MuhammedAli

Pehlay yeh bataho kay agar tum ko dekhaya jahay toh haq tasleem kar kay Mawlana Fazl Haq Khayrbadi ka muwaqif ko qubul karo gay ya nahin? Aur joh fatwah unoon nay lagaya Ismail Dehalvi par wohi lagaho gay ya nahin?

Mein nay Fauz Ul mubeen peri heh, is say sabat hota heh kay Ala Hazrat Steady State Theory kay qail thay. Yeh us zamany ki baat heh jis mein Big Bang aur Steady State Theory donoon competing theories theen. Us waqt BB sabat nahin thee. Sayyidi Ala Hazrat SST kay qail thay. Aur us waqt Albert Einstein bi steady state theory ka qail thah. Magar Ala Hazrat 1921 mein dunya say rukhsat ho gahay. Us kay baad 1925's mein Edwin Hubble nay BB ki taeed mein naqabil e tardeed shawaid pesh keeyeh. Aur BB phir qaim huwi. Einstein nay phir BB ki taraf ruju kar leeya magar keun kay Sayyidi Ala Hazrat dunya say rukhsat ho chukay thay is waja unneh moqa nah milla kay BB ki taeed mein joh observations Edwin Hubble nay pesh keen un ka mutalia kar patay. Sayyidi Ala Hazrat ka mowaqif Ijtihadi khata par mabni heh. Quran o Hadith say joh ta'sur milta heh woh steady state theory wala hee heh. Misaal kay tor par Quran mein aya heh kay sooraj Allah kay takht say: It was narrated that Abu Dharr (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said to Abu Dharr when the sun set: “Do you know where it goes?” I said: Allah and His Messenger know best. He said: “It goes and prostrates beneath the Throne, then it asks for permission (to rise) and permission is given to it. Soon it will prostrate, but it will not be accepted from it, and it will ask for permission (to rise) but permission will not be given to it; it will be said to it: “Go back to where you came from.’ So it will rise from its place of setting, and that is what Allah, may He be glorified, refers to in the verse (interpretation of the meaning): “And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing” [Yaa-Seen 36:38]. Abh is Hadith say sooraj ka ja kar permission manga aur phir mashriq say rise honay say yahi tasur milta heh kay sooraj Earth ko orbit karta heh. Joh dalail Ala Hazrat nay SST theory kay mutabiq samjay un ko ham BB kay mutabiq samajtay hen. Misaal kay tor par yeh ayaat, 36:38, upar walay Hadith kay mutabiq, orbit karnay kay baray mein heh, magar haqiqat mein yeh sooraj kay safar jis ki video mein nay post ki heh us kay baray mein heh. Abh yeh Hadith mein ghalti heh magar joh is Hadith ko istimal karay ga Quran feham kay leyeh, woh zeroor khata kha'ay ga. Mein Science kay mamulat mein Hadith ko nahin leta keun kay Ahadith joh Sahih Bukhari/Muslim ki hen un mein bi bot ghaltiyan hen. Sayyidi Ala Hazrat ka ilm e sceinece apnay zamanay kay sceintistoon kay mutabiq thah aur ba-hasiyat e Aalim e Deen yeh ek behtreen martba heh. Yeh un ka science related ilm un kay zamanay kay sciencedanoon kay barabar thah. Joh sciencedan, two subject study kartay hen sari zindgi aur yahi un ka pesha, urna pechona thah, un kay madd e muqabil ek Aalim e deen jis ki masroofiat ka yeh alam heh kay kunz ul iman kay tarjumeh kay leyeh time nahin thah, 2/3 mint namaz kay leyeh anay janay mein joh fursut hoti us doraan tarjuma kunz ul iman pesh keeya. Aur Sayyidi Ala Hazrat kay madd e muqabil thanvi, gangohi, jinnay wirasat taqseem karnay kay wastay maths/hisab ka ilm bi shahid ata huwa ho. Aalim ho kar unoon nay dunyawi uloom par bi uboor hasil keeya. Lamba kissa mukhtasir, Sayyidi Ala Hazrat alayhi rehma ki yeh khata ijtihadi heh. Aur is khata ki bunyad woh Ahadith hen jin say yeh tassur milta heh kay sooraj zameen kay agay peecha chakkar khata heh. Aur zameen par joh khara heh, woh yahi dekhay ga kay sooraj zameen ko orbit kar raha heh.

Salam alayqum, Meray bhai, joh mein nay upar likha thah ussay aap us ko behjen, woh aap kay wastay nahin thah, magar us ki taraf directed thah. aap is ko ussay behjen: Us ko jawab deney denh.

Joh asal behas heh woh karo aur us ka jawab doh. Qabi afaal kay sudoor ka imqaan heh? Kia Allah subhanahu wa ta'ala, mazallah astaghfirullah, kay zina karnay ka imqan heh? Aur Allah (subhanahu wa ta'ala) ka kizb bolnay ka imqaan heh? Mein Arabi toh nahin janta, magar joh tarjuma tum nay pesh keeya, us say sabat yeh hota heh, kay Allama Baydawi rahimullah afaal e makhlooq ko Allah say mansoob karna. Yehni, kissi ko qatal keeya jahay toh kaha jata heh kay, Allah ka karna thah, aur yeh masla qadr/destiny kay mutaliq heh. Aur Allamah sahib nay is nisbat kay mutaliq likha heh kay in ka Allah say mansoob karnay say woh qabeeh nahin rehtay. Joh behas tum kar rahay ho, us mein tum makhlooq kay afaal ko Allah say mansoob nahin kar rahay balkay, balkay Allah kay afaal ka zikr kar rahay ho, yehni jhoot kay bolnay walay fail ka imqaan Allah subhanahu a ta'ala kay leyeh mantay ho.

Jee, darust baat heh. Magar joh masla idhar heh, woh imqan ka heh, aur imqan, mumkin ka hontay hen muhal ka nahin. yeh logh qudrat aur mumkin aur imqan sab hi mantay hen. Nazriat aur hen in kay aur dalail aur baat par.

Introduction: When Khawarij engage the Muslims in discussions on subject of innovation. They present following principle, there cannot be innovation in sanctioned acts of worship. This principle is part of many other principles which they have invented to ensure their sectarian position is protected and Muslims do not get better of them in discussions. The objective of this principle is to ensure that Islamic teaching; Islam permits good innovations, is refuted and prohibited. Effort is being made to refute the heretical position of Khawarij and establish Islamic teachings with evidence of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Note on basis of Ahadith on which the Khawarij establish their principles will not be explained in this article but already have been explained in many articles including one related to this topic, here. Teaching Of Prophet: When And What To During Prayers: Son of Abu Bakr as-Sadeeq (radiallah ta’ala anhu), Abdur Rahman (radiallah ta’ala anhu), and Abu Salamah (radiallah ta’ala anhu) performed their prayers behind Abu Hurairah (radiallah ta’ala anhu): “… and he when he bowed, he said the Takbir, when he raised his head he said: 'Sami Allahu liman hamidah, Rabbana wa lakal-hamd.” After which Abu Huraira (radiallah ta’ala anhu) said Takfir in all movments until he stood erect: “Then he prostrated and said the takbir, then he raised his head and said the takbir, then he said the takbir when he stood up following that Rak'ah.” After finishing the Salah Abu Huraira (radiallah ta’ala anhu) addressed the people and said: “By the One in Whose Hand is my soul, I am the one among you whose prayer most closely resembles that of the Messenger of Allah. And this is how he continued to pray until he left this world." [Ref: Nisa’i, B12, H1157] Please note the implications of this, Prophet (sallallahu alayhi wa aalihi was’sallam) performed his Salah throughout his life using the bold words. Another Hadith indicates the method which Prophet (sallallahu alayh wa aalihi was’sallam) himself taught to his companions: “When he finished the prayer he said: “The Imam is appointed to be followed. When he says Allahu Akbar, then say Allahu Akbar; when he bows, then bow; when he says Sami’ Allahu liman hamidah, then say Rabbana wa lakal-hamd; when he prostrates then prostrate; and if he prays sitting down then pray sitting down.” [Ref: Ibn Majah, B5, H1238] From both of these Ahadith we learn what to say when the leader of prayer says, sami’allahu liman hamidah, he taught us to say, rabbana wa lakal-hamd. Companion Introduces Innovation Into Prayer: It was Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) to praise Allah (subhanahu wa ta’ala) after eating with the following words - all praise is due to Allah, praise which is abundant, pure, and full of blessings, which is indispensable and to which one cannot be indifferent – Arabic quoted in Hadith: “Narrated Abu Umama: Whenever the dining sheet of the Prophet was taken away (i.e., whenever he finished his meal), he used to say: "Al-hamdu li l-lah kathiran taiyiban mubarakan fihi ghaira makfiy wala muWada` wala mustaghna'anhu Rabbuna." [Ref: Bukhari, B65, H368] A companion adopted this Tasbih partially for prayers. Prophet (sallallahu alayhi wa aalihi was’sallam) was leading prayers and while coming out of Ruku (i.e. bow) he said, sami’allahu liman hamidah, a man instead of saying, rabbana wa laka’l-hamd, he said changed the Tasbih to: "Sami`a l-lahu liman hamidah." A man behind him said, "Rabbana wa laka l-hamdu, hamdan kathiran taiyiban mubarakan fihi." [Ref: Bukhari, B12, H764] Which means, O our Lord! All the praises are for You, many good and blessed praises. Another version quotes different wording: "I prayed behind Allah's Messenger (S). I sneezed and said: Al-Hamdulillah, hamdan kathiran tayyiban mubarakan fih, mubarakan alaihi kama yuhibbu Rabbana Wa Yarda. [Ref: Tirmadhi, B2, H404] And this version means, all praise is due to Alah, many good blessed praises, blessings for Him as our Lord loves and is pleased with. Yet another Hadith quotes another version: "I prayed with the Prophet and a man said: 'Alhamdu lillahi hamdan kathiran tayyiban mubarakan fihi.'" [Ref: Ibn Majah, B33, H3802] Meaning of this is, praise is to Allah, much, good and blessed praise. Was There A Precedent From Sunnah For This Addition: There is not a single Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) has taught an [praiseworthy] innovation can be introduced into prayers, or aspects of prophetic teaching can be replaced in prayers, or altered, or combined with innovative Tasbih. It also should be noted; these Tasbihat were not Prophetic Sunnahs, nor teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). The Tasbih of companion was result of his Ijtihad. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said:“Whoever introduces a good Sunnah that is followed he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest." [Ref: Ibn Majah, B1, H203] “He who introduced some good precedent (i.e. Sunnah) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] The companion added this innovation into Deen and altered sanctioned act of worship based on the above teachings of Prophet (sallallahu alayhi wa aalihi was’sallam). All evidence points to the fact that companion excercised the right of introducing innovation into religion. The innovation was permitted under the general permission given by Prophet (sallallahu alayhi wa aalihi was’sallam), hence his Ijtihad was valid and was accepted by Prophet (sallallahu alayhi wa aalihi was’sallam). Ijtihad Of Companion Is Accepted: When Prophet (sallallahu alayhi wa aalihi was’sallam) finished the prayers than according to Bukhari’s version enquired who recited the Tasbih and informed him how the angels reacted: “When the Prophet completed the prayer, he asked, "Who has said these words?" The man replied, "I." The Prophet said, "I saw over thirty angels competing to write it first." Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.” [Ref: Bukhari, B12, H764] In Tirmadhi’s version Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have asked twice, who recited the Tasbih and on third time someone spoke up: “When Allah's Messenger (S) prayed and turned (after finishing) he said: 'Who was the speaker during the Salat?' No one spoke. Then he said it a second time: 'Who was the speaker during the Salat?' But no one spoke. Then he said it a third time: 'Who was the speaker during the Salat?'" So Rifa'ah bin Rafi bin Afra said: "It was I, O Messenger of Allah (S)." Prophet (sallallahu alayhi wa aalihi was’sallam) enquired from him what he recited and told him how the angels reacted to his innovative good Sunnah: “He said: "What did you say?" He said: "I said: 'Al-Hamdulillah, hamdan kathiran tayyiban mubarakan fih, mubarakan alaihi kama yuhibbu Rabbana Wa Yarda. The Prophet (S) said: "By the One in Whose Hand is my soul! I saw thirty-some angels competing over which of then would ascend with it." [Ref: Tirmadhi, B2, H404] In Ibn Majah’s versions the words which indicate acceptance of innovative Sunnah are: “When the Prophet finished praying, he said: 'Who said that?' The man said: 'It was me, but I did not mean anything but good.' He [the Prophet sallallahu alayhi wa aalihi was’sallam] said: 'The gates of heaven were opened because of it and nothing prevented it from reaching the Throne.'" [Ref: Ibn Majah, B33, H3802] An Important Point About Innovative Sunnah Of Companion: Even though the companion introduced the innovative Sunnah into religion and it was not prophetic Sunnah. But after Prophet (sallallahu alayhi wa aalihi was’sallam) saw the reaction of angels and also did not rebuke innovative Tasbih, it became prophetic Sunnah, its tacitly approved prophetic Sunnah. And anyone who acts on it will be rewarded like the companion who introduced it. Conclusion: The belief of Khawarij that Islam does not permit good innovations into Islam is invalid. Prophet (sallallahu alayhi wa aalihi was’sallam) has told of reward and for those who follow the innovative Sunnahs. Companion of Prophet (sallallahu alayhi wa aalihi was’sallam) is said to have introduced a praisworthy innovative Sunnah in sanctioned act of worship. Even though when there was no explicit permission granted allowing the alteration of the sanctioned method of worship. Hence it was a innovated Sunnah worthy of reward which became prophetic Sunnah. All this establishes innovations in sanctioned acts of worship are permitted as well as innovation in Islam in general are also permitted. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Salam alayqum yeh ibarat pari nahin ja rahi ... refference lenh toh yeh dekhen kay para bi jahay ga ya nahin. Apni aur auroon ki asaani socha karen. Abh esi writting ko kissi nay kia parna joh nazr nah ahay. Imqan e kizb ka wali behas say qudrat e kizb say talluq toh heh magr imqan e kizb ka nazria rakhnay wala Kafir zeroor heh. Keun kay imqan e kizb, imqan ka mana possibility hen, yehni jhoot bolnay ki possibility. Joh yeh aqeedah rakhay woh Kafir heh. Kizb par qudrat ka hona aur masla heh, aur yeh gumrahi toh heh Kufr nahin. Yeh imqaan e kizb sabat keren. Imqan, barish ka imqan, imqan real/actual possibility kay bola jata heh, joh na mumkin ho us kay wastay nahin. Deobandi apna imqan e kizb ka aqeedah Salaf o khalf say sabat kar denh, kay kissi nay imqan e kizb ko Allah kay leyeh mana ho. Mutazila bi imqan e kizb kay qail nahin huway hoon gay, Maturidiya aur Ashariyah ki toh muhaal heh.

Mein isko jawab doon ga, mein Sayyidi Ala Hazrat ki kitab paroon ga. Pehlay mein nay kissi aur say poocha thah. Mein khud par kar dekhoon ga kay kia likha heh.

Introduction: Khawarij believe no innovation can be made part of Islam and to ensure their sectarian understanding is unchallenged they have invented many principles.One such principle is that, there can be no innovation into acts of worship taught by Prophet (sallallahu alayhi wa aalihi was’sallam).[1] It has been mentioned to me in various discussions with Khawarij and most recently it was mentioned in a discussion about Istighathah.[2] During which my opponent quoted a Hadith from which it becomes apparent that some companions altered following words of Tashahhud, as-salamu alayka ayyu han-nabiyu, and replaced them with, as-salamu alan-Nabi. Which in short was and is theological suicide for their belief. In sha Allah this article will be comprehensive response to this innovated principle in light of Ahadith of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). It will highlight how there beliefs would effect those companions who acted on this innovation and how true Islamic methodology protects the companions from Khariji charges of companions engaging in misguidance, and [reprehensible] innovations. And finally what the correct understanding of the Ahadith which Khawarij distort to make-up their methodology is. Khawarij Believe Every Innovation Is Misguidance: This understanding is based on the literalism of following Ahadith: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] “Avoid novelties, every novelty is an innovation and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] To further compound the seriousness they present the following Hadith: “Abdullah Ibn Umar said, "Every innovation is misguidance, even if the people see it as something good ."[3] [Ref: Darimi, B1, H96, Urdu Version] They argue therefore every innovation is evil/misguidance and no innovation is good even if people think it is good hence every such innovation is to be rejected:“Narrated Aisha: “Allah's Messenger said: "One who innovates something in this matter of ours that is not of it, will have it rejected.” [Ref: Bukhari, B49, H861] The reason for rejection is that it takes person to hellfire: “The truest of word is the Book of Allah and best of guidance is the guidance of Muhammad. The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the Fire.’” [Ref: Nisa’i, B19, H1579] Their position is that there can be no innovation into religion of Islam as result of these Ahadith because innovation leads to hell-fire. They naturally would and do believe that companions of Prophet (sallallahu alayhi wa aalihi was’sallam) were upon same teaching as they are upon. Hadith Of Abdullah Ibn Mas’ud: Abdullah Ibn Mas’ud (radiallah ta’ala anhu) has narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) taught him Tashahhud in the same manner as he taught him Surah from chapter of Quran and by that he means Prophet (sallallahu alayhi wa aalihi was’sallam) held his hand and taught him Tashahhud: “Allah's Messenger taught me the Tashah-hud as he taught me a Surah from the Qur'an, while my hand was between his hands.” He then goes on to inform the wording of Tashahhud was taught to him: “[Tashah-hud was] All the best compliments and the prayers and the good things are for Allah. Peace and Allah's Mercy and Blessings be on you, O Prophet Allah! Peace be on us and on the pious slaves of, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah's slave and His Apostle.” The Arabic wording of underlined would be: ”As-salamu alayka ayyuha nabiyu wa rahmatullahi wa baraakatu.” Then he goes on to say that the Tashahhud taught to him by Prophet (sallallahu alayhi wa aalihi was’sallam) was recited until he was alive but after he passed into the next world some of the companions changed the wording of it at the underlined position to, as-salamu alan-Nabi, translation of which is underlined in the following: “[We used to recite this in the prayer] during the lifetime of the Prophet, but when he had died, we used to say, "Peace be on the Prophet." [Ref: Bukhari, B74, H281] Implication of which is that a companion introduced a innovation into Islam and in a act of worship, and some of the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) acted on this innovation including Abdullah Ibn Mas’ud (radiallah ta’ala anhu). As per literalism of the Hadith they employ and their principles these companions were guilty of [reprehensible] following an innovation, and were upon misguidance, and they practiced which was not good even though they thought it was good, and this misguidance took them took to fire of hell.[4] Islamic Understanding Of Innovation: It is stated: “And he who introduces a evil precedent (i.e. Sunnah) in Islam there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] Another Hadith gives same meaning but uses word Bidda instead of Sunnah: "And whoever introduces an erroneous innovation (i.e. biddah dhalalah) with which Allah is not pleased nor His Messenger[5] then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] This establishes that the meaning of word Sunnah is of Bidda in both Ahadith, please note this. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Whoever introduces a good Sunnah that is followed he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest." [Ref: Ibn Majah, B1, H203] In another Hadith, the introduction of Sunnah for which reward is promised, is said to be introduced into Islam: “He who introduced some good precedent (i.e. Sunnah) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Alhasil, Prophet (sallallahu alayhi wa aalihi was’sallam) legislated introduction of good innovation/precedent into Islam and told of reward for one who introduces it and one who acts on it. Good Precedent And Innovation Of A Companion: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “The truest of word is the Book of Allah and best of guidance is the guidance of Muhammad.” [Ref: Nisa’i, B19, H1579] In the light of the mentioned Hadith guidance of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is best guidance on any issue. And to say it explicitly; Tashahhud taught by Prophet (sallallahu alayhi wa aalihi was’sallam) – as-salamu alayka ayyuhan nabiyu – was and is best of guidance, and better then what the companion introduced and what they practiced. This is not to say that what companion innovated and those who followed him were upon misguidance and upon [reprehensible] innovation because Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “He who introduced some good precedent (i.e. Sunnah) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] In this light the Hadith of Abdullah Ibn Mas’ud (radiallah ta’ala anhu) establishes introduction of a good innovation, introduction of a good precedent – evidence follows: “[We used to recite this in the prayer] during the lifetime of the Prophet, but when he had died, we used to say, "Peace be on the Prophet." [Ref: Bukhari, B74, H281] In light of the above findings and according to Ahle Sunnat’s methodology a companion of Prophet (sallallahu alayhi wa aalihi was’sallam) introduced; a good innovation, a good precedent via Ijtihad, and others followed that companion in his Ijtihad, and all companions will earn reward for engaging in this Ijtihadi Sunnah. The Outcome Of Discussion So Far: The above refutes the principle of Khawarij that there can be no innovation into religion of Islam, and no innovation in acts of worship. And this is because companions introduced into an act of worship, which was not taught by RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Had innovations into Islam, and in what was already sanctioned in Islam, had been prohibited then the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) would not have altered what was Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Their actions are intself proof that innovations in Islam are permitted. Note the innovation via Ijtihad cannot be rejected because the basis of their actions are backed-up with evidence of Ahadith of good Sunnah. Clarifying The Ahadith Employed By Opponent: It is recorded in Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Whoever introduces an evil Sunnah (i.e. precedent, practice) that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] Another version recorded in Sahih of Imam Muslim has addition of, in Islam, in it:“And he who introduces a evil Sunnah (i.e. precedent/practice) in Islam there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] These Ahadith establish that following a reprehensible innovation warrants equale blame of sin for the one who invents it and for those who follow it, and naturally any evil Sunnah introduced into Islam is not to be accepted nor it will be rewarded by Allah (subhanahu wa ta’ala). The following Hadith establishes that there is something called ‘erroneous innovation’ in Islam: "And whoever introduces an erroneous innovation (i.e. biddah dhalalah) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] This biddah dhalalah is an innovation which does not please Allah (subhanahu wa ta’ala) nor His beloved Messenger (sallallahu alayhi wa aalihi was’sallam). It is principle, to interpret the words of Prophet (sallallahu alayhi wa aalihi was’sallam) with his own words. In light of this all Ahadith which the Khawarij employ to make their case have to be understood in light of the Hadith of Tirmadhi – erroneous innovation. Interpreting Ahadith Of Innovation In Light Of Hadith Of Tirmadhi: In this context the Ahadith employed by Khawarij are in meaning of erroneous/reprehensible innovations and they have been contexted as such in discussion to follow: “And the most evil affairs are the [erroneous] innovations; and every [erroneous] innovation is misguidance." [Ref: Muslim, B4, H1885] “Avoid [erroneous] novelties, every [erroneous] novelty is an [erroneous] innovation and every [erroneous] innovation is misguidance." [Ref: Abu Dawood, B40, H4590]“Abdullah Ibn Umar said, "Every [erroneous] innovation is misguidance, even if the people see it as something good ." [Ref: Darimi, B1, H96, UrduVersion] A detailed meaning of these Ahadith would be as it follows: “And the most evil affairs are the innovations; and every innovation [which does not please Allah and RasoolAllah] is misguidance." [Ref: Muslim, B4, H1885] “Avoid novelties, every novelty is an innovation and every innovation [which does not please Allah and RasoolAllah] is misguidance." [Ref: Abu Dawood, B40, H4590] “Abdullah Ibn Umar said, "Every innovation [which does not please Allah and RasoolAllah] is misguidance, even if the people see it as something good ." [Ref: Darimi, B1, H96, UrduVersion] In both interpretations, innovation which is disliked and which is erroneous is one which is against teaching of Islam and is composed of Haram, or Kufr, or Shirk, or combination of two, or all three. What Has Been Established From Correct Interpretation Of Ahadith: This has established that not literally every innovation is misguidance, but every innovation which does not please Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam) is misguidance and in reality is an erroneous innovation. Everything is judged by opposites, night opposited by day, hard oppsited by soft, love opposited by hate, Tawheed is opposited by Shirk, Islam is opposited by Kufr, and good is opposited by bad. We have had good Sunnah, opposited by evil Sunnah. So logically there should be, good innovation to go along with erroenous innovation. Umar (radiallah ta’ala anhu) after gathering the performers of Taraweeh under a single Imam remarked that it is an excellent innovation: "I went out with Umar ibn alKhattab in Ramadhan to the mosque and the people there were spread out in groups. Some men were praying by themselves, whilst others were praying in small groups. Umar said, 'By Allah! It would be better in my opinion if these people gathered behind one reciter.' So he gathered them behind Ubayy ibn Kab. Then I went out with him another night and the people were praying behind their Qur'an reciter. Umar said, نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. How excellent this innovation is!) ..." [Ref: Muwatta Malik, B6, H3] Same Hadith is recorded by Imam Bukhari (rahimullah alayhi ta’ala) in his Sahih: “Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] If there was no such thing as excellent/good innovation in teaching of Islam Umar (radiallah ta’ala anhu) would not have stated something is excellent innovation. And the companions who performed Taraweeh and those who heard him say this would have contradicted his statement. This is proof that Prophet (sallallahu alayhi wa aalihi was’sallam) must have taught concept of good innovation but Ahadith have not been transmitted to us. Conclusion: Khawarij believe there can be no innovation into religion of Islam and certainly no innovation into what sanctioned acts of worship. They deem any innovation to be reprehensible, sinful, and misguidance. And principally this would including the alteration of Tashahhud by companions after departure of Prophet (sallallahu alayhi wa aalihi was’sallam). On contrary to their belief it was established, companions of Prophet (sallallahu alayhi wa aalihi was’sallam) introduced innovation into Islam and altered the wording of Tashahhud. This totally goes against the principles of Khawarij and it refutes their heretical understanding regarding innovation. When companions of Prophet (sallallahu alayhi wa aalihi was’sallam) introduce innovations into Islam then introducing innovations into Islam cannot be blameworthy or sinful. And evidence from Ahadith established that Prophet (sallallahu alayhi wa aalihi was’sallam) permitted introduction of good Sunnahs into Islam and told of reward for one who introduces it and those who follow the good Sunnah. Further it was established that the Khawarij distort the actual meaning of Ahadith of innovation. These Ahadith are about specific type of innovation – erroneous innovation and innovation which does not please Allah (subhanahu wa ta’ala) and Messenger (sallallahu alayhi wa aalihi was’sallam) – and these Ahadith do not refer to every innovation. Further it was established that companions recognised, excellent innovation. And this itself was proof that, Ahadith of every innovation are not about literally about every innovation, had it been so Umar (radiallah ta’ala anhu) would have not considered an innovation to be excellent. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “A Muslim who hopes for success in the Hereafter cannot go away from the mores and means of the Messenger (sallallahu alayhi wa aalihi was’sallam) and allow himself to participate in innovations let alone cook up a novelty in worship.” [Ref: Bid’ah, by Abu Muntasir Ibn Mohar Ali, p20] - [2] While attempting to argue the case that Istighathah is does not lead to major Shirk and its practioner is not Mushrik. While considering the principles of Khawarij, I quoted; as-salamu alayka ayyu han-nabiyu, to establish that we call Prophet (sallallahu alayhi wa aalihi was’sallam). He has passed away, there is no way for him to hear us, but we are not polytheists which we should be according to your principles. He argued that Abdullah Ibn Mas’ud (radiallah ta’ala anhu) changed it to, as-salamu alan-nabi. Without boasting, what followed was a master class, in destruction of his Khariji beliefs. The pain was unbareble for them so the moderator invoked the rule, no debating with people of innovation – in this case person of innovation being ‘myself’ - and deleted my posts and posts of those who were arguing with me, so to remove complete trace of discussion. - [3] Related: by Ad-Darimee, Abu Shamaah (no. 39), Ibn Nasr in as-Sunnah (no. 82), al-Laalikaa'ee in Sharh Usoolul-Ftiqaad (no. 126) & Sharh I'tiqad Ahl as-Sunnah (1/92), and by al-Bayhaqee in al-Madkhal (no. 191). Its authentic; Ahkaam al-Janaa'iz (258) and Islah al-Masajid (13). Salim Al-Hilaali said: "Its isnaad (chain of narration) is as authentic as the sun!" - [4] Note they are likely, not to apply, this verdict upon these companions but instead they would make Taweel of some sort. Such as, they are companions they were already promised paradise, it was Ijtihadi mistake which will be rewarded, something of this sort. Only who has completely abandoned fear of Allah (subhanahu wa ta’ala) will charge them of heresy, misguidance, innovation and damn them to fire of hell. - [5] The words of Hadith are crossed out cause without them it becomes clear that words of Hadith give exactly same meaning as the Hadith of evil Sunnah and Hadith without these words is exactly same with modification of word, biddah dhalalah.

Jhoot bol kar sharm nahin aati tummeh. Ghaleez banday musalmanoon mein kohi gustakh nahin gustakh tumaray Deobandi hen. Apni shakal dekh sheeshay mein phir bata kay ahle haq ka esa khauf naq moon hota heh? Tumara ganda khameer nazr aa raha heh. Kon thay woh jin ki Peer Mehr Ali Shah aur Khawaja Qamr Ud Din Sehalvi nay tazeem ki. Idhar naam toh bataho. Phir pata chalay kay woh tumaray uqabir jesay ghaleez aur bad kirdar, shakal aur seerat thay ya nahin. Pir Jammat Ali Shah sahib aur un kay Sahib zaday Mawlana Muhammad Akbar Hussain joh farigh Madrassa Deoband thay Aftab e Anwar e Sadaqat ki taeed ki ya nahin? Aur un kay Sahib zaday nay Sawarim al Hindiyah ki taeed ki ya nahin. Thanvi, Dehalvi, Nanotavi, Ambethvi, Gangohi kay kufroon ko kufr aur Husam al Haramayn ki Takfir ki taeed kee ka nah? Kissi ka aap kay madrassay mein parna esa hee heh jesay Kafiroon say musalman ka university mein parna. Imam Bukhari nay toh Kharijiyoon aur Rafziyoon say Ahadith leenh, kia kabi tum nay Imam Bukhari ki Takfir ki? Chawal banday, kufr o gumrahi ka hokam tab ho, jab banda gumrahi aur kufr kay nazriat ko apnahay. Imam Bukhari nay Khawarij say Ahadith leenh toh kia woh Kafir ho gahay, aur Rawafiz say Ahadith leenh toh Kafir huway? Din raat, Kafir Kafir Shia Kafir ka wird karnay walay keun Kafir nahin ketay Imam Bukhari ko. Ullu kay pat'thay kaheen kay. Aur Ulama e Farangi Mahal, nay aap kay Kufroon kay kufr honay ki taeed ki thee, aur sirf takfir mein ikhtilaf keeya, yehni Ismail Dehalvi ki ibarat ko kufr. Jin Ulamah e Farangi Mehal ka Pir Sahib nay adab keeya woh galeez Deobandi nahin thay balkay woh Ahle Sunnat mein firohi ikhtilaf mein ho janay ki waja say un ka criticism keeya jata thah aur Pir sahib rehmatullah un ki tazeem kartay thay. Asool mein ikhtilaf biddat ki taraf leh jata heh aur esay ikhtilaf mein parnay wala qabil e muzammat hota heh, firohi ikhtilafat ki waja say kohi ahle sunnat say kharij anhin hota aur nah qabil e tanqees hota heh. Aap Deoband kay paray hen is waja say aap ko ilm nahin. Sher e Ahle Sunnat, aur haqiqi Munazir e Azam, Maulana Hashmat Ali rahimullah alayhi ta'ala bi aap kay madaris kay paray huway thay, aur shoroon mein Deobandi thay. Jab Tamheed e Eman, pari toh dil Noor e eman kee taraf mahil huwa. Magar phir bi Deobandi madrassa mein partay rahay aur Ala Hazrat ki bayt bi ki. Magar Deobandi ustadoon ki achi khaasi dolahi kartay thay. Aakhir mein Ala Hazrat ki ijazat say Bareilly Shareef muntaqil huway.

Namoos e risalat ka difa aur tahaffuz Ahle Sunnat wal Jammat ka warsa heh aur thah. Aap kay uqabir nay hamesha towheen e risalat ki aur aap ka warsa gustakh kafiroon ka difa heh, aur gustakhiyoon ka difa heh. Idhar filmi dialouge nah sunaho hammeh. Apni uqaat yaad rakho. Logoon nay Soloman Rushdi ko bura jana, halan kay joh towheen us nay ki Thanvi aur Ismail Dehalvi ki gustakhiyoon say das darjay kam heh. Namoos e risalat ki baat aap ko zeb nahin deti woh karen joh aap ki haqiqat heh.

In kay upar joh udhar heh woh pura karnay denh. In say us waqt taq moon nah lagahen jab taq yeh udhar ka jawab nah denh. In baqi sab batoon par baat karna bey-fizool heh ... jab yeh gustakhana e ambiya kay difa kar rahay hen aur kafiroon ko apna uqabir aur kufr ko islam bata rahay hen toh phir pehlay yeh kufr ko islam sabat karen aur apnay uqabir ko musalman phir agay peechay baat karen. Joh bunyadi ikhtilafat hen un ka hal pehlay phir agay peechay ki behas.

Syed e Ala Hazrat nay zameen kay ki rotation ko sakin nahin kaha. Balkay zameen ki ek jaga say dosri harqat ko sakin kaha heh. Keun kay zameen ki harkat sooraj ki kashish ki waja say heh is waja say bazat e khud harkat nahin karti balkay sooraj gaseet kar saath leh kar ja raha heh. Jistera car mein betha banda ba-zaat e khud safar nahin karta balkay car chal rahi heh aur banda sakin hota heh. Is'see tera sooraj ki kashah mein anay ki waja say zameen bazaat e khud safar nahin karti balkay A --------------------------------------------------------------------------------------------------------------------------------------------------------- B A say bi jatay huway zameen sooraj ki gravity mein heh aur sooraj ki waja say A say B ja rahi heh aur saath hi sooraj kay ird gird goom rahi heh. Is waja say zameen ko sakin kehna darust heh. Jistera banda car mein betha hota heh, sakin toh hota heh magar phir bi safar kar raha heh. Is'see tera zameen sooraj ki chak-kar mein heh aur bazaat e khud safar nahin karti sooraj safar karta heh aur saath zameen aur sakan honay kay bavjood safar kar rahi heh. Pehlay kitaboon ko paro kay likhi keun hen aur kis tera ka sukoon ka zikr heh phir behas karna. Pehlay yeh video dekh loh, kay sooraj ek A say B ki taraf ja raha heh, aur zameen keun kesay sakin bandti heh:

David wood ka ihtiraz, yeh heh kay, RasoolAllah sallallahu alayhi wa aalihi was'sallam jinsi jismani lazzatoon kay shokeen thay, aur dosri nuqta joh yeh logh utha-tay hen woh yeh heh kay Nabi e kareem rauf ar-raheem ko bot si biwiyan theen. Aur is ilzam ki waja pehlay wala nuqta hee heh. Aur joh Kashmeer-Khan bhai nay jawab deeya heh, woh is ihtiraz ka jawab nahin, balkay taeed mein ata heh. Joh mein janta hoon kay hamaray bhai ka irada nahin thah. Is ka jawab yeh heh kay, jis Nabi ko Allah nay joh ikhtiyar deeya us ko pura karnay ki taqat aur wasail bee deeyeh. RasoolAllah sallallahu alayhi wa aalihi was'sallam ko hi 11 auratoon say nikkah ki ijazat thee kissi aur ko nahin, aur joh in bibiyoon kay huquq thay unnay pura karnay ki towfeeq bi deeh, aur un huquq mein jismani zeroorat ka pura hona bi ata heh. Abh in'neeh kay ihtirazat pesh e khidmat hen, In Exodus 21:10, a man can marry an infinite amount of women without any limits to how many he can marry. In 2 Samuel 5:13; 1 Chronicles 3:1-9, 14:3, King David had six wives and numerous concubines. In 1 Kings 11:3, King Solomon had 700 wives and 300 concubines. In 2 Chronicles 11:21, King Solomon's son Rehoboam had 18 wives and 60 concubines. Ilzaman jawab heh kay agar itni bibiyoon ka hona agar jurm heh toh phir tumari bible mein is say kahi baray mujrim hen. Aur agar bibi kay huquq puray karna jurm heh toh janab sabi mujrim hen. Ahadith mein Allah ki taraf say joh huquq puray karnay ki towfeeq bakshi gahi us ka zikr heh. ------------------------------------------------------ Aakhar mein guzarish heh kay in Christians ko apnay hal par chor denh. In ki khatir apna iman dao par nah lagahen. Joh logh dalahil o baraheen ki aur modern life ki roshini mein zindgi guzartay hen agar woh Musalman ho bi jahen toh jab un ko ilm hota heh kay hamaray Nabi ki taleemat mojooda zamanay kay muwaqif nahin phir in mein say aksar logh murtad ho jatay hen. Mein esay logoon ko janta hoon joh Musalman huway magar keun kay un ka Islam qubul karna is waja say huwa kay, Islam scienci religion heh, aqal o feham kay mutabiq hen is ki taleem, jab yeh kuch modern tehzeeb kay khilaf patay hen toh phir aista aista Islam say door ho jatay hen aur phir murtad ho jatay hen. Bot kam logh hen joh Islam qubul kartay hen, aur apni aqal, feham, sooch, tehzeeb, ko Islam kay mutabiq kartay hen. Majority chand masail ki waja say musalman ho jatay hen aur phir jab un ko pata lagta heh un taleem ka jin say un ki tehzeeb culture raazi nahin woh Islam chor detay hen. Misaal kay tor par, aurat ki gawahi wala masla. Kay doh auratoon ki gawahi ek mard kay barabar heh, ya mard aurat ka supervisor heh aur aurat us ki tabeh heh, aksar auraten jab musalman hoteen hen toh phir is ko tasleem nahin karti aur, mard say barabari kay mannay wali hoti hen. Logoon ko Islam husn e suluk aur mojzat o qiyamat ki nishaniyan bata kar keeya jahay toh behtr heh, is kism say mubahisoon say logh ussi waqt taq musalman rehtay hen jab taq Islam un ki aqal kay mutabiq taleem deta heh jab is kay khilaf hoon toh peet peechay phenk kar mukhalif aur dushman e deen ho jatay hen.

@Abdullah Bhai, Aap in Christians ki behas mein nah peren, aap kay dil mein joh muhabbat aur ihtiram dil mein Nabi e kreem (sallallahu alayhi wa aalihi was'sallam) kay wastay heh woh chala jahay ga. Mein pehlay is'see field mein thah, kafi arsa maghz mari kee, magar hasil yeh huwa kay dil say Allah kay Nabi ki muhabbat aur ihtiram chala gaya, sirf zubani daway kay tor par reh gaya thah. Yeh meri story heh: http://www.islamimehfil.com/topic/24630-my-story-of-how-i-became-orthodox-muslim-from-guidance-to-misguidance-to-guidance/ Is ka section 6 aur joh is mein footnotes hen peren aur ibrat hasil keren. Aur chor denh Christians ko warna momineen ki alamat aap kho bethen gay, aur is ka dobara hasil mushkil heh.

christians ki khurafati speeches yahan par paste nah karen.

Salam alayqum, Bhai ilm e ghayb aam istilah heh, magar ilm e ghayb kay tafseel mein itla alal ghayb, amba al ghayb, akhbar al ghayb, izharul ghayb, mushayda alal ghayb, sama'at al ghayb ki, uloom ghaybia maazi, haal, mustaqbil atay hen. Keun kay in sab say hasil ilm heh aur is ilm ka talluq ghayb say heh, jis say istilah ilm e ghayb sabat huwi. Aur is munasbat ki waja say ahle sunnat mutliqan istilah ilm e ghayb istimal kartay hen. Abh agar kohi tafseel ki waja say bunyad ka inqar karta heh toh bewaqoof ho sakta heh ahle ilm nahin. Ek simple misaal say, ilfaaz Kutub e Ahadith ko note keren, Kutub e Hadith ki tafseel mein, Sahih Bukhari, Sahih Muslim, Jami Tirmadhi, Sunan Abu Dawood, Muwatta Imam Malik, Sunan Ibn Majah, Sunan Darqutni, hen. Abh agar kohi kahay, kay yeh sab hadith ki khabren deti hen, magar kutub e ahadith nahin, toh aap kia ussay kahen gay, aqalmand? lol! Bas Deobandi maulwiyoon nay logoon ko pagal banaya huwa heh. Awaam bi pedal heh joh in kay chakroon mein pans jatay hen. Jesay pehlay bataya kay mutliq bey-qed hota heh aur mutliq ki takhsees kee ja sakti heh magar daleel kay saath. Joh takhsees karay daleel us'see kay zummeh heh. Hadith mein zikr heh kay Nabi e kareem rauf ur-raheem nay awal say aakhar taq tamam waqiat ka ilm bataya. Deobandi ko yeh baat hazam nahin aur woh takhsees karta heh kay sirf khas waqiat ka bataya. Joh us nay mutliq ko khas waqiat mein makhsoos keeya toh us say daway par daleel talab karen. Agar woh daway par takhsees ki Quran o Hadith say daleel pesh kar deh toh theek, warna yeh hadith pesh keren: [مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ] yehni joh nau ijaad amr Allah aur RasoolAllah kay farman say sabat nahin woh rad heh. Ziyada behas ki zeroorat nahin. Woh daleel pesh na kar sakkay ga. Aur aap ko haq heh kay aap ussay kahen kay tumari biddat radd heh. Mumkin aur na-mumkin ki behas karnay wala jahil aur khabees fitrat heh. Keun kay ungli kay isharay par chand ka do tukray hona na-mumkin heh, ungliyoon say paani behna na mumkin heh, thook mubarak say karway pani ka sheeri hona na-mumkin heh, thook mubarak say khana ki ashya mein ziyadti na-mumkin heh. Ambiyah alayhis salaam kay tamam mojzaat na-mumkinat say hen. Magar in sab par iman lahay. Aur joh mojza Nabi e kareem rauf ur-raheem sallallahu alayhi wa aalihi was'sallam kay ilm ki khabr deta heh us kay munkir ho gahay. Yeh Allah kay Nabi e kareem sallallahu alayhi wa aalihi was'sallam ka mojza heh jis par ham musalman imaan lahay hen aur Deobandi aur Wahhabi munkir hen. In ko kabi yeh kuen nah sooji kay, Nabi e kreem sallallahu alayhi wa aalihi was'sallam ka jannat mein ek sahabi kay qadmoon ki awaaz sunna kesay mumkin huwa abhi toh woh jannat mein bi nahin gay. Aur is na-mumkin par phir bi imaan la-ahay magar shaan e RasoolAllah Kafiroon ko bardasht nah huwi na-mumkinat ko maan kar, un say ek na-mumkin ka inqar kar deeya. Halan kay iman ka taqaza heh kay tamam na-mumkinat ki joh sahih/mutawatir khabren hammen mileen hen un-neh, yu'minunal bil ghayb (i.e. joh ghayb par iman lahay), ka misdaq maan kar un ko qubul kar lenh. Meray bhai jinoon nay man'na heh un ko daleel chahyeh aur jinoon nay nahin man'na un kay leyeh agar Allah kay farishtoon ki fauj aa kar bi kahay kay ham Allah ki taraf say ahay hen aur tummeh batana heh kay yeh haq aur yeh Islam heh, toh phir bi farishtoon ko logh Alien samaj kar munkir ho jahen gay. Aap sirf message puncha denh, manwa nahin saktay. Mazeed agar kuch madad darkar huwi toh zeroor contact keejeyeh ga.

Tarana e Deoband: Fail qaum e Loot Nanotavi karay, hem ham Qasim Ul gand walay Ham ko ghalazat say piyar heh, hen ham Deoband walay, Nah ham ko sharm o haya heh, ham jhoot o nanga walay Ham bachoon ki salwar utaren, hen ham Deoband walay, Gustakhi hamari shaan heh, kaam hamaray oot patang walay, Aqeeda hamara ka gadday ki uzuu jesa, hen ham Deoband walay Daway hamaray uchi ur'ran jesi, patang walay, Hamaray dalail par kia kahoon, hen ham Deoband walay. Hussam O Pir Sahib par ham jhoot banden, kartoot dang karnay walay Keecha taani, chori zori, takfir banahen, hen ham deoband walay. Bazoo hamaray larki jesay, patli kamr, nazuk ang walay Azmaya heh ham nay khaaq inko, hen ham Deoband walay. Uqabir kay rang mein hen rangay hen ham gali galoch gand walay Daj'jal mein Daj'jaal ham say peechay, hen ham Deoband walay. Bhai kay sar par peshab karay, Ismail Dehalvi, gandi tarang walay. Gustakh ham Nabiyoon waliyoon kay, tab banay hen ham Deoband walay. Ala Hadhrat kay Sher par ihtiraz karay, lanat muj pay, hen gandi umang walay. Abdul Qadir ki aakhir say risalat shurun huwi, na-samj hen ham Deoband walay. Mirza Ghulam Qadir Beg Musalman, jhoot ham pehlahen Darbangi walay Jhoot hamari Hinduwun ki si bhajan, keun nah issay ham gahen Deoband walay. Hamara uqabir Thanvi heh, Qasim Nanotavi kay ham-palang walay. Nanotavi hath pheray, Thanvi sharma-hay, ham hen Deobandi walay. Musalmanun say mansub karen apnoon kay kartutun ko, joh thay gandi sang walay Deobandiyat ki taleem ka namoona hoon mein, gand hen ham Deoband walay. Tawaifoon kay Pir hamaray uqabir, champa bhai'n kay nang ko dekhnay walay. Sari tawaifoon ko jantay thay, esay thay Pir hamaray Deoband walay. Kufr say ham sharmatay nahin, gustakhi kay ham chaman walay Kufrun ko dictionariyoon mein okay bana denh ham Deoband walay Hamaray peshwa mar gahay, mar mittay matti mein milnay walay Qabr mein jism salamat tab, gar hotay Sunni ham Deoband walay. wala taqulu ra'ina wa qulun zurna samaj na pahay la-parwa fikr o danish walay Phir uqabir kesay kafir na hoon, woh thay qarn e kufr aur hen ham Deoband walay. Haram heh zuban jis mein ho shayba e towheen, kartoot yeh Yahood kay pasand walay. Misdaq azaab e aleem hen, kon hamen jahannum say nikalay, ham hen Deoband walay. Ayat e ra'ina say khaq meeli hamari tawilen phir bi jazba buland walay Tang man, sang dill, bey fikr o khauf e khuda, kafir, ham Deoband walay. Towheen taqwiyat mein nahin phir tehreef keun kartay karnay walay kufr ki parda poshi heh, Kufr kay parda posh hen ham Deoband walay. Agosh e lehad mein ja sohay Allah kay Nabi, kehtay hen seedhi rah walay Yeh thee aur heh sirat e mustaqeem, Kufr ki rah par hen ham Deoband walay. Haq likh kar kufr ko, un-zurna ka seedha rah dekhaya, Mushtaq nazir th'ani walay. Haq mantay nahin, ziddi, hat-dharm, beqoof, apnay hi dushman ham Deoband walay. Khariji karen takfir e aksiriat (majority), parh Taqwiyat kay bab awal walay. Tha Khariji Shah Ismail Dehalvi, hen Khariji takfeeri ham Deoband walay. Luzum o iltizam e kufr kay hen yeh chakkar, chakra gahay chakranay walay Yazeed jesa likha, Musalman na Kafir, na samaj pahay ham Deoband walay Takfir nah ki, mohtat thay woh, Imam Ahmad Raza Khan Bareilly Walay, Dehalvi ki toba mashoor, acha zan Bareily ka, is ba-ghayr ham Deoband walay. Hussam e haq thi saif e haramayn, ihtiyat samja gahay Raza Bareily Walay. Hotay Dehalvi jesay, takfiri machine gun, Kafir hotay ham sab Deoband walay. Dehalvi ki Kufriat ka bataya, nah hukm kufr lagaya, bewaqoof bey-aqal walay. Kufr ko kufr kehna takfir e sahib e kufr nahin shumul kufr ham Deoband walay. Joh Kufrun ka muhafiz ho, juraim us kay sahib e kufr walay. Baghayr jaiz waja kay hen kafir, muhafiz e kufr ham deoband walay. Sharm o haya sabi ki ek, kitab cha'hen chapen, ghayr muqalideen chappay walay. Tum pay kohi ilzam nahin, kaha tha pehlay, Kufr ki rah par hen ham Deoband walay. Kia kabi gustakhan e ambiyah o awliyah bi thay, Ahle Sunnat, Wal Jammat walay. Esoon kay sar mar thay, aur sar mar hen, Ahle Sunnat, nah kay ham Deoband walay. Kertay kia Farooq e Azam suntay ham say ilfaz agar Taqwiyat walay. Kia Tawilen kartay ya Jihad kartay, phir hotay kia ham Deoband walay. Taweel e towheen nah kartay thay, Siddeeq, Farooq e Azam, Khalid ke namoonay walay. In'neeh kay naqsh e qadam per hen Imam e Ahle Sunnat, nah kay ham Deoband walay. Munafiq ko ayat say piyar, baqawl; sabat huwa kamil nahin kali kamli walay Bad-aqidgi ki tawil nah ki Siddiq nay, Taweelen kartay ham Deoband walay. Siddeeq nay us ka sar mara, keun kay thay us kay nazriat bad-aqeedgi walay. Itni si baat pay huwa khoon halal, is say shadeed gustakh ham Deoband walay. Towheen ki sau tawilen nah keen, kia nah thay Sahabah ilm walay. Woh Ilm kay samundar, najasati ilm kay qatray ham Deoband walaly. Wa lillah-il izzatu, wa li rasoolihi, samjay aur iman lahay, iman lanay walay. Sahabah samjay izzat kay taqazay, nah samjay izzat ham Deoband walay. Sahabah ahle Sunnat aur Jammat, nazriat un kay Bareilly kay dajtar walay, Kesay banay ham ahle sunnat, dushman unkay aur inkay ham Deoband walay. ----------------------------------------------------------------------------------------------- Nabi kay ilm ko, pagaloon janwaroon say tashbih deh kar, towheen karnay walay Nabi ke baz ulum ghaybya ke munkir e khasusiat, ba'nay tab ham Deoband walay Na esa na itna na is qadr ka chakr, chakr mein hen, is chakr mein hen sab anay walay. Jis dil mein tazeem aur hubb e Rasool, samja wohi sab, bey-samaj ham Deoband walay. Ilm zahir ki khasusiat par bi Sunni iman lahay, bata gahay Ahmad Raza ki rah walay. Ilm e ghayb toh hi Nabi ki khasusiyat heh, nah samaj pahay issay ham Deoband walay. Heh eman walo, mat ra'ina kaho, chor gay Sahabah, joh thay Eman walay. Bila-taweel ra'ina chora, ra'ina o taweel, nah chor pahay, ham deoband walay. kaha nah, esa makhrooh khiyal bi na aya, eh Rabb, ra'ina say roknay walay. Keun ke woh thay ashab e RasoolAllah, bahanay baaz ham Deoband walay.

Qasim Nanotavi nay martay waqt Tahzir Un Naas kay Kufr honay par, iqrar kis ilfaaz mein keeya thah, aur kis waja par us nay kaha thah kay woh musalman nahin hoga, aur Ala Hazrat kay pahoon choomnay ka Qasim Nanotavi nay kin ilfaz mein zikr keeya thah? Mujjay pura yaqeen heh Deobandiat ki taraf say is ka jawab nahin aahay ga. aur agar aya bi toh meray sawaloon ka jawab nahin hoga.

Kahan gay, jinoon nay bazu azma-hay huway thay?

....

Yeh baat darust heh kay Nabi e kareem (sallallahu alayhi wa aalihiw as'sallam) nay zehar ka nawala khaya. Aur saath hi do Sahabiyoon nay bi khaya ... donoon Shahabi zehar kay asar say foran shaheed huway. Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) ko shadeed kism ka zehar deeya janay kay bavjood aap kuch saal zinda rahay. Jis mission ko pura kernay kay wastay behjay ghaay thay woh pura keeya aur us'see zehr kay asr'raat say Shaheed huway. Hamaray Nabi sallallahu alayhi wa aalhi was'sallam ka yeh ek mojza heh kay aap itna arsa hayat rahay. Aur un ki khawaish thee kay woh shaheed hoon joh puri huwi. Christian ko kahen, ba-qawl tumaray, khuda kay betay ko yahoodiyoon nay nanga, gaseet kar, zaleel kar kay, thook thak kay, saleeb charwaya, phir tarpa tarpa kar mara, bataho tumaray son of god ka kia kaha jahay, jin logoon kay baap dada police officer hoon, ya ilaqay mein asar rakhtay hoon, un ki ulaad ko to kohi chooh nahin saktay, tumaray god ka kia kehna, us kay betay ko khoob zaleel o ruswa keeya gaya magar tumara god the father kuch nah kar sakka.

Salam alayqum, ghayb mutlaq heh aur multaq umoom par hota heh yehni bey-qed. Mutlaq ki takhsees daleel par ho sakti heh. Itla, mushayda, amba, akbar, sam'at, aur ulum guzray, hazir, aur ainda zamanay kay jannay kay bi ho saktay hen. Quran ki shan jawami al kalim jis waja say waseeh mafoom rakhta heh, kissi ek daleel ki bunyad par mutliq ki takhsees toh ki ja sakti heh magar us'see takhsees ko ain mafoom tehrana najaiz aur gumrahi heh. Is leyeh is ayaat ka mafoom wohi hoga jis say takhsees kee jahay gee. agar itla o akhbar e ghayb wali ayaat say tafsir kee jahay toh phir mafoom itla o akhbar wala hee hoga. Aur agar mushayda alal ghayb, yehni zameen par ho kar jannat dekhna dozakh dekhna toh phir zaman hazir aur mushayda e ghayb ka mafoom deh gee. Hasil, jesi daleel say jora jahay ga wesa mafoom deh gi aur aap is ayaat mein mukhalif kism ki tafasir pahen gay, kuch mufasireen ghayb say murad Wahi yehni ayat e Quran lenh gay, jesa beej bowen gay, wesay anaaj hasil hoga.

Tarana e Deoband: Fail qaum e Loot Nanotavi karay, hem ham Qasim Ul gand walay Ham ko ghalazat say piyar heh, hen ham Deoband walay, Nah ham ko sharm o haya heh, ham jhoot o nanga walay Ham bachoon ki salwar utaren, hen ham Deoband walay, Gustakhi hamari shaan heh, kaam hamaray oot patang walay, Aqeeda hamara ka gadday ki uzuu jesa, hen ham Deoband walay Daway hamaray uchi ur'ran jesi, patang walay, Hamaray dalail par kia kahoon, hen ham Deoband walay. Hussam O Pir Sahib par ham jhoot banden, kartoot dang karnay walay Keecha taani, chori zori, takfir banahen, hen ham deoband walay. Bazoo hamaray larki jesay, patli kamr, nazuk ang walay Azmaya heh ham nay khaaq inko, hen ham Deoband walay. Uqabir kay rang mein hen rangay hen ham gali galoch gand walay Daj'jal mein Daj'jaal ham say peechay, hen ham Deoband walay. Bhai kay sar par peshab karay, Ismail Dehalvi, gandi tarang walay. Gustakh ham Nabiyoon waliyoon kay, tab banay hen ham Deoband walay. Ala Hadhrat kay Sher par ihtiraz karay, lanat muj pay, hen gandi umang walay. Abdul Qadir ki aakhir say risalat shurun huwi, na-samj hen ham Deoband walay. Mirza Ghulam Qadir Beg Musalman, jhoot ham pehlahen Darbangi walay Jhoot hamari Hinduwun ki si bhajan, keun nah issay ham gahen Deoband walay. Hamara uqabir Thanvi heh, Qasim Nanotavi kay ham-palang walay. Nanotavi hath pheray, Thanvi sharma-hay, ham hen Deobandi walay. Musalmanun say mansub karen apnoon kay kartutun ko, joh thay gandi sang walay Deobandiyat ki taleem ka namoona hoon mein, gand hen ham Deoband walay. Tawaifoon kay Pir hamaray uqabir, champa bhai'n kay nang ko dekhnay walay. Sari tawaifoon ko jantay thay, esay thay Pir hamaray Deoband walay. Kufr say ham sharmatay nahin, gustakhi kay ham chaman walay Kufrun ko dictionariyoon mein okay bana denh ham Deoband walay Hamaray peshwa mar gahay, mar mittay matti mein milnay walay Qabr mein jism salamat tab, gar hotay Sunni ham Deoband walay. wala taqulu ra'ina wa qulun zurna samaj na pahay la-parwa fikr o danish walay Phir uqabir kesay kafir na hoon, woh thay qarn e kufr aur hen ham Deoband walay. Haram heh zuban jis mein ho shayba e towheen, kartoot yeh Yahood kay pasand walay. Misdaq azaab e aleem hen, kon hamen jahannum say nikalay, ham hen Deoband walay. Ayat e ra'ina say khaq meeli hamari tawilen phir bi jazba buland walay Tang man, sang dill, bey fikr o khauf e khuda, kafir, ham Deoband walay. Towheen taqwiyat mein nahin phir tehreef keun kartay karnay walay kufr ki parda poshi heh, Kufr kay parda posh hen ham Deoband walay. Agosh e lehad mein ja sohay Allah kay Nabi, kehtay hen seedhi rah walay Yeh thee aur heh sirat e mustaqeem, Kufr ki rah par hen ham Deoband walay. Haq likh kar kufr ko, un-zurna ka seedha rah dekhaya, Mushtaq nazir th'ani walay. Haq mantay nahin, ziddi, hat-dharm, beqoof, apnay hi dushman ham Deoband walay. Khariji karen takfir e aksiriat (majority), parh Taqwiyat kay bab awal walay. Tha Khariji Shah Ismail Dehalvi, hen Khariji takfeeri ham Deoband walay. Luzum o iltizam e kufr kay hen yeh chakkar, chakra gahay chakranay walay Yazeed jesa likha, Musalman na Kafir, na samaj pahay ham Deoband walay Takfir nah ki, mohtat thay woh, Imam Ahmad Raza Khan Bareilly Walay, Dehalvi ki toba mashoor, acha zan Bareily ka, is ba-ghayr ham Deoband walay. Hussam e haq thi saif e haramayn, ihtiyat samja gahay Raza Bareily Walay. Hotay Dehalvi jesay, takfiri machine gun, Kafir hotay ham sab Deoband walay. Dehalvi ki Kufriat ka bataya, nah hukm kufr lagaya, bewaqoof bey-aqal walay. Kufr ko kufr kehna takfir e sahib e kufr nahin shumul kufr ham Deoband walay. Joh Kufrun ka muhafiz ho, juraim us kay sahib e kufr walay. Baghayr jaiz waja kay hen kafir, muhafiz e kufr ham deoband walay. Sharm o haya sabi ki ek, kitab cha'hen chapen, ghayr muqalideen chappay walay. Tum pay kohi ilzam nahin, kaha tha pehlay, Kufr ki rah par hen ham Deoband walay. Kia kabi gustakhan e ambiyah o awliyah bi thay, Ahle Sunnat, Wal Jammat walay. Esoon kay sar mar thay, aur sar mar hen, Ahle Sunnat, nah kay ham Deoband walay. Kertay kia Farooq e Azam suntay ham say ilfaz agar Taqwiyat walay. Kia Tawilen kartay ya Jihad kartay, phir hotay kia ham Deoband walay. Taweel e towheen nah kartay thay, Siddeeq, Farooq e Azam, Khalid ke namoonay walay. In'neeh kay naqsh e qadam per hen Imam e Ahle Sunnat, nah kay ham Deoband walay. Munafiq ko ayat say piyar, baqawl; sabat huwa kamil nahin kali kamli walay Bad-aqidgi ki tawil nah ki Siddiq nay, Taweelen kartay ham Deoband walay. Siddeeq nay us ka sar mara, keun kay thay us kay nazriat bad-aqeedgi walay. Itni si baat pay huwa khoon halal, is say shadeed gustakh ham Deoband walay. ----------------------------------------------------------------------------------------------- Towheen ki sau tawilen nah keen, kia nah thay Sahabah ilm walay. Woh Ilm kay samundar, najasati ilm kay qatray ham Deoband walaly. Wa lillah-il izzatu, wa li rasoolihi, samjay aur iman lahay, iman lanay walay. Sahabah samjay izzat kay taqazay, nah samjay izzat ham Deoband walay. Sahabah ahle Sunnat aur Jammat, nazriat un kay Bareilly kay dajtar walay, Kesay banay ham ahle sunnat, dushman unkay aur inkay ham Deoband walay. Muhammed Ali Razavi

Tarana e Deoband: Fail qaum e Loot Nanotavi karay, hem ham Qasim Ul gand walay Ham ko ghalazat say piyar heh, hen ham Deoband walay, Nah ham ko sharm o haya heh, ham jhoot o nanga walay Ham bachoon ki salwar utaren, hen ham Deoband walay, Gustakhi hamari shaan heh, kaam hamaray oot patang walay, Aqeeda hamara ka gadday ki uzuu jesa, hen ham Deoband walay Daway hamaray uchi ur'ran jesi, patang walay, Hamaray dalail par kia kahoon, hen ham Deoband walay. Hussam O Pir Sahib par ham jhoot banden, kartoot dang karnay walay Keecha taani, chori zori, takfir banahen, hen ham deoband walay. Bazoo hamaray larki jesay, patli kamr, nazuk ang walay Azmaya heh ham nay khaaq inko, hen ham Deoband walay. Uqabir kay rang mein hen rangay hen ham gali galoch gand walay Daj'jal mein Daj'jaal ham say peechay, hen ham Deoband walay. Bhai kay sar par peshab karay, Ismail Dehalvi, gandi tarang walay. Gustakh ham Nabiyoon waliyoon kay, tab banay hen ham Deoband walay. Ala Hadhrat kay Sher par ihtiraz karay, lanat muj pay, hen gandi umang walay. Abdul Qadir ki aakhir say risalat shurun huwi, na-samj hen ham Deoband walay. Mirza Ghulam Qadir Beg Musalman, jhoot ham pehlahen Darbangi walay Jhoot hamari Hinduwun ki si bhajan, keun nah issay ham gahen Deoband walay. Hamara uqabir Thanvi heh, Qasim Nanotavi kay ham-palang walay. Nanotavi hath pheray, Thanvi sharma-hay, ham hen Deobandi walay. Musalmanun say mansub karen apnoon kay kartutun ko, joh thay gandi sang walay Deobandiyat ki taleem ka namoona hoon mein, gand hen ham Deoband walay. Tawaifoon kay Pir hamaray uqabir, champa bhai'n kay nang ko dekhnay walay. Sari tawaifoon ko jantay thay, esay thay Pir hamaray Deoband walay. Kufr say ham sharmatay nahin, gustakhi kay ham chaman walay Kufrun ko dictionariyoon mein okay bana denh ham Deoband walay Hamaray peshwa mar gahay, mar mittay matti mein milnay walay Qabr mein jism salamat tab, gar hotay Sunni ham Deoband walay. wala taqulu ra'ina wa qulun zurna samaj na pahay la-parwa fikr o danish walay Phir uqabir kesay kafir na hoon, woh thay qarn e kufr aur hen ham Deoband walay. Haram heh zuban jis mein ho shayba e towheen, kartoot yeh Yahood kay pasand walay. Misdaq azaab e aleem hen, kon hamen jahannum say nikalay, ham hen Deoband walay. Ayat e ra'ina say khaq meeli hamari tawilen phir bi jazba buland walay Tang man, sang dill, bey fikr o khauf e khuda, kafir, ham Deoband walay. Towheen taqwiyat mein nahin phir tehreef keun kartay karnay walay kufr ki parda poshi heh, Kufr kay parda posh hen ham Deoband walay. Agosh e lehad mein ja sohay Allah kay Nabi, kehtay hen seedhi rah walay Yeh thee aur heh sirat e mustaqeem, Kufr ki rah par hen ham Deoband walay. Haq likh kar kufr ko, un-zurna ka seedha rah dekhaya, Mushtaq nazir th'ani walay. Haq mantay nahin, ziddi, hat-dharm, beqoof, apnay hi dushman ham Deoband walay. Khariji karen takfir e aksiriat (majority), parh Taqwiyat kay bab awal walay. Tha Khariji Shah Ismail Dehalvi, hen Khariji takfeeri ham Deoband walay. Luzum o iltizam e kufr kay hen yeh chakkar, chakra gahay chakranay walay Yazeed jesa likha, Musalman na Kafir, na samaj pahay ham Deoband walay Takfir nah ki, mohtat thay woh, Imam Ahmad Raza Khan Bareilly Walay, Dehalvi ki toba mashoor, acha zan Bareily ka, is ba-ghayr ham Deoband walay. Hussam e haq thi saif e haramayn, ihtiyat samja gahay Raza Bareily Walay. Hotay Dehalvi jesay, takfiri machine gun, Kafir hotay ham sab Deoband walay. Dehalvi ki Kufriat ka bataya, nah hukm kufr lagaya, bewaqoof bey-aqal walay. Kufr ko kufr kehna takfir e sahib e kufr nahin shumul kufr ham Deoband walay. Joh Kufrun ka muhafiz ho, juraim us kay sahib e kufr walay. Baghayr jaiz waja kay hen kafir, muhafiz e kufr ham deoband walay. ----------------------------------------------------------------------------------------------- Sharm o haya sabi ki ek, kitab cha'hen chapen, ghayr muqalideen chappay walay. Tum pay kohi ilzam nahin, kaha tha pehlay, Kufr ki rah par hen ham Deoband walay. Kia kabi gustakhan e ambiyah o awliyah bi thay, Ahle Sunnat, Wal Jammat walay. Esoon kay sar mar thay, aur sar mar hen, Ahle Sunnat, nah kay ham Deoband walay. Kertay kia Farooq e Azam suntay ham say ilfaz agar Taqwiyat walay. Kia Tawilen kartay ya Jihad kartay, phir hotay kia ham Deoband walay. Taweel e towheen nah kartay thay, Siddeeq, Farooq e Azam, Khalid ke namoonay walay. In'neeh kay naqsh e qadam per hen Imam e Ahle Sunnat, nah kay ham Deoband walay. Munafiq ko ayat say piyar, baqawl; sabat huwa kamil nahin kali kamli walay Bad-aqidgi ki tawil nah ki Siddiq nay, Taweelen kartay ham Deoband walay. Siddeeq nay us ka sar mara, keun kay thay us kay nazriat bad-aqeedgi walay. Itni si baat pay huwa khoon halal, is say shadeed gustakh ham Deoband walay. Muhammed Ali Razavi