MuhammedAli

Members
  • Content count

    1,295
  • Joined

  • Last visited

  • Days Won

    79

Everything posted by MuhammedAli

  1. Part One: Do khaas nuqtay: - Ummat do qism kee heh, Ummat e Imaani aur Ummat e Arab o Isani, Arab o Insani meh woh hen joh iman nahin lahay. - Sunan Abu Dawood kee hadith ka tarjuma ghalat heh hadith meh baaz qabail ka zikr nahin balkay tarjuma yeh heh: "... hatta kay meri ummat kay qabail buttoon ki ibadat nahin kertay ..." Donoon ko agar malhooz rakha jahay toh phir wazia ho jata heh hadith ka mafoom: "... hatta kay meri ummat [yehni Ummat e Arabi][1] kay qabail buttoon ki ibadat nahin kertay ..." Hawa chalnay kay baad yeh hoga kay saray ahle imaan mar jahen gay, peechay secularist kaffir bachen gay jin kay pass shaytan ahay ga aur Shirk kee taraf bulahay ga aur woh Arab kaffir Shirk kerna shoron ho jahen gay: “... I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet ...” [ref: Muslim B 41, H 7023] Part Two: Abh yeh ihtimal kay RasoolAllah nay sari Ummat e Insaani o Arab ka mushrik honay ka zikr keun nahin keeya sirf Araboon ka zikr keun keeya? Is ka jawab yeh heh kay joh Quran meh wazia heh us kay izhar kee zeroorat nahin aur Mushrikoon per qayamat ki tabahi bator e sazza Quran say sabat heh: “But Allah would not punish them while you [the Prophet Muhammed or the Muslims or Prophet Muhammed as well as Muslims] are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] Aur Araboon ka khaas zikr is leyeh keeya keun kay woh misaal kay tor per deeya thah. Muhammed Ali Razavi Foot Note: - [1] Ummat e Arabi kee takhsees is leyeh kee keun kay hadith meh wazia ilfaaz say sabat heh kay jin kay mutaliq yeh farmaya gaya heh woh Arab hoon gay:'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: ..." [Ref: Muslim, B41, H6945] "Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol." [Ref: Muslim, B41, H6944]
  2. Salam alayqum wr wb Pehlay aap apna mazhab seekh lenh phir Wahhabiyoon say behas kertay phiryeh ga. Joh Wahhabi aap say behas ker rahay hen un ko kahen kay forum per aa jahen aap ko un ka chamcha bannay kee zeroorat nahin phir meh khud un say deal ker loon ga. Alhamdulillah joh kuch likha heh tehqeeq ker kay Quran o aHadith ka mawazna ker kay likha heh. Insha'allah meri tehqeeq say agar kissi nay kohi ghalti nikali toh inshallah woh Sunni ahle ilm aur iman hoga. Wahhabi kay bas kee baat nahin kay meri tehqeeq per nuqs keray aur us ka nuqs sabat ho. Aap agar sunni hen aur mujjay yaqeen nahin kay aap Sunni hen. Aur agar aap Sunni hen toh phir joh bataya gaya heh woh keren yehni apna aqeedah seekhen. Apnay Sunni maslak kay baray meh ilm hasil keren. English meh khadam nay bot kuch likha huwa heh aap ussay peren zeroor magar us kay saath seekhen. Apnay mukhtalif articles say yeh mawad nikala heh shahid kuch abhi net per nah hoon. Yeh sab ek hee mozoo per hen. Quran say sabat heh kay qayamat kee joh tabahi barbadi hogi woh Mushrikoon per hogi: But Allah would not punish them while you are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] Is ayaat kee mukhtasar see tafsir pesh kee heh insha'allah aynda moqa milla toh tafseelan English meh is per pura article likhoon ga. ----------- Mushrikeen of Makkah when they were warned of day destruction which would precede before the day of judgment by Prophet (sallalahu alayhi was'sallam) they said mockingly: “And when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.'' [Ref: 8:32] and Allah (subhana wa ta'ala) replies to them: “And they urge you to hasten the punishment. And if not for [the decree of] a specified term, punishment would have reached them. But it will surely come to them suddenly while they perceive not.” [Ref: 29:53] in another verse Allah (subhana wa ta'ala) states: “But Allah would not punish them while you [the Prophet Muhammed or the Muslims or Prophet Muhammed as well as Muslims] are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] In the context of its revelation the verse means Allah (subhana wa ta'ala) will not punish the Mushrikeen as long as Prophet (sallalahu alayhi was) is amongst them. To punish them Allah (subhana wa ta'ala) gave the order of emigration to Madinah but eventually the Mushrikeen asked for forgiveness from Shirk and became Muslim. Another interpretation is Allah (subhana wa ta'ala) will not punish the Mushrikeen as whole until Prophet (sallalahu alayhi was'sallam) is alive because Prophet (sallalahu alayhi was'sallam) made dua to Allah (subhana wa ta'ala) to withhold the punishment from Mushrikeen. So if Prophet (sallalahu alayhi was'sallam) has passed away without converting the Mushrikeen Allah (subhana wa ta'ala) would have punished them collectively. Another interpretation is just as the Mushrikeen of Makkah mockingly demanded that destruction of world is brought about if Quran is from Allah (subhana wa ta'ala) and Prophet (sallallahu alayhi was'sallam) is true Prophet; in the similar fashion the Mushrikeen in aakhurz zama (i.e. near the end of times) would demand from Muslims the destruction of earth, and punishment of Allah (subhana wa ta'ala). Before Allah (subhana wa ta'ala) brings about what they demanded; Allah (subhana wa ta'ala) will take the life of believers who have mustard seed worth eman in their hearts and the gates of repentance will be closed therefore their seeking of forgiveness from Allah (subhana wa ta'ala) would not be accepted by Allah (subhana wa ta'ala). Then Allah (subhana wa ta'ala) will order the angles to fulfill what He has promised to the Mushrikeen of Makkah and Mushrikeen of Earth; the utter, absolute, annihilation of inhabitants of earth who mocked Allah (subhana wa ta'ala) and disbelieved in is Prophet, in his Guidance. In this last context the verse will mean: “But Allah would not punish them while you [THE MUSLIMS] are among them, and Allah would not punish them while they seek forgiveness.” [Ref: 8:33] ----------- The Refutation Satan Lost Hope Of Being Worshiped: Arabian peninsula being free of idol worship [up till a appointed time] is established from Prophet's (sallalahu alayhi was'sallam) statement:“... Verily, the Satan has lost all hopes that the worshipers would ever worship him in the peninsula of Arabia, ...." [Ref: Muslim, B39, H6752] and this interpretation has its backing from other ahadith of Prophet (sallalahu alayhi was'sallam) in which he is reported to have said; Arabs would not worship associated gods instead of Allah (subhana wa ta'ala): "... and by Allah, I am not afraid that you [the Arabs] will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world." [Ref: Bukhari, B76, H590] and in another hadith Prophet (sallalahu alayhi was'sallam) states that people of Arabian peninsula will not associate a partner with Allah (subhana wa ta'ala): "...by Allah, I am not afraid concerning you that you [the Arabs] would associate anything (with Allah after me), but I am afraid that you would be vying with one another (for the possession of) the treasures of the earth." [Ref: Muslim, B30, H5688] Prophet (sallalahu alayhi was'sallam) is reported to have said: “... Verily, the Satan has lost all hopes that the worshipers would ever worship him in the peninsula of Arabia, ...." [Ref: Muslim, B39, H6752] and keeping in mind Satan worship in the language of Qur'an is idol worship; the intended meaning of Prophet (sallalahu alayhi was'sallam) was that there will be no idol worship in Arabian peninsula up til a appointed time.[36] After which there will be no Muslims on earth and the destruction, annihilation, obliteration preceding the day of judgment will be established on the Mushrikeen as a punishment which was promised by Allah (subhana wa ta'ala). Hence the accusations of Wahhabiyah that Ahlus Sunnah of Arabian peninsula had fallen into worship of others beside Allah (subhana wa ta'ala) is a falsehood. But the seed of discord, disunity, dissension, disagreement among Muslims of Arabia foretold by Prophet (sallalahu alayhi was'sallam) was planted successfully by shaytaan: “Verily, the Satan has lost all hopes that the worshipers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them.” [Ref: Muslim, B39, H6752]. Note that the hadith states in simple words no idolatry, no worship of others beside Allah (subhana wa ta'ala) in peninsula of Arabia but he is hopeful of planting the seed of discord amongst Muslims.Considering the context of the hadith a specific meaning is that his discord, his disagreement which he plans to plant will be in relation to what he will unable to achieve. Meaning he will sow the seeds of takfir amongst the Muslims on the basis of Shirk; the first group to make takfir of Muslims (i.e. companions) with word 'Mushrik' was Khawarij. And over the time many manifestations of Khariji's have emerged with different names; Wahhabi heresy being one of them. They will continue to appear and make takfir of Muslims with their accusations of Shirk, Mushrik until the last hour. - [36] Readers might have noticed the takhsees of hadith and it is based on the fallowing basis. The Mushrikeen asked for punishment (i.e. azaab) therefore Allah (subhana wa ta'ala) states: “Say: "You think, if the punishment of Allah comes to you, whether suddenly or openly, will any be destroyed except those who do wrong?” [Ref: 6:47] It is a rhetorical question whose implications is that the punishment would be collective and it will not exclude anyone and Allah (subhana wa ta'ala) has stated: “But those who reject our signs,- them shall punishment touch, for that they ceased not from transgressing.” [Ref: 6:49] therefore the day of destruction, annihilation of earth will be established only upon the Mushrikeen because the Mushrikeen are the ones who had rejected the message of Allah (subhana wa ta'ala). To fulfill of only punishing the disbelievers Allah (subhana wa ta'ala) will send the musky fragrant wind and this wind will take the souls of believers and the remaining rabble will have to endure the destruction, affiliation of epic proportions. Note this interpretation is partly based on and fully supported by the fallowing ahadith“... A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain in this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.” [Ref: Muslim, B20, H4721] 'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)." [ref:9:33] It implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.” [Ref: Muslim, B41, H6945] These ahadith make it clear that believers would die due to a musky fragrant wind which will be sent by Allah (subhana wa ta'ala) and the worst of people without any goodness will remain behind they will return to polytheistic religion which their ancestors had and will resort to worship of Lat and Uzza . These worst type of people will be ones upon whom the day of judgement will be established therefore up-till that time idolatry will not return in Arabian peninsula. There is no mention of Arabian peninsula being hub of grave worship, idol worship, tree worship, angle worship, Jinn worship, Wali-ullah worship, prior to blowing of the musky fragrant wind. ----------- Prophet of Allah (sallalahu alayhi was'sallam) foretold that near the end of time Allah (subhana wa ta'ala) will send a musky wind which will take the life of anyone who have iota, or mustard seed size faith in their heart the people left behind will revert to idolatry when shaytan will incite them to it: “... I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet ...” [ref: Muslim B 41, H 7023] ----------- Shirk In Arabian Peninsula: It is recorded in a authentic hadith that Prophet (sallalahu alayhi was'salam) that those Muslims who have iota of faith in their hearts they will die when Allah (subhana wa ta'ala) will send a fragrant musky wind which will take the lives of all the believers. Those remaining will be the worst of people on earth, and it is on these people that Allah (subhana wa ta'ala) will establish day of judgement: Sahih Muslim, Book 20, Hadith 4721: “... A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain ill this condition until the Hour overtakes them. (At this) 'Abdullah said: Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.” Another hadith of Prophet (sallalahu alayhi was'salam) reveals that day of judgement will not be established until people revert back to worship of pre-Islamic idol-gods Lat, and Uzza: Sahih Muslim, Book 41, Hadith 6945: 'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)." [ref:9:33] It implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.” Ummul Momineen Aysha Sadeeqa (radiallah ta'ala anha) questioned Prophet (sallalahu alayhi was'sallam) after hearing this saying:“He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)." It implies that (this promise) is going to be fulfilled.” upon hearing this from her Prophet (sallalahu alayhi was'salam) replied: “Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them.” This saying is same as above hadith where Prophet is reported to have said that worst people will be left behind: “Then only the worst of men will remain to be overwhelmed ...” The people remaining in Arabian peninsula will be worst for many reasons but one of those reasons is: “And they would revert to the religion of their forefathers.” and part of Arabs reverting to religion of fore-fathers is that: “The (system) of night and day would not end until the people have taken to the worship of Lat and 'uzza.” -----------
  3. Salam alqym wr wb Meri behan kam say kam ek talaq waqia ho gae heh. Aap apni azwaji life kee tafseel [yehni aap ki olad heh ya nahin, aur aya kay aap nay asool e olad kay leyeh koshish kee heh ya nahin] kay saath Muftiyan e Kiram say fatwah lenh meri behan phir woh fesla denh gay kay kia ap ka azwaji rishta qaym heh ya khatam ho chuka. Muhammed Ali Razavi
  4. Salam baee, meh nay joh likha heh is hadith say likha heh: 'A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza. I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)", it implies that is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945] Hadith meh wazia likha heh kay Lat aur Uzza kee ibadat sweet fragrant hawa chalnay kay baad hogi sara hadith peren. Zahir baat heh kay hawa chalnay kay baad joh baqi reh jahen gay woh kam say kam kaffir toh hoon gay. Aur arsa daraz kay baad shaytaan un ko warghala'hay ga aur woh be Mushrik ho jahen gay apnay baap dada kay mazhab kee taraf laut jahen gay, zahir baat heh is ka matlab yeh huwa kay Arab dor e Jahalat kay buttoon ko poojen gay aur india pakistan walay Seeta, Geeta, Rama, Snake god, cow god, waghera ko poojna shoroon ho jahen gay. Aur Hazoor nay baaz qabail ka zikr keeya heh kia aap samajtay hen kay RasoolAllah sallalahu alayhi was'sallam bethay logoon ko detail batatay rehtay, kon kon say qabil, country, shahir, muhallay, un kay baap dada walay Mushrik hoon gay. Kia aap chahtay kay saray dunya kay qabail ka zikr kertay logoon kay baap dada aur a geneology muhallay country sha'hir sab ka aap ko naam batatay jin meh joh joh butt poojen jahen gay aur phir un butoon kee tafseelan description detay, kis rang, shakal kis soorat meh hoga. Haqiqat yeh heh kay ek doh qabail ka naam misaal kay tor per leh deeya aur baqi logoon kay mutalliq yeh farmya: Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers."
  5. Simple explaination: "Say: "Travel in the land and see what was the end of those before (you)! ..." [Ref: 30:42] “And most of them believe in Allah except that they attribute partners unto Him.” [Ref: 12:106] in other words: "... Most of them were Mushrikun." [Ref: 30:42] I hope this simple form of interpretation will help you. Muhammed Ali Razavi
  6. Allah say dua heh kay Wahhabi kee abh maan mari ho aur woh be puray heart attack say, ameen.
  7. I will re-write this article in near future and tidy up the arguments. I know its cluttery and bit messed up. You need to read the other articles on this subject first and then you will understand this one. There are altogathr about 6 articles related to this and all have been posted.
  8. Meh nay kahan per likha heh kay jab sab ahle iman mar jahen gay toh baaz qabail mushrikoon hoon gay, meh nay kissi jaga per yeh nahin likha. yaqeenan aap ko ghalti huwi pernay aur samajnay meh. Jab Allah tandi hawa behjay ga toh sab ahle iman mar jahen gay aur peechay joh bachen gay kaffir hoon gay joh bad meh mushrik ho jaen gay.
  9. As-Salam alayqum wr wb Yeh ayaat zameen kay saray Mushrikoon kay mutaliq heh ahle imaan kay mutaliq nahin: “And most of them believe not in Allah except that they attribute partners unto Him.” [Ref: 12:106] keun kay ek aur ayaat meh Allah (subhanahu wa ta'ala) nay is kee wazahat farma dee heh: "Say: "Travel in the land and see what was the end of those before (you)! Most of them were Mushrikun." [Ref: 30:42] Yehni zameen meh aksariat Mushrikoon kee heh joh Allah (subhanahu wa ta'ala) per imaan latay toh hen magar Shirk kay saath. Yehni woh auroon ko buttoon ko Allah ka Shareek banatay hen jistera zamana e RasoolAllah (sallalahu alayhi was'sallam) kay logh Allah ko mantay toh thay magar Allah ko sirf ek khuda nahin mantay thay balkay aur buttoon ko be khuda mantay thay is leyeh un ka Allah ko manna Shirk kay saath thah. Kissi tafsir kee zeroorat nahin, in sha'allah yeh kafi hogi ahle batil o tafsir bir ra'i kernay walay shaytanoon kay batal ko sabat kernay kay leyeh.
  10. Salam alayqum wr wb meray baee ayaat kee tafsir pesh ker doon ga. Magar kis zubaan meh chayeh,Urdu ya english meh.
  11. Tafsir 6: Allah (subhanahu wa ta'ala) nay farmaya heh: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Keun kay ayaat Mushrikoon kay wastay nazil huwi thee is leyeh khitab Mushrikoon ko heh aur Mushrik kesay banday hen aa'yeh Quran say maloom kertay hen: “Heh imaan walo! Mushrik to najs (paleed) hen so is saal kay bad masjid Harram kay nazdeeq na anay pahen aur agar tum tangdasti say dartay ho ...” [Ref: 9:28] Alhasil Mushirk najs, paleed, paleet, unclean, hen aur jin ko Mushrik pukartay hen toh unneh be Mushrikoon jesa kaha gaya heh toh matlab yeh nikla kay jin buttoon ko Mushrik pukartay thay voh be paleed, najs, paleet, unclean hen. Aur is tafseer kee tasdeeq Quran kee ek aur ayaat say jis meh Allah (subahanahu wa ta'ala) nay butoon ko najs, paleet, unclean, paleet farmaya heh: “Ye hamara hokam heh jo shakhs jin adab kee cheezoon ko khuda nay muqarar keeya heh, azmat rakhay to yeh khuda kay nazdeeq us kay haq meh behtr heh. Aur tumaray leye mawa-shee halal ker deeyeh gai hen siwai un kay joh tumeh par kar batahay jatay hen, to buttoon kee paleedi say bacho aur jhooti baat say parez kero.” [Ref: 22:30]
  12. Salam alayqum wr wb Janab meray pass time nahin kay meh har zubaan meh apnay articles ka tarjuma kerta phiroon. Agar kohi ahle ilm heh toh ussay denh woh tarjuma ker deh ga. Agar kohi hadith joh is meh heh jissay aap Ahle Sunnat kay mowaqif kay khilaaf samajtay hen toh pesh ker denh meh us kee wazahat ker doon ga. Magar saray article ka jawab denay kay leyeh khadam kay pass time nahin.
  13. Salam alayqum wr wb Yeh panch articles Wahhabiyoon kay taqriban har point ka jawab detay hen is mozoo per: - http://www.islamimehfil.com/topic/20965-prophets-entire-ummah-protected-from-shirk-or-his-immediate-fallowers/ - http://www.islamimehfil.com/topic/20964-rejionder-didwill-ummah-fall-into-shirk-worship-ghairullah/ - http://www.islamimehfil.com/topic/20963-muslims-will-not-fall-into-idolatry-in-arabia/ - http://www.islamimehfil.com/topic/20962-did-ummah-fall-into-shirk-and-worship-others-besides-allah/ - http://www.islamimehfil.com/topic/20961-explained-satan-lost-all-hopes-that-the-worshippers-would-ever-worship-him/ Aap khud be peren in panchoon ko aur Wahhabiyoon ko meri taraf say tohfa behij denh. Muhammed Ali Razavi
  14. Introduction: The Wahhabi's accuse the Ahlus Sunnah Wal Jammah of committing Shirk Al Akbar. They distort various verses of Qur’an and numerous ahadith to misguide themselves as well as others who lend them a ear. When Sunni's explain to them that Shirk in Ummah of beloved Prophet (sallalahu alayhi was'sallam) is not possible because beloved Prophet (sallalahu alayhi was'sallam) has explicitly stated: “By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." They counter with argument this statement does not refer to Ummah as whole but to beloved Prophet's (sallalahu alayhi was'sallam) immediate followers.[1] Where as the position of Ahlus Sunnah is that this hadith is pertaining to Ummah as whole and not just immediate followers of beloved Prophet (sallalahu alayhi was'sallam). Witnessing Of Prophet (sallalahu alayhi was'sallam): Allah (subhana wa ta'ala) states that He has sent Messenger (sallalahu alayhi was'sallam) as a witness: "O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] in another verse same is stated:"We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a Warner:" [Ref: 48:8] Prophet (sallalahu alayhi was'sallam) is witness upon his entire Ummah:"Thus, have We made of you an Ummat (i.e. Um'matan) justly balanced, that ye might be witnesses over the people [of past Prophets], and the Messenger a witness over yourselves; …" [Ref:2:143] Hadith Of Beloved Prophet (sallalahu alayhi was'sallam): It has been reported that Prophet (sallalahu alayhi was'sallam) has reported to have said: "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." [Ref: Bukhari, Book 59, Hadith 411] The statement: "I am your predecessor before you, ...” is in general meaning (i.e. that it refers to all of his Ummah) because Messenger (sallalahu alayhi was'sallam) is indeed a predecessor to majority of his immediate followers and will remain as a predecessor to all those who come till the day of judgment. And the statement: “... and I am a witness upon you, ...” has to be understood in general meaning (i.e. that it refers to all of Ummah) because Allah (subhana wa ta'ala) states: "Thus, have We made of you an Ummat (i.e. Um'matan) justly balanced, that ye might be witnesses over the people [of past Prophets], and the Messenger a witness over yourselves; …" [Ref:2:143] The statement: “... but I am afraid that you will compete with each other for (the pleasures of) this world." can also be understood in general meaning (i.e. that it refers to all of Ummah) because Prophet's (sallalahu alayhi was'sallam) some immediate followers maybe were competing in wordily gain or maybe none. But his later fallowers and current followers are striving hard in the worldily gain competition. Finally coming to the part: “By Allah, I am not afraid that you will worship others besides Allah after me,...” has to be understood in light of: "... I heard Allah's Apostle (may peace be upon him) as saying: Verily, the Satan has lost all hopes that the worshipers would ever worship {him} in the peninsula of Arabia, …"[2] because it means that in Arabia there will not be any Idol worship. Conclusion: Based on the fact that Prophet's (sallalahu alayhi was'sallam) said he has been given the ability to express vast meanings in few statements as well as on the fact that the statements: "I am your predecessor before you, ...”, “... and I am a witness upon you, ...”, and “... but I am afraid that you will compete with each other for (the pleasures of) this world." are equally referring to the entire Muslim Ummah. Hence we can conclude that entire Hadith is for Ummah as whole not just his immediate followers. Therefore the statement: “By Allah, I am not afraid that you [the entire Ummah] will worship others besides Allah after me, ..." refers to the entire Ummah of beloved Prophet (sallalahu alayhi was'sallam) meaning that entire Ummah will not worship besides Allah (subhana wa ta'ala). If the meaning of the statement is restricted in the light of: “Verily, the Satan has lost all hopes that the worshipers would ever worship {him} in the peninsula of Arabia, …"to mean: “By Allah, I am not afraid that you [Arabs] will worship others besides Allah after me, …" even then the this hadiths implications are pertaining for entire Ummah because the creed[3] of Ahlus Sunnah was dominant creed in Arabian peninsula before the advent of Wahhabism.[4] Undeniable evidence is Prophet (sallalahu alayhi was'sallam) is witness over all of his Ummah on day of judgment; therefore the witnessing he mentioned in the hadith was for all of the Ummah. Which leads to logical conclusion that if in one part of the hadith is pertaining to entire Ummah and thereafter no specific word is used which restricts its meaning to a particular group, era or time, then it can be deduced that all of it refers to same group (i.e. in this context Ummah as whole). Had the creed of Ahlus Sunnah be polytheistic then it would not have existed in Arabia, nor reigned supreme for centuries because Prophet had himself declared shaytaan will not be worshiped by which he meant idolatry will not be practiced in Arabia. Therefore a creed which exists in Arabian peninsula can not be polytheistic and if the creed of Ahlus Sunnah is not polytheistic in Arabian peninsula it can not be polytheistic any where else in the world. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi -------------- Footnotes: - [1] Wahhabis are restricting mutliq (i.e. general) text of hadith in muqayyid (i.e. specific) meaning. Their rejection of possibility of general meaning of text of hadith, in which the hadith would be pertaining to entire Ummah indicates their disbelief in the jawami al kalim nature of Prophet's (sallalahu alayhi was'sallam) speech. Also Ali Hassan Khan cited Imam Nawavi's (rahimullah alayhi ta'ala) Sharh Sahih Muslim, and Ibn Hajr's (rahimullah alayhi ta'ala) Fath ul Bari to support Wahhabi position. - [2] Ref: Muslim, Book 39, Hadith 6752 - In terminology of Qur’an idol worship is same as Satan worship: “(The Mushrikeen) leaving Him (i.e. Allah) call but upon (i.e. yad'una) goddesses: They call but upon Satan the persistent rebel!” [Ref: 4:117] in another verse Ahzar the uncle of Prophet Ibrahim (alayhis salam) is advised not to worship: "O my father! Worship not Satan: for Satan is a rebel against Ar'Rahman (i.e. Allah the most Gracious).” [Ref: 19:44] yet fact is that he took Idols as gods besides Allah (subhana wa ta'ala) and worshiped them. Therefore to warn him Ibrahim (alayhis salam) informs him that Ahzars idolatry is nothing but Satan worship. - [3] I have deliberately not specified any particular aspect of creed of Ahlus Sunnah in this article because there is not one aspect of aqeedah of Ahlus Sunnah which the Wahhabi's consider polytheistic. There are numerous issues on which the Wahhabi's make takfir of Ahlus Sunnah by calling them Mushrikeen. Just to give example of few issues, Wahhabi's say: 'Miladun'nabi is shirk.', 'Using of taweez is shirk.', 'Tawassul is shirk.', 'Istighasa is shirk.' , 'Kissing a grave is shirk.', 'Kissing Prophet's (sallalahu alayhi was'sallam) blessed grave is shirk.', 'Belief that dead can hear is shirk.' and the list goes on. The thumb rule is if a part of creed of Ahlus Sunnah is declared polytheistic by a Wahhabi and this belief was held by Ahlus Sunnah of Arabia then the error of Wahhabi is obvious. - [4] According to Sunni's who live in Saudi Arabia report that Ahlus Sunnah is still dominant creed in Arabia but due to oppressive Wahhabi regime the Sunni's are forced to conceal their religious affiliations.
  15. The Khawarij of our time are relentlessly accusing the Ahlus Sunnah Wal Jammah of commiting Shirk, worshipping the Idols, and graves. Where as in reality Messenger of Allah already foretold that great majority of his Ummah will be free from Shirk Al Akhbar, Shirk which nullifies one's Islam, but Ummat is not protected from Shirk e Asghar {Minor}. And the proponents of Khawariji tradition are busy labelling and declaring majority of the Ummah has Kaffir, by accusing them of Shirk Al Akhbar {Great}. Messenger of Allah foretold, that Ummat as whole, will not worship others beside Allah, or associate partners with Allah, in Allah's Zaat or Sifaat, but his fear is that Ummah will get involved in gathering of wealth: * Sahih Bukhari, Book 23, Number 428: "Narrated 'Uqba bin 'Amir: ... "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things." * Sahih Bukhari, Book 56, Number 795: "Narrated 'Uqba bin 'Amr: The Prophet once came out and offered the funeral prayer for the martyrs of Uhud, ... By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes." * Sahih Bukhari, Book 59, Number 411: "Narrated Uqba: ... "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." * Sahih Bukhari, Book 76, Number 434: "Narrated 'Uqba bin 'Amir: The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, ... By Allah! I am not afraid that after me you will worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world." * Sahih Bukhari,, Book 76, Number 590: "... and by Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world." * Sahih Muslim, Book 030, Number 5688: "...by Allah, I am not afraid concerning you that you would associate anything (with Allah after me), but I am afraid that you would be vying with one another (for the possession of) the treasures of the earth." * Sahih Muslim, Book 30, Hadith 5689: "Uqba b ... I am not afraid that you would associate anything with Allah after me, but I am afraid that you may be (allured) by the world and (vie) with one another (in possessing material wealth) and begin killing one another, and you would be destroyed as were destroyed those who had gone before you. 'Uqba said that that was the last occasion that he saw Allah's Massenger on the pulpit." * Sahih Muslim, Book 39, Hadith 6752: "Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: Verily, the Satan has lost all hopes that the worshippers would ever worship {him i.e. Idols etc ...} in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them." Messenger of Allah clearly stated that Ummah {as whole} will not worship the Idols, graves, or associate partners with Allah in anyway or form. And guaranteed that Arabian Peninsula will be free from Shirk Al Akhbar until upto a apointed time by Allah, and then Allah will order a sweet fragrant air to blow which will take the lives of beleivers no Muslims will remain alive, after that Shirk will spread over the land like pre-Islamic era, and then Allah will bring the day of doom on them. Note Prophet of Allah only adressed the people directly: "... I am not afraid that you will worship others along with Allah ..." because the Sahabah were present infront of Prophet of Allah, but the application of Hadith is upon entire Ummah, i.e. Prophet was not worried about Ummah as whole falling into Shirk, not just the immediate fallowers, the Sahabah. Prophet said, that Arabian Peninsula will be free from Shirk until upto the apointed time mentioned, and Shaytaan has lost hopes ever managing to corrupt the pure Tawheedi creed of the people of Arabia. In this Hadith he made direct refference to Arabian Peninsula because at that time Islam had only spread in the Peninsula, and now Islam is spread through out the world due to this fact, and by extention this Hadith too reffers to Ummah not just to the people of Arabian Peninsula. Interesting point to note is that creed of Ahle Sunnat Wal Jammat was the dominant creed, throughout the birth and raise of Islam in Arabian Peninsula, it was only 1930 that Saudi Wahabi family with the aid of Polytheit Christians managed to over throw the Sunni goverment of Sultan of Turkey. Prior to this the creed, the teachings of Ahlus Sunnah Wal Jammah were firmly established in the entire Peninsula, and the great majority of the people of Peninsula adhered to beleives of Ahlus Sunnah Wal Jammah Al Barelwi. Prophet said: "Verily, the Satan has lost all hopes that the worshippers would ever worship {him i.e. Idols etc ...} in the peninsula of Arabia." This means that there will be no Shirk until upto the apointed time mentioned in Peninsula, and our creed was dominant for 1300 years on the land of Hijaaz Shareef, hence how can a creed which was present in Arabia be Shirkia, when Prophet himself said Arabian Peninsula will be free from Shirk, shaytaan has given up on this objective? It can not be that a creed which was flurshing, and was dominant creed and still co-exists with Wahabi'ism , be Shirk and its proponents Mushrikeen yet exist in Arabia. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razvi
  16. Introduction: Shirk as'Sifaat in translation means polytheism of attributes and in its explanation it is stated: 'Attributing to creation of Allah (subhana wa ta'ala) attributes which are His is Shirk of Attributes.' This form of Shirk is Shirk al akbar' (i.e. major polytheism) and it invalidates belief in Islam. There is agreement between Ahle Sunnat and Wahhabi's; Shirk of attributes is warranted when a attribute of Allah (subhana wa ta'ala) is affirmed for His creation. Fallowing principles are adhered and utilized by Wahhabi's while explaining their point of view of Shirk: 1) a exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk; 2) except what is affirmed for a creation in Qur’an or Hadith.[1] Ahle Sunnat also ascribe to the first principle; a exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk but not to the second exceptive clause: except what is affirmed for a creation in Qur’an or Hadith. The problematic as well as controversial aspect is how both parties interpret and determine the exclusiveness of a attribute. The Wahhabi exceptive clause is totally rejected by Ahle Sunnat and replaced with, or rather I should say; the Wahhabi's rejected the principles of Ahle Sunnat and replaced it with simplified exceptive clause. Before Khadam actually discusses the methodology of both groups it is essential that it is clearly spelled out in what meanings both systems imply 'exclusive' attribute. Anyone involved in discussions with Wahhabi's about Shirk will come to realize the differing understandings of 'exclusive' which plague the discussion at very early stage and neither party actually understands the point view of the other due to this fundamental difference. Ahle Sunnats And Wahhabi Method Of Determining Exclusivity. In methodology of Ahle Sunnat every attribute of Allah (subhanahu wa ta'ala), substantiated for creation of Allah (subhanahu wa ta'ala) or unsubstantiated, is believed to be His attribute in meaning of ; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), and haqiqi (i.e. intrinsic). And every attribute of creation of Allah (subhanahu wa ta'ala) is believed to be possessed by creation of Allah (subhanahu wa ta'ala) in meaning of; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic) attributes. Hence in methodology of Ahle Sunnat exclusivity of Allah's (subhanahu wa ta'ala) every attribute is in meaning of; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) and not in meaning of; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic). Wahhabi principle of determining Shirk of attributes in its most basic form is: 'A exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk except what is affirmed for a creation in Qur’an or Hadith.' Exhaustively Wahhabi principle states; a exclusive, unique, unshared attribute of Allah (subhanahu wa ta'ala) if assigned to a creation of Allah (subhanahu wa ta'ala) then Shirk of attributes is warranted except a attribute which is evidentially substantiated for a creation of Allah (subhanahu wa ta'ala) in Qur’an or in a Sahih Hadith. If one ponders over the meanings of the exhaustive rendering as well as on the fundamental statement then it becomes apparent that this statement defines by itself what a exclusive attribute is. Removing exclusive from the basic statement and addition of; '… because then such a attribute will not be exclusive to Allah (subhanahu wa ta'ala).' makes it easy to understand the point: 'A attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk except what is affirmed for a creation in Qur’an or Hadith because then such a attribute will not be exclusive to Allah (subhanahu wa ta'ala).' And the Khadam has the pleasure of presenting the implications of the statement as a new principle : 'Every attribute not substantiated for a creation in Qur’an or Ahadith but substantiated for Allah (subhanahu wa ta'ala) is exclusive attribute of Allah (subhanahu wa ta'ala).' So in Wahhabi'ism the exclusiveness and exclusivity of a attribute is determined by the presence of evidence for a attribute of Allah (subhanahu wa ta'ala) and on the basis of absence of evidence for creation of Allah (subhanahu wa ta'ala). Ahle Sunnat's Methodology Of Exclusivity In Perspective: If belief of godhood is affirmed for a creation and the belief of this creation possessing zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute) ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooqi (i.e. uncreated), haqiqi (i.e. intrinsic) is negated, rejected, disowned, disbelieved, but I is believed that this god possess; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic) attributes it is still be major Shirk. Then creation is believed to be partner in person (i.e. zaat) of Allah (subhanahu wa ta'ala) thus warranting Shirk of Zaat. When belief in godhood is affirmed for a creation of Allah (subhanahu wa ta'ala) and then a attribute or attributes are assigned to that creation then automatically each attribute will be understood in meaning of zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) and as a result one who believes a creation of Allah (subhanahu wa ta'ala) is god-partner of Allah (subhanahu wa ta'ala) will be guilty of Shirk in person (i.e. zaat) of Allah (subhanahu wa ta'ala) as well as His attributes. If belief in godhood is negated but a attribute is accredited to a creation in meaning of zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute), ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooq (i.e. uncreated), haqiqi (i.e. intrinsic) then Shirk of attributes will be warranted. If a creation of Allah (subhanahu wa ta'ala) is believed to be Ar-Rahman in meaning of; bestowed (i.e. atahi) limited (i.e. muntahi), ephemeral (i.e. zimni), bi'izni (i.e. requiring permission), baaz (i.e. partial), makhalooqi (i.e. created), and majazi (i.e. extrinsic), then Shirk of attributes would not be warranted because the belief which determines Shirk is absence. In methodology of Ahle Sunnat if a attribute is affirmed for Allah (subhanahu wa ta'ala) in meaning which befits His majestic status and the same attribute is affirmed for a creation of Allah (subhanahu wa ta'ala), which befits the status of a creation. then Shirk of attributes will not be warranted because the equality between Khaliq and makhlooq is in meaning of 'Relative Likeness' not in meaning of 'Absolute Likeness'. Therefore according to Ahle Sunnat true exclusivity of attributes of Allah (subhanahu wa ta'ala) is not with the title but true exclusivity is in the meaning with which a attribute, title is believed for Allah (subhanahu wa ta'ala). Ahle Sunnat's methodology of determining exclusivity dictates that every attribute can be exclusive attribute of Allah (subhanahu wa ta'ala) if it is coupled with correct conceptual belief and every attribute even which Allah (subhanahu wa ta'ala) has shared with creation can warrant Shirk if incorrect belief is assigned to such a attribute. Therefore the guiding principles used to determine exclusivity and determine Shirk of attributes dictate; having same attributes or attribute as Allah (subhana wa ta'ala), substantiated or unsubstantiated from Qur’an or Hadith, is not Shirk of attributes, unless there is 'Absolute Likeness'[2] of a creation with Allah (subhanahu wa ta'ala) in one or more attributes. Establishing The Error Of Wahhabi Methodology Of Determining Exclusivity: To establish the error of Wahhabi methodology inquire from the Wahhabi if he believes Allah (subhanahu wa ta'ala) is ar-Rahman. Without hesitation the response would be in affirmative. You must then ask; is the ar-Rahman attribute of Allah (subhanahu wa ta'ala) is exclusive attribute or Allah (subhanahu wa ta'ala) has shared it with creation? He should say exclusive attribute and it would be correct answer according to his Wahhabi methodology.[3] Inquire; Is Allah (subhanahu wa ta'ala) and his beloved Prophet (sallalahu alayhi was'sallam) ar-Raheem? He would reply yes they are ar-Raheem. And then ask; in which way besides the wordily meaning of ar-Rahman; ar-Rahman and ar-Raheem are different from ar-raheem of Prophet (sallalahu alayhi was'sallam)? If he fails to understand the question you must aid him with question; in which meaning ar-Rahman, ar-Raheem attributes of Allah (subhanahu wa ta'ala) are exclusive for Allah (subhanahu wa ta'ala) and not equale to ar-Raheem attribute of Prophet (sallalahu alayhi was'sallam)? This is a very dangerous question and most likely the Wahhabi educated or not will answer this question wrongly. If he says due to his methodology of determining exclusivity & Shirk of attributes; ar-Rahman is exclusive attribute of Allah (subhanahu wa ta'ala) and ar-Raheem is not exclusive attribute of Allah (subhanahu wa ta'ala). Then note he has committed Shirk of attributes according to methodology of Ahle Sunnat because he believes ar-Raheem attribute of Allah (subhanahu wa ta'ala) is like attributes of his creation. This question was not designed to trick a Wahhabi into answering the question wrongly so you can make his takfir.[4] Instead the question was written in this way so when the Wahhabi gives the right answer then the Wahhabi understands that both of these attributes are exclusive attributes of Allah (subhanahu wa ta'ala). A Wahhabi with his head in working order will realise the difficulty in answering the question either he will avoid answering it or will state; ar-Rahman, ar-Raheem attributes of Allah (subhanahu wa ta'ala) are attributes of Allah (subhanahu wa ta'ala) from eternity and will remain His attributes to eternity. Where as ar-Raheem attribute of Prophet (sallalahu alayhi was'sallam) is creation and it had a beginning. With this answer the Wahhabi has substantiated Ahle Sunnat's methodology of determining exclusivity and Shirk. If he doesnt answer the question then you must ask him the question; is Prophet (sallalahu alayhi was'sallam) ar-Raheem from eternity? His answer would be in negative so ask him; is Allah (subhanahu wa ta'la) ar-Raheem from eternity? His answer would be; yes Allah (subhanahu wa ta'ala) is ar-Raheem from eternity. Wahhabi's this answer establishes the soundness of Ahle Sunnats principles of determining exclusivity of attributes of Allah (subhanahu wa ta'ala). And refutes the Wahhabi methodology of determining exclusivity which states; every attribute which Allah (subhanahu wa ta'ala) has not shared with creation is exclusive attribute of Allah (subhanahu wa ta'ala). Yet this question answer session proves that every attribute of Allah (subhanahu wa ta'ala) has exclusivity for Allah (subhanahu wa ta'ala) shared with creation or not. Second method of hammering out the error of Wahhabi methodology of determining exclusivity of attributes of Allah (subhanaha wa ta'ala) is to inquire from the demon of Najd; you believe ar-Raheem is attribute of Allah (subhanahu wa ta'ala)? To which a Wahhabi will respond in affirmative, hopefully. Note the affirmatives and inform him that ar-Raheem is also attribute of Prophet (sallalahu alayhi was'sallam) and substantiate with evidence if need arises. Inquire; in which way the ar-Raheem attribute of Allah (subhanahu wa ta'ala) is different from ar-Raheem attribute of Prophet (sallalahu alayhi was'sallam)? Usually a Wahhabi will not know how to answer this one so he will flap around like a headless chicken. But lets say this one is really well grounded in methodology of Wahhabi'ism and is familiar with Ahle Sunnat's methodology of determining Shirk. Therefore the most likely answer would be: 'Attribute of Prophet (sallalahu alayhi was'sallam) is limited, restricted, granted by Allah (subhanahu wa ta'ala) where as Allah's (subhanahu wa ta'ala) attribute is unlimited, unrestricted, and eternal.' Now you must thank the Wahhabi for certifying the methodology of determining exclusivity of Ahle Sunnat Wal Jammat because he has established exclusivity according to methodology of Ahle Sunnat for a attribute which isn't exclusive in his methodology. Now if the Wahhabi doesn't give the answer written but believes there is no difference between ar-Raheem attribute of Allah (subhanahu wa ta'ala) and Prophet (sallalahu alayhi was'sallam) then without doubt the Wahhabi has committed Shirk of attributes. The Wahhabi has made a creation equale with Allah (subhanahu wa ta'ala) or in other words made Allah (subhanahu wa ta'ala) equale with creation. Wahhabi Principle Of Exception And Its Thorny Branches: The principle of exception; '... except if it is affirmed for a Allah (subhana wa ta'ala) as well as for His creation either in Quran or Hadith.' is rarely employed by Wahhabis and those who do employ it do so just to create a riggling space when they are in tight spot. The norm with all Wahhabis is to quote and apply the text of verses which establish Allah (subhana wa ta'ala) possess this attribute and then accuse the Sunni of associating a partner with Allah (subhana wa ta'ala). So they can brand the finger in fit of takfir, and label Muslims as Mushrik, grave worshippers, idol worshippers, worst then Hindu's etc. A rare chance but if they bump into a knowledgable Sunni and they are checked with evidence from Quran and Sunnah. Then they practice this principle and say; affirming a attribute of Allah (subhanahu wa ta'ala) for creation of Allah (subhana wa ta'ala), for which there is no evidence is Shirk and for a attribute if there is evidence then it is not Shirk. This leads the discussion to move into the unofficial Wahhabi doctrine of permissible type of Shirk and impermissible type of Shirk, skipped. I ask; so Shirk is not associating a partner with Allah (subhana wa ta'ala) any longer, rather Shirk of attributes is defined by presence and absence of proof? Wahhabi; no, no, ofcourse Shirk is making a creation partner with Allah (subhana wa ta'ala) but if there is proof for a attribute for any creation of Allah (subhana wa ta'ala) then we know for sure it can't be Shirk because Allah (subhana wa ta'ala) does not sanction Shirk. I say; so does that lead you to conclusion; any attribute not affirmed by Allah (subhana wa ta'ala) for a creation but affirmed for Himself is Shirk? Wahhabi; yes it does. I say; so in reality you do believe any attribute of Allah (subhanahu wa ta'ala) accredited to a creation for which there is no evidence is Shirk but you're in denial. If all flowery, rosey discourse is stripped from Wahhabi's reasoning it boils down to; permissible type of Shirk, impermissible type of Shirk. Permissible type of Shirk being evidence for which there is evidence and imperissible type being for which there is no evidence. Alternatively I take a completely different root from; affirming a attribute of Allah (subhanahu wa ta'ala) for creation of Allah (subhana wa ta'ala), for which there is no evidence is Shirk and for a attribute if there is evidence then it is not Shirk. I say; so if someone believes that Prophet (sallalahu alayhi was'sallam) was Rauf, Raheem from eternity, will remain to eternity, unlimited, unrestricted just like Allah (subhana wa ta'ala) is. Is that person Muslim? Wahhabi; No brother such a person has made Prophet (sallalahu alayhi was'sallam) partner with Allah (subhana wa ta'ala), he is Mushrik. I say; but brother there is evidence for Prophet (sallalahu alayhi was'sallam) being declared Rauf, Raheem. Did you not say if there is evidence then it can't be Shirk because Allah (subhana wa ta'ala) does not sanction Shirk. You have just contradicted your own principle of determining Shirk. Now if am in conversation with a shrewed Wahhabi then he would say; attributes of Rauf, Raheem are not affirmed for Prophet (sallalahu alayhi was'sallam) in those meanings which you ascribed to them but the attributes are affirmed for Prophet (sallalahu alayhi was'sallam) how a creation is suppose to possess them. Hence the meanings which you ascribed to Rauf, Raheem warrant Shirk. Not in the meaning in which Allah (subhanahu wa ta'ala) affirmed for Prophet (sallalahu alayhi was'sallam) the attributes of Rauf, Raheem.To such knowledgable Wahhabi my response would be; so we both agree belief in a attribute for which there is evidence from Quran and Sunnah can be Shirk as well as one attribute without evidence because Shirk of attribute is determined by how a attribute is understood in relationship to a creation as well with His Creator. If the simlarity in Shirk of attribute is believed to be in meaning of 'Relative Likeness' then Shirk does not occur for any attribute. If the similarity is believed to be in meaning of 'Absolute Likeness' then Shirk of attribute is warranted. This principle applies to both types of attributes; with evidence or without evidence. If a Quranic attribute given to Prophet (sallalahu alayhi was'sallam) is polluted with Shirki understanding with 'Absolute Likeness' between Allah (subhana wa ta'ala) and His created being, it will be Shirk regardless of its evidence. Every attribute affirmed for creation of Allah (subhana wa ta'ala) in Quran is in meaning of 'Relative Likeness'. When for the creation 'Relative Likeness' meaning is replaced with 'Absolute Likeness' then equality between Allah (subhana wa ta'ala) and his creation occurs in belief then it will warrant Shirk. Hence the real reason for Shirk of attributes is assigning to a creation of Allah (subhanahu wa ta'ala) 'Absolute Likeness' not presence and absence of evidence for a attribute.[5] Dangers Of Wahhabi Methodology Of Exclusiveness & Principles Of Shirk: Heretical Wahhabiyah as well as those who are influenced by their definition and methodology of Shirk say; Shirk of attribute is if a creation of Allah (subhana wa ta'ala) is acreditted with a exclusive attribute which is evidentially known to be affirmed for Allah (subhana wa ta'ala). Yet the correct application of this principle depends upon the knowledge of the Wahhabi you meet. A Wahhabi who is familiar with the verse and knows that in the fallowing verse he words Rauf, Raheem are attributes of Allah (subhana wa ta'ala) : “Or that He may not call them to account by a process of slow wastage - for your Lord is rauf' ur'raheem (i.e. full of kindness and mercy).” [Ref: 16:47] will instantly scream; you have committed Shirk, if he hears these words being used for Prophet (sallalahu alayhi was'sallam). This edict of Takfir would be partly result of his jahl and partly result of his knowledge of Wahhabi principles of determining Shirk. As a result of his jahl because he does not know these attributes are affirmed for Prophet (sallalahu alayhi was'sallam) therefore the Wahhabi understood the attributes Rauf, Raheem as exclusive attributes of Allah (subhanahu wa ta'ala) alone. And the knolwedgable ones from amongst them would know that Prophet (sallalahu alayhi was'sallam) is adressed in Quran as Rauf, Raheem hence they will not be so quick to pass on the edict of takfir. His knowledge of principles of determining Shirk because teachings are; any exclusive attribute of Allah (subhanahu wa ta'ala) affirmed for a creation of Allah (subhanahu wa ta'ala) is Shirk and due to lack of knowledge Wahhabi would take these attributes as exclusive attributes of Allah (subhanahu wa ta'ala) alone. And we know Wahhabi student of knowledge will likely to be familiar with existance of Quranic evidence which establishes Prophet (sallalahu alayhi was'sallam) is Rauf, Raheem. Therefore he will employ the exceptive clause; '... except if it is affirmed for a Allah (subhana wa ta'ala) as well as for His creation either in Quran or Hadith.' and refrain from making takfir of Muslims. The unescapleable fact is that if Wahhabi definition of Shirk is considered valid then it is potentially lethal to a Wahhabi's, and Muslim's Islam. And the safest individual from apostacy from amongst them is one who knows absolutely everything of Quran and Hadith. This will be only way of making sure one does not declare a Muslim as Mushrik in mistake for affirming a attribute which is established from Quran and Hadith. Otherwise due to lack of knowledge one may declare a believer as a Mushrik for affirming a attribute which is established with evidence for creation and as a result become a Kafir; remember unjustified takfir returns. Or may wrongly believe; a exclusive attribute of Allah (subhanahu wa ta'ala) is not exclusive attribute but shared by creation. With this the Wahhabi as well as the ill-informed Muslim will be guilty of Shirk of attributes thus will become a Mushrik and Kafir because he considers a invalid polytheistic creed to be correct.[6] There is not a single Wahhabi/Muslim who is safe from falling prey Wahhabi definition of Shirk and becoming Mushrik or a Kafir for one reason or another. The reason for this is one fundamental error and this is that Wahhabis interpret exclusive in meaning of: 'Every attribute not substaniated for a creation in Quran or Ahadith but substantiated for Allah (subhanahu wa ta'ala) is exclusive attribute of Allah (subhanahu wa ta'ala).' If you couple this with: A exclusive attribute of Allah (subhana wa ta'ala) attributed to a creation is Shirk except what is affirmed for a creation in Quran or Hadith.' and because not every Wahhabi/Muslim will never know enough to be sure if a attribute is exclusive or not. Therefore will make mistake in either applying the rule of exception wrongly or make takfir of a believer wrongly. In either case according to Wahhabi definition his fate will be sealed and that is only if Wahhabi principles of determining Shirk are valid; thanks to Allah (subhanahu wa ta'ala) they are not. Conclusion: Wahhabi principles of determining Shirk of attribute require a great, great deal of knowledge to be protected from Shirk of attributes and to be safe from demon of uncalled takfir which will devour the ignorant Wahhabi/Muslim. In comparision to Wahhabi principles of determining Shirk; the Ahle Sunnat's principles of determining Shirk are sound and safe. Knowing them only on their own is suficient to protect one's self from Shirk of attributes. Also the Ahle Sunnat's principles of Shirk requires no great deal of scriptural knowledge to be safe and firmly rooted on aqeedah of Tawheed. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi FootNotes: - [1] I am unable to recall any refferences of books of heretics where these principles were written nor I can recall ever reading them anywhere. It could be that these principles are not taught by them in literature. And chances are high; I engineered these principles based on my first hand knowledge of their creed. I am absolutely certain of the fact that these principles knowingly, unknowingly are employed by the heretics. I have personally used these principles in past with discussion against 'Quboori Sufis' to justify my epileptic fits of takfir, threats of murder, slow blunt knife beheadings, threats of enslavement as well as confisticating property of 'Quboori Sufis' and also have had discussions where these principles were employed against me after I became 'Quboori Sufi' but with mini fit of takfir. - [2] Let me explain difference between 'Relative Likeness' and 'Absolute Likeness' with example. Note if someone said: 'Allah (subhana wa ta'ala) saw what Ali saw.' Now seeing is affirmed for Allah (subhana wa ta'ala) as well as one of his creation. Human seeing would be with eyes, and with aid of sunlight reflecting of a objection into the eye, allowing limited, restricted vision, with beginning and a end. Where as the seeing of Allah (subhana wa ta'ala) is without eye, without the aid of light which He has created and unlimited, restricted, without beginning and without end. Therefore if the statement: 'Allah (subhana wa ta'ala) saw what Ali saw.' is understood in meaning that Allah (subhana wa ta'ala) saw according to what befits His Godly majestay and Ali saw according to his human nature. Then the similarity in seeing of Allah (subhana wa ta'ala) and his creation Ali is in meaning of 'Relative Likeness'. If Ali is attributed to possess the seeing ability of Allah (subhana wa ta'ala) as explained then the similarity is in meaning of 'Absolute Likeness'. Where there is 'Absolute Likeness' between Allah (subhanahu wa ta'ala) and His creations then major Shirk is warranted. A Qur'anic example, Allah (subhana wa ta'ala) states: “O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye hear (him speak).” [Ref: 8:20] Command to obey Allah (subhana wa ta'ala) and command to obey Prophet (sallalahu alayhi was'sallam) has been given with same word. Yet our obeying of Allah (subhana wa ta'ala) is with beliefe; He is Allah (subhana wa ta'ala) the Creator, the First, the Last, the Eternal, the Absolute, possessor of unlimited, unrestricted, personnel, absolute attributes, and our obeying of Prophet (sallalahu alayhi was'sallam) is with beliefe; Prophet Muhammad (sallalahu alayhi was'sallam) is Rasoolallah, a creation, had beginning, sent as last Prophet as well as Rasool, possesss limited, restricted, granted attributes. Hence our obeying of RasooolAllah (sallalahu alayhi was'sallam) is with 'Relative Likeness' similarity therefore it's not Shirk. - [3] If the individual gets it wrong you must tell him that no where in the Quran or Ahadith the word ar-Rahman is used for a creation. Therefore according to Wahhabi methodology of determining exclusivity ar-Rahman is exclusive attribute of Allah (subhanahu wa ta'ala). - [4] Do not make direct takfir of any individual even if he states something which is clearly Shirk in the methodology of Ahle Sunnat Wal Jammat that is because the question is tricky. And aim here isn't to trick him into committing Shirk. If he states something which indicates Shirk do not jump up and blast Mushrik and Kafir. Instead have a good opinion of his aqeedah of Tawheed and understand that its not his fault for affirming Shirk. Rest assured he does not actually believe in Prophet (sallalahu alayhi was'sallam) being ar-Raheem in meaning of; zaati (i.e. personnel), qadeemi (i.e. eternal), ghair izni (i.e. requiring no permission), qulli (i.e. Absolute) ghair-muntahi, la mahdood (i.e. unlimited), ghair-makhlooqi (i.e. uncreated), haqiqi (i.e. intrinsic) rather the question is tricky. If he falls into unintended trap then be explicit with your questions; do you believe Prophet (sallalahu alayhi was'sallam) is ar-Raheem zaati, qadeemi, ghair-izni, qulli, la mahdood and he will deny it. So we really have no basis of takfir because what we derived from his response is not his aqeedah; it is mafoom mukhalif of his explaination. We the Ahle Sunnat do not make takfir unless person explicitly affirms what is infered. Mafoom mukhalif is the basis which the Wahhabis use to determine the aqeedah of people and then make takfir. So leave it for the minions of shaytaan to practice their evil methodology and do not make takfir on basis of mafoom mukhalif. - [5] The reviver of Khariji apostasy Muhammad bin Abdul Wahhab the Najdi writes: “Whoever does not hold the polytheists to be disbelievers or has doubts about their disbelief or considers their ways and beliefs to be correct has committed disbelief.” [Ref: Nawaqid Al Islam, Third Nullifier] - [6] To a street-rat my response would be exactly same, the only difference would be that street-rat would not be able to present his position as shrewed Wahhabi as presented and street-rat would not be in position to comprehend or understand the sledge hammer that I hit him with.
  17. Allah say dua heh Allah subhanahu wa ta'ala Allama sahib kay gunnahoon ko baksh deh aur un kay jannat meh darjaat buland farma.
  18. As salamu alayqum wr wb Moderators say guzarish heh kay woh is thread ka title change ker denh: Waseem Mughal Ki AwliyahAllah Per Chispan Kee Janay Wali Ayaat Ki Qurani Tafsir. Mahirbani hogi.
  19. Alhamdu lillahi rabbil alameen, was'salatu was'salamu ala sayyidil ambiya wal mursaleen, amma baad. Meh apnay Pakistan meh joh Sunni baee mojood hen unneh ba-khabr kerna chahta hoon kay khadam nay ikhtisaaran apna jawab likha thah keun kay khadam ko bataya gaya thah kay Waseem Sahib bar bar phone ker kay meray chotay bahi ko tang ker rahay hen aur jawab talb ker rahay hen. Halanh kay janab ko khadam nay tehreeri tor per jawab likhnay ka wada farmaya thah magar kohi muddat mutayyin nahin kee gahi thee joh khadam jald jawab denay ka pa-band hota. Magar halaat ko mad e nazr rakh ker khadam nay tafseelan jawab likhnay ka irada tarq ker deeya aur mukhtasar jawab likha ta'kay Sunni bahiyoon ko kam say kam itna mawad mil jahay kay janab Waseem Sahib kay giraban ko pakr ker maslak e Ahle Sunnat qabool kernay ka mutalba ker saken aur haq batal per ghalab a jahay aur batal mittay. Magar khadam jawab ko insha'allah kamil darjay taq zeroor lahay ga jissay pernay walay ka inshallah ta'ala ul aziz zameer cheekh cheekh ker pukaray ga: Haq kee khushboo aa gahi Quran kay in phooloon say Tafsir e mubeen thee yeh paak heh khariji asoolun say Agar mujjay Pakistan meh Waseem Sahib meray baee ko harasan nah kertay toh aur phir khadam ko apnay time meh jawab likhnay ka moqa milta to khadam Allah (subhanahu wa ta'ala) kay karam say is jawab meh char chand kay saath char sooraj be lagata magar Allah (subhanahu wa ta'ala) nay jistera behtr chaha huwa. Wesay joh Khadam nay jawab likh ker behja heh voh hee Waseem Sahib kay leyeh kafi heh. Magar apni adat heh kay har zawiyeh say jawab likhoon aur har nuqtay ko biyaan keroon ta'ke kohi bahana nah rahay mukhalifeen e Ahle Sunnat kay khilaaf. Aur hasb e adat ek aur tafsir Allah ta'ala kay karam say dil meh aahi heh aur ussay aap ko pesh kernay kee sadat hasil ker raha hoon. Waseem sahib kee pesh kerda ayat: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah A'raf (7) Ayat 194] aur us kee panchween tafsir. Tafsir 5: Allah (subhanahu wa ta'ala) nay ahle imaan ko zinda aur ahle kuffr ko qabroon walay farmaya heh: “Aur barabar nahin jeetay aur nah murday, Allah sunata heh jissay chahay aur too nahin sunanay wala qabroon meh peroon ko.” [Ref: Surah 35 Ayat 22] Aur ayaatoon meh RasoolAllah (sallalahu alayhi was'sallam) ko mukhatab farmaya aur kaha ke Mushrikeen behray aur murday hen: “Tum murdoon ko nahin sunatay aur nah behroon ko, pukar nah sunaho jab voh peet pher chalen.” [Ref: Surah 30 Ayat 52] “Tumaray sunahay nahin suntay murday aur nah tumaray suna-hay behray pukar suneh, jab chalen peet pher ker.” [Ref: Surah 27 Ayat 80] Halan kay ayaat hi say sabat heh kay jinneh murda kaha ja raha heh voh ba-hayat hen. Awal, keun kay unneh behra yehni Englishi lafz meh deaf bola ja raha heh aur murda insaan kay leyeh deaf ka lafz bola jana grammar kay lehaz say darust nahin. Deaf, behra, zinda kay leyeh hee bola jata heh. Dosri waja yeh heh kay jinnay murda, behra, farmaya gaya heh un kay leyeh in'nee ayaat meh peet pher ker chalay janay kee sift sabat heh: “... jab voh peet pher chalen.” aur dosri ayaat meh: “... jab chalen peet pher ker.” keun kay agar haqiqi murday hen toh phir un ka peet pher kar jana muhaal heh keun kay yeh sift zindoon kee heh. Aur ayaat toh yeh sabat kerti heh kay voh peet pher jatay hen is leyeh jin kay mutaliq yeh ayaat nazil huween voh zinda hee thay. Tesri waja yeh heh kay Nabi (sallalahu alayhi was'sallam) haqiqi murdoon ko tableegh e deen nahin keeya kertay thay magar ba-hayat mushrikeen ko Islam kee taraf bulatay thay aur ratti-bar ilm o aqal o feham o firasat wala is per ba-khabr ga.[^] Siway us kay jis kay dil per Allah (subhanahu wa ta'ala) nay kuffr kee mohar laga deeh heh. Alhasil Allah (subhanahu wa ta'ala) nay zinda murshrikoon ko deaf yehni behray, murda aur qabr walay farmaya heh. Aur is kee waja yeh thee kay Mushrikeen meh bey'shahoor murdoon jesi sifaat pahi jati theen jistera pathar aur zameen murda hen[?] Aur qabr walay is leyeh farmaya gaya keun kay jin Mushrikeen kay wastay yeh ayaat nazil huween un kay mutaliq Allah (subhanahu wa ta'ala) ka attal fesla ho chuka thah kay voh be-iman maren gay. Yehni un meh murda zameen jesi sifaat theen is leyeh voh dawat e Islam ko qabool nahin ker rahay thay aur un kay leyeh attal fesla ho chuka thah kay voh be-iman maren gay. Kissa mukhtasar, Allah (subhanahu wa ta'ala) ka farmana: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah A'raf (7) Ayat 194] aur phir RasoolAllah (sallalahu alayhi was'sallam) ko mukhatab ker kay Mushrikoon kay mutaliq farmana: ”Tum murdoon ko nahin sunatay aur nah behroon ko, pukar nah sunaho jab voh peet pher chalen.” [Ref: Surah 30 Ayat 52] “Tumaray sunahay nahin suntay murday aur nah tumaray suna-hay behray pukar suneh, jab chalen peet pher ker.” [Ref: Surah 27 Ayat 80] yeh baat sabat kerta heh kay Mushrik murda, behray, deaf hen aur jin ko Mushrikeen Allah kay siwa pukartay hen voh be Mushrikoon jesay banday hen. Yehni jistera Mushrik murda aur behray, deaf hen is'see tera jin ko voh Allah (subhanahu wa ta'ala) kay siwa pukartay hen un jesay murda aur behray, deaf hen: “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.” [Ref: Surah 16 Ayaat 20/21] Aur voh kia hen joh be-jaan murda hen aur nah voh khabr rakhtay hen kay qayamat kay din kay leyeh log kab dobara utha-hay jahen gay aur joh nah kuch banatay hen aur khud banahay gahay hen? Is ka jawab Allah (subhanahu wa ta'ala) nay ek aur ayaat meh deeya heh: “Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh hen, voh kuch nahin banatay, magar khud banahay gahay hen; ...” [Ref: Surah 25 Ayat 3] Alhasil, Mushrik murda, behray, deaf hen aur un kay khuda yehni un kay butt un jesay murda aur behray, deaf hen. Optional Reading: - [^] Warna agar yeh mowaqif ikhtiyar keeya jahay kay yeh ayaat murdoon kay mutaliq theen toh phir Keun nateeja yeh akhaz hota heh kay RasoolAllah (sallalahu alayhi was'sallam) yeh bee maloom nahin thah kay tableegh e deen murdoon ko ya zindoon kee jahay. Aur is la ilmi kee islah kee khatir yeh ayaat nazil huween aur voh be ek daffa nahin doh dafa. Yehni pehli dafa bataya magir Rasoolallah (sallalahu alayhi was'sallam) ko phir be samaj nah aahi phir dosri dafa ayaat utari gahee samjanay kay leyeh kay murdoon ko tableegh e deen mat doh tum un ko nahin suna saktay. Is leyeh yeh muwaqif ikhtiyar kerna kay yeh ayaat murdoon kay mutaliq theen; is meh RasoolAllah (sallalahu alayhi was'sallam) ki nuqsaan qadr ka ihtimaal heh. - [?] Note keren murday doh type kay hen. Ek murda sunta, dekhta, jaanta, samajta heh; yehni murda insaan aur is ka saboot voh ahadith hen jis meh murdoon say sawal poocha jana sabat hota heh. Aur qabr me sawal kay jawab denay walay meh sun-ne, dekhne, jaan-ne, samajne aur jawab dene yehni bolnay kee sifaat mojood honi warna sawal poochne ka maqsid faut ho jahay ga. Dosra murda voh heh joh sunta, dekhta, samajta, janta nahin yehni pathar, zameen waghera aur is kay saboot meh Quran kee ayaat pesh kee ja chuki hen.
  20. As salamu alayqum wr wb Meray baee khadam aap kee zeroor madad keray ga. Jis jis ayat kee tafsir aap ko chahyeh hogi aap mujjay message ker dee jeeyeh ga khadam zeroor tafasir e Ulamah kay khaas nuqaat ko dalahil e Qurania o Hadith ka lebas pehna ker pesh ker deh ga. Dua'oon meh yaad rakhyeh ga. Muhammed Ali Razavi
  21. - Tafsir 3: Hazrat Ibrahim (alayhis salam) nay apni qom say poocha jab voh jawab deh chukay kay voh buttoon ko poojtay hen: “... ham poojtay hen buttoon ko aur sara din in'nee kay pass bethay [sath lagay rehtay] hen. Kaha, kuch suntay hen tumara kaha jab tum pukartay ho ya tumara kuch bala ya bura kertay hen?” [Ref: Surah 26 Ayat 71/73] ek aur jaga Hazrat Ibrahim (alayhis salam) nay apnay pehlay sawal kay jawab ko ek aur sawal kay saath pesh keeya: “[Waqia] mazkoor ker kitab meh Ibrahim ka be'shak voh sacha Nabi thah. Jab kaha apnay baap ko; heh meray baap keun poojtay ho us ko na suneh aur na dekhay aur teray kuch kaam nah ahay?” [Ref: Surah 19 Ayat 41/42] Aur haqiqat yeh heh kay buttoon kay haath, pahoon, qaan, ankhen sab kuch toh hen magar phir be be'jaan hen: “Kia un kay pahoon hen jin say chalen ya un kay haath jis say garift keren ya un ki ankhen jin say dekh saken aur qaan jin say suneh? Farmaho; apnay shareekoon ko pukaro aur muj per waar chalo aur mujjay molat nah doh.” [Ref: Surah 7 Ayat 195] “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.” [Ref: Surah 16 Ayaat 20/21] Joh murda ho zameen kee tera, aur sunnay, dekhnay, chalnay, pakrnay, khanay, kee taqat nah rakhta ho aur agar kohi us ko ibadat kee pukar say pukaray toh voh us ko qayamat taq nahin sunneh gay aur: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] Aur qayamat kay din in butt kay khudahoon kee ibadat kernay walay buttoon ko pukaren gay magar un ko kohi jawab nahin millay ga [28:64]. Aur jab Allah (subhanahu wa ta'ala) butt kay khudahoon ko hazir keray ga aur poochay ga kia tum nay in ko kaha thah kay meri pooja kero? Toh phir Mushrik aur un kay khuda ek dosray kay munkir ho jahen gay aur ek dosray per lanat behjen gay [29:25] Aur phir Allah (subhanahu wa ta'ala) buttoon aur mushrikeen ko jahanum meh dalnay ka hokam deh ga aur farmahay ga kay agar yeh khuda hotay toh phir voh dozakh meh nah dalay jatay [21:99]. Tafsir e Ulamah e Sabika Zamana: “And who is (man here is interrogative but meant [rhetorically] as a negation: in other words, ‘no one is’) further astray than him who invokes, [him who] worships, besides God, that is to say, other than Him, such as would not respond to him [even] until the Day of Resurrection — these are the idols, who never answer those who worship them in anything that they ask for — and who are heedless of their supplication?, their worship, because they are inanimates that possess no [faculty of] comprehension.” [Ref: Tafsir Al Jalalayn] “(And who is further astray) from the Truth and guidance (than those who, instead of Allah) i.e. the disbeliever, (pray unto) worship (such as hear not their prayer) such as respond not to his supplication (until the Day of Resurrection) i.e. the idols, (and are unconscious of their prayer) and are unaware of the prayers of those who worship them, ...” [Ref: Tafsir Ibn Abbas] “(And who is more astray than those who invokes besides Allah others who will not answer them until the Day of Resurrection, and who are unaware of their invocations to them) meaning, no one is more misguided than those who invoke idols instead of Allah, asking them for things that they cannot give -- until the Day of Judgment. They (the idols) are unaware of what he asks, they can neither hear, see, or act. This is because they are inanimate, senseless stones. Allah then says, ...” [Ref: Tafsir Ibn Kathir] Mazeed in tafasiroon ko dekha ja sakta heh: - Tafsir Al Kashf, by Zamashkari - Tafsir Al Kabeer, by Imam Raazi - Tafsir Jami Al Ihkam, by Imam Qurtubi - Tafsir Fat'h Al Qadeer, by Shokani - Tafsir Al Quran, by Ferozabadi - Tafsir Ma'lim ul Tanzeel, by Imam Baghvi - Tafsir Madarik, Imam Nafsi - Tafsir Al Khazan - Al Tafsir Al Kabeer, by Imam Tabarani Alhasil: Quran aur ahadith kee roshini say yeh sabat huwa kay yeh ayat be Mushrikeen aur un kay khudahoon yehni buttoon kay mutaliq thee nah kay Mominoon aur Musalmanoon kay wastay. Aur Ummah kay Ulamah e Sabika kee tafasir is per saboot hen. Khadim ka joh mowaqif thah us per khadam nay Quran o Sunnat say mu'adid tafseeren keen aur har pehloo say yeh sabat keeya kay yeh teenoon ayaat Mushrikoon aur un kay buttoon kay baray meh theen. Aur joh khadam ka dawa thah: “Joh ayaat janab Waseem sahib pesh keren gay who buttoon kay wastay nazil huweeen hen ….” khadam us per poora utra heh is leyeh khadam ko kissi kay nazriyat qabool kernay kee zeroorat nahin. Waseem Mughal Kay Mowaqif Ka Radd: Waseem Mughal nay joh tehreer likhi thee us kay ilfaaz naqal kerta hoon: “... meh agar Quran say yeh ayateh sabat nah keroon kay Allah nay kaha heh ke ye banday hen madad nahin ker saktay aur voh apni madad nahin ker saktay.” Aur mazeed yeh likha thah kay: “... agar me yeh Quran say sabat nah keroon toh meh Barelwi maslak qabool ker loon ga.” Aayeh dekhtay hen kay kia Waseem sahib nay apni likhi huwi tehreer kay mutaliq daleel pesh keeh ya nahin. Janab kee daleel e awal kee taraf atay hen: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah A'raf (7) Ayat 194, Tarjuma: Hafiz Nazr Ahmad] Abh tehreer aur ayaat ka muwazna kerta hoon. Tehreer meh likha thah: “… Allah nay kaha heh ke ye banday hen madad nahin ker saktay aur voh apni madad nahin ker saktay.” Meh is tehreer aur ayaat ko points bana ker likhta hoon: 1 - Allah nay kaha heh ke ye banday hen 2 - madad nahin ker saktay 3 - aur voh apni madad nahin ker saktay. Ayaat kay nuqaat: A - Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, B - phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” Janab kee pehli pesh kerda daleel meh nuqta 2 aur 3 mojood nahin sirf nuqta 1 mojood heh. Aur buttoon ko banda kehna is leyeh thah kay voh bandoon kee shakal meh thay. Aur yeh nuqta 1 be tashbih juzzi kee bina per heh yehni jistera butt nahin suntay is'see tera mushrik nahin suntay taleem islam ko. Ayaat meh sirf mushrikoon jesay bandoon kay jawab nah denay ka zikr heh aur Waseem sahib nay likha thah kay voh sabat keray ga kay banday madad nahin ker saktay aur nah apni madad ker saktay hen lehaza yeh daleel puri nahin utarti. Aur janab kee dosri daleel: “Kia ussay shareek kertay hen joh kuch nah banahay aur voh khud bana'hay huway hen. Aur nah voh un ko madad puncha saktay hen aur nah apni madad ker saktay hen.” [Ref: Surah 7 Ayat 191/192] Aayeh is kay be nuqaat banatay hen: A - ussay shareek kertay hen joh kuch nah banahay B - khud bana'hay huway hen. C - nah voh un ko madad puncha saktay hen D - nah apni madad ker saktay hen Aur ek dafa phir janab kay teen nuqaat pesh e khidmat hen: 1 - Allah nay kaha heh ke ye banday hen 2 - madad nahin ker saktay 3 - aur voh apni madad nahin ker saktay. Dekhtay hen kon say nuqaat ayaat meh pahay jatay hen. Nuqta 2 joh ayaat ka nuqta C banta heh aur nuqta 3 joh ayaat ka nuqta D banta heh, yehni 2 nuqaat mojood hen. Magar yeh donoon nuqtay buttoon kay bana-hay janay aur buttoon kay kuch na bana-nay kay baray meh hen. Waseem Sahib ka nuqta 1 yehni Allah (subhanahu wa ta'ala) nay unneh ayaat me banda farmaya heh yeh mojood nahin. In wajoohat kee bina per Waseem Sahib kee yeh daleel bee tehreer kay mutabiq nahin. Janab kee tesri daleel: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] kay yeh nuqaat hen: A - Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar B - unneh khabr nahin nahin un kay pukarnay ki. Aayeh ek dafa phir janab kay teen nuqaat kee taraf: 1 - Allah nay kaha heh ke ye banday hen 2 - madad nahin ker saktay 3 - aur voh apni madad nahin ker saktay. Aur ayat meh janab Waseem sahib kay teenoon nuqtay nahin pahay jatay is leyeh yeh daleel bee janab kee likhi huwi tehreer per puri nahin utarti. Biyaan e Haq: Allah (subhanahu wa ta'ala) farmata heh kay puranay zamanoon kay kissay Quran meh is leyeh batahay gahay hen kay ahle feham in say ibrat hasil keren [12:111]. Aur Khadam nay puranay waqiat ko sirf joh un say ibrat hasil hoti heh us kay leyeh naqal keeya heh. Aur zahir baat heh kay in waqiat say mushrik be ibrat hasil kertay thay, Sahabah aur baqi be Ummati hasil kertay hen. Quran Ki Shaan Jawami Al Kalim yehni likha mukhtasar gaya heh magar mafoom meh bara waseeh heh [Ref: Bukhari, B87, H141] Is leyeh Quran kee ayaat kee muadid tafasir kee ja sakti hen jistera khadam nay keeya magar kohi tafsir Quran say ikhtilaaf nahin kerni chahyeh keun kay Quran meh ikhtilaf yehni tazaad biyani nahin. Is leyeh essee tafsir joh Quran kee kissi wazia ayaat say tazad peda keray voh Allah kay Quran kee taqzeeb bee heh aur Quran meh tazad biyani ko sabat kerna heh, joh kuffr heh. Aur yaad rahay tafsir Bir'ray ka murtaqib jahanumi heh, yehni voh tafsir joh kohi apni man pasand, mangarat tafsir keray jis ka saboot Quran o hadith say sabat nah ho voh banda jahanumi heh. Aur note keren kay Khariji kaffiroon ka tareeka yeh heh kay voh Mushrikeen aur un kay buttoon kay wasay joh ayaat nazil huween theen un ko Musalmanoon per chispan kertay hen: "And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them (the Khawarij and the Mulhidun) the worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers." [Ref: Sahih Al Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij ... and the Mulhidun (heretical) after the establishment of firm proof against them] Aur esoon ko Hazrat Abdullah Ibn Umar (radiallah ta'ala anhu) nay badtreen makhlooq jana heh. Ek aur hadith meh RasoolAllah (sallalahu alayhi was'sallam) nay ek essay logoon kay mutaliq farmaya joh Quran peren gay magar un kay halk say neechay nahin utray ga aur RasoolAllah (sallalahu alayhi was'sallam) nay farmaya kay voh khalaiq meh sab say bad'treen hoon gay: "Abu Dharr reported Allah's Messenger (may peace be upon him) as saying: Verily there would arise from my Ummah after me or soon after me a group (of people) who would recite the Qur'an, but it would not go beyond their throats, and they would pass clean through their religion just as the arrow passes through the prey, and they would never come back to it. They would be the worst among the creation and the creatures. Ibn Samit (one of the narrators) said: …" [Ref: Sahih Muslim, Book 5, Hadith 2335] Aur RasoolAllah (sallalahu alayhi was'sallam) nay farmaya: “... ahle kitab 72 firqoon meh batay aur yeh Ummat 73 firqoon meh batay gee, jin say 72 jahannumi hoon gay aur ek jannati hoga aur voh [firqa] aksiriyat meh hoga.” [Ref: Abu Dawood, Hadith 4580] aur janab kee aksiriyat toh door ek do be chamchay nah hoon gay. Aur aakhir meh arz heh kay jamhoor e Ummat yehni majority, sawad e azam, aksiriyat wali jammat kay mutaliq RasoolAllah (sallalahu alayhi was'sallam) nay farmaya kay voh gumrahi per mutafiq nahin hogi: “Tum jammat kay saath rehna aur aledgi say bachna keunke shaytaan ek shakhs kay saath hota heh aur voh do admiyoon say ziyada door hota heh.” [Ref: Tirmadhi, Kitabul Fitan, Hadith 2091] aur janab aap akelay aur Ummat kay jayyid mufasireen o Ulamah aap kay khilaaf yaqeenan shaytaan aap kay saath hee heh. Aur aakhir meh ek aur hadith: “... Allah (subhanahu wa ta'ala) meri ummat ko jama nahin keray ga (rawi ko shak heh shahid yeh ilfaaz hen): Muhammed kee ummat ko gumrahi per jama nahin keray ga ...” [Tirmadhi, Kitabul Fitan, Hadith 2093] Alhasil Ummat kay jayyid mufasireen e sabika zamana ka is per ijma heh kay in ayaat say butt muraad hen is leyeh Waseem sahib kay saath shaytaan ka hona sabat hota heh. Haq sab per wazia ho chuka hoga Waseem baee kay daway aur un kay dalahil kay baray meh is leyeh is jawab ko pernay waloon say apeal heh kay voh apnay saath insaaf keren aur haq ko qabool keren. Warna nuqsaan kissi ghair ka nahin sirf apna hee keren gay. Janab Waseem sahib ko apni likhi huwi tehreer kee pasdari kerni chahyeh aur maslak e sayyidi ala hazrat Imam Ahmad Raza qabool kerna chahyeh joh khalis Ahle Sunnat Wal Jammat kay tarjuman thay. Janab Waseem sahib agar kohi apni tehreer kee kohi taweel keren ya maslak e Ala Hazrat ko qabool kernay say inqaar keren ya tehreeri jawab dena chahen toh phir yeh un ko haq nahin hoga. Tehreer meh taweel ka haq us waqt thah jab likhi gahi abh agar kohi taweel kertay hen kay mera matlab yeh nahin yoon thah toh khadam is ko sirf baqwas say ziyada kuch tasleem nahin keray ga. Agar janab munkir ho jahen maslak e haq qabool kernay say toh phir meri yahi dua heh kay joh ilfaaz janab nay apnay baray meh tehreer meh likhay Allah un ko jald pura keray, ameen. Aur janab agar abh tehreeri jawab dena chahen toh awal yeh tawaqoh nah rakhen kay khadam kee taraf say janab ko jawab millay ga. Joh meh nay janab kee rehnumahi kay leyeh likha is say ziayada meh aur jawab likhna gawara nah keroon ga. Han agar janab Ahle Sunnat kay maslak ko qabool kertay hen aur Ala Hazrat alayhi rehma kee taleemat e Quran o Hadith per chalnay kay leyeh tiyar hoon toh khadam ko kohi ihtiraaz nahin hoga khat o khatabat meh. Warna khadam ko maaf keeya jahay. Meri deeni masroofiyat itni ziyada hen kay meh apna time sirf ek banday per sirf nahin ker sakta. Dohim janab nay apnay mowaqif kay wastay ayaat pesh keen theen agar kissi tafseel o taweel o tafsir kee zeroorat hoti toh us waqt kertay. Aur haqiqat yeh heh kay janab nay in ayaat ko apnay mowaqif ko sabat kernay kay leyeh kafi jana. Abh agar janab ko josh e tafsir bir'ray ahay toh apnay taq mehdood rakhyeh ga.[!] Wesay khadam ko tawaqoh nahin kay janab Waseem sahib apni likhi huwi tehreer kee pasdari keren gay aur Ahle Sunnat kay maslak ko qabool keren gay. Allah (subhanahu wa ta'ala) say dua heh kay voh mujjay aur Waseem baee ko haq baat kehnay, samajnay, qabool kernay kee tofeeq deh aur hamara khatama Islam aur siraat e mustaqeem per ho, ameen. Muhammed Ali Razavi Supplimentry Optional Reading: [$] Khadam nay Quran kee ayat: “Aur unoon nay bari bari chalen chaleen. Aur unoon nay kaha tum har giz nah chorna apnay khudahoon ko, aur har giz nah chorna Wadd aur nah Suwa aur nah Yaguth aur nah Ya'uq aur na Nasr ko.” [Ref: Surah 71 Ayat 23] kee wazahat meh sahih bukhari kee yeh hadith pesh kee thee: “... joh butt Nuh (alayhis salam) ki qom meh poojay jatay thay bad meh wohi Arab meh poojay janay lagay thay. Wadd, Daumat al jandal meh bani Jandal ka butt tha. Suwa bani Hazeel ka thah, Ya'ghuth bani Murad ka thah. Aur Murad kee shaakh bani Ghu'taif ka joh wadi Juff meh qom bani saba kay pass rehtay thay. Ya'uq bani hamdan ka butt thah, Nasr Himyr ka butt thah joh Zhul Al Kala kay aal meh thay. Yeh panchoon Nuh (alayhis salam) kee qom kay Saleh [yehni muttaqi, prezgar] logoon kay naam thay. Jab in kee wafat ho gaee toh shaytaan nay un kee qom kay dil meh dala ke apni majlisoon meh jahan voh bethtay thay butt nasb ker lenh. Aur un buttoon kay naam apnay saleh afrad kay naam per rakh lenh. Chuna'chay un logoon nay esa hee keeya, us waqt un butoon kee ibadat nahin huwi leken jab voh log be mar gahay jinoon nay butt nasb keeyeh thay aur asal surat haal ka ilm logoon ko nah raha toh un kee ibadat honay lagi.” [Ref: Bukhari, Kitab Tafsir, Surah Nuh, Hadith 2027] Magar khadam ek khaas nuqtay kee wazahat kerna bhool gaya ke yeh hadith Quran kee wazia ayat say takrati heh is leyeh qabil e ihtibar nahin. Hazrat Nuh (alayhis salam) nay jab apni Ummat ko Tawheed kee taraf bulaya toh unoon nay meeting kee aur un kay leader nay un say kaha: “... Aur unoon nay kaha tum har giz nah chorna apnay khudahoon ko, aur har giz nah chorna Wadd aur nah Suwa aur nah Yaguth aur nah Ya'uq aur na Nasr ko.” [Ref: Surah 71 Ayat 23] Jis say yeh sabat hota heh kay Wadd, Suwa, Yaguth, Ya'uq aur Nasr butt kay khudahoon kay khilaaf Hazrat Nuh (alayhis salam) ko behja gaya thah taqay Hazrat Nuh (alayhis salam) apni qom ko in buttoon ki ibadat say bachahen aur in'nee buttoon kay baray meh Hazrat Nuh (alayhis salam) nay farmaya thah kay inoon nay bot say logoon ko gumra ker deeya heh [71:24]. Halan kay hadith meh likha heh kay un kay marnay kay baad un ko butt banaya gaya thah. Jis ka hona muhaal heh. Keun kay Hazrat Nuh (alayhis salam) kee Nabuwat say pehlay aur un kay tableegh e tawheed say pehlay un ki qom in panch buttoon kee pooja kerti thee. Agar yeh butt un kee ummat kay saliheen kay hotay toh phir Hazrat Nuh (alayhis salam) Wadd, Suwa, Yaguth, Ya'uq aur Nasr kee ibadat say nah roktay balkay voh apnay zamanay kay aur buttoon kay khilaaf awaz e tawheed buland kertay. Un ko in panchoon kay khilaaf awaaz e Tawheed buland kernay kay leyeh behja jana saboot heh kay yeh Nuh (alayhis salam) kee qom kay saliheenoon kay butt nahin thay balkay yeh butt pehlay hee mojood thay. [*] Ihtiraaz ho sakta heh kay butt kesay murda ho saktay hen bandoon ko murda kahay jahay toh theek heh pathar aur lakri waghera kay banneh toh murda nahin hotay. Toh jawab arz heh kay Allah (subhanahu wa ta'ala) nay zameen ko murda farmaya heh jis ko voh zinda kerta heh. [Ref: 30:19, 30:50, 36:33] Aur zahir baat heh joh is murda zameen say ek aam matti ka butt banata heh voh murda hee hota heh cha'hay voh kitni khoobsoorti say us ko tarash ker kissi parindeh, janwar, insaan kee shakal o soorat banahay aur is'see mafoom meh butt murda hen yehni beghair jaan kay hen jistera pathar, matti waghera hen. [!] Aur agar janab koshish keren gay toh khadam kee taraf say yeh ashkal uthana zeroor. Kay Allah (subhanahu wa ta'ala) nay ayaat meh farmaya heh kay jinneh tum Allah kay siwa pukartay ho … Agar tafsir bir rai aur man-pasand kee hoti toh janab Allah kay siwa logh zindoon ko be pukartay hen toh kia zinda bee madad nahin ker saktay aur apni madad nahin ker saktay? Note keryeh in ayaat meh takhsees murdoon ya zindoon kee nahin aur jab takhsees nahin toh phir ayat ko ek mafoom meh makhsoos kerna apnay aap ko Rabb ka darja dena heh. Doobta kinaray per kharay ko awaaz deta heh bachaho, toh phir us nay Allah kay siwa hee ko pukara. Baap nay betay ko paani kay glass kay leyeh pukara to Allah kay siwa hi ko pukara. Ustaad nay shagird ko sabak sunanay kay leyeh pukara toh Allah kay siwa hee ko pukara, is man-garat tafsir bir ray say toh har madad aur har pukar joh ghair khuda say kee jahay cha'hay zinda say ho ya murda say. Allah kay siwa hee kee pukar tehrti heh aur ba'qawl aap kay es'see pukar shirk heh joh musalman ko mushrik yehni kaffir banati heh. Is'see ashkal say aap kay mowaqif ka batal o mardood hona sabat ho jata heh. Keun kay joh jaiz pukar aur madad talb kerna heh voh be mindu'nillah kee man-pasand tafsir kernay say shirk ban jaati heh. Joh kay Quran o hadith kay bilqul khilaaf heh.
  22. - Tafsir 3: Allah (subhanahu wa ta'ala) nay Quran e kareem meh farmaya: Bey shak tum jinnay pukartay ho Allah kay siwa, voh [Mushriko] tumaray jesay banday hen, ...” [Ref: Surah 7 Ayat 194] Aayeh dekhtay hen kay Mushrik kesay banday thay: “Aur agar tum unneh [sirat e mustaqeem ki] rah kee taraf bulaho toh nah suneh aur tooh unneh dekhay ke voh teri taraf rahay hen aur unneh kuch be nahin dekhaee deta.” [Ref: Surah 7 Ayat 198] Allah (subhanahu wa ta'ala) nay mushrikeen kay mutaliq mazeed farmaya: “Behray, goongay, anday, toh voh lo't anay walay nahin.” [Ref: Surah 2 Ayat 18] “Aur kaffiroon kee misaal is ki see heh, joh pukaray esay ko joh khali cheekh pukar kay siwa kuch nah sunay, behray, goongay, anday, toh unneh kuch samaj nahin.” [Ref: Surah 2 Ayat 171] “Aur ham nay peda keeyeh jahanum kay wastay bot say Jin aur admi. Un kay dil hen un ke un say samajtay nahin, aur ankhen hen magar dekhtay nahin, aur qaan hen un say suntay nahin voh esay hen jesay chopahay hen balkay un say be ziayada be-hidayat, wohi log ghafil hen.” [Ref: Surah 7 Ayat 179] “Aur kaffiroon kee misaal is ki see heh, joh pukaray esay ko joh sirf cheekh pukar kay siwa kuch nah sunay [yehni chopahay], behray, goongay, anday, toh unneh kuch samaj nahin.” [Ref: Surah 2 Ayat 171] Allah (subhanahu wa ta'ala) Mushrikoon kee sifaat batahi kay voh behray goongay anday banday hen aur jin ko yeh Mushrik pukartay hen yehni butt kay khuda voh bee to Mushrikoon jesay hen toh phir juzzi tashbih kay mutabiq is ka mafoom yeh banta heh kay Mushrikeen kay khuda yehni butt, anday, goongay, behray hen aur jis ka saboot yeh ayaat heh: “... ya un ki ankhen jis say voh dekhen ya qaan hen jis say voh suneh? Farmaho; apnay shareekoon ko pukaro aur muj per waar chalo aur mujjay molat nah doh.” [Ref: Surah 7 Ayat 195] yehni ankhen aur qaan honay kay bavjood dekhtay suntay nahin aur is'see ko wazia tor per ek aur ayaat meh biyaan keeya gaya heh: “[Waqia] mazkoor ker kitab meh Ibrahim ka be'shak voh sacha Nabi thah. Jab kaha apnay baap ko; heh meray baap keun poojtay ho us ko na suneh aur na dekhay aur teray kuch kaam nah ahay.” [Ref: Surah 19 Ayat 41/42] - Tafsir 4: Allah (subhanahu wa ta'ala) farmata heh: “Ham nay tummeh peda keeya to keun nahin sach mantay?” [Ref: Surah 56 Ayat 57] aur ek aur ayaat meh Allah (subhanahu wa ta'ala) farmata heh: “Heh logo! Apnay Rabb ko poojo jis nay tummeh aur tum say pehloon ko peda keeya yeh umeed kertay huway kay tummeh prezgari millay.” [Ref: Surah 2 Ayat 21] Allah (subhanahu wa ta'ala) aur ayat meh is'see baat ka izhar farmata heh: “Aur Allah nay tummeh peda keeya phir tumari jaan qabz keray ga, aur tum meh kohi sab say naqas umar kee taraf phera jata heh ke jan'nay kay baad kuch nah janay, beshak Allah sab kuch janta heh, sab kuch ker sakta heh.” [Ref: Surah 16 Ayat 70] Abh agar is siyaaq o sabak ko mad e nazr rakh ker is ayaat ko samja jahay; yehni Mushriko tummeh bananay wala Allah (subhanahu wa ta'ala) heh aur jin ko voh pukartay hen voh Mushrikoon jesay hen: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh [Mushriko] tumaray jesay banday hen, ...” [Ref: Surah 7 Ayat 194] Toh phir mafoom yeh nikalta heh kay Mushriko jistera tum ko Allah (subhanahu wa ta'ala) nay tummeh peda keeya us'see tera tum jin buttoon kay khudahoon ko pukartay ho un ko be Allah (subhanahu wa ta'ala) nay banaya heh: “... (butt parast) mutawajoh huway, dortay huway us kee taraf (ahay), us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay [tanhitoon] ho. Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho?” [Ref: Surah 37 Ayat 91/96] Allah (subhanahu wa ta'ala) nay Quran meh farmaya kay Allah (subhanahu wa ta'ala) nay har cheez ko peda keeya heh: “Beghair kissi namoona kay asmanoon aur zameen ka bananay wala [Allah heh]. Phir us ka han bacha kahan say ho halan kay us kee aurat nahin? Aur us nay har cheez ko peda keeya heh aur voh sab kuch janta heh.” [Ref: Surah 6 Ayat 101] aur yahi mafoom ek aur ayaat meh be heh: “... ho jahen gay anday aur ankhyar? Ya barabar ho jahen gi handeriyan aur ujala? Kia Allah kay leyeh esay shareek tehrahay hen jinoon nay Allah ki tarah kuch nahin banaya? Toh unneh un ka banana aur us ka banana ek sa maloom huwa? Farmaho; Allah har cheeze ka bananay wala heh aur akela sab per ghalib heh.” [Ref: Surah 13 Ayat 16] Aur jab har cheez Allah (subhanahu wa ta'ala) nay peda kee heh toh phir us meh buttoon ka banana be shamil hota heh. Sawal uthaya jahay ga kay kesay ho sakta heh kay insaan kay banahi huwi cheez Allah (subhanahu wa ta'ala) kee banahi huwi cheez tehrahi jahay. Jawab hazir e khidmat heh, dekhyeh Allah (subhanahu wa ta'ala) insaan kee banahi huwi cheez ko apni taraf mansoob kerta heh kay un ko Allah (subhanahu wa ta'ala) nay banaya heh: “Aur Allah nay joh peda keeya us say tumaray leyeh sahay bana-hay, aur tumaray leyeh bana-heen paha-roon meh pana-gahen, aur tumaray leyeh kurtay banahay joh tumaray leyeh garmi say bachaho hen, aur kurtay [Zeeren, armour] joh tumaray leyeh bachaho hen tumari larahi meh, ...” [Ref: Surah 16 Ayat 81] Is'see tera Allah (subhanahu wa ta'ala) kay Nabi Hazrat Ibrahim (alayhis salam) nay buttoon kay bananay ko be Allah (subhanahu wa ta'ala) taraf mansoob keeya heh: “ … phir voh un kay ma'budoon meh chup ker gus gaya, phir kehnay laga; kia tum khatay ho? Tummeh kia huwa tum boltay nahin? phir puri quwat say marta huwa un per ja pera. Phir voh (but parast) mutawajoh huway, dortay huway us kee taraf (ahay), us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay [tanhitoon] ho. Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho?” [Ref: Surah 37 Ayat 91/96] Alhasil: Tafsir e awal meh khadam nay sabat keeya kay voh banday Hazrat Ibrahim (alayhis salam) kay ummati thay jin kay butt banahay gahay thay aur un buttoon ko khuda bana leeya gaya tha. Phir is'see tafsir e awal kee bunyaad ko malhooz rakh ker is ayaat kee deeghir tafasir pesh keen. Tafsir 2; Mushrikeen kay butt un kay khuda insani shakal o soorat meh banahay gahay thay aur voh un mushrikeen jesay insaan lagtay thay magar haqiqat meh un kay pass voh sifaat mojood nahin theen joh Mushrikeen meh mojood theen yehni butt ankhen, qaan, haath, pahoon, honay kay bavjood dekhnay sunnay, pakrnay aur chalnay kee sifat say mehroom thay. Tafsir 3; Mushrikeen kay butt khuda behray goongay anday hen jistera mushrikeen behray goongay aur anday hen. Tafsir 4; Aur aakhiri tafsir meh sabat keeya gaya kay buttoon ko bananay wala Allah (subhanahu wa ta'ala) kee zaat heh aur ban'neh meh Mushrikeen buttoon jesay banday hen, yehni un ko Allah (subhanahu wa tala) nay banaya heh jistera buttoon ko banaya heh. Point 2 - phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho. - Allah (subhanahu wa ta'ala) farmata heh: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro, chahyeh toh yeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Jawab denay kay leyeh sunna lazmi heh aur jab yeh butt kay khuda sawali kay sawal ko sun nahin saktay: “[Waqia] mazkoor ker kitab meh Ibrahim ka be'shak voh sacha Nabi thah. Jab kaha apnay baap ko; heh meray baap keun poojtay ho us ko na suneh aur na dekhay aur teray kuch kaam nah ahay.” [Ref: Surah 19 Ayat 41/42] Ek aur ayat meh button kay mutalik Ibrahim (alayhis salam) ka farman peryeh: “Jab kaha apnay baap ko aur us kee qom ko tum kiss ko poojtay ho? Woh bolay ham poojtay hen buttoon ko aur sara din in'nee kay pass bethay [sath lagay rehtay] hen. Kaha, kuch suntay hen tumara kaha jab tum pukartay ho ya tumara kuch bala ya bura kertay hen?” [Ref: Surah 26 Ayat 71/73] Ibrahim (alayhis salam) kay is sawal ka jawab Allah (subhanahu wa ta'ala) Quran me ek aur jaga anahit farmata heh: “Agar tum un ko pukaro toh nahin suneh gay tumari dua [yehni pukar] ...” [Ref: Surah 35 Ayat 14] Aur Mushrik toh apnay butt kay khudahoon ko madad kay leyeh pukartay thay: “Aur pakrtay hen Allah kay siwa aur khuda (Aalihatan) ke shahid un kee madad keren; …” [Ref: Surah 36 Ayat 74] Awal toh butt kay khuda suntay hee nahin: “... aur agar [bil farz e muhaal] suneh toh pun-chen nahin tumari madad ko aur qayamat kay din munkir hoon gay [khuda kay] shareek honay kay. Aur kohi nah batlahay ga tuj ko jesay batlahay khabr rakhnay wala.” [Ref: Surah 35 Ayat 14] “... na ker saken gay [yeh butt kay khuda] un kee madad aur yeh [butt parast buttoon ki] foj ho ker pakray ahen gay.” [Ref: Surah 36 Ayat 74] “Aur jin ko tum pukartay ho us kay siwa voh nahin kertay tumari madad aur nah apni zaat kee madad ker saktay hen.” [Ref: Surah 7 Ayat 197] Keun madad nahin ker saktay us ka jawab yeh heh kay buttoon kay qaan toh hen magar suntay nahin, ankhen hen dekhtay nahin, haath hen magar pakr nahin saktay, aur pahoon hen chal nahin saktay is leyeh achay aur buray per kohi qudrat nahin rakhtay is leyeh nah voh apni madad ker saktay hen aur nah auroon kee. Aur is kay saath yeh butt kay khuda apni ya kissi aur kee madad say is leyeh qaasir hen keun kay voh kissi be cheez joh qaynaat e illahi meh mojood heh malik nahin balkay Allah (subhana wa ta'ala) un kee malikiat kee haqiqat biyaan farmata heh: “... yeh Allah heh tumara Rabb ussee kay leyeh mulk [yehni badshahi] aur jin ko tum pukartay ho us kay siwa voh malik nahin khajoor kee gutli kay ek chilka kay.” [Ref: Surah 35 Ayat 13] “... voh malik nahin ek zerra bar kay asmanoon meh aur na zameen meh aur na un [butt kay khudahoon] ka in donoon meh kohi hissa heh aur nah us [yehni Allah] ka kohi madad-gar.” [Ref: Surah 34 Ayat 22] Alhasil buttoon kay pass nah toh zindgi heh jis say voh dekh, sun, chal, pakr saken aur nah voh Allah (subhanahu wa ta'ala) kee qaynaat meh kissi ek zarray kay malik hen kay us per denay per ikhtiyar rakhtay hoon aur nah yeh butt kay khuda Allah kay shareek hen. Allah (subhanahu wa ta'ala) mazeed butt kay khudahoon kay mutaliq aur farmata heh: “Kia tehra-hay hen unoon nay aur khuda (Aalihatan) zameen kay joh dobara utha-hen gay [murdoon ko]?” [Ref: Surah 21 Ayat 21] Is sawal kay jawab kay saath Allah (subhanahu wa ta'ala) butt kay khudahoon kay mutaliq aur be farmata heh:“Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh ke voh kuch nahin banatay, aur khud bana'hay gahay hen, aur voh apnay leyeh achai, burahi aur nah hee voh maut, zindgi aur utha'jay janay per qadir hen.” [Ref: Surah 25 Ayat 3] Tafasir Ulamah e Sabika Zamana: “Aur joh log buttoon kee ibadat kertay hen toh voh butt bi in hi jesay hen toh tum in buttoon ko pukar ker dekho agar tum apni baat meh sachay ho ke who tummeh nafa puncha'tay hen. Phir dekho ke kia voh tumari suntay hen aur jawab detay saktay hen. Kia in buttoon kay hath hen ke who kissi cheez ko leh saken aur deh saken ya ankhen aur qaan hen ke who tumari ibadat ko dekh saken aur tumari awaaz ko be sun saken? Heh Muhammad (sallalahu alayhi was'sallam) aap Makkah kay mushrikoon say farmaya deejeeyeh; apnay buttoon say madad talab kero aur phir tum aur tumaray butt bi meri zar risani kee tadbeer keren aur mujjay zera mohlat nah doh.” [Ref: Tafsir Ibn Abbas] “In mushrikeen per izhar e na pasandgi keeya ja raha heh joh Allah (subhanahu wa ta'ala) kay sath esay andad, asnam aur awsaan ko shareek ibadat kertay hen joh ba'zaat khud Allah kee makhlooq aur banahi huwi cheezen hen, kissi mamlay meh unneh kuch be qudrat hasil nahin, nah yeh bi'gar sakhtay henaur nah sawar saktay hen, nah dekh saktay hen aur nah hi apnay pujariyoon kee madad ker saktay hen, balkay yeh be jaan mujasmeh hen joh harqat nahin kertay hen, nah suntay hen aur nah hi dekh saktay hen balkay in kay pujari in say is lehaz say behtr hen ke voh sun saktay hen dekh saktay hen aur pakar saktay hen, ...” [Ref: Tafsir Ibn Kathir, Publisher: Zia Ul Quran] “Truly those on whom you call, [whom] you worship, besides God are servants, owned, like you; call them then and let them answer you, your call, if you are truthful, in [claiming] that they are gods: God then illustrates their utter incapacity and the superiority which their worshippers possess over them, saying: Have they feet wherewith they walk or, indeed, have they hands (aydin is the plural of yad) wherewith they can grasp or, indeed, have they eyes wherewith they can see or, indeed, have they ears wherewith they give ear? (an interrogative of rejection), in other words, they have none of these things, which you have, so why do you worship them when you are more complete in being than they are? Say, to them, O Muhammad (s): ‘Call upon your associates, to destroy me; then scheme against me, and waste no time, [do not] give me any respite, for I am not concerned with you.” [Ref: Tafsir Al Jalalayn] Mazeed yeh tafasir dekhi ja sakti hen: - Tafsir Jami ul Biyan Fi tafsir ul Quran, by Al Tabari, - Tafsir Al Kabeer, by Imam Raazi, - Tafsir Jami al Ihkam al Quran, by Al Qurtubi, - Tafsir Bey'dawi or Bey'zawi - Tafsir Fath Al Qadeer, by Shoqani Alhasil: Quran o Hadith kee roshini meh yeh baat sabat huwi kay surat 7 kee ayat 194 buttoon kay wastay nazil huwi thee. Khadam nay panch tafasir Quran kee roshini say pesh keenh hen is ek ayaat kee sab say yahi sabat hota heh kay yeh ayaat buttoon kay wastay nazil huwi thee na kay kissi banday kay wastay. Surah Al Ahqaf (45) Ayat 5: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] - Tafsir 1: “... The Prophet (peace_be_upon_him) said: 'Supplication (du'a') is itself the worship'. (He then recited:) "And your Lord said: Call on Me, I will answer you" (40:60). “ [Ref: Abu Dawood, Book 8, Hadith 1474] ek aur hadith meh farmaya: “... I heard the Prophet saying: “Supplication is worship.” Then he recited the verse: “And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell contemptible.” (40:60) Abu Eisa (Imam at-Tirmidhi) said: This narration is Hasan Sahih (good, authentic).” [Ref: Tirmidhi, Book 44, Number 3247] Abh agar in ahadith kee roshini meh dekha jahay toh phir yeh sabat hota kay dua kerna ibadat kerna heh. Aur yad'u [ye, daal, ayn, wa, alif] dua say nikla heh aur dua ka mafoom pukar heh Arabi meh jesa kay: “La tajalu dua ar'rasooli ...” yehni “Nah tehraho Rasool kay pukarnay ko ...” [Ref: Surah 24 Ayat 23] Is leyeh is ayaat meh: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] yad'u ka lafz bazahir pukarnay kay leyeh bola gaya heh magar haqiqat meh ibadat kee pukaar tehraya jahay ga keun kay makhlooq ko khuda maan ker pukara gaya heh. Allah (subhanahu wa ta'ala) kay siwa kis kee ibadat hoti thee is ka jawab Quran meh mojood heh: "Sirf tum ibadat kertay ho Allah kay siwa buttoon kee, aur tum jhoot gartay (takhluquna) ho, beshak Allah kay siwa jin kee tum ibadat kertay ho voh tumaray leyeh rizq kay maliq nahin ...” [Ref: Surah 29 Ayat 17] - Tafsir 2: Allah (subhanahu wa ta'ala) farmata heh: “Us say ziyada kon gumra joh Allah kay siwa pukaray esay ko jissay nah punchay us kee pukar qayamat kay din taq aur unneh khabr nahin nahin un kay pukarnay ki.” [Ref: Surah 46 Ayat 5] Allah (subhanahu wa ta'ala) batata heh kay Mushrikeen kin ko pukartay thay: “Allah kay siwa nahin pukartay magar auratoon ko aur nahin pukartay shaytaan sharkash ko.” [Ref: Surah 4 Ayat 117] Aur yeh aurateh kon theen is kee nishanda'i ek aur ayaat meh Allah (subhanahu wa ta'ala) nay farmahi: “Bala tum dekho toh Laat aur Uzza ko aur aakhiri tesray Manat ko.” [Ref: Surah 53 Ayat 19/20] Aur yeh mu'adid ahadith say sabat heh kay Al-Lat, Uzza, Manat Mushrikeen kay butt khuda thay: “... qabila Ansar kay kuch log Manat kay naam per ihram bandtay thay. Manat ek butt thah joh Makkah aur Madinah kay darmiyan rakha huwa thah ...” [Ref: Bukhari, Kitabul Tafsir, Surah Najm, Hadith 1966] Aur Mushrikeen un ko Allah (subhanahu wa ta'ala) kee betiyan mantay thay. Magar Mushrikeen apnay leyeh betiyoon ko bura jantay thay aur betoon ko pasand kertay thay. Aur is'see nazriyeh ko Allah (subhanahu wa ta'ala) mad e nazr rakh ker Mushrikeen say sawal kerta heh: “Kia tumaray leyeh betay aur us [yehni Allah] kay leyeh betiyan?” [Ref: Surah 53 Ayat 21] Mazeed Allah (subhanahu wa ta'ala) Al-Lat, Uzza, aur Manat kee haqiqat batata heh: “Yeh taqseem [yehni betoon aur betiyoon ki] bot hi buri heh. Yeh sab naam hen joh tum nay rakh leyeh hen [buttoon kay wastay] aur tumaray baap dada'oon nay, Allah nay nahin utari unki kohi sanad ...” [Ref: Ref: Surah 53 Ayat 22/23] Kabah kay andar aur ird gird 360 butt thay aur Mushrikeen zamana e jahilliya meh buttoon ka tawaf kernay kay leyeh aya kertay thay. Us zamanay meh Al-Lat us ko kaha jata thah joh Mushrikeen kay leyeh sat'toon golta thah: “... aur un say Ibn Abbas (radiallah ta'ala anhu) nay ke Laat us sha'khs ko kehtay thay joh hajiyoon kay leyeh sat'toon golta thah.” [Ref: Bukhari, Kitabul Tafsir, Surah Najm, Hadith 1964] Magar Mushrikeen nay aur un kay baap dada-oon nay ussay butt ka khuda bana deeya aur ko Allah (subhanahu wa ta'ala) kee beti tehraya. [Jari heh ...]
  23. Point 4 - aur nah apni madad ker saktay hen. - Allah (subhanahu wa ta'ala) buttoon kay mutaliq farmata heh: “Be'shak jinnay tum Allah kay siwa pukartay ho voh har giz ek makhi bi peda nah ker saken gay khawa is kay leyeh voh sab jamah ho jahen, aur agar makhi un say kuch cheen leh toh voh is say nah charwa saken gay, kitna kamzor heh talib aur matloob.” [Ref: Surah 22 Ayat 73] aur dosri jaga Hazrat Ibrahim (alayhis salam) ka waqia naqal kerta heh: “Aur Allah kee kasam albatta meh tumaray buttoon (asnamuqum) say zeroor chaal chaloon ga jabke tum peet pher ker chalay jaho gay. Pas us nay un kay baray kay siwa sab ko reza reza ker dala ta'ke voh us kee taraf ruju keren, kehnay lagay kon heh jis nay hamaray khudahoon [bi'alihatinaa] kay saath yeh keeya be'shak voh zalimoon meh say heh?” [Ref: Surah 21 Ayat 57/59] Aur is in ayaat ka ek maqsood yeh heh ke min dun'illah (Allah kay siwa) Mushrikeen kay khuda hen joh apni madad nahin ker saktay: “Kia hamaray siwa un kay aur khuda (Aalihatun) hen joh unneh bachatay hen? Voh sak'kat nahin rakhtay apni madad kee aur nah voh ham say [un ko bachanay kay leyeh apna] saathi pahen gay.” [Ref: Surah 21 Ayat 43] aur ek aur ayat me Allah (subhanahu wa ta'ala) sawal poochta heh: “Allah kay siwa kia tumari aur apni madad ker saktay hen?” [Ref: Surah 26 Ayaat 23] Aljawab, agar buttoon kay pass ikhtiyar aur qudrat hoti toh voh zeroor apni madad kertay aur apnay aap ko Hazrat Ibrahim (alayhis salam) say bachatay aur makhi say bachatay aur joh makhi cheeze ura ker leh gahi wapis lanay per qadir hotay. Aur jab voh apnay leyeh is per qadir nahin toh phir un kay leyeh kesay ho saktay hen joh un ko poojtay hen! Tafasir e Ulamah e Sabika O Haal: “Allah (subhanahu wa ta'ala) in buttoon kay shirk say bilqul paak heh. Yeh butt kissi ko bi peda nahin ker saktay. Aur nah yeh butt apnay aap ko kohi faida puncha saktay hen aur nah hi nuqsaan.” [Ref: Tafsir Ibn Abbas, Publishers: Makki Darul Kutub] “In mushrikeen per izhar e na pasandgi keeya ja raha heh joh Allah (subhanahu wa ta'ala) kay sath esay andad, asnam aur awsaan ko shareek ibadat kertay hen joh ba'zaat khud Allah kee makhlooq aur banahi huwi cheezen hen, kissi mamlay meh unneh kuch be qudrat hasil nahin, nah yeh bi'gar sakhtay henaur nah sawar saktay hen, nah dekh saktay hen aur nah hi apnay pujariyoon kee madad ker saktay hen, balkay yeh be jaan mujasmeh hen joh harqat nahin kertay hen, nah suntay hen aur nah hi dekh saktay hen balkay in kay pujari in say is lehaz say behtr hen ke voh sun saktay hen dekh saktay hen aur pakar saktay hen, ...” [Ref: Tafsir Ibn Kathir, Publisher: Zia Ul Quran] “Pehlay ek tara kay shirk ka zikr thah us kee munasbat say in ayaat meh butt parasti ka rad farmatay hen. Yehni joh kissi ko peda nah ker sakkay balkay khud tumara banaya huwa ho voh tumara khuda ya mabood kesay ban sakta heh. Jin buttoon ko tum nay mabood tehraya heh aur khuda ka haq deeya heh aur tumaray kaam toh kia atay khud apni hifazat per be qadir nahin aur bavjood makhlooq honay kay kay un kamalat say mehroom hen jin say kissi makhlooq ko dosri purtafooq o imti'az hasil hota heh.” [Ref: Tafsir Shabir Ahmad Usmani, Publishers: Shah Fehad Quran Printing Complex] “Ayushrikoona, kia Allah kay sath shareek kertay hen. Malaa yakhuluqu, joh kissi cheez ko peda na ker saken, yehni iblis aur butt. Wahum yukhlaquna hum, zameer buttoon kee taraf rajeh heh (agar cha hum kee zameer jama ashaab aqal kee taraf rajeh hona chahyeh aur but jamad cheez heh) lekin buttoon ko mushrik mabood qarar detay thay (is leyeh but bi ashaab aqal kay hokam meh ho gahay). Wala yasta-ti'oona, aur butt taqat nahin rakhtay, lahum nasran, un mushrikoon ki madad kee joh in kay pujari hen. Wala anfusahum yansuruna, aur nah apni madad ker saktay hen ke na'munasab, na'gawaar cheez ko dafa ker saken maslan agar kohi in ko toray toh apnay ko mafooz rakh saken.” [Ref: Tafsir Mazhari, Publishers: Darul Ishaat] Kissa mukhtasar jitnay bee mufassireen e sabika zamana hen unoon nay is ayaat ka misdaq Mushrikeen aur un kay buttoon ko tehraya heh. Bator e daleel in tafasir ko be dekha ja sakta heh: - Al Tafsir Al Kabeer, by Imam Tabarani [306 Hijri] - Tafsir Jawahir Alhasaan fi Tafsir Al Quran - Tafsir Al Quran by Ferozabadi [817 Hijri] - Tafsir Ma'lim ul Tanzeel, by Imam Baghvi [546 Hijri] - Tafsir Rooh Al Biyaan Fi Tafsir Al Quran, by Ismail Haqqi [1127 Hijri] AlHasil: Charoon nuqaat Quran kee tafsir Quran kay asool kay mutabiq buttoon per fit atay hen aur yeh Quran say wazia dalahil say sabat ho chuka. Aur yeh be sabat ho chuka kay jinneh Quran meh Mushrikeen ka khuda likha gaya heh voh haqiqatan butt hen. Aur Tafasir e Ulamah sabika zamana aur haal say be yeh sabat huwa kay unoon nay donoon ayaat ka misdaq mushrikoon aur un kay buttoon ko tehraya jesay kay Quran say sabat huwa. Surah Al A'raf (7) Ayat 194: Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah A'raf (7) Ayat 194] Ayaat kay nuqaat: Point 1 - Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, Point 2 - phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” Aayeh Quran aur Hadith kee roshini say dekhtay hen kay Mushrikeen e Makkah kin ko pukartay thay. Point 1 - Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen. - Tafsir 1: Allah (subhanahu wa ta'ala) Quran e qareem meh zamana e Hazrat Nuh (alayhis salam) kay Mushrikeen kee baat naqal kerta heh: “Aur unoon nay bari bari chalen chaleen. Aur unoon nay kaha tum har giz nah chorna apnay khudahoon ko, aur har giz nah chorna Wadd aur nah Suwa aur nah Yaguth aur nah Ya'uq aur na Nasr ko.” [Ref: Surah 71 Ayat 23] Yeh kia thay is kee tafseel Sahabi e RasoolAllah (sallalahu alayhi was'sallam) Hadhrat Ibn Abbas (radiallah ta'ala anhu) kee zubaan e mubaraka say: “... joh butt Nuh (alayhis salam) ki qom meh poojay jatay thay bad meh wohi Arab meh poojay janay lagay thay. Wadd, Daumat al jandal meh bani Jandal ka butt tha. Suwa bani Hazeel ka thah, Ya'ghuth bani Murad ka thah. Aur Murad kee shaakh bani Ghu'taif ka joh wadi Juff meh qom bani saba kay pass rehtay thay. Ya'uq bani hamdan ka butt thah, Nasr Himyr ka butt thah joh Zhul Al Kala kay aal meh thay.” Yeh butt keun aur kesay Mushrikeen e Arabia kay khuda banay yeh be Hadhrat Ibn Abbas (radiallah ta'ala anhu) kee zubani, pesh e khidmat heh: “... yeh panchoon Nuh (alayhis salam) kee qom kay Saleh [yehni muttaqi, prezgar] logoon kay naam thay. Jab in kee wafat ho gaee toh shaytaan nay un kee qom kay dil meh dala ke apni majlisoon meh jahan voh bethtay thay butt nasb ker lenh. Aur un buttoon kay naam apnay saleh afrad kay naam per rakh lenh. Chuna'chay un logoon nay esa hee keeya, us waqt un butoon kee ibadat nahin huwi leken jab voh log be mar gahay jinoon nay butt nasb keeyeh thay aur asal surat haal ka ilm logoon ko nah raha toh un kee ibadat honay lagi.”[$] [Ref: Bukhari, Kitab Tafsir, Surah Nuh, Hadith 2027] Alhasil jab Nuh (alayhis salam) kee qom kay log jinoon nay yeh butt banahay aur rakhay thay voh faut ho gahay aur future zamanay kay logoon ko asal wajuhat ka ilm nah raha toh baad meh unoon nay in buttoon ko khuda bana ker ibadat sheroon ker deeh. Abh is bunyaad ko mad e nazr rakh ker is ayaat ko samja jahay: Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Sawal yeh heh kay Allah (subhanahu wa ta'ala) nay ayaat meh keun farmaya kay voh jinnay tum pukartay voh banday hen? Is kee waja yeh heh kay joh zamana e RasoolAllah (sallalahu alayhi was'sallam) kay Mushrikeen thay un ko be ilm nahin thah kay Wadd, Ya'guth, Ya'uq, Nasr, haqiqatan banday thay. Mushrikeen bi apnay baap dada kay naqsh e qadam per in buttoon ko khuda mantay ahay thay. Aur is la ilmi ko door kernay kay leyeh aur un kay buttoon ko khuda man'nay kay nazriyat kay radd meh Allah (subhanahu wa ta'ala) nay farma deeya kay jinnay tum pukartay ho haqiqatan voh be banday thay na ke butt kay khuda. Baqi Tafasiroon Kee Bunyad: Agar kaha jahay; 'Ali sher heh.' toh mafoom kulli tashbih wala nahin leeya jahay ga; kay Ali zaat o sifaat meh sher heh magar sirf juzzi tashbih tor per kissi ek khoobi ya ek say zahid khoobiyoon meh sher jesa tehraya gaya heh. Aur mahawaratan jis ko sher kaha jahay mafoom taqatwar, bahadur hota heh nah ke char tangoon, dumb wala sher. Aayeh juzzi tashbih kee ek misaal is kee Quran say detay hen. Allah (subhanahu wa ta'ala) nay Quran meh farmaya heh kay zameen per chalnay walay aur asmanoon meh urnay walay tum jesi ummateh hen: “Aur nahin kohi zameen meh chalnay wala aur na kohi parinda apnay peroon per urta heh, magar tum jesi ummateh, ham nay is kitab meh say kuch utha'kay nah rakha [yehni har cheez ka zikr kitab meh keeya], phir [log] apnay Rabb kee taraf utha'hay jahen [gay].” [Ref: Surah 6 Ayat 38] Agar is say tashbih qulli murad leeh jahay toh phir mafoom yeh hoga kay charin parind ham jesay insaan hen keun kay in ko ham jesi ummateh farmaya gaya heh. Aur is kay sath, yeh charind parind aur janwar qeeray maqoray shehroon meh rehtay hen, apni family heh, un kay pass be safr kernay kay leyeh goray, gadday, oonth, aur soda salfa khareednay kay leyeh bazaar, aur khanay peenay kay kitchen aur rafa e hajat kay leyeh toilets aur jurm kee rok tham kay leyeh police force heh. Joh ahle aqal samajtay hen kay esa har giz nahin. Jab yeh muhaal heh toh phir yeh sab ham jesi ummateh kesay ho saktay hen? Khuzarish heh kay yahan per tashbih juzzi heh yehni kissi ek sift ya chand siftoon meh sab janwar o charin parind qeeray makoray ham jesay hen aur voh kon si sifteh hen? Un meh say ek sift ka zikr Allah (subhanahu wa ta'ala) nay ayat meh farma deeya heh: “Aur nahin kohi zameen meh chalnay wala aur na kohi parinda apnay peroon per urta heh, magar tum jesi ummateh, ...” yehni zameen per chalnay walay aur parinday ummateh hen yehni jistera ham agathay rehtay hen is'see tera janwar parindeh waghera be apnay jesoon kay saath ummat ban ker rehtay hen. Misaal kay tor per, tota totoon kay saath, chiryen chiryoon kay saath, chimti chimtiyoon kay saath, yehni har kism ka janwar parinda qeera moqora apni nasl kay saath rehta heh ghair nasal kay saath nahin. Sher bakriyoon kay saath nahin rehta, kutta billiyoon kay saath nahin rehta balkay har janwar apni nasal kay saath rehta heh aur is'see tera insaan be insaanoon kay saath rehta heh. Jistera insaan khata peeta heh, marta aur peda hota heh, sota jagta heh, waghera waghera wohi sifaat janwaroon parindoon meh be hen. Abh jab aap samjay kay Allah (subhanahu wa ta'ala) jab tashbeeh deta heh toh qulli tashbih murad nahin hoti balkay ek ya chand sifaat o khoobiyoon meh tashbih hoti heh toh atay hen ayaat kee taraf jis ko daleel banaya gaya heh Ahle Sunnat kay khilaaf. - Tafsir 2: Allah (subhanahu wa ta'ala) nay Quran meh farmaya: Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Note keryeh kay Allah (subhanahu wa ta'ala) nay pukaray janeh waloon ko tumaray jesay banday kaha heh. Magar joh Quran say sabat huwa voh yeh heh kay voh butt hen joh zamana e maazi meh Nuh (alayhis salam) kee ummat kay saliheen banday thay magar RasoolAllah (sallalahu alayhi was'sallam) kay zamanay say pehlay hee butt bana ker un saliheen kay namoon say mansoob keeyeh gahay thay. Khadam arz kerta heh kay Allah (subhanahu wa ta'ala) ka farmana kay voh ham jesay banday hen tashbih qulli nahin magar tashbih juzzi kay mafoom meh farmaya gaya heh. Yehni voh bilqul zaat o sifaat ham jesay nahin magar kissi ek sift meh ya chand siftoon meh ham jesay hen. Note keejeeyeh kay voh butt Nuh (alayhis salam) ki ummatiyoon yehni insaanoon kee shakal o soorat meh banahay gahay thay is leyeh Allah (subhanahu wa ta'ala) nay un ko tumaray jesay banday farmaya. Magar Allah (subhanahu wa ta'ala) Quran kee agli ayat meh buttoon kay khuda honay aur Mushrikeen aur un kay khudahoon kee zillat kay wastay un kay butt kay khudahoon ka rad kertay huway sawal poochta heh: “Kia un kay pahoon hen jin say chalen ya un kay haath jis say garift keren ya un ki ankhen jin say dekh saken aur qaan jin say suneh? Farmaho; apnay shareekoon ko pukaro aur muj per waar chalo aur mujjay molat nah doh.” [Ref: Surah 7 Ayat 195] Aur sawaloon kay doh kay jawab Allah (subhanahu wa ta'ala) khud farmata heh: “Aur agar tum un ko pukaro hidayat kee taraf toh kuch nah suneh gay. Aur [butt ka khuda] dekhtay hen jesay tummeh dekh rahay hen aur voh kuch nahin dekhtay.” [Ref: Surah 7 Ayat 198] Ya Allah voh butt bazahir Mushrikoon jesay banday hen magar haqiqat meh insaan har giz nahin. Mushrik teray banahay huway hen aur butt Mushrikoon kay banahay huway hen; teray bananay meh tera kohi muqabil nahin. Voh butt shakal e insaani meh toh hen magar insaan nahin, haath toh rakhtay hen magar pakr nahin saktay, qaan rakhtay hen magar dekh nahin saktay, aankh rakhtay hen sun nahin saktay, pahoon rakhtay hen chalnay kee quwat nahin rakhtay. balkay jin buttoon ko Mushrikeen pukartay hen voh banahay gahay hen aur yeh butt kuch nahin banatay: “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.”[*] [Ref: Surah 16 Ayaat 20/21] [Jari heh ...]
  24. Taruf: “Al hamdu'lillahi rabbil alameen, was salatu was'sallamu ala sayyidil ambiyah wal mursaleen. Amma bad fa awzu billahi manishayta nir'rajeem. Bismillah ir'rahma nir'raheem.” Khadam ka asal maqsid, sirf yeh sabat kerna heh kay joh ayaat janab Waseem Sahib nay pesh keenh hen voh mushrikeen aur un kay khudahoon yehni buttoon kay baray meh nazil huween theen. Is leyeh meh koshish keroon ga kay ayaat ka tafseelan mafoom nah bataya jahay balkay sirf us pehloo ko ujagar keeya jahay jis say yeh sabat hota heh ke yeh ayaat mushrikeen aur un kay khudahoon yehni buttoon kay mutaliq hen. Jawab ko samajnay kay leyeh in points ko malhooz e khatr rakha jahay. Surah A'raf (7) Ayaat 191/192: Allah (subhanahu wa ta'ala) farmata heh: “Kia ussay shareek kertay hen joh kuch nah banahay aur voh khud bana'hay huway hen. Aur nah voh un ko madad puncha saktay hen aur nah apni madad ker saktay hen.” [Ref: Surah 7 Ayat 191/192] Is ayaat meh char points hen: Point 1 - ussay shareek kertay hen joh kuch nah banatay Point 2 - aur who khud bana'hay huway hen. Point 3 - nah voh un ko madad puncha saktay hen Point 4 - aur nah apni madad ker saktay hen. Abh insha'allah charoon points kee wazahat khadam Quran kee roshini say keray ga ta'kay haq wazia ho aur batal sharminda ho, Islam kee fata ho aur Kuffr ki zillat, Ahle Sunnat kay asool o aqahid sachay sabat hoon aur zurriat e Khariji'at kay asool o aqaid o feham e Quran tafsir bir'ray (yehni apni mangarat tafsir jis ka kohi saboot Quran o Ahadith meh nahin) batal o mardood sabat ho. Point 1 - ussay shareek kertay hen joh kuch nahin banatay. Tafsir 1: - Allah (subhanahu wa'tala) Mushrikeen e Makkah kay mutaliq farmata heh: "Sirf tum parastash kertay ho Allah kay siwa buttoon kee, aur tum jhoot gartay (takhluquna) ho, beshak Allah kay siwa jin kee tum parastash kertay ho voh tumaray leyeh rizq kay maliq nahin ...” [Ref: Surah 29 Ayat 17] Makhlooq ko khuda ka shareek banana esa jhoot heh jis kay jhoot honay meh shak o shuba nahin aur is'see waja say Allah (subhanahu wa ta'ala) nay buttoon kay tarashnay kay lafz ko chor ker jhoot garnay, jhoot kee takhleeq kerna farmaya heh. Allah (subhanahu wa ta'ala) nay sab buttoon ko al batil farmaya heh yehni Allah (subhanahu wa ta'ala) nay albatil ko bator e title istimal keeya heh:“Yeh is leyeh heh ke Allah hee Haq heh aur yeh ke voh us kay siwa jis ke ibadat kertay hen sab batil hen, aur yeh ke Allah hee buland martba barahi wala heh.” [Ref: Surah 31 Ayat 30] aur mazeed albatil kay mutaliq farmata heh:“Aap farma denh haq aa gaya aur nah peda keray ga batil [kissi cheez ko] aur nah [dobara] lotahay ga.” [Ref: Surah 34 Ayat 49] Is ayaat meh doh nuqtay hen batil nah peda keray ga aur dosra nuqta kay batil phir nah lotahay ga maut kay bad aur dosray nuqtay yehni: “... aur nah [dobara] lotahay ga.” kay mutaliq Allah (subhanahu wa ta'ala) farmata heh: “... aur nah voh ikhtiyar rakhtay hen maut aur zindgi per aur phir uthahay janay per.” [Ref: Surah 25 Ayat 3] Sawal uthta kia hen voh joh ikhtiyar nahin rakhtay phir uthahay janay per; toh jawab hazir heh: “Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh ke voh kuch nahin banatay, magar khud banahay gahay hen; aur voh apnay leyeh ikhtiyar nahin rakhtay nuqsan aur nafa ka aur nah voh ikhtiyar rakhtay hen maut aur zindgi per aur phir uthahay janay per ” [Ref: Surah 25 Ayat 3] Alhasil voh khuda yehni butt hen joh kuch nahin banatay khud banahay gahay hen aur zindgi, maut, aur hisab o kitab kay wastay phir uthahay janay per ikhtiyar nahin rakhtay. Tafsir 2: - Allah (subhanahu wa ta'ala) farmata heh: “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.” [Ref: Surah 16 Ayaat 20/21] aur Allah (subhanahu wa ta'ala) ek aur ayat meh nishanda'i kerta heh kay voh albatil khuda hen joh kuch nahin banatay: “Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh hen, voh kuch nahin banatay, magar khud banahay gahay hen; aur voh apnay leyeh ikhtiyar nahin rakhtay nuqsan aur nafa ka aur nah voh ikhtiyar rakhtay hen maut aur zindgi per aur phir uthahay janay per ” [Ref: Surah 25 Ayat 3] Allah (subhanahu wa ta'ala) albatil khudahoon kay mutaliq farmata heh:“Be'shak jinnay tum Allah kay siwa pukartay ho voh har giz ek makhi bi peda nah ker saken gay khawa is kay leyeh voh sab jamah ho jahen, aur agar makhi un say kuch cheen leh toh voh is say nah charwa saken gay, kitna kamzor heh talib aur matloob.” [Ref: Surah 22 Ayat 73] Alhasil, albatil khuda yehni butt jin ko Mushrikeen apna khuda tasleem kertay thay un kay mutaliq Allah (subhanahu wa ta'ala) nay farmaya kay voh kuch nahin bana saktay hatta ke agar sab mil ker aa jahen toh phir bee makhi peda nahin ker saktay. Point 2 - aur who khud bana'hay huway hen. - Allah (subhanahu wa ta'ala) Hazrat Ibrahim (alayhis salam) ka waqia Quran meh biyan kertay hen: “ … phir voh un kay ma'budoon meh chup ker gus gaya, phir kehnay laga; kia tum khatay ho? Tummeh kia huwa tum boltay nahin? phir puri quwat say marta huwa un per ja pera. Phir voh (but parast) mutawajoh huway, dortay huway us kee taraf (ahay), us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay [tanhitoon] ho. Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho?” [Ref: Surah 37 Ayat 91/96]“Aur Allah kee kasam albatta meh tumaray buttoon (asnamuqum) say zeroor chaal chaloon ga jabke tum peet pher ker chalay jaho gay. Pas us nay un kay baray kay siwa sab ko reza reza ker dala ta'ke voh us kee taraf ruju keren, kehnay lagay kon heh jis nay hamaray khudahoon [bi'alihatinaa] kay saath yeh keeya be'shak voh zalimoon meh say heh.” [Ref: Surah 21 Ayat 57/59] Allah (subhanahu wa ta'ala) nay Hazrat Ibrahim (alayhis salam) ka sawal naqal keeya joh unoon nay apnay zamanay kay Mushrikeen say keeya: “Us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay ho? Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho.” [Ref: Surah 37 Ayat 95/96] aur is'see tera ek aur ayaat meh: “Yaad kero jab Ibrahim nay apnay baap say kaha; kia tum buttoon ko khuda mantay ho?” [Ref: Surah 6 Ayaat 74] Is say sabat huwa kay joh banahay gahay hen voh but hen jin ko Hazrat Ibrahim (alayhis salam) nay tor dala thah aur yeh but mushrikeen kay khuda thay jinnay unoon nay tarash ker banaya thah. - Jab Hazrat Musa (alayhis salam) kee qom jab samundar par ker chuki toh joh mutalba unoon nay Hazrat Musa (alayhis salam) say keeya pesh e khidmat heh: “Bani Israeel ko samundar par utara, pas voh ek es'see qom kay pass a'hay joh apnay khudahoon [but'toon] per jamay bethay thay voh bolay heh Musa hamaray leyeh esay khuda [but] bana deh jesay in kay hen (Musa alayhis salam) nay kaha tum log jahl kertay ho.” [Ref: Surah 7 Ayat 138] Is say yeh sabat huwa kay jis qom per Hazrat Musa (alayhis salam) aur un ki ummat gahi thee unoon nay khuda banahay huway thay aur bani Israeel nay be hath say banay huway khudahoon yehni buttoon kee farmaish ki thee joh Musa (alayhis salam) nay puri nah kee aur jis ko unoon nay Musa (alayhis salam) kee ghair hazri meh pura keeya aur ek bachray ka butt banaya aur us ko khuda bana deeya: “Aur albatta Musa tumaray pass wazia nishaniyoon kay saath ahay, phir tum nay us kay bad bachray ko [mabood] bana leeya aur tum zalim ho.” [Ref: Surah 2 Ayaat 92] “... phir unoon nay kaha yeh tumara khuda (Ilahuqum) heh aur Musa ka Khuda heh, voh [Musa] toh bool gaya heh.” [Ref: Surah 20 Ayaat 88] - Alhasil; Mushrikeen patharoon aur deeghir maadi cheezoon say apnay khuda yehni buttoon ko banaya kertay thay aur agar is bunyadi behas ko mad e nazr rakha jahay toh Allah (subhanahu wa ta'ala) nay joh Quran e kareem meh farmaya heh: “... ussay shareek kertay hen ... voh khud bana'hay huway hen.” [Ref: Surah 7Ayat 191] Is ka mafoom bilqul wazia ho jata heh kay voh butt kay khuda jin ko Mushrikeen e Makkah Allah (subhanahu wa ta'ala) kay shareek banaya heh voh khud banahay gahay hen patharoon aur deegir cheezoon kay sath. Aur khudahoon kay banahay janay aur un ka kuch nah bananay ka zikr Allah (subhanahu wa ta'ala) nay Quran meh wazia ilfaaz meh keeya heh: “Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh, voh kuch nahin banatay aur khud bana'hay gahay hen, ...” [Ref: Surah 25 Ayat 3] Point 3 - nah voh un ko madad puncha saktay hen. - Allah (subhanahu wa ta'ala) nay farmaya kay jin ko Mushrikeen e Makkah Allah (subhanahu wa ta'ala) kay shareek banatay hen voh nah u: “Kia ussay shareek kertay hen joh kuch nah banahay aur voh khud bana'hay huway hen. Aur nah voh un ko madad puncha saktay hen [mushkil waqt meh] aur nah apni madad ker saktay hen.” [Ref: Surah 7 Ayat 191/192] Allah (subhanahu wa ta'ala) Mushrikeen say sawal kerta heh: “Kia hamaray siwa un kay aur khuda (Aalihatun) hen joh unneh bachatay hen?” Magar sawal ka jawab ussee ayaat meh ana'hit farmata heh: “Voh sak'kat nahin rakhtay apni madad kee aur nah voh ham say [un ko bachanay kay leyeh apna] saathi pahen gay.” [Ref: Surah 21 Ayat 43] Ek aur ayaat meh Allah (subhanahu wa ta'ala) waja batata heh kay Mushrikeen nay keun khuda banahay aur keun un kee khuda bananay kee waja batil heh: “Aur unoon nay bana leeyeh Allah kay siwa khuda [is khiyal e batil say ke] shahid voh madad keeyeh jahen. Voh un kee madad nahin ker saktay aur voh un kay leyeh lashkar meh hazir keeyeh jahen gay.” [Ref: Surah 36 Ayat 74/75] [Jari heh ...]
  25. Salam alayqum wr wb, Bad aqeedah kay saath Syed kee nisbat meh pasand nahin kerta. Mujjay karahat hoti heh is say aur mera esa krna shar'an jaiz heh. RasoolAllah (sallalahu alayhi was'sallam) ka farman heh kay joh bat dil ko chubay us ko chor dena chahyeh. Agar kohi apnay aap ko Wahhabi kehlahay aur us kee agar gumrahi had e kuffr taq nahin paunchi toh Syed kehnay meh harj nahin ba shart e Syed ho toh. Aur agar woh apnay Wahhabi mazhab kay baray meh ilm rakhta heh aur us kay aqahid wohi hen joh aam Wahhabi maulvi taleem detay hen toh phir kaffir heh aur murtad ka nasab sabat nahin rehta is leyeh us ko Syed kehna jaiz nahin hoga.