Jad Dul Mukhtar

نگاہ فاروق میں شب صدیق حافظ ابوالحسن بن بشران اور ملاء نے سیرت میں میمون بن مہران سے روایت کی کہ جناب ضبہ بن محصن غنوی نے کہا ! بصرہ میں حضرت ابوموسی اشعری رضی اللہ تعالی عنہ ہمارے گورنر تھے ـ انہوں نے خطبہ دیا تو اللہ تعالی کی حمد و ثناء اور رسول اللہ صلی اللہ تعالی علیہ و سلم پر درود و سلام کے بعد حضرت عمر رضی اللہ تعالی عنہ کیلئے دعا کی ـ مجھے اس بات پر سخت غصہ آیا تو میں نے ان کی طرف اٹھ کر کہا ! آپ کہاں ہیں کیا اپنے ساتھی سے انہیں افضل سمجھتے ہیں ؟ پس انہوں نے تین مرتبہ یہی عمل کیا اور حضرت عمر فاروق رضی اللہ تعالی عنہ کو میری شکایت لکھ بھیجی ـ حضرت عمر رضی اللہ تعالی عنہ نے انہیں خط لکھا جس میں مجھے اپنی خدمت میں حاضر ہونے کا حکم دیا گیا ـ حسب الحکم میں بصرہ سے ان کے پاس گیا اور وہاں جا کر ان کے گھر کا دروازہ کھٹکھٹایا ـ وہ میرے لئے باہر تشریف لائے اور فرمایا ! تو کون ہے ؟ میں نے کہا ! میں ضبہ بن محصن غنوی ہوں ـ حضرت عمر نے فرمایا ! تیرے لئے نہ مرحبا ہے اور نہ اہلا و سہلا ہے ـ میں نے کہا ! رہا مرحبا ! تو اللہ تعالی کا احسان ہے ، رہا اہلا و سہلا تو نہ میرے اہل و عیال ہیں اور نہ میرے پاس مال ہے ـ کیا یہ آپ کے لئے جائز تھا کہ آپ مجھے اپنے شہر میں بلاتے ؟ حضرت عمر نے فرمایا ! تیرے اور تیرے گورنر کے درمیان کیا نزاع واقع ہوا تھا ؟ میں نے کہا ! اے امیر المومنین آپ کو اس وقت اس واقعہ کی خبر مل چکی ہے کہ جب انہوں نے اللہ تعالی کی حمد و ثناء اور رسول اللہ صلی اللہ تعالی علیہ و سلم پر درود و سلام کے بعد آپ کیلئے دعا کی تو میں غضبناک ہو کران کی طرف اٹھا اور انہیں کہا ! آپ کہاں ہیں ؟ کیا انہیں آپ اپنے ساتھی سے افضل گردانتے ہیں ـ تو انہوں نے آپ کی طرف میری شکایت لکھ بھیجی ـ پھر میں رونے لگا ـ حضرت عمر فاروق رضی اللہ تعالی عنہ نے مجھے رونے سے ہٹا دیا تو میں نے حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کا مرثیہ کہا ! پھر حضرت عمر نے کہا ! تو ابوموسی اشعری سے زیادہ ثقہ اور زیادہ ارشد ہے ـ اللہ تعالی تیری مغفرت فرمائے کیا تو میرا گناہ معاف کر دے گا ؟ میں نے کہا ! اے امیر المومنین اللہ تعالی آپ کی مغفرت فرمائے ـ بعد ازاں وہ روتے ہوئے واپس جانے لگے تو مجھے فرمایا ! خدا کی قسم ! حضرت ابوبکر رضی اللہ تعالی عنہ کی ایک رات عمر سے بہتر ہے ـ کیا میں تجھے ان کی رات اور دن کا واقعہ سناؤں ؟ میں نے کہا ! ہاں اے امیر المومنین ضرور سنائیں ـ انہوں نے فرمایا ! رات کی بات یہ ہے کہ جب رسول اللہ صلی اللہ تعالی علیہ و سلم اہل مکہ سے تنگ آکر رات ہجرت کیلئے نکلے تو حضرت ابوبکر رضی اللہ تعالی عنہ نے ان کی اتباع کی ـ پس جب آپ صلی اللہ تعالی علیہ و سلم چلے تو حضرت ابوبکر رضی اللہ تعالی عنہ کبھی آپ صلی اللہ تعالی علیہ و سلم کے آگے چلتے اور کبھی پیچھے چلتے ، کبھی دائیں چلتے اور کبھی بائیں چلتے ـ حضور رسالت ماب صلی اللہ تعالی علیہ وسلم نے فرمایا ! اے ابوبکر یہ کیا ہے ! میں تیرے اس کام کو نہیں جان سکا ؟ حضرت ابوبکر رضی اللہ تعالی عنہ نے عرض کی ! یا رسول اللہ صلی اللہ تعالی علیہ و سلم ! اگر کوئی گھات میں ہوگا تو میں آگے ہوں گا ـ اگر کوئی تلاش میں ہوگا تو میں پیچـھے ہونگا اور دائیں بائیں اس لئے ہوتا ہوں کہ آپ صلی اللہ تعالی علیہ و سلم ہر طرف سے مامون رہیں ـ رات کو چلنے کی وجہ سے رسول اللہ تعالی علیہ و سلم کے پاس کی انگلیوں کے گوشے متورم ہوگئے تو آپ ننگے پاؤں چلنے لگے ـ حضرت ابوبکر صدیق رضی اللہ تعالی عنہ نے آپ صلی اللہ تعالی علیہ و سلم کو ننگے پاؤں دیکھا تو آپ صلی اللہ تعالی علیہ و سلم کو اپنی گردن پر اٹھا لیا ـ یہاں تک کہ غار کے منہ پر آکر آپ صلی اللہ تعالی علیہ و سلم کو اتارا ـ پھر عرض کی ! قسم ہے اس ذات کی جس نے آپ کو حق کے ساتھ مبعوث کیا جب تک میں غار کے اندر جا کر دیکھ نہ لوں کہ وہاں کوئی خطرناک چیز نہیں ہے آپ صلی اللہ تعالی علیہ و سلم کو اندر نہیں جانے دونگا ـ چنانچہ وہ غار کے اندر گئے اور جا کر دیکھ لیا کہ وہاں ایسی کوئی چیز نہیں تو آپ صلی اللہ تعالی علیہ و سلم کو اٹھا کر اندر لے گئے ـ اس غار میں سانپوں کے سوراخ تھے جن کی وجہ سے حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کو ڈر تھا کہ کوئی موذی جانور حضور رسالت مآب صلی اللہ تعالی علیہ و سلم کو تکلیف نہ پہنچا دے ـ چنانچہ انہوں نے سوراخ میں اپنے پاؤں رکھ دیئے تو سانپ نے ان کے پاؤں کو ڈس لیا ـ سانپ کے زہر سے ان کو درد محسوس ہوا تو ان کی آنکھوں سے گرم گرم آنسو رسول اللہ صلی اللہ تعالی علیہ و سلم پر ٹپک پڑے ـ آپ صلی اللہ تعالی علیہ و سلم نے فرمایا ! یا ابابکر رضی اللہ تعالی عنہ ! لا تحزن ان اللہ معنا " یعنی اے ابوبکر غم نہ کر اللہ تعالی ہمارے ساتھ ہے " ـ فانزل اللہ سکیتۃ " پس اللہ تبارک و تعالی نے ان پرسکینہ اتار دیا ـ تو یہ اس رات حضرت ابوبکر کیلئے طمانیت تھی ـ رہا ان کا دن ! تو جب رسول اللہ صلی اللہ تعالی علیہ و سلم کا وصال مبارک ہوا تو اہل عرب مرتد ہو گئے اور انہوں نے زکوۃ ادا کرنے سے انکار کر دیا ـ تو حضرت ابوبکر صدیق رضی اللہ تعالی عنہ نے فرمایا ! اگر کسی نے زکوۃ کی ایک رسی بھی روک لی تو میں اس سے جہاد کروں گا ـ میں نے کہا ! اے خلیفۃ الرسول لوگوں کی تالیف فرمائیں اور ان کے ساتھ مہربانی سے پیش آئیں ـ حضرت ابوبکر صدیق رضی اللہ تعالی عنہ نے فرمایا ! خاہلیت میں جابر اور اسلام میں کمزور ؟ بیشک وحی منقطع ہوگئی ہے اور دین پورا ہو گیا ہے ـ حضرت عمر رضی اللہ تعالی عنہ کہتے ہیں پھر وہ وصال فرما ‏گئے ـ اور ہم زندہ ہیں ـ

شان صدیق اکبر رضی اللہ تعالی عنہ قرآن میں تاریخ الخلفاء میں امام جلال الدین سیوطی رحمۃ اللہ تعالی علیہ ذکر حضرت ابوبکر صدیق رضی اللہ تعالی عنہ میں ایک فصل باندھتے ہیں فیما انزل من الایات فی مدحھ او تصدیقۃ او امر من شانھ وہ آیات جو حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کی تعریف ، تصدیق یا شان میں نازل ہوئیں ـ إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُواْ ثَانِيَ ٱثْنَيْنِ إِذْ هُمَا فِي ٱلْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا فَأَنزَلَ ٱللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُواْ ٱلسُّفْلَىٰ وَكَلِمَةُ ٱللَّهِ هِيَ ٱلْعُلْيَا وَٱللَّهُ عَزِيزٌ حَكِيمٌ { التوبہ : 40 } اگر تم محبوب کی مدد نہ کرو تو بیشک اللّٰہ نے ان کی مدد فرمائی جب کافروں کی شرارت سے انہیں باہر تشریف لے جانا ہوا صرف دو جان سے جب وہ دونوں غار میں تھے جب اپنے یار سے فرماتے تھے غم نہ کھا بیشک اللّٰہ ہمارے ساتھ ہے تو اللّٰہ نے اس پر اپنا سکینہ اتارا اور ان فوجوں سے اس کی مدد کی جو تم نے نہ دیکھی اور کافروں کی بات نیچے ڈالی اللّٰہ ہی کا بول بالا ہے اور اللّٰہ غالب حکمت والا ہے تمام مسلمانوں کا اس بات پر اجماع ہے کہ اس آیت میں " صاحب " سے مراد حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کی ذات گرامی ہے ـ ابن ابی حاتم نے " فانزل اللہ سکینتھ علیھ " میں ضمیر " ہ " کا مرجع حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کی ذات گرامی کو بنایا ہے کیونکہ حضور نبی کریم صلی اللہ تعالی علیہ و سلم سے اطمینان و سکون کبھی بھی زائل نہیں ہوا ـ ابن ابی حاتم نے حضرت ابن مسعود سے روایت کی ہے کہ حضرت ابوبکر صدیق رضی اللہ تعالی عنہ نے امیہ بن خلف اور ابی بن خلف سے حضرت بلال رضی اللہ تعالی عنہ کو ایک چادر اور دس اوقیہ ( 2 کلو 564 گرام سونا یا چاندی ) کے عوض خریدا ـ بعد ازاں اللہ تعالی کی رضا کی خاطر آزاد کر دیا ـ چنانچہ اللہ تعالی نے درج ذیل آیات مقدسات نازل فرمائیں : وَٱلْلَّيْلِ إِذَا يَغْشَىٰ وَٱلنَّهَارِ إِذَا تَجَلَّىٰ وَمَا خَلَقَ ٱلذَّكَرَ وَٱلأُنثَىٰ إِنَّ سَعْيَكُمْ لَشَتَّىٰ {اللیل : 4-1 } اور رات کی قسم جب چھائے ، اور دن کی جب چمکے ، اور اس کی جس نے نر و مادہ بنائے ، بے شک تمہاری کوشش مختلف ہے ـ " انّ سعیکم لشتی " کی تفسیر میں ابن ابی حاتم نے یہ بیان کیا ہے کہ حضرت ابوبکر صدیق رضی اللہ تعالی عنہ ، امیہ اور ابی کی کوششیں مختلف ہیں ـ ابن جریر نے عامر بن عبداللہ ابن الزبیر رضی اللہ تعالی عنھم سے روایت کی ہے کہ حضرت ابوبکر صدیق رضی اللہ تعالی عنہ غلاموں اور باندیوں کو اسلام قبول کرنے کے صلہ میں آزاد کر دیا تھے ـ آپ ناتواں ضعیف خواتین کو بھی آزاد کردیتے جب وہ اسلام لے آتی تھیں ـ آپ کے والد نے کہا : میری راحت جان ! میں تجھے غریب اور کمزور افراد آزاد کرتے ہوئے دیکھتا ہوں ـ کاش تو تنومند اور طاقت ور افراد آزاد کرتا تاکہ یہی تیری قوت بنتے اور تیرا دفاع کرتے نیز آڑے وقت مدد نصرت کرتے ـ آپ نے فرمایا : اے میرے بزرگوار ! میں تو صرف اسی شے کی تمنا رکھتا ہوں جو اللہ کے ہاں موجود ہے ـ حضرت عامر رضی اللہ تعالی عنہ فرماتے ہیں کہ میرے گھر والوں نے مجھے بتایا کہ یہ آیت حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کی شان میں نازل ہوئی ـ فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ { اللیل : 5 } تو وہ جس نے( راہ خدا میں اپنا مال ) دیا اور پرہیزگاری کی ـ ابن ابی حاتم اور طبرانی نے حضرت عروہ سے روایت کی ہے کہ حضرت ابوبکر صدیق رضی اللہ تعالی عنہ نے سات ایسے غلام آزاد کئے جنہیں اللہ تعالی کی راہ میں عذاب دیا جاتا تھا ـ چنانچہ یہ آیات نازل ہوئیں : { وَسَيُجَنَّبُهَا ٱلأَتْقَى } * { ٱلَّذِى يُؤْتِي مَالَهُ يَتَزَكَّىٰ } * { وَمَا لأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ } * { إِلاَّ ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلأَعْلَىٰ } { اللیل : 20-17 } اور بہت جلد اس سے دور رکھا جائے گا جو سب سے بڑا پرہیزگار ۔ جو اپنا مال دیتا ہے کہ ستھرا ہو ،اور کسی کا اس پر کچھ احسان نہیں جس کا بدلہ دیا جائے ، صرف اپنے رب کی رضا چاہتا جو سب سے بلند ہے ـ محدث بزار نے حضرت عبداللہ ابن الزبیر بھی یہی روایت کی کہ مذکور بالا آیات مقدسہ حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کی شان میں نازل ہوئی ہیں ـ حاکم نے حضرت ابن عباس رضی اللہ تعالی عنہما سے روایت کی ہے کہ اللہ تعالی کا یہ ارشاد گرامی : { فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنْتَ فَظّاً غَلِيظَ ٱلْقَلْبِ لاَنْفَضُّواْ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي ٱلأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ } { آل عمران : 159 } تو کیسی کچھ اللّٰہ کی مہربانی ہے کہ اے محبوب تم ان کے لئے نرم دل ہوئے اور اگر تند مزاج سخت دل ہوتے تو وہ ضرور تمہاری گرد سے پریشان ہوجاتے تو تم انہیں معاف فرماؤ اور ان کی شفاعت کرو اور کاموں میں ان سے مشورہ لو اور جو کسی بات کا ارادہ پکا کرلو تو اللّٰہ پر بھروسہ کرو بے شک توکل والے اللّٰہ کو پیارے ہیں - " و شاورھم فی الامر " سے مراد حضرت ابوبکر صدیق رضی اللہ تعالی عنہ اور حضرت عمر بن الخطاب رضی اللہ تعالی عنہ کے حق میں نازل ہوا ہے ـ ابن ابی حاتم نے ابن شوذب سے روایت کی ہے کہ یہ آیت کویمہ : { وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ } { الرحمن : 46 } اور جو اپنے رب کے حضور کھڑے ہونے سے ڈرے اس کے لئے دو جنّتیں ہیں ـ حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کے حق میں نزول میں ذکر کردی ہیں ـ اس روایت کی دیگر اسناد بھی ہیں ـ طبرانی نے " الاوسط " میں حضرت ابن عمر اور حضرت ابن عباس رضی اللہ تعالی عنہما سے روایت کی ہے کہ یہ آیت : و صالح المومنین { التحریم : 4 } حضرت ابوبکر صدیق رضی اللہ تعالی عنہ اور حضرت عمر رضی اللہ تعالی عنہ کے حق میں نازل ہوئی ہے ـ عبداللہ بن ابی حمید نے اپنی تفسیر میں حضرت مجاہد سے روایت کی ہے کہ جب : انّ اللہ و ملئکتھ یصلون علی النبی یایھا الذین امنوا صلوا علیھ و سلموا تسلیما { الاحزاب : 56 } بے شک اللہ تعالی اور اس کے فرشتے درود بھیجتے ہیں اس نبی مکرم پر ـ اے ایمان والو ! تم بھی آپ پر درود بھیجا کرو اور سلام عرض کیا کرو ـ تو حضرت ابوبکر صدیق رضی اللہ تعالی عنہ گویا ہوئے کہ اللہ تعالی نےہمیں ہر خیر میں شریک فرمایا ہے ـ چنانچہ یہ آیت کریمہ : { هُوَ ٱلَّذِي يُصَلِّي عَلَيْكُمْ وَمَلاَئِكَتُهُ لِيُخْرِجَكُمْ مِّنَ ٱلظُّلُمَاتِ إِلَى ٱلنُّورِ وَكَانَ بِٱلْمُؤْمِنِينَ رَحِيماً } { الاحزاب : 43 } وہی ہے کہ درود بھیجتا ہے تم پر وہ اور اس کے فرشتے کہ تمہیں اندھیریوں سے اجالے کی طرف نکالے اور وہ مسلمانوں پر مہربان ہے ـ ابن عساکر نے حضرت علی بن حسین سے روایت کی ہے کہ یہ آیت کریمہ : { وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَٰناً عَلَىٰ سُرُرٍ مُّتَقَـٰبِلِينَ } { الحجر : 47 } اور ہم نے ان کے سینوں میں جو کچھ کینے تھے سب کھینچ لئے آپس میں بھائی ہیں تختوں پر روبرو بیٹھے - ابن عساکر نے حضرت ابن عباس رضی اللہ تعالی عنہما سے روایت کی ہے کہ یہ آیت : وَوَصَّيْنَا ٱلإِنسَانَ بِوَٰلِدَيْهِ إِحْسَاناً حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً وَحَمْلُهُ وَفِصَٰلُهُ ثَلٰثُونَ شَهْراً حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِيۤ أَنْ أَشكُرَ نِعْمَتَكَ ٱلَّتِيۤ أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَٰلِحاً تَرْضَٰهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِيۤ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ ٱلْمُسْلِمِينَ الاحقاف : 15 اور ہم نے آدمی کو حکم کیا کہ اپنے ماں باپ سے بھلائی کرے ا س کی ماں نے اسے پیٹ میں رکھا تکلیف سے اور جنی اس کو تکلیف سے اور اسے اٹھائے پھرنا اور اس کا دودھ چھڑانا تیس مہینہ میں ہے یہاں تک کہ جب اپنے زور کو پہنچا اور چالیس برس کا ہوا عرض کی اے میرے رب میرے دل میں ڈال کہ میں تیری نعمت کا شکر کروں جو تو نے مجھ پر اور میرے ماں باپ پر کی اور میں وہ کام کروں جو تجھے پسند آئے اور میرے لئے میری اولاد میں صلاح رکھ میں تیری طرف رجوع لایا اور میں مسلمان ہوں ـ اور یہ آیت : { أُوْلَـٰئِكَ ٱلَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُواْ وَنَتَجَاوَزُ عَن سَيِّئَاتِهِمْ فِيۤ أَصْحَابِ ٱلْجَنَّةِ وَعْدَ ٱلصِّدْقِ ٱلَّذِي كَانُواْ يُوعَدُونَ } { الاحقاف : 16 } یہ ہیں وہ جن کی نیکیاں ہم قبول فرمائیں گے اور ان کی تقصیروں سے درگذر فرمائیں گے جنّت والوں میں سچّا وعدہ جو انہیں دیا جاتا تھا ـ حضرت ابوبکر صدیق رضی اللہ تعالی عنہ کے حق میں نازل ہوئیں ـ

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TALHA ISS TOPIC PER MUNAZIRA KAY LIA TAYEYAR HO YA NAHI, SIRF ITNA LIKHO, JAHAN TAK MUNAZIRA VOICE MAIN KARNAY KI BAAT HAI TO BETA PALTALK PER AAJAO. WAHAN TUMHARA ROOM BHI HAI , HAMARA ROOM BHI HAI, TUMHAIN WAHAN SUPPORT BHI MIL JAYE GI DEOBANDI KI, DATE OR TIME TAY KARNAY SAY PEHLAY MUNAZIRA KA TOPIC, MUNAZIR KA NAAM, SHARAIT E MUNAZIRA, PEHLAY TAY KARO PHIR DATE OR TIME BHI FIX HO JAYE GA.

Taha Ali Aik Topic ""GadYani Or Deobandi R Two Side Of 1 Coin"" Is Per Tumhain Or Tum Jiss Forum Say Copy Paste Kartay Ho Uss FOrum Waloon Ko Challenge. Tum Un kay Numainday BAn Kar Aye Ho, Iss Lye TumHara Reply Ka Intizar rahay Ga, Haan Ya Naam MAin Jawab Dena, Tumhain YE Challange Kabool HAi Ya Nahi,

امیر المومنین حضرت سیدنا ابو بکر صدیق اکبر رضی اللہ تعالی عنہ کی شان سرکار مدینہ ، راحت قلب و سینہ صلی اللہ تعالی علیہ و سلم نے ارشاد فرمایا : ـ بےشک اللہ عزوجل کے تین سو اخلاق ہیں ، جو شخص توحید پر ہوتے ہوئے ، ان میں سے ایک خلق کے ساتھ اللہ عزوجل سے ملاقات کرے گا وہ داخل جنت ہوگا ـ امیر المومنین حضرت سیدنا ابوبکر صدیق رضی اللہ تعالی عنہ نے عرض کی : کیا ان میں سے کوئی خلق مجھ میں بھی ہے ؟ تو آپ صلی اللہ تعالی علیہ و سلم نے ارشاد فرمایا : ـ کلھا فیک یا ابابکر و احبھا الی اللہ تعالی السخاء ـ ترجمہ : ـ اے ابوبکر ! وہ تمام اخلاق تم میں پائے جاتے ہیں اور ان میں سے سب سے زیادہ پسندیدہ خلق سخاوت ہے ـ ( مکارم الاخلاق لابن ابی الدنیا ، الحدیث : 29 ، ص 34 - 35 ) حضور نبی کریم ، رءوف رحیم صلی اللہ تعالی علیہ و سلم کا فرمان ذی وقار ہے : ـ میں نے ایک ترازو دیکھا جو آسمان سے لٹکایا گیا ، اس کے ایک پلڑے میں مجھے اور دوسرے پلڑے میں میری امت کو رکھا گیا تو میرا پلڑا بھاری ہو گیا پھر ایک پلڑے میں میری امت کو اور دوسرے پلڑے میں ابوبکر صدیق رضی اللہ تعالی عنہ کو رکھا گیا تو ابوبکر صدیق رضی اللہ تعالی عنہ کا پلڑا بھاری ہو گیا ـ ( المسند للامام احمد بن حنبل ، حدیث ابی بکرۃ نفیع بن الحارث بن کلدۃ ، الحدیث : 29528 ، ج 7 ، ص 332 - 333 ) ( المسند للامام احمد بن حنبل ، حدیث ابی امامۃ الباھلی ، الحدیث 22295 ، ج 8 ، ص 289 - 290 )

قصہ صالح مزی کا چار واسطوں سے امام ابو یوسف رحمۃ اللہ تعالی علیہ کے شاگرد ، لاکھ حدیث کے حافظ ، خطاب امام الہدی ، نام نصر بن محمد ، لقب اور کنیت فقیہ ابواللیث سمرقندی اپنی کتاب تنبیہ میں باب فصل جمعہ میں فرماتے ہیں : ـ میں نے اپنے باپ سے سنا اور وہ فرماتے تھے کہ پہنچا مجھ کو قصہ صالح مزی کا کہ وہ جمعہ کی رات کو جامع مسجد میں آئے کہ نماز فجر وہاں پڑھیں راستہ میں ایک مقبرہ ملا ، دل میں آیا کہ صبح صادق ہو جائے گی اس وقت مسجد کو چلیں گے ـ مقبرہ میں ٹھہر گئے ـ دو رکعت نماز پڑھی اور ایک قبر سے کچھ سہارا لگا لیا نیند آنکھوں میں بھر آئی دیکھتے کیا ہیں سب اصحاب قبروں سے نکل کر حلقہ حلقہ بیٹھ گئے باتیں کرنے لگے ایک جوان کو دیکھا اس کے کپڑے میلے اداس مغموم بیٹھا ہے اتنے میں بہت خوان ڈھکے ہوئے خوان پوشوں سے آئے ان میں ہر ایک آدمی اپنا اپنا خوان لیتا گیا اور چلتا گیا آخر وہی بیچارہ جوان رہ گیا اس کے پاس کچھ نہ آیا وہ اداس غم کا مارا اٹھ کر کھڑا ہوا جب قبر میں داخل ہونے لگا صالح مزی کہتے ہیں کہ میں نے اس سے کہا : اے اللہ ے بندے ! تو کیوں اداس ہے ؟ اس نے کہا کہ تم نے نہیں دیکھا کس قدر خوان آئے تھے ! میں نے کہا ہاں ـ وہ بولا یہ تحفہ تحائف تھے جو ان کے واسطے خیر خواہوں نے بھیجے تھے جو وہ صدقہ دعا وغیرہ کرتے ہیں ان کو پہنچتا ہے جمعہ کی رات کو اور میں رہنے والا ملک سندہ کا ہوں اپنی ماں کو لے کر واسطے حج کرنے کے آیا تھا جب بصرہ میں پہنچا میں مر گیا میری ماں نے میرے بعد نکاح کرلیا اور دینا میں مشغول ہو کر مجھ کو بھول گئی نہ منہ سے کبھی نام لیتی ہے نہ زبان سے دعا ، اب میں غمگین نہ ہوں تو کیا کروں میرا کوئی نہیں جو یاد کرے ـ تب صالح مزی کہتے ہیں میں نے اس سے پوچھا تیری ماں کہاں ہے ؟ اس نے پتا دیا پھر صبح ہو گئی نماز پڑھی اور اس کا گھر ڈھونڈتا ہوا گیا اس نے اندر سے آواز دی ـ تو کون ہے ؟ میں نے کہا : صالح مزی ـ اس نے بلایا ، میں گیا ـ میں نے کہا : بہتر یہ ہے کہ میری اور تیری بات کوئی نہ سنے ـ تب میں اس سے نزدیک ہو گیا فقط ایک پردہ بیچ میں وہ گیا ، میں نے کہا اللہ تعالی تجھ پر رحم کرے کوئی تیرا بیٹا ہے ؟ بولی : کوئی نہیں ـ میں نے کہا : کبھی ہوا تھا ؟ تب وہ سانس بھرنے لگی اور بولی : ایک بیٹا جوان تھا مر گیا ـ تب میں نے وہ قصہ مقبرہ کا بیان کیا اس کے آنسو بہنے لگے اور کہنے لگی : اے صالح مزی ! وہ میرا بیٹا میرا کلیجہ تھا ـ پھر اس عورت نے مجھ کو ہزار درم دیئے اور کہا کہ میرے نور چشم کی طرف سے خیرات کیجو اور اب سے میں اس کو دعا اور خیرات سے نہ بھولوں گی جب تک دم میں دم ہے ـ صالح مزی فرماتے ہیں : پھر میں نے وہ ہزار درم خیرات کر دیئے اگلے جمعہ کی رات اس مقبرہ میں گیا دو رکعت پڑھیں ایک قبر کے سہارے بیٹھ گیا سر جھکا کر پھر میں نے ان لوگوں کو قبروں سے نکلتے دیکھا اور اس جوان کو دیکھا سفید کپڑے نہایت خوش وہ میرے پاس آکر کہنے لگا : اے صالح مزی ! اللہ تیرا بھلا کرے مجھ کو ہدیہ اور تحفہ پہنچ گیا ـ میں نے کہا : تم جمعہ کو پہچانتے ہو ؟ کہا : جانور تک پہچانتے ہیں یہ کہا کرتے ہیں سلام لیوم صالح یعنی یوم الجمعۃ انتہی ـ میٹھے میٹھے اسلامی بھائیوں اور اسلامی بہنوں یاد کریں کہیں آپ کا کوئی اپنا اس جوان کی طرح غمگین تو نہیں ؟؟

Assalam-u-alaikum wa rahmatullahi ta'ala wa barakatuh wa magfirah Qadri bhai app say sirf aik baat kahoon ga kah app kitabain parhain ullama e haq ahlesunnat wa jamaat ki bus. App nay kaha kah app ko time nahi milta. To bhai mazrat kay sath time nikalnay say nikalta hai, aqaid or faraz ka ilm app kay lia zaroori hai ye ilm app ko ullama ki majalis or kitaboon say hasil hoga. App im say zaroor madad hasil karain, doosri sunni forum bhi visit karain lakin jo app ko kitaboon or ullama ki majalis say hasil hoga itna apko kisi forum say hasil nahi hoga. Ho sakhta hai main galat hoon. Jitna time app post karnay , ussay parhnay, usska jawab denay or wahabioon say debate karnay main lagatay hain utna time agar app kitaboon kay mutALLAH main lagayeen to app kay aqaid main pukhtagi aaye gi, app ko dalail ka pata lagay ga, app kay ilm main ezafa hoga. Or wesay bhi app ko khud apnay ilm ka andaza hoga, app khud apnay baray main behtar jantay hain, app telecom eng. Hain agar app ko doctor ki seat per beeth jayeen to app apna bhi nuksan karain gay or marizoon ka bhi, neem hakeem khatra e jaan, kehnay ka maqsad ye hai app ko debate karnay ki koi zaroorat nahi hai app iss say apna nuksan karain gay, kyon keh app ko ye nahi maloom kah samnay walay kay dalail haq hain ya jhoot, un ki muhaddiseen nay kya comantory ki hai, Pehlay app apnay app ko mazboot banayeen kah wahabioon kay dalail app ko hila na sakhain. Phir bhi app ko debate karnay ki zaroorat nahi ye jin ki feild hai unhain hi karnay dain, app say koi kuch poochay to app un ko ullama kay pass chalnay ki dawat dain. Aakhri baat or shayad app ko buri bhi lagjaye mazrat kay sath app ki post ka haal dekh kar app ka zahan metric kay bachay jitna hi maloom hota hai, issi lye app ko kitaboon ka har kisi nay mashwara dia, or madni enaam bhi hai kah 12 min kisi sunni alim ki kitab parhi jaye, 12 min to un logoon kay liye hain jin kay pass time nahi lakin jo jitna parhay utna faida hoga, jitna gurh daloo gay utna meetha hoga. Aik bar phir mazrat chahoon ga, meri ya mujtaba bhai ki ye kisi or bhai ki koi baat buri lagi ho to muaf farma di jiye ga, ye baatain app ko kam ilm ya kuch or kehnay kay lia nahi kaheen gaye hain , ye iss lye hain kah app ko ehsaas ho kah mutalea or ullama ki sohbat kitni zaroori hai hum sub kay lia. Jazaka ALLAH azzawajal Aameeeeeeeen

ASSALAM-U-ALAIKUM WA RAHMATULLAHI TA'ALA WA BARAKATUH WA MAGFIRAH YOUSUF BHAI APP KO YE TO MALOOM HOGA KAH ANGREEZOON SAY JUNG KUB HOYE THI, OR KUBKHATAM HOGAYE THI. 1857 KO YE JUNG SHROO HOYE THI, UB APP ALAHAZRAT KI WILADAT KA SAAL MALOOM KARLAIN TO APP KO PATA CHALAY GA kah ALAHAZRAT USS WAQT SIRF AIK SAAL KAY THAY. AGAR 1857 KI JUNG E AZADI KAY BARAY MAIN PARHAIN TO APP KO MALOOM CHLAY GA BRELI KI COMMAND ALAHAZRAT KAY DADA YA WALID SAHIB KAY HAATH MAIN THI. AGAR DEOBANDI KAY PASS ALAHAZRAT KAY AIK SAAL KI UMER KA FATWA HAI TO HAMAIN ZAROOR DAIN.

POST KO GHOOR SAY SAMJH KAR PARHAIN. APNI POST KO ZAHAN MAIN RAKHAIN KAH APP NAY KYA POST KIA THA OR IN KA RADD KI KIA HAI. NOMAN SAHIB APP POST KARNAY SAY PEHLAY KAHEEN LIKH LIA KARAIN. KYOON KAH APP KI POST MAIN MUTAZAAD BATAIN AATI HAIN. YE APP HI KA KAHNA HAI KEH JI BRELVI PER KOI AYAT PAISH KI JAYE TO APP LOOG YE KEHTAY HAIN JI MUSHRIQEEN PER NAZIL HONAY WALI AYAT APP MUSALMANOON PER CHASPA KARTAY HAIN. DOOSRI TARAF APP HAMAIN YE SAMJHTAY HAIN KAH JI QURAN MAIN AYAAT KA SHAN E NAZOOL PERHO, KYON NAZIL HOYE KISS PER NAZIL. APP KANFOOZ KYON HAIN. JUB HUM KEHTAY HAIN KAH JI YE AYAAT MUSHRIKEEN KAY LIA NAZIL HOYE HAIN TO APP KO SAMJH NAHI AATI, JUB APNI BARI AATI HAI TO JI ISS KA MAFHOOM WAZEH NAHI, KISS MOQA PER NAZIL HOYE, KYON NAZIL HOYE TAFSEER KYA HAI. NOMAN SAHIB JUB AYAAT PAISH PARTAY HAIN TO ZARA ISS KI TAFSEER BHI PARH LIA KARO. MUSHRIKEEN KAY LIA NAZIL HONAY WALI AYAAT MUSALMANOON PER APP PEHLI BAAR CHASPA NAHI KAR KARAY, OR NA APP PEHLAY ADMI HAIN JIN KO HUM YE KEH RAHAY HAIN KAH JI MUSHRIKEEN KI AYAAT MUSLAMANOON PER KYON CHASPA KARTAY HO. و کان ابن عمر رضی اللہ تعالی عنہ یراھم شرار خلق اللہ و قال انھم انطلقوا الی ایات نزلت فی الکفار فجعلوھا علی المومنین ـ اور حضرت ابن عمر رضی اللہ تعالی عنہ خوارج کو بدترین مخلوق جانتے تھے اور فرمایا کہ یہ لوگ ان آیتوں کو جو کفار کے بارے میں نازل ہوئی ہیں مسلمانوں پر ڈھالنے لگے ـ ( بخاری شریف ، جلد دوم ، باب قتال الخوارج ) JO YE KAHAY, JO HAZRAT ABDULLAH IBN UMER RADI ALLAH ANHU NAY KAHA APP NAY USSAY BRELVI KAHA HAI , ISS KA MATLAB HAZRAT ABDULLAH IBN UMER BHI BRELVI THAY, ISSI TARHAH HAZRAT ABDULLAH IBN ABBAS , HAZRAT ABU HURAIRA , HAZRAT JABIR, HAZRAT ANUS BIN MALIK OR HAZRAT AQBA BIN AMIR (RADI ALLAH ANHUM) YE SUB BHI BRELVI HOYE, KYON KEH YE SUB APNAY BAAD WALI NASLOON KO YE WASIAT KARTAY THAY KAH KHARJIOON KO SALAM NA KARNA, NA IN KI EYADAT KARNAY KAY JAYEEN, NA IN KAY PEECHAY NAMAZ PARHAIN OR NA IN KAY JANAZAH KI NAMAZ PARHAIN. KYA BRELVIYOON KI TARHAH IN HAZRAAT E SAHABA RADI ALLAH ANHUM KO BHI NAHI MALOOM KAH QURAN TA QAYAMAT TAMAM MAKHLOOQ KAY LIA HIDAYAT KAY LIA NAZIL HOA HAI. DEBATE TO SHROO KAR CHUKA HAIN BUS APP SAY AIK GHUZARISH HAI KAH, AIK TOPIC PER PEHLAY BAAT KARAIN. DOOSRA SHRIK KI TAREEF LIKHAIN ? TEESRA JUB KOI AYAT YA HADEES CODE KARAIN TO USS KA POORA ALFAAZ KITAB SAY CODE KARAIN REFERENCE KAY SATH, HUM DOOSRA APP KI POST MAIN YE NA DEKHAIN ( ALLAH KAMI PESSI MUAF KARAY) FOURTH JO BHI AYAT PAISH KARAIN USS KI TAFSEER JO MUTAFIQ ALIAH HO WO BHI PAISH KARAIN. UMEED HAI KAH APP AIK TOPIC PER BAAT KARAIN GAY OR DOOBARA UPPER WALI GALTI PHIR NA DOOHRAYEEN GAY JISS KI HUM NAY NISHAN DAYHI KARI HAI.

NOMAN SAHIB PEHLI BAAT LAFZ ARAKEEN NAHI ARKAAN HAI RUKUN KI JAMAH, APP NAY DAWAH KIA TAMAM DUNYA MAIN AIK HI TAREEKAH SAY NAMAZ PARHI JATI HAI. SABIT KARYE SAYE DUNYA MAIN AIK HI TARIQAH SAY NAMAZ PARHI JATI HAI. JUB QURAN AIK, AHADEES SUB KAY AIK HI JESI, PHIR IKTILAAF KYOON ?. ROOZA KAY RAKHNAY KA TIME OR GAROOB E AFTAB YA ROOZA KHOOLNA MAIN BHI IKLTILAAF. KYOON ? APP KAY MUTABIQ MAWLID MANAY WALAY SIRF BRELVI HAIN. ISS KA MATLAB IMAM SAKHAVI, IMAM JALAL UDDIN SAYOUTI SHAFAYE, IMAM IBN HAJAR AL-MAKKI, IMAM QASTALANI, IBN E TAMIA HAMBALI, IMAM NAVAVI KAY SHEIKH IMAM ABU SHAMA, MULLA ALI QADRI, IMAM NAZEERUDDIN, SHEIKH ABDUL HAQ MUHADDIS DELVI, SHAH WALI ULLAH MUHADDIA DELVI, HAJI IMAM ULLAH MUHAJIR MAKKI, YE SARI AKABIR ULLAMA WA MUHADDISEEN SARAY KAY SARAY EID E MILAD UN NABI SALLALLAHO ALAIHI WASALLAM MANANAY KI WAJAH SAY BARELVI KEHLAYE. ISS KA MATLAB YE HOA KAH APP KA DAWAH JHOOTA HOA KAH BRELVI ULLAMA MAIN SIRF URDU JANNAY WALAY HOTAY HAIN BALKAH IN AKABIR ULLAMA WA MUHADDISEEN KI KITABOON WA AMAL SAY YE SABIT HOA KAH BRELVI ULLAMA MAIN LANGUAGE LAY LIHAZ SAY ARABI BOLNAY WALAY BHI THAY JIN KA URDU SAY KOI TALLUQ NA THA. INHOON NAY BHI QURAN O HADEES KO SAHI NAHI SAMJAH BALKAH IBN TAMIYA BHI GALTI KAR GAYA ISS MASLA MAIN. OR TO OR IBN ABDUL WAHAB NAJDI KA BETA ABDULLAH BIN MOHAMMAD BIN ABDUL WAHAB BHI APNI KITAB MUKHTASAR SEERAT NABWI SALLALLAHO ALAIHI WASALLAM LIKHTAY HOYE JAB ABU LAHAB KA WAQIYA LIKHTA HAI, JO BHUKARI MAIN MOJOOD HAI USS KO BHI YE KEHNA PARHA KAH " JUB ABU LAHAB JIS KI MUKHALFAT MAIN QURAN MAIN AIK SURAT HAI JUB NABI SALLALLAHO ALAIHI WASALLAM KI PEDAISH KI KHUSHI MAIN GHULAM SOWABA KO AZAAD KARNAY PER HAR PEER KAY DIN USS KAY AZAAB MAIN TAKHFEEF HO JATI HAI, TO USS MUSALAM KO KITNAY ENAAM O IKRAAM MILAIN GAY JO NABI KAREEM SALLALLAHO ALAIHI WASALLAM KA MELAAD MANAYE GA."" PHIR APP KA KEHNA JI JISS SAY ALLAH AZZAWAJAL OR USS KAY HABIB SALLALLAHO ALAIHI WASALLAM KHUSH HOTAY HOON WO KAAM KARNA CHAHIYE, SAWAL YE HAY KEH APP KO KISS NAY BATAYA KAH WO KHUSH NAHI HOTAY ??? UPPER ABDULLAH BIN MOUHAMMAD BIN ABDUL WAHAB NAJDI KI KITAB KI EBARAT SAY TO SAAF SAAF ZAHIR HOTA HAI NABI KAREEM SALLALLAHO ALAIHI WASALLAM KA MAWLID MANANAY SAY ALLAH AZZAWAJAL KHUSH HOTA HAI, GHUSSAY OR NARAZGI MAIN TO KISI KAY AZAB MAIN TAKHFEEF NAHI HOTI, MAWLID PER ABU LALAB KHUSH HOA TO USS NAY APNI GHULAM KO AZAD KIA ALLAH AZZAWAJAL USS KAY ISS AMAL SAY KHUSH HOA TO USS KAY AZAB MAIN TAKHFEEF, TO PATA CHALA EID MILAAD UN NABI SALLALLAHO ALAIHI WASALLAM MANAY SAY ALLAH KHUSH HOTA HAI, OR JISS AMAL SAY ALLAH AZZAWAJAL KHUSH HOTA HAI TO ZAHIR HAI NABI KAREEM SALLALLAHO ALAIHI WASALLAM BHI KHUSH HOTAY HAIN. LAGTA HAI NAJDI KAY BETAY JO BHI ARABI SAHI NAHI AATI?? PEHLAY APP DAWAH KARTAY HAIN JI POORI DUNYA MAIN MANAYE JATI HAI YE SABIT KARO JUB SAHIT KAR DIA TO AIK NAYE MANTIQ YE FAZOOL KHARCHI JO HOTI HAI YE GAREEBOON KO DEENA CHAHIYE. MISAL BHI DI TO PANI KI. SAUDI NAJDIOON NAY ITNAY BARAY MEHAL BANAYE HOYE HAIN JIN MAIN SAL MAIN SIRF AIK DAFA AATAY HAIN YE NAJDI, YE FAZOOL KHARCHI NAHI, APP NAY WO AHDEES NAHI SUNNI DUNYA MAIN JISS KI MILKIAT MAIN ITNA BARA MAKAN HO JO ISS KI ZAROORAT SAY ZIYADA HAI TO BAROOZ E QAYAMAT USSAY WO ZIDAH MAKAAN KA HISSA YA POORA MAKAN APNAY KANDOON PER LAAD KER LANA HOGA. YEHI PAISA KISI GAREEB KO DEEDETAY JO USS KAY BANANAY MAIN LAGA OR UB ISS KI TAZEEN O ARAISH PER LAGTA AARAHA HAI YE TAMAM PAISA KITNAY GAREEBOON KAY KAAM AATA, EID E MEELAD UN NABI SALLALLAHO ALAIHI WASALLAM PER KHARCH HONAY WALA PAISA TO KUCH BHI NAHI UN MEHLAAT PER KHARCH HONAY WALAY PAISOON KAY MUKABLAH MAIN. SAUDI ARAB MAIN HAR SAAL TAQSEEM E ASNAAD KI TAKREEB HOTI HAI, APP KO BHI MALOOM HOGA KITNI BARI HOTI HAI, APP KO NAHI LAGTA YE ASNAAD STUDENTS KO BAGAIR TAKREEB KAY BHI DI JASAKHTI HAI ZAROORI TO NAHI ITNA PAISA SIRF ASNAD TAKSEEM KARNAY MAIN LAGA DATAY HAIN, YE HI PAISA GAREBOON KAY KAAM AAJATA TO BEHTAR NAHI THA. APP YE MASHWARA SAUDI ARAB OR SKHEIKH ABDUL REHMAN SUDAIS KO DAY SAKHTAY HAIN JI APP LOGOON KI WAJAH SAY BRELVI MUJAH SAY YE SAWAL KARTAY HAIN JI YE PAISA GAREBOON KAY LAGAYA JAYE TO BEHTAR NAHI HOGA ? PHIR APP UN KA JAWAB BHI SUN LI JIYE GA JO UN KA JAWAB WO HAMARA JAWAB SAHI. OR BOHAT SI MISALAIN DE SAKHTA HOON MAIN SIRF SAUDI NAJDIOON KI AYEYASIOON KI ZARA SOOCHO MIYAAAAAN SAAB? OR JAHAN TAK GAREEBIN KI MADAD KA TALLUQ HAI TO IN MAIN BHI BRELVI SUB SAY AAGAY HAIN, YAQEEN NAHI AATA TO BRELVIOON KAY TEHAD CHALNAY WALAY WELFARES KO HI JA KAR DEKHLO. APP DALAIL SAY BAAT KARAIN. APP NAY UB TAK KISI SAWAL KA JAWAB NAHI DIA, SHROO SAY AKHIR TAK AIKHI MANTIQ KAHAN HAIN YE AQAID, JUB DEKHA DIA TO JI AYESA NAHI HONA CHAHIYE, ISS TARHAH HONA CHAHIYE.

ASSALAM-U-ALAIKUM WA RAHMATULLAHI TA'ALA WA BARAKATUH WA MAGFIRAH

The debate : Is Gyarhween Sharif permissible? Dear readers, for the eesaal-e-sawaab of Hazrat Sayyidina Ghaus-ul-Azam Shaykh Abdul Qadir Jilani, we, the Ahlus Sunnah wal Jama'ah organise gatherings, which are commonly known as `Gyaarhween Sharif'. By doing this we are witnesses to both the mercy and blessings of Allah. However, the Wahabis of Rawalpindi constantly condemned Gyarhween Sharif not only as haram but worse than a carcass and swine. In addition they claimed to be ready to prove this and invited the Ahl-us Sunnah wal jama'ah to a debate upon the issue. It was as a part of this that a letter from the Wahabi scholar Molvi Muhammad Abdul Sattaar Bhatti was received dated the 12th of December 1993 in which he invited the Ahlus Sunnah to a debate at the house of Syed Shabbir Hussain Shah and set a deadline of the 15th of January 1994. After consulting with Munazir-e-Islam Muhammad Saeed Ahmad Asad we accepted the challenge and the date was set for Thursday, the 13th of January 1994. However, our acceptance forced the Wahabis to embark upon tactical manoeuvres; they insisted that the Ahlus -Sunnah be the plaintiffs in the debate (those who have to prove a claim or being the prosecution instead of the defence). We again consulted with Munazir-e-Islam who stated that principles dictated that the Wahabis be the Plaintiffs, but to ensure the debate took place and to deprive the Wahabis of an excuse to flee, we were prepared to put up with the Wahabis' lack of principles. The blessed hour of the debate arrived. Munazir-e-Islam had arrived the night before along with his students and approximately 450 kilos of books. Shaykh-ul-Hadith wat Tafseer Hazrat Maulana Mufti Muhammad Ashraf Sahib Marariyan Sharif, Gujrat, also favoured us accompanying Munazir-e-Islam. At 10 o'clock the debate began in the house of Shabbir Shah Sahib. THE DEBATE On behalf of the Wahabis, Molvi Ahsan Farooqi enquired from the Ahlus Sunnah the identity of their President, their debator and their assistants (helpers). Munazir-e-Islam Maulana Saeed Asad: Hazrat Allaama Maulana Mufti Muhammad Ashraf Ali Oadri is the president whilst I, Muhammad Saeed Ahmad Asad, will speak as the debator. Who is your President and chief debator? Molvi Ahsan Farooqi: Hazrat Maulana Professor Talib-ur-Rahman will be the debator whilst I will perform the duties of the President. Asad Sahib, you have announced that you are the debator and Mufti Sahib is the President, tell us of your assistants so that we too can announce our assistants. Munazir-e-Islam Maulana Saeed Asad: An assistant is a helper. Should you not firstly consider whether announcing an assistant is reconcilable with your Tawhid? Will it not contradict the verse `We only worship you and only seek your help'? A mortified laughter followed by silence. Professor Talib-ur-Rahman: You will the plaintiff (claimant) in this debate upon Gyaarhween Sharif. Munazir-e-Islam Maulana Saeed Asad: If you want a debate based on principles then it is you who should be the plaintiff but if you wish for an unprincipled debate then for the sake of this debate, we are prepared to be the plaintiffs. Professor Talib-ur-Rahman: No, you have to be the plaintiff for it is you people who claim that Gyarhween Sharif is halal and permissible. Munazir-e-Islam Maulana Saeed Asad: It is woeful to discover that you have forgotten what a plaintiff is. In my hand I have 'Fataawa Thanaaiya' of one of your elders, Molvi Thanaa Ullah Amritsari, who on the 116th page of the first volume writes `The persons who claim against a permissibility are the plaintiffs for it is them who must proof this from the Shariah'. Professor Talib-ur-Rahman: (In a confused manner) We do not acknowledge Thanaa Ullah...it is you who will be the plaintiff. Munazir-e-Islam Maulana Saeed Asad: I have already stated that for the sake of the debate I am prepared to withstand your lack of principles and become the plaintiff. Munazir-e-Islam recited the Khutba and Durood wa Salaam and proceeded to present his evidence. We shall present these consecutively even though Munazir-e-Islam presented these during the course of numerous speeches during the debate. Munazir-e-Islam Maulana Saeed Asad: Sirs, The issue we have before us today is `The Gyarhween Sharif' which we, the Ahlus Sunnah, organise for the eesale-e-sawaab (sending of reward) of Hazrat Pir of the Pirs Syed Abdul Qaadir Jilani, is it haram or halal? Hazrat Sayyidina Ghaus-ul-Azam passed away on the 11th of Rabi-ul-Akhir 561 Hijri, and because of this Hazrat Ghaus-ul-Azam became renowned in the Subcontinent as the Pir of the Eleventh (Gyarhween wala Pir). For this reason, whenever a Muslim performs eesaal-e-sawaab for Hazrat Sayyidina Ghaus--ul-Azam we refer to it as Gyarhween Sharif -regardless of the date upon which the eesaal-e-sawaab takes place. Now, having understood that Gyarhween Sharif is nothing other than the eesaal-e-sawaab of Hazrat Sayyidina Ghaus-ul-Azam let us proceed to discover whether Gyarhween sharif is halal or haram We consider anything which Allah or His Prophet did not prohibit as halal and permissible. Look, in my hand I have the 2nd volume of Abu Dawud Sharif and on page 183 - I am not presenting my translation but that of one of your elders, Allaama Waheed-uz-Zamaan volume 3 page 185 of Abu Dawud Az Allaama Waheed-uz-Zamaan states: 'Ibn Abbaas narrates that in the Jahiliyya people used to eat certain things but refrain from other things because they considered them bad, so Allah sent His messenger and revealed the Qur'an to His Prophet. He made halal what was halal and made haram what was haram. Thus, whatever He has made halal is halal and whatever He made haram is haram and that upon which he remained silent is exempt. He then recited the verse, "Say, I find no food items unlawful except the carcass, flowing blood, swine and that animal which has been slaughtered with the name of anyone other than Allah. This hadith makes clear that Allah and his beloved Prophet have provided us with a list of haram items. Whatever is included on that list is haram and whatever is not on that list is not haram. I will now demonstrate the Sahihness (authenticity) of this hadith and provide further clarification. In my hand I have Tanfeeh-ur-Rawaah vol 3. A Wahabi elder Ahmad Hasan Sahib Dehlvi writes this and on page 201 he writes, "All the narrators of this hadith are Thiqa. Muhaddith ibn Mardwiya and Imam Haakim have also quoted this hadith. Imam Haakim ranks this hadith as Sahih." In explaining this hadith the Wahabi scholar Shams-ul Haq Azeemabaadi writes, "In this hadith is a warning, the illegality of an item can only be ascertained from revelation and not from ones own desires. This hadith is also proof that everything in its reality is permissible." (Aon ul Mabood Sharh Abu Dawud vol3 p417). Hazrat Shaykh Abdul Haq Muhaddith Dehlvi writes, "The reason for Hazrat Sayyidina Abdullah bin Abbas reciting the verse was so that (everybody) would be aware that something can only become haram by way of revelation. And Wahi (revelation) is sometimes apparent and at other times, concealed. (Ashiatul Lum'aat vol 3 p 479). Thus we discover that whatever has not been labelled as haram by revelation is not haram. I challenge Professor Talib-ur-Rahman to recite only one verse in which it categorically states that performing eesaal-e-sawaab for Hazrat Shaykh Abdul Qaadir Jilani is haram. Recite any one hadith in which it states that Gyarhween Sharif is haram. If you can produce one verse or one hadith then by Allah we will refute Gyarhween Sharif but (if you are unable to do this) then just by your saying Gyarhween Sharif does not become haram. The leading Wahabi scholar Ahmad Hasan Dehlvi writes, "A similar hadith is the one of Hazrat Sayyidina Abu Darda, where the Prophet stated: "What Allah has made halal in His book is halal and what He has stated as haram is haram. And about which He has remained silent is exempt so accept this well-being from Allah, for Allah does not forget. The Prophet then recited the verse, "And your lord does not forget". Bazzar has quoted this hadith and stated that its sanad is Sahih. Haakim has also quoted this hadith and stated that it is Sahih. (Tanfeeh-ur-Rawaah vol 3 p201). The same Wahabi scholar, after quoting the tafseer of "Qul laa ajid" writes, "Above was stated that haram is that which Allah has made haram through revelation. No person has the authority to make anything haram." Thus the rule explained by Allah and His Prophet is clear: Whatever has been made haram through revelation is haram and whatever has not been labelled as illegal by revelation is halal, halal, and halal! Even the Wahabis accept this rule concerning Haram and Halal, for example it is written in the fatwa of one of the teachers of Ihsan Ilaahi Zaheer, Abul Barkaat Ahmad: Q. "Are kidneys and testicles halal? By providing proof of halal or haram attain Allah's Reward. Rahmatullah Ghaman of Ghondala (the person who asked the question). A. "The proof of both of these being halal is that both the Qur'an and Hadith have not prohibited them. If the Qur'an and hadith have not stated the illegality of an item then it is halal. (Fataawa Barakaatiya p308). The same words are present in the 'Fatawa Thanaiyya' of the Wahabi's Shaykh-ul-Islam Molvi Thanaa ullah Amritsari. Q. "The prayer mat upon which the Imam prays, if that mat is moved and laid upon the floor, is it permissible to pray on that mat?" A. "It is permissible for there is no poof of its prohibition. It has been stated in an hadith, "Until I prohibit it, do not consider it prohibited." (Reference is being made to the hadith of Ahmad, Muslim, Nisai, Ibn Majah which says, "Something which is made haram through your excessive questioning") (Fataawa Thanaaiya vol 1 p 522). Q. "Is it permissible to eat a tortoise?" Provide a detailed answer upon it legality. A. "Tortoise is halal" Thus the elders of the Wahabiya accept this rule of Haram and Halal. In light of this rule Gyarhween Sharif is also halal for the Prophet has not prohibited it. The Prophet also stated, "The greatest criminal amongst the Muslims is that person who asks about such a thing which was not haram but it became haram because of his asking," (Tafseer ibn Kathir vol 2 p106). The Prophet has also stated, "Verily Allah has determined some Faraaid (plural of fard i.e. compulsory) so do not waste them, and he has determined certain limits so do not transgress them, he has determined some things as haram so do not go near them and upon some things he has remained silent, he did not forget these but remained silent as a sign of mercy towards you, so do not ask questions about these. (This hadith is Sahih). In another hadith it is stated, "Everything is permissible for you until something is revealed about its prohibition." (Lughat-ul-Hadith vol 3 p38 Allaama Waheed-uz -Zamaan). Professor Talib-ur-Rahman: In this speech you have entrapped yourself. For verily Allah, in the Qur'an, has declared Gyaarhween Sharif haram. Allah has stated that thing upon which a name other than Allah's is envoked is also haram. You perform Gyarhween Sharif in the name of Pir Abdul Qaadir Jilani, thus it is haram. (Professor Talib-ur-Rahman restated this point each time he spoke in this six hour debate. He claimed each time that this verse was proof of the illegality of Gyarhween Sharif) Munazir-e-Islam Maulana Saeed Asad: I have previously stated that Gyarhween Sharif is nothing more than eesaal-e-sawab of Hazrat Sayyidina Shaykh Abdul Qaadir Jilani who is also renowned with the name Ghaus-ul-Azam. This is the meaning of the term "The Gyarhween of Pir Abdul Qadir Jilani. Also because it is us who use the term Gyarhween Sharif, then it is only us who have the right to define and explain it, not you. We emphatically state that during Gyarhween Sharif ibaadah (worship) is only of Allah, we take the name of Ghaus-ul-Azam only for the purpose of eesaal-e-sawaab. Professor Talib-ur-Rahman has no answer to this and is thus wasting time by constantly reciting the same verse. I have already provided the translation of the leading Wahabi Scholar Allaama Waheed-uz-Zamaan, "And that animal which was slaughtered with the name other than that of Allah" (Sunan Abu Dawud vol 3 p185). This is the true translation of this verse and this is the translation provided in all the tafseers from that of Sayyidina Abdullah bin Abbas to Tafseer Jalalayn. If Professor Talib-ur-Rahman insists upon translating this verse as "Every thing upon which a name other than Allah's is invoked is haram", then there is nothing in this world which is not haram. For example, the revelation of Allah, its chapters, have names other than that of Allah and it is with these names that they are known. e.g. Surah Baqarah, Aal-e-Imran, An Nisaa', al-Maai'da, Ibraheem. If the coming of a name other than Allah's makes something worse than a carcass and a swine then by Allah the chapters of the Holy Qur'an would not have been given these Ghair ullah names. Mosques are holy and pure but even they have Ghair ullah names and they are known by these Ghair ullah names. e.g. Masjid-ul-Haram, Masjid al-Aqsa, Masjid-un-Nabawi, Masjid Qubaa etc. If by being known by a name other than Allah's an item becomes worse than a carcass and a swine then these mosques would not have been given such names. Even prayers, fasts and food have been given names other than that of Allah. In Bukhari Sharif Allah says, "The most beloved prayer to Allah is the Prayer of Daud and the most beloved fast to Allah is the fast of Daud." If it is permissible to call a prayer by the name of Daud and a fast by the name of Daud (acts which are solely and wholly for Allah) and if there is no detrimental effect with naming a prayer or a fast with a name other than that of Allah's then there should be no confusion over naming a gathering for the eesaal-e-Sawaab of Hazrat Sayyidina Ghaus-ul--Azam 'Gyarhween Sharif'. All the books of Hadith are known by a name other than that of Allah, for example Bukhari, Muslim, Muwatta Imam Muhammad, Musannaf Abdur Razzaq, Musannaf ibn Abi Shayba etc. If by calling something by a name other than that of Allah renders it worse than a carcass and swine then you must also say this about your Jamia Salafiyya, Jamia Muhammadiya and your Ihsaan Ilahi Zaheer Conference. OH ALL YOU WAHABIS! LISTEN CAREFULL WITH OPEN EARS! The Mushrikeen of Makkah used to name some of their animals after idols and then allowed them to roam freely. They considered the drinking of their milk and the eating of their meat unlawful. In response to this Allah revealed, "Say, bring forward your witnesses who can testify that Allah has forbidden this." (An'aam 6:150). The Wahabi scholar Ahmad Hasan Dehlvi writes, "It is further stated Oh Prophet, say to these people, (because) they are unable to prove, from narration, their behaviour as good, ask them to bring forth a witness which substantiates their claim that -Allah has made the animals named after idols haram." (Ahsan-ut-Tafseer vol 2 p214). The Wahabi scholar Qadi Shokani in a tafseer writes, "Imam Mujahid states that the Quraysh used to say - Baheera, Saa'iba, Waseela and Haam - that Allah had made these animals haram." (Tafseer Fath-ul-Qadeer vol 2 p176). If naming an animal after an idol does not render it haram, how can something named after the eesaal-e--sawaab of Hazrat Shaykh Abdul Qadir Jilani be haram? Especially as idols are the enemies of Allah whilst Ghaus-e-Azam is Allah's Beloved. Professor Talib-ur-Rahman: Asad Sahib, it is incorrect that the animals known as Baheera and Saa'iba were animals named after idols. this is merely your assertion. And nor did Allah say that I have made Baheera and Saa'iba haram. Munazir-e-Islam Maulana Saeed Asad: You are supposed to be the biggest debator amongst the Wahabis and yet you do not know which animals were known as Baheera and Saa'iba! Look, in my hand I have the second volume of Bukhari Sharif, on page 665 it clearly states, "Baheera is that animal whose milk was stopped in the name of the idols, i.e. it must not be milked and Saa'iba is that animal which was freed in the name of the idols." (Taiseer-ul-Baari Waheed-uz-Zamaan vol 2 p116). Thus it is evident that Saa'iba, Waseela etc. were the names of those animals which were freed in the name of idols and it was claimed that Allah had made them haram. But Allah had never made them haram, as is stated in the Qur'an, "Allah has not instituted things like Bahirah or Saa'iba or Wasilah or Haam. But those who disbelieve invent lies against Allah, and most of them have no understanding." (Maidah:103). Hafiz ibn Hajar Asqalani translated this verse as, "Allah has not made these animals haram" (Fath-ul-Bari Sharh Sahih Bukhari vol 8 p283). As Allah has not made haram the animals which were named after idols, rather He termed them as pure rizq (food), then how can anything given in the name of the eesaal-e-Sawaab of the Gyarhween wala Pir be haram? Allah says, "Say, Who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves, and the Pure foods? Say, they are, in the life of this world, for those who believe." (A'raaf:32). What are these Pure foods? It is stated in ibn Jareer, Hazrat Qataada states that in this verse the delicious pure foods are those animals which the Ahl-ul--Jahiliya had made haram upon themselves, i.e. Baheera, Saa'iba, Waseela and Haam (Tafseer ibn Jareer vol 8 121). Allah says, "Oh mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of the devil." (Al Baqarah:168). About the things referred to as "Lawful and good" in this verse - alongside other mufassireen - the Wahabi scholar Ahmad Hasan Sahib Dehlvi writes, "In accordance with their customs and traditions the Mushrikeen of Makkah had made some animals haram upon themselves." (Ahsan-ut-Tafseer vol 1 p140). Ibn Kathir states, "Allah has forbidden humans to follow the path and footsteps of the Satan. Declaring the animals Baheera, Saa'iba, Waseela etc. as haram is the way of the Satan and he has also led his followers into this stray path." (Tafseer Ibn Kathir vol 1 p203). The above evidence make clear the animals appointed in the names of idols are not haram and regarding them as haram is the way of both the devil and his followers. In contrast Allah has declared these animals as Halal and pure. These animals can be slaughtered upon the name of Allah and can be eaten so then how can a Gyarhween on the name of the eesal-e-sawaab of Ghaus-e-Azam be haram? Professor Talib-ur-Rahman: I say again that your Gyarhween comes under "wa maa uhillu bihi lighairillah". We the Ahl-e-Hadith consider the Gyarhween Sharif worse than a carcass and swine. Asad Sahib, you have not yet produced a single proof to support the legality of Gyarhween sharif and nor will you be able to! Munazir e Islam: I say with regret that despite having produced a mountain of evidence from both the Qur'an and Sunnah and having even provided proof from your own elders about the rule of Haram and Halal and having proven that until something is declared haram with the seal of revelation it is halal and pure you still have the audacity to claim that I am yet to produce a single proof to support the legality of Gyarhween Sharif. Rather, until you can produce a revelation, which condemns Gyarhween Sharif as haram, it will remain halal. Professor Talib-ur-Rahman: I say again that because the name of a Ghair-ullah comes upon it, this Gyarhween Sharif is more despicable than a carcass and a swine. Also with reference to your rule, it was in the light of this rule that your fuqaha made wind in prayer permissible. It was with this verse that your fuqaha ranked drinking alcohol as permissible and it was this verse that your fuqaha made it halal to read namaaz with a dog in the lap. Munazir e Islam Maulana Asad: Professor sahib! You have in front of you Muhammad Saeed Ahmad Asad and Maulana Mufti Muhammad Ashraf Sahib! Do you really think that by laying false accusations and cheating you will gain victory in this debate!. With the help of his elders this faqeer will expose each one of your lies. Professor Sahib, if any of the fuqaha have made permissible the before mentioned matters by using this rule and verse then you have won and I have lost. Get up. I give you my own time! Show me your sources and let us finish this debate! Professor Talib-ur-Rahman: I do not wish to take your time. Munazir-e-Islam Maulana Asad: Professor Sahib, you are both a liar and a cheat, for why else are you not accepting my challenge. Why else are you not showing me the references and forcing me to accept defeat. Allah has surely stated the truth, "La'natullahi `alal kaazibeen." With reference to your claim that Gyarhween Sharif will remain haram because the name of a Ghairullah has come upon it and it thus comes under "wa maa uhillu bihi", I am prepared to provide further clarification. Look, in my hand I have the Fatawa Thanaiyya of your Shaykh-ul-Islam Molvi Thanaa ullah Amritsari, look at it and follow it and stop labelling Gyarhween Sharif haram. Q. Yesterday gathering took place at the Muslim library here in Bangalore in which Molvi Haji Ghulam Muhammad Shamalvi gave a lecture in which he stated that through Gyarhween Sharif and Milad Sharif it was permissible to feed the food. Is there proof of this? A. The only discussion surrounding Gyarhween and Milad is its critics claim it to be for a ghair ullah and thus entering under "wa maa uhillah li ghair illah" whilst its proponents do not consider it for a ghair ullah. Molvi Ghulam Muhammad would have tried to resolve this difference by saying that if the food of Gyarhween and Milad was for the purpose of Eesaal-e-sawaab i.e. the intention was to benefit the soul of the elders and not that the elders themselves accept the food, then in such a case undoubtedly the conflict will be resolved. (Fatawa Thanaaiya vol 2 p71). Come, let me prove from the hadith that items used for eesaal-e-sawaab can take the name of a ghair ullah. 1) Hazrat Sa'd dug a well for the eesaal-e-sawaab of his mother and said, "Haaza li umme Sa'd." This well is for the mother of Sa'd. (Abu Dawud vol 1 p236) 2) Imam Hasan Basri states that it is the spring of the family of Sa'd in Madeenah. Imam Ahmad and Imam Nisa'i have narrated this hadith (Nail-ul-Aataar of Qadi Shokani vol 4 p104). 3) The sahabi, Abu Hurayra, urged some people to pray 2 raka'ahs in Masjid Ashaar and told them to say after the prayers, "Haaza li Abi Hurayra". This is for Abu Hurayra (Abu Dawud vol 2 p236). 4) The Prophet made a sacrifice and said. "Oh Allah! Accept this from Muhammad, the family of Muhammad and the ummah of Muhammad (Muslim vol 2 p156). The Propet included his ummah in the reward for this sacrifice. (Nawawi `alal Muslim vol 2 p156). Eesaal-e-sawaab exists and is true, for this reason Sahih Muslim Sharif has a whole chapter entitled, `Sending the reward of Sadaqa to a deceased'. A leading wahabi scholar Qadi Shokani dedicated a whole chapter in his book Nail-ul-Aataar headed `The reward of deeds reaches the deceased'. In this he narrates five ahadith in proof of eesale-e-sawaab, the Prophet himself said, "If the deceased is a Muslim, the virtues of good deeds reach him.' (Abu Dawud). Professor Talib-ur-Rahman :I state again that Gyarhween Sharif is worse than a carcass and a swine because it constitutes "wa maa uhilla bihi li ghair illah" and the correct meaning of this verse is, "Upon which a name other than that Allah comes is Haram." Munazir-e-Islam Maulana Asad: I have proven with evidence that Eesaal-e-Sawaab is true and Gyarhween Sharif is the name of nothing more than Eesaal-e-Sawaab. If you will persist with the interpretation "Upon which a name other than that Allah comes is haram" then on your own head be it (you will find this to your own detriment). For upon your six foot body has come the name of a ghair ullah, i.e. Talib-ur-Rahman. Thus in the light of your own interpretation you yourself are worse than a carcass and swine. Upon your wife has come your name, so your wife must be worse than a carcass or swine. Upon your father the name of a ghair ullah has come, so he too must be worse than a carcass and swine. Upon your grandmother too the name of a ghair ullah has come and thus according to your fatwa and interpretation your grandmother must also be worse than a carcass and swine. If Gyarhween is worse than a carcass and swine then what will happen to your elders who have performed the Khatam in the name of the Awliyaa? Also what would be your fatwa for your Wahabi elders who have allowed the writing of Wazeefas. Look in my hand I have Kitab-ut-Ta'weezaat', whose author is the chief Wahabi Muhaddith Nawab Siddiq Hassan Khan Bhopali and on page 183 it is written: Khatam Hazrat Mujaddid Shaykh Ahmad Sarhandi This khatam is renowned for the attainment of all objectives and the solution of all difficulties. First read Durood 100 times, then La hola walaa quwatta illa billah exactly 500 times, then 100 times durood. Read this khatam constantly until you achieve your objective. Mirza sahib wrote to Qadi Thanaa ullah deceased advising him to make khatam Khwajgaan and Khatam Mujaddid radiyallahu anhum compulsory each day after the morning session Khatam Qaadriya First read two rakahs and in each rakah read Surah ikhlaas eleven times. After salaam read durood 111 times. Then read fatiha Shaykh Jaili radiyallahu Anhu upon the sweet meat and distribute it. (An emotional takbeer (Allahu Akbar) and risalah (Yaa Rasoolallah) from the public) Ehsaan Farooqi (President of the Wahabis in this debate): The Sahaba never proclaimed this slogan of Yaa Rasoolallah, if the sahaaba ever proclaimed it we will sign our own defeat or else (if you cannot prove that the Sahaba did so) you will have to stop this slogan. Munazir-e-Islam Maulana Asad: I accept your challenge. In my hand I have Sahih Muslim volume 2 page 419 and on the left hand side of the page it states that when the Prophet entered Madina, the Sahaba lined the streets and markets of Madina and proclaimed, "Yaa Muhammad, Yaa Rasoolallah, Yaa Muhammad, Yaa Rasoolallah". As soon as Munazir-e-Islam recited this passage from Sahih Muslim Sharif the already disgruntled faces of the Wahabiya took another turn for the worse. As the public began to insist that the Wahabis sign their defeat as promised, Molvi Talib-ur-Rahman and his colleagues picked up their books and fled amidst the slogans of the public. Afterwards a gathering was held in the same place and Hazrat Maulana Pir Syed Zaakir Husayn Shah Sahib, Hazrat Allaama Maulana Pir Zia-ul-Haq Shah Sahib and the respected Yahya Malik Sahib expressed their joy and thanked Munazir-e-Islam Maulana Saeed Ahmad Asad and Shaykh-ul-Hadith Munazir-e-Islam Hazrat Maulana Mufti Muhammad Ashraf Sahib Qadri for their efforts and service. At the end both Munazir-e-Islam Maulana Saeed Ahmad Asad and Shaykh-ul-Hadith Munazir-e-Islam Hazrat Maulana Mufti Muhammad Ashraf Sahib Qadri expressed their sincere and heartfelt gratitude to the people of Tench Bhaata, the Ulama of the Ahlus Sunnah and the students of Islam and vowed that until a trace of life remained in their bodies they would, Allah willing, in a similar fashion proclaim and establish the righteousness of the Ahlus Sunnah. This blessed occasion culminated with Salaat-o-salaam and Dua.

MUJAH SAMJH AGAYA KAH NOOREMADINAH, OR DOOSRAY FORUM WALOON NAY , YA ULLAMA E AHLESUNNAT NAY IN KO JAWAB KYON NAHI DIA. KISI TOPIC PER BAAT YE NAHI KARTAY. QURAN O HADEES SAY YE WAKIF NAHI,RIWAYAAT KO KISS BUNYAAD PER SAHI OR GALAT PAISH KIA JATA HAI YE INHAIN NAHI MALOOM, INHAIN YE NAHI MALOOM JUB YE DEOBANDI ULLAMA ZINDA THAY USS WAQT BHI KAYE ULLAMA NAY IN KAY UPPER KUFUR KA FATWA LAGAYA THA, MUNAZAROON KA CHALLANGE KIA THA USS WAQT TO APNAY BILOON MAIN CHUP GAYE, UB DEOBANDI TAWEELAIN KARTAY HAIN, OR JAHIL JIN KO QURAN O HADEES KA ALIF BAY NAHI AATI WO DEOBANDIOON KI TAWEELAIN SAMAJH JATAY HAIN. YE SIRF HAMARA TIME ZAYA KAR RAHA HAI PEHLAY POST SAY UB TAK ISS NAY AIK POST KA JAWAB NAHI DIA. IN KO KOI IN KI TARHAH FARIG AADMI CHAHIYE JO KAY SATH POORI DUNYA KI SEER KARAY OR IN KO DIHAYE KAH YAHAN YAHAN IN IN COUNTRIES MAIN YE YE ULLAMA AHLESUNNAT HAIN JO BRELVI AQEEDA RAKHTAY HAIN. NOMAN SAAB KO ULLAMA ARAB KAY 56 NAME DIA UN KI KITABOON KAY NAAM KAY SATH. LAKIN KOI JAWAB NAHI, SCAN PAGES DIA IN KA KOI JAWAB NAHI, YOUTUBE VIDEO KAY LINKS DIA KOI JAWAB NAHI, IN KI LAST POST SAY MAIN ISS NATIJAH NIKLA KAH QURAN E PAAK KAY ELAWA KOI KITAB DURUST NAHI UB CHAHYE WO AHADEES KI KITABAIN HI KYON NA HO. YE MUJAH MUNKIR E HADEES HAI. UB YA TO YE ISS TOPIC PER HI BAAT KAR LAY

NOMAN SAHIB APP POORI POST PARHTAY NAHI HAIN. APP NAY MERI POST KO HAZAM HI KAR LIA. WAHABIOON KO SIRF INDIA PAKISTAN KAY BRELVI ULLAMA NAY KAFIR O GUMRAH KAHA HAI TO FIR JO UPPER MERI POST MAIN 56 ULLAMA NAY JO WAHABIOON KA RAD KIA HAI KYA IN KO BHI APP BRELVI ULLAMA MANTAY HAIN. ISS KA JAWAB APP PER UDDAR RAHA YE APP NAY DENA HAI. JUB TAK IN ULLAMA KAY BARAY MAIN APP FAISLA NAHI KARTAY AGAY HUM NA BARHAIN GAY. IN HI ULLAMA MAIN WAHABIAT KA BANI IBN ABDUL WAHAB NAJDI KA BARA BHAI SHEIKH SULYEMAN IBN ABDUL WAHAB BHI HAIN JINHOON NAY ISS KAY KHILAF LIKHA HAI YANI WAHABIAT KA RAD LIKH HAI. RAHI BAAT KIN KIN COUNTRIES MAIN BRELVI AQAID KAY MANNAY WALAY HAIN. OR KAHAN KAHAN MILAAD MANAYE JATI HAI, TO ISS KAY BOHAT SAY SABOOT HAIN AIK SABOOT TO APP KAY GHAR YANI WAHABIOON NAY HI DE DIA HAI.

ASSALAM-U-ALAIKUM WA RAHMATULLAHI TA'ALA WA BARAKATUH WA MAGFIRAH

NOMAN SAHIB UB KYA KHAYAL HAI IN ULLAMA E ARAB KAY BARAY MAIN OR IBN ABDUL WAHAB NAHDI KAY BARAY BHAI SHEIKH SULEYMAN IBN ABDUL WAHAB JINHOONAY WAHBISSIM OR UN KAY AQAID KA RAD KYA. KYA YE SUB BHI BRELVI HAIN, KAHAN GAYA APP KA 100% PERCENT KA DAWAH NAJDIAT KA. HO SAKATAY TO SHEIKH AL-SAYYED YOUSUF HASHIM RAFAI KAY NOTES BHI PARH LAYNA JO APP NAY ULLAMA E NAJD KO LIKHAY THAY Nasiha li-Ikhwanina `Ulama' Najd ADVICE TO OUR BROTHERS THE SCHOLARS OF NAJD TRANSLATED BY Dr. G.F. Haddad

The Al-Sa`ud and Muhammad ibn `Abdul-Wahhab – the founder of Wahhabism Wahhabism is named after the its founder, Muhammad ibn `Abdul-Wahhab (1703-1792), and has its roots in the land now known as Saudi Arabia. Without this man, the al-Sa`ud ‎, one of many clans spread over the Arabian peninsula, would not have had the inspiration, reason, and determination to consolidate the power that they did and wage "jihad" on people they perceived to be “polytheists” – those who attribute partners in worship to Almighty God. How intimately close was al-Sa`ud‎’s association with Muhammad ibn Abdul-Wahhab? Robert Lacey eloquently illustrates this association: Until [Muhammad ibn Abdul-Wahhab’s] coming the Al Sa`ud ‎had been a minor sheikhly clan like many others in Nejd, townsmen and farmers, making a comfortable living from trade, dates and perhaps a little horse-breeding, combining with the desert tribes to raid outwards when they felt strong, prudently retrenching in times of weakness. Modestly independent, they were in no way empire builders, and it is not likely that the wider world would ever have heard of them without their alliance with the Teacher. The al-Sa`ud are originally from the village of ad-Diriyah, located in Najd, in eastern Arabia situated near modern day Riyadh, the capital of Sa`ud‎i Arabia. Ancestors of Sau’ud Ibn Muhammad, whom little is known about, settled in the area as agriculturists and gradually grew in number over time into the clan of al-Sa`ud ‎. Muhammad ibn Abdul-Wahhab was raised in Uyainah, an oasis in southern Najd, and was from the Banu Tamim tribe. He came from a religious family and left Uyainah in pursuit of Islamic knowledge. He traveled to Mecca, Medina, Iraq, and Iran to acquire knowledge from different teachers. When he returned to his homeland of Uyainah, he preached what he believed to be Islam in its purity – which was, in fact, a vicious assault on traditional Sunni Islam. The orthodox Sunni scholar Jamil Effendi al-Zahawi said that the teachers of Ibn `Abdul-Wahhab, including two teachers he had studied with in Medina – Shaykh Muhammad Ibn Sulayman al-Kurdi and Shaykh Muhammad Hayat al-Sindi – became aware of his anti-Sunni Wahhabi creed and warned Muslims from him. His shaykhs, including the two aforementioned shaykhs, used to say: “God will allow him [to] be led astray; but even unhappier will be the lot of those misled by him.” Moreover, Ibn `Abdul-Wahhab’s own father had warned Muslims from him, as did his biological brother, Sulayman Ibn `Abdul-Wahhab, an orthodox Sunni scholar who refuted him in a book entitled al-Sawa’iq al-Ilahiyya fi al-radd `ala al-Wahhabiyya [“Divine Lightnings in Refuting the Wahhabis”]. Ibn `Abdul-Wahhab was refuted by the orthodox Sunni scholars for his many ugly innovations. Perhaps his most famous book, Kitab at-Tawheed (Book of Unity of God) is widely circulated amongst Wahhabis worldwide, including the United States. His book is popular in Wahhabi circles, although orthodox Sunni scholars have said that there is nothing scholarly about it, both in terms of its content and its style. Sunni scholars oppose Wahhabism Al-Ahsa'i Al-Misri, Ahmad (1753-1826): Unpublished manuscript of a refutation of the Wahhabi sect. His son Shaykh Muhammad ibn Ahmad ibn `Abd al-Latif al-Ahsa'i also wrote a book refuting them. Al-Ahsa'i, Al-Sayyid `Abd al-Rahman: wrote a sixty-seven verse poem which begins with the verse: Badat fitnatun kal layli qad ghattatil aafaaqa wa sha``at fa kadat tublighul gharba wash sharaqa [A confusion came about like nightfall covering the skies and became widespread almost reaching the whole world] Al-`Amrawi, `Abd al-Hayy, and `Abd al-Hakim Murad (Qarawiyyin University, Morocco): Al-tahdhir min al-ightirar bi ma ja'a fi kitab al-hiwar ["Warning Against Being Fooled By the Contents of the Book (by Ibn Mani`) A Debate With al-Maliki (an attack on Ibn `Alawi al-Maliki by a Wahhabi writer)"] (Fes: Qarawiyyin, 1984). `Ata' Allah al-Makki: al-sarim al-hindi fil `unuq al-najdi ["The Indian Scimitar on the Najdi's Neck"]. Al-Azhari, `Abd Rabbih ibn Sulayman al-Shafi`i (The author of Sharh Jami' al-Usul li ahadith al-Rasul, a basic book of Usul al-Fiqh: Fayd al-Wahhab fi Bayan Ahl al-Haqq wa man dalla `an al-sawab, 4 vols. ["Allah's Outpouring in Differentiating the True Muslims From Those Who Deviated From the Truth"]. Al-`Azzami, `Allama al-shaykh Salama (d. 1379H): Al-Barahin al-sati`at ["The Radiant Proofs..."]. Al-Barakat al-Shafi`i al-Ahmadi al-Makki, `Abd al-Wahhab ibn Ahmad: unpublished manuscript of a refutation of the Wahhabi sect. al-Bulaqi, Mustafa al-Masri wrote a refutation to San`a'i's poem in which the latter had praised Ibn `Abd al-Wahhab. It is in Samnudi's "Sa`adat al-Darayn" and consists in 126 verses beginning thus: Bi hamdi wali al-hamdi la al-dhammi astabdi Wa bil haqqi la bil khalqi lil haqqi astahdi [by the glory of the Owner of glory, not baseness, do I overcome; And by Allah, not by creatures, do I seek guidance to Allah] Al-Buti, Dr. Muhammad Sa`id Ramadan (University of Damascus): Al-Salafiyyatu marhalatun zamaniyyatun mubarakatun la madhhabun islami ["The Salafiyya is a blessed historical period not an Islamic school of law"] (Damascus: Dar al-fikr, 1988); Al-lamadhhabiyya akhtaru bid`atin tuhaddidu al-shari`a al-islamiyya ["Non-madhhabism is the most dangerous innovation presently menacing Islamic law"] (Damascus: Maktabat al-Farabi, n.d.). Al-Dahesh ibn `Abd Allah, Dr. (Arab University of Morocco), ed. Munazara `ilmiyya bayna `Ali ibn Muhammad al-Sharif wa al-Imam Ahmad ibn Idris fi al-radd `ala Wahhabiyyat Najd, Tihama, wa `Asir ["Scholarly Debate Between the Sharif and Ahmad ibn Idris Against the Wahhabis of Najd, Tihama, and `Asir"]. Dahlan, al-Sayyid Ahmad ibn Zayni (d. 1304/1886). Mufti of Mecca and Shaykh al-Islam (highest religious authority in the Ottoman jurisdiction) for the Hijaz region: al-Durar al-saniyyah fi al-radd ala al-Wahhabiyyah ["The Pure Pearls in Answering the Wahhabis"] pub. Egypt 1319 & 1347 H; Fitnat al-Wahhabiyyah ["The Wahhabi Fitna"]; Khulasat al-Kalam fi bayan Umara' al-Balad al-Haram ["The Summation Concerning the Leaders of the Sacrosanct Country"], a history of the Wahhabi fitna in Najd and the Hijaz. http://www.islamimehfil.info/FITNATUL-WAHABIYYAH-t2477.html READ FROM HERE al-Dajwi, Hamd Allah: al-Basa'ir li Munkiri al-tawassul ka amthal Muhd. Ibn `Abdul Wahhab ["The Evident Proofs Against Those Who Deny the Seeking of Intercession Like Muhammad Ibn `Abdul Wahhab"]. Shaykh al-Islam Dawud ibn Sulayman al-Baghdadi al-Hanafi (1815-1881 CE): al-Minha al-Wahbiyya fi radd al-Wahhabiyya ["The Divine Dispensation Concerning the Wahhabi Deviation"]; Ashadd al-Jihad fi Ibtal Da`wa al-Ijtihad ["The Most Violent Jihad in Proving False Those Who Falsely Claim Ijtihad"]. Al-Falani al-Maghribi, al-Muhaddith Salih: authored a large volume collating the answers of scholars of the Four Schools to Muhammad ibn `Abd al-Wahhab. al-Habibi, Muhammad `Ashiq al-Rahman: `Adhab Allah al-Mujdi li Junun al-Munkir al-Najdi ["Allah's Terrible Punishment for the Mad Rejector From Najd"]. Al-Haddad, al-Sayyid al-`Alawi ibn Ahmad ibn Hasan ibn al-Qutb Sayyidi `Abd Allah ibn `Alawi al-Haddad al-Shafi`i: al-Sayf al-batir li `unq al-munkir `ala al-akabir ["The Sharp Sword for the Neck of the Assailant of Great Scholars"]. Unpublished manuscript of about 100 folios; Misbah al-anam wa jala' al-zalam fi radd shubah al-bid`i al-najdi al-lati adalla biha al-`awamm ["The Lamp of Mankind and the Illumination of Darkness Concerning the Refutation of the Errors of the Innovator From Najd by Which He Had Misled the Common People"]. Published 1325H. Al-Hamami al-Misri, Shaykh Mustafa: Ghawth al-`ibad bi bayan al-rashad ["The Helper of Allah's Servants According to the Affirmation of Guidance"]. Al-Hilmi al-Qadiri al-Iskandari, Shaykh Ibrahim: Jalal al-haqq fi kashf ahwal ashrar al-khalq ["The Splendor of Truth in Exposing the Worst of People] (pub. 1355H). Al-Husayni, `Amili, Muhsin (1865-1952). Kashf al-irtiyab fi atba` Muhammad ibn `Abd al-Wahhab ["The Dispelling of Doubt Concerning the Followers of Muhammad ibn `Abd al-Wahhab"]. [Yemen?]: Maktabat al-Yaman al-Kubra, 198?. Al-Kabbani, Muhammad Hisham, Encyclopedia of Islamic Doctrine, vol. 1-7, As-Sunnah Foundation of America, 1998. _____, Islamic Beliefs and Doctrine According to Ahl as-Sunna - A Repudiation of "Salafi" Innovations, ASFA, 1996. _____, Innovation and True Belief: the Celebration of Mawlid According to the Qur'an and Sunna and the Scholars of Islam, ASFA, 1995. _____, Salafi Movement Unveiled, ASFA, 1997. Ibn `Abd al-Latif al-Shafi`i, `Abd Allah: Tajrid sayf al-jihad `ala mudda`i al-ijtihad ["The drawing of the sword of jihad against the false claimants to ijtihad"]. The family of Ibn `Abd al-Razzaq al-Hanbali in Zubara and Bahrayn possess both manuscript and printed refutations by scholars of the Four Schools from Mecca, Madina, al-Ahsa', al-Basra, Baghdad, Aleppo, Yemen and other Islamic regions. Ibn `Abd al-Wahhab al-Najdi, `Allama al-Shaykh Sulayman, elder brother of Muhammad ibn `Abd al-Wahhab: al-Sawa'iq al-Ilahiyya fi al-radd 'ala al-Wahhabiyya ["Divine Lightnings in Answering the Wahhabis"]. Ed. Ibrahim Muhammad al-Batawi. Cairo: Dar al-insan, 1987. Offset reprint by Waqf Ikhlas, Istanbul: Hakikat Kitabevi, 1994. Prefaces by Shaykh Muhammad ibn Sulayman al-Kurdi al-Shafi`i and Shaykh Muhammad Hayyan al-Sindi (Muhammad Ibn `Abd al-Wahhab's shaykh) to the effect that Ibn `Abd al-Wahhab is "dall mudill" ("misguided and misguiding"). Ibn `Abidin al-Hanafi, al-Sayyid Muhammad Amin: Radd al-muhtar `ala al-durr al-mukhtar, Vol. 3, Kitab al-Iman, Bab al-bughat ["Answer to the Perplexed: A Commentary on "The Chosen Pearl,"" Book of Belief, Chapter on Rebels]. Cairo: Dar al-Tiba`a al-Misriyya, 1272 H. Ibn `Afaliq al-Hanbali, Muhammad Ibn `Abdul Rahman: Tahakkum al-muqallidin bi man idda`a tajdid al-din [sarcasm of the muqallids against the false claimants to the Renewal of Religion]. A very comprehensive book refuting the Wahhabi heresy and posting questions which Ibn `Abdul Wahhab and his followers were unable to answer for the most part. Ibn Dawud al-Hanbali, `Afif al-Din `Abd Allah: as-sawa`iq wa al-ru`ud ["Lightnings and thunder"], a very important book in 20 chapters. According to the Mufti of Yemen Shaykh al-`Alawi ibn Ahmad al-Haddad, the mufti of Yemen, "This book has received the approval of the `ulama of Basra, Baghdad, Aleppo, and Ahsa' [Arabian peninsula]. It was summarized by Muhammad ibn Bashir the qadi of Ra's al-Khayma in Oman." Ibn Ghalbun al-Libi also wrote a refutation in forty verses of al-San`ani's poem in which the latter had praised Ibn `Abd al-Wahhab. It is in Samnudi's Sa`adat al-darayn and begins thus: Salami `ala ahlil isabati wal-rushdi Wa laysa `ala najdi wa man halla fi najdi [My salutation is upon the people of truth and guidance And not upon Najd nor the one who settled in Najd] Ibn Khalifa `Ulyawi al-Azhari: Hadhihi `aqidatu al-salaf wa al-khalaf fi dhat Allahi ta`ala wa sifatihi wa af`alihi wa al-jawab al-sahih li ma waqa`a fihi al-khilaf min al-furu` bayna al-da`in li al-Salafiyya wa atba` al-madhahib al-arba`a al-islamiyya ["This is the doctrine of the Predecessors and the Descendants concerning the divergences in the branches between those who call to al-Salafiyya and the followers of the Four Islamic Schools of Law"] (Damascus: Matba`at Zayd ibn Thabit, 1398/1977. Kawthari al-Hanafi, Muhammad Zahid. Maqalat al-Kawthari. (Cairo: al-Maktabah al-Azhariyah li al-Turath, 1994). Al-Kawwash al-Tunisi, `Allama Al-Shaykh Salih: his refutation of the Wahhabi sect is contained in Samnudi's volume: "Sa`adat al-darayn fi al-radd `ala al-firqatayn." Khazbek, Shaykh Hasan: Al-maqalat al-wafiyyat fi al-radd `ala al-wahhabiyyah ["Complete Treatise in Refuting the Wahhabis"]. Makhluf, Muhammad Hasanayn: Risalat fi hukm al-tawassul bil-anbiya wal-awliya ["Treatise on the Ruling Concerning the Use of Prophets and Saints as Intermediaries"]. Al-Maliki al-Husayni, Al-muhaddith Muhammad al-Hasan ibn `Alawi: Mafahimu yajibu an tusahhah ["Notions that should be corrected"] 4th ed. (Dubai: Hashr ibn Muhammad Dalmuk, 1986); Muhammad al-insanu al-kamil ["Muhammad, the Perfect Human Being"] 3rd ed. (Jeddah: Dar al-Shuruq, 1404/1984). Al-Mashrifi al-Maliki al-Jaza'iri: Izhar al-`uquq mimman mana`a al-tawassul bil nabi wa al-wali al-saduq ["The Exposure of the Disobedience of Those Who Forbid Using the Intermediary of the Prophets and the Truthful Saints]. Al-Mirghani al-Ta'ifi, `Allama `Abd Allah ibn Ibrahim (d. 1793): Tahrid al-aghbiya' `ala al-Istighatha bil-anbiya' wal-awliya ["The Provocations of the Ignorant Against Seeking the Help of Prophets and Saints"] (Cairo: al-Halabi, 1939). Mu'in al-Haqq al-Dehlawi (d. 1289): Sayf al-Jabbar al-maslul `ala a`da' al-Abrar ["The Sword of the Almighty Drawn Against the Enemies of the Pure Ones"]. Al-Muwaysi al-Yamani, `Abd Allah ibn `Isa: Unpublished manuscript of a refutation of the Wahhabi sect. Al-Nabahani al-Shafi`i, al-qadi al-muhaddith Yusuf ibn Isma`il (1850-1932): Shawahid al-Haqq fi al-istighatha bi sayyid al-Khalq (s) ["The Proofs of Truth in the Seeking of the Intercession of the Prophet"]. Al-Qabbani al-Basri al-Shafi`i, Allama Ahmad ibn `Ali: A manuscript treatise in approximately 10 chapters. Al-Qadumi al-Nabulusi al-Hanbali: `AbdAllah: Rihlat ["Journey"]. Al-Qazwini, Muhammad Hasan, (d. 1825). Al-Barahin al-jaliyyah fi raf` tashkikat al-Wahhabiyah ["The Plain Demonstrations That Dispel the Aspersions of the Wahhabis"]. Ed. Muhammad Munir al-Husayni al-Milani. 1st ed. Beirut: Mu'assasat al-Wafa', 1987. Al-Qudsi: al-Suyuf al-Siqal fi A`naq man ankara `ala al-awliya ba`d al-intiqal ["The Burnished Swords on the Necks of Those Who Deny the Role of Saints After Their Leaving This World"]. Al-Rifa`i, Yusuf al-Sayyid Hashim, President of the World Union of Islamic Propagation and Information: Adillat Ahl al-Sunna wa al-Jama`at aw al-radd al-muhkam al-mani` `ala munkarat wa shubuhat Ibn Mani` fi tahajjumihi `ala al-sayyid Muhammad `Alawi al-Maliki al-Makki ["The Proofs of the People of the Way of the Prophet and the Muslim Community: or, the Strong and Decisive Refutation of Ibn Mani`'s Aberrations and Aspersions in his Assault on Muhammad `Alawi al-Maliki al-Makki"] (Kuwait: Dar al-siyasa, 1984). Al-Samnudi al-Mansuri, al-`Allama al-Shaykh Ibrahim: Sa`adat al-darayn fi al-radd `ala al-firqatayn al-wahhabiyya wa muqallidat al-zahiriyyah ["Bliss in the Two Abodes: Refutation of the Two Sects, Wahhabis and Zahiri Followers"]. Al-Saqqaf al-Shafi`i, Hasan ibn `Ali, Islamic Research Intitute, Amman, Jordan: al-Ighatha bi adillat al-istighatha wa al-radd al-mubin `ala munkiri al-tawassul ["The Mercy of Allah in the Proofs of Seeking Intercession and the Clear Answer to Those who Reject it"]; Ilqam al hajar li al-mutatawil `ala al-Asha`ira min al-Bashar ["The Stoning of All Those Who Attack Ash'aris"]; Qamus shata'im al-Albani wa al-alfaz al-munkara al-lati yatluquha fi haqq ulama al-ummah wa fudalai'ha wa ghayrihim... ["Encyclopedia of al-Albani's Abhorrent Expressions Which He Uses Against the Scholars of the Community, its Eminent Men, and Others..."] Amman : Dar al-Imam al-Nawawi, 1993. Al-Sawi al-Misri: Hashiyat `ala al-jalalayn ["Commentary on the Tafsir of the Two Jalal al-Din"]. Sayf al-Din Ahmed ibn Muhammad: Al-Albani Unveiled: An Exposition of His Errors and Other Important Issues, 2nd ed. (London: s.n., 1994). Al-Shatti al-Athari al-Hanbali, al-Sayyid Mustafa ibn Ahmad ibn Hasan, Mufti of Syria: al-Nuqul al-shar'iyyah fi al-radd 'ala al-Wahhabiyya ["The Legal Proofs in Answering the Wahhabis"]. Al-Subki, al-hafiz Taqi al-Din (d. 756/1355): Al-durra al-mudiyya fi al-radd `ala Ibn Taymiyya, ed. Muhammad Zahid al-Kawthari ["The Luminous Pearl: A Refutation of Ibn Taymiyya"]; Al-rasa'il al-subkiyya fi al-radd `ala Ibn Taymiyya wa tilmidhihi Ibn Qayyim al-Jawziyya, ed. Kamal al-Hut ["Subki's treatises in Answer to Ibn Taymiyya and his pupil Ibn Qayyim al-Jawziyya"] (Beirut: `Alam al-Kutub, 1983); Al-sayf al-saqil fi al-radd `ala Ibn Zafil ["The Burnished Sword in Refuting Ibn Zafil (Ibn Qayyim al-Jawziyya)" Cairo: Matba`at al-Sa`ada, 1937; Shifa' al-siqam fi ziyarat khayr al-anam ["The healing of the sick in visiting the Best of Creation"]. Sunbul al-Hanafi al-Ta'ifi, Allama Tahir: Sima al-Intisar lil awliya' al-abrar ["The Mark of Victory Belongs to Allah's Pure Friends"]. Al-Tabataba'i al-Basri, al-Sayyid: also wrote a reply to San`a'i's poem which was excerpted in Samnudi's Sa`adat al-Darayn. After reading it, San`a'i reversed his position and said: "I have repented from what I said concerning the Najdi." Al-Tamimi al-Maliki, `Allama Isma`il (d. 1248), Shaykh al-Islam in Tunis: wrote a refutation of a treatise of Ibn `Abd al-Wahhab. Al-Wazzani, al-Shaykh al-Mahdi, Mufti of Fes, Morocco: Wrote a refutation of Muhammad `Abduh's prohibition of tawassul. al-Zahawi al-Baghdadi, Jamil Effendi Sidqi (d. 1355/1936): al-Fajr al-Sadiq fi al-radd 'ala munkiri al-tawassul wa al-khawariq ["The True Dawn in Refuting Those Who Deny the Seeking of Intercession and the Miracles of Saints"] Pub. 1323/1905 in Egypt. Al-Zamzami al-Shafi`i, Muhammad Salih, Imam of the Maqam Ibrahim in Mecca, wrote a book in 20 chapters against them according to al-Sayyid al-Haddad. Ahmad, Qeyamuddin. The Wahhabi movement in India. 2nd rev. ed. New Delhi : Manohar, 1994.

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