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Saare Musalmano Ko EID-E-MILADUNNABI Sallallaho Alaihi Wa Aalihi Wa Sallam Mubarak

Saturday, August 31, 2013

AL-ALBANI  A Concise Guide to the Chief Innovator of Our Time


AL-ALBANI 
A Concise Guide to the Chief Innovator of Our Time
Nasir al-Albani is the arch-innovator of the Wahhabis and "Salafis" in our time. A watch repairman by trade, al-Albani is a self-taught claimant to hadith scholarship who has no known teacher in any of the Islamic sciences and has admitted not to have memorized the Book of Allah nor any book of hadith, fiqh, `aqîda, usûl, or grammar. He achieved fame by attacking the great scholars of Ahl al-Sunna and reviling the science of fiqh with especial malice towards the school of his father who was a Hanafi jurist.
A rabid reviler of the Friends of Allah and the Sufis, he was expelled from Syria then Saudi Arabia and lived in Amman, Jordan under house arrest until his death in 1999. He remains the qibla of the people of Innovation, self-styled re-formers of Islam, and other "Salafi" and Wahhabi sympathizers, and the preferred author of book merchants and many uneducated Muslims. Most of the contemporary Sunni scholars warned of his heresy and many of them wrote articles or full-length works against him such as:
- The Indian hadith scholar Habib al-Rahman al-A`zami who wrote al-Albani Shudhudhuh wa Akhta'uh ("Al-Albani's Aberrations and Errors") in four volumes.
- The Syrian scholar Muhammad Sa`id Ramadan al-Buti who wrote the two classics al-Lamadhhabiyya Akhtaru Bid`atin Tuhaddidu al-Shari`a al-Islamiyya ("Not Following A School of Jurisprudence is the Most Dangerous Innovation Threatening Islamic Sacred Law") and al-Salafiyya Marhalatun Zamaniyyatun Mubaraka La Madhhabun Islami ("The `Way of the Early Muslims' Was A Blessed Historical Epoch, Not An Islamic School of Thought")
- The Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiq al-Ghumari who wrote Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi al-Nabi fi al-Radd `ala al-Albani al-Wabi ("The Coercion of the Unintelligent Innovator with the Licitness of Using the Prophet - Allah bless and greet him - as an Intermediary in Refutation of al-Albani the Baneful"), al-Qawl al-Muqni` fi al-Radd `ala al-Albani al-Mubtadi` ("The Persuasive Discourse in Refutation of al-Albani the Innovator"), and Itqan al-Sun`a fi Tahqiq Ma`na al-Bid`a ("Precise Handiwork in Ascertaining the Meaning of Innovation").
- The Moroccan hadith scholar `Abd al-`Aziz ibn Muhammad ibn al-Siddiq al-Ghumari who wrote Bayan Nakth al-Nakith al-Mu`tadi ("The Exposition of the Treachery of the Rebel").
- The Syrian hadith scholar `Abd al-Fattah Abu Ghudda who wrote Radd `ala Abatil wa Iftira'at Nasir al-Albani wa Sahibihi Sabiqan Zuhayr al-Shawish wa Mu'azirihima ("Refutation of the Falsehoods and Fabrications of Nasir al-Albani and his Former Friend Zuhayr al-Shawish and their Supporters").
- The Egyptian Hadith scholar Muhammad `Awwama who wrote Adab al-Ikhtilaf ("The Proper Manners of Expressing Difference of Opinion").
- The Egyptian hadith scholar Mahmud Sa`id Mamduh who wrote Wusul al-Tahani bi Ithbat Sunniyyat al-Subha wa al-Radd `ala al-Albani ("The Alighting of Mutual Benefit and Confirmation that the Dhikr-Beads are a Sunna in Refutation of al-Albani") and Tanbih al-Muslim ila Ta`addi al-Albani `ala Sahih Muslim ("Warning to the Muslim Concerning al-Albani's Attack on Sahih Muslim").
- The Saudi hadith scholar Isma`il ibn Muhammad al-Ansar who wrote Ta`aqqubat `ala "Silsilat al-Ahadith al-Da`ifa wa al-Mawdu`a" li al-Albani ("Critique of al-Albani's Book on Weak and Forged Hadiths"), Tashih Salat al-Tarawih `Ishrina Rak`atan wa al-Radd `ala al-Albani fi Tad`ifih ("Establishing as Correct the Tarawih Salat in Twenty Rak`as and the Refutation of Its Weakening by al-Albani"), and Ibahat al-Tahalli bi al-Dhahab al-Muhallaq li al-Nisa' wa al-Radd `ala al-Albani fi Tahrimih ("The Licitness of Wearing Gold Jewelry for Women Contrary to al-Albani's Prohibition of it").
- The Syrian scholar Badr al-Din Hasan Diab who wrote Anwar al-Masabih `ala Zulumat al-Albani fi Salat al-Tarawih ("Illuminating the Darkness of al-Albani over the Tarawih Prayer").
- The Director of Religious Endowments in Dubai, `Isa ibn `Abd Allah ibn Mani` al-Himyari who wrote al-I`lam bi Istihbab Shadd al-Rihal li Ziyarati Qabri Khayr al-Anam - Allah bless and greet him - ("The Notification Concerning the Recommendation of Travelling to Visit the Grave of the Best of Creation - Allah bless and greet him -) and al-Bid`a al-Hasana Aslun Min Usul al-Tashri` ("The Excellent Innovation Is One of the Sources of Islamic Legislation").
- The Minister of Islamic Affairs and Religious Endowments in the United Arab Emirates Shaykh Muhammad ibn Ahmad al-Khazraji who wrote the article al-Albani: Tatarrufatuh ("Al-Albani's Extremist Positions").
- The Syrian scholar Firas Muhammad Walid Ways in his edition of Ibn al-Mulaqqin's Sunniyyat al-Jumu`a al-Qabliyya ("The Sunna Prayers That Must Precede Salat al-Jumu`a").
- The Syrian scholar Samer Islambuli who wrote al-Ahad, al-Ijma`, al-Naskh.
- The Jordanian scholar As`ad Salim Tayyim who wrote Bayan Awham al-Albani fi Tahqiqihi li Kitab Fadl al-Salat `ala al-Nabi - Allah bless and greet him -.
- The Jordanian scholar Hasan `Ali al-Saqqaf who wrote the two-volume Tanaqudat al-Albani al-Wadiha fi ma Waqa`a fi Tashih al-Ahadith wa Tad`ifiha min Akhta' wa Ghaltat ("Albani's Patent Self-Contradictions in the Mistakes and Blunders He Committed While Declaring Hadiths to be Sound or Weak"), Ihtijaj al-Kha'ib bi `Ibarat man Idda`a al-Ijma` fa Huwa Kadhib ("The Loser's Recourse to the Phrase: `Whoever Claims Consensus Is a Liar!'"), al-Qawl al-Thabtu fi Siyami Yawm al-Sabt ("The Firm Discourse Concerning Fasting on Saturdays"), al-Lajif al-Dhu`af li al-Mutala`ib bi Ahkam al-I`tikaf ("The Lethal Strike Against Him Who Toys with the Rulings of I`tikaf), Sahih Sifat Salat al-Nabi Sallallahu `alayhi wa Sallam ("The Correct Description of the Prophet's Prayer - Allah bless and greet him -"), I`lam al-Kha'id bi Tahrim al-Qur'an `ala al-Junub wa al-Ha'id ("The Appraisal of the Meddler in the Interdiction of the Qur'an to those in a State of Major Defilement and Menstruating Women"), Talqih al-Fuhum al-`Aliya ("The Inculcation of Lofty Discernment"), and Sahih Sharh al-`Aqida al-Tahawiyya ("The Correct Explanation of al-Tahawi's Statement of Islamic Doctrine").
Among Albani's innovations in the Religion:
1- In his book Adab al-Zafaf he prohibits women from wearing gold jewelry - rings, bracelets, and chains - despite the Consensus of the Ulema permitting it.
2- He claims that 2.5% zakât is not due on money obtained from commerce, i.e. the main activity whereby money circulates among Muslims.
3- He absolutely prohibits fasting on Saturdays.
4- He prohibits retreat (i`tikaf) in any but the Three Mosques.
5- He claims that it is lawful to eat in Ramadan before Maghrib as defined by the Law, and similarly after the true dawn.
6- He compares Hanafi fiqh to the Gospel.1
7- He calls people to imitate him rather than the Imams of the Salaf such as the founders of the Four Schools, and his followers invalidate the hadiths that contradict his views.
8- He prohibits the make-up performance of prayers missed intentionally.
9- He claims that it is permissible for menstruating women and those in a state of major defilement (junub) to recite, touch, and carry the Qur'an.
10- He claims over and over that among the innovations in religion existent in Madina is the persistence of the Prophet's - Allah bless and greet him - grave in the mosque.
11- He claims that whoever travels intending to visit the Prophet - Allah bless and greet him - or to ask him for his intercession is a misguided innovator.
12- He claims that whoever carries dhikr-beads in his hand to remember Allah Most High is misguided and innovating.
13- He invented a location to Allah Most High above the Throne which he named al-makân al-`adamî - "the non-existent place."
14- He claims in Tamam al-Minna that masturbation does not annul one's fast.
15- He published "corrected" editions of the two Sahihs of al-Bukhari and Muslim, which he deceitfully called "Abridgments" (mukhtasar) in violation of the integrity of these motherbooks.
16- He published newly-styled editions of the Four Sunan, al-Bukhari's al-Adab al-Mufrad, al-Mundhiri's al-Targhib wa al-Tarhib, and al-Suyuti's al-Jami` al-Saghir, each of which he split into two works, respectively prefixed Sahih and Da`if in violation of the integrity of these motherbooks.
17- He said: "Many of those who interpret figuratively [the Divine Attributes] are not heretics (zanâdiqa), but they say what heretics say," and "figurative interpretation is the very same as nullification (al-ta'wîl `ayn al-ta`tîl)."2
18- He suggests that al-Bukhari is a disbeliever for interpreting the Divine Face as dominion or sovereignty (mulk) in the verse "Everything will perish save His countenance" (28:88) in the book of Tafsir in his Sahih: "Except His wajh means except His mulk, and it is also said: Except whatever was for the sake of His countenance." Albani blurts out: "No true believer would say such a thing" and "We should consider al-Bukhari innocent of that statement."3
19- In imitation of the Mu`tazila, tawassul (seeking means), istighâtha (asking for help), and tashaffu` (seeking intercession) through the Prophet - Allah bless and greet him - or one of the Awliyâ' he declared prohibited acts in Islam (harâm) tantamount to idolatry (shirk) in his booklet al-Tawassul as did his friends Bin Baz and those who obey them such as al-Qahtani in al-Wala' wa al-Bara' and others, in flat rejection of the numerous sound and explicit narrations to that effect, such as al-Bukhari's narration of the Prophet - Allah bless and greet him - from Ibn `Umar - Allah be well-pleased with him -: "Truly the sun shall draw so near on the Day of Resurrection that sweat shall reach to the mid-ear, whereupon they shall ask (istaghâthû) help from Adam - upon him peace -, then from Musa - upon him peace - , then from Muhammad - Allah bless and greet him - who will intercede (fa yashfa`u)... and that day Allah shall raise him to an Exalted Station, so that all those who are standing [including the unbelievers] shall glorify him (yahmaduhu ahlu al-jam`i kulluhum)."
20- He denies that the name of the Angel of death is `Azrâ'îl and claims such a name has no basis other than Israelite reports, although `Iyad reports the Consensus on the Umma on it in al-Shifa'.
21- Like the rest of Wahhabi and "Salafi" innovators he declares Ash`aris, Maturidis, and Sufis to be outside the fold of Ahl al-Sunna and even outside the fold of Islam, although Allah Most High and His Prophet - Allah bless and greet him - praised them! Upon revelation of the verse "Allah shall bring a people whom He loves and who love Him" (5:54), the Prophet - Allah bless and greet him - pointed to Abu Musa al-Ash`ari - Allah be well-pleased with him - and said: "They are that man's People."4 Al-Qushayri, Ibn `Asakir, al-Bayhaqi, Ibn al-Subki, and others said that the followers of Abu al-Hasan al-Ash`ari - i.e. Ash`aris who were mostly Sufis - are included among Abu Musa's People for in every place that a people are affiliated to a Prophet, what is meant is the followers of that Prophet.
As for Maturidis, they are referred to in the narration of the Prophet - Allah bless and greet him - from Bishr al-Khath`ami or al-Ghanawi with a sound (sahîh) chain according to al-Hakim, al-Dhahabi, al-Suyuti, and al-Haythami: "Truly you shall conquer Constantinople and truly what a wonderful leader will her leader be [Mehmet Fatih Sultan - Allah be well-pleased with him -], and truly what a wonderful army will that army be!" Both the leader and his army were classic Hanafi Maturidis and it is known that Mehmet Fatih loved and respected Sufis, practiced tawassul, and followed a Shaykh. Moreover, enmity against Ash`aris, Maturidis, and Sufis, is nifâq and enmity against the Umma of Islam as most of the Ulema of Islam are thus described.
22- In at least five of his books5 he calls for the demolition of the Green Dome of the Prophet's Mosque in al-Madina al-Munawwara and for taking the Prophet's grave outside the Mosque.
23- He states: "I have found no evidence for the Prophet's - Allah bless and greet him - hearing of the salaam of those who greet him at his grave" and "I do not know from where Ibn Taymiyya took his claim6 that he - Allah bless and greet him - hears the salaam from someone near." This and the previous item are among his greater enormities and bear the unmistakable signature of innovation and deviation.7<
24- He considers it an innovation to visit relatives, neighbors, or friends on the day of `Eid and prohibits it.8
25- He gave the fatwa that Muslims should exit Palestine en masse and leave it to the Jews as it is part the Abode of War (dâr al-harb).9
26- He advocates in his Salat al-Nabi - Allah bless and greet him -, the formula "Peace and blessings upon the Prophet" instead of "upon you, O Prophet" in the tashahhud in contradiction of the Four Sunni Schools, on the basis of a hadith of Ibn Mas`ud whereby the Companions used the indirect-speech formula after the passing of the Prophet - Allah bless and greet him -. But the Prophet - Allah bless and greet him - himself instructed them to pray exactly as he prayed saying: "Peace and blessings upon you, O Prophet" without telling them to change it after his death, nor did the major Companions (whose Sunna we were ordered to imitate together with that of the Prophet - Allah bless and greet him -), such as Abu Bakr and `Umar, teach the Companions and Successors otherwise!
27- He prohibits praying more than 11 rak`as in Tarawih prayers on the grounds that the Prophet - Allah bless and greet him - never did and in blatant rejection of his explicit command to follow the Sunna of the well-guided Caliphs after him.
28- He declares that adding more to 11 supererogatory rak`as in the late night prayer (tahajjud) is an innovation rather than an act of obedience on the grounds that the Prophet - Allah bless and greet him - "never ever prayed one hundred rak`as in his whole lifetime"10 although the Ulema agree that there is no prescribed limit to something which the Prophet - Allah bless and greet him - commanded without specifically quantifying it, and he - Allah bless and greet him - said in three authentic narrations: "Know that the best of your good deeds is prayer,"11 "Prayer is a light,"12 and "The night prayer is in cycles of two [rak`as] and when one of you fears the rising of the dawn, let him pray a single one."13 It is also established in many authentic narrations collected by Imam `Abd al-Hayy al-Lacknawi in the second part of his Iqamat al-Hujja `ala anna al-Ikthar min al-Ta`abbudi Laysa bi Bid`a that the Companions and Salaf prayed hundreds if not thousands of rak`as in every twenty-four hours!
29- He considers it an innovation to pray four rak`as between the two adhâns of Jumu`a and before Salat, although it is authentically narrated that "the Prophet - Allah bless and greet him - prayed four rak`as before Jumu`a and four rak`as after it."14
30- He declares it prohibited (harâm) and an innovation to lengthen the beard over a fistful's length although there is no proof for such a claim in the whole Law and none of the Ulema ever said it before him.15
31- He gives free rein to his propensity to insult and vilify the Ulema of the past as well as his contemporaries. As a result it is difficult to wade through his writings without being affected by the nefarious spirit that permeates them. For example, he considers previous editors and commentators of al-Bukhari's al-Adab al-Mufrad ("Book of Manners"!) "sinful," "unbearably ignorant," and even "liars" and "thieves." Of one he says: "There are so many weak hadiths [in his choice]... that it is an unislamic practice"; of another: "It is ignorance which must not be tolerated"; of another: "Forgery and open lie... His edition is stolen [from a previous one]."16 Such examples actually fill a book compiled by Shaykh Hasan `Ali al-Saqqaf and titled Qamus Shata'im al-Albani wa Alfazihi al-Munkara al-Lati Yatluquha `ala `Ulama' al-Umma ("Dictionary of al-Albani's Insults and the Heinous Words He Uses Against the Scholars of the Muslim Community").
32- He revived Ibn Hazm's anti-madhhabî claim that differences can never be a mercy in any case but are always a curse on the basis of the verse (If it had been from other than Allah they would have found therein much discrepancy( (4:82).17 Imam al-Nawawi long since refuted this view in his commentary on Sahih Muslim where he said: "If something is a mercy, it is not necessary for its opposite to be the opposite of mercy. No-one makes this binding and no-one even says this, except an ignoramus or one who affects ignorance." Similarly, al-Munawi said in Fayd al-Qadir: "This is a contrivance that showed up on the part of some of those who have sickness in their heart."
33- He expresses hatred for those who read Imam al-Busiri's masterpiece, Qasidat al-Burda, and calls them cretins (mahâbîl),18 i.e. millions of Muslims past and present including the likes of Imams Ibn Hajar al-`Asqalani, al-Sakhawi, and al-Suyuti who all included it as required reading in the Islamic curriculum.19
34- He perpetuates lies if they detract from Ash`aris, such as his remark that Imam Sayf al-Din al-Amidi did not pray,20 although Dr. Hasan al-Shafi`i in his massive biography entitled al-Amidi wa Ara'uhu al-Kalamiyya showed that the story that al-Amidi did not pray was a forgery put into circulation during the campaign waged by Imam Ibn al-Salah against him for teaching logic and philosophy in Damascus.
35- He perpetuates the false claim first made by Munir Agha the founder of the Egyptian Salafiyya Press, that Imam Abu Muhammad al-Juwayni - the father of Imam al-Haramayn - "repented" from Ash`ari doctrine and supposedly authored a tract titled Risala fi Ithbat al-Istiwâ' wa al-Fawqiyya ("Epistle on the Assertion of Establishment and Aboveness").21 This spurious attribution continues to be promoted without verification - for obvious reasons - by modern-day "Salafis" who adduce it to forward the claim that al-Juwayni embraced anthropomorphist concepts. The Risala in question is not mentioned in any of the bibliographical and biographical sources nor does al-Dhahabi cite it in his encyclopedia of anthropomorphist views entitled al-`Uluw. More conclusively, it is written in modern argumentative style and reflects typically contemporary anthropomorphist obsessions.
36- He derides the fuqahâ' of the Umma for accepting - in their massive majority - the hadith of Mu`adh ibn Jabal on ijtihâd as authentic then rejects the definition of knowledge (`ilm) in Islam as pertaining to fiqh but claims that it pertains only to hadith,22 although the Ulema of the Salaf explicitly said that a hadith master without fiqh is a misguided innovator! And he defines the `âlim as "meaning, of course, the `Salafi' `âlim, not the `Khalafi [late Egyptian Shaykh] Ghazali'!"23 Al-Qurtubi said: "One of the knowers of Allah said: A certain group that has not yet come up in our time but shall show up at the end of time, will curse the scholars and insult the jurists."24
NOTES
1In his commentary on al-Mundhiri's Mukhtasar Sahih Muslim, 3rd ed. (Beirut: al-Maktab al-Islami, 1977, p. 548). This phrase was removed from later editions.
2Fatawa (p. 522-523) and Mukhtasar al-`Uluw (p. 23f.).
3Fatawa (p. 523).
4Narrated from `Iyad by Ibn Abi Shayba and al-Hakim who said it is sahîh by Muslim's criterion, and by al-Tabarani with a sound chain as stated by al-Haythami.
5Ahkam al-Jana'iz wa Bida`uha, Talkhis Ahkam al-Jana'iz, Tahdhir al-Sajid, Hijjat al-Nabi, and Manasik al-Hajj wa al-`Umra.
6In Majmu`a al-Fatawa (27:384).
7In his notes on Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 80) and his Silsila Da`ifa (#203).
8Fatawa (p. 61-63).
9 Fatawa (p. 18).
10 Fatawa (p. 315-316).
11Narrated as part of a longer hadith from Thawban with sound chains by Ibn Majah and Ahmad. Malik cites it in his Muwatta'.
12Part of a longer hadith narrated from Abu Malik al-Ash`ari (Ka`b ibn `Asim) by Muslim, al-Tirmidhi (hasan sahîh), al-Nasa'i, Ibn Majah, Ahmad, and al-Darimi.
13Narrated from Ibn `Umar in the Nine Books.
14With a fair chain from `Ali and Ibn `Abbas as stated by al-`Iraqi in Tarh al-Tathrib (3:42), Ibn Hajar in Talkhis al-Habir (2:74), and al-Tahanawi in I`la' al-Sunan (7:9).
15 Fatawa (p. 53).
16 Sahih al-Adab al-Mufrad (Introduction, p. 15, 20, 26).
17 Al-Silsila al-Da`ifa (1:76 #57).
18Introduction to al-San`ani's Raf` al-Astar (p. 24-25).
19Cf. al-Suyuti, Husn al-Muhadara (Cairo 1293 ed. 1:260) and al-Sakhawi, in A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab. 773 (London: Emery Walker Ltd., 1951, p. 5-9).
20In his notes to Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 88).
21 Mukhtasar al-`Uluw (p. 277).
22In his notes on al-Qasimi's al-Mash `ala al-Jawrabayn (p. 38). On the hadith of Mu`adh see our May 1999 post titled, "[4] Probativeness of the Sunna" and Note 5 in that post.
23 Tahrim Alat al-Tarab (p. 160).
24Al-Qurtubi, Tafsir (7:191).

ALA HAZRAT PAR AE’TIRAZ KA JAWAAB


ALA HAZRAT PAR AE’TIRAZ KA JAWAAB

»»»►►► AE’TIRAZ:
A’la Hazrat ne sakht tauheen ki hai,Bibi Aaisha Radi ALLAHU Ta’ala Anha ki shaan mein ?

»»»►►► JAWAAB:

Hum is baat ka aisa jawab de rahe hain ki Devbandi mar to sakte hain magar A’la Hazrat (Rehmat ullah alhi) ki gustaakhi saabit nahin kar sakte.

»»►INSHA-ALLAH TA’ALA!

Haqeeqat ye hai ki A’la Hazrat ka wisaal 1921 iswi mein hua aur us waqt tak
Hadaaiq E Bakhshish ke 2 hisse sha’y'e (published) hue the.

Aap ke wisaal ke 2 saal ba’d 1923 C.E mein Maulana Mehboob Ali Quadri (Alaihir Rahma) ne aap ka kalaam mutafarriq jama’ karke Hadaaiq E Bakhshish hissa
som (Part iii / 3) ke naam se chhaap diya Press Nabh System Bombay se, kyonki kitaabat aur chhapayi ka sara press walon ko de
diya tha.

Press mein ek Khaarji bhi tha , us ne wo ash’aar Umme Zara’ mushrika aurton ke baare mein the, jin ka zikr Hadith ki kitabon mein hai Muslim Sharif, Tirmizi Sharif, Nasai Sharif.

Khaarji kaatib ne wo ash’aar Ummul Mu’mineen Aaisha Siddiqua Radi ALLAHU Ta’ala Anha ke naam par shaamil kar diye taaki Ahle Sunnat ke Aalim E Deen ko badnaam kiya ja sake.

Aur us hissa som (part iii) par A’la Hazrat ke naam ke saath “ Rahmatullahi Ta’ala
Alaih” likha hua hai, jo is baat ka saboot hai ki A’la Hazrat ne hissa som ( Part iii ) na tarteeb diya aur na sha’y’a kiya aur na unke ash’aar hain.

Lihaza ,ye ilzaam jhoot bolnewale pehle to ye saboot faraham karein ki ye hissa som A’la Hazrat ne tarteeb diya, sha’y’a kiya ho?

»»»►►► Warna jhooton par ALLAH ki laanat !!!!!!!!!!!!

Aur rahi baat Maulana Mehboob Ali Sahab ki, to us galti ki nishaandahi bhi Sunni-Barielvi Ulama ne ki hai, jin ka naam Allama Mushtaq Ahmed Nizami (Alaihir Rahma) hai.

Aur jab us gaflat ka ilm hua Mehboob Ali Sahab ko, to unhone apni “ana” ka masla
NAHIN banaya, jaise Devbandiyon ne gustaakhi karke apni “ana” ka masla bana liya, ►Bar-bar tawajjoh dilane ke ba’d bhi TAUBA nahin ki,
to Mehboob Ali Sahab ne
9 Zi-Qa’dah 1374 Hijri (1955 C.E),
Bombay ke haftawaar Akhbaar mein E’laaniya Tauba Sha’y’a ki aur ALLAH Ta’ala se maafi maangi aur istagfaar kiya .

Us waqt ke 119 Ulama ne fatwa diya ki E’laaniya Tauba karne ke ba’d Tauba
qubool hoti hai aur Tauba ka darwaza khula hai aur use kitabi shakl mein bhi
sha’y’a kar diya,ye shor khatm ho gaya,
aur 1955 C.E mein jab ye hungama khada hua to tamam zimmedari Mehboob Ali Sahab ke upar daal di ja rahi thi, kisi ek ne bhi A’la Hazrat ka naam na liya kyonki wo dekh chuke the ke hissa som A’la Hazrat ke wisaal ke ba’d Mehboob Ali Sahab ne sha’y’a kiya hai, magar Devbandi to udhaar khaaye baithe the, A’la Hazrat ki dushmani mein wo ye mauqa kab haath se jaane dete!

Lihaza aaj tak waqtan-fouqtan is gustaakhi ko uchhaalte hain aur A’la Hazrat ke maqaam ko logon ke dilon se nikaalna chaahte hain.

Kya Devbandiyon mein ek mard bhi aisa nahin jo Insaaf-pasand ho,haqeeqat-
pasand ho ???

Aur bataiye ki A’la Hazrat ke wisaal ke ba’d unki taraf dusre ki galti mansoob karna HIMAAQAT,JIHAAL
AT,BE-SHARMI, BE-GAIRATI hai ya nahin????

Shayad Tauba ka darwaza Devband mein hai,jab chaahe khol de, jab chaahe band kar de!!!!!!

Friday, August 23, 2013

Istiwa alal Arsh aur Aqeeda'e Ahlu Sunnah Wal Jamat


Istiwa alal Arsh aur Aqeeda'e Ahlu Sunnah Wal Jamat

Istiwa alal Arsh aur Aqeeda'e Ahlu Sunnah Wal Jamat

AsalatoWasalamoAlayika Ya Habib Allah

BismillahiRehmaniRahim

Article in Roman Urdu

Taa'ruf:

Ashariyah, aur Maturidiyah, Ahlu Sunnat keh woh do maktabefikar hain jinho ne falsafiyon ki bid'aton se darmyani sadiyon main Islam ke bunyadi aqeedon ko bacha'ye rakha, yani jese keh M'utizalah or Tashbehiyon (Yani insani characteristics, ju'ziyat , hadisat waghera ko Allah k liye aqeeda rakhne walay), Jinho ne Allah k liye tajsim ka aqeeda apna liya, uske lye hath,pair,chehrra waghera,rukh waghera jesi insani or makhlooqi sifat akhaz kar leen, aur yun ajtak wo log Islam se bahir hain.

Bunyadi Aqeeda!

Hum Ahlu Sunnat wal Jamat ka aqeedah jo keh sub se ziyada sahih or salaf saliheen k mutabiq hai wo yeh hai " keh hum kehty hain keh "Zaat e ilaahi" "(ie Very 'Being' of Allah) or Sifaat-e-ilaahi (i-e attributes of God), Allah ki Takhleeq (creations) ki tarha nahi".

Surah As'Shura {42} Verse 11: “The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you (in the wombs). There is nothing like Him; and He is the All-Hearer, the All-Seer.”

Tarjuma:
Asmano or Zameen ka Banane wala, tumhare liye tumhi main se jory bana'ay aur nar wa maada chopaa'ay, is se tumhari nasal phelata hai US JESA KOI NAHI'.

Isi liye Jahan kahin bhi Quran main Allah ne kuch aisa farmaya hai , jis se insano wali sifat, ya wajood ka izhar hua hai wo "MUTASHABIHAT" Mutashabi'at {i.e. allegorical, indefinitive in meaning} kehlati hain. or in Ayaat ko hum apna aqeeda banane k liye NAHI istimal kar sakte.kionkeh Aqeeday humesha Ayat-e-Muhkamat {i.e. definitive in meaning} par hona chahiye jo keh:

* Surah Imran {3} Verse 7: “He it is Who has sent down to thee the Book: In it are verses Muhkamat; they are the foundation of the Book: others are Mutashabiyat. But those in whose hearts is perversity follow the part there of that is Tashabih {i.e. indefinitive}, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.”

Tarjuma: "
Allah par kuch chupa nahi zameen main naa hee aasmaan main, wahi hai keh tumhari tasveer banata hai, maaon k pait main jesi chahy".
Ayat 6 aur 7 main agay likha hai Tarjuma:
Uske siwa kisi ki ibadat nahi izaat wala azmat wala, Wahi hai jis ne tum par ye kitab utaari iski kuch ayaten saaf maana rakhti hain, WO KITAB KI ASAL HAIN, aur dosri woh hain jinke maana main ISHTIBAH hai, woh jinke dilon main KAJJEE hai, wo Ishtibah wali ke peeche party hain, Gumrahi chahne, aur uska pehlu dhondne ko, Aur uska Theek pehlu ALLAH he ko maloom hai"....

And only those with perverse heart, fallow the Tashabih to seek discord, as it is the case of Mujassim {i.e. Anthropomorphist} Wahabiyah and who wish to find its hidden means will dewelve into these verses {i.e. Mutazila}, and cause tribulation in Ummah.

SABOOT E QURANIA:

English Translations:

Surah Al A'raf {7} Verse 54: “Your Guardian-Lord is Allah, Who created the heavens and the earth in six days, and then on Arsh {i.e. throne} established Istawa {in a manner which befits Majestay Of Allah}: He draweth the night as a veil o'er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the Cherisher and Sustainer of the worlds!”

Surah Yunus {10} Verse 3: “Verily your Lord is Allah, who created the heavens and the earth in six days, and then on Arsh {i.e. throne} established Istawa {in deserving majestay of Allah}: regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is Allah your Lord; Him therefore serve ye: will ye not receive admonition?”

Surah Ar'rad {13} Verse 2: “Allah is He Who raised the heavens without any pillars that ye can see, then on Arsh {i.e. throne} established Istawa {in a manner deserving of majestay of Allah}; He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord.”

Surah Al Furqan {25} Verse 59: “He Who created the heavens and the earth and all that is between, in six days, and then on Arsh {i.e. throne}established Istawa {in a manner deserving of majestay of Allah}: Allah Most Gracious: ask thou, then, about Him of any acquainted (with such things).”

Surah As'Sajdah {32} Verse 4: “It is Allah Who has created the heavens and the earth, and all between them, in six Days, and then on Arsh {i.e. throne} established Istawa {in a manner deserving of majestay of Allah}: ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition?”

Surah Al Hadid {57} Verse 4: He it is Who created the heavens and the earth in Six Days, and then on Arsh {i.e. throne} established Istawa {in a manner deserving of majestay of Allah}. He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.

URDU TARAJIM:

1) Surah Al Araaf 7- ayat 54:
Beshak tumhara Rab Allah hai, Jisne asman or zameen 6 din main banaye, phir Arsh par istawa farmaya jesa keh uski shan k laiq hai".

Explaining: Ye Istawa "MUTASHABIHAAT" main se hai, hum is par iman laaty hain keh Allah ki is se jo muraad hai HAQ HAI, Hazrat Imam abu hanifa (radiallahutalaanho) ne farmaya keh Istawa maloom hai aur uski "kaiffiyat" majhoool, aur is par iman laana wajib hai, imam ahmed raza khan (alrehrehma) farmate hain. "iske maa'na yeh hain keh Afreenash ka Khatima Arsh par jaa thehra".

isi tarha se degar ayat jo ooper english main bayan ki gayi hain yaani Surah Yunus (10)(3), Surah ar'rad (13)(2), Surah al furqan (25) (59), Surah as-Sajda (32)(4), Surah al Hadid (57)(4) main bhi yaih baat bayan ki gayi hai ayat e Qurani main.

Aqeeda-e-Ahlu-Sunnat-Wal-Jamat: (Istiwa k mutaliq Sub se mehfooz aqeeda)
Allah ki Sifaat (istwaa) k mutaliq yeh hai keh JESI HAIN IMAN HAI Humara, Yani maan-o-ann man len, naa he iske tarajim karen (yani tashreeh karen) aur na he inko bina taweel k maanen. Yani mazeed asan alfaaz main is sari baat ka matlab yeh hua keh Ayaat e Qurani main jo likha hai jese farmaya gaya hai usko tasleem karte hain, hum naa he uski Taweelat karte hain, naa he uska tarjuma (yaani ye kehna keh Allah OOPER HAI) ye kehna isliey ghalat hai kionkeh aisa kehne se istiwa ko jehet (direction) milti hai or Direction milna bazat-e-khud haduud ki alamat hai yaani direction Mehdood cheez hai or sifat-e-makhlooq hai. Isliye humara ahlu sunnah wal jamat ka salaf saliheen ka muhadiseen ka yahi aqeeda hai or isi liye alahazarat ne bhi istiwa ka he lafz istimal farmaya hai. Jo keh sahih ul aqeeda tarjuma hai. Allah ki in ayat ko agar hum log taweel karne lag jain or iski tashreeh karne lag jainge jese keh firqa e wahabiya deobandiya waghera or mazi main "Moutizalah" karte aay hain to yaqeenan ye tajsim ka shirk hai or gunnah-e-kabeera main aata hai.
Lihaza Hum Ayat-e-Qurani ko mann-o-ann tasleem karte hain bina istiwa ka tarjuma kiye or bina uski tashreeh k , jese Allah ne farma diya wahi hum ne qabool kar liya. Istiwa, yani Allah ko hum log bina makhlooqati sifaat k jese istiwa farmaya uski shan k laiq wahi manty hain or apni taraf se taweelat nahi dete jesy keh iska hukam ooper di gayi ayat-e-qurani se bhi sabit ho chuka.


Aqeeda e Ahlu Sunnah Wal Jamat (Safe aqeeda)

Beshumar ahadith mojood hain jo zahir karti hain keh Hazoor alehisalatowatasleem ne farmaya keh unko kuch ata farmaya gaya jiski khasiyat "Jawami al Kalim" thi or phir agay isko explain kiya inke maani bataiye aik ya 2 jumlon main.
English

Aqeedah Of Ahle Sunnat: - Safe Aqeedah On Istiwa:

There are numerous Ahadith which state that RasoolAllah sallalahu alayhi was'salam stated that he has been given something which has quality of 'Jawami Al Kalim' and then explained it means, expressing of many meanings in one or two statements:

* Sahih Al Bukhari, Book 87, Number 141: ”Narrated Abu Huraira: "I heard Allah's Apostle saying, "I have been sent with Jawami al-Kalim, and I was made victorious with awe (caste into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand." Muhammad said, Jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet."

Therefore the meaning of attribute of Allah; Istiwah can have mutliple meanings, as well as remain Istiwa, and it can be believed in as it is {i.e. Arabic: Istiwa}, and believed with Taweel, and still it will be in accordance with principles of Tafsir. And those who made Taweel are reffered as: “…none will grasp the Message except men of understanding.” Therefore please bare in mind the above and read further.

- Believe in Taweel of Istiwa, meaning Allah made his creation subservient, subdued them, by His command, by His power, by His will, alsoHe is exalted, sublime, noble.

- Allah's Sifaat {attribute} of Istiwah believe as it is, not to be translated, and accepted without Taweel. In other words believe in Istiwa, without it having resembalance to creation's act, without Taweel { i.e. interpretation}, without translation {i.e Istiwa means above} which gives Istawa of Allah direction. But believe in Istiwa as Istiwa, and say: 'Allah's Istiwa is in a manner which befits Allah's Majestay.'

URDU:

Yani Hadith k mutabiq yahan par istiwa ke degar maani bhi bante hain or istwa phir bhi istwa he raha ilm al tafsir k usoolon or taweel k bawajood bhi. Lihaza sabit hua keh Aqeeda e ahlu sunat wal jamat he darust hai.

AHLU BIDAT KA AQEEDA E ISTAWA:
Aqeedah Of Ahle Biddat: - Heretical Aqeedah On Istiwa:

- Istiwa means 'Above' and 'Istiwa Alal Arsh' means 'rising above the throne' and the manner of 'rising above the throne' is unknown, and is without likeness to His creation.

Criticism:- Beleif in 'istiwa' meaning 'above' does give it meaning that Allah is like his creation in His: 'rising above the throne'. Istiwa is from Mutashabi'hat, hence definitive meaning is not known, translation is known, but translation is in contradiction with: "... Laysaka Misli shay ..." {i.e. "... nothing like Him ..."} therefore we do not translate it, and should not translate it.

URDU:

Khawarij or Moutizalah baydeen firqay ka aqeeda hai keh Istiwa ka matlab hai "OOPER" or "ISTIWA ALAL ARSH" ka matlab hain "Taj(THRONE)ke Oper BETHNA ya Mojood Hona". lekin kis tareeqe se tashreef rakhi hai wo naa-maloom hai, or wo makhloqat main se kisi ki tarha nahi".

Tanqeed: Ye aqeeda rakhna keh "istiwa" ka maani "ooper" hai direct Allah ko insani sifaat dena ke mutaradif hai kionkeh ye lafz "Mutashabihat" main se hai, or mutashabihat ki tashreeh to namaloom hai lekin tarjuma maloom hai, lekin ye tarjuma "LAYSAKA MISLI SHAY (yani .... US JESA KOI NAHI) wali ayat se tasadum karta hai, isliye HUM ISKA TARJUMA BHI KARNE K MAJAZ NAHI.

Allah apne habib alehisalam k sadqe main Ummah ko Khawarij ki baydeeni or nay nay fitnon se bacha kar Haqeeqi ahlu sunnat wal jamat jo keh salaf saliheen ka tareeqa tha us par chalne ki he tofeeq ata farmaye. Ameen bajahun Nabi alehisalam aamen.

Thursday, August 22, 2013

Hidaayat


BISMILLAAHIRRAHMAANIRRAHEEM
Nahmaduhu Wa Nusallee Wa Nusallimu A`laa Rasoolihil-Kareem.Rab Tabaarak Wa Tàalaa Sooreh Luqmaan Shareef Main Aayat Number 15 Main Irshaad Farmaataa Hai “Aour Oos Kee Raah Chal Jo Meree Taraf Rujooà Laayaa”Is Aayat-E- Mubaarak Main Saaf Tour Par Oon Logon Kee Ittibaa`(Taqleed) Kaa Hukm Diyaa Gayaa Hai Jo Buraayee(Nafsaaniyat Shaitanat) Chord Kar Allaah Tàalaa Kee Taraf Rujooa` Laate Hain,(Yàni Allah Tàalaa Kee Taraf Palat-Te Hain)
Allaah Tabaarak Wa Tàalaa Sooreh Faatiha Shareef Kee 5 Number Kee Aayat-E-Mubaarak Main Irshaad Farmaataa Hai “Hum Ko Seedhaa Raastah Chalaa” Aour Is Seedhe Raaste Kee Pahchaan Aglee 6 Number Aayat-E-Mubaarak Main Bataate Hooye Farmaayaa “Raastah Oon Kaa Jin Par Too A`zza Wa Jall Ne Ihsaan Kiyaa (Inàam Farmaayaa)”. To Agar Humain Seedhe Raaste Ko Pahchaannaa Hai To Hamain Yeh Jaannaa Hogaa Ki Woh Kounsee Jamaa`t Hai Jo Yahaan Rab Tabaarak Wa Tàalaa Kee Taraf Se Ihsaan Kee Gayee Hai.Inàam Paayee Hooyee Hai.Chunaanchah Rab Tabaarak Wa Tàalaa Sooreh Al-Nisaa Shareef Aayat Number 69 Main Irshaad Farmaataa Hai “Aour Jo Allaah Tàalaa Aour Oos Ke Rasool Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kaa Hukm Maane To Oose Oon Kaa Saath Milegaa Jin Par Allaah Tàalaa Ne Fadhl (Inàam) Kiyaa Yàni Anbiyaa A`laihimusssalaato Wassalaam Aour Ssiddeeq Aour Shaheed Aour Nek Log,Yeh Kyaa Hee Achche Saathee Hain.”Aour Is Inàam Yaaftah Giroh Kee Aik Khaas Nishaanee Aaqaa Ssallallaaho A`laihi wa Aalihi Wa Sallam Ne Yeh Bataayee Hai Ki Yeh Imaan Waalon Kaa Giroh Qayaamat Tak Har Dour Main Rahegaa. Chunaanchah Sunan Ibne Maajah Shareef Jild Awwal Main Hadhrat Aboo Horiarah Radhiyallaaho Tàalaa A`nho Se Marvee Hai Ki Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Farmaayaa Hai Hameshah Aik Jamaa`t Meree Ummat Main Datee Rahegee Allaah Tàalaa Ke Hukm Par,Oon Ko Nuqsaan Nahein Pahunchaa Sakegaa Jo Oon Kee Mukhaalifat Karegaa.Aour Rab Tabaarak Wa Taalaa Kee Apne Bandon Par Rahmat Dekhiye Ki Sooreh Faatihah Shareef Main Nekon Ke Zikr Farmaane Ke Bàd Buron Se Bachne Ke Leeye Buron Kaa Tafseelee Zikr Bhee Farmaa Diyaa.Chunaanchah Sooreh Faatihah Shareef Kee 7 Number Kee Aakhree Aayat-E-Kareemah Main Buron(Bad) Logon Kee Do(2) Qismon Kaa Zikr Farmaate Hooye Rab Tabaarak Wa Tàalaa Irshaad Farmaataa Hai “Nah Un Kaa (Raastah Chalaa) Jin Par Tujh A`zza Wa Zall Kaa Gàzab Huwaa Aour Nah Bahke Huwon(Gumraahon) Kaa.”
Is Aayat-E- Kareemah Main Allaah Tàalaa Ne buron Kee Do Qismon Ke Baare Main Bataayaa Hai Aik To Woh Jin Par Allaah Tàalaa Kaa Gàzab Hoowaa Hai Aour Doosre Woh Jo Gumraah Hooye Log Hain.Yeh Donon Jahannamee Giroh Hain Lekin Donon Main Aik Khaas Farq Hai.Rab Tabaarak Wa Tàalaa Ne Pehle Gàzab Waalon Kaa Zikr Farmaayaa Hai Is Liye Pehle “Gàzab Waalon” Ke Baare Main Jaannaa Chaahiye.Rab Tabaarak Wa Tàalaa Ke Gàzab Main Pade Hooye Log Woh Hain Jo “Sachche Aour Seedhe Raaste Kaa I`lm Rakhte Hain Aour Yeh Bhee Jaante Hain Ki Hum Gàlt Raaste Par Hain Phir Bhee Apnee “Nafsaaniyat” Kee Wajah Se Apne Kufr Wagairah Par Zabardastee Se Jame Hooye Hain(Maàazallaah Tàalaa)”.
Aour Buron Kee Dosree Qism Yàni Gumraahon Se Muraad “Woh Log Hain Jo Apnee Gumraahee Yàni Kufriyaat Wagàirah Main Pade To Hain Lekin Oonhein Is Baat Kaa Aàm Tour Par I`lm Nahein Kee Hidaayat Waalaa Seedhaa Raastah Koun Saa Hai.”
(Lekin Is Baat Ko Hargiz Nah Bhoolein Ki Gàzab Waalon Main Bhee Apnee Buraayee Ke Hisaab Se Alag Alag Level Hain Aour Gumraahon Main Bhee Apne Buraayee Ke Hisaab Se Level Hain.)
Agar Koi Yeh Kahe Ki Tirmizee Shareef kee Hadees Shareef Ke Mutaabiq “Gàzab Waalon” Se Yahoodee Aour Gumraahon Se Nisaaraa Yàni I`saayee Muraad Hain, To Oos Kaa Jawaab Yeh Hai Ki Isee Baat Se To Is Kee Tafseel Mil Rahee Hai Kee Gàzab Waale Jaankaar Aour Gumraah Anjaan Hain.Yahoodee Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kee “Haqqaaniyat” Ko Zyaadah Jaante The Aour Madeenah Shareef Main Rah Kar Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kee Dosron Ke Muqaable Main Zyaadah Pehchaan Rakhte The, Is Liye Oon Par Gàzab Waalaa Hone Kaa Hukm Zyaadah Lagaayaa Gayaa.Chunaanchah Sooreh Baqrah Shareef Main Aayat Number 89 Main In Yahoodiyon Ke Baare Main Allaah Tàalaa Irshaad Farmaataa Hai “To Jab Tashreef Laayaa Oon Ke Paas Woh Jaanaa Pehchaanaa Oos Ke Munkir Ho Baithe, To Allaah Tàalaa Kee Lànat Munkiron Par” To Yeh Jaan Boojhkar Sarkaar Ssallallallaaho A`laihi Wa Aalihi Wa Sallam Ko Pehchaan Kar Aap Ssallallallaaho A`laihi Wa Aalihi Wa Sallam Ka Munkir Ho Jaanaa Yeh Allaah Tabaarak Wa Tàalaa Ke Gàzab Main Padnaa Hai.
Aour Sooreh Baqrah Shareef Main Aayat Number 146 Main Allaah Tàalaa Ne Yahood Wa Nasaaraa(Isaaee) Donon Ke Aulmaa ke Baare Main Bataayaa Hai Ki “Jinhein Ham Ne Kitaab A`taa Farmaayee Woh Is Nabee Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ko Aisaa Pehchaante Hain Jaise Aadmee Apne Beton Ko Pehchaantaa Hai Aour Beshak Oon Main Aik Giroh Jaan Boojhkar Haq Chupaate Hain ”.To Yeh Jaan Boojh Kar Haq Chupaanaa ,Haq Kaa Jaan Boojhkar Inkaar Karnaa Yaa Jaan Boojh Kar Gumraahee Par Zabardastee Jamey Rehnaa Allaah Tàalaa Ke Gàzab Main Padnaa Hai.
Aour Sooreh Aàraaf Main Aayat Number 157 Main Saaf Tour Par Rab Tabaarak Wa Tàalaa Ne Bataayaa Hai “Likhaa Huwaa Paayenge Apne Paas Touret Aour Injeel Main”
To Koi Bhee Kaafir Jo Yahood Wa Nasaaraa Ke Aulmaa Kee Tarah Jaan Boojh Kar Kufr Par Asraar Kare Woh “Gàzab Waalon”Main Hai.Chunaanchah Allaah Tàalaa Sooreh An-naml Shareef Main Aayat Number 14 Main Irshaad Farmaataa Hai “Aour Oon Ke Munkir Hooye Aour Oon Ke Dilon Main Oon Kaa Yaqeen Thaa”.
To In Aayaat-E-Mubaarikah Ke Mutaabiq Is Baat Kaa Hameshah A`qeedah Rakhnaa Chaahiye Ki Is Duniyaa Main Aam Tour Par Aise Kaafir Har Waqt Rahe Hain Jo Jaan Boojhkar Kufr Ko Kufr Samajh Kar Bhee Shaitaan Mardood Kee Tarah Kufr Par asraar Karte Rahe Hain.
Aour Gumraah Kaafir Woh Hain Jo Sachchaayee Aour Jhoot Main Farq Nahein Kar Paate Oon Ke Baare Main Allaah Tàalaa Sooreh Al-Anaàm Shareef Main Aayat Number148 Main Irshaad Farmaataa Hai “Tum(Yànee Gumraah) To Nire(Bilkul) Gumaan (Khaam Khyaal) Ke Peeche Ho”.Aour Allaah Tàalaa Sooreh Al-Anaàm Shareef Main Aayat Number116 Main Irshaad Farmaataa Hai “Woh Sirf Gumaan Ke Peeche Hain Aour Niree Atkalein (Fuzool Andaaze) Doudaate Hain”.
Yàni Gumraah Kaafir Log Bagàir Daleel Ke Apne Gumraah A`qeede Ke Leeye Sirf Jhoote Andaaze Lagaate Rehte Hain.
Duniyaa Main Jitne Bhee Kaafir Giroh Hain Sab Inheen Do Qismon Main Bate Hain.Islaam Main Jo Bad-Mazhab Firqe Hooye Hain Oos Main Bhee Gàzab Waale Aour Gumraah Donon Tarah Ke Log Hain.Yahaan Tak Ki Sab Se Khatarnaak Wahaabee (Phir Woh Chaahe Devbandee Hon Yaa Phir Ahle-Hadees) Bad-Mazhab Giroh Main Bhee Gumraah Aour Gàzabwaale Donon Tarah Ke Log Hain.Is Kee Do Roshan Daleelein Aage Dekhiye.
1)Hamaare Aaqaa Wa Moulaa Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Islaam Main Nikalne waale Jhoote Bad-Mazhab Girohon Ke Baare Main Khabardaar Farmaate Hooye Sachche Giroh Kee Khaas Nishaanee Yeh Bataayee Hai Ki Sachchaa “Imaan” Waalaa Giroh Har Dour Main Hameshah Qayaamat Tak Rahegaa.Chunaanchah Tirmidhee Shareef Main “Fitnon Kaa Bayaan” Main Yeh Hadees-E-Motwaatir Hai.
Hadhrat Thawbaan Radhiyallaaho Tàalaa A`nho Se Riwaayat Hai Ki Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Irshaad Farmaayaa Ki Mujhe Apnee Ummat Par Gumraah Karne Waale Hukmaraanon Kaa Dar Hai, Hadhrat Thawbaan Radhiyallaaho Tàalaa A`nho Yeh Bhee Farmaate Hain Ki Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Yeh Bhee Irshaad Farmaayaa Ki Meree Ummat Main Se Aik Jamaa`t Hameshah Haq Par Rahegee Aour Woh Hameshah Apne Dushmanon Par Gaalib Honge Unhen Kisee Kee Iaàanat(Madad) Tarak Kar Dene Se Koi Nuqsaan Naheen Pahoonchegaa Yahaan Tak Qayaamat Aa Jaayegee.Hazrat Imaam Tirmizee Radhiyallaaho Tàalaa A`nho Farmaate Hain Yeh Hadees Shareef Saheeh Hai.
Ab Yeh Baat Saaf Zaahir Hai Ki Wahaabee Aulmaa Ko Is Hadees-E-Motwaatir Ke Mutaabiq Is Baat Kaa Saaf I`lm Hai Kee Ahl-E-Sunnat Wal Jamaàt Kaa Hi Giroh Choudah Sow Saal Se Har Dour Main Rahaa Hai,Jo Ki Har Dour Main Karaamaat Maantaa Rahaa Hai Aour Peeree Mureedee Par Pakkaa Yaqeen Rakhtaa Rahaa Hai Aour Allaah Waalon Ridhwaanullaahi A`laihim Ajmaèen Ke Mazaaraat Banaataa Rahaa Hai. Aour Is Giroh Main Aouliyaa Allaah Ridhwaanullaahi A`laihim Ajmaèen Har Dour Main Hote Rahe Hain Jo Kee aàm Tour Par Hanfi Shaafaèe Hànblee Maalkee Maslak Ke Rahe Hain.Ab Yeh Wahaabee Aalim To Achche Se Jaante Hain Ki Ham To In Choudah Sou Saal Se Chale Aa Rahe Allaah Waalon Ke Tareeqe Ke Mukhaalif Hain Aour Laakhon Allaah Waalon Kee Pairvee Tarak Kar Ke Ibne Taimiyah(Jo Kee 661 Hijree Main Paidaa Hoowaa), Mohammad Ibne A`bdulwahhaab Najdee(Jo Kee 1115 Hijree Main Paidaa Hoowaa) Aour Ismaaèel Dehlvee (Jo Kee 1193 Hijree Main Paidaa Hoowaa) Wagàirah Kee Kufriyah Tàleemaat Kee Pairvee Karte Hain Jo Kee Jaan Boojh Kar Seedhe Raaste Ko Tarak Karnaa Hai Aour Gàzab Waalon Main Honaa Hai.
2)Doosree Daleel Gàzab Waalon Main Se Hone Kee Yeh Hai Ki Bahut Se Wahaabee Yeh Kahte Hain Ki Kaafir Ko Kaafir Nah Kaho Agar Kaafir Kal Ko Musalmaan Ho Gayaa To? Jab Ki Allaah Tabaarak Wa Tàalaa Quraan Paak Main Sooreh Kaafiroon Ke Shuroo`Main Apne Hàbeeb Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ke Zareeye Se Ummat-E-Mohammadiyah Ko Hukm Farmaa Rahaa Hai “Qul Yaa Aiyyuhal Kaafiroon” Yàni “Tum Kaho Aie Kaafiro” Ab Allaah Tabaarak Wa Tàalaa Kaa Hukm Hai Ki Kaafir Ko Kaafir Kaho Aour Yeh Kahte Hain Kaafir Ko Kaafir Nah Kaho Agar Kaafir Kal Ko Musalmaan Ho Gayaa To?Quraan Paak Ke Kisee Aik Hurf Kaa Bhee Jaan Boojh Kar Inkaar Kufr Hai.Yahaan Lafz “Qul” Yàni “Tum Kaho”Kaa Inkaar Hai.Jo Kee Khulaa Hoowaa Kufr Hai.To Saaf Zaahir Hai Ki “Kaafir Ko Kaafir Nah Kaho Aisaa Bolnaa Kufr Hai”.
(Dar-Haqeeqat Baat Yeh Hai Ki Wahaabee Aoulmaa Ko Is Baat Kaa Achchee Tarah Se I`lm Hai Ki Hum Bahut See Quraan Paak Kee Aayaat Aour Ahaadees-E-Shareefah Aour Choudah Sou Saal Se Chale Aa Rahe Ijmaa`-E-Ahlesunnat Ke Khilaaf Hain Jo Ki Khulaa Huwaa Kufr Hai, Isee Leeye Wahaabee Aoulmaa Ne Yeh Kufriyaa Baat Aàm Kee Hai Ki Kaafir Ko Kaafir Mat Kaho,Taakee Koi In Wahaabee Aoulmaa Ko Kaafir Nah Kah Sake.Is Leeye Yeh Zarooree Hai Ki Is Quraan Paak Mukhaalif Farebee Aour Jhootee Baat Se Khood Bhee Bachein Aour Doosre Ko Bhee Bachaayen). To Jaan Boojh Kar In Wahaabee Aoulmaa Kaa Kufr Par Asraar Karnaa Allaah Tàalaa Ke Gàzab Main Padne Waalon Main Se Honaa Hai.Aour Aàm Wahaabee Jo In Baaton Ko Zyaadah Naheen Jaantee Woh Gumraahon Ke Hukm Main Aate Hai.
Assl Main Yeh Saaree Baatein Hidaayat Ke Moudhoo`Kee Hain.Aour Kufr Se Bachnaa Yeh Sab Se Badee Aour Pehlee Hidaayat Hai.Yeh Baat Jaannaa Aoyr Samajhnaa Ki Kis Wajah Se Bande Ki Hidaayat Nahein Miltee Aour Kis Wajah Se Bande Ke Dil Par Gàdhab-E-Ilaahee A`zza Wa Jall Gumraahee Kee Muhar Lag Jaatee Hai Yeh Jaannaa Aour Samajhnaa Kaafee Zarooree Hai, Chunaanchah
Jitne Bhee Log Raah-Haq Se Bhatak Kar Jo Jahannam Kee Raah Par Chal Padte Hain Oos Kee Sab Se Badee Wajah Yeh Hai Kee Bhatke Hooye Logon Main Zyaadah Tar Log Kufr Ke Baare Main Zyaadah Jaante Hee Nahein Aour Nah Jaanne Kee Koshish Karte Hain.Aage Kee Ssaheeh Bukhaaree Shareef Kee Hadees Shareef Ke Mutaabiq Kufr Se Bachne Kee Fikr Sirf Woh Kartaa Hai Jo Kufr Main Waapas Jaane Ko Aisaa Buraa Samjhtaa Hai. Jaise Aag Main Daale Jaane Ko.To Jeese Jahannam Kee Aag Main Jaane Se Bachne Kee Fikr Hotee Hai Woh Kufr Se Bachne Kee Fikr Rakhtaa Hai.Rab Tabaarak Wa Tàalaa Sooreh Baqrah Shareef Main Irshaad Farmaataa Hai. “Hudallil-Muttaqeen”Yànee Hidaayat Darne Waalon Ke Leeye Hai.
Ssaheeh Bukhaaree Shareef Main “Imaan Kaa Bayaan”Main Hazrat-E-Anas Radhiyallaaho Tàalaa A`nho Se Rivaayat Hai Ki Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Irshaad Farmaayaa Yeh Teen Baatein Jis Kisee Main Hongeen Woh “Imaan”Kaa Mazah (Mithaas) Paayegaa,Allaah Tàalaa Aour Oos A`zza Wa Jall Kaa Rasool Ssallallaaho A`laihi Wa Aalihi Wa Sallam Tamaam Dosre Logon Se Zyaadah Oosey Mehboob Hon,Aour Jis Kisee Se Mohabbat Kare To Sirf Allaah Tàalaa Hee Ke Leeye Kare Aour Kufr Main Waapas Jaane Ko Aisaa Buraa Samjhe Jaise Aag Main Daale Jaane Ko.
Is Hadees Shareef Main Teen Baatein Hain Jin Main Pehlee Allaah A`zza Wa Jall Aour Oos A`zza Wa Jall Ke Mehboob Ssallallaaho A`laihi Wa Aalihi Wa Sallam Se Mohabbat Kee Baat Hai Jo “Assl Imaan” Hai,Aour Aage Ki Donon Baatein Is “Imaan” Kee Daleel Hain.To Agar Dil Main “Imaan Yàni Allaah A`zza Wa Jall Aour Oos Ke Habeeb Ssallallaaho A`laihi Wa Aalihi Wa Sallam Se Mohabbat” Hai To Insaan Hargiz Kaafiron Se Dostee Nahein Rakh Saktaa Yahaan Tak Ki Jo Kuch Bhee Allaah Tàalaa Se Door Kar De Jaise Duniyaa Wagìrah Oos Se Bhee Muhabbat Nahein Rakh Saktaa..Aour Teesree Baat Pehlee Donon Baaton Kee Sachchaayee Kee Daleel Hai Ki Agar “Imaan” Ki Fikr Hai To Insaan Kufr Se Bachne Kee Jaan Tod Koshish Kartaa Hai.Yàni
Is Hadees Shareef Ke Mutaabiq“Imaan”Aour Kufr Ke Baare Main Bahas Sirf Oon Logon Ke Leeye Ahmiyat Rakhtee Hai Jo Apne Andar Imaan Se Mohabbat Aour Kufr Se Nafrat Rakhte Hain.Aour Apne Aap Se Badh Kar Sab Ke Paidaa Karne Waale Rab A`zza Wa Jall Kee Qadr(Izzat Muhabbat) Sab Se Zyaadah Karte Hain.Rab Tabaarak Wa Tàalaa Sooreh Arràd Shareef Main Aayat Number 27 Main Irshaad Farmaataa Hai “Tum Ssallallaaho A`laihi Wa Aalihi Wa Sallam Farmaa-o Be Shak Allaah Tàalaa Jise Chaahe Gumraah Kartaa Hai Aour Apnee Raah Oose Detaa Hai Jo Oos A`zza Wa Jall Kee Taraf Rujooà Laaye(Yànee Rab Tàalaa Kee Taraf Palte)
Is Bukhaaree Shareef Kee Hadees Shareef Kee Pehlee Baat Ke Mutaabiq Allaah A`zza Wa Jall Aour Oos A`zza Wa Jall Ke Mehboob Ssallallaaho A`laihi Wa Aalihi Wa Sallam Se Mohabbat “Assl Imaan”Hai.Lekin Jo Apne Dil Par Apne Nafs Ko Gàalib Kar Detaa Hai Aour Allaah A`zza Wa Jall Aour Oos A`zza Wa Jall Ke Mehboob Ssallallaaho A`laihi Wa Aalihi Wa Sallam Se Mohabbat Kee Jagah dunyaa Se Zyaadah Mohabbat Kartaa Hai Allaah Tàalaa Oos Ke Dil Par “Mohar”Lagaa Detaa Hai Phir Aise Insaan Ko Hidaayat Nahein Miltee.Rab Tabaarak Wa Tàalaa Quraan Paak Main Sooreh Annahl Aayat Number 107,108 Main Irshaad Farmaataa Hai. “Yeh Is Leeye Ki Oonhon Ne Dunya Kee Zindagee Aakhirat Se Pyaaree Jaanee Aour Is Leeye Kee Allaah Tàalaa (Aise) Kaafiron Ko Raah Nahein Detaa, Yeh Hain Woh Jin Ke Dil Aour Kaan Aour Aankhon Par Allaah Tàalaa Ne Muhar Kar Dee Hai Aour Woh Hee Gàflat Main Pade Hain.”Aour Allaah A`zza Wa Jall Aour Oos A`zza Wa Jall Ke Mehboob Ssallallaaho A`laihi Wa Aalihi Wa Sallam Se Zyaadah Doosree Kisee Bhee Cheez Se Muhabbat Karnaa Yaa Doosree Cheezon Ko Chaahnaa Yeh Khatarnaak Kufr Hai.Is Ke Sabab Se Rab Tabaarak Wa Tàalaa Kee Taraf Se Hidaayat Kaa Raastah Band Ho Jaataa Hai.Chunaanchah Sooreh Annisaa Shareef Kee Aayat Number 155 Main Allaah Tàalaa Irshaad Farmaataa Hai “Bulki Allaah Tàalaa Ne Oon Ke Kufr Ke Sabab Oon Ke Dilon Par Muhar Lagaa Dee Hai”.Kufr Ke Baare Main Rab A`zza Wa Jall Ne Aik Khaas Baat Quraan Paak Main Bataayee Hai Jo Kee Har Kufr Kee Assal Hai.Chunaanchah Rab Tabaarak Wa Tàalaa Irshaad Farmaataa Hai “Wa Maa Qadarullaaha Haqqa Qadrihi”Yàni “Aour Kaafiron Ne Allaah Tàalaa Kee Qadra Na Kee(I`zzat Nah Kee) Jaise Ki Karnee Chaahiye Thee”.To Is Aayat-E-Mubaarikah Ke Mutaabiq Kufr Kaisaa Bhee Ho Oos Kufr Main Allaah Tàalaa Kee Naa Qadree Zaroor Hotee Hai.Aour Woh Naa Qadree Buniyaadee Tour Par Yehee Hotee Hai Ki Allaah A`zza Wa Jall Aour Oos A`zza Wa Jall Ke Mehboob Ssallallaaho A`laihi Wa Aalihi Wa Sallam Se Zyaadah Doosree Kisee Bhee Cheez Se Muhabbat Kee Jaaye Yaa Doosree Cheezon Ko Chaahaa Jaaye.Is Dunyaa Main Bandon Ke Imaan Kee Jo Aazmaayish Hotee Hai Woh Sab Se Badee Yehee Aazmaayish Hai Ki Kis Bande Ke Dil Main Sab Se Zyaadah Allaah A`zza Wa Jall Aour Oos A`zza Wa Jall Ke Mehboob Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kee Qadr Aour Izzat Aour Mohabbat Hai.Jo Koyee Is Imtihaan Main Paas Ho Jaataa Hai Yàni Sab Se Zyaadah Allaah A`zza Wa Jall Aour Oos A`zza Wa Jall Ke Mehboob Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kee Qadr Kartaa Hai Woh “Imaan” Par Dunyaa Se Gayaa Aour Jo Is Imtihaan Main Naapaas Ho Gayaa Woh Kufr Par Martaa Hai.Isee Kufr Ke Sabab Se Allaah Tàalaa Dil Par Muhar Lagaa Kar Hidaayat Ke Raaste Band Kar Detaa Hai.Chunaanchah Sooreh Annisaa Shareef Kee Aayat Number 155 Main Allaah Tàalaa Irshaad Farmaataa Hai “Bulki Allaah Tàalaa Ne Oon Ke Kufr Ke Sabab Oon Ke Dilon Par Muhar Lagaa Dee Hai”.Aour Jab Dil Par Muhar Lag Jaatee Hai To Aadmee Nah “Hidaayat” Kee Baat Sun Paataa Hai Nah Samajh Paataa Hai.Rab Tabaarak Wa Tàalaa Ne Ham Logon Ko Daraate Hooye Sooreh Baqrah Shareef Kee Aayat Number 7 Main Irshaad Farmaayaa Hai “Allaah Tàalaa Ne Oon Ke Dilon Aour Kaanon Par Mohar Kar Dee Aour Oon Kee Aankhon Par Ghataatop(Ghanaa Baadal) Hai”.Aour Bhee Aage Sooreh Baqrah Shareef Kee Aayat Number 18 Main Irshaad Farmaayaa Hai “Behre Goonge Andhe To Woh Phir Aane Waale Nahein”.Aou Sooreh Al-mutaffifeen Main Aayat Number 14 Main Allaah Tàalaa Irshaad Farmaataa Hai “Koyee Nahein Bulki Oon Ke Dilon Par Zang Chadhaa Diyaa Hai Oon Kee Kamaayee-yon (Yàni Oon Ke Aàmaal) Ne”.To Rab Tabaarak Wa Tàalaa Aour Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Se Badh Kar Duniyaa Kee Kisee Bhee Cheez Se Muhabbat Aik Aisaa A`mal Hai Jis Kee Wajah Se Aadmee Ke Dil Par Muhar Lag Jaatee Hai Aour Woh Be-A`ql Ho Jaataa Hai.Chunaanchah Rab Tabaarak Wa Tàalaa Sooreh Yoonus A`laihisssalaato Wassalaam Kee Aayat Number 100 Main Irshaad Farmaataa Hai “Aour Kisee Jaan Kee Qudrat Nahein Ki Imaan Le Aaye Magar Allaah Tàalaa Ke Hukm Se Aour A`zaab Oon Par Daaltaa Hai Jinhein A`ql Nahein”.
Aour Aaj Kal Kaa Yeh Aik Zaatee Tajarbah Hai Ki Bahut Se Logon Ko Allaah Tàalaa Ke Gàzab Main Pade Hooye In Bad-Mazhabon Wahaabiyon Ne Yeh Sikhaa Diyaa Hai Ki Zyaadah Kufr Ke Bahas Main Nah Pado, Kisee Bhee Kalmah Padhne Waale Ko Kaafir Nah Kaho.(Jab Kee Ooper Kee Aayaat-E-Mubaarikah Main Allaah Tàalaa Ne Kufr Par Bahas Farmaayee Hai Aour Kufr Par Marne Kaa Sabab Khol Kar Bayaan Farmaayaa Hai).Wahaabiyon Kee Baat Maanne Kaa Nateejah Yeh Hotaa Hai Ki Aadmee Kufr Aour “Imaan” Ke Farq Ko Bhool Kar Aasaanee Se Kaafir Ho Jaataa Hai.
Allaah Tàalaa Sooreh Baqrah Shareef Ki Aayat Number 8 Main Irshaad Farmaataa Hai“Aor Kuch Log Kehte Hain Ki Hum Allaah Tàalaa Aour Pichle Din(Qayaamat) Par Imaan Laaye Aour Woh Imaan Waale Naheen”.
Ab Jab Ki Kufr Kee Baat Ho Rahee Hai To Sab Se Pahle Kufr Kee Tàreef Yàni (Definition) Ke Baare Main Jaannaa Zarooree Hai.Chunaanchah “Kisee Aik Bhee Zaroorat-E-Deen Kaa Inkaar Karnaa Kufr Hai ”.Ab Zaroorat-E-Deen Kise Kehte Hain? To Hamaare Aaqaa Wa Moulaa Sakaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Jo Kuch Bhee Allaah Tàalaa Ke Paas Se Laaye Hain Oon Main Kee Har Aik Baat Ko Maannaa Deen Kee Zaroorat Hai.Yàni Kul Milaa Kar Yeh Kaho Ki Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ki Kisee Aik Baat Kaa Bhee Inkaar Karnaa Kufr Hai.
Ab Yeh Aulmaa Aour Jaankaaron Ki Zimmedaaree Hai Kee Aam Logon Ko Yeh Bataayen Ki Sirf Kalmah Padh Lene Se Yaa Sirf Imaan Laane Kaa Iqraar Kar Lene Se Insaan Imaan Waalaa Nahein Ho Jaataa Jab Tak Ki Har Tarah Ke Kufr Se Bachaa Nah Rahe.Yàni Sarkaar Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ki Kisee Aik Baat Kaa Bhee Inkaar Nah Kare.
Chunaanchah
Ssaheeh Bukhaaree Shareef Main “Fadhaael Quraan Paak” Ke Bayaan Main Yeh Hadees-E-Motwaatir Hai.
Hadhrat A`lee Radhiyallaaho Tàalaa A`nhu Riwaayat Karte Hain Ki Main Radhiyallaaho Tàalaa A`nhu Ne Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ko Farmaate Hooye Soona Hai Ki Aakhir Zamaane Main Nav Umar Log(Kam Umar Log) Halkee A`qlon Ke Paidaa Honge,Jo Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Kaa Qaul(Hadees Shareef) Bayaan Karenge Aour Woh Deen Se Aise Nikle Hooye Honge Jaise Teer Shikaar Se Nikal Jaataa Hai,Un Kaa Imaan Un Ke Galon Se Niche Nah Utregaa,Jahaan Woh Tumhein Milein, Unhein Maar Daalo, Kyon Ki Maarne Waalon Ko Un Ke Maarne Kaa Qayaamat Ke Din Sawaab Milegaa.
Aour Ssaheeh Muslim Shareef Main “Zakaat Kaa Bayaan” Aour Sunan Ibn-E-maajah Shareef Main “Sunnat Kee Pairvee Kaa Bayaan” Main Hazrat Abuzar Radhiyallaaho Tàalaa A`nho Se Marvee Hai Ki Janaab Rasoolallaah Ssallallaaho A`laihi Wa Aalihi Wa Sallam Ne Irshaad Farmaayaa Mere Bàd Meree Ummat Main Se Kuch Log Honge Jo Log Quraan Paak Ko Padhenge Magar (Quraan Paak) Oon Ke Hàlq Se Tajaawuz Nahein Karegaa (Yàni Quraan Paak Halq Se Niche Dil Main Nahein Ootregaa)`Deen Se Isee Tarah Be-Faiz Rah Jaayenge Jis Tarah Teer Shikaar Se Be Nishaan Guzar Jaataa Hai.Phir Woh Deen Main Lout Kar Nahein Aayenge Woh Makhlooq Main Se Bad-Tareen Honge.
In Ssaheeh Ahaadees Se Saaf Tour Par Màloom Hoowaa Kee Sachche Kalmah Shareef Aour Quraan Paak Padhne waalon Main Aise Jhoote Log Bhee Kalmah Shareef Aour Quraan Paak Padhne Waale Hain Jo Deen Se Teer Kee Tarah Nikle Hooye Aour Deen Se Hee Be-Faiz Hain.