wasim raza

Mashoor Mohaddis IBN ADI rah 365 H k Ustaad ABA'AN BIN JAFAR IMAM ABU HANIFA rah k KHILAF RivaYaat GHARA karTeY They. Jo ki Sabka Sab JhooT aur Kazb Hai. Inhoney 1,2 Nahi BaLki Poorey 300 SeY ZaYada RivayaaT, IMAM ABU HANIFA rah k KhiLaaf Ghar Rakhi Thee. Gumaan E GaaLib Yahi hai ki KHATIB BAGDADI 463 H Ney issi k faiLa'ee huvee ManGharat Rivayaat ko Apni Taareekh mey IMAM ABU HANIFA rah k KhiLaaf NaqaL kiya hai. scan https://m.ak.fbcdn.net/photos-h.ak/hphotos-ak-xfa1/t1.0-0/1044094_475780462510349_1375243447_n.jpg mughal bhai ya koi islami bhai scan page yahan attach kardein mere yahan se attach nahi ho rahe.

The famous Hadith-expert of 6th century Hijri Imam Abul Qasim Ali bin Hasan famously known as Ibn Asaker (May Allah shower His Mercy on him) relates a Tradition from the famous Successor Imam A’amash (May Allah shower His Mercy on him): Translation: It is narrated on the authority of Hadhrat Imam A’amash (May Allah shower His Mercy on him), a wretch defecated on the blessed grave of Imam Hasan (May Allah be well pleased with him). He immediately went mad. He kept barking like a dog until he died. Even after his death, horrible sounds of barking could be heard. (Tareek Dimashq, Vol. 13, Pg. No. 305; Jame’ Karaamaat Ul Auliya, Vol. 1, Pg. No. 131) Imam Yousuf Nabhani (May Allah shower His Mercy on him) has also related this in his book Jame’ Karaamaat Ul Auliya on the authority of Abu Nu’aim and Tabaqaat Manaavi. This shows that if the beloved of Allah Most High are insulted, then such punishment is given that the world remembers it for a long time. Allah Most High took away all sense from that person and made him a lunatic. His lunacy was not the usual lunacy. Instead that person would bark like a dog. He lived his life like this and died in the same state. Through the blessings of Imam Hasan (May Allah be well pleased with him), an Abyssinian gets a baby Hadhrat Imam Hasan (May Allah be well pleased with him) was going to Makkah by foot for Hajj. His blessed feet had become swollen. His slave requested him to use a mount, but the Imam didn’t accept his request. He told the slave: When you reach your destination, you will meet an Abyssinian. Buy oil from him. The slave says: We didn’t find any medicine at any other place. When we reached our destination, the Imam said: That is the slave. Go! Buy oil from him and pay him. When they met the Abyssinian, he asked them: For whom are you buying the oil. They said: For Imam Hasan (May Allah be well pleased with him). He said: Take me to him. I am his slave. That Abyssinian requested the Imam: I will not take the price of oil from you. Just pray for my wife, who is in labor right now, that Allah Most High should grant her a healthy baby. The Imam said: Go home. Allah Most High will grant you a child as per your wishes. He will be our follower. The Abyssinian returned home and found the situation as the Imam had foretold. (Shawahid Un Nubuwwah, Pg. No. 302) Fresh dates appear out of nowhere It is also mentioned in Shawahid Un Nubuwwah: Hadhrat Imam Hasan (May Allah be well pleased with him) was traveling along with a son of Hadhrat Zubair (May Allah be well pleased with him). They rested in a dried up orchard. Hadhrat Zubair’s son said: If only there were fresh dates that we could have. The Imam said: Do you want to have fresh dates? He said: Yes. The Imam raised his hands in prayer. Suddenly a date tree sprung up and became laden with fresh dates. A friend of Hadhrat Zubair’s son said: This is magic. The Imam said: This is not magic. It is the effect of the prayer of the Prophet’s son. Then people plucked the fresh dates from that tree and everyone was satiated. (Shawahid Un Nubuwwah, Pg. No. 302; Shahaadatnaama, Pg. No. 93) Poison couldn’t affect the Imam The famous jurisprudent of the Maliki School of jurisprudence of 5th century Hijri, Hadhrat Ibn Abdul Barr (May Allah shower His Mercy on him) has related a Tradition: Translation: It is narrated on the authority of Hadhrat ‘Umair bin Ishaq (May Allah shower His Mercy on him), he says: We were with Imam Hasan (May Allah be well pleased with him)….He said: I have been poisoned by deception many times, but never like this. It was the effect of this poison that I have spat out a piece of my liver. Out of astonishment, I took a stick and kept turning over and over. Imam Hussain (May Allah be well pleased with him) said: Who poisoned you? Imam Hasan (May Allah be well pleased with him) asked: What will you do? Kill him? Imam Hussain (May Allah be well pleased with him) said: Yes! Imam Hasan (May Allah be well pleased with him) said: Let it be. If it is the person I think, then Allah Most High will give the severest punishment. If it is not, I don’t want an innocent to be killed on my account. (Al Istiya’ab Fi Ma’arifati Ashaab) All the scholars agree that the miracles of the saints are a blessing of Prophethood. That Imam Hasan (May Allah be well pleased with him) was not affected by poisoning was the blessing of the miracle of the Holy Prophet (Sallallahu alaihi wa sallam) that He was not affected by the poisoning of a Jewish woman. Imam Abu Nu’aim Ahmad bin ‘Abdullah Asfahani (May Allah shower His Mercy on him) writes: Translation: It is narrated on the authority of Hadhrat Abu Hurairah (May Allah be well pleased with him) that once Hadhrat Imam Hasan (May Allah be well pleased with him) was present before the Holy Prophet (Sallallahu alaihi wa sallam) on a dark night. The Holy Prophet (Sallallahu alaihi wa sallam) loved the Imam a lot. The Imam said: I want to go to my mother. Hadhrat Abu Hurairah (May Allah be well pleased with him) asked the Holy Prophet (Sallallahu alaihi wa sallam): Shall I go with him? Suddenly a radiance came from the sky and Imam Hasan (May Allah be well pleased with him) walked in its wake and reached his mother. (Dalaail Un Nubuwwah, Hadith No. 487)

2) Khatib al Baghdadi: His correct name was Abu bakr Ahmed Bin Ali Al Khatib Al Baghdadi and he passed away 463 Hijra. Khatib Baghdadi was a great scholar of Hadith wrote many books on Usul-al- Hadith (principles of Hadith) but his most popular book is Tareekh Baghdad, (written in 14 volumes). The copy that I am using was issued in Al Maktaba Salfia Al Madina Al Manawara. If we look at volume 13 under the life history of Nauman Bin Sabit (name of Imam Abu Hanifah Rahmatullah alayh) there are two chapters on Imam Abu Hanifah Rahmatullah alayh. In the first chapter he writes how the other scholars have praised Imam Abu Hanifah Rahmatullah alayh and in the second chapter he talks about what the enemies of Imam Abu Hanifah Rahmatullah alayh said about him. Khatib Baghdadi said that I personally recognized the greatness of Imam Abu Hanifah Rahmatullah alayh and his knowledge. It is my right that where I have mentioned his excellence I can also bring forward the opinions of the people who were against him. The enemies of Imam Abu Hanifahh do not mention those narrations, which are in praise of Imam Abu Hanifahh. They only mention Khateeb’s narration, which are against him- and imply that al Khateeb too was against the Imam. Before we go further, at this point it can be concluded that whatever has been said against Imam Abu Hanifah Rahmatullah alayh cannot be accepted as the truth: Our Shaykh Shah Abu Al Hassan Zaid Farooqi Naqsh Bandi said: “In 1931 I was in Egypt. In that period an article was published in the popular newspaper Al Ahraam that Khateeb’s Tareek has been published and will be available soon. In his Tareekh there is one chapter against Imam Abu Hanifah. Al Azhar decided that it was upon themselves to respond to this chapter written by Khatib Baghdadi. This response was then printed in the footnote of the book Tareekh Baghdad. Upon reading the above book and its footnote it is clearly understood that the said chapter is totally untrue. Furthermore it is noted that whosoever reported Khateeb’s accusations against Imam Abu Hanifah Rahmatullah alayy. We see that in the same book he also says that these narrators are not trustworthy. Moreover Muhadis Al Asar Alama Zahidul Al Kausri (Rahmatullah Alai) wrote a book called Taneeb Al Khatib in which he clarifies that truly these accusations are false and notes that all the evidences used were from the same book Tareekh Baghdad. Now let us see what Khateeb says about Imam Abu Hanifah Rahmatullah alayh in Tareekh Baghdad under the biography of Imam Abu Hanifah Rahmatullah alayh. (a number of examples are taken) 1. Khateeb says Imam Abu Hanifah Rahmatullah alayh was from the Murj’iee 2. He says that Imam Abu Hanifah Rahmatullah alayh confirmed that Riba (interest) is halal (Permissible) 3. In Imam Abu Hanifah Rahmatullah alayh Halqas (meetings) there was no salutation (Salaah/blessings) bestowed on the Prophet [May Allah bless Him and grant Him peace]. 3. Imam Abu Hanifah Rahmatullah alayhs and his students were like Christians. (As’tagfirullah) (Changing Qur’an and Sunnah like the Christians). 4. Imam Abu Hanifah Rahmatullah alayhs followers said that his knowledge was greater than that of the Prophets [May Allah bless Him and grant Him peace]. (‘Astagfirullah’) 5. Imam Abu Hanifah Rahmatullah alayh used to say that had the Prophet [May Allah bless Him and grant Him peace] been present at his time he would have taken his opinion (that is He would have learnt many things) from me. (‘Astagfirullah’) 6. When a Hadith would be presented he would reject and say scrap this with the pig’s tale. [Tareekh Baghdad by Khateeb Al-Baghdadi under Nu’maan Bin Thabit] We do not need to go any further as you will have already realised that this is not acceptable by any Muslim. From the above accusations let us clarify one thing that the other accusations are very similar. Imam Abu Hanifah Rahmatullah alayh said that if Usman Bathi Al Basri was present in my time he would have taken many of my opinions but the above narrator Khateeb al- baghdadi removed Usmans name and replaced it by the Prophet [May Allah bless Him and grant Him peace]. [Footnote, Tareekh Baghdad chapter Abu Hanifahh] Khateeb took this information from Yusaf Bin Sabat, Abi Nassar, Azdi, and Al Wass Wassy, In the same book, Khateeb also wrote about these narrators, that: One of them was who used to make fabricated Hadiths. One of them was weak in the Hadith, the other was a person who did not even believe in Hadiths. One of them was Qadari (Sect), one of them used to make up fabricated stories. To prove that Imam Abu Hanifah Rahmatullah alayh was a Kaffir. From the writings of Khateeb, we are led to believe that Imam Abu Hanifah Rahmatullah alayh was an atheist, Jew, innovator, etc., etc., we seek shelter in Allah, from this!!! Now we shall review the accusations that were made against Imam Abu Hanifah Rahmatullah alayh who said that he was a Murji’i. Who were the Murji’ee? And who called Imam Abu Hanifah Rahmatullah alayh one? Allama Shahar Sattaani, wrote in his famous book Al Milal, that: In the early days the Shi’ahs began to propogate stories against Abu Bakr and Umar Radi Allaho unhooma. During a period where there were differences amongst the Companions, the Shi’ahs also made strange stories concerning their differences. It was also the time when the Khawarij declared the majority of Muslims, as Kafir they believed that whoever committed a major sin was a Kafir. At this time,the sahiah sect became famous. They said that differences that the companions of the Prophet [May Allah bless Him and grant Him peace] had should go without anything said about them, we should remain silent, and the matter will be dealt with Allah Sub Hana hu Wataala. They also believed that those Muslims who commit a great sin (Kabiraa) are not kafirs. Some of the Murji’e believed that Imaan (Faith) is embedded in the heart, so that, if someone utters blasphemous remarks, or worships statues, or has a belief like a Jew or Christian, or worships whatever he likes, he still is beloved to Allah and a perfect Muslim. They thus believed that if a Kafir was to perform a good act then he/she would receive no benefit from it, similarly, if a Muslim was to indulge himself in blasphemous he/she remarks, or commits any major sin, it would have no effect on his/her Imaan. In this way, they left all good actions out and they openly indulged themselves in bad actions. Imam Abu Hanifah Rahmatullah alayh also said that those who commit a major sin were not Kafirs. The enemies of Imam Abu Hanifah Rahmatullah alayh picked upon this point to argue that he was a Murji’e. Imam Abu Hanifah Rahmatullah alayh openly conducted good acts and never said not to do good actions. He also never encouraged people that worship what you like. The Mutazillah called every one who did not agree with them concerning their belief as Murji’e. The Khawarij, on the other hand, argued that the one who claimed that to perform a major sin is not to be a Kafir. In this way, the Khawarij and Mutazillah gave Imam Abu Hanifah Rahmatullah alayh the title of Murji’ee. These two sects not only called Imam Abu Hanifah Rahmatullah alayh a Murji’e, but many other great scholars of Islam, such as: Hassan Bin Muhammad, Sa’eed Ibn Jubair, Talaq Bin Habib, Umar Bin Murar, Mahaarib Bin Wassaar, Maqaatil Bin Sulimaan, Hamaad Bin Abi Sulaimaan, called a number of the scholars as Murji’e. [Al Milal, By Allama Shahar Sitaani, Madhab Al Islammiya and Hiyaat Imam Abu Hanifah Rahmatullah alayh, By Allama Abu Zuhraar Misri] If Imam Abu Hanifah Rahmatullah alayh was a Murji’ee, it would have become apparent in all the Hanafi books that it is permissible to worship the cross, idols or you can be a Christian, Jew etc. Why is it then that in the Hanafi books it is clearly stated that to worship idols, the cross etc., is Kufr? (See the books of Hanafi Fiqh) Why is it also, that there is a special book, which explains what punishments are expected for those who perform bad acts? If you take any book concerning Hanafi Fiqh, you will see two chapters dedicated to explaining what things can make you a Kafir. The other chapters will deal with the punishments’ that those people will receive who indulge themselves. In acts of adultery, stealing and other evil acts. This is a clear proof that those who claim that Imam Abu Hanifah Rahmatullah alayh is a Murji’ee, is repeating those accusations made by the Khawarij and the Mutazalah are wrong. There is another accusation made by people that Imam Abu Hanifah Rahmatullah alayh knew only seventeen Hadith. Let’s examine what little truth this bears but before we go further lets see the sources from which Imam Abu Hanifah Rahmatullah alayh extracted his information. Hafidhh Iban Al Qayyim states: Allah Soob ha Na hu Wat’aala sent the Prophet [May Allah bless Him and grant Him peace] to teach Islam. During that early period those that learnt became known as companions which were over hundreds of thousands, out of which one hundred and thirty (130) gave more Fatwas than the rest. There were seven amongst the companions that gave the highest number of Fatwas. Those seven were Umar Bin Khatab, Ali Bin Abu Talib, Abdullah Bin Masaud, Umul Momineen Aisha, Zaid Bin Sabet, Abdullah Bin Abbass, Abdullah Bin Umar Radi allahounhoom. Umar sent Abdullah Bin Masaud to reside at Koofa. This was because Abdullah Bin Masaud had great knowledge. Prophet [May Allah bless Him and grant Him peace] said in a statement that he was great scholar. Once two groups of people came from Syria and Koofa to visit Umar. Umar gave gifts to both groups and the group from Koofa asked Umar “why is it that we have received less than the Syrians.” Umar replied: ‘Did I not give you Abdullah Bin Masaud which is the greatest of all gifts’. Abdullah Bin Masaud often said that I know about every Surah in the Qur’an and further who and what it was revealed for, if I know a person that knows more than me I must go to him and learn from him. Ibn Umar used to say Ibne Masaud is filled with knowledge. Imam Ibn Jareer says that there is no other companion whose students wrote all his Fatwas and his Fiqh, except Abdullah ibn Masuood. After a short while hundreds of other companions also went to Koofa to reside there. Later when Ali became Khaleefah he also moved to Koofa that is how Koofa became the capital of the Islamic State. This then influenced further companions to move to Koofa. Koofa became one of the center points of knowledge of the Companiuns. At that time the most popular school was of Ali and Abdullah Bin Masaud. Later on some people started to attribute fabricated narrations linked to Ali. Which is why the only acceptable narrations of Ali are those which are through his generation and through students of Abdullah Bin Masuad. Ali and Abdullah Bin Masaud had many popular students like Umar Bin Sharjeel, Masrooq, Al Qamma, and others. And then Abraham and Hammad Bin Suleiman became their students and Imam Abu Hanifah Rahmatullah alayh became their student. [Aalam Al Muwaqqaiy-een Chapter Qiyyas by Hafidhh Ibn Al Qayyim] Imam Ibn Sa’ad says: One large group of Companions started to reside in Kufa, There were more than five hundred companions residing in Kufa. That is why Umar Radi allaho unho said that Kufa is the center of the treasure. (Faith) Kufa was the center at that time of knowledge. [Tabaqat Ibn Sa'ad volume 6 chapter Kufa] In the very same Kufa Imam Abu Hanifah Rahmatullah was born. In the same place, he acquired his knowledge, he saw and learnt from the Companions and learnt from the Tabe’een. To learn more knowledge he often travelled to Makkah, Madina, Syria, Yemen and Basra. How can it be said that he only knew seventeen Ahadith? It is like saying to a Hafidhh of the Qur’an that he knows Surah Fatiha only! Hafidhh Ibn Taymiyyah writes that: Amongst the Scholars there were those who are Scholars of Ahadith, and some that were Scholars of Fiqh. The Scholars who are knowledgeable of both Ahadith/Fiqh are Imam Sahfi’, Imam Ahmed, Imam Ishaq, Imam Abu-Yusuf, Imam Abu Hanifah.They also had a very high status which was suitible for all of them Rahmatullahe ajmaeen. [Kitab Al Istegatha page 13 by Hafidhh Ibn Taymiyya] When Hafidhh Ibn Taymiyya writes and accepts that Imam Abu Hanifah was a scholar in Ahadith, and fiqh, then how can his followers discredit Imam Abu Hanifah, and say that he only knew seventeen Ahadith? Ibn Khaldun has touched upon the accusation that Imam Abu Hanifah knew only seventeen hadith. He has written about it in his book At-Muqadmah. He writes that this accusation is completely false as, Imam Abu Hanifah’s student Imam Abu Yusuf and Imam Muhammad narrated a great number of Hadith from Imam Abu Hanifah. Which they have written in their books, and they have written two books where they have accumulated all the Ahadith that they narrate from Imam Abu Hanifah; (the name of the books are Kitabul Al Athar by Imam Abu Yusuf, and Kitabul Al Athar by Imam Muhammad.) More-over all the narrations of Hadith are accumulated in one book, which is called Jamie Al- Masaneed by Imam Abu Hanifah the famous scholar of Hadith/Fiqh. Imam Abu Hanifah is one of the first people who have dictated books on Hadith/Fiqh. The Hadiths which Imam Abu Hanifah has narrated, he heard them directly from the Companions or the Tabeen (Student of the Companions) He was the first Imam in Hadith/Fiqh, Imam Bukhari, Imam Muslim, Imam Nasai, Imam Tirmizi, Ibn Majah, etc, etc, they all came a very long time after him, So that is why his status should be the highest of all of them. From the famous scholars of Hadith/Fiqh he is the only one who is a Ta’bee (Who have seen the Companions) This Privilege was awarded to Imam Abu Hanifah and not to Imam Malik Imam Sahfi’, Imam Ahmed, Imam Bukhari, Imam Muslim, Imam Abu Dawood, Imam Tirmizi, etc, etc, He was unique in this privilege Lastly I make Du’a that may Allah Soobha Nahu Wata’ala grant all the scholars the best possible place in Paradise. They worked hard for Islam and spent their lives gathering information and passing it on to us, especially Imam Abu Hanifah, may Allah Soobha Nahu Wata’ala fill his grave with (Noor) light. May Allah Soobha Nahu Wata’ala accept what I have written and if I have made any mistakes may He forgive me. Amin.

1) Imam Bukhari has stated: Imam Abu Hanifah (Rahmatullah alayh) was a Murji’i. [Al Tareekh Al Kabir under the life history of Nauman Bin Thabit] Imam Bukhari also writes: The time when Sufian Thuri (great scholar of Islam) heard news about the death of Imam Abu Hanifah Rahmatullah alayh he said ‘Praise be to Allah that such a man had died as he was gradually destroying Islam. There could not be a worse person born in Islam’. [Tareek Sagheer biography of Imam Abu Hanifah Rahmatullah alayh] Imam Bukhari also writes that : On two occasions Imam Abu Hanifah Rahmatullah alayh was ordered to repent from making blasphemous statements. [Khitab Al Daufa Walmat Rukin by Imam Bukhari, Al Intiqa By Imam Abdul 'barr] Imam Bukhari informs us that he had taken these statements from his tutor Na’eem bin Hamad. [Tareekh Al Saghir by Imam Bukhari] Imam Bukhari was so impressed by his tutor, that he never mentioned or used Imam Abu Hanifah Rahmatullah alayh as a reference for his book “As Sahih Al Bukhari” Although whenever he did mention Imam Abu Hanifah Rahmatullah alayh he referred to him as Kufi (Nicknamed from his homeland – Kufa). Before we proceed any further, it is important to refer to one particular accusation against Imam Abu Hanifah (Rahmatullah) which was that he belonged to a deviant sect called the Murji’i. To answer this, we first need to see what character Imam Abu Hanifah (Rahmatullah) possessed. Importantly, who gave Imam Bukhari information regarding Imam Abu Hanifah (Rahmatullah) and In Sha Allah, we will demonstrate that he was not a Murjie and pinpoint from where this false accusation came from. I have mentioned that Naeem Bin Hammad conveyed this information to Imam Bukhari, but before proceeding any further, let us take note of what Hafidhh Dhahabi, Hafidhh Asqalani and Kateeb al Baghdadi have written in connection to Naeem bin Hammad. We learn that Naeem Bin Hammad was a famous Scholar from a reion called Marau. He had sight in one eye only. During the later part of his life he went to live in Egypt. At first, he belonged to a sect called Jahmiyya, and was an active member. He then later left this sect and wrote a book, which was the first book to use the science of Musnad. These were a compilation of narrations by the Sahaba, which were placed in an alphabetical order, according to whom he had narrated the Hadith. During this particular period, the Umma used to question whether the Holy Qur’an was Makhluq (created). When this question was put forward to Naeem Bin Hammad he did not give an explanation. He was then sent to prison along side Yaqub Faqia. He died in 228 Hijra. It was noted that no Janza [funeral prayer] was prayed over him and he was buried without a Kaffan [shroud]. [Tazkaratul Hufaz, Khateeb Baghdadi and Tahzeeb al Tahzeeb, by Hafidhh Dhahabi, Hafidhh Asqalani and Khateeb , biography of Naeem Bin Hammad] This is a brief overview of his life and now we shall examine as to what status he held as a scholar. We shall do this by looking at what Hafidhh Dahabi and Hafidhh Asqalani have written, since they compiled together all the works by previous scholars who had written concerning Naeem Bin Hammad. What follows, are their accounts: Imam Abu Dawud said that: Naeem Bin Hammad, had attributed 20 Hadith to the Prophet [May Allah bless Him and grant Him peace] which he in fact had never said, thus being fabricated sayings. Here are two examples of such fabrications: 1) Abu Huraira reported that: The Prophet of Islam [May Allah bless Him and grant Him peace] had said: “A time would come, when if you adhered to ten percent of Allah’s commands you will succeed, and if you leave this ten percent you will die. (spiritually, not physically). The Prophet [May Allah bless Him and grant Him peace] had never uttered such words, this is a Munkar narration. 2) Abu Huraira narrated that : The Prophet [May Allah bless Him and grant Him peace] had said: “A time will come when my Ummah will be split into more than 70 sects. The worst will be those who indulge in Qiyyas (analogical deduction) in matters of uncertainty.” Abu Zur’a said : “I asked Imam Yayha bin Mu’een, where did Naeen bin Hammad get this Hadith? He answered that it has no origins and that this is not a Hadith but has been invented. Whatever Naeem Bin Hammad had said about Imam Abu Hanifah Rahmatullah alayh were all lies and had no substance. Abu Zur’a said that whenever Naeem Bin Hammad would narrate a Hadith of the Prophet [May Allah bless Him and grant Him peace], he would add in his own words in the Hadith. Whenever he would narrate a fabricated Hadith he would attribute it to the “great Imam of Hadith.” Daar Qutni said that whenever Naeem used to mention a fabricated Hadith, he would do so to support the Sunnah. He had a lot of Munkar narrations, which other Imams did not have. [Mizan Al Etedaal, and Tahzeeb Al Tahzeeb, by Hafidhh Dahabi and Hafidhh Asqalani, biography of Naeem Bim Hamaad] Imam Bukhari took his narrations from Naeem Bin Hammad for his book, Sahih al-Bukhari and Tareekh. Since Naeem Bin Hammad received criticism from amongst the Muhaditheen likewise, Imam Bukhari also received criticism for his book of Hadith from the scholars of Hadith. This overview concerning the character of Naeem Bin Hammad will allow us to understand that he was not a reliable Hadith expert in the eyes of the Scholars of Hadith. Now we shall elaborate upon the statements made by Imam Bukhari about Imam Abu Hanifah (Rahmatullah) by noting what the scholars of Hadith had to say concerning him. From this we can demonstrate that Imam Bukhari’s Tarikh is in no way free from error, nor did it remain uncriticised from hadith scholars. As a result, it would be unfair to “blindly” accept everything that has been written in it as the absolute Truth. By now, it should have been made obvious that the person that gave Imam Bukhari (ie Naeem Bin Hammad) information regarding Imam Abu Hanifah Rahmatullah alayh was unreliable. The Muhaditheen tell us that he used to make up fabricated Hadith of the Prophet [May Allah bless Him and grant Him peace], and he also made false stories about Imam Abu Hanifah Rahmatullah alayh. As we are told not to believe in his narrations, similarly, we should not accept those statements regarding Imam Abu Hanifah Rahmatullah alayh since they are all lies, according to Hafidhh Dhahabi and Hafidhh Asqalni. Anyone who has read the the history of Islamic scholarship accepts and understands that criticisms were not only made against Imam Abu Hanifah Rahmatullah alayh but were also made against many of the Muhaditheen. The simple principal is, that when accusations are made against any of the great scholars of Islam, who have the respect from the majority of the Umma those accusations are rejected. We shall provide you with some examples: Accusation made against Imam Bukhari. Hafidhh Ibn Hajar Asqalani stated: Imam Bukhari was accused of saying that the Qur’an was Makhluq (Created) but in reality he was saying the words that we are reciting are Makhluq (Created). In one meeting a question was posed to Imam Bukhari, as to whether the Qur’an is Makhluq or not? He replied, that whatever we do is our doing, and our doing is Makhluq. When the Ulema heard about this everyone ceased to communicate to him, except for Imam Muslim and Ahmad Salma. However, Imam Muslim stopped taking any narrations from Imam Bukhari. Imam Muhammad Ibn Yahya (who was the teacher of both Imam Muslim, and Imam Bukhari) was also against Imam Bukhari on this issue. He then wrote many letters to various scholars informing them about Imam Bukhri’s belief of the Qur’an. The result of this was that wherever Imam Bukhari traveled the people would always harass him. Imam Bukhari prayed to Allah that He would take his soul into the next life. As a result from the fear of the scholars Imam Bukhari never clarified whether the Qur’an was Makhluq or not to the Scholars of the Kharasaan. [Tahzeeb Al Tahzeeb by Hafidhh Asqalani] From this incident, you can see what Imam Bukhari implied something else, but what people understood it to be was something else. It went so far that Imam Bukhari made Du’a for himself, “O Allah Take me away from this world” and Allah accepted his Du’a and he passed away; Both Hafidhh Asqalani and Hafidhh Ibn Kathir have mentioned in their books. The same happened to Imam Abu Hanifah: as he used to say one thing and the Khawarij and Mutazilah interpreted it as a completely different thing. Another accusation: Hafidhh Asqalani writes: Imam Bukhari also had another teacher whose name was Ibn al Madini. Imam Bukhari used to attend his classes (Kitaab Al Ilaal) from which Ibn Al Madini used to teach from a book. This book was very precious to him and he would not allow anyone to come near it. One day, Ibn Al Madini went to visit some of his property and Imam Bukhari saw this as an opportunity to obtain the book. He went to Ibn Al Madini’s son and persuaded him with some money to part with the book for a short while. Once Imam Bukhari received the book he took it to be copied hastily. By the time Ibn Al Madini had returned, Imam Bukhari had returned the book. When classes resumed and Ibn Al Madini began to read from the book, he asked a question to his students. Before he finished the question Imam Bukhari had already produced the correct answer (which was from his book). Ibn Al Madini then realized that Imam Bukhari had seen the contents of his book. The shock of this behavior from Imam Bukhari sent Ibn Al Madini into a state of illness, from which he later died. Hafidhh Ibn Al Asqalani after writing this account said that he did not believe it and then he gave the reason. He said that this was against the status of Imam Bukhari. [Tahzeeb Al Tahzeeb, under “Life History of Imam Bukhari,” by Hafidhh Ibn Asqalni] Imam Muslim writes that: Hadrat Abbas and Hadrat Ali (Radiall hu anhu) had a dispute between each other, so thay went to the Khaleefah of the time, i.e. Hadrat Umar (Radiall hu anhu) to settle their dispute. Hadrat Abbas (Radiall hu anhu) said, concerning Hadrat Ali (Radiall hu anhu) “O Ameer-ul-Mu’mineen, judge between me and this liar, sinner, disloyal person, betrayer” Hadrat Umar (Radiall hu anhu) then made his judgement in their affair. [sahih Muslim baab-ul-fayy] Hafidh Ibn Taymiyyah writes: Hadrat Ibn Mas’ud, and Hadrat Uthmaan (Radiall hu anhu) used to verbally abuse each other. Hadrat Ammar bin Yaasir said to Hadrat Uthmaan that Uthmaan, had become a kaafir. Hadrat Ali (Radiall hu anhu) once asked Ammar, “Do you not deny the God who Uthmaan worshipped?” Once, Husaid bin Huzair said to Sa’d bin Ubaidah, “You have become a munaafiq and you support the munaafiqeen!” In this way other Sahaba used to do this to each other but we know that when one pious person accuses another pious person it has no effect on his status. [Minhaaj-as-Sunnah, chapter, ikhtilaaf-us-sahaba, by Hafidh Ibn Taymiyyah] Sayyed Mawdoodi writes: The scholars of Hadith criticized each other throughout history, but they were human and so have made mistakes. The reason for this was because sometimes a scholar may not like another scholar for a personal reason. This is why we see in history that scholars have criticized each other in strange ways. An example is of Ibn Abdul Barr, who wrote in his book Jaami’al-bayaan, Imam Hummad had once said that the scholars of Hijaaz have no knowledge. He also said that our children know more than them. He also said that Imams Ataa ibn Rubaah, Tawoos, and Mujaahid had no knowledge. Imam Zuhri said, whilst commenting on the scholars of Makkah, he had never seen anyone break the walls(i.e the rules) of Islam more than the scholars of Makkah. Even though great Sahaba and Taabe’een were resident in Makkah. We know that Shaabee and Ibraheem Nakhee were great scholars but they used to attack each other. Shaabee said “Look at at Ibraheem Nakh’ ee! He asks me masaa’il by night and preaches to the people in the morning as though it is his own research!” Ibraheem Nakhee said: “Look at Shaabee! He is a liar, and narrates Hadith from Masrook, but he has never met him!” Imam Dahaaq once boasted that he know more than the companions. Imam Sayyid bin Jubair once said that Shaabee was a liar. He also said about Imam Ikramah that he is the student of Abdullah bin Abbas and he attributes false Ahadith to ibn Abbaas. Imam Malik said about Muhammad bin Is-haaq that he is was one of the dajjaal. Imam Malik also said about the scholars of Iraq that they have become like the people of the book, so don’t say that they are speaking the truth or that they are lying. Imam Abdullah bin Mubarak once said, “I don’t consider Imam Malik to be a scholar” Imam Abu Hanefah said about Imam ‘Amash that he has never kept the fast of Ramadhan nor taken the bath of major impurity. Imam Yahya bin Mu’een has criticised the high-ranking scholars of Hadith. He has even said that Imam Shafi’ is weak in Hadith. This is the situation of the scholars of Hadith but the strangest thing is that human weaknesses even overcame the Sahabah. For this reason the Sahabah used to critisize each other. An example is Abdullah bin Umar, who when was told that the Witr Salaah was not compulsory by Abu Hurairah, said that Abu Hurairah was a liar. Hadrat A’isha (Radiall hu anha) once said the Anas bin Malik and Abu Sa’eed Khudree do not know anything About Hadith as they were children at the time of the Prophet [May Allah bless him and grant Him peace]. Once Hasan bin Ali (Radiall hu anhu) interpreted a verse of the Qur’an and someone said that ibn Umar and Abdullah bin Zubair have given another interpretation. Hasan then said that they are both liars. Hadrat Ali (Radiall hu anhu) once said that Mugheerah bin Shubah is a liar. Ubaidah bin Thabit said that Mas’ood bin Aws Ansaari is a liar, even though he fought in the battle of Badr. If one wants to investigate this matter further one can read the history of jarh-ut- ta’deel. These books have critisised other scholars. The reason for this is that they were human and had human weaknesses and so sometimes they would call a weak scholar a good scholar, and vice versa. It is necessary to refer to these books carefully before making any presumptions about a particular scholar. [Tafheemaat, chapter, maslak-e-it’daal, by Sayyed mawdoodi] It is proved, from the above, that if a scholar claims something about another scholar then we cannot say that his claim is always correct. The only thing that we can conclude is that the claim is only the scholar’s personal view. If we say that the claim is always correct then we would have to accept every scholar’s word, which is impossible. An example is that of Hadrat Abbas (Radiall hu anhu) claiming that the Ali (Radiall hu anhu) was a liar, sinner, and betrayer. We cannot accept that Hadrat Ali (Radiall hu anhu) was actually that which Abbas (Radiall hu anhu) said. This is because we know about the greatness of Hadrat Ali (Radiall hu anhu) who was neither a liar nor betrayer. He was one of the ten who was given glad tidings of Jannah (Paradise) in their lifetime and the fourth Khaleefah of Islam. We know also that Imam Malik was a great scholar so no- one can accept Abdullah bin Mubaarik’s claim that Imam Maaik was not a scholar. We also do not accept Imam Yahya bin Mu’een’s claim that Imam Shaafe’ee was weak in Hadith. In the same way, no-one can accept the claims made against Imam Abu Hanefah by following what some scholars say about him. In short, we have to see what the majority of scholars have said about a particular scholar and then accept or reject their opinions.

Abdullah Ibn Mubarrak said: ‘He was the Greatest of all those who was well-versed in Islamic laws’. Imam Shaf’i said: ‘All those who study Fiqh, are children of Imam Abu Hanifah’ (Islamic law). Imam Yahya Bin Mau’een said: ‘there are no accusations on Imam Abu Hanifah Rahmatullah alayh, and he is clean from all lies’. Whoever wants to learn Fiqh, he is dependent upon Imam Abu Hanifah Rahmatullah alayh. The people should pray for Imam Abu Hanifah Rahmatullah alayh after their prayers. He was the one of the greatest scholars on the earth. When he used to recite the Qur’an at night, he used to cry so much that his neighbours used to pity him. The place were he died, Imam Abu Hanifah Rahmatullah alayh read the Qur’an seventy thousand times. He died on 15 Rajab, 150 A.H. At his funeral, there were so many people that the Salaah of Janazah had to be read six times. May Allah grant him peace and Blessings. [Tazkarra Al Hufaz, Tarikh Ibn Kathir, By Hafidhh Dhabi and Hafidhh Ibn Kathir, “biography of Imam Abu Hanifah Rahmatullah alayh] Hafidhh Ibn Taymiyyah says: There is no doubt regarding Imam Abu Hanifah Rahmatullah alayh’s knowledge, people later attributed many lies to Imam Abu Hanifah Rahmatullah alayh, which were all untrue. The aim of such writings was to taint Imam Abu Hanifah Rahmatullah alayh. [Minhaaj Al Sunnah Al Nabaweea, Vol./1, page. 259, By Hafidhh Ibn Taymiyyah] Hafidhh Ibn Al Qayyim says: Imam Abu Hanifah would not do Qiyyas, even if he found a weak Ahadith. There are two types of Qiyyyas: 1) Which is against the Qur’an and the Sunnah, this is not permissible: 2) One that is in the light of Qur’an/Sunnah, this is permissible, our Prophet [May Allah bless Him and grant Him peace] also gave permisiion to Ma’az Bin Jabal to do Qiyyas. [Aalmul Muaqqeen chap Qiyaas] Why is it then today, after such great scholars like Hafidhh Dhahabi and Hafidhh Ibn Kathir who have corrected such erroneous lies against Imam Abu Hanifah Rahmatullah alayh, that people still propagate such vile accusations? A review of Islamic history reveals that when Allah Almighty bestows any extraordinary scholar with His blessings, you can be sure that they would not have respite from distortions, slander and lies that are leveled against them. Imam Abu Hanifah was one of those great scholars of Islam against which such attempts were made. It is apparent, from the history books that Imam Abu Hanifah, (like the three Orthodox Sunni Mujtahid Imams; Imam Malik, Imam Shafi’ee, and Imam Ahmed) had many enemies. Why did they have enemies, one may ask? Many of those who argued against and attacked them, were from misled Sects, such as the Khawarij. There were also those from amongst the court of the Khalif who for one reason or another, had opened their hearts to jealousy, but as such, had the support of the court and their stances were often enough not questioned With such ferocity, and by the number of accusations leveled against Imam Abu Hanifah (Rahmatullah) it is unfortunate to say that some of these accusations did have an effect on a few simple minded Muslims. It should be said that they cannot be entirely at fault, since even with the case of Aisah (Radiallaho anha.) we recall that even some of the Companions were convinced of these false accusations. However, this incident was no small matter. It resulted in Allah Ta’ala sending Revelation as a warning to those companions who believed the accusation. Allah Ta’ala questioned them that upon hearing the accusations, why did they not reject such slander? To some extent, we can also say that similarly to the erroneous accusations that were leveled against Aisha that were shown to be baseless. Imam Abu Hanifah (Rahmatullah) also faced such accusations, that have been mentioned by various pious people of later generations in their books. We should thus learn from the incident involving Aisha (May Allah bless her and grant her peace]) that we should not accept accusations from the enemies of Imam Abu Hanifah (Rahmatullah) such as the Kawarij and the Mutazilah. Whenever people utter words of malice and indulge themselves in accusations against Imam Abu Hanifah (Rahmatullah) they never mention that the majority of them are found to stem from two particular misled Sects – namely the Khawarij and the Mu’tazilah. Rather, people end up mentioning two particular people. They are Imam Bukhariand Khatib al Baghdadi.

Long ago in the city of Baghdad, there was a Muslim empire. On one side of the River Tigris were the royal palaces and on the other side was the city. The Muslims were gathered in the Royal Palace when an athiest approached them. He said to them, ‘I don’t believe in God, there cannot be a God, you cannot hear Him or see Him, you’re wasting your time! Bring me your best debator and I will debate this issue with him.’ The best debator at the time was Imam Abu Hanifah Rahimullah. A messenger from amongst the Muslims was sent over the River Tigris to the city, where Abu Hanifah Rahimullah was, in order to tell him about the athiest who was awaiting him. On crossing the River Tigris, the messenger conveyed the message to Abu Hanifah Rahimullah saying, ‘Oh Abu Hanifah, an athiest is waiting for you, to debate you, please come!’ Abu Hanifah Rahimullah told the messeneger that he would be on his way. The messenger went over the River Tigris once again and to the Royal Palaces, where everyone including the athiest awaited the arrival of Abu Hanifah Rahimullah. It was sunset at the time and one hour had passed, but Abu Hanifah Rahimullah still hadn’t arrived. Another hour had passed, but still there was no sign of him. The Muslims started to become tense and worried about his late arrival. They did not want the athiest to think that they were too scared to debate him, yet they did not want to take up the challenge themselves as Abu Hanifah Rahimullah was the best of Debators from amongst the Muslims. Another hour passed, and suddenly the athiest started laughing and said, ‘ Your best debator is too scared! He knows he’s wrong, he is too frightened to come and debate with me. I gurantee he will not turn up today.’ The Muslims increased in apprehension and eventually it had passed midnight, and the athiest had a smile on his face. The clock ticked on, and finally Abu Hanifah Rahimullah had arrived. The Muslims inquired about his lateness and remarked, ‘Oh Abu Hanifah, a messenger sent for you hours ago, and you arrive now, explain your lateness to us.’ Abu Hanifah Rahimullah apologises for his lateness and begins to explain, while the atheist listens to his story. ‘Once the messenger delivered the message to me, I began to make my way to the River Tigris, and on reaching the river bank I realised there was no boat, in order to cross the river. It was getting dark, and I looked around, there was no boat anywhere nor was there a navigator or a sailor in order for me to cross the river to get to the Royal Palaces. I continued to look around for a boat, as I did not want the athiest to think I was running away and did not want to debate with him. I was standing on the river bank looking for a navigator or a boat when something caught my attention in the middle of the river. I looked forward, and to my amazement I saw planks of wood rising to the surface from the sea bed. I was shocked, amazed, I couldn’t believe what I saw seeing. Ready made planks of wood were rising up to the surface and joining together. They were all the same width and length, I was astounded at what I saw. I continued to look into the middle of the river, and then I saw nails coming up from the sea floor. They positioned themselves onto the boat and held the planks together, without them being banged. I stood in amazement and thought to myself, ‘Oh Allah, how can this happen, planks of wood rising to the surface by itself, and then nails positioning themselves onto the boat without being banged?’ I could not undertsand what was happening before my eyes.’ The athiest meanwhile was listening with a smile on his face. Abu Hanifah Rahimullah continued, ‘I was still standing on the river bank watching these planks of wood join together with nails. I could see water seeping through the gaps in the wood, and suddenly I saw a sealant appear from the river and it began sealing the gaps without someone having poured it, again I thought, ‘Ya Allah, how is this possible, how can sealant appear and seal the gaps without someone having poured it, and nails appear without someone having banged them.’ I looked closer and I could see a boat forming before my eyes, I stood in amazement and was filled with shock. All of a sudden a sail appeared and I thought to myself, ‘How is this happening, a boat has appeared before my eyes by itself, planks of wood, nails, sealant and now a sail, but how can I use this boat in order to cross the river to the Royal Palaces?’ I stood staring in wonderment and suddenly the boat began to move. It came towards me against the current. It stood floating beside me while I was on the river bank, as if telling me to embark onto it. I went on the boat and yet again it began to move. There was no navigator or sailor on the boat, and the boat began to travel towards the direction of the royal palaces, without anyone having programmed it as to where to go. I could not understand what was happening, and how this boat had formed and was taking me to my destination against the flow of water. The boat eventually reached the other side of the River Tigris and I disembarked. I turned around and the boat had disappeared, and that is why I am late.’ At this moment, the athiest brust out laughing and remarked, ‘Oh Abu Hanifah, I heard that you were the best debator from amongst the Muslims, I heard that you were the wisest, the most knowledgable from amongst your people. From seeing you today, I can say that you show none of these qualities. You speak of a boat appearing from nowhere, without someone having built it. Nails positioning themselves without someone having banged them, sealant being poured without someone having poured it, and the boat taking you to your destination without a navigator against the tide, your taking childish, your talking rediculous, I swear I do not belive a word of it!’ Abu Hanifah Rahimullah turned to the athiest and replied, ‘You don’t believe a word of it? You dont believe that nails can appear by themselves? You dont believe sealant can be poured by itself? You dont believe that a boat can move without a navigator, hence you don’t believe that a boat can appear without a boat maker?’ The athiest remarked defiantly, ‘Yes I dont believe a word of it!’ Abu Hanifah Rahimullah replied, ‘If you cannot believe that a boat came into being without a boat maker, than this is only a boat, how can you believe that the whole world, the universe, the stars, the oceans, and the planets came into being without a creator? The athiest astonished at his reply got up and fled.

translated it from As-Sahaba by IMÂM AHMAD FÂRÛQÎ (Mujaddid Alfe Sani) One day Abû Bakr as- Siddîq ‘radiy-Allâhu ’anh’ came to Rasûlullah’s ‘sall- Allâhu ’alaihi wa sallam’ place. He was about to enter, when Alî bin Abî Tâlib ‘radiy-Allâhu ’anh’ arrived, too. Abû Bakr stepped backwards and said, “After you, Yâ Alî.” The latter replied and the following long dialogue took place between them Alî – Yâ Abâ Bakr, you go in first for you are ahead of us all in all goodnesses and acts of charity. Abû Bakr – You go in first, Yâ Alî, for you are closer to the Messenger of Allah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’. Alî – How could I go ahead of you? I heard the Messenger of Allah ‘sall- Allâhu ’alaihi wa sallam’ say, “The sun has not risen on any one of my Ummat higher than Abû Bakr.” Abû Bakr – How could I go ahead of you? On the day when Rasûlullah ‘sall- Allâhu ’alaihi wa sallam’ gave his daughter Fâtima- t-uz-zahrâ ‘radiy-Allâhu ta’âlâ ’anhâ’ in marriage to you, he stated, “I have given the best of women to the best of men.” Alî – I cannot go ahead of you, for Rasûlullah ‘sall- Allâhu ’alaihi wa sallam’ stated, “Let him who wants to see Ibrâhîm (Abraham) ‘alaihis-salâm’ look at Abû Bakr’s face.” Abû Bakr – I can not go ahead of you, for Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated, “Let him who wants to see Âdam’s ‘alaihis-salâm’ tenderness and Yûsuf’s ‘alaihis-salâm’ beautiful moral qualities look at Alî!” Alî – I can not enter before you. For, the Messenger of Allah ‘alaihis-salâm’ asked, “Yâ Rabbî! Who loves me most, and who is the best of my Sahâba?” Jenâb-i-Haqq answered, “Yâ Muhammad ‘alaihis-salâm’! He is Abû Bakr as-Siddîq.” Abû Bakr – I can not go ahead of you. For, the Messenger ‘alaihis-salâm’ stated, “So (good) is the person whom I give knowledge that Allâhu ta’âlâ loves him, and so do I; I love him very much.” You have been the gate to the town of knowledge. Alî – I can not go before you, for the Messenger ‘alaihis-salâm’ stated, “There is a sign that says, ‘Abû Bakr, the Habîbullah (the Darling of Allah),’ on the gates of Paradise.” Abû Bakr – I cannot go before you. For, during the Holy War of Hayber the Messenger of Allah ‘sall- Allâhu ’alaihi wa sallam’ handed the flag to you and stated, “This flag is a gift from the Melîk-i-ghâlib to Alî bin Abî Tâlib.” Alî – How can I go before you? The Messenger ‘alaihis-salâm’ said to you, “Yâ Abâ Bakr! You stand for my sight, which sees, and for my heart, which knows.” Abû Bakr – I can not go ahead of you. For, the Messenger ‘alaihis-salâm’ stated, “On the Rising Day Alî will come (to the place of assembly) on the back of an animal of Paradise. Jenâb-i-Haqq will say, ‘Yâ Muhammad ‘alaihis- salâm’! How beautiful a father your father Ibrâhîm Halîl is; and how beautiful a brother your brother Alî bin Abî Tâlib is.’ ” Alî – I can not go before you. For, the Messenger ‘alaihis-salâm’ stated, “On the Rising Day the angel named Ridwân, who is the chief of the angels of Paradise, will enter Paradise, coming back with the keys of Paradise. He will give them to me. Then Jebrâîl ‘alaihis-salâm’ will come and say, ‘Yâ Muhammad, give the keys of Paradise and those of Hell to Abû Bakr. Let Abû Bakr send anyone he chooses to Paradise and others to Hell.’ ” Abû Bakr – I can not go ahead of you, for the Messenger ‘alaihis-salâm’ stated, “Alî will be by my side on the Rising Day. He will be with me near the Hawz and Kawthar. He will be with me on the Sirât. He will be with me in Paradise. And he will be with me (at the happiest moment) as I see Allâhu ta’âlâ.’ ” Alî – I can not enter before you do, for the Messenger of Allah ‘alaihis-salâm’ stated, “If the îmân held by Abû Bakr were weighed against the total sum of the îmân held by all the other Believers, his îmân would weigh heavier.” Abû Bakr – How can I go before you? For, the Rasûl ‘alaihis-salâm’ stated, “I am the city of knowledge. And Alî is the gate?” Alî – How can I ever walk ahead of you? For, the Rasûl ‘alaihis-salâm’ stated, “I am the city of faithfulness. And Abû Bakr is its gate.” Abû Bakr – I can not go before you, for the Rasûl ‘alaihis-salâm’ stated, “On the Rising Day Alî will be made to mount a beautiful horse. Those who see him will wonder: What prophet is that person? Allâhu ta’âlâ will say: This is Alî bin Abî Tâlib.” Alî – I can not go ahead of you, for the Rasûl ‘alaihis- salâm’ stated, “I and Abû Bakr are from the same soil. We shall be one again.” Abû Bakr – I can not go before you, for the Rasûl ‘alaihis-salâm’ stated, “Allâhu ta’âlâ will say: O you, Paradise! I shall adorn your four corners with four people. One of them is Muhammad ‘alaihis- salâm’, the highest of prophets. Another one is Alî, the highest of those who fear Allâhu ta’âlâ. The third one is Fâtima-t- uz-zahrâ, the highest of women. And the fourth corner will be occupied by Hasan and Husayn, the highest of pure people.” Alî – How can I go ahead of you? The Rasûl ‘alaihis- salâm’ stated, “A voice from the eight Gardens of Paradise calls as follows: O Abâ Bakr, come with those whom you love; and you all, enter Paradise!” Abû Bakr – I cannot go before you, for the Rasûl ‘alaihis-salâm’ stated, “I am like a tree. Fâtima is the trunk. Alî is the branches. Hasan and Husayn are the fruits.” Alî – I can not go before you, for the Rasûl ‘alaihis- salâm’ stated, “May Allâhu ta’âlâ forgive all the faults of Abû Bakr. For, he gave his daughter Âisha to me; he helped me during the Hijrat (Hegira, Migration to Medina); he bought Bilâl-i- Habashî, (who was a slave formerly,) and emancipated him for me.” … . As the two darlings of the Messenger of Allah ‘sall- Allâhu ’alaihi wa sallam’ were talking like this before the door, the Best of Mankind was inside, listening. He interrupted Alî as he was talking and stated from inside: “O my brothers Abû Bakr and Alî ‘radiy-Allâhu ’anhumâ’! Please do come in! Jebrâîl ‘alaihis-salâm’ has been here; he says that the angels on the earth and in the seven skies have been listening to you and that you could not describe your value in the view of Allâhu ta’âlâ were you to praise each other till the end of the world.” The two beloved companions gave an affectionate hug to each other, and together they entered the presence of the Messenger of Allah ‘sall-Allâhu ’alaihi wa sallam’. The Messenger ‘alaihis- salâm’ stated, “May Allâhu ta’âlâ bless both of you with his Rahma (Compassion) hundreds of times. May He bless your lovers also with His Rahma hundreds of times; and may your enemies be accursed hundreds of times.” Hadrat Abû Bakr as-Siddîq said, “Yâ Rasûlallah (O Messenger of Allah)! I shall not do shafâ’at (intercede) for the enemies of my brother Alî.” Hadrat Alî said, “Yâ Rasûlallah! I shall not intercede for the enemies of my brother Abû Bakr; and I shall behead them with my sword.” Abû Bakr stated, “I shall not let your enemies pass the Sirât Bridge.”See the punishment for becoming the enemy of Abu Bakr as sideeq? beheading! as narrated by the best qadhi from amongst the sahaba and the ummah, Ali Asad Allah.

translated it from As-Sahaba by IMÂM AHMAD FÂRÛQÎ (Mujaddid Alfe Sani) One day Abû Bakr as- Siddîq ‘radiy-Allâhu ’anh’ came to Rasûlullah’s ‘sall- Allâhu ’alaihi wa sallam’ place. He was about to enter, when Alî bin Abî Tâlib ‘radiy-Allâhu ’anh’ arrived, too. Abû Bakr stepped backwards and said, “After you, Yâ Alî.” The latter replied and the following long dialogue took place between them Alî – Yâ Abâ Bakr, you go in first for you are ahead of us all in all goodnesses and acts of charity. Abû Bakr – You go in first, Yâ Alî, for you are closer to the Messenger of Allah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’. Alî – How could I go ahead of you? I heard the Messenger of Allah ‘sall- Allâhu ’alaihi wa sallam’ say, “The sun has not risen on any one of my Ummat higher than Abû Bakr.” Abû Bakr – How could I go ahead of you? On the day when Rasûlullah ‘sall- Allâhu ’alaihi wa sallam’ gave his daughter Fâtima- t-uz-zahrâ ‘radiy-Allâhu ta’âlâ ’anhâ’ in marriage to you, he stated, “I have given the best of women to the best of men.” Alî – I cannot go ahead of you, for Rasûlullah ‘sall- Allâhu ’alaihi wa sallam’ stated, “Let him who wants to see Ibrâhîm (Abraham) ‘alaihis-salâm’ look at Abû Bakr’s face.” Abû Bakr – I can not go ahead of you, for Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated, “Let him who wants to see Âdam’s ‘alaihis-salâm’ tenderness and Yûsuf’s ‘alaihis-salâm’ beautiful moral qualities look at Alî!” Alî – I can not enter before you. For, the Messenger of Allah ‘alaihis-salâm’ asked, “Yâ Rabbî! Who loves me most, and who is the best of my Sahâba?” Jenâb-i-Haqq answered, “Yâ Muhammad ‘alaihis-salâm’! He is Abû Bakr as-Siddîq.” Abû Bakr – I can not go ahead of you. For, the Messenger ‘alaihis-salâm’ stated, “So (good) is the person whom I give knowledge that Allâhu ta’âlâ loves him, and so do I; I love him very much.” You have been the gate to the town of knowledge. Alî – I can not go before you, for the Messenger ‘alaihis-salâm’ stated, “There is a sign that says, ‘Abû Bakr, the Habîbullah (the Darling of Allah),’ on the gates of Paradise.” Abû Bakr – I cannot go before you. For, during the Holy War of Hayber the Messenger of Allah ‘sall- Allâhu ’alaihi wa sallam’ handed the flag to you and stated, “This flag is a gift from the Melîk-i-ghâlib to Alî bin Abî Tâlib.” Alî – How can I go before you? The Messenger ‘alaihis-salâm’ said to you, “Yâ Abâ Bakr! You stand for my sight, which sees, and for my heart, which knows.” Abû Bakr – I can not go ahead of you. For, the Messenger ‘alaihis-salâm’ stated, “On the Rising Day Alî will come (to the place of assembly) on the back of an animal of Paradise. Jenâb-i-Haqq will say, ‘Yâ Muhammad ‘alaihis- salâm’! How beautiful a father your father Ibrâhîm Halîl is; and how beautiful a brother your brother Alî bin Abî Tâlib is.’ ” Alî – I can not go before you. For, the Messenger ‘alaihis-salâm’ stated, “On the Rising Day the angel named Ridwân, who is the chief of the angels of Paradise, will enter Paradise, coming back with the keys of Paradise. He will give them to me. Then Jebrâîl ‘alaihis-salâm’ will come and say, ‘Yâ Muhammad, give the keys of Paradise and those of Hell to Abû Bakr. Let Abû Bakr send anyone he chooses to Paradise and others to Hell.’ ” Abû Bakr – I can not go ahead of you, for the Messenger ‘alaihis-salâm’ stated, “Alî will be by my side on the Rising Day. He will be with me near the Hawz and Kawthar. He will be with me on the Sirât. He will be with me in Paradise. And he will be with me (at the happiest moment) as I see Allâhu ta’âlâ.’ ” Alî – I can not enter before you do, for the Messenger of Allah ‘alaihis-salâm’ stated, “If the îmân held by Abû Bakr were weighed against the total sum of the îmân held by all the other Believers, his îmân would weigh heavier.” Abû Bakr – How can I go before you? For, the Rasûl ‘alaihis-salâm’ stated, “I am the city of knowledge. And Alî is the gate?” Alî – How can I ever walk ahead of you? For, the Rasûl ‘alaihis-salâm’ stated, “I am the city of faithfulness. And Abû Bakr is its gate.” Abû Bakr – I can not go before you, for the Rasûl ‘alaihis-salâm’ stated, “On the Rising Day Alî will be made to mount a beautiful horse. Those who see him will wonder: What prophet is that person? Allâhu ta’âlâ will say: This is Alî bin Abî Tâlib.” Alî – I can not go ahead of you, for the Rasûl ‘alaihis- salâm’ stated, “I and Abû Bakr are from the same soil. We shall be one again.” Abû Bakr – I can not go before you, for the Rasûl ‘alaihis-salâm’ stated, “Allâhu ta’âlâ will say: O you, Paradise! I shall adorn your four corners with four people. One of them is Muhammad ‘alaihis- salâm’, the highest of prophets. Another one is Alî, the highest of those who fear Allâhu ta’âlâ. The third one is Fâtima-t- uz-zahrâ, the highest of women. And the fourth corner will be occupied by Hasan and Husayn, the highest of pure people.” Alî – How can I go ahead of you? The Rasûl ‘alaihis- salâm’ stated, “A voice from the eight Gardens of Paradise calls as follows: O Abâ Bakr, come with those whom you love; and you all, enter Paradise!” Abû Bakr – I cannot go before you, for the Rasûl ‘alaihis-salâm’ stated, “I am like a tree. Fâtima is the trunk. Alî is the branches. Hasan and Husayn are the fruits.” Alî – I can not go before you, for the Rasûl ‘alaihis- salâm’ stated, “May Allâhu ta’âlâ forgive all the faults of Abû Bakr. For, he gave his daughter Âisha to me; he helped me during the Hijrat (Hegira, Migration to Medina); he bought Bilâl-i- Habashî, (who was a slave formerly,) and emancipated him for me.” … . As the two darlings of the Messenger of Allah ‘sall- Allâhu ’alaihi wa sallam’ were talking like this before the door, the Best of Mankind was inside, listening. He interrupted Alî as he was talking and stated from inside: “O my brothers Abû Bakr and Alî ‘radiy-Allâhu ’anhumâ’! Please do come in! Jebrâîl ‘alaihis-salâm’ has been here; he says that the angels on the earth and in the seven skies have been listening to you and that you could not describe your value in the view of Allâhu ta’âlâ were you to praise each other till the end of the world.” The two beloved companions gave an affectionate hug to each other, and together they entered the presence of the Messenger of Allah ‘sall-Allâhu ’alaihi wa sallam’. The Messenger ‘alaihis- salâm’ stated, “May Allâhu ta’âlâ bless both of you with his Rahma (Compassion) hundreds of times. May He bless your lovers also with His Rahma hundreds of times; and may your enemies be accursed hundreds of times.” Hadrat Abû Bakr as-Siddîq said, “Yâ Rasûlallah (O Messenger of Allah)! I shall not do shafâ’at (intercede) for the enemies of my brother Alî.” Hadrat Alî said, “Yâ Rasûlallah! I shall not intercede for the enemies of my brother Abû Bakr; and I shall behead them with my sword.” Abû Bakr stated, “I shall not let your enemies pass the Sirât Bridge.”See the punishment for becoming the enemy of Abu Bakr as sideeq? beheading! as narrated by the best qadhi from amongst the sahaba and the ummah, Ali Asad Allah.

GREAT BREAKTHROUGH AT THE AL AHZAR UNIVERSITY: The famous Al Azhar University in Cairo, Egypt has granted permission for a graduate to research on the topic of A’la Hazrat, Imam Ahmed Raza (radi Allahu anhu) and his services for Hanafi Fiqah. This research is towards the M.Phil. Degree and Mustaq Ahmed Shah of Pakistan is doing this research. IMAM AHMED RAZA AND MEDICINE (TIBB): Hakeem Mohammed Saeed Dehlwi, the founder of Madinatul Hikmat University, Karachi (Research Centre for Unani Medicine) and owner of Hamdard Dawa Khana did research and compiled A’la Hazrat’s (radi Allahu anhu) theory about medicine. The book is titled, “Imam Ahmed Raza aur Fann Tibb,” and is printed and published in Pakistan. IMAM AHMED RAZA FOUNDATION: The IARF was recently established in the Kerala State India to research and propagate the teachings of Imam Ahmed Raza (radi Allahu anhu). NEW TRANSLATIONS OF IMAM AHMED RAZA PUBLISHED: The “Islamic Times” of the U.K. has recently published two articles by A’la Hazrat (radi Allahu anhu). These are: (1) “A Commentary upon Paper Currency Notes,” which was researched and translated by Dr. Muhammad A. Junejo and (2) “Imam Ahmed Raza and Topology,” by Dr. Abdul Naim Azizi of Jasoli, Bareilly Shareef. HISTORIC A’LA HAZRAT MAZAAR STAMP PRINTED BY GOVERNMENT OF INDIA: The Postal Services Department of the Indian government have acknowledged the Islamic and Academic services of the great Mujaddid (Reviver) of Islam, A’la Hazrat, Imam Ahmed Raza Khan Al-Qaderi (radi Allahu anhu). They have printed a new Indian stamp portraying the Mazaar Shareef of A’la Hazrat (radi Allahu anhu) in full colour. The words “A’la Hazrat Barelvi” have been printed along the side of the stamp in English and Hindi. This stamp is currently being sold at all Post Offices in India. This is India’s way of saluting a great genius and Islamic scholar of his time, A’la Hazrat (radi Allahu anhu). RESEARCH WORK ON IMAM AHMED RAZA KHAN : Hazrat Maulana Ahmed Raza Khan, an eminent jurist, also known as A’la Hazrat (radi Allahu anhu) was born at Bareilly, India in 1856. He completed the Holy Quran at the age of four and became astonishingly well- versed in more than fifty branches of learning, pertaining to Ancient Sciences, Current Sciences and Oriental Learnings and left contributions in all these academic disciplines. At Makkah Mu’azzama and Madina Munawwara, he was visited by many scholars who received diplomas and fatawas from him. Due to his distinction in this field, the Islamic world acknowledged him as a great Jurist. The renowned poet of the East, Dr. Allama Iqbal, remarked, “Such a genius and intelligent Jurist did not emerge.” Despite being well-versed in scores of branches of knowledge, he restricted his interest to the following branches: 1. To support and defend the Holy Prophet (sallal laahu alaihi wasallam). 2. To uproot the innovations prevalent in the Muslim society. 3. To issue fatawa according to the Hanafi School of Jurisprudence. In short, he was a Jurist, Theologian and a Reformer whose life revolved around the motto “Love the Holy Prophet (sallal laahu alaihi wasallam).” In recognition of this eminent personalities life, the following researches are being carried out by these individuals, amongst others: 1. Dr. Usha Sanyal, Ph.D Colombia University, “Ahmed Raza and the Ahle- Sunnat Wa Jamaat Movement (1921-1947)”, Oxford University, Press, New Delhi. 2. Dr. Ghulaam Qureshi Dastageer, who translated A’la Hazrat’s Qalaam in English which was published in the “Islamic Times” U.K. 3. Muhammed Muazzam Ali who wrote “Fundamental Faith of Islam -Treaties of Ahmed Raza” 4. Prof. J.M. Baljo of Leiden University, Holland, who presented and delivered research material on A’la Hazrat at an international forum. 5. British scholar, Dr Muhammad Haroon, who has compiled a thesis on “The World Importance of Imam Ahmed Raza Khan Bareilly.” RESEARCH AND TRANSLATION OF A’LA HAZRAT’S WORKS : A’la Hazrat, Imam Ahmed Raza Khan (radi Allahu anhu), the Muslim Revivalist (Mujaddid) of the previous Islamic Century, wrote and compiled numerous commentaries and treatises on various topics. As an author, Imam Ahmed Raza Khan Al-Qaderi (radi Allahu anhu) has left to his credit more than a thousand books on fifty different subjects ranging from Tafseer, Logic, Grammar, Literature, Islamic Jurisprudence, Education, Sociology, Astronomy, Mathematics, Physics, History, Science of History, Engineering, Biographies, Philosophy, Mysticism to Persian, Arabic, Urdu and Hindi Literature. His poetry includes such works as “Mustapha Jaan-e-Rahmat.” At present, many Islamic and Western universities, colleges and Darul Uloom’s, throughout the world, are researching and translating the works of this great Muslim scholar. Some of the countries in which research is being carried out are: India, Pakistan, United States of America, England, Holland, Saudi Arabia, Egypt and South Africa. Perhaps one of his more famous scientific theories lies in his proof that the sun and other bodies revolve around the earth! UNIVERSITIES CONDUCTING RESEARCH ON A’LA HAZRAT’S WORKS : More than twenty five Universities throughout the world are actively researching the works of the great Islamic Scholar and Saint, A’la Hazrat (radi Allahu anhu). “KANZUL IMAAN” NOW AVAILABLE : “Kanzul Imaan”, the internationally renowned Urdu translation of the Holy Quran by A’la Hazrat, Imam Ahmed Raza Khan Al-Qaderi (radi Allahu anhu) has been translated into the English language by many Islamic scholars. This momentous task was first undertaken by Professor Fatimi, a highly acclaimed academic of the University of Kuwait. He had it published in Karachi, Pakistan. The second translation was undertaken by Professor Shah Fareedul Haq of Pakistan and was published in India and Pakistan. The commentary notes on “Kanzul Imaan” by Sadrul Faadhil, Maulana Na’eemuddeen Muradabadi (rahmatullah alaihi) has been translated into the English language by Dr. Professor Majeedullah of Lahore, Pakistan. A’la Hazrat, Imam Ahmed Raza’s (radi Allahu anhu) translation of the Holy Quran – “Kanzul Imaan” – is now available from our offices. This translation of the Holy Quran is in the English language, but is without a commentary (Tafseer). It is a must in every Muslim home. KANZUL IMAAN IN SINDHI : The Urdu translation of the Quran, “Kanzul Imaan” by A’la Hazrat, Imam Ahmed Raza Khan (radi Allahu anhu) has been translated into the Sindhi language by Mufti Muhammad Raheem Sikandari. KANZUL IMAN – HOLY QURAN IN CREOLE LANGUAGE : In Mauritius A’la Hazrat’s Kanzul Iman has been translated into the Creole language, thanks to the combined effort of Maulana Mansoor and Maulana Najeeb of Mauritius. This historic translation of the Holy Quran was first published on 17-01-96 under the guidance and patronage of the Khatib of the Jaame Masjid Mauritius, Hazrat Allama Shameem Ashraf Azhari. Many Ulema and politicians also partook in this great service. The translation was greatly welcomed and accepted by all. NEW RESEARCH MATERIAL ON A’LA HAZRAT (RADI ALLAHU ANHU): Three new research thesis on A’la Hazrat (radi Allahu anhu) by Professor Dr. Muhammad Mas’ood Ahmad was published in Pakistan. Two of his books, viz. “Fundamental Faith of Islam” and “Imam Ahmad Raza – The Reformer of the Muslim World”, are in English and one in Arabic. Whilst numerous books and research on A’la Hazrat (radi Allahu anhu) has been published in Urdu, only a limited material is available in English and Arabic. This move is, therefore, greatly encouraged. (Ashrafia Monthly Mubarakpur) PH.D ON A’LA HADRAT: Twenty-one (21) Scholars in Pakistan have completed their research works on A’la Hadrat (radi Allahu anhu) and have received their Doctrate. Amongst them were: 1. Professor Dr Hafiz Abdul Baari Siddiqi 2. Professor Dr Majeedullah Qaaderi, who is also doing a indepth research on the works of A’la Hadrat (radi Allahu anhu). FATAWA RADAWIYYAH : Alhamdulillah, eleven volumes of A’la Hazrat’s (radi Allahu anhu) scholarly work “Fatawa Radawiyyah” has now been published by Darul Uloom Amjadiya under the expert supervision of Qari Raza-ul- Mustapha Azmi. This famous work, which contains hundreds of questions and answers pertaining to almost every aspect of Islamic life, is in the Urdu language. T.V. DOCUMENTARY ON A’LA HAZRAT : An investigative and informative documentary on the life and services of A’la Hazrat (radi Allahu anhu) was broadcast by the National Pakistan Television. It was featured as a special programme of “Television Encyclopedia.” This programme was unanimously applauded and due to popular public demand it was presented once again on the occasion of Urs-e-Razvi. Consequently, a learned and well-known scholar of “Razviat,” Sayyed Aarif Ali Razvi, of Kalyaan Bombay has exhorted the Doordarshan, India’s state television channel, to present an indepth documentary on the life of Imam Ahmed Raza (radi Allahu anhu). A’LA HAZRAT’S HISTORY INCLUDED IN ENCYCLOPEDIA : The Islamic book publications section of the Punjab University is to launch a new Urdu Encyclopedia of Islam. In the 10th volume, pages 278 to 287, incorporates a brief history of the life and works of A’la Hazrat, Imam-e-Ahle Sunnat, Imam Ahmed Raza Khan (radi Allahu anhu). This brief history was prepared by Professor Dr Muhammad Ma’sud Ahmed, M.A. Phd., on the request of Dr.Sayed Abdullah. RESEARCH ON A’LA HAZRAT’S “FAUZ-E-MOBEEN “: Scientists from the Allama Iqbal Open University in Islamabad have taken a keen interest in researching A’la Hazrat’s (radi Allahu anhu) “Fauz-e- Mobeen” which deals with the movement of the sun and planets around the earth. At present, research is about to commence on the subject. CHRISTIAN CONVERTS TO ISLAM AFTER READING “KANZUL IMAAN“: In 1974, Dr. Hannif Faatimi of London University brought the Professor of Kuwait an English translation of “Kanzul Imaan” (A’la Hazrat’s translation of the Holy Quran) for printing. Prof. Faatimi at that time had met a Christian scholar who had revealed that he was interested in reading more about Islam. Prof. Faatimi was two-minded about giving him an English copy of Kanzul Imaan. Eventually, he gave him a copy to read. The Christian scholar, after reading this translation, accepted Islam. 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No tribute to Imam Ahmed Raza (radi Allahu anhu) could be complete without understanding the sustained restlessness of the Imam in providing true leadership throughout his life, when he was faced with leading the Muslims in a fragile moment in the history of Islam in the Indo-Pak sub-continent. The continued emergence of false sects like the Qadianis, Wahabis, and other sects which sought to prove that Almighty Allah indulges in falseness – Ma’aazallah, Summa Ma’aazallah – proved a genuine threat when these sects began imitating unsuspecting but uneducated Muslims into their fold. It was against such a background that Imam Ahmed Raza (radi Allahu anhu) rose forth to defend the true Islamic principles as a scholarly giant, and in doing so, also succeeded in securing a place in the Urdu language as a literary giant in Na’athia Kalam. In typical tyrannical behaviour, the envious opponents of the Imam embarked on futile attempts at issuing propaganda aiming to discredit the Imam by labelling him as an “innovator” and “mischief maker”; and announcing that the sole providers of Islamic research in the Indo-Pak sub-continent were the Deobandi Ulema. It is interesting to note that history has proved that the volume of work the Imam had completed in Islamic Research singlehandedly was beyond the capability of the entire Deobandi Ulema to this day. We thank the Almighty Allah that as He unfolds the truth before the masses. Islamic scholars the world over are recognising the Imam’s superiority in issuing Islamic judicial decrees with incisiveness and substantiated detail. Today, expensive research is being taken on the Imam’s writings and decrees the world over in the Urdu, Persian, Arabic and English languages. Special permissions for such research were made in Birmingham University, England, Holland, India and Pakistan. Little publicised is the fact that Imam Ahmed Raza (radi Allahu anhu) produced more researched decrees in annihilating Bid’at practices in India in the last century than any other scholar. Established anti-Islamic customs in Muslim society were accepted without question until Imam Ahmed Raza started a reform campaign armed with Quranic injunctions and researched Hadith to wipe out such customs. More than just issuing Fatawas, Imam Ahmed Raza (radi Allahu anhu) prepared researched treatises on an academic level on these issues which fast saw the decline of most of the anti- Islamic practices. To this day the Muslim masses benefit from his Fatawa-e- Razvia, Ahkam-e-Shariat, Irfaan-e-Shariat, Al Malfooz, Fatawa-e-Africa, etc. which deal with deal with almost every masaa’il of our day- to-day life. Imam Ahmed Raza (radi Allahu anhu) was very sensitive to the pains and afflictions that befell the Muslim Ummah. In this regard he used every scholarly resource at his disposal to assist the Muslims regain their honour in the face of all anti- Islamic forces. In his Hada’iq-e-Bakshish he wrote an entire nazm “Soona Jungle” warning the Muslims about safeguarding their Imaan. This Nazm became very popular with the masses as its clear message was arranged in a style that appealed to the masses. It should be the duty of the Ulema and organisers of Meelad to popularise this Nazm in our society as it stirs up the fear of Almighty Allah and the Aakirah in the minds of the listeners.

As Salaam Alaykum wa Rahmatullahi wa Barakatuhu, I received this in an email a while back. It has some interesting questions for today’s Christians. For your enjoyment: TRINITY According to most Christians, Jesus was God incarnate, full man and full God. Can the finite and the infinite be one? “To be full” God means freedom from finite forms and from helplessness, and to be “full man” means the absence of divinity. 1. To be son is to be less than divine and to be divine is to be no one’s son. How could Jesus have the attributes of sonship and divinity altogether? 2. Christians assert that Jesus claimed to be God when they quote him in John 14:9: “He that has seen me has seen the Father”. Didn’t Jesus clearly say that people have never seen God, as it says in John 5:37: “And the father himself which Has sent me, has borne witness of me. You have NEITHER HEARD HIS VOICE AT ANY TIME NOR SEEN HIS SHAPE”? 3. Christians say that Jesus was God because he was called Son of God, Son of Man, Messiah, and “savior”. Ezekiel was addressed in the Bible as Son of Man. Jesus spoke of “the peace makers” as Sons of God. Any person who followed the Will and Plan of God was called SON OF GOD in the Jewish tradition and in their language (Genesis 6:2,4; Exodus 4:22 ; Psalm 2:7; Romans 8:14 ) . “Messiah” which in Hebrew means “God’s anointed” and not “Christ”, and “Cyrus” the person is called “Messiah” or “the anointed”. As for “savior”, in II KINGS 13:5, other individuals were given that title too without being gods. So where is the proof in these terms that Jesus was God when the word son is not exclusively used for him alone? 4. Christians claim that Jesus acknowledged that he and God were one in the sense of nature when he says in John 10:30 “I and my father are one”. Later on in John 17:21-23, Jesus refers to his followers and himself and God as one in five places. So why did they give the previous “one” a different meaning from the other five “ones? 5. Is God three-in-one and one in three simultaneously or one at a time? 6. If God is one and three simultaneously, then none of the three could be the complete God. Granting that such was the case, then when Jesus was on earth, he wasn’t a complete God, nor was the “father in Heaven” a whole God. Doesn’t that contradict what Jesus always said about His God and our God in heaven, his Lord and our Lord ? Does that also mean that there was no complete god then, between the claimed crucifixion and the claimed resurrection? 7. If God is one and three at a time, then who was the God in heaven when Jesus was on earth? Wouldn’t this contradict his many references to a God in Heaven that sent him? 8. If God is three and one at the same time, who was the God in Heaven within three days between the claimed crucifixion and the claimed resurrect ion? 9. Christians say that: “The Father(F) is God, the Son (S) is God, and the Holy Ghost(H) is God, but the Father is not the Son, the Son is not the Holy Ghost, and the Holy Ghost is not the Father”. In simple arithmetic and terms therefore, if F = G, S = G, and H = G, then it follows that F = S = H, while the second part of the statement suggests that F ¹ S ¹ H (meaning, “not equal”). Isn’t that a contradiction to the Christian dogma of Trinity in itself ? 10. If Jesus was God, why did he tell the man who called him “good master” not to call him “good” because accordingly, there is none good but his God in Heaven alone? 11 .Why do Christians say that God is three-in-one and one in three when Jesus says in Mark 12:29: “The Lord our God is one Lord” in as many places as yet in the Bible? 12. If belief in the Trinity was such a necessary condition for being a Christian, why didn’t Jesus teach and emphasize it to the Christians during his time? How were those followers of Jesus considered Christians without ever hearing the term Trinity? Had the Trinity been the spinal cord of Christianity, Jesus would have emphasized it on many occasions and would have taught and explained it in detail to the people. 13. Christians claim that Jesus was God as they quote in John 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God”. This is John speaking and not Jesus. Also, the Greek word for the first occurrence of God is HOTHEOS which means “the God” or “God” with a capital “G”, while the Greek word for its second occurrence is “TONTHEOS”, which means “a god ” or “god” with a small “g”. Isn’t this dishonesty and inconsistency on the part of those translating the Greek Bible? ? Isn’t such quotation in John 1:1 recognized by every Christian scholar of the Bible to have been written by a Jew named Philo Alexandria way before Jesus and John? 14 .Wasn’t the word “god” or “TONTHEOS” also used to refer to others as well as in II Corinthians 4:4 “(and the Devil is) the god of this world” and in Exodus 7:1 “See , I have made thee (Moses ) a god to Pharaoh”? SALVATION: Christians say that “GOD LOST His only son to save us”. To whom did God lose Jesus if he owns the whole universe? 15. If it was agreeable with God’s Majesty to have sons, He could have created a million sons the like of Jesus. So what is the big clear deal about this only son? 16. Why does the Bible say that Jesus wanted to die on the cross, when the one on the cross was shouting “My God, my God, why have you forsaken me?” according to Matthew 27:45 and Mark 15:33 ? 17. If God had wanted to save us, couldn’t He have done that without sacrificing Jesus? 18. God is Just, and justice requires that nobody should be punished for the sins of others, nor should some people be saved by punishing other people. Doesn’t the claim that God sacrificed Jesus to save us because He was Just, contradict the definition of justice? 19. People sacrifice things they have to get something they don’t have when they can’t have both. Christians say that “God SACRIFICED His only son to save us”. We know that God is Almighty; to whom did He sacrifice Jesus? 20. A real sacrifice is when you can’t get back what you have offered , so what would be the big deal about such a sacrifice if God could recover the same offering? (according to the Christians’ terminology)? 21. If all the Christians are saved through Jesus and are going to Heaven no matter what they do, then the teachings of Jesus are irrelevant and the definition of good and bad are also rendered irrelevant. If this is not so, then do Christians who believe in Jesus yet do not follow his teachings nor repent go to Hell? 22. How can Christians take deeds as irrelevant after becoming one when Jesus says in Matthew 12:36; “But I say unto you that every idle word that men shall speak, they shall give account thereof in the Day of Judgment. For by the words thou shalt be justified, and by the words thou shalt be condemned”? 23. Christians say that people go to Heaven ONLY THROUGH JESUS, yet Paul says in 1 CORINTHIANS 7:8-16 that the unbelieving husband is acceptable to God because he is united with his wife and vice versa, and their pagan children are also acceptable to God. So people can go to heaven without believing in Jesus according to this. 24. How come the Bible says that ALL Israel is saved although they don’t believe in Jesus? Doesn’t that contradict the claim in the Bible that the only way to heaven is through Jesus? 25. According to Christians, those who have not been baptized will go to Hell. So even the infants and babies go to Hell if not baptized, since they are born with an inherited original sin. Doesn’t this contradict the definition of justice? Why would God punish people for sins they never committed? HOLY SPIRIT: The only place in the Bible where the Paraclete was called the Holy Spirit is in John 14:26 “But the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you”. What has the Holy Spirit brought or taught for the last 2000 years? 26.Christians say that the Paraclete means the Holy Spirit (John 14;26). Jesus said in John 16:7-8 “If I do not go away the Paraclete will not come to you”. This could not mean the Holy spirit, since the Holy spirit was said to have been there before Jesus was even born as in Luke 1:41 “Elizabeth was filled with the Holy Spirit”. Here, the Holy spirit was also present during Jesus life time. So how could this fit with the condition that Jesus must go away so that the Holy spirit will come? 27. In John 16:7-8, it says: “But if go, I will send him to you. And when he comes, he will convict the world of sins and of righteousness and of Judgment”. What do “he” and “him” refer here? Don’t they refer to a man? 28. Does the Holy Spirit talk to good Christians and bad Christians as well? Is the Holy spirit with them all the time or just at certain times? When does it start visiting a person who wants to become a Christian? 29. How can you as a Christian tell if the Holy Spirit is inside another Christian? How come many Christians fooled people by claiming that the Holy spirit was inside them only to be converted to another religion later on ? 30. Does the Holy Spirit dictate what Christians should do without choice or freedom at all or does it only guide them and they have the freedom to follow or not ? 31 .If the Holy Spirit dictates what Christian should do, why do Christians commit sins and make mistakes ? How can you explain the conversion to other religions and atheism of many Christians? Are they told to do that by the Holy Spirit? 32. If the Holy Spirit guides Christians only, and they are free to do what they want, then how do we know that the writers of the Gospels didn’t make mistakes in writing them? 33. If Christians believe that the Holy Spirit comes and talks to them everyday, why don’t they ask the Holy Spirit about which version of the Bible to follow since there are too many versions floating around? MISSION OF JESUS: Without borrowing from other religions and systems, can Christianity provide people with a complete way of life? Since Christianity is limited to spiritual life and does not provide law, how can a society decide which laws are right or wrong? 34. Why do the Christians say that Jesus came with a universal mission when he said that he was sent to the Jews only? He said to the Canaanite woman who asked him to heal her daughter from demon- possession: “I was sent ONLY to the lost sheep of Israel” and also said: “It is not right to take the children’s bread and toss it to their dogs”, Matthew 15:21-28. RESSURECTION: If you read Matthew (28:1-10), Mark (16:1-20), Luke (24:1-12), and John (20: 1-18), you will find contradicting stories. They all agreed that the tomb was guarded for three days. However, they reported the discovery of the empty tomb differently. * Matthew (28) and John (20) reported that Mary Magdalene and the other Mary were the first to discover the tomb. * Mark (16) reports that Mary Magdalene, Mary the mother of James, and Salome were the first to discover the empty tomb. * Mark (28) reports that there was an earthquake that removed the rock from over the tomb. He says that an angel caused it. The other gospels do not mention of an earthquake. * Matthew and Mark say that only ONE man in white clothes was sitting on the tomb when the woman arrived, and that he was an angel. * Luke says that TWO men in white clothes, who were angels, were sitting. Johns says that the two women did not meet anybody the first time they came to the tomb, but when they returned, they saw TWO people, ONE was an ANGEL, and the other was JESUS. * Matthew reports that when the guards reported this to the chief priest, the chief priest paid them a large sum of money, telling them: “You have to say that his disciples came at night and stole his body.” He claims that the soldiers took money and spread the story around and since then, the story had been circulating among the Jews until today (according to Matthew). The other gospels do not report of any such thing. 35 . Which narration now is more authentic? 36 .Why is the appearance of Jesus after the crucifixion taken as a proof of his resurrection when there is an explanation that he was not dead because someone else was crucified in his place when God saved Him? 37 .How did Matthew know of the claimed agreement between the soldiers and the chief priest? Can’t someone say that someone paid the women a large sum of money and told them to spread the word around that Jesus rose from the dead, with the same authenticity as that of the story of Matthew? 38. Why did they believe that man in the white clothes? Why did they believe he was an angel? John’s narration is too strange, since he says that Mary did not recognize Jesus (one of the two) while talking to him, and she only recognized him when he called her by her name. 39 .How does an empty tomb prove that Jesus was crucified ? Isn’t it that God is capable of removing another man from the tomb, and of resurrecting him too? 40. The Gospels are believed to be the verbatim words of God, they are supposed to be dictated by the Holy Spirit to the Disciples who wrote them. If the source were the same, why shouldn’t they correspond with each other in reporting such an important event? 41. How could Matthew, Mark, Luke and John be considered eyewitnesses of resurrection when the Bible implies that nobody at all saw Jesus coming out of the tomb? BIBLE: If the Christians consider the Old Testament as God’s Word, why did they cancel the parts of the Old Testament that dealt with punishment (example: the punishment for adultery)? 42 .Why doesn’t Mark 16:9-20 exist in as many versions of the Bible while it exists as a footnote or between brackets in some other versions? Is a footnote in the Bible still considered as God’s word, especially when it addresses an important feature like the Ascension? 43 .Why does the Catholic Bible contain 73 books while the Protestant Bible has only 66? With both claiming to have the complete Word of God, which one should be believed and why? 44. Where do those new translations of the Bible keep coming from when the original Bible is not even available ? The Greek manuscripts which are translations themselves are not even similar with each other. 45. How can you take two gospels from writers who never met Jesus, like Mark and Luke? 46. Why is half of the New Testament written by a man who never even met Jesus in his lifetime? PAUL claimed with no proof that he had met Jesus while on his way from Jerusalem to Damascus. PAUL was the main enemy of Christianity. Isn’t that reason enough to question the authenticity of what he wrote? Why do the Christians call those books of the Old Testament “God’s Word” when the revisors of the RSV Bible say that some of the authors are UNKNOWN? They say that the author of SAMUEL is “UNKNOWN” and that of CHRONICLES is “UNKOWN, PROBABLY COLLECTED AND EDITED BY EZRA”! CONTRADICTIONS: 47. Concerning the controversial issues in the Bible, how can Christians decide by two-thirds majority what is God’s Word and what is not, as the prefaces of some Bibles say like that one of the RSV ? 48. Why does Luke in his gospel report the Ascension on Easter Day, and in the Acts, in which he is recognized as the author, FORTY days later? 49. The genealogy of Jesus is mentioned in Matthew and Luke only. Matthew listed 26 forefathers from Joseph to David while Luke enumerated 41 forefathers. Only Joseph matches with Joseph in those two lists. Not a single other name matches! If these were inspired by God word by word, how could they be different? Some claim that one is for Mary and one is for Joseph, but where does it says Mary in those two Gospels? 50. If Moses wrote the first books of the Old Testament, how could Moses write his own obituary? Moses died in the fifth book at age 120 as mentioned in Deut. 34:5-10. 51. In the King James Version, why does it report SEVEN years of famine in II SAMUEL 24:13 while it reports THREE years of famine in I CHRONICLES 21:12? Why did they change both to THREE years in the New International Version and other versions? 52. Still In the same King James Version, why does it say that Jehoiachin was eight years old when he began to reign in II CHRONICLES 21:12, while it says EIGHTEEN years in II KINGS 24:8? Why did thessey change in both to EIGHTEEN in the new Versions? 53. In all versions, why does it say that David slew the men of SEVEN HUNDRED chariots of the Syrians, and forty thousand HORSEMEN as evidenced in II Samuel 10:18 while its says SEVEN THOUSAND men which fought in chariots, and forty thousand FOOTMEN, in I CHRONICLES 19:18? 54. In all versions, why does it report TWO thousand baths in I KINGS 7:26 while II CHRONICLES 4:5 reports THREE THOUSAND? 55. In the King James version, why does it report that Solomon had FOUR THOUSAND stalls for horses in II CHRONICLES 9:25 while it accounts that Solomon had FORTY THOUSAND stalls of horses in 1 KINGS 4:26? Why did they change both to FOUR THOUSAND in the new versions? 56. In GENESIS 1, God’s creation progresses from grass to trees to fowls, whales, cattle and creeping things and finally to man and woman. GENESIS 2, however, puts the creation of man before cattle and fowl and woman subsequent to beast. How can this be explained? QUR’AN AND CHRISTIANS This section does not inquire or interrogate, but rather provides the reader with some of the Qur’anic verses that address the Christians in particular, and the people of the scripture in general. A great portion of the Qur’an pertains to or involves the Christians and the Jews and I decided to just choose verses that are related to the topic of this manuscript. * “Lo! The likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, then said unto him: Be, and he was.” Al-Qur’an 3:59. * “Say: O People of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah, and that we shall ascribe no partner unto Him, and that none of us shall take others for Lords besides Allah. And if they turn away, then say: Bear witness that we are they who have surrendered (unto him). “O People of the Scripture! Why will you argue about Abraham, when the Torah and the Gospel were revealed till after him? Have you then no sense? Abraham was not a Jew, nor yet a Christian; but he was an upright man who had surrendered (to Allah), and he was not of the idolaters. Lo! Those of mankind who have the best claim to Abraham are those who followed him, and his Prophet and those who believe (with him); and Allah is the Protector of the believers. A party of the People of the Scripture longs to make you go astray; and they make none to go astray except themselves, but they perceive not. O People of the Scripture! Why disbelieve you in the revelations of Allah, when you (yourselves) bear witness to their truth? O People of the Scriptures! Why confound you truth with falsehood and knowingly conceal the Truth? (Al-Qur’an 3: 64-71) * And whoever seeks a religion other than Islam, it will never be accepted of him and in the hereafter, He will be one of the losers (Al-Qur’an 3:85). * And because of their saying: We slew the Messiah Jesus, son of Mary, and Allah’s messenger. They slew him not nor crucified him, but it appeared so unto them, and Lo! Those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain: But Allah took him up unto Himself. Allah was ever Mighty, Wise. (Al- Qur’an 4:157-158). * O People of the Scripture! Do not exaggerate in your religion nor utter ought concerning Allah save the truth. The Messiah Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him, so believe in Allah and His messengers, and say not “Three”! Cease! (it is ) better for you! Allah is only One God. Far is it removed from His transcendent majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as defender. The Messiah will never scorn to be a slave unto Allah, nor will the favored angels. Whosoever scorns His service and is proud, all such will assemble unto Him. Then, as for those who believed and did good works, unto them will He give them their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, then He will punish with a painful doom.” (Al-Qur’an 4:171-173). * “And with those who say Lo! We are Christians, We made a covenant, but they forgot a part of that whereof they were admonished. Therefore We have stirred up enmity and hatred among them till the Day of Resurrection, when Allah will inform them of their handiwork. O People of the Scripture! Now has our messenger come unto you, expounding unto you much of that which you used to hide in the Scripture, and forgiving much. Now has come unto light from Allah and plain scripture: Whereby Allah guides him who seeks His good pleasure unto paths of peace, He brings them out of darkness unto light by His decree, and guides them unto a Straight Path. They indeed have disbelieved who say: Lo! Allah is the messiah, son of Mary. Say: Who then can do aught against Allah if he had willed to destroy the Messiah son of Mary, and his mother and everyone on earth? Allah’s is the sovereignty of the heavens and the earth and all that is between them. He creates what he wills. And Allah is able to do all things. (Al-Qur’an 5:14:17). * “They surely disbelieve who say; Lo! Allah is the Messiah, son of Mary. The Messiah (himself) said: O children if Israel, worship Allah, my Lord and you Lord. Lo! Whosoever ascribes partners unto Allah, for him Allah has forbidden Paradise. His abode is the Fire. For evildoers ,there will be no helpers. They surely disbelieve who say: Lo! Allah is the third of the three; when there is no God save the One God. If they desist not from so saying, a painful doom will fall on those of them who disbelieve. Will they not rather turn unto Allah and seek forgiveness of Him? For Allah is oft-forgiving, most merciful. Say: Serve you in place of Allah that which possesses for you neither hurt nor use? Allah is the Hearer, the Knower. Say: O People of the Scripture! Stress not in your religion other than the Truth, and follow not the vain desire of folks who erred of old and led many astray, and erred from a plain road.” (Al- Qur’an 5:72-77) * “And when Allah says: O Jesus, son of Mary: Did you say unto mankind: take me and my mother for two gods beside Allah?, he says: Be glorified! It was not mine to utter that to which I had no right. If I used to say it, then You Knew it, You know what is in my mind, and I know not what is in Your mind. Lo! You, only You, are the knower of things hidden. I spoke unto them only that which You commanded me (saying); worship Allah, my Lord and your Lord. I witness of them while I dwelt among them, and when You took me, You were the Watcher over them. You are witness over all things. If You punish them, Lo! They are Your slaves, and if you forgive them (Lo! They are Your slaves). Lo! You, only you are the Mighty, the Wise. Allah says: This is a day in which their truthfulness profits the truthful, for theirs are Gardens underneath which rivers flow, wherein they are secure forever, Allah taking pleasure in them and they in Him. That is the great triumph. (Al- Qur’an 5:116-119) * “And the Jews say: ‘Uzair (Ezra) is the son of Allah’, and the Christians say: ‘The Messiah is the son of Allah’. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah fights against them. How perverse they are! They have taken as Lord besides Allah their rabbis and their monks and the Messiah son of Mary, when they were bidden to worship only One God. There is no God save Him. Be He glorified from all that they ascribe as partners (unto him)! Faint would they put out the light of Allah with their mouths, but Allah disdains (aught) save that He shall perfect His light, however much the disbelievers are averse. He it is Who has sent His messenger with guidance and the Religion of Truth, to cause it to prevail over all religions, however much the idolaters may be averse. O you who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind wantonly and debar (people) from the way of Allah. They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom. On the Day when it will (all) be heated in the fire of Hell, and their foreheads and their flanks and their backs will be branded therewith (and it will be said unto them): Here is that which you hoarded for yourselves. Now taste of what you used to hoard.” (Al-Qur’an 9:30-35). MUHAMMAD OR JESUS? Christians claim that the prophecy in Deut. 18:18 refers to Jesus and not Muhammad. The verse says: “I will raise them up a prophet from among THEIR BRETHREN, LIKE UNTO THEE, and I will put my words in his mouth; and he shall speak unto them all that I shall command him.” The only reason they resort to such interpretation is that both Moses and Jesus were prophets. Even this one contradicts their claim that Jesus was God and not a Prophet. Many prophets of the Jews had the similarity with Moses. However, if we compare Muhammad to Moses, we will find that: Muhammad was an Arab, and the Arabs are from Ishmael, son of Abraham, while Moses was a Jew, and the Jews are from Isaac, son of Abraham. Hence, the term THEIR BRETHREN refers to the children of the first son being brethren of the children of the other. This couldn’t apply to Jesus, since he was a Jew. According to the Christians, Jesus went to Hell for three days while Moses did not. Therefore, Jesus is not like Moses. (In Islam, none of the three Prophets went to Hell) Moses and Muhammad were born to fathers and mothers while Jesus was born to a mother alone. Moses and Muhammad got married and had children, while Jesus did not marry at all. Moses and Muhammad got problems and difficulties from their people initially, but were accepted by them at the end., whereas Jesus was rejected by his people at the start and is still rejected by the Jews until today. “He (Jesus) came unto his own, but his own received him not”. ( John 1:11) Moses and Muhammad had power, besides being prophets. They both performed some capital punishments, for example, while Jesus had no power over his people. “My kingdom is not of this world”, Jesus said in John 18:36 . Moses and Muhammad brought new laws while Jesus did not. Moses was forced to emigrate in adulthood to Median while Muhammad was forced to emigrate at that stage in his life too, towards Madina . Whereas Jesus did not have such forced emigration in his adulthood . Moses and Muhammad both died of natural deaths after which they were buried ,while the same could not be said of Jesus. He was neither killed nor crucified at all, according to the Qur’an and did not die a ‘natural’ death as could be affirmed by Christians who believe in Crucifixion. FINAL QUESTIONS: 57. Why won’t you, Christian reader, come to hear and learn of the true religion of Jesus? 58. Have you, as a Christian , learned of Islam and if so, was it from the true Muslims? 59. As a Christian, do you agree that out of fairness and honesty you must investigate what Islam says about God, Jesus, including this life and the hereafter? 60. Being a Christian, do you also believe that we must all stand accountable to our Creator and that the Creator is Perfect and Just? As a sincere believer in God, don’t you owe it upon yourself to find out the entire unadulterated truth regardless of the consequences?

There has been some controversy lurking around regarding legitimacy of the Sufi Raqs (dance) or Hadra as it is called in Arab world which is practiced by eminent Sufis and Mashaikh. People who carry deep Bughz (hatred) for Sufis are often seen spreading propaganda that Sufis are dancers and they have nothing to do with Shariah, but what they forget is that they have no proof whatsoever from Quran and Sunnah on “NAFI” of Raqs whereas we have overwhelming proofs which establish Raqs directly from hadith itself, even absence of Nafi is itself a proof of it being allowed and it cannot be declared haram until proven otherwise. Proof # 1 ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ: ‏«ﻛﺎﻧﺖ ﺍﻟﺤﺒﺸﺔ ﻳﺰﻓﻨﻮﻥ ﺑﻴﻦ ﻳﺪﻱ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠّﻢ ﻭﻳﺮﻗﺼﻮﻥ ﻭﻳﻘﻮﻟﻮﻥ: ﻣﺤﻤﺪ ﻋﺒﺪ ﺻﺎﻟﺢ ، ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠّﻢ : ﻣﺎ ﻳﻘﻮﻟﻮﻥ؟ ﻗﺎﻟﻮﺍ: ﻳﻘﻮﻟﻮﻥ: ﻣﺤﻤﺪ ﻋﺒﺪ ﺻﺎﻟﺢ Translation: It is narrated by Anas (R.A) that the Habashis were presenting their art in front of the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) and “THEY WERE DANCING (Yarqasun)” while saying: Muhammadun Abdun Salih (i.e. Muhammad ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ the righteous slave). The Prophet (ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ) asked: What are they saying? They said: Muhammadun Abdun Salih [Musnad Ahmed bin Hanbal, Volume No.3, Page no. 152 ] Sheikh Shu’ayb al Ar’anut said after this hadith: ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ Translation: The Chain is “SAHIH” on the criteria of “(SAHIH) MUSLIM” [ibid 3/152] Note: This hadith explicitly uses the word “RAQS” which proves without any shadow of doubt that It was dancing, however the Anti- Sufi people cite the hadith of Bukhari which only mentions “PLAYING” Some people claim that this above hadith is only understood from hadith of Bukhari which mentions Abyssinians or Ethiopians “PLAYING WITH SPEARS” inside the Prophet’s mosque. Now our reply to them is the same i.e. the hadith of Bukhari is understood from the hadith of Musnad Ahmed which is Sahih on criteria of Sahih Muslim, hence both playing and Raqs become allowed, If they are truthful then they should come with proof from hadith which mentions that Raqs is “EXCLUDED” from this. Therefore Alhamdolillah both ahadith go in favour of Sufis. Proof # 2 ﺃﺗﻴﺖ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺟﻌﻔﺮ ﻭﺯﻳﺪ ﻗﺎﻝ ﻓﻘﺎﻝ ﻟﺰﻳﺪ ﺃﻧﺖ ﻣﻮﻻﻱ ﻓﺤﺠﻞ ﻗﺎﻝ ﻭﻗﺎﻝ ﻟﺠﻌﻔﺮ ﺃﻧﺖ ﺃﺷﺒﻬﺖ ﺧﻠﻘﻲ ﻭﺧﻠﻘﻲ ﻗﺎﻝ ﻓﺤﺠﻞ ﻭﺭﺍﺀ ﺯﻳﺪ ﻗﺎﻝ ﻭﻗﺎﻝ ﻟﻲ ﺃﻧﺖ ﻣﻨﻲ ﻭﺃﻧﺎ ﻣﻨﻚ ﻗﺎﻝ ﻓﺤﺠﻠﺖ ﻭﺭﺍﺀ ﺟﻌﻔﺮ Translation: Hadrat Ali said: I went to the Prophet (salallaho alaihi wasalam) with Jafar and Zayd , The Prophet said to Zayd: You are my freedman (anta Mawlay), “AT THIS ZAYD BEGAN TO HOP ON ONE LEG (HAJALA) AROUND THE PROPHET” then the Prophet said to Jafar : You resemble me in my creation and my manners, at this Jafar also began to hop behind Zayd , then the Prophet said to Ali : You are from me and I am from you, at this he also started to hop behind Jafar. [Musnad Ahmed bin Hanbal 1:537 # 857] Scanned Page Imam Ahmed Bin Hambal R.A Musnad Ahmed bin Hanbal, Volume No.1, Page no. 537, Hadith No 857 scan. http://makashfa.files.wordpress.com/2012/07/musnad-ahmed-on-raqs.jpg This hadith proves from the acceptance of Prophet (Peace be upon him) and Amal of great Sahaba like Zayd , Jafar and Mawla Ali that doing Raqs is fine. Imam al Hafidh al Bayhaqi (rah) in explanation of this hadith said: ﻭﻓﻲ ﻫَﺬَﺍ ﺇﻥْ ﺻَﺢَّ ﺩﻻﻟﺔٌ ﻋﻠﻰ ﺟﻮﺍﺯِ ﺍﻟﺤَﺠْﻞِ، ﻭﻫﻮ ﺃَﻥْ ﻳَﺮْﻓَﻊَ ﺭِﺟْﻼً ﻭﻳَﻘْﻔِﺰَ ﻋﻠﻰ ﺍﻷُﺧْﺮَﻯ ﻣِﻦَ ﺍﻟﻔَﺮَﺡِ، ﻓﺎﻟﺮﻗﺺُ ﺍﻟَّﺬِﻱ ﻳﻜﻮﻥُ ﻋَﻠَﻰ ﻣِﺜَﺎﻟِﻪِ ﻳﻜﻮﻥُ ﻣِﺜْﻠَﻪُ ﻓﻲ ﺍﻟﺠﻮﺍﺯِ. ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢُ Translation: In this (hadith) is “SAHIH PROOF” and “PERMISSIBILITY” of hopping (dancing) which includes “RISING UP OR JUMPING IN STATE OF JOY” and also that of doing “RAQS” being similar to it which is also allowed – And Allah knows the best [sunnan al Baihaqi al Kubra (15/333) ] Note: There is one narrator of this hadith i.e. Hani bin Hani upon whom Salafis do Jirah, now here is Mufassar Tadil on him. Muhaditheen said: ﻫﺎﻧﺊ ﺑﻦ ﻫﺎﻧﺊ ﻋﻦ ﻋﻠﻰ ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ. ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻤﺪﻳﻨﻰ: ﻣﺠﻬﻮﻝ. ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ: ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ. ﻭﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺍﻟﺜﻘﺎﺕ Translation: Hani bin Hani narrated from Ali (Radhi Allaho Anho). Ibn Mudayni said he is Majhool. Imam Nasai (rah) said: “THERE IS NO HARM IN HIM” and Ibn Hibban mentioned him in his “THIQAAT (Reliable narrators)” [Mizan ul Aitidal (7/71) ] Note: Remember being Majhool in sight of some muhadith does not mean the narrator is weak, because all muhaditheen did not know about all rijal, so If Tadeel is done by other Muhaditheen and some call him Majhool then Tadeel will supercede. A) Imam Tirimdhi declared many ahadith from Hani bin Hani as “HASAN SAHIH” [sunnan Tirimdhi Volume No.5, Hadith #3798 ] Imam Ibn Majah (rah) narrated from him and did Sukoot [sunnan Ibn Majah, Muqadma, Hadith # 143 ] C) Imam Ibn Hibban mentioned him in his ” Kitab ul Thiqaat” (5/508) It is thus radiantly clear that this narration is Sahih, as is also stated by Salafi’s leading Muhadith Shaykh Ahmad Shaakir in his Tahqiq of Musnad Ahmad where he said: “Its chain is sound (ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ)“ [Musnad Ahmad Volume 001, Page No. 537, Hadith Number 857, FN: 2 ] D ) Imam al Ajli (rah) said: 1885 ـ ﻫﺎﻧﻰﺀ ﺍﺑﻦ ﻫﺎﻧﻰﺀ، ﻛﻮﻓﻲ، ﺗﺎﺑﻌﻲ ﺛﻘﺔ Translation: Hani bin Hani, Kufi “TABI AND THIQA” [Thiqat al Ajli Volume No.1, Page No. 454 ] E) Imam al Haythami (rah) said about ahadith having Hani bin Hani ﻭﺭﺟﺎﻝ ﺃﺣﻤﺪ ﻭﺍﻟﺒﺰﺍﺭ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺢ ﻏﻴﺮ ﻫﺎﻧﻰﺀ ﺑﻦ ﻫﺎﻧﻰﺀ ﻭﻫﻮ ﺛﻘﺔ Translation: The Rijaal of Ahmed and Bazaar are those of Sahih except Hani bin Hani who is “THIQA” [Majma az Zawaid (8/102) ] Nasir ud-din Albani the Salafi authority declared ahadith from Hani bin Hani as “SAHIH” [sahih Sunnan Ibn Majah by Albani, (1/119 ) So the hadith is absolutely sahih and the Jirah Mubhim on this narrator is not given any worth. Proof from other scholars that Raqs is allowed Scholar # 1 Imam Jalal al-Din Suyuti (rah) was asked for a Question “a group of Sufis who had gathered for a session of dhikr,” and he replied: How can one condemn making dhikr while standing, or standing while making dhikr, when Allah Most High says, “. . . those who invoke Allah standing, sitting, and upon their sides” (Qur’an 3:191). And ‘A’isha (Allah be well pleased with her) said, “The Prophet (Peace Be Upon Him) used to invoke Allah at all of his times” [sahih Muslim, 1.282: 373]. And if dancing is added to this standing, it may not be condemned, as it is of the joy of spiritual vision and ecstasy, and the hadith exists [in many sources, such as [Musnad al-Imam Ahmad, 1.108, with a sound (hasan) chain of transmission] that Ja‘far ibn Abi Talib danced in front of the Prophet (Peace Be Upon Him) when the Prophet told him, “You resemble me in looks and in character,” dancing from the happiness he felt from being thus addressed…….and the Prophet (Peace Be Upon Him) did not condemn him for doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of the ecstasies they experience, Hence it is correct to stand and dance during gatherings of Dhikr and Sama according to a group of Majority of Scholars, among them being Shaykh ul-Islam Iz udin bin Abd al-Salaam. Reference: Imam Jalal ud din Suyuti (Rahimuhullah) in Al Hawi lil Fatawi, Volume No. 2, Page No. 234 Published by Maktaba al Asriyyah, Beirut, Lebanon. Scanned Page Imam Jalal ud din Suyuti (Rahimuhullah) Front Cover, Imam Jalal ud din Suyuti (Rahimuhullah) ’s Al Hawi lil Fatawi Maktabba al Asriyyah, Beirut, Lebanon scan http://makashfa.files.wordpress.com/2012/07/al-hawi-li-al-fatawi-imam-jalal-al-din-suyuti-publish-dar-al-kutub-al-ilmiyah-beirut-lebanon.jpg Volume No. 2, Page No. 234, Published by Maktaba al Asriyyah, Beirut, Lebanon. http://makashfa.files.wordpress.com/2012/07/raq.jpg So the Sultan of Ulama i.e. Imam al Hafidh Izz bin Abdus Salaam (rah) allowed Raqs along with “GREAT SCHOLARS” as said by Imam Suyuti (rah) who was himself Mujaddad of his time.

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Shukriya Rashid Usman bhai.

Link me jo images hai koi Islami bhai yahan attch karde mere yahan se attach nahi ho rahe. page 1 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h09m35s_001_1.jpg page 2 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h10m00s_002_1.jpg page 3 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h10m14s_003_1.jpg page 4 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h10m30s_004_1.jpg page 5 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h10m44s_005_1.jpg page 6 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h11m22s_006_1.jpg page 7 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h11m33s_007_1.jpg page 8 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h11m46s_008_1.jpg page 9 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h11m57s_009_1.jpg page 10 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h12m11s_010_1.jpg page 11 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h12m24s_011_1.jpg page 12 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h12m47s_012_1.jpg page 13 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h12m58s_013_1.jpg page 14 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h13m12s_014_1.jpg page 15 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h13m25s_015_1.jpg page 16 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h13m49s_016_1.jpg page 17 http://makashfa.files.wordpress.com/2013/09/ashampoo_snap_2013-09-05_13h14m04s_017_1.jpg

Imam Suyuti’s Books as he mentions them in Husn al – Muhadarah Tafsir, Qir’at and Related Sciences 1) Al- Itqan fi Ulumil Quran 2) Ad-Durr al Manthur fi Tafsiri’l Ma’thur 3) Tarjuman al-Quran fi’t Tafsiri Musnad 4) Asrar at-Tanzil (Qutufu’l Az’har fi Kashfi’l Asrar) 5) Lubabu’n Nuqul fi Asbabi’n Nuzul 6) Mufhamat al-Aqran fi Mubhamat al-Quran 7) Al-Muhadh-dhab fima Waqaa’fi’l Qura’ani mina’l Muarrab 8) Al-Ikhlil fi Istinbati’t Tanzil 9) Takmalatu Tafsiri Shaykh Jalaluddin al- Mahalli (the other part of Al-Jalalayn) 10) At-Tahbir fi’ Ulumi’t Tafsir 11) Hashiyatu ala Tafsir al- Baydawi 12) Tanasuq ad-Durar fi’ Tanasubi’s Suwar 13) Marasid al-Mataliy fi’ Tanasubi’l Maqatiy wa’l Mataliy 14) Majmau’l Bahrayn wa Matlau’l Badrayn fi’t Tafsir 15) Mafatih al-Ghayb fi’t Tafsir 16) Al-Az’har al-Fayihah ala al -Fatihah 17) Sharh Al-Istiaadhah wa’l Basmalah 18) Al-Kalam ala Awwali’l Fat’h 19) Sharh ash-Shatibiyyah [Hirz al-Amani wa Waj'hu't Tihani] 20) Al-Alfiyyah ala Qir’at al-Ashar 21) Khamayil az-Zahr fi Fadayil as-Suwar 22) Fa’th al-Jalil li’l Abdi’dh Dhalil fi’l Anwayi’l Badiyiyyah al- Mustakhrijati min qawlihi Ta’ala: “Allahu walliyu’l ladhina amanu…” [about 120 different facets of the superlative eloquence in the verse] 23) Al-Qawl al-Fasih fi Taayyun ad-Dhabih 24) Al-Yad al-Busta fi’s Salati’l Wusta 25) Muutariki’l Aqran fi Mushtariki’l Quran Hadith and Related Sciences 26) Kashf al-Mughatta fi Sharhi’l Muwatta 27) Isaaf al-Mubatta bi Rijali’l Muwatta 28) At-Tawshih ala Jamiyi’s Sahih 29) Ad-Dibaj ala’s Sahihi Muslim ibn al-Hajjaj 30) Mirqat as-Suud ila Sunani Abi Dawud 31) Sharh ibn Majah 32) Tadrib ar-Rawi fi Sharh Taqrib an-Nawawi 33) Sharh Alfiyyatu’l Iraqi (Qatar ad-Durar, the Sharh of Nazm ad-Durar fi Ilmi’l Athar) 34) At-Tahdhib fi’z Zawayid ala’t taqrib 35) Ayn al-Isabah fi Maarifati’s Sahabah 36) Kash at-Talbis an Qalbi Ahli’t Tadlis 37) Tawdih al-Mudrik fi Tas-hihi’l Mustadrik 38) Al-La’ali al-Masnuah fi’l Ahadithi’l Mawduah 39) An-Nukat al-Badiyat ala’l Mawduwaat 40) Adh-Dhayl ala Qawli’l Musaddad (Fi’dh Dhabb ala Musnad Imam Ahmed by Ibn Hajar al-Asqalani) 41) Al-Qawl al-Hasan fi’dh Dhabbi ala’s Sunan 42) Lubb al-Lubab fi Tahriri’l Ansab 43) Taqrib al-Gharib 44) Al-Mudraj ila’l Mudrij 45) Tadhikratu’l Mu’tasi bi man Haddatha wa Nasi 46) Tuhfatu’n Nabih bi Talkhisi’l Mustashabih 47) Ar-Rawd al-Mukallal wa’l Ward al-Mua’llal fi’l Mustalih 48) Muntaha’l Amal fi Sharhi Hadith Innama’l Aamal 49) Al Mujizat wa’l Khasayis an-Nabawiyyah 50) Sharh as-Sudur bi Sharhi Hali’l Mawta wa’l Qubur 51) Al-Budur as-Safirah an Umuri’l Akhirah 52) Ma Rawahu’l Wauun fi Akhbari’t Tauun 53) Fadl Mawti’l Awlad 54) Khasayis Yawmu’l Jumuah 55) Minhaju’s Sunnah wa Miftahu’l Jannah 56) Tamhid al-Farsh fi’l Khisali’l Mujibati li Zilli’l Arsh 57) Buzugh al-Hilal fi’l Khisali’l Mujibati li’z Zilal 58) Miftahu’l Jannah fi’l Iytisami bi’s Sunnah 59) Matlaa al-Badrayn fi man Yuuta Ajrayn 60) Siham al-Isabah fi’d Da’awati’l Mujabah 61) Al-Kalim at-Tayyib 62) Al-Qawl al-Mukhtar fi’l Ma’thuri mina’d Daa’wati wa’l Adkhar 63) Adkhar al-Adhkar 64) At-Tibb an-Nabawi 65) Kashfu’s Salsalah ‘an Wasfi’z Zalzalah 66) Al-Fawayid al-Kaminah fi Imani Sayyidah Aminah (also named as: At-Taazim wa’l Minnah fi Anna Abawayy an-Nabiyyi sall Allahu alayhi wa sallam fi’l Jannah) 67) Al-Musalsalat al-Kubra 68) Jiyad al-Musalsalat 69) Abwab as-Saadah fi Asbabi’sh Shahadah 70) Akhbar al-Malayikah 71) Ath-Thughur al- Basimah fi Manaqibi Sayyidah Aminah 72) Manahij as-Safa fi takhriji Ahadithi’sh Shifa (Kitabu’sh Shifa of Qadi Iyad) 73) Al-Asas fi Manaqibi Bani-al- Abbas 74) Durr as-Sihabah fi man Dakhala Misra Min as- Sahabah 75) Zawaid Ash-Shuab al- Iman li Bayhaqiy 76) Lumm al-Atraf wa Damm al-Atraf 77) Itraf al-Ashraf bi Ishrafi ala’l Atraf 78) Jamiy’al-Masanid 79) Al-Fawayid al- Mutakathirah fi’l Akhbari’l Mutawatirah 80) Al-Az’har al- Muntahathirah fi’l Akhbaril Mutawatirah 81) Takhrij Ahadithi ad- Darruatu’l Fakhirah 82) Takhrij Ahadithi Al- Kifayah : Tajrubati’l Inayah 83) Al Hasr wal Ishaah li Ashrati’s Saah 84) Ad-Durar al- Muntathirah fi’l Ahadithi’l Mushtahirah 85) Zawayid ar-Rijal ala Tahdhib al-Kamal 86) Ad-Durr al-Munazzam fi’l Ismi’l Muazzam 87) Juz’u fi’s Salat ala’n Nabiy salAllahu Alayhi Wasalam. 88) Man Aasha mina’s Sahabati Mi’ah wa Ishrin 89) Ju’zu fi Asma’a al Mudallisin 90) Al-Lama’fi Asmayi man Wada’a 91) Durar al-Bihar fi Ahadithi’l Qisar 92) Al- Arbauun al- matabinah 93) Ar-Riyad al-Aniqah fi Sharhi Asmayi Khayri’l Khaliqah 94) Al-Mirqat al-Aliyyah fi Sharhi’l Asma’a an- Nabawiyyah 95) Al-Ayatu’l Kubra fi Qissati’l Isra’a 96) Arbauun Hadith min Riwayati Malik an Nafiy’ an ibn Umar 97) Fahrist al-Marwiyyat 98) Bighyatu’r Rayid fi’dh Dhayli ala Majmaa’az - Zawayid 99) Az’har al-Akam fi Akhbari’l Ahkam 100) Al-Hibatu’s Saniyyah fi’l hay-atu’s Sunniyyah 101) Takhrij Ahadith Sharh al-Aqayid 102) Fadl al-Jalad 103) Al-Kalam ala hadith ibn Abbas “ihfazillah yahfazk” 104) Arbauun Hadithan fi’ Fadl al-Jihad 105) Arbauun Hadithan fi Rafa’ al-Yadayn fi’d Duaa 106) At-Tarif bi Adabi’t Ta’lif 107) Al-Ushariyyat 108) Al-Qawl al-Ashbah fi’ Hadith “man arafa nafsahu fa qad arafa rabbah” 109) Kashf an-Niqab ani’l Alqab 110) Nashr al-Abir fi Takhriji Ahadithi’sh Sharhi’l Kabir 111) Man Wafaqat Kunyatuhu Kunyata Zawjuhu Mina’s Sahabah 112) Dhammi Ziyarat al- Umara’a 113) Zawayid Nawadir al- Usul li’l Hakim at-Tirmidhi 114) Falaq as-Sabah fi Takhriji Ahadithi’s Sihah 115) Dhammi’l Muks 116) Adab al-Muluk Fiqh and Related Sciences 117) Al-Az’har al Ghuddah fi Hawashi ar-Rawdah 118) Al-Hawashi as-Sughra 119) Mukhtasar ar-Rawdah (Al-Qunyah) 120) Mukhtasar at-Tanbih (Al-Wafi) 121) Sharh at-Tanbih 122) Al-Asbah wa’n Nazayir 123) Al-Lawamiy wa’l Bawariq fi’l Jawamiy wa’l Fawariq 124) Nazm ar-Rawdah (Al- Khulasah) 125) Sharh of the above named: Raf’a’ al-Khasasah 126) Al-Waraqat al- Muqaddamah 127) Sharh ar-Rawd 128) Hashiyatu ala’l Qitat li’l Isnawi 129) Al-Adhb as-Salasal fi Tas-hihi’l Khilafi’l Mursal 130) Jamu’l Jawamiy 131) Al-Yanbuu fima Zada ala’r Rawdati mina’l Furuu 132) Mukhtasar al-Khadim (tahsin al-khadim) 133) Tashnif al-Asmaa bi Masayili’l Ijma 134) Sharh at-Tadrib 135) Al-Kafi Zawayid al- Muhadhdhab ala’l Wafi 136) Al-Jamiy fi’l Farayid 137) Sharh ar-Ruhabiyyah fi’l Farayid 138) Mukhtasar al- Ahkamu’s Sultaniyyah (of Al-Mawardi) Miscellaneous Sciences 139) Az-Zafar bi Qalmi’z Zufar 140) Al-Iqtinas fi Mas’alat’t Tamas 141) Al-Mustatrifah fi Ahkami Dukhuli’l Istihalah 143) Ar-Rawd al-Arid fi Tahri’l Mahid 144) Badhl al Asjid li Suali’l Masjid 145) Al- Qidhadhah fi Tahqiqi Mahalli’l Istiaadhah 146) Al-Jawab al-Hazm an Hadithi’t Takbiri Jazm 147) Miza al-Madalah fi Sha-ani’l Basmalah 148) A Booklet on Salatu’d Duha 150) Bast al-kaff fi Itmam as-Saff 151) Al-Lumah fi Tahqiqi’r Rakati li Idraki’l Jumuah 152) Wusul al-Amani bi Usuli’t Tahani 153) Bulghatu’l Muhtaj fi Manasik al-Hajj 154) As-Sulaf fi’t Tafsil bayan’s Salat wa’t Tawaf 155) Shadd al-Athwab fi Sadd al-Abwab fi masjid an-Nabawiy 156) Qataa al-Mujadalah inda Taghyir al- Muaamalah 157) Izalatu’l Wahn an mas’alati’r Rahn 158) Badhlu’l Himmah fi Talabi Bara’atu’dh Dhimmah 159) Al-Insaf fi Tamizi’l Awqaf 160) Unmuzaj al-Labib fi Khasayis al-Habib 161) Az-Zahr al-Basim fima Yuzawwiju fihi’l Hakim 162) Al-Qawl al-Mudi fi’l Tahrimi’l Ishtighal bi’l Mantiq 163) Al-Qawl al-Mudi fi’l Hinth fi’l Madi 164)Fasl al-Kalam fi Dhammi’l Kalam 165) Jazil al-Mawahib fi Ikhtilafi’l Madhahib 166) Taqrir al-Isnad fi Taysir al-Ijtihad 167) Rafu Manaru’d Din wa Hadmi Binayi’l Mufsidin 168) Tanzih al-Anbiya’a an tasfihi’l Aghbiya’a 169) Dhammu’l Qada 170) Faslu’l Kalam fi Hukmi’s Salam 171) Natijatu’l Fikr fi’l Jahri bi’dh Dhikr 172) Tayy al-Lisan an Dhammi at-Taylisan 173) Tanwir al-Halak fi Imkani Ru’yati’n Nabiyyi wa’l Malak 174) Adabu’l Futya 175) Ilqamu’l Hajar liman Zakka Sibabi Abi Bakrin Wa Umar 176) Al-Jawabu’l Hatim an Sauli’l Khatim 177) Al-Hujaj al-Mubinah fi’t Tafdili Bayna makkati wa’l Madinah 178) Fathu’l Mughaliq min Anti Taliq 179) Fasl al-Khitab fi Qatl al-Kilab 180) Sayfu’n Nazzar fi’l Farqi Bayna’th Thubuti wa’t Takrar Arabic and Related Sciences 181) Sharh Alfiyatu ibn Malik : al-Bahjatu’l Mudiyyah fi Sharhi’l Alfiyyah 182) Al Faridah fi’n Nuhuri wa’t Tasrifi wa’l Khatt 183) An-Nukhat ala’l Alfiyah wal Kafiyah wa’sh Shafiyah wa’sh Shudhur wa’n Nuz-hah 184) Al-Fath al-Qarib ala Mughniyyi’l Labib 185) Sharh Shawahid al- Mughni 186) Jamu al-Jawamiy 187) Sharh of the above : Hamu’ al-Hawamiy 188) Sharh al-Mulhah 189) Mukhtasar al-Milhah 190) Mukhatasar al- Alfiyyah wa Daqayiquha 191) Al-Akhbar al- Marwiyyah fi Sababi Wadyi’l Arabiyyah 192) Al-Masayid al-Aliyyah fi’l Qawayid an-Nahwiyyah 193) Al-Iqtirah fi Usuli’n Nahwi wa Jadlih 194) Rafu’s Sinnah fi Nasbu’z Zinnah 195) Ash-Shamah al- Mudiyyah 196) Sharh Kafiyah ibn Malik 197) Durr at-Taj fi lyrabi Mushkil al-Minhaj 198) Mas’alah: Darbi Zaydan Qayiman 199) As-Salsalatu’l Muwashihah 200) Ash-Shahd 201) Shadha al-Arf fi Ithbati al Maana li’l Harf 202) At-Tawshih ala at- Tawdih 203) As-Sayfu’s Saqil fi Hawashi ibn Aqil 204) Hashiyah ala Sharh ash-Shudhur 205) Sharh al-Qasidah al- Kaffiyah fi’t Tasrif 206) Qatru’n Nada fi Wurud al-Hamzah li’n Nida 207) Sharh Tasrif al-Azza 208) Sharh Daruriyyu’t Tasrif li Ibn Malik 209) Taarifu’l Aajam bi Hurufi’l Mujam 210)Nakat ala Sharh ash- Shawahid li’l Ayni 211) Fajru’th Thamd fi Lyrabi Akmali’l Hamd 212) Az-Zandu’l Wariyy fi’l Jawabi Ani’s Suali’s Sakandariyy Fana al-Usul wa’l Bayan wa’t Tasawwuf (on sufism and tareeqat) 213) Sharh Lumatu’l Ishraq fi’l Ishtiqaq 214) Al-Kawkab as Satiy fi Nazmi jamu’l Jawamiy 215) Sharh of the above 216) Sharh al Kawakab al- Waqqad fi’l Iytiqad 217) Nukat ala at-takhlis (Al-Ifsah) 218) Uqud al-Juman fi’l Maani wa’l Bayan 219) Sharh of the above 220) Sharh Abyat Talkhis al-Miftah 221) An Abridgement of the above 222) Nukat ala Hashiyatul Mutawwal li ibn al- Fannariyy rahimahullah 223) Hashiyah ala al- Mukhtasar 224) Al-Badiyiyyah 225) Sharh of the above 226) Ta’yid al-Haqiqatu’l Aliyyah wa Tashyidi’t Tariqatu’sh Shadhiliyyah 227) Tashyid al-Arkan fi Laysa fi al-Imkani Abdayi Mimma kan 228) Daraj al-Maali fi Nusratil Ghazali alal Munkar al-Mutaghali 229) Al-Khabarud Dal ala Wujudi’l Qutubi wa’l Awtadi wa’n Nujabayi wa’l Abdal 230) Mukhtasar al-Ihya’a 231) Al-Maani ad-Daqiqah fi Idraki’l Haqiqah 232) An-Niqaya fi Arbaati Ashara Ilman 233) Sharh of the above 234) Shawaridul Fawayid 235) Qalayidul Farayid 236) Nazmut Tadhkirah named as al-Falak al- Mash’hun 237) Al-Jamu wa’t Tarif fi Anwayi’l Badiyiyyah Fann at-Tarikh wa’l Adab (about history and etiquettes) 238) Tarikh as-Sahabah 239) Tabqat al-Huffaz 240) Tabqat an-Nuhatul Kubra 241) Tabqat an-Nuhatul al- Wusta 242) Tabqat an-Nuhatul as-Sughra 243) Tabaqat al-Usuliyyin 244) Tabaqat al-Mufassirin 245) Tabaqat al-Kuttab 246) Hilyatu’l Awliyaa 247) Tabaqat Shuar’a al- Arab 248) Tarikh al-Misr (Husn al-Muhadarah fi Akhbaril Misri wal Qahirah) 249) Tarikh al-Khulafa 250) Tarikh Asyut 251) Full encyclopedia of his teachers : Hatibu Layl wa Jarifu Sayl) 252) Mini encyclopedia: Al- Muntaqa 253) Tarjamah an-Nawawi 254) Tarjamah al-Bulqayni 255) Al Multaqit mina’d Durar al-Kaminah 256) Tarikh al-Umar as un appendix to Inba’a al- Ghumar 257) Raful Ba’as an Baniy al-Abbas 258) An-Nafhatul Miskiyyah wat Tuhfatul Makkiyyah 259) Durar al-Kalim wa Ghurar al-Hakim 260)Diwan Khutab 261) Diwan Shiyr 262) Al-Maqamat 263) Ar-Rihlatu’l Fayyumiyyah 264) Ar Rihlatul Makkiyyah 265) Ar-Rihlatul Dumyatiyyah 266) Al-Wasayil ila Maarifatil Awayil 267) Mukhtasar Mujamul Buldan 268) Yaqut al-Mashariq fi Ilmit Tarikh 269) Al-Jumanah 270) Maqatiyul Hijaz 271) Nur al-Hadiqah 272) Al-Mujmal fi’r Raddi alal Muhmal 273) Al-Mana fi’l Kana 274) Fadl ash-Shita’a 275) Mukhtasar Tahdhib al- Asma’a li’n Nawawi 276) Al-Ajwibatu’z Zakiyyah ani’l Alghazi’s Subkiyyah 277) Rafush Shan al- Habshah 278) Ahasinul Aqba fi Mahasinul Iqtibas 279) Tuhfatul Madhakir fil Muntaqa Min Tarikh ibn Asakir 280) Sharh Banat Suaad 281) Tuhfatuz Zurafa’a bi Asmayil Khulafa’a 282) Qasidatu’r Ra’iyah 283) Mukhtasar Shifa’a al- Ghalil fi Dhammi’s Sahibi wa’l Khalil. And many other orthodox works of his utmost authentic works in these all fields, and yet ghair- muqallad (Wahabism) Rejects not only Sufism, But many other common beliefs which are shown by this huge list of Imam Jalalad-Deen Suyuti (may Allah bless his soul with higher status). This is the work of Islamic history and literature which was cross examined by hundred of other Imams and no one object his views because of his great status in Muhaddithin. He was also follower of Imam Shafi’e (From Shafi’e School of thought) ahlu Sunnah Wa Jamat. Wahabi preachers always use his references but yet not following on which path he was. They deny madhab (any one among four schools of thought), while He was follower of Shafi’i madhab , They deny Fiqh , while he has written all this huge volumes of Islamic authentic literature, they deny Tasawwuf (Sufism) , while he wrote hundred of books in favour of Tassawuf and explaining its true meaning . They rejects Waseelah while He totally is against their views, they reject mawlid while He celebrate mawlid and called it prestigious thing and blessed thing to do.

Assalam o alikum. Link me jo images hai koi Islami bhai yahan attch karde mere yahan se attach nahi ho rahe. page 1 http://makashfa.files.wordpress.com/2012/08/maududibyzarlish001.gif page 2 http://makashfa.files.wordpress.com/2012/08/maududibyzarlish002.gif page 3 http://makashfa.files.wordpress.com/2012/08/maududibyzarlish003.gif page 4 http://makashfa.files.wordpress.com/2012/08/maududibyzarlish004.gif page 5 http://makashfa.files.wordpress.com/2012/08/maududibyzarlish005.gif page 6 http://makashfa.files.wordpress.com/2012/08/maududibyzarlish006.gif page 7 http://makashfa.files.wordpress.com/2012/08/maududibyzarlish007.gif page 8 http://makashfa.files.wordpress.com/2012/08/maududibyzarlish008.gif

Link me jo images hai koi Islami bhai yahan attch karde mere yahan se attach nahi ho rahe. page1 http://makashfa.files.wordpress.com/2013/10/1.gif page 2 http://makashfa.files.wordpress.com/2013/10/2.gif page 3 http://makashfa.files.wordpress.com/2013/10/3.gif page 4 http://makashfa.files.wordpress.com/2013/10/4.gif page 5 http://makashfa.files.wordpress.com/2013/10/5.gif page 6 http://makashfa.files.wordpress.com/2013/10/6.gif page 7 http://makashfa.files.wordpress.com/2013/10/7.gif page 8 http://makashfa.files.wordpress.com/2013/10/8.gif page 9 http://makashfa.files.wordpress.com/2013/10/9.gif page 10 http://makashfa.files.wordpress.com/2013/10/10.gif

ﺭﯾﺎﺽ ﮔﻮﮨﺮﺷﺎﮨﯽ ﻟﻌﻨﺘﯽ ﮐﺎ ﮐﻠﻤﮧ ﺧﻮﺩ ﺳﻦ ﻟﯿﮟ ، ﯾﻮﭨﯿﻮﺏ ﮐﺎ ﻟﻨﮏ ﺩﯾﮑﮭﯿﮟ ﯾﻮﭨﯿﻮﺏ ﮐﺎ ﻟﻨﮏ ﻣﺸﺎﮬﺪﮦ ﮐﺮﯾﮟ : ﯾﻮﭨﯿﻮﺏ ﭘﺮ ﮔﻮﮨﺮ ﺷﺎﮨﯽ ﮐﺎ ﮐﻠﻤﮧ ﺩﯾﮑﮭﯿﮯ،،

ﮔﻮﮨﺮﯾﮧ ﻣﺬﮨﺐ ﺑﮩﺖ ﺧﻄﺮﻧﺎﮎ ﻓﺘﻨﮧ ﮨﮯ ﺍﺱ ﮐﺎ ﺑﺎﻧﯽ ﺭﯾﺎﺽ ﺍﺣﻤﺪ ﮔﻮ ﮨﺮ ﺷﺎﮨﯽ ﮨﮯ ﮔﻮ ﮨﺮ ﺷﺎﮨﯽ ﻧﮯ ﺍﺱ ﮐﺎ ﺁﻏﺎﺯ ﺍﭘﻨﯽ ﺍﻧﺠﻤﻦ ﺳﺮ ﻓﺮﻭ ﺷﺎﻥِ ﺍﺳﻼﻡ ﮐﮯ ﻧﺎﻡ ﺳﮯ ﮐﯿﺎ- ﻋﻠﻤﺎﺀ ﺍﺳﻼﻡ ﺍﺱ ﮐﻮ ﺩﯾﻦ ﺳﮯ ﺧﺎﺭﺝ ﻗﺮﺍﺭ ﺩﯾﺘﮯ ﮨﯿﮟ۔ ﺍﺱ ﻓﺮﻗﮯ ﮐﺎ ﻃﺮﯾﻘﮧ ﻭﺍﺭﺩﺍﺕ ﺍﺱ ﻟﺤﺎﻅ ﺳﮯ ﺑﮩﺖ ﭘﺮ ﺍﺳﺮﺍﺭ ﺍﻭﺭ ﺧﻄﺮ ﻧﺎﮎ ﮨﮯ ﮐﮧ ﻧﮧ ﺻﺮﻑ ﺍﮨﻠﺴﻨّﺖ ﮨﻮﻧﮯ ﮐﺎ ﺩﻋﻮٰﯼ ﮐﺮﺗﮯ ﮨﯿﮟ ﺑﻠﮑﮧ ﺍﻋﻠﺤٰﻀﺮﺕ ﺍﻣﺎﻡ ﺍﮨﻠﺴﻨّﺖ ﻣﻮﻻﻧﺎ ﺷﺎﮦ ﺍﺣﻤﺪ ﺭﺿﺎﺧﺎ ﻥ ﺻﺎﺣﺐ ﻋﻠﯿﮧ ﺍﻟﺮﺣﻤﮧ ﮐﯽ ﺍﺗﺒﺎﻉ ﺍﻭﺭ ﻋﻘﯿﺪﺕ ﮐﺎ ﺑﮭﯽ ﺩﻡ ﺑﮭﺮﺗﺎ ﮨﮯ ﻓﺘﻨﮧ ﮔﻮﮨﺮ ﯾﮧ ﺍﮨﻠﺴﻨّﺖ ﮐﻮ ﺑﺪ ﻧﺎﻡ ﮐﺮﻧﮯ ﺍﻭﺭ ﻧﻮﺟﻮﺍﻧﻮﮞ ﮐﻮ ﺭﺍﮦِ ﺣﻖ ﺳﮯ ﺑﮩﮑﺎﻧﮯ ﮐﮯﻟﺌﮯ ﺍﮨﻠﺴﻨّﺖ ﮐﺎ ﻟﯿﺒﻞ ﻟﮕﺎ ﮐﺮ ﻣﺴﻠﻤﺎﻧﻮﮞ ﮐﻮ ﮔﻤﺮﺍﮦ ﮐﺮﺗﮯ ﮨﯿﮟ ۔ ﮔﻮ ﮨﺮ ﺷﺎﮬﯽ ﻧﮯ ﺍﭘﻨﯽ ﮔﻤﺮﺍﮨﯿﺖ ﺍﻥ ﺗﯿﻨﻮﮞ ﮐﺘﺎﺑﻮﮞ ﻣﯿﮟ ﺗﺤﺮﯾﺮ ﮐﯽ ﮨﯿﮟ ﺟﻨﮑﮯ ﻧﺎﻡ ” ﺭﻭﺣﺎﻧﯽ ﺳﻔﺮ ،ﺭﻭﺷﻨﺎﺱ ﺍﻭﺭ ﻣﯿﻨﺎﺭﮦ ﻧﻮﺭ “ ﻭﻏﯿﺮﮦ ﮨﯿﮟ ﺍﺏ ﺁﭘﮑﮯ ﺳﺎﻣﻨﮯ ﺍﻥ ﮐﺘﺐ ﮐﯽ ﻋﺒﺎﺭﺍﺕ ﺛﺒﻮﺕ ﮐﯿﺴﺎﺗﮫ ﭘﯿﺶ ﮐﯽ ﺟﺎﺭﮨﯽ ﮨﯿﮟ ۔ ﮔﻮ ﮨﺮ ﺷﺎﮨﯽ ﺍﻭﺭ ﺍﺳﮑﮯ ﻣﻌﺘﻘﺪﯾﻦ ﮐﮯ ﻋﻘﺎﺋﺪ ﻭ ﻧﻈﺮ ﯾﺎﺕ :: ﻋﻘﯿﺪﮦ : ﻧﻤﺎﺯ، ﺭﻭﺯﮦ ،ﺯﮐﻮٰ ۃ ﺍﻭﺭﺣﺞ ﮐﻮ ﺍﺳﻼﻡ ﮐﮯ ﻭﻗﺘﯽ ﺭﮐﻦ ﮐﮩﺎ ﮔﯿﺎ ﮨﮯ ﮐﮧ ﺭﻭﺯﺍﻧﮧ ﭘﺎﻧﭻ ﮨﺰﺍﺭ ﻣﺮﺗﺒﮧ ﻋﻮﺍﻡ ،ﭘﭽﯿﺲ ﮨﺰﺍﺭ ﻣﺮﺗﺒﮧ ﺍﻣﺎﻡ ﺍﻭﺭ ﺑﮩﺘﺮ ﮨﺰﺍﺭ ﻣﺮﺗﺒﮧ ﺍﻭﻟﯿﺎﺀﮐﺮﺍﻡ ﮐﻮ ﺫﮐﺮ ﮐﺮﻧﺎ ﻻﺯﻣﯽ ﻗﺮﺍﺭ ﺩﯾﺎ ﮔﯿﺎ ﮨﮯ ﮐﮧ ﮨﺮ ﺩﺭﺟﮧ ﮐﮯ ﺫﮐﺮ ﮐﮯ ﺑﻐﯿﺮ ﻧﻤﺎﺯ ﺑﮯ ﻓﺎﺋﺪﮦ ﮨﮯ ﺍﮔﺮﭼﮧ ﺳﺠﺪﻭﮞ ﺳﮯ ﮐﻤﺮ ﮐﯿﻮﮞ ﻧﮧ ﭨﯿﮍﮬﯽ ﮨﻮﺟﺎﺋﮯ ۔ ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﺭﻭﺷﻨﺎﺱ ﺻﻔﺤﮧ ﻧﻤﺒﺮ 3 ) ﻋﻘﯿﺪﮦ :ﭘﯿﺮﻭ ﻣﺮﺷﺪ ﮨﻮﻧﮯ ﮐﮯ ﻟﺌﮯ ﻋﺠﯿﺐ ﻭ ﻏﺮﯾﺐ ﺷﺮﻁ ﻗﺎﺋﻢ ﮐﯽ ﮨﮯ ﮐﮧ ﺍﮔﺮ ﺯﯾﺎﺩﮦ ﺳﮯ ﺯﯾﺎﺩﮦ ﺳﺎﺕ ﺩﻥ ﻣﯿﮟ ﺫﺍﮐﺮ ﻗﻠﺒﯽ ﻧﮧ ﺑﻨﺎ ﺩﮮ ﺗﻮ ﻭﮦ ﻣﺮﺷﺪ ﻧﺎ ﻗﺺ ﮨﮯ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺻﺤﺒﺖ ﺳﮯ ﺍﭘﻨﯽ ﻋﻤﺮ ﻋﺰﯾﺰ ﺑﺮ ﺑﺎﺩ ﮐﺮﻧﺎ ﮨﮯ ۔ ‏(ﺑﺤﻮﺍﻟﮧ : ﮐﺘﺎﺏ : ﺭﻭﺷﻨﺎﺱ ﺻﻔﺤﮧ ﻧﻤﺒﺮ6 ) ﻋﻘﯿﺪﮦ : ﺣﻀﺮﺕ ﺁﺩﻡ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﻧﻔﺲ ﮐﯽ ﺷﺮﺍﺭﺕ ﺳﮯ ﺍﭘﻨﯽ ﻭﺭﺍ ﺛﺖ ﯾﻌﻨﯽ ﺟﻨﺖ ﺳﮯ ﻧﮑﺎﻝ ﮐﺮ ﻋﺎﻟﻢ ﻧﺎ ﻣﻮﺕ ﺟﻮ ﺟﻨﺎﺕ ﮐﺎ ﻋﺎﻟﻢ ﺗﮭﺎ ﭘﮭﯿﻨﮑﮯ ﮔﺌﮯ ۔ ‏( ﻣﻌﺎﺫﺍﻟﻠﮧ ‏) ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﺭﻭﺷﻨﺎﺱ ﺻﻔﺤﮧ 8 ) ﻋﻘﯿﺪﮦ : ﺣﻀﺮﺕ ﺁﺩﻡ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﭘﺮ ﯾﻮﮞ ﺑﮩﺘﺎﻥ ﺑﺎﻧﺪﮬﺎ ﮨﮯ ﮐﮧ ﺁﭖ ﺟﺐ ﺍﺳﻢ ﻣﺤﻤﺪ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﮐﮯ ﻧﺎﻡ ﮐﯿﺴﺎﺗﮫ ﻟﮑﮭﺎ ﺩﯾﮑﮭﺎ ﺗﻮ ﺧﯿﺎﻝ ﮨﻮﺍ ﮐﮧ ﯾﮧ ﻣﺤﻤﺪ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﮐﻮﻥ ﮨﯿﮟ ۔ﺟﻮﺍﺏ ﺁﯾﺎ ﮐﮧ ﺗﻤﮩﺎﺭﯼ ﺍﻭﻻﺩ ﻣﯿﮟ ﺳﮯ ﮨﻮﮞ ﮔﮯ ۔ ﻧﻔﺲ ﻧﮯ ﺍُﮐﺴﺎﯾﺎ ﮐﮧ ﯾﮧ ﺗﯿﺮﯼ ﺍﻭﻻ ﺩﻣﯿﮟ ﮨﻮﮐﺮ ﺗﺠﮫ ﺳﮯ ﺑﮍﮪ ﺟﺎﺋﯿﮟ ﮔﮯ ﯾﮧ ” ﺑﮯ ﺍﻧﺼﺎﻓﯽ “ ﮨﮯ ﺍﺱ ﺧﯿﺎﻝ ﮐﮯ ﺑﻌﺪ ﺁﭖ ﮐﻮ ﺩﻭﺑﺎﺭﮦ ﺳﺰﺍﺩ ﯼ ﮔﺌﯽ۔ ‏(ﻣﻌﺎﺫ ﺍﻟﻠﮧ ‏) ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﺭﻭﺷﻨﺎﺱ ﺻﻔﺤﮧ ﻧﻤﺒﺮ 9 ) ﻋﻘﯿﺪﮦ : ﻗﺎﺩﯾﺎﻧﯿﻮﮞ ﺍﻭﺭ ﻣﺮﺯﺍ ﺋﯿﻮﮞ ﮐﻮ ﻣﺴﻠﻤﺎﻥ ﮐﮩﺎ ﮨﮯ ﺍﻟﺒﺘﮧ ﺟﮭﻮﭨﮯ ﻧﺒﯽ ﮐﻮ ﻣﺎﻥ ﮐﺮ ﺍﺻﻠﯽ ﻧﺒﯽ ﮐﯽ ﺷﻔﺎﻋﺖ ﺳﮯ ﻣﺤﺮﻭﻡ ﮐﮩﺎ ﮨﮯ ۔ ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﺭﻭﺷﻨﺎﺱ ﺻﻔﺤﮧ ﻧﻤﺒﺮ 10 ) ﻋﻘﯿﺪﮦ :ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﮐﺎ ﺧﯿﺎﻝ ﺛﺎﺑﺖ ﮐﺮﮐﮯ ﺍﺱ ﮐﮯ ﻋﻠﻢ ﮐﯽ ﻧﻔﯽ ﮐﯽ ﮨﮯ ﺍﯾﮏ ﺩﻥ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﮐﮯ ﺩﻝ ﻣﯿﮟ ﺧﯿﺎﻝ ﺁﯾﺎ ﮐﮧ ﻣﯿﮟ ﺧﻮﺩ ﮐﻮ ﺩﯾﮑﮭﻮﮞ ﺳﺎﻣﻨﮯ ﺟﻮ ﻋﮑﺲ ﭘﮍﺍ ﺗﻮ ﺍﯾﮏ ﺭﻭﺡ ﺑﻦ ﮔﺌﯽ ﺍﻟﻠﮧ ﺍﺱ ﭘﺮ ﻋﺎﺷﻖ ﺍﻭﺭ ﻭﮦ ﺍﻟﻠﮧ ﭘﺮ ﻋﺎﺷﻖ ﮨﻮﮔﺌﯽ ۔‏( ﻣﻌﺎﺫﺍﻟﻠﮧ ‏) ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﺭﻭﺷﻨﺎﺱ ﺻﻔﺤﮧ ﻧﻤﺒﺮ20 ) ﻋﻘﯿﺪﮦ : ﺣﻀﺮﺕ ﺁﺩﻡ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﯽ ﺷﺪﯾﺪ ﺗﺮﯾﻦ ﮔﺴﺘﺎﺧﯽ ﺍﻭﺭ ﺍﺧﯿﺮ ﻣﯿﮟ ﺍﻥ ﭘﺮ ﺷﯿﻄﺎﻧﯽ ﺧﻮﺭ ﮨﻮﻧﮯ ﮐﺎ ﺍﻟﺰﺍﻡ ﻟﮕﺎﯾﺎ ﮨﮯ ۔‏( ﻣﻌﺎﺫﺍﻟﻠﮧ ‏) ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﻣﯿﻨﺎﺭﮦ ﻧﻮ ﺭ ﺻﻔﺤﮧ ﻧﻤﺒﺮ 8 ) ﻋﻘﯿﺪﮦ :ﺫﮐﺮ ﮐﻮ ﻧﻤﺎﺯ ﭘﺮ ﻓﻀﯿﻠﺖ ﺩﯼ ۔ﺫﮐﺮ ﮐﺎ ﻧﯿﺎ ﻃﺮﯾﻘﮧ ﻧﮑﺎﻻ ﺍﻭﺭ ﻗﺮﺁﻧﯽ ﺁﯾﺖ ﮐﮯ ﻣﻔﮩﻮﻡ ﮐﻮ ﺑﮕﺎﮌ ﮐﺮ ﺍﭘﻨﮯ ﺑﺎﻃﻞ ﻧﻈﺮﯾﮧ ﭘﺮ ﺍﺳﺘﺪ ﻻﻝ ﮐﯿﺎ ﮨﮯ ۔‏( ﺑﺤﻮﺍﻟﮧ : ﮐﺘﺎﺏ : ﻣﯿﻨﺎﺭﮦ ﻧﻮ ﺭ ﺻﻔﺤﮧ ﻧﻤﺒﺮ17 ) ﻋﻘﯿﺪﮦ :ﺟﺐ ﺗﮏ ﺣﻀﻮﺭﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﮐﯽ ﺯﯾﺎﺭﺕ ﮐﺴﯽ ﮐﻮ ﻧﺼﯿﺐ ﻧﮧ ﮨﻮ ﺍﺳﮑﺎ ﺍﻣﺘّﯽ ﮨﻮﻧﺎ ﺛﺎﺑﺖ ﻧﮩﯿﮟ ۔ ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﻣﯿﻨﺎﺭﮦ ﻧﻮ ﺭ ﺻﻔﺤﮧ ﻧﻤﺒﺮ24 ) ﻋﻘﯿﺪﮦ :ﻗﺮﺁﻥ ﻣﺠﯿﺪ ﮐﯽ ﺁﯾﺖ ﮐﺎ ﺟﮭﻮﭨﺎ ﺣﻮﺍﻟﮧ ﺩﯾﺎ ﮔﯿﺎ ﮨﮯ ﮐﮧ ﻗﺮﺁﻥ ﻣﺠﯿﺪ ﻣﯿﮟ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﻧﮯ ﺑﺎﺭﺑﺎﺭ ” ﺩﻉ ﻧﻔﺴﮏ ﻭ ﺗﻌﺎﻟﯽٰ “ ﻓﺮﻣﺎﯾﺎ ﮨﮯ ﺣﺎﻻﻧﮑﮧ ﭘﻮﺭﮮ ﻗﺮﺁﻥ ﻣﺠﯿﺪ ﻣﯿﮟ ﮐﮩﯿﮟ ﺑﮭﯽ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﮐﺎ ﯾﮧ ﻓﺮﻣﺎﻥ ﻭﺍﺭﺩ ﻧﮩﯿﮟ ﮨﻮﺍ۔ ‏( ﻣﻌﺎﺫﺍﻟﻠﮧ ‏) ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﻣﯿﻨﺎﺭﮦ ﻧﻮ ﺭ ﺻﻔﺤﮧ ﻧﻤﺒﺮ29 ) ﻋﻘﯿﺪﮦ :ﻋﻠﻤﺎﺀﮐﯽ ﺷﺎﻥ ﻣﯿﮟ ﺷﺪﯾﺪ ﺗﺮﯾﻦ ﮔﺴﺘﺎﺧﯿﺎﮞ ﮐﯽ ﮔﺌﯽ ﮨﯿﮟ ﺍﯾﮏ ﺁﯾﺖ ﮐﮧ ﺟﻮ ﮐﮧ ﯾﮩﻮﺩ ﺳﮯ ﻣﺘﻌﻠﻖ ﮨﮯ ﻋﻠﻤﺎﺀﻭ ﻣﺸﺎﺋﺦ ﭘﺮ ﭼﺴﭙﺎﮞ ﮐﯿﺎ ﮨﮯ ۔ ‏( ﻣﻌﺎﺫﺍﻟﻠﮧ ‏) ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﻣﯿﻨﺎﺭﮦ ﻧﻮ ﺭ ﺻﻔﺤﮧ ﻧﻤﺒﺮ30,31 ) ﻋﻘﯿﺪﮦ : ﺣﻀﺮﺕ ﺧﻀﺮ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺍﻭﺭ ﺍﻥ ﮐﮯ ﻋﻠﻢ ﮐﯽ ﺗﻮ ﮨﯿﻦ ﮐﯽ ﮔﺌﯽ ﮨﮯ ۔ ‏( ﺑﺤﻮﺍﻟﮧ : ﮐﺘﺎﺏ : ﻣﯿﻨﺎﺭﮦ ﻧﻮ ﺭ ﺻﻔﺤﮧ ﻧﻤﺒﺮ 35‏) ﻋﻘﯿﺪﮦ :ﺍﻧﺒﯿﺎﺀﮐﺮﺍﻡ ﻋﻠﯿﮩﻢ ﺍﻟﺴﻼﻡ ﺩﯾﺪﺍﺭ ﺍﻟﮩٰﯽ ﮐﻮ ﺗﺮ ﺳﺘﮯ ﮨﯿﮟ ﺍﻭﺭ ﯾﮧ ‏(ﺍﻭﻟﯿﺎﺀﺍُﻣّﺖ ‏)ﺩﯾﺪﺍﺭ ﻣﯿﮟ ﺭﮨﺘﮯ ﮨﯿﮟ ﻭﻟﯽ ﻧﺒﯽ ﮐﺎ ﻧﻌﻢ ﺍﻟﺒﺪﻝ ﮨﮯ ۔ ‏( ﻣﻌﺎﺫﺍﻟﻠﮧ ‏) ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﻣﯿﻨﺎﺭﮦ ﻧﻮ ﺭ ﺻﻔﺤﮧ ﻧﻤﺒﺮ39 ‏) ﮔﻮﮨﺮ ﺷﺎﮨﯽ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﺭﻭﺣﺎﻧﯽ ﺳﻔﺮ ﮐﮯ ﺻﻔﺤﮧ ﻧﻤﺒﺮ 49 ﺗﺎ50ﭘﺮ ﺭﻗﻢ ﻃﺮﺍﺯ ﮨﮯ ۔ ﻋﺒﺎﺭﺕ :ﺍﺗﻨﮯ ﻣﯿﮟ ﺍﺱ ﻧﮯ ﺳﮕﺮﯾﭧ ﺳﻠﮕﺎﯾﺎ ﺍﻭﺭ ﭼﺮﺱ ﮐﯽ ﺑﻮ ﺍﻃﺮﺍﻑ ﻣﯿﮟ ﭘﮭﯿﻞ ﮔﺌﯽ ﺍﻭﺭ ﻣﺠﮭﮯ ﺍﺱ ﻧﻔﺮﺕ ﮨﻮﻧﮯ ﻟﮕﯽ ۔ﺭﺍﺕ ﮐﻮ ﺍﻟﮩﺎ ﻣﯽ ﺻﻮﺭﺕ ﭘﯿﺪﺍ ﮨﻮﺋﯽ ﯾﮧ ﺷﺨﺺ ‏( ﯾﻌﻨﯽ ﭼﺮﺳﯽ ‏) ﺍﻥ ﮨﺰﺍﺭﻭﮞ ﻋﺎﺑﺪﻭﮞ ،ﺯﺍﮨﺪﻭﮞ ﺍﻭﺭ ﻋﺎﻟﻤﻮﮞ ﺳﮯ ﺑﮩﺘﺮ ﮨﮯ ﺟﻮ ﮨﺮ ﻧﺸﮯ ﺳﮯ ﭘﺮ ﮨﯿﺰ ﮐﺮ ﮐﮯ ﻋﺒﺎﺩﺕ ﻣﯿﮟ ﮨﻮﺷﯿﺎﺭ ﮨﯿﮟ ﻟﯿﮑﻦ ﺑﺨﻞ ،ﺣﺴﺪ ﺍﻭﺭ ﺗﮑﺒّﺮ ﺍﻧﮑﺎ ﺷﻌﺎﺭ ﮨﮯ ﺍﻭﺭ ‏( ﭼﺮﺱ ﮐﺎ ‏) ﻧﺸﮧ ﺍﺳﮑﯽ ﻋﺒﺎﺩﺕ ﮨﮯ ۔ ‏( ﻣﻌﺎﺫ ﺍﻟﻠﮧ ! ﺑﺎﻟﮑﻞ ﮨﯽ ﻭﺍﺿﺢ ﻃﻮﺭ ﭘﺮ ﻧﺸﮧ ﮐﻮ ﺻﺮﻑ ﺣﻼ ﻝ ﮨﯽ ﻧﮩﯿﮟ ﺑﻠﮑﮧ ﻋﺒﺎﺩﺕ ﭨﮩﺮﺍﯾﺎ ﺟﺎ ﺭﮨﺎ ﮨﮯ ۔‏) ﺭﯾﺎﺽ ﮔﻮﮨﺮ ﺷﺎﮨﯽ ﮐﮯ ﻧﺰﺩﯾﮏ ﻧﻤﺎﺯ ﺍﻭﺭ ﺩﺭﻭﺩ ﺷﺮﯾﻒ ﮐﯽ ﮐﻮﺋﯽ ﺧﺎﺹ ﺍﮨﻤﯿﺖ ﻣﻌﻠﻮﻡ ﻧﮩﯿﮟ ﮨﻮﺗﯽ ﺟﯿﺴﺎ ﮐﮧ ﺭﻭﺣﺎﻧﯽ ﺳﻔﺮ ﺹ 3ﭘﺮ ﺍﭘﻨﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﻟﮑﮭﺘﺎ ﮨﮯ ۔ ﻋﺒﺎﺭﺕ :ﺍﺏ ﮔﻮ ﻟﮍﮦ ﺷﺮﯾﻒ ﺻﺎﺣﺒﺰﺍﺩﮦ ﻣﻌﯿﻦ ﺍﻟﺪﯾﻦ ﺻﺎﺣﺐ ﺳﮯ ﺑﯿﻌﺖ ﮨﻮﺍ ﺍﻧﮩﻮﮞ ﻧﮯ ﻧﻤﺎﺯﮐﯿﺴﺎﺗﮫ ﺍﯾﮏ ﺗﺴﺒﯿﺢ ﺩﺭﻭﺩ ﺷﺮﯾﻒ ﮐﯽ ﺑﺘﺎﺋﯽ ۔ﻣﯿﮟ ﻧﮯ ﮐﮩﺎ ﺍﺱ ﺳﮯ ﮐﯿﺎ ﮨﻮﺗﺎ ﮨﮯ ﮐﻮﺋﯽ ﺍﯾﺴﯽ ﻋﺒﺎﺩﺕ ﮨﻮ ﺟﻮ ﻣﯿﮟ ﮨﺮ ﻭﻗﺖ ﮐﺮ ﺳﮑﻮﮞ ‏( ﯾﻌﻨﯽ ‏( ﻣﻌﺎﺫﺍﻟﻠﮧ ‏)ﻧﻤﺎﺯ ﺍﻭﺭ ﺩﺭﻭﺩ ﺷﺮﯾﻒ ﺳﮯ ﮐﭽﮫ ﻓﺎﺋﺪﮦ ﻧﮩﯿﮟ ﮨﻮﺗﺎ ‏)۔ ﮔﻮﮨﺮ ﺷﺎﮨﯽ ﻧﮯ ﺟﻮ ﺭﻭﺣﺎﻧﯽ ﻣﻨﺎﺯﻝ ﻃﮯ ﮐﺌﮯ ﮨﯿﮟ ﺍﻥ ﻣﯿﮟ ﻋﻮﺭﺗﻮﮞ ﮐﺎ ﺑﮭﯽ ﺑﮩﺖ ﺯﯾﺎﺩﮦ ﺩﺧﻞ ﮨﮯ ۔ﻧﮧ ﺷﺮﻡ ،ﻧﮧ ﺣﯿﺎ ۔ﺍ ﺳﮑﮯ ﺭﻭﺣﺎﻧﯽ ﺳﻔﺮ ﻣﯿﮟ ﺍﯾﮏ ﻣﺴﺘﺎﻧﯽ ﮐﺎ ﺧﺼﻮ ﺻﯿﺖ ﮐﯿﺴﺎﺗﮫ ﺩﺧﻞ ﮨﮯ ۔ ﻋﺒﺎﺭﺕ :ﻣﯿﮟ ﺩﻥ ﮐﻮ ﮐﺒﮭﯽ ﮐﺒﮭﯽ ﺍﺱ ﻋﻮﺭﺕ ﮐﮯ ﭘﺎﺱ ﭼﻼ ﺟﺎﺗﺎ ﻭﮦ ﺑﮭﯽ ﻋﺠﯿﺐ ﻭ ﻏﺮﯾﺐ ﻓﻘﺮ ﮐﮯ ﻗﺼّﮯ ﺳﻨﺎﺗﯽ ﺍﻭﺭ ﮐﺒﮭﯽ ﮐﮭﺎﻧﺎ ﺑﮭﯽ ﮐﮭﻼ ﺩﯾﺘﯽ ۔ ‏(ﺑﺤﻮﺍﻟﮧ : ﺭﻭﺣﺎﻧﯽ ﺳﻔﺮ ﺹ 34 ‏) ﻋﺒﺎﺭﺕ :ﮐﮩﻨﮯ ﻟﮕﯽ ﺁﺝ ﺭﺍﺕ ﮐﯿﺴﮯ ﺁﮔﺌﮯ ۔ﻣﯿﮟ ﻧﮯ ﮐﮩﺎ ﭘﺘﮧ ﻧﮩﯿﮟ ﺍﺱ ﻧﮯ ﺳﻤﺠﮭﺎ ﺷﺎﯾﺪ ﺁﺝ ﮐﯽ ﺍﺩﺍﻭ ¿ﮞ ﺳﮯ ﻣﺠﮫ ﭘﺮ ﻗﺮﺑﺎﻥ ﮨﻮﮔﯿﺎ ﮨﮯ ﺍﻭﺭ ﻣﯿﺮﮮ ﻗﺮﯾﺐ ﮨﻮ ﮐﺮ ﻟﯿﭧ ﮔﺌﯽ ﺍﻭﺭ ﭘﮭﺮ ﺳﯿﻨﮯ ﺳﮯ ﭼﻤﭧ ﮔﺌﯽ ۔ ‏(ﺑﺤﻮﺍﻟﮧ :ﮐﺘﺎﺏ : ﺭﻭﺣﺎﻧﯽ ﺳﻔﺮ ﺹ 32 ‏) ﮐﯿﺎ ﺍﺱ ﺳﮯ ﺯﯾﺎﺩﮦ ﺩﻟﯿﺮﯼ ﮐﯿﺴﺎﺗﮫ ﮐﻮﺋﯽ ﺩﺷﻤﻦ ﺍﺳﻼﻡ ﺩﯾﻦِ ﻣﺘﯿﻦ ﮐﮯ ﭼﮩﺮﮮ ﮐﻮ ﻣﺴﺦ ﮐﺮ ﺳﮑﺘﺎ ﮨﮯ ۔ﮐﯿﺎ ﺷﺮﯾﻌﺖ ﻣﻄﮩﺮﮦ ﮐﯽ ﺗﻨﻘﯿﺺ ﮐﮯ ﻟﺌﮯ ﺍﺱ ﺳﮯ ﺑﮭﯽ ﺯﯾﺎﺩﮦ ﺷﺮﻣﻨﺎﮎ ﭘﯿﺮﺍ ﯾﮧ ﺍﺳﺘﻌﻤﺎﻝ ﮐﯿﺎ ﺟﺎﺳﮑﺘﺎ ﮨﮯ ۔ﮐﯿﺎ ﺍﭘﻨﮯ ﻣﺬﮨﺐ ،ﺍﭘﻨﮯ ﺩﯾﻦ ،ﺍﭘﻨﮯ ﻋﻘﺎﺋﺪ ﮐﺎ ﺍﺳﻄﺮﺡ ﺳﮯ ﺧﻮﻥ ﮐﺮﻧﮯ ﻭﺍﻻ ﯾﮧ ﺷﺨﺺ ﻣﺬﮨﺒﯽ ﺭﮨﻨﻤﺎ ﮨﻮﺳﮑﺘﺎ ﮨﮯ ؟ ﺁﺝ ﮐﻞ ﮔﻮﮨﺮ ﺷﺎﮨﯽ ﮐﮯ ﭼﯿﻠﻮﮞ ﻧﮯ ” ﻣﮩﺪﯼ ﻓﺎﺅﻧﮉﯾﺸﻦ “ ﮐﮯ ﻧﺎﻡ ﺳﮯ ﮐﺎﻡ ﮐﺮﻧﺎ ﺷﺮﻭﻉ ﮐﺮﺩﯾﺎ ﮨﮯ ﯾﮧ ﺟﻤﺎﻋﺖ ﺩﻭﺑﺎﺭﮦ ﺳﺮﮔﺮﻡ ﮨﻮﺭﮨﯽ ﮨﮯ ﺍﺱ ﮐﮯ ﮐﺎﺭﮐﻨﺎﻥ ﺩﻧﯿﺎ ﺑﮭﺮ ﻣﯿﮟ ﺍﯼ ﻣﯿﻞ ﺍﻭﺭﺧﻄﻮﻁ ﮐﮯ ﺫﺭﯾﻌﮧ ﺧﺒﺎﺛﺘﯿﮟ ﭘﮭﯿﻼﺭﮨﮯ ﮨﯿﮟ ﺍﺱ ﻃﺮﺡ ﮔﻮﮨﺮ ﺷﺎﮨﯽ ﮐﯽ ﻓﺘﻨﮧ ﺍﻧﮕﯿﺰ ﺟﻤﺎﻋﺖ ﺩﻭﺑﺎﺭﮦ ﺳﺮﮔﺮﻡ ﮨﻮﮔﺌﯽ ﮨﮯ ۔ ﻣﺴﻠﻤﺎﻧﻮﮞ ﮐﻮ ﺍﺱ ﻓﺘﻨﮯ ﺳﮯ ﺑﭽﻨﺎ ﭼﺎﮨﯿﮯ ۔ ﺍﺱ ﮐﮯ ﻣﺘﻨﺎﺯﻋﮧ ﺑﯿﺎﻥ ﺩﯾﮑﮭﯿﮯ ، ﻣﺘﻨﺎﺯﻉ ﺑﯿﺎﻧﺎﺕ ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﮯ ﻣﺘﻨﺎﺯﻉ ﺑﯿﺎﻧﺎﺕ ‏( ﺟﻦ ﮐﻮ ﻣﺴﻠﻢ ﻋﻠﻤﺎﺀ ﺩﯾﻦ ﻧﮯ ﮐﻔﺮﺍﻧﮧ ﺑﯿﺎﻧﺎﺕ ﮐﯽ ﻧﻈﺮ ﺳﮯ ﺩﯾﮑﮭﺎ ﮨﮯ ﺍﻭﺭ ﺍﻥ ﺑﯿﺎﻧﺎﺕ ﮐﯽ ﺑﻨﯿﺎﺩ ﭘﺮ ﻓﺘﻮﮮ ﺑﮭﯽ ﺟﺎﺭﯼ ﮐﯿﮱ ﮨﯿﮟ ‏) ﺍﻭﺭ ﻣﺴﻠﻤﺎﻧﻮﮞ ﮐﮯ ﻋﻤﻮﻣﯽ ﺍﺗﻔﺎﻕ ﺭﺍﮰ ﺳﮯ ﻣﺨﺎﻟﻒ ﮐﯽ ﮔﺌﯽ ﺑﺎﺗﯿﮟ ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﮯ ﻟﺌﮯ ﻭﺟﮧ ﺀﺷﮩﺮﺕ ﺑﻦ ﮔﺌﯿﮟ ﮐﯿﻮﻧﮑﮧ ﻋﺎﻡ ﻋﻠﻤﺎﺀﮐﯽ ﺟﺎﻧﺐ ﺳﮯ ﺍِ ﻥ ﮐﯽ ﺷﺪﺕ ﮐﮯ ﺳﺎﺗﮫ ﻣﺨﺎﻟﻔﺖ ﮐﯽ ﮔﺌﯽ۔ﺍﮔﺮ ﺗﻤﺎﻡ ﻋﻠﻤﺎﺀﮐﯽ ﺟﺎﻧﺐ ﺳﮯ ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺎ ﺟﺎﺋﺰﮦ ﻟﯿﺎﺟﺎﺋﮯ ﺗﻮﻣﻨﺪﺭﺟﮧ ﺫﯾﻞ ﻭﺟﻮﮨﺎ ﺕ ﻧﻤﺎﯾﺎﮞﮩﯿﮟ .1 : ﮔﻮﮬﺮ ﺷﺎﮨﯽ ﮐﯽ ﺣﻀﺮﺕ ﻋﯿﺴﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺳﮯ ﺍﻣﺮﯾﮑﮧ ﻣﯿﮟ ﻣﻼﻗﺎﺕ۔ .2 ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﮯ ﻣﻌﺘﻘﺪﯾﻦ ﮐﯽ ﺟﺎﻧﺐ ﺳﮯ ﭼﺎﻧﺪ ،ﺳﻮﺭﺝ ﺍﻭﺭ ﺣﺠﺮ ﺍﺳﻮﺩ ﻣﯿﮟ ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﯽ ﺷﺒﯿﮩﺎﺕ ﮐﺎ ﺍﻧﮑﺸﺎﻑ۔ .3 ﺍﻟﻠﮧ ﮐﯽ ﭘﮩﭽﺎﻥ ﺍﻭﺭﺭﺳﺎﺋﯽ ﮐﮯ ﻟﺌﮯ ﺭﻭﺣﺎﻧﯿﺖ ﺳﯿﮑﮭﻮﺧﻮﺍﮦ ﺗﻤﮩﺎﺭﺍﺗﻌﻠﻖ ﮐﺴﯽ ﺑﮭﯽ ﻣﺬﮨﺐ ﯾﺎ ﻓﺮﻗﮯ ﺳﮯ ﮨﻮ۔ .4 ﺟﺐ ﻣﺤﺒﺖ ﺍﻟﻠﮧ ﮐﯽ ﺩﻝ ﻣﯿﮟ ﺁﺟﺎﮰ ﺗﻮ ﺍﮔﺮ ﻣﺬﮨﺐ ﻣﯿﮟ ﻧﮧ ﺑﮭﯽ ﮨﻮﺍ ﺗﻮ ﺑﺨﺸﺎ ﺟﺎﮰ ﮔﺎ ﺍﻟﻠﮧ ﮐﯽ ﻣﺤﺒﺖ ﮨﯽ ﮐﺎﻓﯽ ﮨﮯ۔ ‏(ﻣﺎﮨﻨﺎﻣﮧ ﺭﻭﺷﻦ ﮐﺮﺍﭼﯽ ﺟﻮﻻﺋﯽ 1997 ﺀ ﺹ 9‏) — # ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﮯ ﺗﻤﺎﻡ ﻣﺮﯾﺪ ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﮯ ﺍﻧﺘﻘﺎﻝ ﮐﻮ ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﯽ ﻣﻮﺕ ﺗﺴﻠﯿﻢ ﻧﮩﯿﮟ ﮐﺮﺗﮯ ﺑﻠﮑﮧ ﯾﮧ ﯾﻘﯿﻦ ﺭﮐﮭﺘﮯ ﮨﯿﮟ ﮐﮧ ﮔﻮﮬﺮﺷﺎﮨﯽ ﺟﺴﻢ ﺳﻤﯿﺖ ﺭﻭﭘﻮﺵ ﮨﻮﮔﺌﮯ، ﯾﻌﻨﯽ ﺣﻀﺮﺕ ﻋﯿﺴﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﯽ ﻃﺮﺡ ﮔﻮﮬﺮﺷﺎﮨﯽ ﺑﮭﯽ ﺍﭘﻨﺎ ﺟﺴﻢ ﭼﮭﻮﮌﮐﺮﻏﯿﺒﺖ ِ ﺻﻐﺮ ٰﯼ ﻣﯿﮟ ﭼﻠﮯ ﮔﺌﮯ ﮨﯿﮟ ﺍﻭﺭ ﻗﯿﺎﻣﺖ ﺳﮯ ﭘﮩﻠﮯ ﺣﻀﺮﺕ ﻋﯿﺴﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﮯ ﺳﺎﺗﮫ ﮔﻮﮬﺮﺷﺎﮨﯽ ﺩﻭﺑﺎﺭﮦ ﺁﺋﯿﻨﮕﮯ۔ .5 ﻋﻠﻤﺎﺀ ﻧﮯ ﺭﯾﺎﺽ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﯾﮧ ﺑﮭﯽ ﮐﮩﺎ ﮐﮧ ﺭﯾﺎﺽ ﻧﮯ ﻧﺒﯽ ﮨﻮﻧﮯ ﯾﺎ ﺍﻣﺎﻡ ﻣﮩﺪﯼ ﮨﻮﻧﮯ ﮐﺎ ﺩﻋﻮ ٰﯼ ﮐﺮﺩﯾﺎ ﺗﺎﮨﻢ ﮔﻮﮬﺮﺷﺎﮨﯽ ﻧﮯ ﺍﺳﮑﯽ ﻧﻔﯽ ﺍﻥ ﺍﻟﻔﺎﻅ ﻣﯿﮟ ﮐﯽ “ ﻣﯿﮟ ﻧﮯ ﮐﮭﺒﯽ ﯾﮧ ﻧﮩﯿﮟ ﮐﮩﺎ ﮐﮧ ﻣﯿﮟ ﺍﻣﺎﻡ ﻣﮩﺪﯼ ﮨﻮﮞ ، ﮨﺎﮞ ﻣﯿﮟ ﻧﮯ ﻧﺸﺎﻧﯿﺎﮞ ﺿﺮﻭﺭ ﺑﺘﺎﺋﯽ ﮨﯿﮟ ﺍﺏ ﯾﮧ ﺗﻮ ﻟﻮﮔﻮﮞ ﮐﯽ ﺳﻤﺠﮫ ﮨﮯ ، ﺍﻥ ﺳﮯ ﭘﻮﭼﮭﯿﮟ ﮐﮧ ﺍﻧﮑﻮ ﮐﯿﺎ ﻧﺸﺎﻧﯿﺎﮞ ﻧﻈﺮ ﺁﺋﯿﮟ ”۔ ﺍﺱ ﻧﮯ ﺩﺭﺝ ﺫﯾﻞ ﮐﺘﺎﺑﯿﮟ ﺗﺤﺮﯾﺮ ﮐﯽ ﮨﯿﮟ ، ﮔﻮﮬﺮﺷﺎﮨﯽ ﻧﮯ ﮐﺌﯽ ﮐﺘﺎﺑﯿﮟ ﺗﺼﻨﯿﻒ ﮐﯿﮟ ﺟﻦ ﻣﯿﮟ ﺻﻮﻓﯽ ﺷﺎﻋﺮﯼ ﭘﺮ ﻣﺸﺘﻤﻞ ”ﺗﺮﯾﺎﻕ ِ ﻗﻠﺐ “ ﺑﮭﯽ ﺷﺎﻣﻞ ﮨﮯ۔ ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﯽ ﺗﺼﻨﯿﻒ ﮐﺮﺩﮦ ﮐُﺘﺐ ﺩﺭﺝ ﺫﯾﻞ ﮨﯿﮟ، .1 ﻣﯿﻨﺎﺭﮦ ﺀﻧﻮﺭ .2 ﺭﻭﺷﻨﺎﺱ .3 ﺗﺤﻔۃ ﺍﻟﻤﺠﺎﻟﺲ .4 ﺭﻭﺣﺎﻧﯽ ﺳﻔﺮ .5 ﺗﺮﯾﺎ ﻕ ِ ﻗﻠﺐ .6 ﺩﯾﻦ ِ ﺍﻟٰﮩﯽ ﻣﻨﺪﺭﺟﮧ ﺑﺎﻻ ﮐﺘﺐ ﻣﯿﮟ ﺩﯾﻦ ِ ﺍﻟٰﮩﯽ ﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﯽ ﺁﺧﺮﯼ ﺗﺼﻨﯿﻒ ﮨﮯ ﺍﻭﺭﮔﻮﮬﺮﺷﺎﮨﯽ ﮐﮯ ﻣﻌﺘﻘﺪﯾﻦ ﮐﮯ ﻧﺰﺩﯾﮏ ﻧﮩﺎﯾﺖ ﺍﮨﻤﯿﺖ ﮐﯽ ﺣﺎﻣﻞ ﮨﮯ

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ﺍﻟْﻬَﻴْﺜَﻢِ ﺑْﻦِ ﺣَﻨَﺶٍ Jaisey SIQA O SUDUQ Raavi key doosrey SIQA Raavio ney bhi iss RIVAYAT mey MUTABE’ATT kar rakhee hai 1. ﺍﻟﻜﺘﺎﺏ : ﺍﻷﺩﺏ ﺍﻟﻤﻔﺮﺩ ﺍﻟﻤﺆﻟﻒ: ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ ﺍﻟﺒﺨﺎﺭﻱ، ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ‏( ﺍﻟﻤﺘﻮﻓﻰ: 256 ﻫـ ) 964- ﺣَﺪَّﺛَﻨَﺎ ﺃَﺑُﻮ ﻧُﻌَﻴْﻢٍ ﻗَﺎﻝَ: ﺣَﺪَّﺛَﻨَﺎ ﺳُﻔْﻴَﺎﻥُ، ﻋَﻦْ ﺃَﺑِﻲ ﺇِﺳْﺤَﺎﻕَ، ﻋَﻦْ ﻋَﺒْﺪِ ﺍﻟﺮَّﺣْﻤَﻦِ ﺑْﻦِ ﺳَﻌْﺪٍ ﻗَﺎﻝَ: ﺧَﺪِﺭَﺕْ ﺭِﺟْﻞُ ﺍﺑْﻦِ ﻋُﻤَﺮَ، ﻓَﻘَﺎﻝَ ﻟَﻪُ ﺭَﺟُﻞٌ: ﺍﺫْﻛُﺮْ ﺃَﺣَﺐَّ ﺍﻟﻨَّﺎﺱِ ﺇِﻟَﻴْﻚَ، ﻓَﻘَﺎﻝَ : ﻳَﺎ ﻣُﺤَﻤَّﺪ MUTABE’ATT No 2: ﺍﻟﻜﺘﺎﺏ : ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺳﻠﻮﻙ ﺍﻟﻨﺒﻲ ﻣﻊ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ ﻭﻣﻌﺎﺷﺮﺗﻪ ﻣﻊ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻤﺆﻟﻒ: ﺃﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺳﺒﺎﻁ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺑُﺪَﻳْﺢ، ﺍﻟﺪِّﻳْﻨَﻮَﺭﻱُّ، ﺍﻟﻤﻌﺮﻭﻑ ﺑـ ‏«ﺍﺑﻦ ﺍﻟﺴُّﻨِّﻲ‏» ‏( ﺍﻟﻤﺘﻮﻓﻰ364 : ﻫـ ) 168 - ﺣَﺪَّﺛَﻨِﻲ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﺇِﺑْﺮَﺍﻫِﻴﻢَ ﺍﻟْﺄَﻧْﻤَﺎﻃِﻲُّ، ﻭَﻋَﻤْﺮُﻭ ﺑْﻦُ ﺍﻟْﺠُﻨَﻴْﺪِ ﺑْﻦِ ﻋِﻴﺴَﻰ، ﻗَﺎﻟَﺎ : ﺛﻨﺎ ﻣُﺤَﻤَّﺪُ ﺑْﻦُ ﺧِﺪَﺍﺵٍ، ﺛﻨﺎ ﺃَﺑُﻮ ﺑَﻜْﺮِ ﺑْﻦُ ﻋَﻴَّﺎﺵٍ، ﺛﻨﺎ ﺃَﺑُﻮ ﺇِﺳْﺤَﺎﻕَ ﺍﻟﺴَّﺒِﻴﻌِﻲُّ، ﻋَﻦْ ﺃَﺑِﻲ ﺷُﻌْﺒَﺔَ، ﻗَﺎﻝَ: ﻛُﻨْﺖُ ﺃَﻣْﺸِﻲ ﻣَﻊَ ﺍﺑْﻦِ ﻋُﻤَﺮَ ﺭَﺿِﻲَ ﺍﻟﻠَّﻪُ ﻋَﻨْﻬُﻤَﺎ، ﻓَﺨَﺪِﺭَﺕْ ﺭِﺟْﻠُﻪُ، ﻓَﺠَﻠَﺲَ، ﻓَﻘَﺎﻝَ ﻟَﻪُ ﺭَﺟُﻞٌ: ﺍﺫْﻛُﺮْ ﺃَﺣَﺐَّ ﺍﻟﻨَّﺎﺱِ ﺇِﻟَﻴْﻚَ. ﻓَﻘَﺎﻝَ: ‏«ﻳَﺎ ﻣُﺤَﻤَّﺪَﺍﻩُ ﻓَﻘَﺎﻡَ ﻓَﻤَﺸ MUTABE’AAT No 3: ﺍﻟﻜﺘﺎﺏ : ﻏﺮﻳﺐ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺆﻟﻒ: ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺤﺮﺑﻲ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ‏[198 285 – ﺣَﺪَّﺛَﻨَﺎ ﻋَﻔَّﺎﻥُ , ﺣَﺪَّﺛَﻨَﺎ ﺷُﻌْﺒَﺔُ , ﻋَﻦْ ﺃَﺑِﻲ ﺇِﺳْﺤَﺎﻕَ , ﻋَﻤَّﻦْ ﺳَﻤِﻊَ ﺍﺑْﻦَ ﻋُﻤَﺮَ , ﻗَﺎﻝَ: ‏«ﺧَﺪِﺭَﺕْ ﺭِﺟْﻠُﻪُ‏» , ﻓَﻘِﻴﻞَ: ﺍﺫْﻛُﺮْ ﺃَﺣَﺐَّ ﺍﻟﻨَّﺎﺱِ , ﻗَﺎﻝَ: ‏«ﻳَﺎ ﻣُﺤَﻤَّﺪُ » In Tamam HAWALAJAAT sey AAFTAAB E NISFUL NIHAAR ki tarah ye baat Waazeh o raushan ho jaateee hai ki BAAD E WISAAL HOOZOOR s.a.w NIDAA E YAA MOHAMMAD s.a.w aur ISTAGASHAA FAIL E SAHABEE rah sey SAHEE SANAD sey SAABIT hai.

AL-JAWAB: ANSWER ( SAUDI WAHABI NAJDI DAJL,FAREB O JHOOOT ka MOONh Torr JAWAB ) ﺍﻟْﻬَﻴْﺜَﻢِ ﺑْﻦِ ﺣَﻨَﺶٍ rah MajhooL NAHEE hain, BALKI MASHOOR TABAEE rah hai, inki HAZRAT ABDULLAH BIN UMAR rah SAMA’AT SAABIT hai IMAM ABU HATIM RAAZI rah 327 hijri ki Gawahi (Evidence from 327 Hijri’s Imam) ﺍﻟﻜﺘﺎﺏ : ﺍﻟﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺍﻟﻤﺆﻟﻒ: ﺃﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺑﻦ ﺍﻟﻤﻨﺬﺭ ﺍﻟﺘﻤﻴﻤﻲ، ﺍﻟﺤﻨﻈﻠﻲ، ﺍﻟﺮﺍﺯﻱ ﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ ‏( ﺍﻟﻤﺘﻮﻓﻰ: 327 ﻫـ ) 320 - ﺍﻟﻬﻴﺜﻢ ﺑﻦ ﺣﻨﺶ ﺍﻟﻨﺨﻌﻲ ﻛﻮﻓﻲ ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﻭﻯ ﻋﻨﻪ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻬﻤﺪﺍﻧﻲ ﻭﺳﻠﻤﺔ ‏(235 ﻡ 6 ‏) ﺑﻦ ﻛﻬﻴﻞ ﺳﻤﻌﺖ ﺃﺑﻲ ﻳﻘﻮﻝ ﺫﻟﻚ scan: http://makashfa.files.wordpress.com/2014/01/al-hisham-bin-hansh-2-rah.png IMAM BUKHARI rah 256 Hijri ki GAWAHI ﺍﻟﻜﺘﺎﺏ : ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﻴﺮ ﺍﻟﻤﺆﻟﻒ: ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ ﺍﻟﺒﺨﺎﺭﻱ، ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ‏(ﺍﻟﻤﺘﻮﻓﻰ 256 : ﻫـ 2757- ﺍﻟﻬَﻴﺜَﻢ ﺑﻦ ﺣَﻨَﺶ ، ﺍﻟﻨَّﺨَﻌِﻲُّ. ﺭَﻭَﻯ ﻋَﻨﻪ ﺃَﺑﻮ ﺇِﺳﺤﺎﻕ ﺍﻟﻬَﻤﺪﺍﻧِﻲُّ، ﻭﺳَﻠَﻤﺔ ﺑﻦ ﻛُﻬَﻲ scan http://makashfa.files.wordpress.com/2014/01/al-hisham-bin-hansh-1-rah.png IBN HIBBAAN rah 354 hijri ki Gawahi (Evidence from Imam ibne Hibban of 354 Hijri ) IMAM IBN HIBBAN rah ney iss raavi ko apni KITAB UL SIQAAT Mey zikr kiya hai ﺍﻟﻜﺘﺎﺏ : ﺍﻟﺜﻘﺎﺕ ﺍﻟﻤﺆﻟﻒ: ﻣﺤﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺑﻦ ﺃﺣﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺑﻦ ﻣﻌﺎﺫ ﺑﻦ ﻣَﻌْﺒﺪَ، ﺍﻟﺘﻤﻴﻤﻲ، ﺃﺑﻮ ﺣﺎﺗﻢ، ﺍﻟﺪﺍﺭﻣﻲ، ﺍﻟﺒُﺴﺘﻲ ‏(ﺍﻟﻤﺘﻮﻓﻰ : 354 ﻫـ ) 5967 - ﺍﻟْﻬَﻴْﺜَﻢ ﺑﻦ ﺣُﺒَﻴْﺶ ﺍﻟﻨَّﺨﻌِﻲّ ﻳﺮﻭﻱ ﻋَﻦ ﺑْﻦ ﻋﻤﺮ ﺭﻭﻯ ﻋَﻨﻪُ ﺃَﺑُﻮ ﺇِﺳْﺤَﺎﻕ ﺍﻟْﻬَﻤﺪَﺍﻧِﻲ ﻭَﺳَﻠَﻤَﺔ ﺑﻦ ﻛﻬﻴﻞ scan http://makashfa.files.wordpress.com/2014/01/al-hisham-bin-hanash-rah-3.png In HawaLaa JaaT sey SAABIT HOTA hai ki ﺍﻟْﻬَﻴْﺜَﻢِ ﺑْﻦِ ﺣَﻨَﺶٍ rah Mashoor TABAEE hain aur SIQA O SUDUQ hain, innpar kisi ney bhi koi JIRAH NAQAL NAhi ki hai.

IBN TAMMIYA Ney apni book ( ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ) mey iss SAHI RIVAYAT sey ISTADLAAL kiya hai, aur iss SAHI rivayat par kisi bhi Tarah ka Koi ETARAZ Waarid nahi kiya hai. scan: http://makashfa.files.wordpress.com/2014/01/al-kalmul-tayyab-ibn-taimmiya1.png IBN TAIMMIYA ki ( ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ) Ki sharah mey Mashoor MOHADDIS HAFIZ BADRUDDIN MEHMOOD AINI HANFI rah 856 Hijri mey bhi iss ISTADLAAL ko barqaraar rakha hai, aur iss rivayat par kisi bhi qism ka koi Etaraz WAARID nahi kiya hai. issey SAABIT HoTaa hai ki MOHADDIS HAFIZ AINI rah key NAZDIK bhi ye rivayaT SAHEE hai, aur ye AMAL SHIRK nahee hai. NOTE HAFIZ BADRUDDIN AINI HANFI rah key iss Book ki Tehqeeq o hashiyaa Nigaree SAUDI WAHABI AALIM Ney ki hai, Uss WAHABI NAJDI Ney DAJL FAREB O JHOOT sey Kaam Letey huvey iss SAHI RIVAYAT key markazee RAAVI ( ﺍﻟْﻬَﻴْﺜَﻢِ ﺑْﻦِ ﺣَﻨَﺶٍ ) rah ko “MAJHOOL” SaabiT karney ki naakaam koshish ki hai. scan: http://makashfa.files.wordpress.com/2014/01/al-kalmul-tayyab-shrah-hafiz-aini-rah.png

some scan pages; https://6c7692a7da7bfc3d0d718722e6f4321ad7cd4ad9.googledrive.com/host/0B-FhaTv-dc2IMWpleW9RdzNVOTQ/