MuhammedAli

Khariji Principle Of Halal And Haram: Zia Bashirs heretical principle is: “To believe a being also has authority to declare halal and haram, is elevating the being to status of an Ilah.” Everything has not been declared haram by Allah (subhanahu wa ta’ala) in Quran. Some things such as eating of donkey meat was declared to be haram by Prophet (sallallahu alayhi wa aalihi was’sallam). So if someone says: Prophet (sallallahu alayhi wa aalihi was’sallam) has the authority to declare what is haram and halal. And the person says this with the belief that Prophet (sallallahu alayhi wa aalihi was’sallam) recieves hidden revelation from Allah (subhanahu wa ta’ala), the wording of which wasn’t to be made public but the injunctions were to be declared. Based on this he has worded his statement in the fashion mentioned but only intends that Prophet (sallallahu alayhi wa aalihi was’sallam) has the authority to anounce haram and halal under instruction of Allah (subhanahu wa ta’ala). This would not amount to elevating the Prophet (sallallahu alayhi wa aalihi was’sallam) to status of an Ilah because the belief behind the statement is in accordance with teaching of Islam. Another point is, Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) provided guiding principles on which we can determine what is haram or halal. Considering this, it could be said; a Mufti has the authority to declare something haram. Now if this was said with the belief that a jurist judging based on the principles provided by Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) declares something haram or halal, then no offence has been committed. We the Muslims believe Allah (subhanahu wa ta’ala) has the right to declare what is haram/halal and we believe the Prophet (sallallahu alayhi wa aalihi was’sallam) announced the injunctions of hidden revelation i.e. donkey is haram. Considering this, is the Mufti been elevated to status of an Ilah besides Allah (subhanahu wa ta’ala) or has been taken as a Prophet after the gate of Prophet-hood has been closed and no new Nabi is to come? Clearly the principle is biased or I should say primed for purpose of imparting the understanding; Muslims are guilty of major Shirk.[10] Allah (subhanahu wa ta’ala) is merciful and compassionate and He judges and will judge knowing the creed and intention of believer. The mercilessness and harshness of Wahhabiyyah is established. Their judgments reflect their lack of mercy and compassion for believers and demonstrate the harshness: “The harshness and mercilessness are the qualities of those farmers etc, who are busy with their camels and pay no attention to the religion (is towards the east) from where the side of the group of Satan will appear;[11] those are the tribes of Rabi`a and Mudar.” [Ref: Bukhari, B59, H670] Deconstructing The Principle Of Halal And Haram: Suppose, y says: Goat is haram. This judgment is not Ijtihad based but purely desired based. y wanted to declare it haram and y did so. Question is, did y elevate himself to status of an Ilah besides Allah (subhanahu wa ta’ala)? It can be said with confidence that in Khariji methodology to believe someone else has the authority to declare haram/halal or to believe person himself has authority to declare haram/halal is akin to elevating someone-else or ownself to status of an Ilah. Note this point and continue reading. Allah (subhanahu wa ta’ala) says: “O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.” [Ref: 66:1] “O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.” [Ref: 5:87] Now, if the principle is correct then Prophet (sallallahu alayhi wa aalihi was’sallam) excercised the right/authority of Allah (subhanahu wa ta’ala) thus elevated himself to status of an Ilah besides Allah (subhanahu wa ta’ala). Question is, did Prophet (sallallahu alayhi wa aalihi was’sallam) not know Tawheed? Ofcourse Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) knew Tawheed. So why would he haram upon himself which was not haram by Allah (subhanahu wa ta’ala)? He knew very well that prohibiting it upon himself has got nothing to do with elevating himself to status of an Ilah. And he also knew; believing a being possesses authority to prohibit/permit, has got anything to do with elevating creation to status of an Ilah. Explanation Of The Incident Mentioned In Verse 66:1: In Islam the intention and creed are fundamental to action. If someone intends to prohibit upon himself then we judge the action based on the intention and creed of person and not how it is percieved by us. The following verse indicates Prophet (sallallahu alayhi wa aalihi was’sallam) prohibited upon himself which Allah (subhanahu wa ta’ala) had not prohibited: “O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.” [Ref: 66:1] Note, even thou it was intended as a oath/vow the reality of it is that Prophet (sallallahu alayhi wa aalihi was’sallam) prohibited what was permitted for him and this is the reason for which Allah (subhanahu wa ta’ala) questioned: “O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives?” Prophet (sallallahu alayhi wa aalihi was’sallam) did not prohibit upon himself z with belief; I am Ilah besides Allah (subhanahu wa ta’ala), rather it was a vow/oath to refrain from eating z, verse: “Allah has already ordained for you the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.” [Ref: 66:2] This establishes that even though a halal was made haram it was still interpreted according to intention of vow/oath. The verse also indicates a earlier revelation regarding prohibiting something which was permitted: “O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.” [Ref: 5:87] The verse following 87 states: “And eat of what Allah has provided for you [which is] lawful and good. And fear Allah , in whom you are believers.” [Ref: 5:88] The next verse is important becaue it reveals a important point: “Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is the …” [Ref: 5:87] Also note in this verse Allah (subhanahu wa ta’ala) has exampted meaningless oaths/vows for believers – meanings meaningless vows/oaths will not be considered sins by Allah (subhanahu wa ta’al). Just as meaningless vows/oaths which result in prohibiting which Allah (subhanahu wa ta’ala) has permitted incur no blame in the same fashion meaningless statements [examples of which were given earlier] incurs no blame because creed is of a Muwahid and intention is to express what is established in religion of Islam. Authority Of Prophet (sallallahu alayhi wa aalihi was’sallam) To Legislate Religion: Allah (subhanahu wa ta’ala) has stated in the Quran: “… the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from it. And fear Allah ; indeed, Allah is severe in penalty.” [Ref: 59:7] Adhering to what Prophet (sallallahu alayhi wa aalihi was’sallam) has commanded is adhering to what Allah (subhanahu wa ta’ala) commands: “He who obeys the Messenger has obeyed Allah ; but those who turn away - We have not sent you over them as a guardian.” [Ref: 4:80] In Hadith it is recorded that a man will say that Quran and Hadith do not agree with each other therefore whatever is in the Quran is to be accepted and what is in Hadith to be rejected: “That the Messenger of Allah said: "Lo! Soon a Hadith from me will be conveyed to a man, while he is reclining on his couch, and he says: 'Between us and you is Allah's Book. So whatever we find in it that is lawful, we consider lawful, and whatever we find in it that is unlawful, we consider it unlawful.'” Prophet (sallallahu alayhi wa aalihi was’sallam) then goes on to declare: “Indeed whatever the Messenger of Allah made unlawful, it is the same as what Allah made unlawful."[12] [Ref: Tirmadhi, B39, H2664] This is to say that Allah (subhanahu wa ta’ala) has granted Prophet (sallallahu alayhi wa aalihi was’sallam) the right to legislate religion. The following incident establishes this point very clearly: “Allah's Messenger addressed us and said: O people, Allah has made Hajj obligatory for you; so perform Hajj. Thereupon a person said: Messenger of Allah, every year? He kept quiet, and he repeated (these words) thrice, whereupon Allah's Messenger said: If I were to say yes, it would become obligatory (for every year) and you would not be able to do it. Then he said: Leave me with what I have left to you, for those who were before you were desroyed because of excessive questioning, and their opposition to their apostles.” [Ref: Muslim, B7, H3095] This Hadith establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) had been granted the right by Allah (subhanahu wa ta’ala) to legislate religion and if he had said yes to the questioner then Hajj would have been Fard (i.e. compulsory) for Muslims every year. A example of Prophet (sallallahu alayhi wa aalihi was’sallam) excercising his authority is of Prophet (sallallahu alayhi wa aalihi was’sallam) permitting wearing of silk for companions due to their skin rash. Note the following Hadith establishes wearing of silk is unlawful for men in Islam: “The Messenger of Allah came out to us, and in one of his hands was a garment of silk and in the other was some gold. He said: ‘These are forbidden to the males of my nation and permitted to the females.’” [Ref: Ibn Majah, B32, H3597] Yet against his own teaching Prophet (sallallahu alayhi wa aalihi was’sallam) permitted two companions to wear silk: “The Prophet allowed Az-Zubair and `Abdur-Rahman to wear silk because they were suffering from an itch.” [Ref: Bukhari, B72, H730] A Hadith records that Prophet (sallallahu alayhi wa aalihi was’sallam) said: "The most criminal person among the Muslims is the one who asked about something which had not been prohibited, but was prohibited because of his asking." [Ref: Bukhari, B92, H392] And note, if Prophet (sallallahu alayhi wa aalihi was’sallam) was to declare something unlawful because he was questioned regarding something which Allah (subhanahu wa ta’ala) and His Messenger had remained silent over and in response to that Prophet (sallallahu alayhi wa aalihi was’sallam) had declared in unlawful then it would be unlawful because Allah (subhanahu wa ta’ala) has stated: “… the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from it. And fear Allah ; indeed, Allah is severe in penalty.” [Ref: 59:7] “He who obeys the Messenger has obeyed Allah; but those who turn away - We have not sent you over them as a guardian.” [Ref: 4:80] All this evidence establishes Allah (subhanahu wa ta’ala) had granted the authority/right to legislate religion and the Khariji principle contradicts clear teaching of Quran and Ahadith.[13] [Continued ...]

Masla Shaytaan Ka Jagra Dalwana: Allah (subhanahu wa ta’ala) nay farmaya: “Aur keh dijeeyeh meray bandoon say keh voh bat karenh jo achi ho bey-shak shaytaan un kay darmiyah jagra dalwata heh, aur bey-shak shaytaan insaan ka khula dushman heh.” Awal kay achi baat kia heh? Joh baat Quran/Hadith yehni Deen Islam ki rooh say sabat ho aur jo bazahir sabat nah ho, us ki asal ka sabot Quran o Hadith say milay voh achi baat, heh. Abh aahi baari kay jagray kee bunyaad kis nay daali. Shaytaan nay toh Musalmanoon kay khilaaf Najd say apna giro uthaya, jis kay baray meh Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) nay farmaya kay qarn e shaytaan (i.e. shaytaan ka giro) Najd say fitna o fasad kay saath niklay ga aur 17th century meh Muhammad bin Abdul Wahhab Khariji, Najd say apnay giro kay saath ubra, aur is’see Khariji mazhab kee aap perokar hen. Muhammad bin Abdul Wahhab kay Khariji fitnay say pehlay Ahle Arab aur Ahle Islam meh kohi jagra nah thah. Magar jab Muhammad bin Abdul Wahhab nay Quran o Hadith kay khilaaf buri talimaat pesh keen misaal kay tor par Ibul Wahhab nay likha kay us pehlay jaziratul Arab meh [us say leh kar 500 sau saal pehlay taq] kissi ko tawheed ka ilm nahin thah, jaziratul Arab kee sawad e azam zamana e jahilliat kay dawr kay Kafiroon/Mushrikoon say be badtar Kafir hen, in ko qatal karna jaiz heh, aur musalmanoon ko Mushrik tehrata raha aur is bunyad par musalmanoon ka khoob qatal e aam bee keeya. Jab is nay itna kuch keeya aur Musalmanoon ko Mushrik tehraya toh agra peda huwa aur joh giro us ki talimaat ke waja say qaym huwa jissay urf e aam meh Wahhabi kaha jata heh. Is nay ummat e tawheed ko ummat e shirk aur ahle Islam ko bad-tareen Kafir tehraya – zamana jahilliat kay Arab Kafiroon say bi badtar. Dekhyeh Quran ki ayaat joh aap nay pesh ki us meh Allah (subhanahu wa ta’ala) nay shaytaan ko fitna fasad dalnay wala farmaya heh. Aur Hadith meh Najd say shaytaan kay giro ka nikalna ka bayan aya heh joh giro shaytaan ka heh us meh khoobiyan bi shaytaani pahi jahen gee. Kuttay ka bacha ho aur us ki shakal o soorat bakri aur bakri jesi khoobiyan toh nahin hoon gee. Yehni shaytaan kay giro meh shaytan ki si khoobiyan – shaytan jagra dalnay wala heh, shaytaan ka giro jagra dalnay wala heh. Is say aap ka kia talluq? Talluq yeh heh kay moterma yeh family group thah toh family kay wastay banaya thah magar aap nay bar bar ahle Islam kay khilaaf apni Wahhabiat kee zehr gohi ki jis ki waja say mojbooran aap ko jawab dena para. Hadith meh aya heh kay Khariji jahannum kay kuttay hen dunya meh insaan hen magar qayamat meh kuttay bana kar dozakh meh dalay jahen gay aur Wahhabi Najd say niklay huwa Khariji aur jahanum kay kuttay hen, ek aur hadith meh aya heh kay biddati jahannum kay kuttay hen aur in wajoohat say bhoknay kee nisbat jori gahi thee. Wapis apnay mozoo kee taraf ata hoon, shaytaan jagra dalta heh aur us ka giro sulah safai karwanay wala nahin – Najd say nikla huwa Khariji giro yehni Muhammad bin Abdul Wahhab kay mannay walay sulah safai walay nahin thay aur nah hen balkay Musalmanoon kay jamhoor aur sawad e azam ko Mushrik (yehni badtreen qism ka kafir) tehranay wala jagraloo giro heh aap kee taraf say joh zehr ugla gaya voh shaytan aur qarnish shaytaan ki khoobi (i.e. jagraloo) aap par fit hoti heh, mubarak ho. Nah aap jagray walay mozoo shoroon karteen aur nah ahle Islam kee taraf say Kharijiat kay rad meh kuch likha jata. Behtreen nasihat aur hikmat ka hokam her ek kay leyeh nahin joh had say tajawaz kar jahen toh jihad al kuffara wal munafiqeena (i.e. Jihad karo kafiroon aur munafiqoon kay khilaf) aur ashida alal kuffar (i.e. aur kafiroon kay saath sakht) aur Kharijiyoon kay khilaf Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) ka farmaan heh jahan millen qatal kar doh, ek aur hadith meh farmaya kay agar meh un ko pata toh qawm e A’ad (alayhis salaam) ki tara qatal karta, ek aur hadith meh heh qawm e Thamud (alayhis salaam) ki tara, ek aur hadith Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) nay qatal karnay kee waja batahi, Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) nay farmaya kay [Khariji] Musalmanoon ko qatal karen gay, ek aur hadith meh ayah heh kay Khariji Mushrikoon kay wastay ayaat joh nazil huween un ko musalmanoon par jispan karen gay. Musalmanoon ko qatal sirf Wahhabi hee karta heh aur qatal ko jaiz aur sawab samajta heh aur Wahhabi’at ki bunyad hi Musalmanoon par Kafiroon wali ayaaten chispan karnay say hoti heh, huwi heh, aur aakhiri Khariji giro joh Dajjal say millay ga us waqt taq jari rahay gee. Musalmanoon ka qatal e aam, Syria, Iraq, Pakistan, Yemen, Somalia, jidr meh Musalmanoon ko qatal keeya ja raha heh sab ka talluq Khariji firqa yehni Wahhabiat say heh – yehni aap kay mazhab kay banday. Har jaga Wahhabi Musalmanoon ko qatal kar raha heh. Schooloon meh bachoon ko bakriyoon ko zaba, bassoon meh bomb damakay, planes ko imaratoon say takrana, shaadi biyaa kee rasmoon meh bomb damakay, Milaad ki mehfiloon meh bomb damakay, rastay meh jatay logoon ko pakr kar churiyoon say zaba karnay kay manzir ko video meh record karna aur saath; Allahu Akbar! Allahu Akbar! kay naray lagana, sucide bombing kar kay Kafir marna, yeh saab Wahhabiat kee ayn aur talimat aur karnay walay Wahhabi hen. Allah kay Nabi nay farmaya joh musalman ko bila shar’ri uzr qatal karay murtaqib e Kufr heh yehni Kafir heh. Allah kay nabi nay qarn e shaytaan ko Ummat say kharij bataya, aur mashrik yehni Najd say Kufr kay giro ka namudar hona bataya. In sari wajoohat ki waja say Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) nay Najd kay shaytaani giro ko qatal karnay ka hokam deeya. Magar musalmanoon nay kohi esa iqdam nah keeya aur Wahhabi firqa qaym bi huwa aur abh us ki naslen Musalmanoon say jagr rahi hen aur qatal e aam kar rahi hen. Ham musalmanoon kay leyeh behtr hota kay ham agar Wahhabiat kay khilaf voh amal kartay joh Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) nay bataya yehni jahan millen qatal kar doh. Magar ham Musalmanoon nay Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) ki talimat ko chor kar rawadaari, rishtaydari, husn tareeka e tableegh ko apna leeya aur khud be wohi ayaaten pari aur auroon ko wohi parwaheen jin say hamara dil raazi huwa aur hamari sakoon ki zindgi meh jin say farq nah ayah, aur Jihad fi sabillah aur qital fi sabillah ko chor deeya halan kay Kharijiat kay khilaaf Jihad kar kay Ummat ko faida aur joh mojooda dawr kee tabahi o barbadi Wahhabiat ki waja say pehli heh aur musalman mulkoon meh qatal e aam ho raha heh, agar ham Jihad kay leyeh uthtay toh hamari naslen aur hamara deen bach jata. Behtreen tarika aur hidayat Allah ki aur joh us kay Nabi (sallallahu alayhi wa aalihi wa’sallam) magar ham nay chor deeya. Yeh sab batanay ka maqsid yeh thah kay ham Musalmanoon ko Kharijiyoon ko behtreen tareekoon say dawat e haq ka hokam nahin huwa balkay qatal e aam ka hokam huwa heh joh Wahhabiyoon ko tableegh kar raha heh kia voh yeh samajta heh kay Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) ki hidayat e qitaal say behtr Wahhabiat ka ilaaj kar sakta heh. Musalmanoon ko hokam huwa heh kay Khariji jahan millen qatal kar doh, is leyeh nah aap ko dawat e haq deeh ja rahi heh aur nah tawaqoh heh kay aap kay qaan kay qareeb say be guzr kar haq kee baat jahay gee. Keun kay Kharijiyoon Quran partay hen aur voh be bot ziyada magar halq say neechay nahin utray ga Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) kay farmaan kay mutabiq. Jin kay diloon taq Quran nah paunchay, Muhammed Ali Razavi kee taqreer khaq pawnchay gee. Tariqa tableegh husn un kay wastay heh joh Islam dushman nah hoon balkay Islam say na waqif hoon aur un kay dil ko piyar o muhabbat narmi beautiful preaching reasoning say jeeta jahay. Jis bemari meh aap mulawis hen aur jis mazhab ki aap perokar hen us ka ilaaj tableegh nahin qatal bataya heh Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) nay. Aap kay firqay kay baray meh beautiful preaching ka hokam nahin, piyaar aur beautiful reasoning aur achay tareekay say samjanay ka hokam nahin huwa balkay jahan millen qatal ka hokam huwa heh. Agar beautiful preaching say kaam chalta toh Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) farma kar jatay in ko yeh yeh par par kar sunana phir Islam kay haq ko qabool kar lenh gay. Islam har problem ka solution deta heh Wahhabiat ka solution husn e ikhlaq aur tableegh nahin deeya gaya. Is ayaat kay hotay huway be Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) nay qatal ka hokam jari keeya toh maloom huwa kay is ayaat ka hokam Kharijiyoon kay wastay nahin. Balkay farmaan e RasoolAllah (sallallahu alayhi wa aalihi was’sallam) muqaddam huwa ayaat say. Wahhabi: Yeh darust heh, kay Wahhabiat kay bani ka naam Muhammad thah aur walid ka naam Abdul Wahhab thah. Araboon meh asli naam bot kam istimal hota heh. Ya Abu ya Ibn ki izafat jori jati heh. Muhammad bin Abdul Wahhab ko Ibnul Wahhab (i.e. Wahhab ka beta) laqab say pukara jata thah jis waja say ‘bi’ ki izafat kee gahi aur Wahhab, Wahhab-bi bana. Yeh anparh aurat ka qawl hen, kay Wahhabi gali kay tawr par istimal hota heh aur Wahhab kay saath ‘bi’ ki izafat say Allah say nisbat jor jaati heh. Keun kay kohi Musalman Allah kay naam ko gali kay tawr par istimal nahin karta aur nah samajta heh yeh khiyaal ussee ka heh joh zehni mareez heh ya apnay andar ki ghalazat ko malhooz e khatir aur apnay firqay kay gand, takfir e ummat e jamhoor, qatal e aam, dekh kar Wahhabi kehalwana gali samajti hoon. Asal baat yeh heh kay ilfaaz ka nahin amaal ki waja say is ko gali samja jata heh. Dekhyeh, Yazeed lanatulillah wan naasi ajmaeen, itnay buray amal ka thah, sharabi, zaani, kuttoon kee larahi, nojowan larkoon kay saath dosti [umeed heh murakheen ka ishara kis taraf thah samaj gaheen hoon gi], taraq e sawm, salat aur itna ghaleez insaan thah kay nawasa e rasoolAllah (sallalalhu alayhi wa aalihi was’sallam) kay dant ko shaheed keeyeh janay ka baad jab un ka sar mubarak us kay darbar meh laya gaya toh mardood nay dantoon par char’ri mar kar kaha kay meh nay apnay baap dada ka badla leh leeya. Is Yazeed kay naam ko leeya jahay aur kissi ko kaha jahay, array kam bakht Yazeedi, toh naam bura nahin keun kay AwliyahAllah meh Abu Yazeed Al Bistami (rahimullah) bi guzray hen magar jis Yazeed kay saath banda nisbat kar raha heh keun kay voh sharabi, zaani, bachay baaz, zalim thah is waja say Yazeed kehna bura huwa. Wahhabi lafz bura nahin magar keun kay is ki nisbat ek Khariji say heh jis nay sari Ummat ko Mushrik tehraya aur sirf ussee ko musalman jana jis nay Islam ko chor kar us kay Mazhab ko qabool keeya. Aur joh mazalim us nay keeyeh un ka namoona aaj aap ISIS kay roop meh dekh rahi hen. Us kee taqfeer baynal muslimeen ko aur qatal e aam ki waja say musalmanoon ko Wahhabiyoon say nafrat huwi aur ineeh ghaleez aur Kufr kee harkatoon kee waja say subcontinent meh bee joh us kay apnay perokar thay lafz Wahhabi say nafrat karnay lagay. Wahhabi gali denay kay leyeh nahin rakha gaya thah, balkay Wahhabi jin naziriat ka meh zikr kar chuka hoon, yehni saray musalman Mushrik hen siwahay un kay jinoon nay Ibnul Wahhab ko mana, sirf wohi ko Tawheed ko samja aur us say 500 saal pehlay kay tamam logh Tawheed nah samaj sakay aur saray Mushrik maray, musalmanoon ko Mushrik tehra kar un ka qatal e aam karna, un kee betiyoon, behnoon ko aghwa kar kay Mushrikoon ki ulad tehrana aur beghair aqad keeyeh zabardasti jinsi hawas ka nishana bana, musalmanoon ka qatal e aam karna, in aur deeghir kabeeh nazriat kee pehchan kee khatir ek naam mansoob keeya gaya. Wahhabi kehna gali nahin Wahhabi hona gali heh yehni in nazriat ka malik hona gali heh aur deen e Islam kee sharah ka mazakh heh. Reh gahi baat Wahhabi honay say Allah say nisbat jornay kee toh. Moterma namoon say nisbaten nahin jorteen kamoon say jorti hen. Khanzir ka naam bakri rakh deeya toh bakri nahin banta. Bakri gaas khati heh, soowar gaas khata heh, ghaza meh nisbat say donoon paak aur halal hen, kabi esa be huwa? Moterma ilfaaz ka mafoom voh leeya jata heh joh awaam meh mashoor ho. Misaal kay tor par lafzi tor par lafzi nabi ka mafoom heh mukhbar aur deen ki istilah meh mukhbar e illahi. Kia aap jahan par lafz Nabi shar’ri mafoom meh bola gaya aap wahan par us ka mafoom lughvi lenh gee? Agar aap lafzi len toh kia aqalmandi ki baat hogi? Moterma joh lafz jis jis mafoom meh istimal ho aur bolnay wala istimal karay us mafoom meh leeya jata heh apni taraf say ilfaaz ka mana aur mafoom aur nisbaten nahin mutayyin ki jateen aur nah hee gari jateen – warna meh aap ko kutta kahoon aur aap kuttay ka mana khud peacock/mor mutayyin kar lenh aur kahen waqia hee meh hoon. Wahhabi ka lafz Khariji mazhab joh Najd say nikla jis ko Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) nay shaytaan ka giro tehraya us kay nazriat aur khurafat ki nishandai kay leyeh istimal hota heh aap khud sakhta nisbaten gar kay apnay dil ko sakoon nah denh. Lafzi nisbatoon say kohi acha nahin hota aur na sacha hota heh agar esa hota toh firqa Jabariyyah jinnay urf aam meh Jabari firqa tehraya jata heh, voh sacha aur suchay aur achay hotay aur un ko be Jabari kehna gali hoti magar esa kuch be darust nahin. Jabar toh Allah (subhanahu wa ta’ala) kay asma meh say heh, “ … al jabar al mutakabbir … “ toh kia Jabariyyah/Jabri kehnay say un ko gali deeh gaee ya voh sachay, suchay, aur un ki nisbat Allah say jor gahi ya Allah kay naam kee towheen ho gae? Ummat kay Ulamah bandoon kay namoon, jagoon, aur harkatoon, kee nisbat say firqoon kay naam rakhtay ahay hen, aap kay Khariji firqa ko Wahhabi pehchaan kee khatar Wahhabi tehraya gaya, jistera aap kay abba nay aap ka ek nam aur dosray behan bahi ka nam aur rakha … yeh shabnam, yeh guslastan, aur is ka naam veerana veerana heh, naamoon ko pehchan kee khatir rakha jata heh, gali kee khatir nahin. Aakhar meh, moterma aap ko kia pata ham kis waja say Wahhabi ka lafz istimal kartay hen? Kia aap diloon kay haal par waqif ho gahi hen? Allah honay ka dawa karnay ka irada heh toh nahin? Ya aap ko kissi musalman nay bataya heh kay Wahhabi gali kay tawr par istimal kartay hen? Apnay zehan kay fasad aur chavloon ko musalmanoon say mansoob kar rahi hen. Jissay aap gali samajti hen yehni Wahhabi hona ko voh aap kay zehn ka fatoor heh ham musalman toh Qadiyani be gali kay tawr par istimal nahin kartay Allah kay khoobsoorat asma ko keun gali kay tawr par istimal karen gay? Apni kam ilmi ko door karen aur thori depression kee goliyan khahen … keun kay baat kuch bi nahin sirf aap depression ki mareez hen jis waja say aap ko masoom ilfaz ka istimal gali lagta heh. Sogh: Jee Shari’at meh sogh teen din ka hota heh aur bewa aurat 40 din taq sogh kar sakti heh. Aap ko kis nay bataya kay musalman 4th , 3rd, 10th , jumrat ka, jaleeswen ka, barsi, ka sogh kartay hen? Kis Musalman ki kitaab say aap nay yeh baat nikali heh? Bas apnay shaytaan damagh ka gobar musalmanoon say mansoob kar rahi hen. Ham Musalman in dinoon par kohi sogh wogh nahin kartay, ham toh un kay leyeh isaal e sawab kartay hen. Wahhabiyoon ki fitrat ka hissa heh kay joh musalmanoon kay nazriat nahin un ko musalmanoon kay nazriat tehratay hen. Kissi musalman Aalim e deen nay in rasmoon ko sogh ka din nahin tehraya. Jhootay par Allah kee lanat hoti heh, Allah subhanahuwa ta’ala farmata heh; la’natu lillahi alal kazibeen, aur jhoot gar gar kay musalmanoon say mansoob mat karen, kohi musalman in ka sogh nahin manata, sharm aani chahyeh. In rasmoon ko fawt shooda kay leyeh dua kee jaati heh amaal e saliha ka sawab behja jata heh, aur khareeboon maskeenoon ko khana taqseem hota heh. Yeh amal nah hee Sunnat e RasoolAllah (sallallahu alayhi wa aalihi was’sallam) heh aur nah hee farz ek acha amal heh joh baad meh ijaad huwa. Hadith meh aya heh kay RasoolAllah (sallallahu alayhi wa aalihi was’sallam) nay farmaya kay jis nay achi Sunnat ijaad ke us ka us ko sawab hoga aur joh us achi sunnat par amal karay ga us ko bi utna hee us ka sawab hoga. Aap ki ilmi oqaat ka andaza aap ki batoon say ho raha heh. Yeh rasmeh amaal e salihah aur ibadat ka majmooa hen, yehni dua, Quran khawani, khareeboon ko khana, rishtaydaroon ko khana, is niyat say kay in naik amaal ka sawab joh fawt huwa/huway hen un ko behijta hoon. Allah kay Nabi (sallallahu alayhi was’sallam) nay Ummar kay leyeh Qurbani kee joh peda nah huway un kay leyeh be Qurbani isaal e sawab kay leyeh keeh. Isaal ka matlab heh behijna aur sawab ka matlab sawab, yehni sawab behijnay kee khatar Qurabani ki. Shirk Akbar: Pehlay aap ki ayatoon ka jawab deh loon, aur wazahat kar doon phir, batahoon ga kay imaan waloon par Shirk ka dar thah ya nahin. La tushrik billah [31:13] is leyeh farmaya keun kay, Luqman nay apnay betay ko wasiyat kee thee … is ka mana yeh nahin kay un ko dar thah kay beta mushrik ho jahay ga, ya Nabi Muhammad e Arabi (sallallahu alayhi wa alaihi was’sallam) kee ummat Shirk karay gee, kahan ka tuqra kahan jora. Luqman toh Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) say toh centuries pehlay fawt ho chukay thay. Un ka apnay betay ko wasiyat karna Ummat e RasoolAllah (sallallahu alayhi wa aalihi was’sallam) say kia talluq? Ghaliban aap, wa may’yushrik billah wali ayaat ka soch rahi hen, 4:48, 4:116, 5:72, 22:31. Moterma, yeh sari ayaaten Mushrikoon kay baray meh hen. Kohi ek mufassir nikaal kar laa doh joh kahay kay in meh say ek ayaat bee imaan waloon kay wastay nazil huwi heh. Kharijiyoon ki nishani yeh Hadith meh zikr heh jis ka meh nay guzray huway material meh keeya thah: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij] Yeh Kafiroon kay mutaliq joh ayaat nazil huween un ko imaan waloon par chispan karnay ki sift sharul khalaiq (bad’treen makhlooq) kee nishani tehri heh yehni Kharijiyoon ki aur aap par yeh Hadith perfectly fit aati heh. Keun kay aap kay karnamay bad-tareen makhlooq walay hen. Ek toh aap nay Imaan waloon par Kafiroon wali ayaat chispan kee dosra aap ka yeh mafoom lena tafsir bil ra’i heh, aap musalmanoon meh say ek mufassir nahin pesh kar sakteen joh in ayaat ka itlaq ahle imaan par karta heh. Tafsir bil ra’i ka hokam kay mutalib bot si ahadith warid huween hen. Ek Hadith meh Allah kay Nabi ka farmaan heh kay tafsir bil ra’i ka murtaqib jahanumi ek aur hadith meh kufr ka murtaqib tehraya heh. Allah kay saath Shirk mat karo, yeh un kafiroon ko kaha gaya thah joh Allah kay leyeh betay/betiyan mantay thay aur Allah kay saath auroon ko khuda tehratay thay aur buttoon farishtoon ko Ilah mantay thay. Ummat e Nabi aakhruz zama Muhammad sallallahu alayhi wa aalihi was’sallam kay Nabi (sallallahu alayhi wa aalihi was’sallam) ka farmaan heh. “By Allah! I am not afraid that you associate with Allah (i.e. idol-gods as partners to worship them) after my death, but I am afraid that you will fight with one another for the worldly things." [Ref: Bukhari, B23, H428] “The thing that I fear most for my Ummah is associating others with Allah. I do not say that they will worship the sun or the moon or idols, but deeds done for the sake of anyone other than Allah, and hidden desires.” [Ref: Ibn Majah, Vol.1 B37, H4205] Is say pehlay kay meh ek aur hadith pesh karoon thori tamheed zeroori heh. Allah Hazrat Ibrahim alayhis salaam nay butoon kee ibadat ko shaytaan ke ibadat tehraya: “Behold, he said to his father: "O my father! why worship that which heareth not and seeth not, and can profit thee nothing?” […] : "O my father! Worship not satan: for satan is a rebel against Ar'Rahman (i.e. Allah the most Gracious).” [Ref: 19:42 and 44] Ek aur ayaat meh Allah nay buttoon ko pukarna shaytaan ko pukarna tehraya heh: “(The Mushrikeen) leaving Him (i.e. Allah) call but upon (i.e. yad'una) godesses: They call but upon satan the persistent rebel!” [Ref: 4:117] Keun kay kissi ko Ilah man kar pukara jahay toh ibadat heh is buttoon ko pukarna ibadat huwa aur shaytan ko pukarna be ibadat huwa. Yehni donoon ayaat ek dosray kee taeed karti hen. Alhasil istilah e Quran meh shaytaan ki ibadat butoon ko ibadat heh. Abh is hadith ko paryeh: “Verily, the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them." [Ref: Muslim, B39, H6752] Yehni, jazira e Arab meh MUSALMAN buttoon ki ibadat nahin karen gay. Abh jis bunyad par Khariji Kafir Muhammad bin Abdul Wahhab aur us kay Khariji aur Kafir giro walay Musalmanoon ko Kafir/Mushrik tehratay hen voh mandam ho gahi. Aur musalmanoon ki takfir karnay waloon par takfir lawti aur voh khud Kafir huway. Aur sabat huwa kay jazira e Arab kay musalman ahle tawheed thay aur musalman jazira e Arab meh kabi buttoon ki ibadat nahin karen gay. Abh aap kee taraf say ahle Islam par sirf yeh ihtiraz rehta heh kay Hadith say sabat heh kay musalman Shirk karen gay. Toh is ka jawab red ilfaaz meh chupa heh, hadith meh musalmanoon ka zikr nahin, yeh aap ka akhaz keeya huwa mafoom heh. Ahadith say sabat heh kay voh logh musalman nahin hoon gay balkay musalman mar jahen gay aur joh peechay Kafir bachen gay un kay baad esa hoga. Hadith meh al musalloon likha heh aur yeh ishara ahle islam kee taraf heh, yehni: “the Satan has lost all hopes that the [muslim or believing] worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them." Alhasil, musalman Shirk meh gir kar jazira e Arab meh buttoon kee ibadat nahin karen gay. Magar yeh possible heh kay Kafir jazira e Arab meh buttoon kee ibadat karen aur Ahadith e Sahiha say sabat heh kay Kafir zeroor ibadat karen gay, magar us waqt jab Allah sab dunya say Islam aur ahle Iman ko utha leh ga tandi hawa behij kar. Is mozoo kee sari tafseel is article meh mojood heh: Believing Arab Or Non-Beleiving Arab - Which Ummah Will Worship Idols?.joh mera second article heh voh yeh heh: Major Shirk Will Only Occur After Blowing Of Fragrant Musky Wind.. Aur in donoon kay saath agar aap yeh article be par lenh toh in sha allah shahid aap ko imaan aur mawt islam par ho:1) The Promised Destruction Preceeding Day Of Judgement Will Be Upon Kafirs & Mushrikeen. 2) The Justification For Collective Punishment Of Disbelievers & Polytheists Mankind After The Blowing Of Wind. Aur agar aap ko kuch ata heh toh jawab kee jassarat zeroor karyeh ga. Wesay toh mujjay andaza ho gaya aap ki ilmi oqaat ka is baat say jis meh aap nay isaal e sawab ke rasmoon ko sogh tehraya. Masla Shirk Asghar: Shirk asghar ka Ummat meh mojood hona essay sabat heh jistera sooraj ka din meh roshan hona. Moterma aap ka hisaab kisyaween billi kamba nochay wala hisaab heh. Aap ko yeh bi nahin pata kay Ummat meh Shirk e asghar ka masla ittifaqi heh. Yehni Musalmanoon aur Wahhabiyoon meh is maslay par ittifaq heh kay, Ummat e RasoolAllah (sallallahu alayhi wa aalihi was’sallam) Shirk e asghar meh paray gee jis ki waja say Musalmanoon kay naik amaal zaya ho jahen gay. Ek Hadith meh Allah kay Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) nay shirk asghar ko dajjal kay fitnay say bi ziyada khattarnaq bataya aur ek hadith meh deemak kee tara, yehni aista aista Shirk asghar amaal e saliha ko khata rehta heh aur saray amaal zaya ho jatay hen, jistera deemak kee khahi huwi lakri kissi kam ki nahin rehti istera amaal e saliha be kissi kam kay nahin rehtay. Asal ikhtilaaf Shirk asghar nahin, Shirk Akbar heh, aap Wahhabi musalmanoon ko shirk akbar ka ilzaam detay hen. Kia aap musalmanoon ko yeh ilzaam nahin detay kay voh waliyoon ki ibadat kartay hen aur waliyoon ko Ilah mantay hen? Deti hen nah? Jab deti hen aur aap ko maloom hoga nay kay yeh Shirk akbar ka ilzaam heh. Jab aap ko yeh be pata hoga kay yeh ilzaam aap ka Shirk akbar wala heh toh phir aap ki anparh zaat e muqadisa o qabil be lehaz Shirk asghar ko keun gaseet kar leh aahi? Ek Wahhabi ho aur dosri aurat – donoon ka mojmua ho aap – is leyeh doh fitnoon ka ek jaga jama hona ahle Islam kay leyeh dogna khatra heh. Ham musalmanoon meh aur Wahhabiyoon meh ikhtilaf is baat par heh kay ummat e muslima Shirk e Akbar ka murtaqib hogi ya nahin. Aap kay mazhab walay toh Shirk e akbar ka ilzaam deh kar musalmanoon ko Kafir tehratay ahay hen aur ahle Islam Shirk akbar kay ilzaam ka rad kartay ahay hen. Aap pehli auraat aur voh bi Wahhabi balkay pehli Wahhaban jis nay Shirk akbar ki behas meh Shirk asghar ko gaseet leeya heh. Anparh aur bewaqoof auraat kuch parh likh leh phir kuch likhna. Ya Allah, meri qabr ko but’h … : Moterma agar kissi ki qabr kee pooja ki jaati toh voh RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ki hoti aur Allah kay Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) ka dua farmana kay meri qabr ko voh but’t na bana jis kee pooja kee jahay … aur Allah ka Hadith e Qudsi meh farmana kay meh apnay muqarrib kee dua ko qabol karta hoon, yeh sabat karta heh kay Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) ki ibadat nah hogi aur qabr e anwar but’h nah banay gee. Us kay baad likha heh: “Allah was very angry with people who took the graves of their Prophets as places of worship" Moterma yeh is baat kee taraf ishara heh kay Yahoodi aur Christian apnay naik bandoon kee qabren apnay churches waghera kay andar banatay thay aur is kee misaal 1, 2, 3, 4. Is Hadith say yeh mafoom akhaz hota heh kay ibadat kee jagoon kay andar qabroon ko bana Allah ko na pasand heh. Aur Ahle Islam ko bataya gaya heh kay masajid kay andar qabr nahin banani chahyeh. Mazaar e wali e kamil ka masjid aur Hadith say kia talluq? Nah toh mazaar Masjid heh aur nah mazaraat Masjid kay andar bana-hay jatay hen aur nah banahay gahay hen. Allah kay Nabi kay Kharijiyoon ki nishani yeh batayeh thee kay voh Quran ki ayaat joh Kafiroon wastay nazil huween unnay musalmanoon par chispan kartay hen. Magar tum toh moterma apnay Wahhabi mazhab kay mutabiq ayaat aur hadith ko be musalmanoon par chispan kar rahi ho. Tummari harkat esi heh jesay meh Sahih Bukhari o Muslim kay rad meh, yeh ayaat pesh karoon: “Then woe to those who write the Book with their own hands and then say, "This is from Allah," to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. “ [Ref: 2:79] Aur kahoon dekho Bukhari aur Muslim ko Imam Bukhari aur Imam Muslim nay apnay hathoon say likha aur un par Allah kee lanat heh is waja say aur unoon nay Sahih Bukhari/Muslim ko Allah kee taraf aur Nabi kee taraf monsoob keeya takay imam bukhari aur imam muslim pesay kama saken. Esay chavlen marna aur deen kay khilaaf baghawat ka alam buland karna kissi musalman ka kaam nahin sirf esa Wahhabi kar sakta heh. Yehni joh kafiroon wali ayaat milli musalmanoon par chispan kar deeh, joh hadith kafiroon kay wastay heh ussay mawr kar musalmanoon par chispan karna, yeh sirf Wahhabi kar sakta heh. Tum nay yeh likha: “Is say yeh be maloom huwa kay joh be logh dunya meh mazarat banatay hen un sab kay leyeh hazoor kee bad dua heh.” Allah ta’ala nay musalmanoon ko farmaya kay Allah tummeh apnay haal par nahin choray hatta yamees al khabees min’nat tayyib yehni jab taq khabbees ko tayyib say door nah kar deh. Moterma joh yeh aap nay Hadith par hashiya charwaya tumaray khabees batin ko zahir karta heh. Zahir baat heh is ayaat meh khabees munafiq hen aur tayyib Sahabah. Joh aap nay yeh zahir gohi kee ka ka pehla waar toh aap nay Tayyiboon par keeya. Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) jab dunya say rukhsat huway toh RasoolAllah (sallallahu alayhi wa aalihi was’salam) ko Hazrat Aisha radiallah ta’ala anha kay kamray meh dafnaya gaya. Lehaza pehla mazaar banay walay, Abu Bakr, Umar, Usman, Ali, Talha, Zubair, Fatimah, Aisha, Hafsa, Umm Salamah (radiallah ta’ala anhuma ajmaeen) aur tamam Sahabah thay … tum nay toh un ko Nabi e kareem (sallallahu alahi wa alaihi was’sallam) kee bad dua ka mustahiq tehraya. Bandoon kay nazriat bandoon ko Tayyiboon say nikal kar Khabeesoon kee saf meh la khara kartay hen. Tum nay Tayyiboon yehni Sahabah wala mazaar ka nazria chor kar khabeesoon yehni Wahhabiat kay nazriat ko apnaya. Ham musalmanoon nay Sahabah alayhi ridwan kay nazria aur tareekay ko apnaya. Masla Pehli Ummat Ki Pehar-wahi: Joh Hadith aap nay naqal kee heh kay Nabi e kareem ka farman heh kay tum pehli Ummatoon kee pehar-wahi karo gay. Wahhabi aksar is Hadith ko pesh kartay hen yeh sabat karnay kay leyeh kay Musalman Ummat Shirk e Akbar ke murtaqib hogi keun kay Yahoodi aur Nasrani Shirk Akbar kay murtaqib huway. Keun kay is Hadith kee sharah ghalt kee jaati heh aur logoon ko ghalt tasur deeya jata heh kay Musalman Hazoor alayhis salam kay zamanay say pehlay kay Christian aur Jews kay mazhboon kee pehrawahi karen gay is waja say chand khaas nuqtay pesh karta hoon jin say Wahhabi tashri ghalat aur Musalmanoon ki tashri haq sabat hoti heh. 1.) Hazoor alayhis salaam ka farmana kay, tum pehli ummatoon kee pehar-wahi karo gay … aur Sahabah ki wazahat kay Christian aur Jews ki aur RasoolAllah ka isbat meh jawab dena, RasoolAllah kay farman ka yeh mafoom deta heh … tum Christian aur Jews ki ummatoon ke pehar-wahi karo gay. Is meh farq yeh heh kay musalmanoon ka Hazoor alayhis salaam say pehlay kay Jews/Christians kee pehar-wahi ka zikr nahin … balkay pehar-wahi baad kay zamanay kay Christian aur Jews kee be ho sakti heh. Dosra point kay Wahhabi is Hadith ka mafoom yeh bataatay hen kay Musalman Jews/Christian kay mazboon kee naqal karen gay aur jistera voh Shirk akbar kay murtaqib huway musalman bi hoon gay aur yeh bilqul ghalat heh. Keun kay Ahadith meh kohi esay ilfaz nahin jin ka mafoom yeh ho kay Musalman Yahoodiyoon aur Nasraniyoon kay mazhab kee pehar-wahi karen gay. Chand khas nuqtay joh Wahhabiat ki tashri ko ghalat sabat kartay hen. i) Hadith meh Yahoodi aur Christian donoon kee pehar-wahi karnay ka zikr heh. Musalman Yahoodi kay mazhab kee pehar-wahi karay toh Christian ki nahin kar sakta aur Christian ki karay toh Yahoodi ki nahin kar sakta keun kay donoon contradictory hen aur Hadith say sabat heh kay musalman donoon kee pehar-wahi karen gay. Is leyeh is pehar-wahi say murad mazhab kee pehar-wahi nahin kuch aur heh aur voh donoon ka ittifaqi tareeka heh. ii) lafz qum istimal huwa heh jis ka mana tum/you heh, tareekhi context meh toh Sahabah par fit hota heh magar khasoosiyat kay ilfaz kee ghair mojodgi meh ittlaq Ummat e Muslimah par be jaiz ata heh. Yehni sirf ek jammat, ek giro, Yahoodiyoon/Nasraniyoon kee Pehar-wahi nahin karay ga balkay saray karen gay keun kay takhsees kay ilfaaz nahin miltay. iii) Hadith meh ‘qum ‘ ka istimal agar tareekhi lehaz say dekha jahay toh phir direct khitab toh Sahabah alayhi ridwan ko thah …abh agar yahoodi/nasranyoon ki pehar-wahi say Shirk ki talimat ko apnana thah toh phir Sahabah ko Shirk ka ilzaam jata heh … jissay deh kar Musalman Islam say haath doh bethay gay. In sab wujoohat ki bina par Wahhabiyoon ki sharah batal o mardood heh. 2.) Allah kay Nabi (sallallahu alayhi wa alahi was’sallam) ka ishara ek aur taraf thah jis ko kohi parlay darjay ka/ki chawal aur jahil qabool karnay say inqaar karay. Mojooda dawr meh Yahoodiyon aur Nasraniyoon ka mushtriqa sarmaya un ki tehzeeb heh, culture, civilization heh. Un ka lebas, morality, democracy, khanay peenay, waghera waghera … yeh sab Yahoodiyoon/Nasraniyoon ka mushtriqa heh. Magar bad kismati say musalman be aaj in kay naqsh e qadam par heh. Aksar musalman mulkoon meh voh haya o sharm aur nang ko chupa rakhnay wala lebas badal gaya heh larkay toh jeans, t-shirts pehantay hee thay abh toh mastani be haya tawahif sift auraten be jeans kay beghair gar say nahin nikalteen. Larkay toh clean shave tip top sun glasses michael jackson ho kar gar say nikaltay hee thay abh toh musalman larkiyan be surkh surkh lipstick 10 inch high heals patli say shirt jis say badan saaf nazr aa raha hota heh. Joh Europ ke tawahif fashion karay wohi Arab kee tawahif be fashion karay. Joh shop America aur Europ meh theen aaj Makkah meh khuleen hen. Joh Ferrari Itlay meh milti heh wohi abh gold aur diamond ki Saudi Arab meh nazar aati heh, five star hotels Europe meh thay, abh toh Hajj be five star hota heh jistera engrez holiday kartay hen, thora time guzra toh poodles aur kuttoon ko haath meh utha-hay logh tawaf kar rahay hoon gay, designer ihram, Versace Ihram, hoga, ba qaida butler be sath hoga. Agar kohi tawahif America meh mashoor huwi apni tawahif wali harkatoon ki waja say toh wohi tawahif khadam e haramayn aur Arab Sheikhoon ki bister kee zeenat banti heh. Whisky, brandi, toh aam ho gahi heh, shahid tawaf e Kabah kay doraan be dee jaati ho … agar nahin toh 15/25 saal intizaar karo, voh be dastyab hogi. Hasil kalam yeh huwa kay joh Yahoodi/Nasrani kar rahay hen musalman be kar rahay hen. Engrez larki film banati heh toh abh toh Araboon meh be liberated spirited larkiyan mojood hen. Jis kism ka gand Europe aur America meh aam heh, aista aista musalman be apna lenh gay. Jinoon nay abhi apnaya nahin ya toh voh intihahi ghareeb logh hen ya phir kohi Wali e kamil … thora thora sab meh Yahoodiyoon wala aur Nasraniyoon wala tareeka aa gaya heh aur jistera zamana guzarta jahay ga utna hee ziyada pehalta aur musalmanoon ka tareeka hota jahay ga. Europe aur America kee tahzeeb aam hoti jaa rahi heh aur joh gandi say gandi baat heh voh be musalman apna rahay hen. Agar Yahoodi/Nasrani auraat bra aur bikini laga kar stage meh tehri hoti heh toh Pakistan aur Arab mulkoon meh yahi ho raha heh … fashion, liberation, expression, beauty peagent kay naam par musalman larkiyan tawahifoon wali siften apna rahi hen jistera engrez tawahifen hen. Lamba kissa mukhtasar … yeh hadith meh joh Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) nay farmaya kay tum Yahoodiyoon/Nasraniyoon kee pehar-wahi karo gay … culture, tehzeeb, civilization etc kay mafoom meh thah Shirk kay apnanay meh nah thah aur yahi sabat heh aur tum is ki munkir ho kar apni jahalat ka ek aur wazia saboot do gi. Aakhir meh, khadam nay is mozoo par khafi kuch dalahil o baraheen kay saath likha heh, 1, 2. Aur bot kuch heh is Hadith par likhnay kay leyeh magar masroofiat ki waja say sirf abhi doh article likh saka hoon. Aynda articles meh tafseelan joh ihtirazaat hen un ka rad be likhoon ga aur taeed or tawzi ki khatir ilfaaz ki tehqeeq be shahid likhoon. Masla Ummat Kay Qabail Ka Mushrikoon Say Milna: Meh mukhtasar waqia biyan kar deta hoon. Moterman nay Hadith naqal keeya heh jis say sabat hota heh kay ummat kay qabail Mushrik ho jahen gay. Wahhabi aksar yeh Hadith istimal kartay hen yeh sabat karnay kay leyeh kay Ummat e Muslimah meh Shirk e Akbar ka paya jana muhaal nahin aur Shirk e akbar paya gaya heh aur baza-ir log musalman hen magar haqiqat meh Mushrik O Kafir hen. Yehni imqaan e Shirk e akbar aur shirk e akbar kay waqia honay kay saboot meh yeh Hadith istimal kia jata heh. Note karyeh is mozoo kay zaman meh char article pehlay pesh kar chooka hoon: 1.) Believing Arab Or Non-Beleiving Arab - Which Ummah Will Worship Idols?. 2.) Major Shirk Will Only Occur After Blowing Of Fragrant Musky Wind.. 3.) The Promised Destruction Preceeding Day Of Judgement Will Be Upon Kafirs & Mushrikeen. 4) The Justification For Collective Punishment Of Disbelievers & Polytheists Mankind After The Blowing Of Wind. Magar abhi ek aur article ka izafa karta hoon keun kay moterama nay voh hadith naqal kee heh jis meh qabailu min ummati (i.e. meri Ummat kay qabail) kay ilfaaz istimal huway hen aur lafz Ummati kay yeh shuba peda hota heh kay Musalman Ummat Shirk e Akbar karay gee. Yehni yeh ghalat tasur peda hota heh: qayamat us waqt taq qaim nahin hogi jab taq meri musalman ummat kay qabail [Shirk meh] mushrikoon say nah ja millen. Is ghalat fehmi ko door karnay kay leyeh pehlay toh yeh kahoon ga kay har jaga ilfaaz Shar’ri mafoom meh istimal nahin hotay balkay ilfaz lughvi mafoom meh bi istimal hotay hen. Jab lughvi mafoom meh lafz ummat bola jahay toh phir nation ka mafoom deta heh aur jab shar’ri mafoom meh toh musalman nation ka mafoom deta heh, aur is kee tafseel is article meh par saktay hen aur dalahil e Quran o Hadith say sabat keeya gaya heh kay is hadith meh lafz ummati lughvi mafoom meh istimal huwa he, Study Of The Word Ummah To Understand; “… The Last Hour Will Not Come Until … Tribes Of My Ummah Worship Idols.”. Musalman yeh aqeedah rakhtay hen kay Musalman Ummat ki kohi bari Jammat Shirk e akbar nahin hogi han ginti kay chand logoon ko Kafir/Mushrik ho jana waqia huwa heh magar Wahhabi toh Sawad e Azam ko Shirk e akbar ka ilzaam detay hen, jis great majority kay mutaliq Allah kay Nabi nay farmaya kay jab Ummat meh ikhtilaf ho toh majority kay sath ho jaho. Yehni Wahhabi toh majority ko Kaffir/Mushrik tehra kar khud joh minority hen un ko hee musalman samajtay hen. Mazrat bat aur jaga nikal gaee, batana yeh thah kay Ummat kay qabail kab Shirk karen gay. Hadith meh aya heh kay ek thandi hawa chalay gee joh tamam musalmanoon kee rooh qabz kar lay gee [esa keun hoga is ko jannay kay leyeh upar wala article 4 phir 3 paren]. Jab saray Musalman mar jahen gay toh shaytaan Araboon kay pass ahay ga aur kahay ga aur un ko Shirk kee taraf bulahay ga … phir logh Laat, Uzza, Dhil Al Khilasa kee ibadat karnay lagen gay. Alhasil, saray musalman mar jahen gay, shaytan aahay ga aur logoon ko Laat, Uzza, Dhil Al Khalasa kee ibadat kee taraf bulahay ga … is say yeh sabat hota heh kay musalman nahin hoon gay is leyeh qabailu min ummati ka lafz lughvi mafoom meh istimal huwa heh keun kay musalman toh mar chookay hoon gay. Dosra shaytan laaz uzza Dhil Al Khalasa kee ibadat kee taraf bulahay ga aur logh apnay aba o ajdad kay mazhab kee taraf lot jahen gay. Laat, Uzza, Dhil Al Khalasa toh Araboon kay Islam say pehlay waloon kay but’h thay is leyeh aba o ajdad kee taraf lawtnay walay Arab hee hoon gay jin kay aba o ajdad Laat uzza … kee pooja kartay thay. Al hasil, qabailu min Ummati (meri ummat kay qabeelay) ka itlaq sirf Araboon par hee ho sakta heh. Keun kay musalman nahin hoon gay, is leyeh lafz Ummat lughvi huwa … jin buttoon kee pooja kee jahay gee voh Araboon kay hen, aur RasoolAllah Arab hen, is leyeh qabailu min Ummati ki sharah meri [Arab] qawm kay [Kafir] qabileh Mushrik ho jahen gay. Note karyeh joh yeh likha heh sab Hadith say akhaz shuda heh jin ki sab tafseel in articles meh mojood heh. Is say aap ka dawah kay Musalmanoon meh Shirk e akbar hoga aur sawad e azam yehni Sunni Shirk e akbar kartay hen aur Mushrik hen har giz sabat nahin hota balkay moterma agay say aap ko tamacha para heh aur musalmanoon ka mowaqif joh Wahhabiyoon kay khilaf heh baray zor aur sabar dast andaaz say sabat huwa heh. Masla Mushkil Kusha Aur Surah 7:191: Yeh joh aap nay daleel pesh kee heh Surah 7:191 mushkal kusha kay khilaf toh moterma yeh ek pagal mujjay challenge deh chuka thah. Jis ko khadam nay Allah kay karam say acha khasa jawab deeya, yeh aap be par len: Surah 7:191 Par Khariji Mowaqif Ka Rad Aur Qurani Tafsir. Dosri baat, yeh aap nay joh harkat kee heh voh bad-treen makhlooq yehni Kharijiyoon wali heh: “... and the Mulhidun (heretical) after the establishment of firm proof against them:"And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij] Wesay aap ki ghalti nahin Muhammad bin Abdul Wahhab joh qarn e kufr ka kafir e akbar thah us ka bi yahi wateera thah yaqeen nah ho Kitab at-Tawheed, Qawaid Al Arba, Salasatul Asool, Asool As Salasah, waghera parh kar dekh lenh us nay bi Mushrikoon wali ayaat ka itlaq Musalmanoon par keeya heh aur apnay aap ko Khariji hona sabat keeya heh. Aap sirf chamchi hen joh esay kay naqsh e qadam par chal rahi hen aur apni Kharijiyat aur qarn e kufr say honay ki nisbat zahir kar rahi hen. Masla Surah Hud Ayat 107: Banday ko itna be aqal say pedal aur ilm ka yateem bi nahin hona chahyeh jitni aap hen. Allah ta’ala nay farmaya kay Allah jab takleef ponchata heh toh kohi bi door karnay wala nahin – toh kia aap samajti hen kay hamara nazriya yeh heh kay Allah kay izn kay khilaf rijal al ghayb madad kar saktay hen? Moterma ya toh tum intihahi bewaqoof aurat ho ya intihahi hoshiyar o chalak o be-iman. Ham Musalman yeh nazria rakhtay hen kay Allah kay izn kay khilaf kohi kuch nafa deh sakta heh aur nah nuqsaan. Fawt shuda ko choren aap Allah ka izn kay baghair chawal ka dana nahin deh sakteen. Aur ham musalman mantay hen kay jab Allah (subhanahu wa ta’ala) chahta heh kuch nafa dena aur nuqsaan dena toh wasail kay zareeyeh deta heh. Jab Allah bemari lagata heh toh joh nizam heh us kay mutabiq lagata heh. Yehni aap ko agar Allah flu/aids ki bemani laga-hay toh aap ko aids aur flu kay virus kay saath bemar karay ga. Allah khud toh nahin ata aur injection laga kay, chalo meh nay tummeh injection laga deeya abh tum ko beghair flu/aids kay virus kay tum ko aids aur flu hoga. Jab Allah kissi kay wastay kuch achai chahta heh aur burahi chahta heh toh wasail say achahi aur burahi ata karta heh. Allah subhanahu wa ta’ala nay 50 namazen deenh, Musa alayhis salam nay mashwara deeya aur 50 say 45, 35, 30 … 5 huween. Kia Musa alayhis salaam Allah ki marzi kay khilaf mashwara deh rahay thay ya Allah ki mukhalfat meh? Jee nahin madad deeh magar raza aur izn e illahi say. Rijaal al ghayb say joh madad mangi jaati heh voh bi is’see nazriyeh kay saath mangi jaati heh. Tum nay yeh ayaat is leyeh pesh kee keun kay tum chahti thee kay parnay walay ko yeh tasur millay kay Allah hi sirf madad karta heh aur mushkil kushahi karta heh … Allah sirf ba hasiyat e Ilah madad karta heh. Hadith meh aya heh: “The Prophet said: “The Substitutes (Abdaal) in this Community are thirty like Ibrahim the Friend of the Merciful. Every time one of them dies, Allah substitutes another one in his place.” [Musnad Ahmad 5:322] “The Prophet said: “The earth will never lack forty men similar to the Friend of the Merciful [Prophet Ibrahim], and through them people receive rain and are given help. None of them dies except Allah substitutes (Abdaal) another in his place.” Qatada said: “We do not doubt that al-Hasan [al-Basri] is one of them.” [Mu’jam al-Awsat, by Tabarani] “If one of you loses his animal or his camel in a deserted land where there is no-one in sight, let him say: “O servants of Allah, help me! (ya `ibad Allah a`iynunee), for verily he will be helped.” [Ref: Musannaf Ibn Abi Shayba (7:103) from Aban ibn Salih] Yeh ibad e saliheen Allah subhanahu wa ta’ala kay muntakhib keeyeh huway hen aur madad kartay hen. In ki madad bi ghayr iznillah nahin balkay bi iznillah hoti heh. Abh ata hoon ayaat kee taraf … nafa o nuqsaan Allah kee taraf say hota heh … jis ki rekistan meh sawari gum ho jahay toh jab Allah us ki madad chahta heh toh Allah us kay dil meh rijal al ghayb ko pukarnay ki baat dalta heh, voh pukarta heh, Allah rijal al ghayb kay wasileh say us ki madad karta heh … aur jab Allah nuqsan chahta heh … toh Muhammed Ali kay dil meh dalta heh kay is Wahhabi ko qatal kar doh aur aakhirat meh inaam paho gay, Muhammad Ali Razavi uth kar Wahhabi ko patang kee dor say zabiya fi sabillah karta heh. Hasil kalam yeh huwa kay Allah hee nafa o nuqsaan chahta heh magar voh auroon ko yehni apni makhlooq ko yeh nafa nuqsaan denay ka waseela banta heh … umeed heh baat samaj gahi hoon gi. Masla, Shirk Amaal e Salihah Ko Zaya Karta Heh Aur Shaytaan Shirk Kee Taraf Mahil Karta Heh: Shirk yaqeenan amaal e salihah ko zaya karta heh aur yaqeenan shaytaan Shirk kee taraf musalman ko mahil karnay kee koshish karta heh. Magar moterma sirf Shirk hee nahin balkay Biddat be amaal e Salihah ko zaya kar deti heh. Hadith meh farmaan heh kay jab taq biddati apni biddat par qaim heh us ka kohi amal be qabool nahin: “It was narrated that 'Abdullah bin 'Abbas said: "The Messenger of Allah said: 'Allah refuses to accept the good deeds of one who follows innovation until he gives up that innovation.'" [Ref: Ibn Majah, B1, H50] Aur shaytaan musalmanoon ko sirf Shirk kee taraf nahin balkay biddat aur gunna kabeera o sagheera kee taraf be bulata heh. Kia biddat ko rawa karna aur gunna kabeera o sagheera ki taraf karna aap kay abba hazoor kay uqsanay par banda karta heh? Bandoon ko aadi baat mat bataya karen … aap ki ghalti nahin Wahhabi jaan booj kar hamesha wohi baat batata heh jis say us kay mowaqif kee ahmiyat khaas ho … agar tum biddat aur gunahoon ka bata deti toh phir shirk amaal e saliha kay zaya karnay ka tareeka khaas nah rehta … aur tumara maqsad keun kay Shirk ka joh Wahhabi ilzaam musalman ko detay hen un say darana thah is leyeh shirk say hee khasoosiyat amaal e saliha kay zaya honay ko bataya. Taqay musalman tumari kahani baaziyoon ko sanjeeda leh aur tum ko apni behtri chahnay wala tasawwar karay. Haqiqat yeh heh kay moterma Wahhabi say bara Musalman aur alam e Islam ka dushman poori dunya meh kohi bi nahin. Itni kafir Christian/Yahoodiyoon nay be tabahi nahin pehlahi jitni Wahhabiyoon nay Islami mumalik meh pehlahi heh. Yeh Kafir, yeh Christian, Yahoodi, insaan kay bachay hen, zakhmi musalman bachoon ko helicopter bala kar hospitals meh leh jatay hen Wahhabi itna zalim Kafir heh kay bachoon ko churiyoon say zaba karta heh aur video bana kar dekhata heh dekho hamara karnama. Kohi Wahhabi Musalman ki behtri ka basit nahin ho sakta balkay Wahhabi Islam kee tabahi o barbadi ka waseela hen. Biddat: Biddat kay mozoo par bot kuch heh likhnay ko magar ikhtisar say chand sattren likhoon ga takay ahle Islam kee taraf say ahle kufr o khawarij ko hujjat ihtimam ho jahay. a) Biddat kay lughvi mafoom ijad kay hen magar shar’ri mafoom ijaad kay nahin balkay, har voh amal o nazria joh Quran o Sunnat say sabat nahin aur bad kee ijaad ho aur talimat e deen kay khilaf jahay biddat heh. Agar aap lughvi mafoom par apna bera gharq karna chahti hen toh zeroor karen. Jistera aap nay hadith pesh keeya …kay behtreen kalam Allah ka aur tareeka Nabi e kareem ka, aur sab say ziyada buri baat biddat ki, aur saath BIDDAT ka refferences deeya, yehni Sunan Nisa’i o Sahih Muslim ka toh moterma lughvi mafoom meh toh Sunan Nisa’i biddat aur Sahih Muslim biddat heh aur har biddat gumrahi heh, aur har biddat jahanum kee taraf leh jaati heh, toh aap batahen kia Muslim o Nisai kay reference kesay deh rahi hen. Yeh ihtiraz joh aap par warid hota heh us ko uthahen. Abh meri taraf say apnay Hadith kee wazahat bee parh lenh. Aap nay yeh Hadith pesh keeya: "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." [Ref: Muslim, B4, H1885] Yahan par qullu/every/har say muraad literally har/every nahin. Balkay har voh biddat joh zalaat ho: "And whoever introduces an erroneous Biddah … then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] In donoon ahadith say wazia huwa kay Nabi e kareem ka haj e al wida kay moqa par farmana is mafoom meh thah: And the most evil affairs are their innovations; and every erroneous innovation is error. Is ka matlab yeh huwa kay har voh biddat joh zalalat heh voh gumrahi heh magar har biddat gumrahi o zalalat nahin. Abh dekhyeh Hazrat Umar radiallah ta’ala anhu bi is’see nazriyeh kay thay kay har biddat gumrahi o zalalat nahin har voh biddat gumrahi heh joh amr e deen kay khilaf heh is’see waja say unoon nay nawafil kee namaz ko jammat meh ada karnay ko excellent biddat tehraya: "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] Dekhyeh, agar har biddat gumrahi hoti toh Hazrat Umar kia nawafil kee namaz ko jammat meh ada karnay kee biddat ijaad kartay? Aur kia apni ijaad karta biddat ko excellent innovation tehratay? Zera apnay damagh meh ghor o fikr kar jawab dena. Zahir baat heh kay agar har biddat buri hoti aur har biddat gumrahi hoti toh nah toh Hazrat Umar Nawafil ko jammat meh ada karnay kee biddat ijaad kartay aur nah voh is ko excellent biddat tehratay. Jab unoon nay biddat be ijaad kee aur excellent biddat be tehraya toh batahen moterma kay aap ki Hadith kee feham behtr heh ya Nabi e Kareem kay sahabah kee jin kay baray meh Allah nay farmaya kay voh ummah khaira yehni behtreen ummat hen? c) Abh dekhtay hen, Musalmanoon kee biddat kee tareef aur Wahhabiyoon ki tareef ka mowazna keeya jahay toh. Moterma ki batahi huwi tareef meh Hazrat Umar radiallah ta’ala anhu aur Sahih Bukhari o Muslim aur Imam Bukhari o Muslim biddat aur biddati sabat hotay hen. Magar alhamdulillah musalmanoon kee tareef kay mutabiq nah toh Sahih Bukhari o Muslim biddat hen aur nah jammat meh nawafil ko ada karna biddat hen keun kay yeh amal sharah kay khilaaf nahin balkay is kee asal toh sabat heh yehni deen meh ham ba jammat namaz ada kartay hen, yeh ba jammat ada karnay wala amr e deeni heh. Is leyeh Hazrat Umar ka nawafil ko ba jammat ada karwaya toh amr deen hee say leeya aur ek achi biddat banahi aur qaim kar di. Allah kay Nabi ka farman heh kay joh amr hamaray deen say nahin … abh jammat meh namaz ada karna hamaray deen say heh … is leyeh radd nahin keeya ja sakta. Han bil farz agar Hazrat Umar nangay ho kar nawafil parnay ka kehtay toh yeh zeroor khilaaf e sharah aur biddat hota. Keun kay ek mard ka kissi aur mard o aurat kay samnay nanga hona haram heh aur agar kohi nanga ho kar masjid meh aur mardoon say kay saath mil kar namaz parnay kee taleem deta toh voh amr e deen kay khilaaf amal karwata … waghera waghera … in wajoohat say amal biddat o gumrahi hota. d) Masla e biddat kay mozoo par Allah kay Nabi ka farmaan paren: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Awal, Ab is farman kay mutabiq Hazhrat Umar kee ijaad, Imam Bukhari ki Sahih Bukhari achi aur un ko in ki ijaad ka sawab millay ga. Dosra point, is hadith say sabat hota heh kay joh kohi achi Sunnat/tareeka ijaad karay ga us ko sabat aur joh us par amal karen gay un ko sawab hoga. Magar shart yeh heh kay voh Sunnat/Biddat RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ki Sunnatoon ka majmua ho aur haram ka muraqqib nah ho agar haram ka muraqib huwa toh phir: “And whoever introduces a bad Sunnah that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Lambi kahani mukhtasar, khadam kay biddat kay mozoo par 30 say zahid article is link par mojood hen, khud paren aur auroon ko perwahen. Aap kay firqay ka joh joh ihtiraz mujjay mila heh khadam nay chun chun kar sab ka rad likh deeya heh. Mujjay tawaqoh nahin kay aap kee taraf say kohi maqool ya esa point uthaya jahay ga jis ka pehlay jawab mojood nah ho in articles meh. Abi Lahah Wali Hadith: Is meh chand aham masail hen jin ka biyan karna zeroori heh. a.) Is say pehlay kay meh us par kuch kalam karoon behtr hoga kay joh jahilana baten hen un ka jawab pehlay likhoon. Magar is say bi pehlay bunyadi point biyan karta hoon. Mushrik/Kafir ka maaf hona muhaal aur dozakh meh ta abd rehna bar haq heh. Abu Talib ko Islam kee dawat dee gai us nay qabool e Islam say inqar keeya aur Hadith meh ata heh kay dozakh meh dala jahay ga agar Allah ta’ala nay chaha toh azaab meh takhfeef hogi. Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) Abu Talib kee khatar Allah say shaf’at karen gay jis kay nateejay meh un kay azaab meh kami hogi: “Narrated Abu Sa`id Al-Khudri: That he heard the Prophet when somebody mentioned his uncle saying, "Perhaps my intercession will be helpful to him on the Day of Resurrection so that he may be put in a shallow fire reaching only up to his ankles. His brain will boil from it." Narrated Yazid: using the words: "will make his brain boil." [Ref: Bukhari, B58, H224] “Abu Sa'id al-Khudri reported: A mention was made of his uncle Abu Talib before the Messenger of Allah He said: My intercession may benefit him on the Day of Resurrection and he may be placed in the shallow part of the Fire which would reach his ankles and his brain would be boiling.” [Ref: Muslim, B1, H411] Hadith say sabat huwa kay RasoolAllah (sallallahu alayhi wa aalihi was’sallam) Abu Talib kay leyeh shaf’at karen gay aur un kay pahoon kay neechay aag rakhi jahay gee jis say un ka damagh be ubal uthay ga. Ek aur hadith meh Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) nay farmaya kay sab say halki sazza pahoon kay neechay aag wali heh: “Narrated An-Nu`man: I heard the Prophet saying, "The person who will have the least punishment from amongst the Hell Fire people on the Day of Resurrection, will be a man under whose arch of the feet a smoldering ember will be placed so that his brain will boil because of it." [Ref: Bukhari, B76, H566] Azaab kee takhfeef Abu Talib kay leyeh sabat heh jistera Abu Lahab kay leyeh qabr meh azaab kee Monday kay din takhfeef sabat heh. Yeh be gosh guzar kar doon kay Abu Talib kay Islam qabool karnay ka masla ikhtilafi heh. Kuch Ulamah o Salaf o Khalaf zamana e haal ki tehqeeq heh kay unoon nay Islam qabool keeya. Magar Sayyidi Ala Hazrat Imam e Ahle Sunnat ka mowaqif yahi heh kay Abu Talib nay Islam qabool nah keeya. Hasil kalam yeh huwa kay Mushrikeen jin ka Kafir hona ittifaqi heh un kay azaab meh takhfeef yehni kami sabat heh. b.) Abu Lahab ka sirf ek bandi ko Hazoor (sallallahu alayhi wa aalihi was’sallam) ki pedaish/Milad ki kushi meh azaad karna aur us kay silay meh Allah nay har Monday kay din us kay azaab meh takhfeef kee. Musalman is Hadith ko is leyeh pesh kartay hen kay Hazoor (sallallahu alayhi wa aalihi was’sallam) ki waladat kee kushi karna Allah ko pasand heh. Dekhyeh agar pasand nah hoti toh kia Allah (subhanahu wa ta’ala) ek daymi jahanumi aur pakkay Kafir/Mushrik kay azaab meh keun takhfeef karta? Note karyeh, aap kay han ek beta hota heh, aap ka dost us ki kushi meh ek party deta heh, … 25 saal bad voh dost aap ka badtreen dushman ban jata heh, aap kay bachoon, dostoon, betiyoon, kay qatal meh mulawis hota heh … jab voh marta heh aap us ki qabar kay ird gird ek baagh bana deti hen sirf us waja say kay is nay aap kay betay kee waladat par ek party dee thee. Is say kia sabat hota heh kay aap ka beta aap ko itna piyara heh kay ek pakkay aur parlay darjay kay sakht tareen dushman kee joh birthday ki party thee us ka badla chuka deeya. Aap nay apni sari dushmani, qatal o ghairat sab ignore kar kay keeya, keun kay aap kay petay kee waladat par joh kushi us nay kee who pasand aahi. Jab Allah nay ek daymi jahanumi aur pakkay kafir kay azaab meh takhfeef kee toh phir sabat huwa kay Allah subhanahu wa ta’ala ko Hazoor sallallahu alayhi wa aalihi was’sallam kee waladat ki kushi pasand aahi aur itni pasand aahi kay parlay darjay kay kafir ko bee us ka sila deeya. c.) Dekhyeh jab Allah ta’ala ek daymi jahanumi aur pakkay Kafir kay azaab meh is leyeh takhfeef kar raha heh kay us nay Milad e mustafa ki kushi meh bandi azaad ki toh Wahhabri bad-damagh auraat joh musalmaan Kalmah la ilaha il Allah Muhammadur rasool Allah parnay walay hen voh kesay jahanumi hoon gay aur mustahik e azaab hen Milaad ki kush karnay kee waja say. Kabi apni moti khopri meh yeh baat sochi? Kafir/Mushrik ka azaab toh bar haq aur husn e salook kee waja say Abu Talib kay azaab meh takhfeef aur waladat kee kushi meh Abu Lahab kay azaab meh takhfeef toh joh musalman RasoolAllah sallallahu alayhi wa aalihi was’sallam kee waladat meh charagha, ghareeboon maskeenoon ko khana naat, quran khawani, nawafil, kartay hen un ko waladat e RasoolAllah sallallahu alayhi wa aalihi was’sallam ki kushi karnay par qullu biddatan dalala … fin’naar wali ahadith sunatay ho. Aur kehtay ho kay Milaad kee kushi karna biddat heh aur har biddat jahanum meh leh jahay gee. Halan kay Milad kee kushi par sawab milna toh Abu Lahab kee Hadith say sabat ho chuka. [Sawab heh toh takhfeef e azaab huwi. Kia kabi Allah nay guna par be inaam deeya?] Aur Milad kee kushi meh roza rakhna Sunnat e RasoolAllah (sallallahu alayhi wa aalihi wa’sallam) heh. Aur jistera musalman milaad manatay hen yeh Sunnat e RasoolAllah (sallallahu alayhi wa aalihi was’sallam) har giz nahin magar sunnat e hasana zeroor heh aur sunnat e hasana ka ajr aur us par amal karnay walay kay leyeh be hajr sabat heh: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Masla Milad Un Nabi: Moterma joh aap nay Islami Ulamah kay khilaf zehar gohi ki us ka jawab aakhar meh doon ga magar pehlay zeroori yeh heh kay aap nay joh kuch zer e kalam keeya us ka jawab likha jahay. Surah Maidah 114 – Part One: Moterma aap nay itni lambi be fizool ki behas ki. Is ayaat ko do wujuhat ki bina par pesh keeya jata heh … ek, Wahhabi ihtiraz kartay hen kay Eid kay din ka istimal najaiz heh Milad Un Nabi (sallallahu alayhi wa aalihi was’sallam) kay wastay aur dosra jawaz sabat karnay kee khatir. Yeh kissi nay kabi nahin kaha kay is say Milad Un Nabi sabat hoti heh balkay asal behas yeh heh kay Isa (alayhis salaam) nay jannat say khana anay kay din ko Eid kay tor par farmaya … jannat ka khana jab aahay toh Eid ho sakti heh … toh kia jis din Nabi (sallallahu alayhi wa aalihi was’sallam) peda hoon voh Eid nahin tehraya ja sakta? Jis din jannat say khana aya voh ziyada kushi ka din thah ya voh din jis din hamaray nabi (sallallahu alayhi wa aalihi was’sallaam) peda huwa? Wahhabiyoon kay wastay shahid voh din ziyada kushi ka ho jis din khana jannat say aya magar ham musalmanoon kay wastay voh din ziyada kushi ka heh jis din hamaray nabi (sallallahu alayhi wa aalihi was’sallam) peda huway. Jissay jis say muhabbat aur joh jis ki ziyada ahmiyat janay voh ussee kee kushi karta heh. Ham Musalman toh wiladat e mustafa (sallallahu alayhi wa aalihi was’sallam) kay din ko be-had kushi ka din samajtay aur mantay hen aur kushi kartay hen. Surah Maidah 114 - Part Two: Allah (subhanahu wa ta’ala) nay Quran meh farmaya heh kay: “And each [story] We relate to you from the news of the Messengers is that by which We make firm your heart. And there has come to you, in this, the truth and an instruction and a reminder for the believers.” [Ref: 11:120] Allah ta’ala farmata heh: “There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.” [Ref: 12:111] Yehni Quran meh Nabiyoon kay kissay is leyeh batahay gahay hen keun kay is say imaan waloon kay dil iman par jamtay hen aur in waqiyoon meh sachahi aur hidayat heh. Aur pehli Ummatoon/Nabiyoon kay kissoon meh sabak heh samaj rakhnay waloon kay leyeh. Abh in ayaat kay points ko zehan meh parh kar yeh ayaat paren: “Said Jesus, the son of Mary, "O Allah , our Lord, send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers." [Ref: 5:114] Jab aap nay yeh parh leeh toh mujjay batahen kay aap ko is say kia sabaq mila kia aap nay ibrat hasil ki is ayaat say keun kay Allah toh pehli Ummatoon kay waqiyoon ko biyan hi is leyeh karta heh kay logh ibrat hasil karen. Musalman ko yeh ibrat hasil huwi yeh sabak hasal huwa kay jis din Allah (subhanahu wa ta’ala) ka khaas karam ho us ko Eid kay din par manaho. Isa (alayhis salaam) nay toh jannat say khanay anay walay din ko Eid kay din par manaya … ham musalmanoon kay wastay, sab say behtreen aur kushi ka din Allah kay nabi (sallallahu alayhi wa aalihi was’sallam) ki waladat wala din heh ham us ko Eid kay tor par manahen gay. Shaytaan aur Kafir hamesha Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) say naraz aur musalman ko apnay Nabi (sallallahu alayhi wa aalihi was’sallam) ki waladat ki kushi kartay aur manatay huway bardasht nahin kar sakkay aur nah kar saken gay. Milad ki kushi ek achi Sunnat ijaad ki gahi heh aur joh achi sunnat ijaad karay us ka sawab heh: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Joh is par musalman ko azaab ki wa’eed day voh jahanum kay kuttoon meh say ek kutta heh, yehni biddati heh, aur biddati jahanum ka kutta heh baqawl farman e Nabvi (sallallahu alayhi wa aalihi was’sallam). Surah Duha 93:11 – Part One: Moterma aap nay likha: “Is Surat meh yateemi kay bavjood khud kafalat o sarparasti ka intizaam, hidayat aur nabuwat o risalat … kay inamat ka zikr heh is leyeh aap ko kaha gaya heh ke Allah kay inamat ka zikr aur izhar keejeeyeh, jazbat e tasakar kay saath na ke fakhr o taqabur kay saath. Jamhoor Ulamah is kay qail hen.” Moterma jab aap ko itni baat samaj aa gahi toh aap ki samaj meh yeh baat keun nahin aahi kay jahan par yeh hokam Nabi e Kareem (sallallahu alayhi wa aalihi was’sallam) ko heh wahan par aap ko bi aur mujjay bi. Aur khaas baat yeh heh kay Milaad e Mustafa (sallallahu alayhi wa aalihi was’sallam) meh aur kia hota heh ham Musalman ko RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ki shaan biyaan kartay hen un ki nabuwat o risalat kay waqiat biyaan kartay hen. Milaad e mustafa (sallallahu alayhi wa aalihi was’sallam) Seerat e Nabi (sallallahu alayhi wa aalihi was’sallam) ka mojmua heh. Milaad e Mustafa munaqqad karna hi is ayaat par amal heh … keun kay ayaat hokam heh kay apnay Rabb ki niamatoon ko pehlaho … Milaad e Mustafa ka maqsad joh Allah subhanahu wa ta’ala nay niamaten ba zariya e Nabi (sallallahu alayhi wa aalihi was’sallam) un ka zikr pehlana aur khaas meh joh khaas rehmat e illahi yehni Nabi (sallallahu alayhi wa aalihi was’sallam) un ka zikr karna heh. Allah ta’ala nay RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ko rehamtal lil alameen farmaya … toh hamaray nabi (sallallahu alayhi wa aalihi was’sallam) kistera Allah ki niamat nah hoon aur un ka zikr karna aur pehla is ayaat par kistera amal nah ho? Wesay toh Shaytaan ka giro kabi RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ki waladat say kush nahin hoga keun kay un ka leader Abi Iblees khud roya thah: ”Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah al-Fatiha was revealed.” [Ibn Kathir in Al Bidayah wan-Nihayah, Volume No. 2, Page No. 166] Iblees jab roya toh joh us ka apna giro yehni qarn e shaytaan joh najd say nikla voh kesay kush hoga – kohi chance nahin. Surah Duha 93:11 – Part Two: Moterma Allah subhanahu wa ta’ala ki joh niamaten hen un kay zikr aur joh un niamatoon ka waseela hen yehni Nabi rauf ur-raheem (sallallahu alayhi wa aalihi was’sallam) hen un ka zikr karna aur pehlana is waja say haram o biddat nahin ho jata keun kay us ko Eid Milad Un Nabi ka naam deeya gaya heh. Moterma balkay haram o biddat jin juzziyat say bana ho us ki bina par hota heh. Misaal kay tor par, agay kuttay ko bakri ka label laga toh doh halal hogi yeh ‘bakri’? Ya agar Coca Cola ko Sharab ka label laga denh toh haram ho jahay gee? Kabah ko abh idol tehraya jahay toh kia tum us ko idol maan kar gira doh gi jistera Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) nay buttoon ko tora thah? Moterma labeloon say kohi cheeze haram/biddat nahin hoti balkay biddat/haram jin juzziyat say voh bani ho un par tehrahi jaati heh. Istera, Milaad e Mustafa (sallallahu alayhi wa aalihi was’sallam) Allah ki niamatoon kay zikr ka din muqarrar keeya gaya heh aur ek khaas niamat yehni Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) ka zikr be hota heh. Aur Milaad e mustafa (sallallahu alayhi wa aalihi was’sallam) toh deen meh jaiz aur Sunnatoon aur ibadat o amaal e saliha ka mojmua heh toh phir aap kistera haram/biddat tehra sakti hen. Moterma ya phir RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ki niamat honay ki munkir ho jaho ya phir joh zikr kartay hen un kay saath ho jaho ronay walay Ibleesi group say nikal kar tayyiboon walay group meh aa jaho. Islam Tarq Karna Aur Wahhabiyat Ko Apnanay Kay Khilaf Wa’eed: Keun kay Wahhabi musalmanoon kay qitaal ko jaiz samajtay hen, aur qatal kartay hen, un ki takfir kartay hen, RasoolAllah (sallallahu alayhi wa aalihi was’sallam) kay martbay ko malhooz nahin rakhtay aur towheen kartay hen, hakam o ahle sunnat kay khilaf baghawat kartay hen aur yeh ayn kharijiyat kee alamaat hen. Is waja say Wahhabiyat Kharijiyat kee ek shakh heh. Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) kay farmaan say akhaz keeya janay wala nazria yahi heh kay Khawarij Musalman hotay hen magar phir Kafir ho jahen gay. Lehaza Wahhabi murtadoon bey-deenoon ka giro heh jis kay baray meh wazia Ahadith say ahle Kufr honay ki Ahadith mojood hen. Is leyeh hay qawm e Wahhabiyyah Allah (subhanahu wa ta’ala) ka farmaan suno joh murtadoon kay mutaliq heh: “Make no excuse; you disbelieved after you had believed. If We pardon some of you [because you repented from Kufr] We will punish others amongst you [who did not repent from Kufr] because they were Mujrimun.” [Ref: 9:66] Allah (subhanahu wa ta’ala) farmata heh: “Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe. “ [Ref: 2:6] Is waja say ahle kufr yehni Wahhabiyoon say behas o mubahisa ka kuch faida nahin yeh imaan nahin lahen gay, aur yaad rakhyeh joh Kafir mara us kay mutaliq Allah farmata heh: “Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom . For them is a painful torment and they will have no helpers.” [Ref: 3:91] Is leyeh Wahhabiyoon ki kohi shaf’at bi nahin hogi cha’hay yeh la ila il Allah partay huway maray keun kay Wahhabi esay murtad hota heh joh had say ziyada Kufr guzr chooka hota heh: “Verily, those who disbelieved after their Belief and then went on increasing in their disbelief - never will their repentance be accepted. And they are those who are astray.” [Ref: 3:90] Is leyeh Wahhabi kay leyeh barabar heh kay voh Islam ko qabool karay ya nah karay un ki tawbah kay darwazay band hen. Is ki waja yeh biyaan huwi heh: “Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they whom Allah will forgive and Allah is Ever All-Knower, All-Wise.” [Ref: 4:17] Magar Allah (subhanahu wa ta’ala) nay Kafiroon kay mutaliq yeh bi farmaya kay un Kafiroon kay leyeh maafi heh joh sachay dil say doba kartay hen aur achay amal kartay hen: “Except those who repent and do righteous deeds, and openly declare. These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.” [Ref: 2:160] Alhasil, Wahhabi ki toba manzoor us waqt ho sakti heh jab voh ummat aur hakam kay khilaf baghawat nah choray, musalman kee takfir nay karay, Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) ki towheen karnay ko tarq nah karay, musalman kay qatal karnay ko na-jaiz samjay, musalman ko agar qatal keeya heh toh us ki shar’ri sazza nah pahay yehni mawt. Mukhtasar jab taq Wahhabi Wahhabiyat say toba nahin karta aur Islam ko qabool nahin karta us kay amaal e saliha gunnahoon ki toba … kuch be qabool nahin. Wahhabiyoon Ko Islam Kay Qabool Karnay Ki Dawat Aur Wajoohat: Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) ka farmaan heh: “Two are better than one, and three better than two; so stick to the Jama’ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance.” [Ref: Musnad.I.Ahmad] Yehni teen bandoon meh say doh fard behtr hen ek fard say – alhasil majority behtr heh. Panch bandoon meh say teen banday doh say behtr hen – alhasil majority behtr heh.Hasil yeh huwa kay majority behtr heh aur Allah kay Nabi nay Jamm’at say munsaliq rehnay ka hokam deeya heh toh maloom huwa kay Jama’at majority hee ho sakti heh keun kay joh majority aur behtr nahin us say munsaliq rehnay ki taleem Nabi (sallallahu alayhi wa aalihi was’sallam) nahin deh saktay. Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) ka farman heh: “My nation will not unite on misguidance, so if you see them differing, follow the great majority.” [Ref: Ibn Majah, B36, H3950] Yehni meri Ummat gumrahi par mutafiq nahin hogi aur jab un meh ikhtilaf ho toh sawad e azam yehni joh jammat bari ho us kay saath ho jaho. Aur Ahle Sunnat Wal Jammat yehni jissay urf e aam meh Barelwi kaha jata heh yeh jamhoor aur Sawad e Azam ki Jama’at heh Wahhabi aur Deobandi kinti kay chand banday hen. Is waja say Wahhabi ko Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) ki talimat ko qabool karna chahyeh aur Musalmanoon kay saath hona chahyeh warna Allah kay Nabi (sallallahu alayhi wa aalihi was’sallam) ka yeh farmaan yad rakhna chahyeh: “One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a hand span and then he died would die the death of one belonging to the days of Jahilliyya.” [Ref: Muslim, B20, H4559] Is par ikhtimam heh jis nay Islam qabool keeya aur naik amal keeyeh biddaat o Shirk ko tarq keeya aur jamhoor sawad e azam kay mazhab ko qabool keeya jesay kay Nabi e kareem (sallallahu alayhi wa aalihi was’sallam) ka farmaan heh toh phir voh rah e sirat e mustaqeem per heh aur jis nay is ko tarq keeya aur apni rah tarashi gumrahi o zalalat meh mara aur maray ga. Moterma insaaf yahi heh kay aap Islam qabool karen aur apnay oopar zulm nah karen. Joh nazuk aurat dunya meh ek tamacha bardasht nah kar sakkay ussay Allah ki aag ka khauf hona chahyeh. Wama alayna ilal balalghul mubeen.

Ek dafa phir likhen ... code breaking meh nay nahin seekhi is wastay wazia likhen. ---------------------------------------------------------------------- Sheikh Abdul Qadir Al Jilani rahimullah ki Fath ar-Rabbani joh yahan par mojoood heh: http://www.scribd.com/doc/116783272/Al-Fath-ar-Rabbani-13th-Discourse-Abdul-Qadir-al-Jilani#scribd Meh wesay darmiyan say tukray nikal nikal kar paste karnay laga hoon aap pura parh lena. Aaj kay dawr sufi ki Sufiat jis ka Allah o Rasool, Kabah o Qibla, Quran o Hadith, apnay Pir Sahib hen aur AwliyahAllah kay mazaraat ban chookay hen, woh Sheikh Abdul Qadir rahimullah ki Sufiat ko dekh lenh. Baqi saray discourse yahan par aap ko mil jahen gay: https://www.scribd.com/Adam_Ibn_Bob Is poori Fath Ar-Rabbani meh Allah subhanahu wa ta'ala ki Tawheed aur abd ko Allah say rabta jornay ka biyan aur joh is rastay meh rakawaten hen un ko door karnay ka biyan heh. Sheikh sahib rehmatullah alay toh rakawaten hata rahay hen. Ham apnay rastay meh khari kar rahay hen. Bemaar hen, taweez/dawahi leh loh theek ho jahay ga. Ulaad peda nahin hoti, mannat mangtay hen falan darbar par ja kar ham ek tala darakht laga denh gay ya Pir sahib say dua mangwa-hen gay. Khud namaz nahin parni, dua nahin mangni, khanay peenay kee tamam rasmen attend karni hen, geeyarween, khatam, milad, urs, naat mehfil, tilawat mehfil sab attend karni hen, magar joh bunyad hen un par amal kuch nahin - Namaz, roza, zakat, woh sara peeroon kay wastay heh, woh peer karen ham dua karwa lenh gay un say. Peer sahib ka hokam ho kay Zikr kee mehfil attend karna aaj ka mureed qabar meh daba aaho nikal kar zikr kee mehfil meh paunch jahay ga. Magar Allah (subhanahu wa ta'ala) aur Rasool (sallallahu alayhi wa aalihi was'sallam) ka farmaan bataya jahay kay namaz paro ... aaj kay sufi nay kuch nahin sun-na. Magar joh us nay Allah aur Rasool banaya heh aur jissay woh Peer kehta heh agar woh Zina ka bi kahay toh kar bethay ga aur marifat o haqiqat o tariqat ka ussay raaz batahay ga.

Tumara yeh jhoot bilqul esa hee heh jistera, meh kahoon kay tumari paidaish tumari maan baap kay najaiz taluqat aur tawahifi rang ralliyoon ka nateeja thee.

Intorduction: The Aqeedah of Ahlus Sunnah Wal Jammah is that Hazrat Abu Bakr As Sadeeq {radiallah tallah anh} was apointed 1st Khalifah by the will of Allah {subhana wa tallah}, and Allah {subhana wa tallah} willed the circumstances to be as such which lead to Abu Bakr Sadeeq being nominated the 1st Khalifah. And Messenger of Allah {sallalahu alayhi was'salam} had desired that Hazrat Abu Bakr Sadeeq {radiallah tallah anh} be his successor. Allah Appoints Khulafah & Promise To Nominate Khalifah From Sahabah: Allah {subhana wa tallah} apointed the first Khalifah Adam alayhis salam: * Surah Al Baqarah {2} Verse 30: “Behold, thy Lord said to the angels: "I will create a Khalifah on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." The Dawood {alayhis salam} was apointed Khalifah by Allah {subhana wa tallah}, succeding Sulayman {alayhis salam}: * Surah Saad {38} Verse 26: “O David! We did indeed make thee a Khalifah on earth: so judge thou between men in truth (and justice): Nor follow thou the desires (of thy heart), for they will mislead thee from the Path of Allah. Without doubt those who wander astray from the Path of Allah, for them a Penalty Grievous, for that they forget the Day of Account.” From this we gather that Allah {subhana wa tallah} apointed the Khalifah's in previous Ummats of Prophets, and indeed Allah {subhana wa tallah} does promise to the Ummah of RasoolAllah {sallalahu alayhi was'salam}: * Surah Noor {24} Verse 55: “Allah has promised to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: 'They will worship Me (alone) and not associate aught with Me. 'If any do reject Faith after this, they are rebellious and wicked.” Allah {subhana wa tallah} states: “... He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; ...”. We have many examples in Quran where Allah {subhana wa tallah} replaced the rebellious nations with nations which were obedeint, god fearing and Allah {subhana wa tallah} apointed leaders from among the beleiving nations i.e. Sulayman, Dawood {peace be on them} to ruler over them. In the same way Allah {subhana wa tallah} had promised the Muslims, that Allah {subhana wa tallah} will replace the Mushrikeen with Muslims, as the new master's of lands of Arabian Peninsula, and Allah {subhana wa tallah} will appoint from those who believe and act righeously Khalifahs as He apointed Khalifah's in the previous Ummah's, and both interpretations are confirmed by Tafsir Ibn Abbas radiallah tallah anh: * Tafsir Ibn Abbas: “(Allah hath promised such of you) O Companions of Muhammad (pbuh) (as believe and do good works) between themselves and their Lord (that He will surely make them to succeed [the present rulers] in the earth [to succeed others]) some of them in succession to others (even as He caused those who were before them) among the Children of Israel: Joshua ben Nun, Caleb ben Jephunneh; it is also said that this means: We shall make them dwell in the land of Mecca as We made those before them, among the Children of Israel, dwell in their land after the destruction of their enemy; (and that He will surely establish for them) He will make triumph (their religion which He hath approved for them) and has chosen for them, (and will give them in exchange) of Mecca (safety) following the destruction of their enemy (after their fear) of the enemy. (They serve Me) in order that they worship Me in Mecca. (They ascribe no thing) no idol (as partner unto Me. Those who disbelieve henceforth) after victory and change of fortune, (they are the miscreants) the disobedient.” Allah {subhana wa tallah} states in Quran Al Kareem; Allah {subhana wa tallah} promised to the Momineen, that He will grant them authority over the land like he did before, and He will establish Islam on earth firmly. And Allah {subhana wa tallah} changed the situation of fear in which the Sahabah {Allah be pleased with them all} lived, sleeping with their weapons, into peace and security, Islam dominated the Mushrikeen {polytheists} and Ahle Kitab {people of book}, Sahabah {Allah be pleased with them} practiced their religion in peace and comfort having no fear of persecution, and period of peace lasted from Prophet {sallalahu alayhi was'salam} till the Khawarij revolt against Usman {radiallah tallah anh} resulting his matyrdom at their hands. Conclusion: Allah {subhana wa tallah} did apoint Khalifah's in the past, and Allah {subhana wa tallah} promised to the Muslims that Allah {subhana wa tallah} will grant the Muslims Victory over the Kuffar, and give the Muslims as whole control over the land of of Arabian Peninsula as well as appoint the righteous beleivers as the Khalifa of Muslims. Prophet Muhammed Did Not Apoint A Khalif Commonly amongst the Sunnis it is believed that Prophet of Allah appointed Abu Bakr Sadeeq radiallah tallah anh as his 1st Khalifah. And Shia Rawafiz are of beleife that Ali radiallah tallah anh was apointed as the 1st Khaleef, but the evidence points contrary to both believes. Narrated by Al Aswad, who stated that Um Ul Momineen Aysha Sadeeqah radiallah tallah anha, had negated Ali radiallah tallah anh being apointed as the 1st Khalifah of RasoolAllah: * Sahih Bukhari, Book 59, Number 736: “Narrated Al-Aswad: It was mentioned in the presence of 'Aisha that the Prophet had appointed 'Ali as successor by will. Thereupon she said, "Who said so? I saw the Prophet, while I was supporting him against my chest. He asked for a tray, and then fell on one side and expired, and I did not feel it. So how (do the people say) he appointed 'Ali as his successor?" * Sahih Bukhari, Book 51, Number 4: “Narrated Al-Aswad: In the presence of 'Aisha some people mentioned that the Prophet had appointed 'Ali by will as his successor. 'Aisha said, "When did he appoint him by will? Verily when he died he was resting against my chest (or said: in my lap) and he asked for a wash-basin and then collapsed while in that state, and I could not even perceive that he had died, so when did he appoint him by will?" * Sahih Muslim, Book 13, Hadith 4013: “Aswad b. Yazid reported: It was mentioned before A'isha that will had been made (by the Holy Prophet) in favour of 'Ali (as the Prophet's first caliph), whereupon she said: When did he make will in his favour? I had been providing support to him (to the Holy Prophet) with my chest (or with my lap). He asked for a tray, when he fell in my lap (relaxing his body), and I did not realise that he had breathed his last. When did he make any will in his ('Ali's) favour?” This also indicates that if Ali radiallah tallah anh was apointed as the1st Khalifah on any another ocasion then she would have known it, and the Sahabah as whole would have known this. Infact Prophet of Allah did not make a will in which he nominated a Khalifah or a will in which he passed mentioned distribution of inheritance: * Sahih Bukhari, Book 61, Number 540: “Narrated Talha: I asked 'Abdullah bin Abi 'Aufa, "Did the Prophet make a will (to appoint his successor or bequeath wealth)?" He replied, "No." I said, "How is it prescribed then for the people to make wills, and they are ordered to do so while the Prophet did not make any will?" He said, "He made a will wherein he recommended Allah's Book." Umar radiallah tallah was stabbed, on his death bed, he was asked whom he would apoint his Khalifah; he stated that he has two precedents to fallow, Prophet Muhammed's {sallalahu alayhi was'salam} and Abu Bakr Sadeeq's {radiallah tallah anh}, and he states that Messenger of Allah did not appoint a Khalifah: * Sahih Muslim, Book 020, Number 4486: “It has been reported on the authority of Ibn 'Umar who said: I entered the apartment of (my sister) Hafsa. She said: Do yoa know that your father is not going to nominate his successor? I said: He won't do that (i. e. he would nominate). She said: He is going to do that. The narrator said: I took an oath that I will talk to him about the matter. I kept quiet until the next morning, still I did not talk to him, and I felt as if I were carrying, a mountain on my right hand. At last I came to him and entered his apartment. He began to ask me about the condition of the people, and I informed him. Then I said to him: I heard something from the people and took an oath that I will communicate it to you. They presume that you are not going to nominate a successor. If a grazer of camels and sheep that you had appointed comes back to you leaving the cattle, you will (certainly) think that the cattle are lost. To look after the people is more serious and grave. (The dying Caliph) was moved at my words. He bent his head in a thoughtful mood for some time and raised it to me and said: God will doubtlessly protect His religion. If I do not nominate a successor; for the Messenger of Allah (may peace be upon him) did not nominate his successor. And if I nominate one, for Abu Bakr did nominate. The narrator (Ibn Umar) said: By God. when he mentioned the Messenger of Allah (may peace be upon him) and Abu Bakr, I (at once) understood that he would not place anyone at a par with the Messenger of Allah (may peace be upon him) and would not nominate anyone.” * Sahih Bukhari, Book 89, Number 325: “Narrated 'Abdullah bin 'Umar: It was said to 'Umar, "Will you appoint your successor?" Umar said, "If I appoint a Caliph (as my successor) it is true that somebody who was better than I (i.e., Abu Bakr) did so, and if I leave the matter undecided, it is true that somebody who was better than I (i.e., Allah's Apostle) did so." On this, the people praised him. 'Umar said, "People are of two kinds: Either one who is keen to take over the Caliphate or one who is afraid of assuming such a responsibility. I wish I could be free from its responsibility in that I would receive neither reward nor retribution I won't bear the burden of the caliphate in my death as I do in my life." * Sahih Muslim, Book 020, Number 4485: “It has been narrated on the authority of 'Abdullah b. 'Umar who said: I was present with my father when he was wounded. People praised him and said: May God give you a noble recompense! He said: I am hopeful (of God's mercy) as well as afraid (of His wrath) People said: Appoint anyone as your successor. He said: Should I carry the burden of conducting your affairs in my life as well as in my death? (So far as Caliphate is concerned) I wish I could acquit myself (before the Almighty) in a way that there is neither anything to my credit nor anything to my discredit. If I would appoint my successor, (I would because) one better than me did so. (He meant Abu Bakr.) If I would leave You alone, (I would do so because) one better than me, i. e. the Messenger of Allah (may peace be upon him), did so. 'Abdullah says: When he mentioned the Messenger of Allah (may peace be upon him) I understood that he would not appoint anyone as Caliph.” * Sahih Muslim, Book 20, Hadith 4486: “... (The dying caliph) was moved at my words. He bent his head in a thoughtful mood for some time and raised it to me and said: God will doubtlessly protect His religion. If I do not nominate a successor (I have a precedent before me), for the Messenger of Allah (may peace be upon him) did not nominate his successor. And if I nominate one (I have a precedent), for Abu Bakr did nominate. The narrator (Ibn Umar) said: By God. when he mentioned the Messenger of Allah (may peace be upon him) and Abu Bakr, I (at once) understood that he would not place anyone at a par with the Messenger of Allah (may peace be upon him) and would not nominate anyone.” It is clear that Prophet of Allah did not appoint anyone as the Khalifah explicitly, but Prophet Muhammed {sallalahu alayhi was'salam} did have a candidate for this position, and this candidate was none other then Abu Bakr Sadeeq {radiallah tallah anh}. Prophet {sallalahu alayhi was'salam} Wanted Abu Bakr To Be Khalifah We have two narrations in which Prophet Muhammed sallalahu alayhi was'salam stated his intention to call Abu Bakr Sadeeq radiallah tallah anh to apoint him as the 1st Khalifah: * Sahih Bukhari, Book 70, Number 570: “Narrated Al-Qasim bin Muhammad: 'Aisha, (complaining of headache) said, "Oh, my head"! Allah's Apostle said, "I wish that had happened while I was still living, for then I would ask Allah's Forgiveness for you and invoke Allah for you." Aisha said, "Wa thuklayah! By Allah, I think you want me to die; and If this should happen, you would spend the last part of the day sleeping with one of your wives!" The Prophet said, "Nay, I should say, 'Oh my head!' I felt like sending for Abu Bakr and his son, and appoint him as my successor lest some people claimed something or some others wished something, but then I said (to myself), 'Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise". * Sahih Bukhari, Book 89, Number 324: “Narrated Al-Qasim bin Muhammad: 'Aisha said, "O my head!" Allah's Apostle said, "If that (i.e., your death) should happen while I am still alive, I would ask Allah to forgive you and would invoke Allah for you." 'Aisha said, "O my life which is going to be lost! By Allah, I think that you wish for my death, and if that should happen then you would be busy enjoying the company of one of your wives in the last part of that day." The Prophet said, "But I should say, 'O my head!' I feel like calling Abu Bakr and his son and appoint (the former} as my successors lest people should say something or wish for something. Allah will insist (on Abu Bakr becoming a Caliph) and the believers will prevent (anyone else from claiming the Caliphate)," or "..Allah will prevent (anyone else from claiming the Caliphate) and the believers will insist (on Abu Bakr becoming the Caliph)." Ibn Abu Mulaika {radiallah tallah anh} reported from Um ul Momineen Aysha Sadeeqah {radiallah tallah anha}, note she was pressent when Prophet of Allah made his intentions clear, hence she narrates: * Sahih Muslim, Book 031, Number 5877: “Ibn Abu Mulaika reported: I heard A'isha as saying and she was asked as to whom Allah's Messenger (may peace be upon him) would have nominated his successor if he had to nominate one at all.She said:Abu Bakr. It was said to her: Then whom after Abu Bakr? She said: Umar. It was said to her. Then whom after 'Umar? She said: Abu Ubaida b. Jarrab, and then she kept quiet at this.” Prophet Muhammed {sallalahu alayhi was'salam} in his life time gave hints which indicated that Abu Bakr Sadeeq {radiallah tallah anh} be the first Khalifah of RasoolAllah {sallalahu alayhi was'salam. A woman came to Prophet of Allah asking for something Prophet of Allah did not yet posses, so Prophet of Allah instructed him to return to him at later date, she questioned, if you wasnt alive then what she was to do, Prophet of Allah instructed her to go to Abu Bakr Sadeeq {radiallah tallah anh}, three are narrated in regards to this incident: * Sahih Bukhari, Book 57, Number 11: “Narrated Jubair bin Mutim: A woman came to the Prophet who ordered her to return to him again. She said, "What if I came and did not find you?" as if she wanted to say, "If I found you dead?" The Prophet said, "If you should not find me, go to Abu Bakr." * Sahih Bukhari, Book 92, Number 459: “Narrated Jubair bin Mutim: A lady came to Allah's Apostle and she talked to him about something, and he gave her some order. She said, "O Allah's Apostle! If I should not find you?" He said, "If you should not find me, then go to Abu Bakr." Ibrahim bin Sa'd said, "As if she meant the death (of the Prophet)." * Sahih Bukhari, Book 89, Number 327: “Narrated Jubair bin Mut'im: A woman came to the Prophet and spoke to him about something and he told her to return to him. She said, "O Allah's Apostle! If I come and do not find you?" (As if she meant, "...if you die?") The Prophet said, "If you should not find me, then go to Abu Bakr." Responsibility of the public affairs is in the hands of the ruler, therefore Prophet instructed the woman go to Abu Bakr Sadeeq {radiallah tallah anh} if she did not find him, indicating to her, that Abu Bakr Sadeeq {radiallah tallah anh} would be his 1st Khalifah. Prophet Instructed Abu Bakr To Lead Prayers – Symbolically Apointing Him As Khalif. To ensure Abu Bakr Sadeeq {radillah tallah anh} is the Khalifah Bila Fasl after him, he {sallalahu alayhi was'salam} apointed him as the Imam in Masjid An'Nabvi, insturcting him to lead the Muslims in prayers, note the significance of leading prayers in Prophets Masjid will become apparent later on. Ummahat Ul Momineen Hafsa, Aysha {radiallah tallah anhuma} did understand the importance of Abu Bakr Sadeeq {radiallah tallah anh} leading the prayers, therefore Aysha {radiallah tallah anh} asked Prophet of Allah to apoint someone else for the task, but Prophet of Allah rebuked them and insisted Abu Bakr Sadeeq {radiallah tallah anh} leading the prayers: * Sahih Bukhari, Book 11, Number 684: “Narrated 'Aisha: the mother of the faithful believers: Allah's Apostle in his last illness said, "Tell Abu Bakr to lead the people in the prayer." I said, "If Abu Bakr stood in your place, he would not be able to make the people hear him owing to his weeping. So please order 'Umar to lead the prayer." He said, "Tell Abu Bakr to lead the people in the prayer." I said to Hafsa, "Say to him, 'Abu Bakr is a softhearted man and if he stood in your place he would not be able to make the people hear him owing to his weeping. So order 'Umar to lead the people in the prayer.' " Hafsa did so but Allah's Apostle said, "Keep quiet. Verily you are the companions of (Prophet) Joseph. Tell Abu Bakr to lead the people in the prayer." Hafsa said to me, "I never got any good from you." * Sahih Bukhari, Book 92 Number 406: “Narrated 'Aisha: (the mother of believers) Allah's Apostle during his fatal ailment said, "Order Abu Bakr to lead the people in prayer." I said, "If Abu Bakr stood at your place (in prayers, the people will not be able to hear him because of his weeping, so order 'Umar to lead the people in prayer." He again said, "Order Abu Bakr to lead the people in prayer " Then I said to Hafsa, "Will you say (to the Prophet), 'If Abu Bakr stood at your place, the people will not be able to hear him be cause of his weeping, so order 'Umar to lead the people in prayer?" Hafsa did so, whereupon Allah's Apostle said, "You are like the companions of Joseph. Order Abu Bakr to lead the people in prayer." Hafsa then said to me, "I have never received any good from you!" * Sahih Bukhari, Book 11, Number 646:“Narrated Abu Musa: "The Prophet became sick and when his disease became aggravated, he said, "Tell Abu Bakr to lead the prayer." 'Aisha said, "He is a soft-hearted man and would not be able to lead the prayer in your place." The Prophet said again, "Tell Abu Bakr to lead the people in prayer." She repeated the same reply but he said, "Tell Abu Bakr to lead the people in prayer. You are the companions of Joseph." So the messenger went to Abu Bakr (with that order) and he led the people in prayer in the lifetime of the Prophet.” * Sahih Bukhari, Book 11, Number 647: “Narrated 'Aisha: The mother of the believers: Allah's Apostle in his illness said, "Tell Abu Bakr to lead the people in prayer." I said to him, "If Abu Bakr stands in your place, the people would not hear him owing to his (excessive) weeping. So please order 'Umar to lead the prayer." 'Aisha added I said to Hafsa, "Say to him: If Abu Bakr should lead the people in the prayer in your place, the people would not be able to hear him owing to his weeping; so please, order 'Umar to lead the prayer." Hafsa did so but Allah's Apostle said, "Keep quiet! You are verily the Companions of Joseph. Tell Abu Bakr to lead the people in the prayer." Hafsa said to 'Aisha, "I never got anything good from you." * Sahih Bukhari, Book 11, Number 650: “Narrated Hamza bin 'Abdullah: My father said, "When Allah's Apostle became seriously ill, he was told about the prayer. He said, 'Tell Abu Bakr to lead the people in the prayer.''Aisha said, 'Abu Bakr is a soft-hearted man and he would be over-powered by his weeping if he recited the Qur'an.' He said to them, 'Tell him (Abu Bakr) to lead the prayer. The same reply was given to him. He said again, 'Tell him to lead the prayer. You (women) are the companions of Joseph." Despite their best efforts Prophet of Allah reffused to heed their advice, and insisted upon Abu Bakr Sadeeq {radiallah tallah anh} being the Imam leading the prayers. Note if it was just for the sake of prayers anyone could have lead the prayers, but Prophets insistance indicates that he saw leading of prayers in Masjid An'Nabi in his fatal illness more then just leading of prayers. In another narration in which Prophet {sallalahu alayhi was'salam} was delayed due to tensions among Muslims, Abu Bakr Sadeeq radiallah tallah anh lead the prayers in his absence on the request of Bilal {radiallah tallah anh}, and while prayers were being led, Prophet {sallalahu alayhi was'salam} came, instructed Abu Bakr {radiallah tallah anh} to complete the prayers, but he reffused to do so in his presence, so Messenger of Allah led the people in prayers : * Sahih Bukhari, Book 22, Number 326: “... : The news about the differences amongst the people of Bani'Amr bin 'Auf reached Allah's Apostle and so he went to them along with some of his companions to affect a reconciliation between them. Allah's Apostle was delayed there, and the time of the prayer was due. Bilal went to Abu Bakr and said to him, "Allah's Apostle has been delayed (there) and the time of prayer is due. So will you lead the people in prayer?" Abu Bakr said, "Yes, if you wish."Bilal pronounced the Iqama and Abu Bakr, went forward and said Takbir for the people. In the mean-time Allah's Apostle came crossing the rows (of the praying people) and stood in the (first) row and the people started clapping. Abu Bakr, would never glance side-ways in his prayer but when the people clapped much he looked back and Allah's Apostle . Allah's Apostle beckoned him to carry on the prayer. Abu Bakr raised his hands and thanked Allah, and retreated till he reached the (first) row. Allah's Apostle went forward and led the people in the prayer. When he completed the prayer he faced the people and said, ...” * Sahih Bukhari, Book 22, Number 309: “... Bilal came to Abu Bakr! and said, "O Abu Bakr! Allah's Apostle is detained (there) and the time for the prayer is due. Will you lead the people in prayer?" Abu Bakr replied, "Yes, if you wish." So Bilal pronounced the Iqama and Abu Bakr went forward and the people said Takbir. In the meantime, Allah's Apostle came piercing through the rows till he stood in the (first) row and the people started clapping. Abu Bakr, would never look hither and thither during the prayer but when the people clapped much he looked back and saw Allah's Apostle. The Prophet beckoned him to carry on. Abu Bakr raised both his hands, praised Allah and retreated till he stood in the row and Allah's Apostle went forward and led the people in the prayer. When he had finished the prayer, he addressed the people and said, ...” * Sahih Bukhari, Book 89, Number 300: “Narrated Sahl bin Sa'd As-Saidi: There was some quarrel (sighting) among Bani 'Amr, and when this news reached the Prophet, he offered the Zuhr prayer and went to establish peace among them. In the meantime the time of 'Asr prayer was due, Bilal pronounced the Adhan and then the Iqama for the prayer and requested Abu Bakr (to lead the prayer) and Abu Bakr went forward. The Prophet arrived while Abu Bakr was still praying. He entered the rows of praying people till he stood behind Abu Bakr in the (first) row. The people started clapping, and it was the habit of Abu Bakr that whenever he stood for prayer, he never glanced side-ways till he had finished it, but when Abu Bakr observed that the clapping was not coming to an end, he looked and saw the Prophet standing behind him. The Prophet beckoned him to carry on by waving his hand. Abu Bakr stood there for a while, thanking Allah for the saying of the Prophet and then he retreated, taking his steps backwards. When the Prophet saw that, he went ahead and led the people in prayer. When he finished the prayer, he said, ...” * Sahih Bukhari, Book 22, Number 293: “Narrated Sahl bin Sad: The Prophet went out to affect a reconciliation between the tribes of Bani 'Amr bin 'Auf and the time of the prayer became due; Bilal went to Abu Bakr and said, "The Prophet is detained. Will you lead the people in the prayer?" Abu Bakr replied, "Yes, if you wish." So Bilal pronounced the Iqama and Abu Bakr led the prayer. In the meantime the Prophet came crossing the rows (of the praying people) till he stood in the first row and the people started clapping. Abu Bakr never looked hither and thither during the prayer but when the people clapped too much, he looked back and saw the Prophet in the (first) row. The Prophet waved him to remain at his place, but Abu Bakr raised both his hands and sent praises to Allah and then retreated and the Prophet went forward and led the prayer. * Sahih Bukhari, Book 11, Number 652: “Narrated Sahl bin Sa'd As-Sa'idi: Allah's Apostle went to establish peace among Bani 'Amr bin 'Auf. In the meantime the time of prayer was due and the Mu'adh-dhin went to Abu Bakr and said, "Will you lead the prayer, so that I may pronounce the Iqama?" Abu Bakr replied in the affirmative and led the prayer. Allah's Apostle came while the people were still praying and he entered the rows of the praying people till he stood in the (first row). The people clapped their hands. Abu Bakr never glanced sideways in his prayer but when the people continued clapping, Abu Bakr looked and saw Allah's Apostle. Allah's Apostle beckoned him to stay at his place. Abu Bakr raised his hands and thanked Allah for that order of Allah's Apostle and then he retreated till he reached the first row. Allah's Apostle went forward and led the prayer. When Allah's Apostle finished the prayer, he said, "O Abu Bakr! What prevented you from staying when I ordered you to do so?" Abu Bakr replied, ...” Prophet {sallalahu alayhi was'salam} exhorted Abu Bakr Sadeeq {radiallah tallah anh} to continue leading the prayers, but due to imense love, and respect he had for Messenger of Allah he could not, upon being asked why he did not complete the prayers, he replied: "How can Ibn Abi Quhafa (Abu Bakr) dare to lead the prayer in the presence of Allah's Apostle? … It does not befit the son of Abi Quhafa to lead the Prophet in prayer." So his reffusal to lead the prayers was not an act of rebellion against Prophet of Allah, but an act which showed veneration, and love, an act which highlighted how the Prophet is to be honoured. When Messenger of Allah led the Sahabah in prayers replacing Abu Bakr Sadeeq {radiallah tallah anh} as Imam, its note worthy that Abu Bakr Sadeeq {radillah tallah anh} was Imam behind Prophet Muhammed {sallalahu alayhi was'salam}: * Sahih Bukhari, Book 11, Number 651: “Narrated 'Urwa's father: 'Aisha said, "Allah's Apostle ordered Abu Bakr to lead the people in the prayer during his illness and so he led them in prayer." 'Urwa, a sub narrator, added, "Allah's Apostle felt a bit relieved and came out and Abu Bakr was leading the people. When Abu Bakr saw the Prophet he retreated but the Prophet beckoned him to remain there. Allah's Apostle sat beside Abu Bakr. Abu Bakr was following the prayer of Allah's Apostle and the people were following the prayer of Abu Bakr." * Sahih Bukhari, Book 11, Number 633:“... out to lead the prayer. In the meantime the condition of the Prophet improved a bit and he came out with the help of two men one on each side. As if I was observing his legs dragging on the ground owing to the disease. Abu Bakr wanted to retreat but the Prophet beckoned him to remain at his place and the Prophet was brought till he sat beside Abu Bakr." Al-A'mash was asked, "Was the Prophet praying and Abu Bakr following him, and were the people following Abu Bakr in that prayer?" Al-A'mash replied in the affirmative with a nod of his head. Abu Muawiya said, "The Prophet was sitting on the left side of Abu Bakr who was praying while standing." * Sahih Bukhari, Book 11, Number 680: “... companions of Joseph. Tell Abu Bakr to lead the prayer." So Abu Bakr led the prayer and meanwhile the Prophet felt better and came out with the help of two men; as if I see him just now dragging his feet on the ground. When Abu Bakr saw him, he tried to retreat but the Prophet beckoned him to carry on. Abu Bakr retreated a bit and the Prophet sat on his (left) side. Abu Bakr was repeating the Takbir (Allahu Akbar) of Allah's Apostle for the people to hear.” * Sahih Bukhari, Book 11, Number 681: “... the people in the prayer." So Abu- Bakr stood for the prayer. In the meantime Allah's Apostle felt better and came out with the help of two persons and both of his legs were dragging on the ground till he entered the mosque. When Abu Bakr heard him coming, he tried to retreat but Allah's Apostle beckoned him to carry on. The Prophet sat on his left side. Abu Bakr was praying while standing and Allah's Apostle was leading the prayer while sitting. Abu Bakr was following the Prophet and the people were following Abu Bakr (in the prayer).” * Sahih Bukhari, Book 11, Number 655: “... When the Prophet felt a bit better, he came out for the Zuhr prayer with the help of two persons one of whom was Al-'Abbas. while Abu Bakr was leading the people in the prayer. When Abu Bakr saw him he wanted to retreat but the Prophet beckoned him not to do so and asked them to make him sit beside Abu Bakr and they did so. Abu Bakr was following the Prophet (in the prayer) and the people were following Abu Bakr. The Prophet (prayed) sitting." 'Ubaid-Ullah added "I went to 'Abdullah bin 'Abbas and asked him, Shall I tell you what Aisha has told me about the fatal illness of the Prophet?' Ibn 'Abbas said, 'Go ahead. I told him her narration and he did not deny anything of it but asked whether 'Aisha told me the name of the second person (who helped the Prophet ) along with Al-Abbas. I said. 'No.' He said, 'He was 'Ali (Ibn Abi Talib).” In on another occasion Messenger of Allah {sallalahu alayhi was'salam} removed the curtain which was between his house, and the Masjid Nabvi to see that it was Abu Bakr Sadeeq {radiallah tallah anh} leading the prayers: Sahih Bukhari, Book 11, Number 648: “Narrated Az-Zuhn: Anas bin Malik Al-Ansari, told me, "Abu Bakr used to lead the people in prayer during the fatal illness of the Prophet till it was Monday. When the people aligned (in rows) for the prayer the Prophet lifted the curtain of his house and started looking at us and was standing at that time. His face was (glittering) like a page of the Qur'an and he smiled cheerfully. We were about to be put to trial for the pleasure of seeing the Prophet, Abu Bakr retreated to join the row as he thought that the Prophet would lead the prayer. The Prophet beckoned us to complete the prayer and he let the curtain fall. On the same day he died." Sahih Bukhari, Book 11, Number 649: Narrated Anas: “The Prophet did not come out for three days. The people stood for the prayer and Abu Bakr went ahead to lead the prayer. (In the meantime) the Prophet caught hold of the curtain and lifted it. When the face of the Prophet appeared we had never seen a scene more pleasing than the face of the Prophet as it appeared then. The Prophet beckoned to Abu Bakr to lead the people in the prayer and then let the curtain fall. We did not see him (again) till he died.” Sahih Bukhari, Book 22, Number 297: “Narrated Anas bin Malik: While Abu Bakr was leading the people in the morning prayer on a Monday, the Prophet came towards them suddenly having lifted the curtain of 'Aisha's house, and looked at them as they were standing in rows and smiled. Abu Bakr tried to come back thinking that Allah's Apostle wanted to come out for the prayer. The attention of the Muslims was diverted from the prayer because they were delighted to see the Prophet. The Prophet waved his hand to them to complete their prayer, then he went back into the room and let down the curtain. The Prophet expired on that very day. In the absence of Abu Bakr Sadeeq {radiallah tallah anh}, Umar {radiallah tallah anh} led people in prayers, and Prophet of Allah {salalahu alayhi was'salam} disapproved of it: * Sunan Abu Dawood, Book 40, Number 4643: “Narrated Abdullah ibn Zam'ah: When the illness of the Apostle of Allah (peace_be_upon_him) became serious while I was with him among a group of people, Bilal called him for prayer. He said: Ask someone to lead the people in prayer. So Abdullah ibn Zam'ah went out and found that Umar was present among the people and AbuBakr was not there. I said: Umar, get up and lead the people in prayer. So he came forward and uttered "Allah is Most Great". When the Apostle of Allah (peace_be_upon_him) heard his voice, as Umar had a loud voice, he said: Where is AbuBakr? Allah does not allow that, and the Muslims too; Allah does not allow that, and the Muslims too. So he sent for AbuBakr. He came after Umar had led the people in that prayer. He then led the people in prayer.” This strictness of RasoolAllah of ensuring that Abu Bakr Sadeeq {radiallah tallah anh} leads the people in prayers is not ordinary. If it was an issue of prayers, Umar's {radiallah tallah anh} leading of prayers would have been sufficient enough, but Prophet's {sallalahu alayhi was'salam} sending for Abu Bakr Sadeeq {radiallah tallah anh}, and him leading the prayers again hints that it was not just about prayers but it is more then just what meets the eye. In fact Umar did lead the prayers, and Muslims had asked him to lead it, hence this statement does not mean what's apparent from context but has to be understood in light of another Hadith.RasoolAllah {sallalahu alayhi was'salam}wanting to apoint Abu Bakr Sadeeq {radiallah tallah anh} as the Khilafah stated:“Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise."And note in the Hadith of Sunnan Abu Dawood, Prophet {sallalahu alayhi was'salam} states with similar words: “Allah does not allow that, and the Muslims too.” hence what Prophet stated in Hadith of Sunan Abu Dawood was about Allah not allowing Umar {radiallah tallah anh} be the first Khalif, and Muslims will prevent him from becoming the first Khalif. This indicates that there is connection between leading the prayers in Masjid Nabvi, and Khilafat, and when Umar radiallah tallah anh led the prayers in Masjid Nabvi Prophet {sallalahu alayhi was'salam} saw this as threat to Abu Bakr Sadeeq's {radiallah tallah anh} Khilafat, hence he sent for him and made him lead the prayers again. This was the reason, he reffused to adhere to the advice of his wife Aysha {radiallah tallah anha}, and rebuked her and Hafsa {radiallah tallah anha} strongly; when they insisted that make Umar {radiallah tallah} lead the prayers, sighting the tender heart of Abu Bakr Sadeeq {radiallah tallah anh} would make him weep while reciting the Quran and people will not be able to comprehend him, as an excuse. And Prophet of Allah ensures, inspects on his last day on this earth, lifts the curtain and sees Abu Bakr Sadeeq {radiallah tallah anh} leading the prayers, and smiles, which shows his satisfaction, knowing that his desired person as taken his rightful position among his fallowers as the future Khalif. And RasoolAllah was to leave this world for paradise, hence he was not merely apointing a Imam to lead the prayers but symbolicaly apointing his Khalifah. And this is strenthened by the evidence presented in the beginning of the article which proves that RasoolAllah {sallalahu alayhi was'salam} wished to appoint Abu Bakr Sadeeq {radiallah tallah anh} as the Khalifah. But changed his mind saying: "The Prophet said, "Nay, I should say, 'Oh my head!' I felt like sending for Abu Bakr and his son, and appoint him as my successor lest some people claimed something or some others wished something, but then I said (to myself), 'Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise." Later Um ul Momineen Aysha {radiallah tallah anha} revealed the intention behind her atemtp to disuade Messenger of Allah from apointing Abu Bakr as the Imam, because she understood that, this would lead Abu Bakr {radiallah tallah anh} to being the Khalifah: * Sahih Muslim, Book 4, Hadith 835:"'A'isha, the wife of the Apostle of Allah (may peace be upon him), said: I tried to dissuade the Messenger of Allah (may peace be upon him) from it and my insistence upon it was due to the fact that I entertained apprehension in my mind that the people would not love the man who would occupy his (Prophet's) place (as Caliph) and I feared that the people would be superstitious about one who would occupy his place {as Caliph}. I, therefore, desired that the Messenger of Allah (may peace be upon him) should leave Abu Bakr aside in this matter." Um Ul Momineen Aysha Sadeeqa {radiallah tallah anha} knew that his father is being apointed not just the Imam of prayers, but in reality he is being apointed the Imam as in meaning Khalifah, and she wished that he is not made the Khalifah, for the reasons which she states. Allah Apointed & Sahabah Chose Abu Bakr As The Khaleefah On His Merits: Allah {subhana wa tallah} stated in Quran that Allah will make the righeous and the beleiving men as Khalifah's: “Allah has promised to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion ...” {24:55} and Messenger of Allah had stated in authentically reported narrations; that he wished to apoint Abu Bakr Sadeeq {radiallah tallah anh} to be Khalifah:"Nay, I should say, 'Oh my head!' I felt like sending for Abu Bakr and his son, and appoint him as my successor ...” this indicates that Prophet {Sallalahu alayhi was'salam} saw Abu Bakr {radiallah tallah anh} as fullfilment of the criteria of the verse quoted. But the fact that he did not apoint Abu Bakr Sadeeq {radiallah tallah anh} as his 1st Khalifah is clear, because he had knowledge what Allah wills in this regard, and he had trust in judgement of Sahabah: “… but then I said (to myself), 'Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise". And this is the reason why RasoolAllah did not publically, and openly, explicitly anounce that he wishes Abu Bakr Sadeeq {radiallah tallah anh} to be his Khalifah. Umar {radiallah tallah anh} fearing that apointing of Khalifah might become a fitna which might devide the Sahabah, fearing that undeserving person be apointed as the Khalifah, he told Abu Bakr Sadeeq {radiallah tallah anh} to hold out his hand, and Umar {radiallah tallah anh} pledge allegiance to him considering him to be worthy of this position: * Sahih Bukhari, Book 82, Hadith 817: “… I will give the pledge of allegiance to such-and-such person.' One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil,and there is none among you who has the qualities of Abu Bakr.Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, ... so I said, 'O Abu Bakr! Hold your hand out.' He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa'd bin Ubada (whom Al-Ansar wanted to make a ruler). ...” Prophet {sallalahu alayhi was'salam} considered Abu Bakr Sadeeq {radiallah tallah anh} to be worthy of being his Khalifah to manage the affairs of Muslims, and Umar {radiallah tallah anh} stated that Abu Bakr Sadeeq {radiallah tallah anh}: “is the most entitled person among the Muslims to manage your affairs.” Later that day, after people gave pledge of allegiance to Abu Bakr Sadeeq {radiallah tallah anh} in the shed, people gathered in Masjid Nabvi: * Sahih Bukhari, Book 89, Number 326:“Narrated Anas bin Malik: That he heard 'Umar's second speech he delivered when he sat on the pulpit on the day following the death of the Prophet 'Umar recited the Tashahhud while Abu Bakr was silent. 'Umar said, "I wish that Allah's Apostle had outlived all of us, i.e., had been the last (to die). But if Muhammad is dead, Allah nevertheless has kept the light amongst you from which you can receive the same guidance as Allah guided Muhammad with that. And Abu Bakr is the companion of Allah's Apostle He is the second of the two in the cave.He is the most entitled person among the Muslims to manage your affairs.Therefore get up and swear allegiance to him." Some people had already taken the oath of allegiance to him in the shed of Bani Sa'ida but the oath of allegiance taken by the public was taken at the pulpit. I heard 'Umar saying to Abu Bakr on that day. "Please ascend the pulpit," and kept on urging him till he ascended the pulpit whereupon, all the people swore allegiance to him. “ * Surah Tawbah {9} Verse 40: “If ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion, "Have no fear, for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.” Umar {radiallah tallah anh} mentions Abu Bakr Sadeeq {radiallah tallah anh} being the second person with Prophet {sallalahu alayhi was'salam} in the cave, and Prophet comforted Sahib Abu Bakr {radiallah tallah anh} with: "Have no fear, for Allah is with us", Umar {radiallah tallah anh} is reminding the people; Allah is with Abu Bakr Sadeeq {radiallah tallah anh}. And remember Allah said, Allah does not change how he deals with people until the people change, and Abu Bakr Sadeeq {radiallah tallah anh} stayed truthful to Prophet Muhammed {sallalahu alayhi was'salam} in his life, and after he departed for paradise, and Allah {subhana wa tallah} was with Abu Bakr Sadeeq {radiallh tallah anh}till he breathed his last. Umar's {radiallah tallah anh} exhortion reminded the Sahabah of status of Abu Bakr Sadeeq {radiallah tallah anh}, and once he climbed the pulpit, the people pledged their allaience to Abu Bakr Sadeeq {radiallah tallah anh}. Sahabah did not allow anyone else becoming the Khalifah other then Abu Bakr Sadeeq {radiallah tallah anh} as Prophet {sallalahu alayhi was'salam} foretold, neither did Allah allow it, and the Sahabah attributed apointing of Abu Bakr Sadeeq {radiallah tallah anh} as the Khalifah to Allah {subhana wa tallah}: * Sahih Bukhari, Book 82, Hadith 817: “ … One of the Ansar said, 'You have killed Sa'd bin Ubada.' I replied, 'Allah has killed Sa'd bin Ubada.' Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble.” * Sahih Bukhari, Book 58, Hadith 212: “Narrated 'Ubaidullah bin 'Adi bin Al-Khiyar: … 'No doubt, Allah has sent Muhammad with the Truth and has revealed to him His Holy Book (i.e. Quran) and I was amongst those who responded to the call of Allah and His Apostle and I had faith in Muhammad's Mission, and I had performed the first two migrations as you have said, and I enjoyed the company of Allah's Apostle and gave the pledge of allegiance to him. By Allah, I never disobeyed him and never cheated him till Allah caused him to die. Then Allah made Abu Bakr caliph, and by Allah, I was never disobedient to him, nor did I cheat him. Then 'Umar became caliph, and by Allah, I was never disobedient to him, nor did I cheat him. Then I became caliph. Have I not then the same rights over you as they had over me?' I ..." * Sahih Bukhari, Book 59, Hadith 546: “Narrated 'Aisha: Fatima the daughter of the Prophet sent someone to abu Bakr (when he was a caliph), asking for her inheritance of what Allah's Apostle had left of the property bestowed on him by Allah from the Fai (i.e. booty gained without fighting) in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. On that, abu Bakr said, "Allah's Apostle said, "Our property is not … Then 'Ali (got up) and praying (to Allah) for forgiveness, he uttered Tashah-hud, praised abu Bakr's right, and said, that he had not done what he had done because of jealousy of abu Bakr or as a protest of that Allah had favored him with.” * Sahih Muslim, Book 19, Hadith 4352: “So he sought to make peace with Abu Bakr and offer his allegiance to him. He had not yet owed allegiance to him as caliph during these months. He sent a person to Abu Bakr requesting him to visit him unaccompanied by anyone (disapproving the presence of Umar)... 'Ali recited Tashahhud (as it is done in the beginning of a religious sermon) ; then said: We recognise your moral excellence and what Allah has bestowed upon you. We do not envy the favour (i. e. the Catiphate) which Allah nas conferred upon you; but you have done it (assumed the position of caliph) alone (without consulting us), and we thought we had a right (to be consulted) on account of our kinship with the Messenger of Allah (may peace be upon him). He continued to talk to Abu Bakr (in this vein) until the latter's eyes welled up with tears.” Umar, Usman, Ali {Allah be pleased with them all} are of opinion that Allah had favoured Abu Bakr Sadeeq {radiallah tallah anh} to become the Khalifah of RasoolAllah {sallalahu alayhi was'salam}. Ali Ibn Abi Talib Pledges Allegiance To Abu Bakr Sadeeq After RasoolAllah {sallalahu alayhi was'salam} departed this world, Fatimah {radiallah tallah anha} was devasted by the death of her father Prophet {sallalahu alayhi was'salam}, and her health was badly effected by this. Ali {radiallah tallah anh} was too occupied with his wife whom he was looking after, caring for, comforting her in time of distress. It had merely been six months after the death of Prophet Muhammed {sallalahu alayhi was'salam} when Fatimah {radiallah tallah anha} also departed to her abode in paradise, and it was after this that Ali {radiallah tallah anh} realised the mood of the people in Madinah, and noticed the distancing of Sahabah from him, and upon this realisation he wished to reconcile with Abu Bakr Sadeeq {radiallah tallah anh} over the difference which arose due to issue of Fidak, and invited to meet him: * Sahih Bukhari, Book 59, Hadith 546: “... So Ali sought reconciliation with abu Bakr and gave him an oath of allegiance. 'Ali had not given the oath of allegiance during those months (i.e. the period between the Prophet's death and Fatima's death). 'Ali sent someone to abu Bakr saying, "Come to us, but let nobody come with you," as he disliked that 'umar should come, ... Thereupon abu Bakr's eyes flowed with tears. And when abu Bakr spoke, he said, "By Him in Whose Hand my soul is to keep good relations with the relatives of Allah's Apostle is dearer to me than to keep good relations with my own relatives ... On that 'Ali said to abu Bakr, "I promise to give you the oath of allegiance in this after noon." So when abu Bakr had offered the Zuhr prayer, he ascended the pulpit and uttered the Tashah-hud and ... Then 'Ali (got up) and praying (to Allah) for forgiveness, he uttered Tashah-hud, praised abu Bakr's right, and said, that he had not done what he had done because of jealousy of abu Bakr or as a protest of that Allah had favored him with. 'Ali added, "But we used to consider that we too had some right in this affair (of rulership) and that he (i.e. abu Bakr) did not consult us in this matter, and therefore caused us to feel sorry." On that all the Muslims became happy and said, "You have done the right thing." The Muslims then became friendly with 'Ali as he returned to what the people had done {i.e. pledged alliance to Abu Bakr}.” * Sahih Muslim, Book 19 Verse 4352: “So he sought to make peace with Abu Bakr and offer his allegiance to him. He had not yet owed allegiance to him as caliph during these months. He sent a person to Abu Bakr requesting him to visit him unaccompanied by anyone (disapproving the presence of Umar). ...'Ali recited Tashahhud (as it is done in the beginning of a religious sermon) ; then said: We recognise your moral excellence and what Allah has bestowed upon you. We do not envy the favour (i. e. the Catiphate) which Allah nas conferred upon you; but you have done it (assumed the position of caliph) alone (without consulting us), and we thought we had a right (to be consulted) on account of our kinship with the Messenger of Allah (may peace be upon him)... So when Abu Bakr had finished his Zuhr prayer, he ascended the pulpit and recited Tashahhud, and described the status of 'Ali, his delay in swearing allegiance and the excuse which he had offered to him (for this delay). (After this) he asked for God's forgiveness. Then 'Ali b. Abu Talib recited the Tashahhud. extolled the merits of Abu Bakr and (said that) his action was not prompted by any jealousy of Abu Bakr on his part or his refusal to accept the high position which Allah had conferred upon him, (adding: ) But we were of the opinion that we should have a share in the government, but the matter had been decided without taking us into confidence, and this displeased us. (Hence the delay in offering allegiance. The Muslims were pleased with this (explanation) and they said: You have done the right thing. The Muslims were (again) favourably inclined to 'Ali since he adopted the proper course of action {i.e. pledged alliance to Abu Bakr}.” Ali {radiallah tallah anh} Abu Bakr Sadeeq {radiallah tallah anh} patched up their differences, and Ali radiallah tallah anh, gave the pledge of allegiance to Abu Bakr Sadeeq {radiallah tallah anh}, thus accepting him to be the Khalifah bila fasl apointed by Allah, as the first Khalifah of RasoolAllah {sallalahu alayhi was'salam}, and as RasoolAllah {sallalahu alayhi was'salam} stated truely that none other then Abu Bakr Sadeeq {radiallah tallah anh} will be Khalif, neither will Muslims nor would Allah {subhana wa tallah} allow anyone else to be Khalifah, and Messenger of Allah does not lie. Wama Alayna Ilal Balagh Ul Mubeen. Muhammed Ali Razvi

Pir Sahib rehmatullah alay ek Sunni aalim e deen hen. Shahid un say kuch khata-hen huwi hoon magar jahan taq meh nay un ko suna heh aur meh nay Maulana: Saeed Assad, Madni Miyan, Hashmi Miyan, Ashraf Sehalvi rehmatullah alay, Kokab Noorani, Pir Naseer Ud Din rehmatullah alay, Mufti Shafi Sahib rehmatullah alay, Syed Muzaffar Hussain Shah, Shah Turabal Haq Qadri Sahib rematullah alay, Allamah Abdul Ghafoor Hazarvi rehmatullah alay, Ghazali e Zaman Allama Saeed Ahmad Qazmi rahimullah, ln sab hazrat ki meray pass taqriban 200 audio casset aur 100 video casset mojood heh. Meh nay Sunniat inneeh Ulamah say seekhi heh ... kitaboon aur bayanaat say. Pir Sahib rehmatullah alay ka ek audio munazra bee meray pass mojood heh joh ek Deobandi say huwa thah UK mein. darood shareef kay mozoo par. Ek Deobandi Sunni Masjid ka Imam bana huwa thah aur Pir Sahib ko is ki chand batoon say shuba huwa aur Pir Sahib nay Mic hee par committee ko bataya kay yeh banda Deobandi heh ya Wahhabi heh yeh Sunni nahin. Phir is ki Deobandiat ko sabat karnay kay leyeh saawal jawab huway ... aur baqaida munazray kee shakal ikhtiyat kar gaya. Pir Sahib rehmatullah alay Allah un ki maghfirat karay Sullah Qulli, Tafzili, Shia, Rafzi, Kafir, Wahhabi, Deobandi, Mushrik nahin hen aur nah kuch esa sabat heh balkay sirf damagh kharab Maulviyoon aur un kay mureedoon ki chavlen hen. Yeh joh Razvi Tiger hen, ba qawl in kay Pir Sahib rehmatullah Sullah Qulli thay. Maulana Saeed Assad joh Ahle Sunnat kay jayyid aur zabardast munazireen meh say hen ba qawl un kay Pir Sahib rehmatullah Wahhabi ho gahay thay, yeh lenh: Wesay Razavi Tiger Sahib aap nay yeh Sullah Qulliyat wala damaka chora heh toh phir is par ek doh daleel hee denh. Yeh karen, Pir Sahib ka kohi taqreer jis nay unoon nay kaha ho Shia be theek hen, Wahhabi bi theek hen, Deobandi bi theek hen, Qadiyani bi theek hen, Kafir, Mushrik sab theek hen, pakkay sachay musalman aur Ummati hen RasoolAllah kay. Meray ilm meh kohi essee tehreer ya esay biyaan pesh kar kay izafa karen ... ------------------------------------------------------------------------------------------------------------- Thori tehqeeq kee, yahan par anparh peeroon aur maulviyoon kee tara Pir sahib nay Khilafat e RasoolAllah ko dunyawi aur batini meh taqseem keeya aur batini Khilafat bila fasl Hazrat Ali (radiallah ta'ala anhu) kay hissay meh daal deeh: Joh Ahle Sunnat Wal Jammat kay aqeedeh kay khilaf heh. Hazrat Abu Bakr radiallah ta'ala anhu ka Khalifah bila fasal honay par khadam ka ek article heh, joh kafi purana heh, us ko rework kar kay paste karoon ga. ------------------------------------------------------------------------------------------------------------- Hazrat Abu Bakr First Khalifah Of Prophet (Sallallahu Alayhi Wa Aalihi Was'sallam). Article paste kar deeya heh, jab tarmeem formating improve kee toh phir paste kar doon ga. Aur Pir Sahib ka Tawheed par zor aur logoon ko Piroon say betay betiyan mangna bilqul darust aur jaiz thah. Sunniyoon meh Allah aur Rasool ka darja Piroon ko deeya gaya heh. Yehni haram halal, Islam o Kufr, majority ka nazria yahi heh kay Pir sahib hee asal o asool e deen hen, Pir ka farman Allah ka farman, Pir ka qawl Nabi ka qawl, Pir ka qawl Allah ki shariat ko mansookh karta heh aur pir ka qawl farman e nabi ko mansookh karta heh, yeh heh majority sufiyoon ki sufi'at. Allah say dua mangna toh Mushrikoon kee tara us'see waqat jab dunya kay saray Peeroon say mang mang kar na umeedi ho jahay toh phir Allah, tooh hee denay wala heh. Is say pehlay, nangay shah toon hee hen, Kukri wali sarkar teray dar par aya han, putr deh. Kia yeh Sufia e Ikram ka tareeka thah kay darmiyan say Allah subhanahu wa ta'ala ko nikal bahir karo aur kabah qibla peeroon ko bana loh aur uneeh say mango? Awaam meh yeh tasur peda ho gaya heh kay joh mango Peeroon aur Waliyoon say mango ham gunnegar hen Allah hamari qabool nain karay ga aur yahi Mushrikeen e Arab ka nazria thah Allah bot door heh sun nahin sakta hamaray but'h safarshi hen. Idhar Allah say nah mangneh ka uzr gunagar hona heh udhar Allah ka door hona, unoon nay safarshi but'toon ko banaya aur idhar logoon nay Peeroon ko. farq kia heh, woh Ilah mabood maan kar safarshi mantay thay aur idhar banda maan kar, is leyeh Shirk nahin. magar phir bi Allah say nah mangneh ka aur auroon say mangwaneh ka tareeka aam ho gaya heh. Joh Ahle Sunnat kay uqabir Ulamah o buzurg thay woh toh is qadr Tawheed kay issue par motashadid thay kay banday say pani mangna gawara nah kartay thay, aur idhar aaj ka Sunni. Hamaray Ulamah nay istighathah, waseelah waghera ka ayn Tawheed kay mutabiq hona biyaan kia keun kay Wahhabi Shirk Mushrik tehra rahay thay magar is ka negative effect yeh huwa kay jaiz honay kay qawl ko hee ayn deen bana leeya gaya aur joh wazia deen kee talimat theen un ko chor deeya gaya. Allah kehta heh Allah say mango. Maulviyoon nay istighathah ko jaiz bataya, awaam nay Ya Ali madad, ya sheikh abdul qadir MADAD. shoroon kar deeh jaiz ko hokam e illahi par tarjeeh deeh, jistera sunnat/farz chor kar sunni naat, giyarween, milaad, khatamoon, qawali mehfiloon meh dortay hen, issee tera Quran kee wazia taleem ko chor kar istighathah kay peechay paray huway hen.

Allahu Akbar, yeh janab wohi Waseem Mughal he jis ko meh nay yahan par tehreeri jawab deeya thah: http://www.islamimehfil.com/topic/20936-waseem-mughal-ki-awliyahallah-per-chispan-kee-janay-wali-ayaat-ki-qurani-tafsir/ Yeh kohi Mualana shana nahin heh, khalis jahil mutliq heh. Is say mera Pakistan meh munazra huwa thah. Janab e aali ko meri samaj nahin aa rahi thee. Jab meh is dafa Pakistan [Azad Kashmir, Mirpur, Islamgarh, Mura Rathiyan] gaya toh phir in Purana-Akalgarh kay Maulana ko kichri kehlahoon ga. Abhi istera Ghayb hen jistera gaday kay sar say seeng. Pakistan is is'see Hazrat nay Raf Ul Yadain kay baghayr ruku meh janay aur uthnay ko sabat karnay walay ko motor cycle ka ilaan kia thah. Mura Rakhyal kay Masjid Imam nay Hadith nikal samnay rakhi ... magar motor cycle abhi taq nahin milli. Hamaray ilaqay kay log Sunni narm hen is leyeh yeh bar bar challenge karta phirta heh. Mera is ki dafa Pakistan jana huwa toh meh nay is ko Purana-Akal meh ja kar pakrna heh.

Lol, nahin baee aap joh marzi kahen, mujjay acha jannay walay eka duka banday hen, meh besati ka aadi ho chuka hoon.

Maulviyoon aur Peeroon kay damagh kharab hen. Jab ziyada kha letay hen toh khana damagh meh gus jata heh aur phir nateeja kia hota heh joh in kay apnay aqahid hotay hen un par hee ihtiraz aur mukhalifeen yehni Shia kay aqahid ko taqwiyat dena shoron karnay lagtay hen. Aakhir meh Hadith say dalahil pesh karta hoon woh zeroor paryeh ga. Pehlay Maulvi ki sari video suneeh paray gee toh kuch kaha ja sakta heh. Jahan taq meh jancha hoon, ghalti say nikal gaya kehna yeh chahta thah kay; agar chay hamara aqeeda yeh heh kay Hadhrat Abu Bakr radiallah ta'ala anhu afzal hen magar awaam ko muhabbat ziyada Hadhrat Ali radiallah ta'ala anhu say heh ... Yeh Maulvi TV par - Ummah channel par ata heh is say poocha ja sakta heh is ka nazria kia heh. Naseer Ud Din sahib Allah is ki maghfirat karay. Sahib e Ilm shakhsiyat hen magar das bandoon meh jab bethta thah toh apnay andar kay shaytan par qabooh nahin rakh sakta thah aur joh rafziyat o tafziliat kay ashkalat parta thah phir mic par aakar un par behas aur jaiz honay par behas karta thah ... Yehni janab ko apnay jazbat par qabooh nah thah josh e taqreer meh ulti ganga baha detay thay, shoroon meh alif bey pay paratay aur josh e taleem meh f g h i j k l m n o p q r s t u v w x y z ... yehni janab sari aqal gawa beth-tay thay aur taqreer kay doran joh fatoor zehan meh shaytaan kee taraf say aya us ko qabool kar letay aur ussee ko biyan karnay lagtay ... mosoof ki tehreeraat say sabat heh kay in kay aqahid Ahle Sunnat kay hen. Tesray number par Abdul Qadir Tenchbatwi yeh Tafzili / Rafzi heh - Shia kay nazranoon par is ka guzara hota heh. Yeh Sunni nahin chawal aur Sahabah aur AwliyahAllah ka gustakh banda heh ... Yeh taqreer meh chavlen aur apnay baap kee tara baqwas kar raha heh magar is ki kitab Zubt at Tehqeeq meh Afziliat e Hadhrat Abu Bakr (radiallah ta'ala anhu) ka aqeedah likha heh aur is'see ko Ahle Sunnat ka aqeeda bataya heh. Magar keun kay yeh haram khor heh aur Shia Rawafiz kay pounds khata heh is leyeh joh is meh haram pounds ki taqat heh woh microphone par chavlen baq rahi heh is kay baap ki tara. Chothay number par Maulvi Ishaq Wahhabi-Shia ... aur is ka bi aqeedah wohi heh kay Hazrat Abu Bakr radiallah ta'ala anhu afzal hen joh is kay yotube speeches say sabat heh. Magar is ki bi adat Abdul Qadir aur Pir Naseer Ud Din rahimullah jesi thee ... in kay aqahid aur microphone par chavlen aur. Panchwen number par phir Pir Naseer Ud Din rahimullah ... Allah ta'ala un ki khatahoon ko maaf karay.ameen. Note karen, Maulvi Ishaq kesay ihtiraz kar raha thah aur kesay Afziliat e Hazrat Abu Bakr kay khilaf nazria hazrat Ali afzal ko taqwiyat deh raha thah, magar is video meh jab is ka damaghi tawazoh darust thah toh is nay apna aqeeda bataya: Surah Nisa {4} Verse 69: All who obey Allah and the apostle are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the Siddiq (Truthful), the Shuhada {Martyrs, Witnesses}, and the Saliheen {Righteous}: Ah! what a beautiful fellowship! Sahih Bukhari, Book 57, Number 35: Narrated Anas bin Malik: The Prophet ascended the mountain of Uhud and he was accompanied by Abu Bakr, 'Umar and 'Uthman. The mountain shook beneath them. The Prophet hit it with his foot and said, "O Uhud ! Be firm, for on you there is none but a Prophet, a Siddiq and a martyr (i.e. and two martyrs). Sahih Bukhari, Book 57, Number 49: Narrated Anas: The Prophet ascended the mountain of Uhud and Abu Bakr, 'Umar and 'Uthman were accompanying him. The mountain gave a shake (i.e. trembled underneath them) . The Prophet said, "O Uhud ! Be calm." I think that the Prophet hit it with his foot, adding, "For upon you there are none but a Prophet, a Siddiq and two martyrs." Scholars say, Prophets are of higher rank, then Sadeeq, then [saliheen] matyrs, and then Matyrs. Hazrat abu Bakr is the Sadeeq his rank is after the Prophets .... Hazrat Ali is amongst the Saliheen Matyrs. Sahabah beleived in superiority of Hazrat Abu Bakr and even Hazrat Ali believed Hazrat Abu Bakr was superior then him and all the Sahabah. Sahih Bukhari, Book 57, Hadith 7: Narrated Ibn 'Umar: We used to compare the people as to who was better during the lifetime of Allah's Apostle . We used to regard abu Bakr as the best, then 'Umar, and then 'Uthman . Sahih Bukhari,Book 57, Hadith 60: Narrated 'Aisha: Fatima sent somebody to Abu Bakr asking him to give her her inheritance from the Prophet from what Allah had given to His Apostle through Fai (i.e. booty gained without fighting). She asked for the Sadaqa (i.e. wealth assigned for charitable purposes) of the Prophet at Medina, and Fadak, and what remained of the Khumus (i.e., one-fifth) of the Khaibar booty. Abu Bakr said, "Allah's Apostle said, 'We (Prophets), our property is not inherited, and whatever we leave is Sadaqa, but Muhammad's Family can eat from this property, i.e. Allah's property, but they have no right to take more than the food they need.' By Allah! I will not bring any change in dealing with the Sadaqa of the Prophet (and will keep them) as they used to be observed in his (i.e. the Prophet's) life-time, and I will dispose with it as Allah's Apostle used to do," Then 'Ali said, "I testify that None has the right to be worshipped but Allah, and that Muhammad is His Apostle," and added, "O Abu Bakr! We acknowledge your superiority." Then he (i.e. 'Ali) mentioned their own relationship to Allah's Apostle and their right. Abu Bakr then spoke saying, "By Allah in Whose Hands my life is. I love to do good to the relatives of Allah's Apostle rather than to my own relatives" Abu Bark added: Look at Muhammad through his family (i.e. if you are no good to his family you are not good to him). Maulvi aur Pir ki har baat maneh gay toh gumra hoon gay. Pir Naseer ud Din sahib rehmatullah alayhi, sulla qulli shulli nahin, aqahid darust hen magar janab ko shawq thah kay un ko apnay haqiqi ilmi maqam say ziyada ka rutba deeya jahay, yehni Sheikh Ul Islam, Mufakkir e Islam. Is waja say janab apni ilmi qabiliyat ko dekhanay ki khatr ghairoon kay ashkalat ka zikr keeya kartay thay niyyat say kay in ka radd karoon ga pehlay awaam ko bawar karaya jahay kay yeh ihtiraz qawwvi hen, magar jab awaam wah wah karti aur Pir sahib kay maqsad ko nah samajti toh Pir sahib bi ulti ganga behtay. Mujjay kistera yeh pata heh, keun kay mera be kuch esa haal huwa karta thah ... Wahhabi daleel ko pesh karta aur is khatir kay un kay mowaqif ko samjahoon ga aur phir radd karoon ga ... magar jahiloon ki wa wah ki waja say Wahhabiat ki baqwasat baqnay lagta. Meh naya naya Sunni huwa thah toh ek Deobandi nay ilm e ghayb par behas ka kaha meh chala gaya ... shoroon meh apna aqeedah Sunniyoon wala bataya ada ganta behas kay baad meri ganga ulti behnay lagi aur Deobandiat kay ihtirazat ko sahih batanay laga aur apni taraf say apnay hi khilaf ihtiraz karnay laga ... phir jab meri jawab ki turn aati to agay say tamachay parray. Pir Sahib Allah un ki maghfirat karay thoray unstable banday thay ... control nahin thah soch par aur tawazoh kho beyth-tay thay. Un kay aqahid buray nahin thay sirf irregular behavior ki waja say misunderstood thay. Wesay shahid meh bi aap ki list meh sullah qulli fasadi mushrik hi hoon ga.

Evidence Of Khariji Sustenance Distributing Principle: Wahhabi Zia Bashir did not quote any direct evidence in support of his Khariji methodology but the following verse supports his line of reasoning: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] His argument would be, Allah (subhanahu wa ta’ala) created, provided food for creation, causes living things to die and will restore life to dead for accountability on judgment day. To believe anyone besides Him [creates and] provides sustenance is answering the following question with affirmation: “Is there any of your partners (of Allah) that do anything of that?” This affirmation translates into existance of a partner with Allah (subhanahu wa ta’ala) and this is nothingless then elevating a creation to status of an Ilah besides Allah (subhanahu wa ta’ala). Interpreting The Verse 30:40 In Light Of Quran: First interpretation, Allah (subhanahu wa ta’ala) states: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] The partners the polytheists associated with Allah (subhanahu wa ta’ala) were believed to be god partners of Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) frees Himself from their god-partners which they associated with Him: “Had there been therein alihah (gods) besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!” [Ref: 21:22] The polytheists believed in two gods, i) Allah (subhanahu wa ta’ala) as their supreme God, ii) a idol god which they took as intercessor with Allah (subhanahu wa ta’ala) and they believed as intercessor this mini-god represented their interests in court of Allah (subhanahu wa ta’ala): “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted is He above all that which they associate as partners (with Him)!” [Ref: 10:18] Alhasil, Allah (subhanahu wa ta’ala) is free of Ilah partners which the polytheists associated with Him. Second interpretation, Allah (subhanahu wa ta’ala) states: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] The question in the verse is asking, is there anyone from your partners who can create, provide with you sustenance, cause you to die, restore your life? The identity of the partners and answer to the question is given in the following verse: “Yet they have taken besides Him other alihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Regarding the sustenance aspect of verse 30:40 another verse sheds light over gods (i.e. idols) of polytheists not having control over sustenance, here: “You only worship, besides Allah, idols, and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned." [Ref: 29:17] Alhasil, the partners regarding which the question in verse 30:40 was asked were gods of polytheists and these gods were idols who have no control over creation of any being but they were by themselves created [with clay/stones] by polytheists, nor excercised control over taking someones life, or restoring life, or providing it sustenance. Interpretation three, Allah (subhanahu wa ta’ala) states He is free from the partners which the polytheists associated with Him: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] They associated with Allah (subhanahu wa ta’ala) in his Ilahiyyah besides Allah things that do not harm or benefit them, here: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted is He above all that which they associate as partners (with Him)!” [Ref: 10:18] The partner things which the polytheists associated with Allah (subhanahu wa ta’ala) which do not benefit and harm are gods of polytheists, here: “Yet they have taken besides Him other alihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Verse 29:17 quoted above establishes the gods of polytheists were idols. Alhasil, it is established from three interpretations that verse 30:40 was regarding Ilahs of polytheists which they had taken as partners besides Allah (subhanahu wa ta’ala) and these Ilahs were idols. Refuting Wahhabi In Me By Sunni In Me: If you remember in the beginning of the second part of sustenance distributing principle following argument was presented to support the charge of polytheism: “Allah (subhanahu wa ta’ala) created, provided food for creation, causes living things to die and will restore life to dead for accountability on judgment day. To believe anyone besides Him [creates and] provides sustenance is answering the following question with affirmation: “Is there any of your partners (of Allah) that do anything of that?” This affirmation translates into belief in existance of a partner with Allah (subhanahu wa ta’ala) and this is nothingless then elevating a creation to status of an Ilah besides Allah (subhanahu wa ta’ala).” The verse based on which the following argument erected against Muslims was properly explained in the previous section with three interpetations each clarifying the verse from a different perspective and revealing the verse was revealed regarding the idol gods of polytheists. All that needs to be done is to insert the corrections into quoted material. The following is Halal version of Islamic belief: “Allah (subhanahu wa ta’ala) created, provided food for creation, causes living things to die and will restore life to dead for accountability on judgment day. To believe anyone besides Him creates and provides sustenance as an Ilah is akin to answering the following question with affirmation: “Is there any of your (i.e. idol Ilah) partners (of Allah) that do anything of that?” This affirmation translates into belief in existance of an Ilah partner with Allah (subhanahu wa ta’ala) and this is nothingless then elevating a creation to status of an Ilah besides Allah (subhanahu wa ta’ala).” The insertion of the Ilahiyyah into argument would have revealed that belief in Ilahiyyah is essential to elevation of a creation to status of an Ilah. Also it would have demonstrated how Mr Sneaky aka myself is employing Khariji methodology to make Wahhabi ends meet. Note, I only employed my ex-methodology and of which Muhammad bin Abdul Wahhabs Kharijism is guilty of and for evidence read Kitab at-Tawheed and so is entire clan of Ibleesi minions. Every verse regarding non-Muslims is interpreted to target Muslims. Once again, pay attention to the following Hadith: “... and the Mulhidun (heretical) after the establishment of firm proof against them: “And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij] Allah (subhanhu wa ta’ala) guides whom He wills and leads astray whom He wills. Principles Of Distributing Sustenance In Light Of Quran: Considering the fact that verses of Quran were in light of Ilahiyyah of idols it is apropriate to insert the Ilahiyyah into the principles. i) To believe a being distributes rizq [as an Ilah] is elevating the being to status of an Ilah. ii) To believe a being distributes to anyone anything the being desires [as an Ilah] is elevating the being to status of an Ilah. iii) To believe a being grants son/daughter is elevating [as an Ilah] the being to status of an Ilah. According to this correction if Ilahiyyah is believed for one who performs these actions then the being is made partner with Allah (subhanahu wa ta’ala). It does not matter if the following qualities: Zaati, Qulli, Haqiqi, bi Ghayr Izni … are not attributed to the essences, attributes, actions of the being. Instead only makhlooqi qualities such as: Atahi, Baaz, Muntahi … are attributed to essence, attributes and actions of the being, still creation would be elevated to status of an Ilah and Shirk Al Akbar will be warranted. [Continued ...]

Salam alayqum, Meh munasib nahin samjta kay kuch likha jahay keun kay jis banday kee deeni ghayrat mar jahay us ka iman pani dalnay zinda nahin honay wala. Guzarish heh, jistera aap ko pata nahin Biddat kia heh aur ussee tera Deobandiyoon ko be maloom nahin Biddat kia heh. Aur agar un ko maloom be ho toh ghayrat e imaani o insaaf nahin kay haq ko maneh aur us kay mutabiq fesla karen. Insaan ko soch aur samaj kitaben parnay say nahin aati. Agar soch aur samaj kitaboon say aati toh kia Allah ki kitab say behtr kohi kitab heh ya Nabi ki taleem say behtr taleem? Nahin nah, magar phir bee logh iman nahin latay. Haq o batal ki pechan kitab parh kar aur ghor o fikr say aati heh. Kehtay hen ek chatakh ilm kay wastay ek se'rh aqal chahyeh. Aap ko mashwara heh kay aap apna waqt ghor o fikr meh ziyada guzara karen. 1) Masla Takfeer, Awal, sab say pehlay Musalmanoon ki Takfir Deobandi aur Wahhabi mazhab kay perokaroon nay ki. Ismail Dehalvi say pehlay Hindustan meh kohi be essa nahin thah joh Musalmanoon ko Mushrik yehni bad-treen Kafir kehta thah. Ismail Dehalvi nay Taqwiyatul Iman likhi aur puri Ummat ko Muhammad bin Abdul Wahhab ki tara Mushrik tehraya aur aaj be Shirk/Mushrik ki machine gun chal rahi heh. Ham Musalmanoon nay Deobandiyoon aur Wahhabiyoon ki Takfir meh pehal nahin ki. Ham Musalman kissi ki Takfir nahin kartay aur jin ki kartay hen us ki wajoohat hen. Misal kay tor par, Thanvi nay essee ibarat likhi jis say RasoolAllah (sallallahu alayhi wa aalihi was'sallam) ki towheen ka pehloo nikalta thah. Hazoor (sallallahu alayhi wa aalihi was'sallam) kay ilm kay mutaliq likha kay, un kay ilm e ghayb meh kia takhsees heh esa ilm toh sab pagaloon, bachoon, cho-payoon, hawanat, majoon ko be hasil heh. Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) kay ilm e ghayb ki tashbih pagaloon, bachoon, etc ... say deeh. Nabi (sallallahu alayhi wa aalihi was'sallam) kay ilm e ghayb ki toheen nahin toh kia heh. Quran bi toh ilm e ghayb thah - Allah farmata heh: wama huwa alal ghaybi bi dhaneen, yehni woh ghayb (yehni Wahi) batanay meh kanjoosi nahin kartay. Kia Quran ki Ghaybi Wahi Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) kay ilm e ghayb ka hissa nahin thah? Kia Quran pagaloon, bachoon, janwaroon hawanoon kay Ilm e Ghayb jesa heh? Pehlay number meh toh yeh Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) kay ilm e ghayb ki toheen thi aur dosray number par Quran e kareem ki. Allah (subhanahu wa ta'ala) nay farmaya, la taqulu raina wa qoolu unzurna, tarjuma: raina ka lafz mat bolo balkay unzurna ka lafz istimal karo. Tafseel ko chor kar, hasil ayat yeh heh; esay ilfaaz istimal nah karo joh gustakhi kay wastay istimal keeyeh ja saken balkay esay ilfaaz istimal karo joh wazia aur gustakhi kay shaybay say khali hoon. Jab Quran kee taleem esi wazia heh toh phir Thanvi ko bar bar bataya gaya kay is ibarat meh gustakhi e Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) heh is leyeh toba karo magar apni izzat kee khatir toba nah keeh aur gustakhi par datta raha. Is par Musalmanoon ko yaqeen ho gaya kay nay tawbah nahin karni aur apnay Kufr ko ayn Islam samajta heh aur Musalmanoon nay Thanvi ki Takfir ki. Thanvi kay baad, Murtaza Hassan Chandpuri aur pata nahin kitnay halwapuriyoon nay is ibarat ka difa keeya aur munazray keeyeh. Puranoon meh, Manzoor Nomani, Murtaza Hassan Chadpuri, Hussain Ahmad Madni, Anwar Shah Kashmiri inoon nay difa bi kia aur bey-ghayr toba kay mar gahay. Khadam yehni meh Muhammed Ali, Ashraf Ali Thanvi, Manzoor Nomani, Murtaza Hassan Chandpuri, Hussain Ahmad Madni, Anwar Shah Kashmiri, in sab ko Ashraf Ali Thanvi kay kuffr meh barabar ka shareek samajta hoon aur in ko itna hi bara Kafir samajta hoon jitna Thanvi ko bara Kafir samajta aur manta hoon. Khadam ka mowaqif yeh heh, Har woh mard/aurat, aalim/jahil, joh is ibarat aur is jesi gustakhana ibaraat kay kufr par aga ho jahay aur dalahil o baraheen say us ko samjaya jahay aur moqa deeya jahay kay woh samjay (yehni maheenay, saal) aur agar phir bi woh banda toba nah karay aur Kufr par datta rahay toh esa har Deobandi Kafir heh. Han, yeh zeroor kahoon ga kay Deobandiyoon ki es'si takfir jis ka target pura Deobandi firqa ho baghayr kissi takhsees kay bilqul darust nahin aur nah kohi Musalman istera Deobandiyoon ki Takfir karta heh. Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) kay Ummati ko yeh zeb nahin deta kay woh us nay gustakh say dosti karay aur Musalmanoon ko hujjaten karay kay gustakhan e Nabi (sallallahu alayhi wa aalihi was'sallam) ki Takfir mat karo. Ham Musalman kissi ko Kafir apna shawq e takfir ko pura karnay kay leyeh nahin kartay aur nah is ko shawq samajtay hen. Agar hamaray dil meh Islam ka gar nah hota aur muhabbat e RasoolAllah (sallallahu alayhi wa aalihi was'sallam) nah hoti aur Allah (subhanahu wa ta'ala) ka khauf nah hota toh ham bi modernised hotay. Ham bi Shari'at e mutahira ko puranay zamanay ki jahalat tehra kar apni man pasand dostiyan kartay aur deen dushmanoon kay saath beth kar gappen lagatay magar Allah (subhanahu wa ta'ala) nay hamaray dil meh iman kay noor ko salamat rakha aur Allah (subhanahu wa ta'ala) say dua heh Allah (subhanahu wa ta'ala) is ko salamat rakhay, ameen. Kia teri fikr heh insaan, kay tamaray walden ki kohi toheen karay tum larnay par tiyar ho aur Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) ki toheen ho tum un gustakhoon kay taranay gaho aur dostiyan nibaho. Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) kay farman ka hasil pesh karta hoon, kohi us waqt taq momin nahin jab taq woh mujjay sab say ziyada muhabbat nah karay. Jis say ziyada muhabbat ho us ki toheen par utni ziyada ghayrat o gussa ata heh. [Continued ... agar dil huwa toh]

Salam alayqum First of all wives of Prophet (sallallahu alayhi wa aalihi was'sallam) are fundamental part of Ahli Bayt. The four companions of Prophet (sallallahu alayhi wa aalihi was'sallam) meaning, Hazrat; Fatimah, Ali, Hassan, Hussain (Allah be pleased with them all) are honorary members of Ahli Bayt. Wives of Prophet (sallallahu alayhi wa aalihi was'sallam) are Allah's Ahli Bayt, meaning they have been declared Ahli Bayt by Allah (subhanahu wa ta'ala) and evidence of it is in Quran. The four companions mentioned are Prophet's Ahli Bayt, meaning they were granted the Ahli Bayt status by Prophet (sallallahu alayhi wa aalihi was'sallam) and evidence of their being Ahli Bayt is in Hadith. You should not exclude the mention of wives of Prophet (sallallahu alayhi wa aalihi was'sallam) as Ahli Bayt. This sickness has crept into Ahle Sunnat due to Shia sects belief that only Panjtan are Ahli Bayt so they don't mention the wives of RasoolAllah (sallallahu alayhi wa aalihi was'sallam) and since monkey see what monkey do with Sunnis is too prevlent. Especially when monkey see what Shia do then monkey do what Shia do. Do not copy the Rawafiz, instead jealously spread belief of Ahle Sunnat in entirity.

Yeh koee wazifa nahin heh, sirf zehni fatoor ko door karnay ki khatar bataya heh ... banday kee tawajoh ek taraf is qadr ho jati heh kay jis taraf tawajoh ho jahay woh damagh par hawavi ho jaati heh ... Neurological expert kehtay hen kay damagh kay ek connection ko tornay kay leyeh ya dosra ko bananay kay leyeh 21 din lagtay hen ... yehni ek bat ko adat bananay kay leyeh aur ek adat ko tornay ki khatar 21 din lagtay hen aur ek harkat ya baat ko zenh nasheen karnay kay leyeh ya hatanay kay leyeh us kee taraf 21 din tawajoh kar kay nah karnay ka irada karen aur nah karen toh adat toot jati heh keun kay damagh ka woh connection toot jata heh ... Is leyeh agar adat ko tornay kay leyeh twajoh karen ... aur repeat karen, esa karnay ka kuch faida nahin ... pani waste kar raha hoon ... yeh ek connection toot jahay ga aur dosra pani waste nah karnay wala ban jahay ga. Namaz kay bad hasbunallahu wa naimal wakeel para karen, ya Surah Fatihah kasrat say paren ...

Allah par imaan lahen, kay acha aur bura Allah ki qudrat meh heh ... aap ka imaan safaee par ziyada ho gaya heh. Safaee, dawaee, waghera asbab hen hifazat aur ilaaj Allah ki qudrat meh heh ... is leyeh wasail say tawajo hatahen aur Allah par imaan laahen ... yeh bar bar repeat karen, kohi saaf nahin kar sakta siwahay Allah kay, kohi paak nahin kar sakta siwahay Allah kay. jissay Allah paak karay ussay kohi paleed nahin kar sakta aur jissay Allah paleed karay ussay kohi paak nahin kar sakta ... das dafa mafoom kee taraf tawajoh deh kar paren ... aur jab bee bila waja hath donay ka khiyaal ahay toh is ko repeat karen aur nah dohen.

Principle Of Granting Sustenance: The following Khariji principle is three principle in one depending on how you interpret details: ‘To believe a being grants rizq (meaning, distribution of sustenance is the beings responsibility and grants to anyone anything the being desires) or grants son/daughter, is elevating the being to status of an Ilah.’ The first one is without the content in the brackets. If the main part is content out of bracket then it is as: ‘To believe a being distributes rizq is elevating the being to status of an Ilah.’ and content between the brackets before word: “… responsibility and grants …” supports this part (i.e. to believe, distribution of sustenance is a beings responsibility… is elevating the being to status of an Ilah.). Note, in this case use of word: “… responsibility and grants …” in the sentence is to join two sentences together – in other words to distinguish between two aspects of the principle. The second understanding is that writer is stating ‘To believe a being distributes to anyone anything the being desires is elevating the being to status of an Ilah.’ In the later version, if the word and in: “… responsibility and grants …” is understood as pointing to two aspects or elaborating further on the part before and, in both cases it gives the meaning presented. It is unclear which of the two he intended. Alternatively, it could be that Mr. Zia intended to convey both and both are consistent with the methodology he used and would be accurately representing his views. The last one is obvious and clearly has nothing to do with rizq therefore a separate principle: ‘To believe a being grants son/daughter is elevating the being to status of an Ilah.’ The Problem With Sustenance Distribution Principle: To believe that a being distributes sustenance is not against the belief of Quran/Sunnah and most definitely not a crime, which elevates the being to status of an Ilah. Allah (subhanahu wa ta’ala) distributes by: “And indeed We have distributed it amongst them in order that they may remember (the Grace of Allah,) but most men accept nothing but disbelief or ingratitude.” [Ref: 25:50] Rain is source of water and a form of sustenance. Generally, in reality, Allah (subhanahu wa ta’ala) distributes everything and the verse is evidence to that but in context verse could be interpreted to mean distribution of water: “And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water. That We may bring to life thereby a dead land and give it as drink to those We created of numerous livestock and men.” [Ref: 25:48/49] So it is clear that Allah (subhanahu wa ta’ala) owns and grants Rizq but Allah (subhanahu wa ta’ala) has appointed the angels the task of distributing: “And those (angels) who distribute by Command.” [Ref: 51:4] Prophet (sallallahu alayhi wa aalihi was’sallam) has been recorded to have said: “Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade for someone to have both his name and his kunya. He said, 'I am Abu'l-Qasim. Allah gives and I distribute.'" [Ref: Adab Al Mufrad, B35, H844] Based on all this, it would be heretical even disbelief to negate the creation of Allah (subhanahu wa ta’ala) distributing sustenance. Further evidence for the sustainers other then Allah (subhanahu wa ta’ala) comes from Quran itself where Allah (subhanahu wa ta’ala) has stated: “But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing. Say, "What is with Allah is better than diversion and than a transaction, and Allah is the best of providers." [Ref: 62:11] Revealing there are other sustainers but Allah (subhanahu wa ta’ala) is best of Sustainer from amongst all. Fault With Principle Of Being Distributing Anything To Anyone: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "I have been sent with the shortest expression with the widest meaning and have been made victorious with awe, and while I was sleeping, I saw that the keys of the treasures of the world were placed in my hand." Abu Huraira added: Allah's Messenger has gone, and you people are utilizing those treasures, or digging those treasures out." or said a similar sentence.” [Ref: Bukhari, B92, H378] Same is narrated in another Hadith where Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have stated: "I shall be your predecessor and a witness on you, and I am really looking at my sacred Fount now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes." [Ref: Bukhari, B56, H795] Another Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) being granted the station of Al Qasim by Allah (subhanahu wa ta’ala), Hadith: “For I am Al-Qasim (i.e. the distributor) and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the! Prophet said so." [Ref: Bukhari, B73, H216] Another version of the Hadith states: “Give the name after my name, but do not give kunya, for I am Abu'l-Qasim (in the sense) that I distribute amongst you (the blessings of Allah) and disseminate the knowledge.” [Ref: Bukhari, B25, H5319] The knowledge which Prophet (sallallahu alayhi wa aalihi was’sallam) disseminates allowed and continues to allow humankind unearth the treasures of Allah (subhanahu wa ta’ala), which Abu Huraira (radiallah ta’ala anhu) indicated: “Abu Huraira added: Allah's Messenger has gone, and you people are utilizing those treasures, or digging those treasures out." or said a similar sentence.” [Ref: Bukhari, B92, H378] He distributes the treasures under the command of Allah (subhanahu wa ta’ala), here: “Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade for someone to have both his name and his kunya. He said, 'I am Abu'l-Qasim. Allah gives and I distribute.'" [Ref: Adab Al Mufrad, B35, H844] The method of distributing these treasures is, disseminating the knowledge regarding these treasures. Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted the treasures and knowledge and he distributes both therefore the principle; to believe a being can distribute anything to anyone is elevating the being to status of an Ilah, is not valid because it has been established Prophet (sallallahu alayhi wa aalihi was’sallam) distributes all the treasures to all bi iznillah (i.e. by permission of Allah subhanahu wa ta’ala). Note the following Hadith: “I used to live with the Messenger of Allah at night. I would bring water for his ablution and his need. He said: Ask me. I said: Your company in Paradise. He said: Is there anything other than that? I said: It is only that. He said: Help me for yourself by making prostrations abundantly.” [Ref: Abu Dawood, B5, H1315] Prophet (sallallahu alayhi wa aalihi was’sallam) told the companion to request something from him and in response, the companion requested company/nearness of Prophet (sallallahu alayhi wa aalihi was’sallam) in paradise. It is important to note, that Prophet (sallallahu alayhi wa aalihi was’sallam) used words which indicate companion was permitted to request whatever he wished and this reveals Prophet (sallallahu alayhi wa aalihi was’sallam) had capacity to grant all that companion could have requested. This establishes Prophet (sallallahu alayhi wa aalihi was’sallam) had the authority to grant anything he wishes to anyone one wished, bi iznillahi ta’ala. Principles Of Distributing Sustenance Reconciled According Ahle Sunnat Methodology: Zaati (i.e. personal – not granted by any other) is unique for Allah (subhanahu wa ta’ala) because all His essence (i.e. Zaat), attributes (i.e. Sifaat) and actions (i.e. Afaal) are His personal, which have not been granted by another. If the deduced principles and the original principle are understood in light of Zaati classification then they indeed elevate the being to status of an Ilah. Here is example of how they will be reconciled with methodology of Ahle Sunnat: i) ‘To believe a being distributes rizq [Zaati] is elevating the being to status of an Ilah. ii) ‘To believe a being distributes [as Zaati distributor] to anyone anything the being desires is elevating the being to status of an Ilah.’ iii) ‘To believe a being grants rizq [as Zaati distributor] - meaning, distribution of sustenance is the beings [Zaati] responsibility and grants to anyone anything the being desires [out of Zaati possessions] or grants son/daughter [as Zaati distributor] is elevating the being to status of an Ilah.’ I will not explain all three but only the first in light of Zaati classification. ‘To believe a being distributes rizq [Zaati] is elevating the being to status of an Ilah.’ Then it means, the being distributes his own and has not been granted by Allah (subhanahu wa ta’ala). This belief also establishes beliefe of independence from Allah (subhanahu wa ta’ala). Only Allah (subhanahu wa ta’ala) distributes Zaati Rizq and He alone is independent of all and none other is independent as Him and independent of Him. All other then Him distribute Atahi (i.e. granted) Rizq and distribute as they are dependent upon Allah (subhanahu wa ta’ala). If someone believes a being distributes Rizq with concept of Zaati or believes a being distributes anything while affirming the Zaati belief for the being then without doubt a creation is elevated to status of an Ilah besides Allah (subhanahu wa ta’ala). [Continued ...]

Salam alayqum Bahi meh nay kabi kuch esa nahin para. Magar ek doh din denh, talash karta hoon.

Tasweer haram heh, is par ikhtisar karen, TV ki tasweer ka haram hona Ijtihadi masla heh. Jis meh meri tehqeeq yahi heh kay TV ki tasaweer bi haram hen. Magar yeh ijtihadi masla heh jis par behas o ikhtilaf ho sakti hen. Joh dalahil aap ko qavwi lagen un ko qabool karen. Ziyada behas ko chor denh. Ijtihadi ikhtilafat say kohi Ahle Sunnat say Kharij nahin hota. Kabi Ulamah sakht rawayya apnahen toh darmiyani rah ikhtiyar karen. Meray Peer o Murshid Sayyidi Taaj Al Sharia hen aur meh un kay sakht rawayyeh ko qabool nahin karta. Mujjay shak nahin kay Sayyidi Taaj Al Sharia, zamanay kay Momineen kay behtreen logoon ki saf meh hen aur medan e ilm meh zamanay kay behtreen Ulamah meh say hen magar phir bi Sayyidi ki shiddat darust nahin [yehni Sunniat say Kharij honay ka Fatwah] magar Tasweer aur TV kay khilaf un ka joh mowaqif heh woh bilqul darust heh. Meh kahee dafa forum par likh chooka hoon kay essay forum par esay ikhtilaf nah laya karen, nazriat par behas karen. shaksiyat par nahin.

Gustakhi tab hoti agar sharab ki botal par naam likay jatay. Yeh ek misaal heh is meh gustakhi nahin ...

Reconciling Principle Of Exercising Authority: The heretical principle can be reconciled with Islamic teaching of Shirk if it is understood in the following fashion: ‘To believe a being can exercise [Ghayr Muntahai type of] authority in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ This insertion produces the meaning that to believe a creation exercises authority over all universe [inanimate and animate] then the creation is being elevated to status of an Ilah. This insertion does not criminalize limited and restricted right of exercising authority over natural or supernatural. It is important to point out; if it is believed that a creation exercises ‘Ghayr Muntahai’ type of authority over that which comes under the category of ‘Ma Teht Al Asbab’ and with wasail (i.e. means) of ‘Ma Teht Al Asbab’ then it is still major Shirk. This establishes Wahhabi concepts of ‘Ma Teht Al Asbab’ and ‘Ma Fawq Al Asbab’ are inconsequential when it comes to determining Shirk because natural and supernatural takes place with asbab and wasail. Yet in methodology of heretics only if one exercises authority over ‘Ma Fawq Al Asbab’ then it is major Shirk but not over ‘Ma Teht Al Asbab’. Where as Islamicly if one of thirteen concepts is coupled with that which comes under the category of ‘Ma Teht Al Asbab’ then it also is major Shirk. Fundamentally, exercise of authority over ‘Ma Teht Al Asbab’ or ‘Ma Fawq Al Asbab’ is not valid basis for determining major Shirk. Rather the thirteen concepts and affirmation of Ilahiyyah are foundation for determining major Shirk. Zia Bashir’s Evidence For Negating Creations Ability To Exercising Authority: Zia Bashir discussed the issue of exercising authority in light of the following verses of Quran: “Say, "I possess not for myself any harm or benefit except what Allah should will. For every nation is a [specified] term. When their time has come, then they will not remain behind an hour, nor will they precede [it]." [Ref: 10:49] “Say: "I possess no power over benefit or harm to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe." [Ref: 7:188] From these two verses he wished to argue that Prophet (sallallahu alayhi wa aalihi was’sallam) and generally all creation possessed absolutely no authority over benefit or harm. In post 76, Zia Bashir quoted the following verse: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] To establish his claim that none has the right to exercise authority over benefit and harm. Interpreting Verses To Establish Exercising Authority/Power Over Benefit And Harm: Both verses of Quran begin with negation: "I possess not for myself any harm or benefit …” and second verse is translated as: "I possess no power over benefit or harm to myself …” Yet the last part portion of both verses affirm ability of harm and benefit: “… except what Allah should will.” and the other verse: “… except as Allah wills.” The rule is when negation is followed by affirmation then both negation and affirmation combine to negate and affirm something. As an example the following statement is negation: “I have nothing to eat …” and an affirmation to follow would be: “… except an apple and a banana.” This means one making the statement has nothing to eat apart from the two mentioned. Similarly, the verses of Quran are combination of negation and affirmation therefore harm/benefit is being negated and affirmed. In other words Prophet (sallallahu alayhi wa aalihi was’sallam) is instructed to say [as an act of humility] that I have absolutely no authority to harm and benefit myself other then the harm and benefit which I can bring to myself by will of Allah (subhanahu wa ta’ala). Finally I quote the words of Allah (subhanahu wa ta’ala) to put the explanation into perspective: "I possess no power over benefit or harm to myself except [power/authority over benefit/harm to my self] as Allah wills. Elect Of Allah (subhanahu wa ta’ala) Exercising Authority/Power: The proof of creation of Allah (subhanahu wa ta’ala) having right to exercise authority [over supernatural to benefit] and benefitting is that Prophet Isa (alayhis salaam) said: “And will make him a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's Leave. And I inform you of what you eat ... by Allah’s permission.” [Ref: 3:49] It is recorded in a Hadith that water had ran short while Prophet (sallallahu alayhi wa aalihi was’sallam) was on a journey, here: “He said, "Bring the water remaining with you." The people brought a container which had little water left. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from Allah." I saw the water flowing from among the fingers of Allah's Messenger, and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).” [Ref: Bukhari, B56, H779] This is proof of exercising authority over supernatural with permission of Allah (subhanahu wa ta’ala) and benefitting the people with water. Another Hadith records: “Once, on a dark night, two of the companions of the Prophet departed (after a meeting with the prophet) and were led by two lights like lamps (from the sky) lighting the road in front of them. And, when they parted (from each other), each of them was accompanied by one of these lights till he reached his house.” [Ref: Bukhari, B8, H454] If I recall correctly, the two companions were Imam Hassan (radiallah ta’ala anhu) and Hussain (radiallah ta’ala anhu). These Ahadith prove the elect of Allah (subhanahu wa ta’ala) exercise authority over the supernatural and benefit. Yet all exercise of authority over natural and supernatural is with permission and will of Allah (subhanahu wa ta’ala). The Genesis Of Innovation And Misguidance: The heretical understanding; creation of Allah (subhanahu wa ta’ala) cannot exercise authority over anything to benefit and harm another is based on the following verse which was specifically revealed regarding the idols of polytheists: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] The heretics apply the verse upon Prophets and pious Muslims and argue based on this verse none can benefit and harm nor can exercise authority over it. Note, the verse says; “How do you worship beside Allah (subhanahu wa ta’ala) which has no power to harm or benefit you?” There is indication that the polytheists worshipped that which did not harm or benefit at all. Does this verse apply to Prophet Isa (alayhis salaam) who is worshipped by Christians? And is there proof that he benefited and harmed? Before answering the question read the following verse again: “And will make him a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's Leave. And I inform you of what you eat ... by Allah’s permission.” [Ref: 3:49] They worship him yet he did benefit the born blind and the lepers and the dead. Based on this, the verse 5:76 cannot be referring to a human being, specially a Nabi or Wali because the implication of the verse is; they worship which does not benefit/harm. Yet it has been established one worshiped besides Allah (subhanahu wa ta’ala) is able to benefit [supernatural]. Interpreting The Verse 5:76 In Light Of Quran: Allah (subhanahu wa ta’ala) states: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] They worshiped idols: “You only worship, besides Allah, idols, and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned." [Ref: 29:17] This means Allah (subhanahu wa ta’ala) in verse 5:76 is stating; how do you worship besides Allah (subhanahu wa ta’ala) idols which have no power to harm or benefit you? This is also established from the following verse: “They said, "We worship idols and remain to them devoted. He said, "Do they hear you when you supplicate? Or do they benefit you, or do they harm?" [Ref: 26:71] They worshiped the idols because they had taken them as Aaliha even though they were benefit-less/harmless: “Yet they have taken besides Him other alihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Idols Have No Power To Exercise Authority What So Ever: To establish lack of ability of idols over benefit and harm Allah (subhanahu wa ta’ala) questions the polytheists: “Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say, "Call your 'partners' and then conspire against me and give me no respite.” [Ref: 7:195] Point of the verses is, despite having hands, eyes, ears, feet, the idols possess no life and have no capacity to hear, see, hold/strike or walk. In short, idols possess no benefit or harm to anyone because these idols lack the basic requirement of benefit/harm – such has life. Rather then being any benefit/harm to others, these idols Allah (subhanahu wa ta’ala) are helpless if fly was to snatch something from them: “O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.” [Ref: 22:73] The idol could not bring it back from the fly nor could it harm to prevent the fly from taking it. In the story of Ibrahim (alayhis salaam) it is mentioned that he broke the idols and which was to demonstrate the inability of idols to benefit/harm, here: “And [i swear] by Allah, I will surely plan against your idols after you have turned and gone away. So he made them into fragments, except a large one among them that they might return to it. They said, ‘Who has done this to our gods? Indeed, he is of the wrongdoers?’ They said, "We heard a young man mention them who is called Abraham." [Ref: 21:57/60] They bring Prophet Ibrahim (alayhis salaam) and question him about breaking the idols and he responds the biggest one out of the idols had done it and told them to ask the idol. They replied saying you know these idols don’t speak and in response to them Prophet Ibrahim (alayhis salaam) said: “He said, ‘Then do you worship instead of Allah that which does not benefit you at all or harm you?’” [Ref: 21:66] Once again, point is if the idols had life they would have had the authority over benefit/harm and would have harmed Ibrahim (alayhis salaam) to prevent him from breaking idols, thus benefiting themselves. Right Concept Employed In Wrong Context For Wrong Reasons: A verse which was used to establish that idols of polytheists could not benefit or harm whatsoever [neither natural nor supernatural] was applied upon the Ambiyah, Awliyah and Muslims to argue none but Allah (subhanahu wa ta’ala) exercises authority over benefit and harm. Yet it has been established; the verse was not for Ambiyah, Awliyah nor Muslims or even human beings and therefore the teaching it imparts cannot be applied to the mentioned. In contrast to inability of idols to exercise authority over harm/benefit it has been established the human beings exercise authority over natural benefit/harm and elect of Allah (subhanahu wa ta’ala) have authority to over supernatural as well. Hence to apply its command upon all mentioned is trait of the worst of creatures (i.e. Khawarij/Wahhabi) and they are from them: “... and the Mulhidun (heretical) after the establishment of firm proof against them: “And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij] Mr Zia Bashir like his entire Khariji ilk engaged in applying the verse and its command upon Muslims when in reality the verse was revealed regarding the disbelievers. Ilah Determining Principle Of Exercising Authority In Light Of Quran/Sunnah: It has been established from Quran/Sunnah that creation of Allah (subhanahu wa ta’ala) depending upon their status exercise authority over natural or natural as well as supernatural and it is according to the will and permission of Allah (subhanahu wa ta’ala). The polytheists took their idols as Aaliha (i.e. gods) and expected benefit/harm from these idols. In response to which Allah (subhanahu wa ta’ala) has stated these idols have no power/authority, nor have capacity to benefit/harm anyone and if they did they would have benefited themselves and harmed those who intended to harm them and harmed them. In light of all the evidence, it would be appropriate to straighten the crooked path of Khawarij, with this amendment: ‘To believe a being can exercise authority [as an Ilah] in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ A comprehensive form of this principle would be: ‘To believe a being can exercise [Muntahai or Ghayr Muntahai type of] authority [as an Ilah] in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ With the principles of Ahle Sunnat it becomes apparent that exercising authority in heavenly or earthly kingdom of Allah (subhanahu wa ta’ala) is not the foundation which elevates the creation to status of an Ilah but the belief that a creation is Ilah does and which was affirmed by polytheists explicitly. [Continued ...]

Yahi baat Ala Hazrat nay in ashaar meh biyan farmahi Muhammed mazhar e kamil heh haq ki shaan izat ka, nazr ata heh is kasrat meh kuch andaaz wahdat ka, aur agay Qasim Nanotavi kay Kufr ko aag lagatay huway farmatay hen: Na rakhi gul kay josh husan nay gulshan meh jaanbaqi chatakta phir kahan ghuncha baagh e risalat meh.

Yahi baat Qasim Nanotavi nay Tahzir Un Naas meh biyaan kartay huway kufr keeya.

Allamah Arshadul Qadri ka munazra ? Agar kissi kay pass heh toh zeroor online post karay, jazakallah khair ...

Books which establish the case of Muslims against Wahhabism should be promoted. If Allah permits me I will write series of articles connecting terrorists of the world with Wahhabi ideology. it would be sufficent to say that all terrorists are Wahhabi and all Wahhabis [who know the tenents of Wahhabism] are aspiring terrorists with high potential of being next killer, suicide bomber.

Ma sha allah darbar e Firawn (rehmatullah alayhi) meh Nabi Musa (alayhis salaam) thay ... is say us ki darbar ki shaan o imaan ki halat ka andaza hota heh [Astaghfirullah ul azeem] aur Musa (alayhis salaam) ka imaan o Islam ka jaiza bi hota.

Upar walay article me abhi abhi mazeed material add keeya heh, jinnay shawq hasool e ilm ho zeroor paren.