Abdulsalam

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  1. Janab Sag-e-Attar sahib Aap ne jo kuch bhi kaha us ke silsilye main koi khas reply karnye ke bajaye main sirf aik baat araz karonga ke, Lets see ke aap kis had tak is silsilye main insaf se kaam letye hain. Ab yahan per main woh hi post pesh kar raha hon or wazeh rahey ke mujhye jawab nahin chahiye. Asslam-o-Alekum Aap ye batayen ke agar woh sab kuch ikhtiyarat jin ko aap Hazoor-e-Akram ke saath or phir apnye doosrye buzargon ke ssath makhsoos or bil-umoom batatye hain, un ko agar Hazoor-e-Akram ke sath na mana jaye or sirf un Allah ka mahboob, Nabi, Rasool, Akhri Nabi Banda, muqarrib mana jaye to kia humarye eman (Belief) main koi kami aa jayegi ya phir koi khas asar ke jis se momin o mushrik ya momin o munafiq honye ka parye ga……..? Agar nahin ke un sab muamlat jo ke Allah ne Quran main apnye Nabi ki shaan main bayan farmaye hain ko hi mana jaye to kafi hai to kia ye kafi nahin.? Abhi do teen din pehlye “Madani Chanel” per aik mukalima mulahiza kia, jis main farishton/ nabiyon/ buzargon ke tassarruf o ikhtiyar takveeni umoor main sabit ki gai thi. Yaqeenan jin logon ko ilm nahin ikhtiyar, tassarruf, ki taareef ya zimye darion ke barye main ilm na ho who is ko yaqeenan aalimana tehqeeq kah kar dil-o-jan se is ko man lengyen or is per amal shoroo kar dayngye. Bahar hal main kuch koshish karta hon at least is forum per mojood logon ko samjhanye ki. Channel per mojood sahib farmatye hain ke Allah ne apnye farishton ko kuch kam zime kar diye hain (jin se kisi bhi momin ko koi ikhtlaf nahin hai) lakin kia aap is zime-edari ko jo ke Allah ne Apnye farishton ke dee hain un ko aap Farishton ka tassarruf karyengye, kuch mazeed aasani ke liye is tarha samjhyen ke aap aik nokar/ghulam rakhtye hain, us ka kam khana pakana, bahir ka kam karna, ghar ki safai rakhna waghera hai to kia aap us nokar ke is kaam ko is ka kulli ikhtiyar kahyengye? Ke ab to us ko jo kaam diye gaye hain ya jo zimmye lagaye gaye hain, se jis ko chahye khana paka kar dye, jis ka chaye bahir ka kam karye, jis tarha chahye karye or jesa chahye karye or jin ke bhi saath chahye karye apni marzi se???? yaqeenan nahin aap kahengye ke nahin aisa to bilkul bhi nahin hai bulkye who to sirf woh kam karye ga or us tarha or un ke saath karyega jis ka maailk us ko hukm dega ,to phir aap isi muamlye ki Farishton ke saath kartye hoye kion tassarruf main tabdeel kardetye hain, Farishye sirf woh kam kartye hain jin ka Allah ne humk dia, jis tarha diya us tarha, jin ke saath diya un ke saath kartye hain. Wagarna log farishton ko pukarna shoroo kardyengye ke jab muamlaat ke hal karnye walye woh hain to phir direct un ko hi kion na pukaryen (Mushrekeen –e-Makka ki tarha). Is soorat main aap ke kehna hoga ke woh Allah ke hukm se hi ye sab maumlaat kartye hain to sawal ye peda hota hai ke direct Allah se mangye main phir kia harj hai ke asal hukm denye wala, apnye hukm per amal karwanye wala Allah hi ki zaat hai to phir Allah hi kion nahin…… jab aap logon ko ye yaqeen ho jata hai ke muamlaat ke hal karnye walye farishtye hi hain to phir un ko khush karnye ke liye hi un ke saath woh muamlaat kiye jatye hain jis se un ki khoti aqal ke mutabiq farishtye khush hotye hain ya hongye or un ke kaam ya dua jal porye ho jaengye or in muamlaat main woh sab kaam aa jatye hain jin se un ko khush karnye ki koshish ki jati hai yani ke, un ke naam per charhawa dena, unke naam per qurbani dena, un se mansoob ashiya ki izzat karna un ke liye roza rakhna waghera waghera (sirf un ko khush karnye ke liye) to phir shirk ko pehli seerhi sabit hoa kufr ki taraf barhnye ke liye?????????? Hum woh kaam kion nahin kartye jis ke humara Qadir-e-Matlaq khush ho, woh kion karnye ki koshish kartye hain jin se farishtye / Ambiya / buzurgan-e-deen (RAH) khush hon? Agar aap mantye hain ke farishton ka roh phonknye ka muamla, barish barsanye ka muamla, anaj uganye ka muamla, agar tassarruf hai to woh kion nahin apni marzi se ye sarye kam kartye hain, yani jis me chahye rooh phonk dain, jahan chahyen barish barsa dayen, jahan chahyen qehat peda kardyen ya jahan chahyen anaj ka ambar (Pile) laga dyen? Lakin woh ye sab nahin karsaktye kion ke woh sab Allah ke hukm se bandhye hoye hain, to phir to woh beikhtiyar hoye na yani woh sirf apni zimye darian puri kar rahye hain to aap ka bhi farz banta hai ke aap bhi apna farz pura karayn. Agar aap logon ki baat maan li jaye, yani ke, aik buzurg zinda akrnye or murda karnye per qadir (Abdul Qadir Jeelani (RAH)), Aik buzurg Taqdeer ke faislye tabdeel karnye per qadir (Abdul Qadir Jeelani (RAH)), tamam buzurg door-o-Qareeb se sunnye per qadir, koi beta denye per qadir, koi jannat or dozakh denye per qadir, koi slhiyaten deenye or cheenye per qadir, aik farishta barish per tassarruf rakhta hain, aik farishta rooh phoonknye per tassarruf or bohat se hikayaton ke mutabiq har buzurg khud main khuda hai….. ye to bilkul Unani devi devtaon (Greece mythology) ki tarha ka muamla ho gaya , lakin whahn to aik devi ya devta sirf aik kam per qadir hotye thye, lakin musalmanon ke devi devta to tamam kamon per qadir hain……………. Phir Aik Allah ki kiya zaroorat (Naooz-o-Billah min zalik or Lahool Wala Qouata Illah Billah) sirf un farishton ko, buzargon ko jinnat ko khush karnyen yani charhawa dain, un ki qabron ki or rihayeshgah ki ziyarat karyen, un ke naam per roza rakhyen, un ke naam per apnye bachon ke naam rakhyen, un ke naam per qurbani dain to phir ye sab ibadat nahin to phir or kia hai Allah ke naam per charhawa do yani sadqa/fitr/kheyraat do Allah ke ghar ki ziyarat karon yani ke Kaaba ka tawaf karo Allah ke nam per qurbani karo yani ke Eid-ul-Azha main qurbani karo Allah ke nam per roza rakho yani ke ramzan main Allah ke naam per apnye bachon ka naam rakho yani Abdullah, Abdul Raheem, waghera To Allah bhi khush hoga or woh aap ki hajjat ko pura karyega Phir un sahib ne Hadeeth e Bukhari ka hawala diya ke Hadeeth e Qudsi hai ke (Mafhoom) Banda Farz namzon se Allah ka muqarrib ban jata hai or phir nafil ibadat ke zariyeAllah se itna qareeb hojata hai ke Allah us bandye ka haat banjaa hai, us ka kaan ban jaata hai, us ki aankh ban jata hai………………………….or phir is ki sharah ke mutaliq farmatye hain ke “is ke sharah bohat taweel hail akin aakhir main likha hai ke woh Allah se jo mangta hai Allah woh us ko deta hai, or us ki tamam hajjat puri fermata hai” to janab zara ghor karyen jab woh banda apnye liye dua bhi Allah se mang raha hai or Allah ke kehna bhi hai ke who jo mangta hai main ata karta hon to janab ye batayen ke kia who banda koi kaam Allah ki marzi ke khilaf (Tassarruf ki bunyad per) kisi ko bhi kuch bhi de sakta hai???????? Yahan bhi aap kahyen gye je who Allah ki marzi ka tabye hai,,,,,,,, yani ke humye to ye karna chahiye ke hum bhi who position hasil karyen jo ke us bandy eke paas hai, ya phir direct us Allah se mangyen jis se woh Aabid(Ibadat Guzar) maangraha hai. Lakin shayed hum short cut ki talash main ye sab taaweelyen kar rahye hai ke jo fayeda baghair ibadat ke haasil ho sakta hai to phir ibaad kis liye ki jaye????To yaqeenan aap logon ko Zimmye darion, Tassarruf main farq ka ilm ho gaya hoga Baraye meharbni ghor karyen ke ghor karne se ilm main izafa hota hai Asslam-e-Alekum Abdul Salam
  2. Janab Ya-Muhammada sahib Zara Tahavi Shareef se bahir aa kar bhi dekhyen, doosri Kutub Ahadeeth bhi mojood hain Shayed aap ko Bukhari ki Tehqeeq per itminan nahin hai tabhi Tahavi shareef ka sahara le rahye hain?? Ab aap ko at least sabooth to bohat pesh kar chukye hain phir bhi zid hai ke fateha khalful Imam jaayez nahin Aap ke doosrye ashab, baghair zuban hilaye dil main Fatiha ke parhnye ke qayel to hain hi zara aap bhi likhtye hoye is ka khayal rakha karyen Aik taraf to aap Abdul Qadri Jeelani (RAH) or Ghazali (RAH) or doosrye tasawoof ke mannye walye lakin Shafai, Hambali, Maliki buzurgon ke amal ko nahin mantye or doosri taraf un ki batyen quote kartye or un ka naam letye nahin thaktye hain Ab aap bhi ye maan len ke ye log (Baqool aap ke Hadeeth ke mukhalifat kartye hoye) aap ke aqeedah ke mukhalifat main na Jayez kaam amal kartye thye..........? saath hi aap ko ye bhi maaloom hona chahiye ke Soofi agar zara (Qaleel miqdar main bhi) bhi najayez kaam karye to us sey sofiyet ki khossosiyat cheen li jaati hai. (Pir Karam Ali Shah Azhari or Jahangeer Samnani) To phir aap ke paas ye hi jawab reh jata hai ke un ka Maslak alag tha. to phir mera kehna hota hai ke to phir aap humye is muamlye main ghalat kion kehtye ho????????????? ye keh kar kion jaan nahin churatye ke "Ahl-e-Hadeeth jo mantye hain woh bhi sahi or jo hum mantye hain woh bhi sahi" is ke baad aap ko phir usi baat ki yaad dilaon ga ke jab aap ko ahadeeth ke zariye ye ilm ho ke " aik rukun ke na karnye se us kaam ke na mukammal rah janye ka andesha hai or aik rukun (Baqool aap ke Na Jayez) kar lenye se mukammal, to phir aap kon se amal ka intikhab karyengye.......? Abdul Salam
  3. DO you have the origional pages or NOT??????????? Meri baat unke sahibzadye se bhi hoi hai or un ke mutabiq un ke ilm main aisi koi baat nahin.. ap aap thori mehnat karin or pages asli scan kar ke pesh karain Abdul Salam
  4. Toheedi sahib Ab aap ka kia hoga jo ke Nabi-Akram ki shan main ghaloo ke darjye main pohanch rahye hain...? Aap pehlye to ye confirm karian ke ziyadat ye phir kami kis hadeeth main hai, yani tibrani kabeer main ziyadat hai ya phir ke Nisai/Dawodd main kami hai, Doosri taraf Hadeeth ki ro se ye to zahir hota hia Allah ke hukam se (Jesa ke Allah ke kehna hai ke Rasool-e-akram kuch apni marzi se nahin kehtye bajaz Allah ke hukum ke, aap ne Arabi ko zad-e-Rah or sawari ata ki, lakin doosri taraf Quran ke mutabiq jab Aap apny paas kuch na honye per Wafad ko kuch na denye per ranjeeda hoye to Allah ne farmaya ke is per ranj na karo... Yahan aap per aitiraz yahi hai ke iss sye aap Rasool-e-AKram ka Ikhtiyar-e-Matlaq sabit kar rahye hain warna is baat ko is tarha lenye per koi mas-ala nahin banta ke jo cheez aap ke paas hoti aap usye zaroor ata farmatye or ata kia bhi hai.. Teesri taraf is thread main in ahadeeth ki koi mukammal sanad mojood nahin hai zara takleef karian is sadand ko dobara likhnye ki (baraye meharbani Arabi page scan na karain)? teenon kitabon ki Abdul Salam
  5. Phir aap woh hi harkat kar rahye hain, sirf aik hadeeth per apni tamam Hayat-e-NAbvi ki imarat khari kar rahye hain. Aap ko kaseer ahadeeth nazar nahin aa rahi hai hai or nahi hi is se istadlal kar rahye hain, Agar aap ko koi aik bandye ke barye main bohat sari sachi batyen bataye or phir us main aik aisi khabar de dey ke jis se ishtabah peda ho to aap ka kehna hoga or sooch hogi ke jab itni sari sahi batyen hain to phir yaqeenan is khabar ko bhi mujhye inhi waqyat ke saath pass-e-manzar main dekhna hoga kion ke ayes to nahin sakta ke kaseer sahi bateyn ghalat hon or sirf ye wali aik baat jo ke ishtabah peda kar rahi hai woh sahi ho to yahan per bhi aap se yahi guzarish hai ke phir ye to aap pehlye mannyen ke Asim sahib ke pehs karda tamam Ahadeeth sahi hain, phir aap khud is apni pesh karda hadith ko Asim sahib ke peshkarda hadeethon ko samnye rakh kar fyesla karayn Jawab aap ko khud mil jayega Abdul Salam
  6. Janab Saif-ul-Islam sahib Phir is tarha aap ko tamam posts band karni parengin.................................... kion k yahi amal aap ka bhi hai, bahas barye bahas, hal ki talash nahin, sach qabool nahin, Hazoor-e-Akram ka hukam aik taraf lakin Imam, aalim, Peer, ka qol seenye se laga rakha hai, un ki taaweelon per jan bhi hazir lakin Rasool-e-Akram or Allah (AZ) ke hukmon ko nikal phenka hai?????????? Jab isi tarha ki baat ke Hadeeth ko Sahab ne sahi samjha ir istadlal kia ya aap ke aalin or Soofi ne to wahah per aap ka khud sakhta istadlal apnye aalim/soofi/peer/buzurg ke qol per hota hai, sahabi ke qol or istadlal per kion nahin hota....???? jab aik hadeeth aap pesh karen kisi apnye amal ki mutabiqat main to woh hujjat lakin jab hum kaseer ahadeeth pesh karain is ki mukhalifat main to woh istadlal ke qabil hi nahin..... wah kia hi sooch hai aap logon ki Janyen or tamam psots ko dobara parhyen or phir jis tehreek per aap ne is post (Previous) ko close kia hai usi per rahtye hoye in tamam posts ko band kardyen.. Humye doosron ke waqt ke ziya ka hi sirf ahsas nahin bulkye deen ke ziya ka bhi ahsas hai isi liye apna naqis waqt isi koshish main laga rahye hain ke koi to ho jo asal deen per amal pera ho jaye Abdul Salam
  7. Yar i've been fateup with your arguments nothing but to save your believes, Afsoos sad Afsoos Jesa ke main ne pehlye bhi kha tha ke Agar dard mehsoos karna hi hai to Allah ki shan main gustakhi per karain na ke ksi or ki Aap se ye to ho nahin raha ke is ka jawab deain (jesa ke aap ka khud ke galye main atak gai hai ye ibarat) na jawab detye banti hai na chorye Humye Muhaddetheen ke Aqeedah per filhal koi etirazat nahin hain lakin tehreer per hai or is ke liye mujhye kisi doosrye se poochnye ki zaroorat nahin hai..... agar aap ke paas koi jawab hai to den na ke liptye rahyen apnye khud sakhta mutalbye se Agar koi jawab ho to den, warna rehnye dain................ agar aap is aik Qoul-e-Muhaddith se Ghair Allah ke Maddad ka jawaz sabit karna chahtye hain to phir ayesa deen aap ko Mubarak ho mujhye koi zaroorat nahin ke main khud ko halkan karlon Kion ke is ki mukhalifat main doosrye bohat si ayaat or Ahadeeth or Aqwal-e-Sahab mojood hai aap ka un se istadlal kion nahin hai is madad se jan choranye ke liye????????? or Usool ke mutabiq us hadeeth ki sehat per kia Eitiraz lagayengye aap jo ke sahi, Aadil, Siqa ravion se mansoob ho lakin sarihan Quran ke Mukhalif ho ya phir kisi doosri sahi Hadeeth ki mukhalifat main ho, agar usool per nazar dalen to yaqeenan meri baat dil per lagye gi Allah aap ko Sirat-e-Mustaqeem per chalnye ki tofeeq ata farmaye Abdul Salam
  8. Aap se guzarish hai ke Ayenda woh page bilkul bhi scan or past na karain jis ko aap khud na parh sakyen or agar pesh kia to hum to ye samajhnye per majboor hongye ke aap sirf ghalt fehmi phelanye ke liye in pages ko scan kar ke past kartye hain. Baqi aap ki marzi hum aap ko rooknye walye kon hotye hain or rahi baat aapke forum ke roules and regulations ki to woh aap logon per (Barelvion, or un ke mannye walon) per to lago hi nahin hotin hain Waiting for transalation in urdue of all your posted pages Abdul Salam
  9. Janab Salar-e-Raza sahib, Haqeeqat to ye hia ke mujhye bhi ilm nahin tha ke ye "Misyar" kia hai (isi se is ka humarye darmiyan waqo' pazir hona ya na hona zahir hai) lakin is waqt tak jo kuch mjye mil saka hai, woh filhal aap ke gosh guzar raha hon Criticism of misyar Islamic scholars like Ibn Uthaimeen or Al-Albani claim, for their part, that misyar marriage may be legal, but not moral. They agree that the wife can at any time, reclaim the rights which she gave up at the time of contract.[8] But, they are opposed to this type of marriage on the grounds that it contradicts the spirit of the Islamic law of marriage and that it has perverse effects on the woman, the family and the community in general. For Al-Albani, misyar marriage may even be considered as illicit, because it runs counter to the objectives and the spirit of marriage in Islam, as described in this verse from the Quran : “And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts)…” Al-Albani also underlines the social problems which result from the “misyar” marriage, particularly in the event that children are born from this union. The children raised by their mother in a home from which the father is always absent, without reason, may suffer difficulties.[10] The situation becomes even worse if the wife is abandoned or repudiated by her husband "misyar", with no means of subsistence, as usually happens. As for Ibn Uthaymeen, he recognizes the legality of “misyar” marriage from the Shariah standpoint, but considers that it should be opposed because it has been turned into a real merchandise that is being marketed on a large scale by “marriage agencies”, with no relation to the nature of Islamic marriage. Critics of this marriage observe, more generally, that this type of marriage usually ends up in divorce, eventually. As a result the wife finds herself abandoned, to lead a solitary life as before the marriage, but traumatised by the experience, while her social status and reputation degraded. The proponents of the misyar marriage, though they recognise that it can result in problems, observe that it doesn’t have a monopoly on them. The problems result, more generally, from the way in which people apply the rules of the Shariah. Today, in a large number of Muslim countries, there are official family and marriage law codes whose provisions wouldn't allow the conclusion of a marriage of the misyar type. However, in a number of Gulf States essentially, misyar marriage is accepted by the community, and is usually arranged privately, through a notary and with no publicity. A comparison with Nikah Mut’ah Some traits of the misyar marriage are reminiscent of the Nikah Mut'ah which is practised by Shī‘a Muslims, although it is considered as illicit by Sunnis.[11] The difference is that the Mut'ah is based on a contract with a fixed date of expiry; also, a mut'ah does not require witnesses, but a misyar does. Despite these differences, Shī‘a opinion holds that the misyar is similar to the mut'ah and that the latter fills a necessary social function. Yaqeen hai kuch to ilm main izafa hoga, is ke ilawa main khud bhi kisi aalim se rojoo karonga Abdul Salam
  10. Wahi Muqalledeen (Jamid or Shakhsi) wali harkat or talab....... Yahan per Allah ki kitab or Ahadeeth ki wazeh farman per amal pera nahin hona bulke Ulama se likhwanye per shiddat..?? Wahi kahonga ke Apnye Aaqibat na bigaryen bulkye Quran or Hadit ki wazeh ahkamat or aqayed per amal pera ho kar is ke khilaf likhnye, bolnye walon ke khilaf likhyen na ke haq main koshish karyen Jawab to bahar hal aap ke paas nahin hai tabhi ab aap ka zor Ulama se likhwa kar lanye per shoro ho gaya hai or phir is ki kia garanty hai ke ulama se likhwanye ke baad aap is ko maan lengye (jesa ke aap ne likha hai ke is se aap ka jamati mouqaf samnye aa ajayega) Humarey liye Qurani Mouqaf zaroori hai kisi jamati or shakhsi nahin Jawab to bahar haal aap ne nahin diya na hi is ki koi or taa'weel pesh ki or is per bhi yahi khuwahish ke aap ke maslak o manhaj ko sahi mana jaye???????? jo amal or aqeedah aap Quran se saf lafzon main bataen or us ko hum na manyen to phir kahen ke hum Islam ke mukhalif hain (kion ke Allah khud farmata hai ke hum ne Quran Arabi main nazil kia ta ke tum samajh sako, or aik or jagha irshad hai ke hum ne Quran main Khol Khol kar bayan kia hai) baraye mahar bani ye zaroor sochyen ke Quran per seedha tarha amal karna bahar hal ghalat nahin hoga lakin Qoran ki apni tojeeh karkye is se batini mana nikal ker us per amal karnye se gumrahi ka andesha zaroor hai to isi liye ishtabah se bachnye ka hukm Qoran or Hadth donon main hai Jawab to mujhye yaqeen hai ke aap nahin dengye lakin sochnye ki dawat zaroor deta hon aap ko. Abdul Salam
  11. Pehli to baat ke aap ne is main mojood baton ka tassali bakhsh jawab to nahin diya lakin baat ko ghuma kar kahin or lagaye, lakin bahar haal main is ka bhi jawab denye ki koshish karta hon (Insha Allah) Sahabi ko Musrik Kehney ka ilzam Ye bhi aap ke khud sakhta hi istadlal hai ke main ne Sahabi ko Mushrik kaha hai.... Is ke bajaye ke main kisi Sahabi ko mushrik kahon main is hadeeth per amal or is se istadlal chor donga or main is ke muqablye main Muhaddetheen ki riwayaton ko shak ki nazar se dekhonga na hi ke aap ki tarha Har aik ke barye main Fatwa lena or dena shoro kar donga, (Fatwa Ba'maney Raye ke, Or Hazrat Shah Wali Ullah, Hazrat Ismail Shaheed waghera ke barye main un se mansoob aqayed dekha kar Mushrik or Muslim honye/mannye ka iqrar karwa kar chorona) Aap se ye to nahin ho raha ke Allah se madad mangyen bulkye is shadeed tareeqah se mukhalifat kar rahye hain ke lgta hai ke Allah se mangna Muaz Allah shirk hai or Ghair Allah se insta'nat talab karna ain Shariyat Itni Shiddat agar aap Allah se mohabbat main rakhyen or dikhayen to yaqeenan aap Allah ke Walion main ban jaynegye lakin kia kaha jaye. Abdul Salam
  12. Aap logon ki khidmat main aik or report ke saath hazir hon Chand dinon pehlye RAND Corp ke barye main kuch dhondh raha tha to ye report haath lagi is report ko yahan share karnye ka matlab filhal siwaye RAND Corp ke kisi or per ilzam lagana nahin bulke ye hi batana maqsood hai ke Dushman kis qisim ki chalen chal raha hai. or isi liye main ne ye post start bhi ki thi -------------------------------------------------------------------------------------------------------------- Cheryl Benard Supported by the Smith Richardson Foundation National Security Research Division Benard, Cheryl, 1953Civil democratic Islam, partners, resources, and strategies / Cheryl Benard. p. cm. MR-1716 Includes bibliographical references. ISBN 0-8330-3438-3 (pbk.) 1. Islam and civil society. 2. Islamic modernism. 3. Democracy�Religious aspects�Islam. 4. Islam�University. 5. Islam�21st century. I.Title. BP173.63 .B46 2003 320.5'5'0917671�dc21 2003012442 The RAND Corporation is a nonprofit research organization providing objective analysis and effective solutions that address the challenges facing the public and private sectors around the world. RAND�s publications do not necessarily reflect the opinions of its research clients and sponsors. PREFACE The Islamic world is involved in a struggle to determine its own nature and values, with serious implications for the future. What role can the rest of the world, threatened and affected as it is by this struggle, play in bringing about a more peaceful and positive outcome? Devising a judicious approach requires a finely grained understanding of the ongoing ideological struggle within Islam, to identify appropriate partners and set realistic goals and means to encourage its evolution in a positive way. The United States has three goals in regard to politicized Islam. First, it wants to prevent the spread of extremism and violence. Second, in doing so, it needs to avoid the impression that the United States is opposed to Islam. And third, in the longer run, it must find ways to help address the deeper economic, social, and political causes feeding Islamic radicalism and to encourage a move toward development and democratization. The debates and conflicts that mark the current Islamic world can make the picture seem confusing. It becomes easier to sort the actors if one thinks of them not as belonging to distinct categories but as falling along a spectrum. Their views on certain critical m arker issues help to locate them correctly on this spectrum. It is then possible to see which part of the spectrum is generally compatible with our values, and which is fundamentally inimical. On this basis, this report identifies components of a specific strategy. This report should be of interest to scholars, policymakers, students, and all others interested in the Middle East, Islam, and political Islam. SUMMARY There is no question that contemporary Islam is in a volatile state, engaged in an internal and external struggle over its values, its identity, and its place in the world. Rival versions are contending for spiritual and political dominance. This conflict has serious costs and economic, social, political, and security implications for the rest of the world. Consequently, the West is making an increased effort to come to terms with, to understand, and to influence the outcome of this struggle. Clearly, the United States, the modern industrialized world, and indeed the international community as a whole would prefer an Islamic world that is compatible with the rest of the system: democratic, economically viable, politically stable, socially progressive, and follows the rules and norms of international conduct. They also want to prevent a clash of civilizations � � in all of its possible variantsfrom increased domestic unrest caused by conflicts between Muslim minorities and, native, populations in the West to increased militancy across the Muslim world and its consequences, instability and terrorism. It therefore seems judicious to encourage the elements within the Islamic mix that are most compatible with global peace and the international community and that are friendly to democracy and modernity. However, correctly identifying these elements and finding the most suitable way to cooperate with them is not always easy. Islam's current crisis has two main components: a failure to thrive and a loss of connection to the global mainstream. The Islamic world has been marked by a long period of backwardness and comparative powerlessness; many different solutions, such as nationalism, pan-Arabism, Arab socialism, and Islamic revolution, have been attempted without success, and this has led to frustration and anger. At the same time, the Islamic world has fallen out of step with contemporary global culture, an uncomfortable situation for both sides. Muslims disagree on what to do about this, and they disagree on what their society ultimately should look like. We can distinguish four essential positions: Fundamentalists reject democratic values and contemporary Western culture. They want an authoritarian, puritanical state that will implement their extreme view of Islamic law and morality. They are willing to use innovation and modern technology to achieve that goal. 1) Traditionalists want a conservative society. They are suspicious of modernity, innovation, and change. 2) Modernists want the Islamic world to become part of global modernity. They want to modernize and reform Islam to bring it into line with the age 3) Secularists want the Islamic world to accept a division of church and state in the manner of Western industrial democracies, with religion relegated to the private sphere. These groups hold distinctly different positions on essential issues that have become contentious in the Islamic world today, including political and individual freedom, education, the status of women, criminal justice, the legitimacy of reform and change, and attitudes toward the West. The fundamentalists are hostile to the West and to the United States in particular and are intent, to varying degrees, on damaging and destroying democratic modernity. Supporting them is not an option, except for transitory tactical considerations. The traditionalists generally hold more moderate views, but there are significant differences between different groups of traditionalists. Some are close to the fundamentalists. None wholeheartedly embraces modern democracy and the culture and values of modernity and, at best, can only make an uneasy peace with them. The modernists and secularists are closest to the West in terms of values and policies. However, they are generally in a weaker position than the other groups, lacking powerful backing, financial resources, an effective infrastructure, and a public platform. The secularists, besides sometimes being unacceptable as allies on the basis of their broader ideological affiliation, also have trouble addressing the traditional sector of an Islamic audience. Traditional orthodox Islam contains democratic elements that can be used to counter the repressive, authoritarian Islam of the fundamentalists, but it is not suited to be the primary vehicle of democratic Islam. That role falls to the Islamic odernists, whose effectiveness, however, has been limited by a number of constraints, which this report will explore. To encourage positive change in the Islamic world toward greater democracy, modernity, and compatibility with the contemporary international world order, the United States and the West need to consider very carefully which elements, trends, and forces within Islam they intend to strengthen; what the goals and Support the modernists first: Publish and distribute their works at subsidized cost. Encourage them to write for mass audiences and for youth. Introduce their views into the curriculum of Islamic education. Give them a public platform. Make their opinions and judgments on fundamental questions of religious interpretation available to a mass audience in competition with those of the fundamentalists and traditionalists, who have Web sites, publishing houses, schools, institutes, and many other vehicles for disseminating their views. Position secularism and modernism as a counterculture option for disaffected Islamic youth. Facilitate and encourage an awareness of their pre- and non-Islamic history and culture, in the media and the curricula of relevant countries. Assist in the development of independent civic organizations, to promote civic culture and provide a space for ordinary citizens to educate themselves about the political process and to articulate their views. Support the traditionalists against the fundamentalists: Publicize traditionalist criticism of fundamentalist violence and extremism; encourage disagreements between traditionalists and fundamentalists. Discourage alliances between traditionalists and fundamentalists. Encourage cooperation between modernists and the traditionalists who are closer to the modernist end of the spectrum. Where appropriate, educate the traditionalists to equip them better for debates against fundamentalists. Fundamentalists are often rhetorically superior, while traditionalists practice a politically inarticulate folk Islam. In such places as Central Asia, they may need to be educated and trained in orthodox Islam to be able to stand their ground. Increase the presence and profile of modernists in traditionalist institutions. Discriminate between different sectors of traditionalism. Encourage those with a greater affinity to modernism, such as the Hanafi law school, versus others. Encourage them to issue religious opinions and popularize these to weaken the authority of backward Wahhabiinspired religious rulings. This relates to funding: Wahhabi money goes to the support of the conservative Hanbali school. It also relates to knowledge: More-backward parts of the Muslim world are not aware of advances in the application and interpretation of Islamic law. Encourage the popularity and acceptance of Sufism. Confront and oppose the fundamentalists: Challenge their interpretation of Islam and expose inaccuracies. Reveal their linkages to illegal groups and activities. Publicize the consequences of their violent acts. Demonstrate their inability to rule, to achieve positive development of their countries and communities. Address these messages especially to young people, to pious traditionalist populations, to Muslim minorities in the West, and to women. Avoid showing respect or admiration for the violent feats of fundamentalist extremists and terrorists. Cast them as disturbed and cowardly, not as evil heroes. All these things shows what the Enemy realy wants to do to destabilize us Abdul Salam
  13. Janab FShahzad sahib Haq kia hai woh aap isi post per dekh lain ke jis main un ka khud ka kehna hai ke "Imkanan nazool hona likha hai" hai, or agar aap ka matlab is se ye tha ke unhon ne is ko tasleem kar liya hai ke is ki koi asal nahin to Alhamdo-Lillah Doosri baat jo ke aap se mutaliq hai ke kia aap ka taa'luq Dharki se hai or aap Engro Chemical main bhi kam kar chukye hain? Abdul Salam
  14. Janab toheedi sahib Aik taraf to aap ka kehna ke aap ko arabi nahin aati or doosri taraf aap jin katbon ke page pesh kartye hain woh Arabi main hi hotye hain.... kia is ka matlab ye to nahin (1) Aab jhoot boltye hain (2) Aap ko koi or is kitab ke barye main batata hai or deta hai or aap baghair tehqeeq ke us ko scan or past kar detye hain (3) ya phir aap kahin se sirf copy and past kartye hain in sab baton ka matlab yahi hai ke jab main aap se kehta hon ke arabi ka tarjua pesh karin to us ka matlab hota hai ke us page main kuch alfaz shobah pesh karti hai lakin chonke main arabi ahl-e-ilm ki tarha nahin samajhta to isi liye aap ko tassalli bakhsh jawab nahin de sakta hon Isi tara Jaanb Shokani sahib Aalim hain, Layeq-e-Muhtaram or Izzat hai lakin un ki koi baat deen main hujjat us waqt tak nahin hogi jab tak ke us ko quran or Hadeeth per pesh na kia jaye to baat shokani sahib ki yahin khatam ho jati hai.. Main ne sawalat from hair muqallid main likha tha or poocha bhi tha ke jab sarye masalik (Shafai, Hambali, Maliki or Hanafi) sahi hain, haq per hain, to Hambali or Shafai or kuch maliki jan Fatiha Khalful Imam, Rafayadein, Torak, Aameen Biljahar waghera kartye hai to aap ka in per aitirasz kion..............? or ittifaq se agar (jo ke bohat bara ho chuka hai) koi sofi (Peeran-e-Peer) Hambali nikal aayen (GHazali (RAH)) Shafai nikal aayen to phir kaha jata hai ke apna aqeedah soofiya ke mutabiq rakhye kion ke tareeqat main Maslak-e-sheikh ki zaroorat nahin lakin aqeedah soofion wala hona chahiye (jis ke barye me main ne kaha tha ke "Islam per amal pera honye ki baat ho to firqa wajib or agar soffiyat per amal pera hona ho to sirf aik hi aqeedah" wah kia hi nirali baat thi or aap ne mujh se hi poocha tha ke aap ne ye baat kahan per ki thi Aap ne pehlye to ye manna hai ke Hazoor-e-Akram apni qaber main aam logon ki tarha zinda hain, Jab ke HAzrat Abu Bakar ka kehna hai ke Allah aap per do mutain jama nahin farmyega. phir aap ka kehna ke woh qudrat rakhtye hain apni pichli dunyavi zindagi se ziyadah logon ki madad karnye per (Mutashabehat) or phir is ka itlaq Allah ke Walion per kartye hain phir apnye ulama ko Allah ka Wali batatye hain or phir un per sabit karteyn hai. To Pata ye chala ke masala ye nahin ke Hum Hazoor-e-Akram ki hayat -e-mubarika ko sabit karain, bulkye masa'la toye hai ke is tarha in ke buzargon ka fayedah khatam hojata hai or un ki zaroorat khatam ho jati hai, zahir hai jab aik shakhs zinda hi nahin or kisi ki madad nahin kar saktye to kis ko in ki zaroorat! Abdul Salam
  15. Aik taraf to Alalh ki Shan ghatai ja rahi hai lakin aap ko is ka darad nahin hai lakin agar ulama per aitiraz ho to is qadar darad ke bas kia kehnye. Main apnye ilm ki baat kia kahon main bilkul in logon ke samnye kuch bhi hasiyat nahin rakhta lakin ghalat baat jo ke ghalat hi lagye to us per atiraz karna zaroori hai. or rahi baat is ki ke mujh se pehlye doosrye logon ne is baat per aitiraz kion na kia to is ka jawab merye khayal main ye hi munasib hai ke is se pehlye kisi ne is qol se aap wala aqeedah sabit karnye ki koshish nahin ko hogi or na hi is se aap wala mafhoom liya gaya hoga or na hi is qol ko hujjat bana kar Allah ka Insan main halool hona sabit kia hoga (ilawa Ghair ullah se madad ke qayel hazra) "Aap ke pehs karda ibarat hai ke "Allah apni shan se nazool farma kar Insan ke liye Bamanzila-e-Aalaat ban jata hai" Ab aap aik doosri riwayat pesh kar rahye hain ke jis main Insan ko Allah ki marzi ka tabe' kaha gaya hai ke woh Allah ki marzi se dekhta, sunta, chalta or pakarta hai, jab ke aap ke pehlie tahreer batati hai ke Insan jo chahta hai woh Allah us ke liye karta hai (Naooz-o-Billah) Lehaza aap se darkhowast hai ke aap apnye buzargon ke qol se is Tehreer ka matlab jis ki woh taa'weel kis tarha ki kartye hai zahir karain Meri koshish hoti ahi ke kisi ka bhi qol main uske ma-qabl per or Phir Quran-Sunnat per pesh kar ke parakhnye ki koshish karta hon or agar mukhailf paon to ma'loom karnye ki koshish karta hon lehaza aap se guzarish hai ke aap is ke meaning authenticity ke saath marhamat farmayen. doosri soorat main aap ye maan len ke Hazoor-e-Akram or Shuhda ki hayat humarye shaoor ke bahir hai or rooh ke barye main Allah or us ke Rasoor ne behas se mana kia hai. Aik Riwayat ke mutabiq (Mafhoom) Hazrat (Musa ya Esa) (Ghaliban Eesa ) se Allah un ki qom ki babat poochyengye (Batayngye) ke un ki qom shirk main mubtala ho gai hai to Nabi farmayengye ke Aye Allah main jab tak in ke darmiyan mojood tha in ko seedhye rastye ki taraf bulata raha, lakin jab main in main nahin raha to mujhye nahin ilm ke inhon ne kia kiya? AB aap soochayen ke Agar Ambiya matlaq gaib ka ilm hai to phir is riwayat ka kiya kahyengye aap??????? Isi se munsalik Bukhari ki Riwayat hai ke (Mafhoom) Hazoor-e-Akram aik shadi walye ghar main tashreef farma thye, kuch bachiyon ne Ashar parhye ke "Humarye darmiyan aik aysa nabi hai jo ghiab/kal ki baat ko jantye hain" jis per Hazoor-e-Akram ne farmaya ke is ko choro woh parho jo pehlye parh rahi thin.. Abdul Salam