/ pdf/ TAW010012.pdf ]
---End of words of Shaykh Fawzaan-----------------------

What ever t he case may be, my primary obj ect ion is, given all t hese facts in t he various hindu script ures, and clear
explanat ions of t he Scholars of Ahl-us-Sunnah wal-Jamaah as t o how ar-Rabb in absolut e sense is applied to Allaah
alone and how rabb only when it is annexed can be applied to ot hers, how can Naik claim t hat Allaah can be called
wit h t he name Vishnu? And especially since Mr. Naik chose t his chapt er, I dont see how Vishnu here means 'ar-Rabb'
in absolute sense whet her lingustically or even in t he very chapt er it self?

Apart from t he understanding of t he hindu poet s who originally
composed t hese hymns, clearly have AGNI in mind t hroughout and Agni is referred to as t he Sun (one of whose
name is Vishnu-* ) due to t hem considering it as a form of Agni so how far fetched is your claim Zakir Naik?

And in I braheem & Sulaimaan (Alaihimaa-Salaam) Zakir Naik has a beaut iful example...

When he saw t he sun rising up, he said: "This is my lord. This is greater." But when it set , he said: "O my people! I
am indeed free from all t hat you j oin as part ners in worship wit h Allh. ( Al-An'am 6:78)

"I found her and her people worshipping t he sun inst ead of Allh, and Shait n ( Sat an) has made t heir deeds fair-
seeming t o t hem, and has barred t hem from ( Allh's) Way, so t hey have no guidance," ( An-Naml 27: 24)


So it would have been sufficient for Naik to respond wit h t he St atement s of Allaah, t he Might y and Maj estic:

I f you were t o ask t hem: "Who has created t he heavens and t he eart h and subj ected t he sun and t he moon?" They
will surely reply: "Allh." How t hen are t hey deviating ( as polyt heists and disbelievers)? ( Al-'Ankabut 29:61)

And from among His Signs are t he night and t he day, and t he sun and the moon. Prostrate not t o t he sun nor t o t he
moon, but prostrate to Allh Who creat ed t hem, if you ( really) worship Him. ( Fussilat 41: 37)

And I am sure Zakir Naik will st ruggle to prove t hat which t he mushrikeen of Makkah believed in (ar-Ruboobiyyah)
from the books of t he Hindus let alone Tawheed al-Uloohiyyah and Asmaa Wa Sifaat h which he is desperately trying
t o prove.

And t he confusion/ riddles of t he Hindu poets who coined many hymns for wind, wat er and fire and worshipped t hem,
which have no aut horit y what soever, names forged by t hem and their forefat hers, can only be cured with t he
Qur'aan, which Allaah has sent down upon t he heart of Muhammad Sallallahu Alaihi Wa Sallam and it is a mercy for
t hose who believe. So t he only way t he hindus can come out of darknesses t hat are filled in t heir script ures is
t hrough t he Qur'aan and t he Sunnah as underst ood by t he Salaf-us-Saalih radhiAllaahu anhum. And Zakir needs to
point out t his confust ion which is clearly apparent.

The call of Naik should be t his and he should show t he huge confusion in t heir script ures...and invit e t hem to al-
I slaam.
And Allaah has said:
quote:

Are many different lords better or Allaah, the One, the I rresistible? You do not worship besides Him
but only names which you have named (forged) , you and your fathers, for which Allaah has sent down
no authority. [ Yusuf ( 12):39-40]

I nvoking Allaah By His Beautiful Names I s Legislated Worship




Shaykh Abd-ar-Razzaaq al-Ab'aad hafidhahullaah said:

Amongst t he perfect Names of Allaah, t he Maj est ic and Most High, is Al-'Afuww - He who pardons,' and Al-Ghafoor -
He who forgives,' and Al-Ghaffaar - The Oft -Forgiving.' Allaah, the Maj est ic and Most High, loves t hat we call upon
Him by His names and t hat we worship Him by t hat which His names demand.

As He Himself said:
quote:

And Allaah has t he most excellent and perfect names, so worship and invoke Him by them Soorah al-A'raaf
( 7) : 180.

Also, t he Prophet ! said in a hadeet h report ed in t he two Saheehs' from Aboo Hurairah , "Allaah has ninety-nine
names, a hundred except one. Whoever memorises and is mindful of t hem (ahsaahaa) will ent er Paradise."

However, ... memorising and being mindful of t hem ...' ( ihsaa), is not merely to t ake these names upon a piece of
paper and to recit e t hem - as some people do. I n fact, t he scholars have explained t hat ihsaa of t he names
comprises t hree levels. The first of t hese is t o memorise t he names. The second is to underst and t heir meanings.
And t he t hird is t o call upon Allaah by t hese names and to act as t hey demand.

[ Source: - The Most Excellent Manner Of Seeking Forgiveness, page 7]

So, is it t hen permissible t o invoke Allaah by t he names Vishnu, Brahma and ot her 33 different ones ment ioned in Rig
Ved? Does is carry t he same reward? I s t his count ed as Worship of Allaah?

Can you make dhikr wit h t hese names? Are t hose hindu priest s/ rishis medit ating wit h t hese names invoking Allaah,
t he Mighty and Maj est ic?

There are many Muslims in I ndia who do not speak Urdu let alone Arabic but rather t hey converse in t heir regional
language, they infact deliver t heir Jumah Khut hbah in t heir regional languages and t hey do use different names to
call upon Allaah, free is He from all imperfections.

Such st at ements of Zakir Naik would only put t hem to trial and I hope his blind, ardent and ent husiast ic support ers
will take heed. And may Allaah guide us all.

Allaah Did Not Acquire His Name al-Khaaliq After Creation Of His creation

I mam ath-Thahaawee al-Hanafee rahimahullaah said:



) ( ) )


He did not acquire t he name al-Khaaliq( The Creat or) aft er t he creat ion of t he creat ion, nor did He acquire t he name
al-Baaree( The Originator and Maker) aft er bringing fort h t he beings.

[ Refer Aqeedah at -Thahaawiyah, # 14, Thakhreej at h-Thahaawiyah Of Shaykh Nasir rahimahullaah]

Now, observe t he last t wo lines below from Manusmrit hi,


1.8. He, desiring t o produce beings of many kinds from his own body, first wit h a thought creat ed t he wat ers, and
placed his seed in t hem.

1.9. That ( seed) became a golden egg, in brilliancy equal to the sun; in t hat ( egg) he himself was born as Brahman,
t he progenitor of t he whole world.

[ See t he very first chapt er of Manusmrit hi]





So the being referred to in t he Hindu scriptures desired t o produce many beings from his own body, t hen he created
t he wat ers and placed his seed in t hose wat ers. That seed t hen became a golden egg and he himself was born as
BRAHMA!! !

This is how he acquired t he name Brahma! !!

As for Allaah, t he Might y and Maj estic, did not acquire t he name al-Khaaliq aft er creation of t he creation. He was al-
Khaaliq even before He creat ed t he creation!! !

Similarity Between Jahmiyyah, Mu'tazilah & Hindu Beliefs

At tached is an excellent det ailed explanation of Shaykh Saalih Aal-Ash-Shaykh hafidhahullaah on t he stat ement of
I mam ath-Thahaawee al-Hanafee rahimahullaah.

I n t his explanat ion the Shaykh clearly explains t he t hree madhaahib,

1. The belief of Jahmiyyah & Mu't azilah regarding Names & At t ribut es Of Allaah, t he Glorious and Most High.

2.The belief of Ashaairah & Maat huridiyyah regarding Names & At tribut es Of Allaah, t he Glorious and Most High.

3.The belief of Ahlul-Hadeet h-wal-At har or Ahl-us-Sunnah regarding Names & At tribut es Of Allaah, t he Glorious and
Most High.

Not e: - No one should confuse from t he post above t hat Brahma is al-Khaaliq. Brahma is NOT al-Khaaliq. I have
clarified already what t he original and t he base meaning of Brahma is based on t he Hindu script ures. Also refer,

ht t p:/ / salafit alk.net/ st / viewmessages.cfm?Forum= 8&Topic= 5130

The import ant point to observe is t he fact that t he being referred in t he Hindu script ures wit h various names &
at tribut es has been referred by Zakir Naik as Allaah, t he Might y and Maj est ic. And t his same being referred in Hindu
script ures in accordance wit h t heir beliefs did not posess t hese names from before. Like t he one ment ioned above
was born from a golden egg as Brahma - All t hese beliefs are blat ant ly in opposition to t he Qur'aan & t he Sunnah...
Wa I yyaadhubillaah!

___
I bn Quayyim al Jawziyyah ( rahimahullah) On Speaking About Allah Subhanahu Wa Taala Without
Knowledge

Said, Shaikh al-I slam I bn Quayyim al-Jawziyyah ( rahimahullah) warning t hose who speak about Allah Subhanahu Wa
Taala wit hout knowledge and we ask Zakir Naik to refer to t he books of the Salaf and refer back t o t he Ulamaa in
t hese important issues and do not put t he masses to trial j ust by referring The Fundament als of Tawheed by his
close friend Bilal Philips!! !

To make what ever st at ements about Allah Taala ; To open your mout h in t he mat ters relat ing to Fat wa and
j udgement s wit hout knowledge ( I lm) , is from t he great est and highest of all forbidden mat t ers. The Saying of Allah
Subhanahu Wa Taala,
Say ( O Muhammad ( sallallaahu alayhi wasallam)) : "( But ) t he t hings t hat my Lord has indeed forbidden are AlFaw
hish ( great evil sins, every kind of unlawful sexual int ercourse, et c.) whet her committ ed openly or secret ly, sins (of
all kinds) , unrighteous oppression, j oining part ners ( in worship) wit h Allh for which He has given no aut horit y, and
saying things about Allh of which you have no knowledge." (Surah Al-A'raf , Surah 7 Ayah 33).

I t is apparent from t his ayah t hat to say some t hings relating t o Shareeah wit hout knowledge is from t he greatest
and highest of forbidden( haram) mat t ers. This is because in the ayah the matt ers t hat are forbidden are in
( ascending order) order of lowest to highest. I n t he beginning is ment ioned t he light est issue meaning t he
forbiddance of Fawahish; t hen after t hat is a forbidden mat ter bigger t han t he first one, which is Sin and Zulm
( oppression) ; and aft er t hat is ment ioned the forbiddance of a mat ter more bigger t han t he second, which is t o
associate partners wit h Allah Taala ( shirk) and at t he fourt h ( place) and last ( place) and at t he highest level , t he
most great est and highest of t he t hings t hat is most haram is ment ioned which is, to t ake the Name of Allah and
speak somet hing wit hout any knowledge whet her t hat stat ement is made regarding ,
1.
The Names Of Allah Subhanahu Wa Taala
2.The Attributes Of Allah Subhanahu Wa Taala

3.The Act ions Of Allah Subhanahu Wa Taala
4.About His deen and His Shareeah
For all of t his it is a general Command.

And it is ment ioned in an ayah:
Do not put fort h from you tongue falsely at tribut ing to Allah Taala.

"And say not concerning t hat which your t ongues put fort h falsely: "This is lawful and t his is forbidden," so as to
invent lies against Allh. Verily, t hose who invent lies against Allh will never prosper. ( An-Nahl 16: 116)

So do not purchase a small worldly gain (from it) but you will be engulfed in a might y t ormenting punishment in t he
Hereaft er. So observe how Allah Taala has revealed a warning upon t hose who lie and say falsehood about t he
Ahkaam of Allah Taala. And how Allah has t hreatened t hose who make t hings which Allah has forbidden permissible
and those who forbid what Allah has made permissible. Allah Taala has elucidat ed in His st at ement t hat unt il t he
slave ( abd) has knowledge of what Allah has made permissible and what Allah has made forbidden it is not
permissible in any way to declare anyt hing as halal or haram.

I t is t he qawl ( st atement) of some of t he salaf t hat a human being should save himself from saying such an such
t hing is made forbidden by Allah and such and such t hings are made permissible by Allah lest it should be t hat Allah
Subhanahu Wa Taala says, you are a liar, neit her have I made t his permissible and nor have I made t hat forbidden.
So unt il clearly one finds from t he revelation of Allah t hat such and such a t hing is forbidden or permissible, it s not
befitt ing for any Muslim to issue fatwa j ust based on Taqleed or j ust based on some int erpret at ion ( or assumption or
logic ).

[ Taken from I laamul Muwaqqieen Ann Rabbilaalameen, Urdu Translat ion, Volume 1, Page 44]


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I slam El-Hoseiny and 3 others like t his.
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Yasin Seeker WOW !! SubhanaAllah akhi Al habib this is an amazing not e may Allah bless you ameen for t his effort
, very det ailed mashaAllah
2 November at 05: 45 Like 2
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I slam El-Hoseiny Baraak Allah Feek Akhie Al-Habeeb : )
2 November at 07: 10 Like 1
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Yasin Seeker Wa feeka Baraka Allah Akhi : ) }
2 November at 23: 00 Like 1