HAJJ, UMRAH & AQSA – SCAMS AND DEFALCATIONS

By Mujlisul Ulama

Among the Signs of the Impending Hour of Qiyaamah mentioned in the Hadith is that the dunya will be pursued, searched and acquired with the a’maal (deeds) of the Aakhirah.

The chimera of Hajj, Umra and Aqsa is today being used, misused and abused for despicable monetary gain. The stupid masses are beguiled by the vile molvis and sheikhs employed by travel and hajj/umrah agents. All travel agents who are in the field to coin the boodle on the Hajj, Umrah and Aqsa tickets are in reality Agents of Iblees. Several centuries ago a Maaliki Faqeeh/Wali had explained that  the shayaateen harness into their plot the travel agents to beguile  ignorant people – to trick them into buying ‘hajj-umrah’ and now  aqsa ‘packages’ which open the avenue for sin and transgression from the moment the  bogus ‘hujjaaj’ leave home until they return.

The hajj-travel agents utilize the services of moron, evil molvis and sheikhs to entrap people into the hajj-umrah-aqsa scam and defalcation shaitaaniyat. All who are implicated in these scams are goaded on by Iblees who is in charge of the hajj-umrah-aqsa Infraction of the Shariah.

In Cape Town one of these travel agents spurred on by Iblees is organizing a stupid ‘hajj-umrah-aqsa  seminar’ to gain maximum monetary benefit from the seminar scam which will be bedevilled by an array of  ulama-e-soo’- all hirelings of the travel agents. Shaitaan has urinated into the brains of these miserable sheikhs and molvis who are, at the behest of Iblees, presenting the hajj-umrah-aqsa canard to perpetrate a host of Shar’i infractions in the guise of ‘ibaadat’. But the entire shaitaani saga operates under shaitaani inspiration and direction.

The travel agents, the molvis, the sheikhs, the singers and all those moron members of the community who undertake journeys for Nafl Hajj, Umrah and the haraam trips to Turkey and Palestine for ostensibly and deceptively making ziyaarat of Musjidul Aqsa, are most callous, heartless and selfish. They demonstrate blithe disregard for the Shariah, for the suffering of millions of Muslims all over the world and for the Accountability (Hisaab) in Qiyaamah.

These heartless people, all agents and followers of Iblees, are adept in the satanism of squandering massive amounts of money to gratify their nafsaani lusts which they justify under deeni guise. While they attempt to deceive themselves with the mirage of hajj, umrah and aqsa, deep down their rotten, stone-hearts they understand that their motivation is nothing but nafsaani lust. They are bereft of the haziest idea of ibaadat.

Rasulullah (Sallallahu alayhi wasallam) said: “The Muslimoon (the Ummah) is like one body. If the head pains, the entire body is affected. If the eye pains, the entire body is affected.”

But these followers of Iblees have no pain and no pity for the suffering Muslim masses of the Ummah. They squander huge amounts of money on haraam travelling trips and jaunts. They squander on shopping sprees, on luxuries, on sin, in holidaying and merrymaking, then they excrete all of it thereby preparing their travelling tickets for Jahannam.

The villainous molvis and sheikhs who will be the speakers at shaitaan’s seminar in Cape Town are crooks and bogus. They are frauds of the worst kind. Under Deeni subterfuge they promote the scheme of Iblees. There is no benefit and no reward in the nafl hajj, umra and aqsa ziyaarat scams and canards of this era.

The singing of stupid songs (naaths) by stupid so-called ‘huffaaz” at the seminar of Iblees is satanically inspired as part of the entertainment and merrymaking to entrap stupid people for the boodle. While the Ummah is burning and suffering, and while the House of Islam is engulfed by a mighty conflagration of kufr, fisq and fujoor, these moron molvis and sheikhs for the attainment of their monetary and other despicable objectives increase the darkness of the hajj-umrah-aqsa haraam circus organized by travel agents at the behest of shaitaan.

Members of the public should search their hearts, and when doing so, they should bring to the fore the suffering of the millions of brutalized Muslim refugees all over the world. If a Muslim is sincere – if his objective is Allah’s Pleasure, then reflection and soul-searching will most certainly indicate to him the haraam folly of undertaking these nafl hajj, umrah and aqsa trips.

If a person is indeed in the quest of thawaab, then the reward of Hajj and Umrah is available daily in the comfort of the home. Perform 4 raka’ts Ishraaq Salaat. The reward is one Maqbool Hajj and Umrah. Look at the faces of your parents with affection. The reward is one Maqbool Hajj for each loving glance. Glance ten times daily at your parents – you will receive the reward of ten Hajj, Insha-Allah. This is mentioned in the Hadith.

Extricate yourself from your self-imposed deception that you are going for umrah to gain thawaab. Reflect and seek Allah’s aid. Then your reflection will inform you of the thief and devil in your heart goading you into a deluge of travel sins plastered with a veneer of deeni colours. Allah Ta’ala says in the Qur’aan: “In fact every person has insight over his nafs even though he puts forth excuses.” The evil which lurks in your heart is revealed if with sincerity you accept the command of Rasulullah (Sallallahu alayhi wasallam): “Seek a fatwa from your heart.” Stay far from these scholars for dollars who are all the agents of the Devil-in-Chief.

THE HARAAM PIG FATWA

Please comment on the following fatwa issued by

Darul Fiqh muftis:

Question: Is it permissible for university students to dissect a baby pig?

Answer: Dissecting a baby pig is permissible for research purposes so long as one uses gloves when touching the pig.”

(End of the stupid, shaitaani pig fatwa)

COMMENT

By Mujlisul Ulama

About pigs, Rasulullah (Sallallahu alayhi wasallam) said:

“He who imparts knowledge (i.e. higher Islamic Knowledge) to an unfit person is like one who garlands khanaazeer (pigs) with diamonds, pearls and gold.”

These maajin, jaahil ‘muftis’ who have issued this pig fatwa come within the purview of the aforementioned Hadith. Their brains have become soggy and incapable of discerning right from wrong.  Just imagine this devilish fatwa which halaalizes handling of pigs.

Allah Ta’ala has not ordained the medicine of this Ummah in haraam substances, haraam animals, least of all in pigs. Firstly, it is haraam for Muslims to study in these haraam brothel universities which impart such kufr, atheism and immorality which are the very antithesis of Islam and for what Islam propagates.

A pig is najisul ain. Every millimetre of the pig is rijs (filth and impure). When shaitaan always accompanies dogs, and when the Malaaikah do not visit a home wherein there is a dog, then by what stretch of Ilm and Imaani logic can cutting a pig and researching with it ever be permissible?  When one of the primary obligations of Nabi Isaa (Alayhis salaam) will be to kill pigs, how can it ever be permissible to engage in research with pigs and to satanize one’s hands and brains with pigs? But these jaahil muftis, suck stupid rijsfatwas from their nafs.  The world today abounds with these juhala ‘muftis’ who specialize in defalcations of the Shariah. Whatever rubbish is commanded by their nafs is presented in the guise of a ‘fatwa’.

They must be having some affinity with pigs, hence their pig ‘fatwa’. The consumption of carrion chickens and meat creates in a person an inclination for consuming even pork. Since these muftis are unable to distinguish between halaal and haraam, every filth is transformed into halaal by their satanic fatwas.

The pig fatwa is the inspiration of shaitaan.

Does One “Convert” or “Revert” to Islam?

“Convert” is the English word used for one who embraces a religion after being raised in another. A common definition of the word “convert” in lexicons is to “change from one religion or belief to another.” Among Muslims, you may hear people refer to themselves as “reverts” instead.

The term “revert” stems from some people’s belief that all people are born as Muslims while relying on the misinterpretation of the Hadith that states:

ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ

Imam an-Nawawi in his explanation of Sahih Muslim (v16, p.208) said: “The correct interpretation of the Hadith is that every person is born ready to accept Islam. Therefore, the one whose parents are Muslims or any of them is Muslim and remains steadfast to Islam, will be dealt with as Muslim in this life and the Hereafter. However, if his parents are non-believers then the rules pertaining to his parents apply to him in this life”.

He also added: “Had their children been considered Muslims then the rule would be that if these children die before adopting the religion of their parents, then they would neither inherit their parents nor would their parents inherit them”.

Moreover, Muslims would be responsible of carrying out the Islamic funeral processions for these children, a matter which had never been practised by Muslims in any era.

On the other hand, the word “revert” means to “return to a former condition or belief.” Therefore, a ‘revert’ can be used in this sense to refer to the one who apostatized (i.e., committed a blasphemous belief, saying or action) then re-embraced Islam by uttering the two testifications of faith.

In conclusion, using the term “convert” is more familiar to people and causes no confusion. Additionally, it is a stronger term, better to describe the life-changing path that they have chosen.

ON PATIENCE DURING ADVERSITIES & HARDSHIPS

by Shaykh Muhammad Shareef bin Farid

ﻭَﻟَﻨَﺒْﻠُﻮَﻥَّﻛُﻢ ﺑِﺸَﻲﺀٍ ﻣِّﻦَ ﺍﻟﺨَﻮْﻑِ ﻭَﺍﻟﺠُﻮﻉِ ﻭَﻧَﻘْﺺٍ ﻣِّﻦَ ﺍﻷَﻣْﻮَﺍﻝِ ﻭَﺍﻷَﻧْﻔُﺲِ ﻭَﺍﻟﺜَّﻤَﺮَﺍﺕِ، ﻭَﺑَﺸِّﺮِ ﺍﻟﺼَّﺎﺑِﺮِﻳﻦَ . ﺍَﻟَّﺬِﻳﻦَ ﺍِﺫَﺍ ﺍَﺻَﺎﺑَﺘْﻬُﻢ ﻣُّﺼِﻴﺒَﺔٌ ﻗَﺎﻟُﻮﺍْ ﺍِﻧَّﺎ ﻟِﻠَّﻪِ ﻭَﺍِﻧَّﺎ ﺍِﻟَﻴْﻪِ ﺭَﺍﺟِﻌُﻮﻥَ . ﺃُﻭﻟَﺎﺋِﻚَ ﻋَﻠَﻴْﻬِﻢ ﺻَﻠَﻮَﺍﺕٌ ﻣِﻦ ﺭَﺑِّﻬِﻢ ﻭَﺭَﺣْﻤَﺔٌ ﻭَ ﺃُﻭﻟَﺎﺋِﻚَ ﻫُﻢُ ﺍﻟﻤُﻬْﺘَﺪُﻭﻥَ .”

“We will most certainly try you with something of fear, hunger, the loss of property, lives and fruits. Give to those who are patient good news. Who when a misfortune befalls them, they say, ‘Surely we belong to Allah and to Him is our final return. They are those upon whom are the blessings and mercy from their Lord. They are those who are guided’.” [2:156-158]

Our African ancestor Shaykh Abdullahi Dan Fodio said about thisverse in his Diya ‘t-Ta’weel, “We will most certainly try you with something of fear,’ i.e. from your enemies, ‘hunger,’ from famine or from fasting, ‘the loss of property, by means of zakaat and destruction, ‘lives,’ by means of fighting, death, sickness, decrepitude and old age, ‘and fruits’, by means of devastation.
This verse means, ‘We will make you experience what was mentioned in order to manifest which among you are obedient and which are disobedient. Or in order to manifest whether you will be patient or not.’ . . . Every type of adversity afflicts mankind. Allah ta`ala informs mankind of the occurrence of affliction and hardship before it actually happens in order that they can become accustomed to it.

The Messenger of Allah, may Allah bless him and grant him peace said, ‘Whenever a child of servant dies Allah ta`ala says to the Angels, ‘Have you seized one of the fruits of my servant?’ They say: ‘Yes.’ Then Allah ta`ala says; ‘What is my servant saying?’ (While He knows) They say: ‘He praises You and resorts to You.’ Then Allah subh’haanahu says: ‘Build for him a house on Paradise and name it the House of Praise’.”
The meaning of His words: ‘Give to those who are patient,’ against these afflictions and hardships of Paradise. They are those ‘who when a misfortune befalls them,’ i.e. hardship,
The meaning of His words: ‘they say, ‘Surely we belong to Allah,’ i.e. as His possessions and slaves. He does with us what He wills, which is the nature of property.

The meaning of His words:‘And to Him is our final return,’ in the Hereafter where we will be rewarded for our patience. It is mentioned in the tradition, ‘Whoever resorts to Allah during affliction, Allah will reward for it and recompense it with good.’

In another tradition the Prophet, may Allah bless him and grant him peace said, ‘Every disturbance which effects a believer is an affliction.’

Resorting to Allah is not by one’s tongue, rather true appeal to Allah takes place in the inner heart. He does this by picturing what He has created for him when resorting to his Lord and remembers the many blessings which He has given him.

The meaning of His words: ‘They are those upon whom are the blessings’, of forgiveness and compassion after compassion.

The meaning of His words: ‘And mercy from their Lord,’ i.e. blessings from their Lord.

The meaning of His words: ‘They are those who are guided’, i.e. to what is correct as long as they surrender to the commands of Allah.

Umar ibn ‘l-Khataab, may Allah be pleased with him said, ‘These are the best two virtues with the best grandeur, that is: prayer, compassion and then guidance’.”

Allah ta`ala also says:

ﻭَﺑَﺸِّﺮِ ﺍﻟﻤُﺨْﺒِﺘِﻴﻦَ، ﺍَﻟَّﺬِﻳﻦَ ﺍِﺫَﺍ ﺫُﻛِﺮَ ﺍﻟﻠَّﻪُ ﻭَﺟِﻠَﺖْ ﻗُﻠُﻮﺑُﻬُﻢ ﻭَﺍﻟﺼَّﺎﺑِﺮِﻳﻦَ ﻋَﻠَﻰ ﻣَﺎ ﺍَﺻَﺎﺑَﻬُﻢْ ﻭَﺍﻟﻤُﻘِﻴﻤِﻴﻦ ﺍﻟﺼَّﻠَﻮﺓِ، ﻭَﻣِﻤَّﺎ ﺭَﺯَﻗْﻨَﻬُﻢ ﻳُﻨْﻔِﻘُﻮﻥَ .”

“Give good news to the humble, those whose heart tremble when Allah is mentioned, and those who are patient under that which afflicts them, and those who keep up prayer, and spend out of what We have given them.” [22:34-35]

Again Shaykh Abdullahi Dan Fodio said about this verse in his Diya ‘t-Ta’weel,

“Give good news to the humble’, those who are obedient,who show humility and are sincere. The term humble here means a person who possesses tranquility with what Allah ta`ala has commanded.

The meaning of His words: ‘Those who when Allah is mentioned their hearts tremble,’ i.e. they have tremendous fear of Allah alone and awe due to the dawning of the beams of His majesty upon them.

The meaning of His words: ‘And those who are patient under that which afflicts them’, from hardships and tribulations.

The meaning of His words: ‘And those who keep up prayer,’ during their proper times.

The meaning of His words: ‘And spend out of what We have given them’, in the ways of righteousness.”

Allah ta`ala also says:

ﻣَﺎ ﺃَﺻَﺎﺏَ ﻣِﻦْ ﻣُﺼِﻴﺒَﺔٍ ﻓِﻲ ﺍﻷَﺭْﺽِ ﻭَﻻَ ﻓِﻲ ﺃَﻧْﻔُﺴِﻜُﻢْ ﺇِﻟَّﺎ ﻓِﻲ ﻛِﺘَﺎﺏٍ ﻣِﻦْ ﻗَﺒْﻞِ ﺃَﻥْ ﻧَﺒْﺮَﺃَﻫَﺎ . ﺇِﻥَّ ﺫَﻟِﻚَ ﻋَﻠَﻰ ﺍﻟﻠَّﻪِ ﻳَﺴِﻴﺮٌ، ﻟِﻜَﻴْﻼ ﺗَﺄْﺳَﻮْﺍ ﻋَﻠَﻰ ﻣَﺎ ﻓَﺎﺗَﻜُﻢْ ﻭَﻻَ ﺗَﻔْﺮَﺣُﻮﺍ ﺑِﻤَﺎ ﺀَﺍﺗَﺎﻛُﻢ . ﻭَﺍﻟﻠَّﻪُ ﻻَ ﻳُﺤِﺐُّ ﻛُﻞَّ ﻣُﺨْﺘَﺎﻝٍ ﻓَﺨُﻮﺭٍ

“No tribulation afflicts in the earth nor in yourselves except it is in a Book before We originate it. This is easy for Allah. So that you may not grieve over what has missed you nor be overly happy with is given you. Truly Allah does not love every arrogant braggart.” [57:22-23]

Again Shaykh Abdullahi Dan Fodio said about this verse in his Diya ‘t-Ta’weel,

“No tribulation afflicts in the earth’, from drought, disease and earthquakes. ‘Nor in yourselves’, like sickness, injurious qualities, the death and loss of parents.

The meaning of His words: ‘Except it is in a Book’, i.e. except that it is written in the Guarded Tablet well established in the knowledge of Allah.

The meaning of His words: ‘Before We originate it’, i.e. We create it. The pronoun ‘it’ refers to the earth, the affliction or the selves.

The first is more correct because it has been related by Imam Muslim that the Prophet, may Allah bless him and grant him peace said, ‘Verily Allah recorded what was to be decreed for the entire creation fifty-thousand years before He created the heavens and the earth. And He throne was on the waters.’

The meaning of His words: ‘This’, i.e. it being well established in the Book.

The meaning of His words: ‘Is easy for Allah’, due to the fact that He is independent and not affected by custom and time.

Then Allah ta`ala gives an indication of the wisdom of this by His words, ‘ So that you may not grieve’, i.e. be saddened with a sadness which prevents you from surrendering to the commands of Allah ta`ala.

The meaning of His words: ‘Over what has missed you’, from the blessings of this world’s life. For the one who knows that whatever afflicts him from hardships has actually been decreed for him, then his sadness will not be intense.

This is because he will have accustomed himself to accepting what has been decreed.

The meaning of His words: ‘Nor be overly happy’, i.e. not be happy with vanity, rather be happy with gratitude to Allah for His blessings.

The meaning of His words: ‘With is given you’, i.e. with what has come to you.

The meaning of His words: ‘Truly Allah does not love every arrogant braggart’, who is proud for what has been given him over the people.

It has been related on the authority of Ibn Abaas that the Prophet, may Allah bless him and grant him peace said:

” ﻣَﻦ ﺃَﺻَﺎﺑَﺘْﻪُ ﻣُﺼِﻴﺒَﺔٌ ﻓَﻠْﻴَﺠْﻌَﻠْﻬَﺎ ﺻَﺒْﺮﺍً، ﻭَﻣَﻦ ﺃَﺻَﺎﺑُﻪُ ﺧَﻴﺮٌ ﻓَﻠْﻴَﺠْﻌَﻠْﻪُ ﺷُﻜْﺮًﺍ .”

“Whoever is afflicted with an adversity then it should make him patient. Whoever is afflicted with good then it should make him grateful.”

It is related in the Saheeh of Imam Muslim that the Prophet, may Allah bless him and grant him peace said:

” ﻣَﺎ ﻳَﺼِﻴﺐُ ﺍﻟﻤُﺴْﻠِﻢَ ﻣِﻦ ﻭَﺻَﺐٍ ﻭَﻻَ ﻧَﺼَﺐٍ ﻭَﻻَ ﺳَﻘَﻢٍ ﻭَﻻَ ﺣَﺰْﻥٍ ﺣَﺘَّﻰ ﺍﻟﻬَﻢَّ ﻳَﻬَﻤَﻪُ ﺇِﻟَّﺎ ﻛُﻔِّﺮَ ﺑِﻪِ ﻣِﻦ ﺳَﻴﺌَﺎﺗِﻪِ .”

“There is not an affliction which afflicts a Muslim from illness, hardship, poverty, grief and even an anxiety which worries him except that it becomes an atonement for his evil errors.”

Therefore, hold strong to the station of patience (as-sabr) because it is the source of nearness to Allah and the fastest means to draw down Allah’s divine love and protection.
Success is with Allah

ZINA-SWIMMING – SHAITAAN’S SUNNAH PROMOTED BY MOLVI AGENTS OF IBLEES

Explaining the incredible and shocking indulgence of Molvis in immorality – fisq and fujoor – a concerned parent from Pietermaritzburg laments:

“As a concerned parent, I would like to know if swimming is permissible if there is no segregation of boys and girls. I do not like to judge but there is an Aalim, Moulana Saliem, in our community in Pietermaritzburg, who teaches swimming to our Muslim children.  However, he does not separate the boys and girls, and some of these children are at the age of marriage. They all swim together and have conversations in between their swimming sessions.

The parents, mostly mothers, are allowed to sit and watch their children and this moulana also goes to the mothers and have chit chat with them in public view.

There is also another Aalim, Moulana  Moosa from the same area, who goes to the pool and decides that it is correct to learn how to swim among hundreds of non- mahram woman and girls. Moulana Saliem also makes these innocent children participate in swim competitions like the Midmar Mile which is to take place next month at the Midmar dam.

Apart from all the nudity at the event There are thousands of swimmers who take part in this race. Men and women all swim together and this Aalim also participates in this competition with his swimmers. There is also another Aalim from the same community to add to the list who swims in this competition.

We look up to these moulanas in our community, so I would like to know if this is the correct thing which these learned people are doing as these moulanas are the high profile of our community. Moulana Saliem is part of the Jamiatul Ulama KZN, and an Imaam in a Masjid. Moulana Moosa is part of a Darul Uloom in  Pietermartizburg – Madrasah Tarteelul Quraan.

Can people follow these Moulanas in Namaaz and can we take their advices? (End of the parent’s letter)

COMMENT (By Mujlisul Ulama):

The level of degradation into the dregs of the cauldron of immorality and zina is shockingly lamentable. By no stretch of Imaani understanding can these molvis be described as ‘Aalims’. In fact they are juhala of the worst kind. They are fussaaq and fujjaar of the worst order. They are Satanists.

It is incredible to fathom – it is beyond even the imagination of conscious Muslims that molvis who are regarded to be part of the Ulama Fraternity indulging in zina so flagrantly in full public view. It is difficult to accept that they are even Muslims. It is not possible for people of Imaan, even for fussaaq and fujjaar, to denude themselves of every vestige of Imaani haya to organize, participate and promote even 3 year old boys and girls to swim together. But here in Pietermaritzburg, molvis linked to Madaaris and Musaajid are most brazenly and flagrantly promoting zina in the pools loaded with fisq and fujoor.

When it is not permissible to even view the garments of a female, it defies Imaani imagination to even attempt imagining Muslim boys and girls, men and women swimming together. While such filth is understandable for non-Muslims, such zina lewdness is incomprehensible regarding Muslims even in this age in close proximity to Qiyaamah. Are these molvis Muslims? They appear to be munaafiqeen masquerading as Muslims. They come within the purview of Allah’s castigation:

“The A’raab (rural village-dwellers) say: ‘We have Imaan.’ Say (O Muhammd to them): ‘You have no Imaan. Rather say: ‘We have submitted (i.e. accepted Islam superficially) whilst Imaan has not entered into your hearts.”    (Al-Hujuraat, Aayat 14)

These molvis who brazenly and flagrantly promote ZINA by condoning and participating in the mass perpetration of immoral nudity in the water by men and women, kuffaar and Muslims alike, are in the same class as these A’raab whose Imaan Allah Ta’ala denies. How is it possible for even fussaaq and fujjaar Muslims to promote and believe that such zina nudity is halaal? Aggravating the immoral villainy of their kufr is their parading as ‘ulama’ whilst in reality they are agents of Iblees.

These molvis also come within the scope of the Qur’aanic Aayaat which revile the Munaafiqeen. Allah Ta’ala says:

“And, from among the people are those who say: ‘We believe in Allah and the Last day.’, whilst (in reality) they are not Mu’mineen. They deceive Allah (in their stupid opinion) and the people of Imaan. However, they deceive only themselves.

In their hearts is a disease (of nifaaq). Therefore Allah increases their disease, and for them there is a painful punishment because of their lies.”

(Al-Baqarah, 8 and 9)

The shameless fisq and fujoor (immorality/obscenity and satanic promiscuity) of these molvis is absolutely mind-boggling. How is it possible for such immoral scoundrels to be members of Jamiatul Ulama KZN. Is the Jamiat’s leadership so blind or so utterly uncaring of Allah Ta’ala and His Deen that they are unable to see and understand  the gravity of the fisq and fujoor bordering on kufr of their molvi members who promote ZINA publicly?

“The (physical eyes) are not blind. But the hearts within the breasts are blind.”  (Qur’aan)

Toleration and acceptance of the brazen acts of immorality of the molvis are the effect of the spiritual blindness mentioned in this Qur’aanic Aayat.

The vile and filthy public misdeeds of these molvis accord greater credibility and clarity to the tafseer of a Hadith presented by a Faqeeh. Rasulullah (Sallallahu alayhi wasallam) said:

“Soon shall there dawn an age when………the worst of the people under the canopy of the sky will be their ulama. From them will emerge fitnah and the fitnah will rebound on them.”

The Faqeeh commenting on this Hadith said that ‘under the canopy of the sky’ are also the Yahood, the Nasaara, the Mushrikeen, dogs and pigs. Rasulullah (Sallallahu alayhi wasallam) categorised these exceptionally evil movis as worse than all of these creations. Thus those molvis who are in this satanic game of promoting nudity and zina so blatantly are worse than even khanaazeer.

Their public and flagrant promotion of and participation in the swimming ZINA cannot be by error. Their Satanism is pre-planned and by design. It is a palpable denial of the entire concept of Hijaab revealed by Allah Ta’ala.

If they had an iota of Imaan, they would have trembled with fear even if their zina shenanigans were perpetrated in privacy. But these villains and vile scoundrels propagate their zina in full view of the public.

Their recklessness in the public perpetration of immorality and zina has emboldened many Muslim women to act as lesbians. These shaitaani females following in the shaitaani footsteps of the evil molvis have denuded themselves of every semblance of Imaani haya, hence they are able to shamelessly spectate the acts of nudity and zina which the illegitimate progeny of Iblees has organized in the form of the filthy mixed men and women swimming functions.

These people – the evil molvis and the spectators – are all mal-oon and maghdoob – Allah’s la’nat and ghadhab settle on them every second of their participation in the molvi-organized zina swimming shaitaaniyat. Modesty and bashfulness for doing even what is permissible, are integral constituents of Imaan. Rasulullah (Sallallahu alayhi wasallam) said:

“Haya is a branch of Imaan.” Thus, for even a Muslim male to leave his elbows exposed,  to eat in the public, to laugh loudly, to be dressed with only a T-shirt in public, and in general to do any act which Islamically is considered khilaaf-e-murawwat (uncultural) are in conflict with Imaanihayaa despite the initial  permissibility of such  acts which are regarded to be trivialities. But in Islam habitual commission of even ‘trivialities’ culminates in major sins.

The illegitimate progeny of Iblees – those who prostitute the haya and chastity of Muslim women under Deeni guise with the monstrous LIE that swimming is ‘Sunnat’ for them, and that too by denuding themselves in public – are devilishly oblivious of the faintest idea of the meaning of Imaani Haya, hence their brazen indulgence in and promotion of the grotesquely obscene zina-swimming act, the toxity of which is of a satanically aggravated nature.

What is Imaani Hayaa and Ghairah? The following Hadith will serve as edification for the satanized brains of these vile molvis:

“Hadhrat Sa’ad Bin Ubaadah (Tadhiyallahu anhu) said: ‘I will not hesitate killing my wife with a sword should I see her with another man.”

Rasulullah (Sallallahu alayhi wasallam) said: “Only a person with a darkened heart is deprived of ghairah.”

These fussaaq and fujjaar molvis are totally deprived of Imaani haya and ghairah. Their hearts are darkened with the zulmat of kufr. Never in the history of Islam was immorality of this nature committed. There is no precedent in Islam for semi-nude Muslim males and females immorally swimming together under molvi supervision.

Once Rasulullah (Sallallahu alayhi wasallam) asked: “What is best for women.” No one was able to proffer an answer. Hadhrat Ali (Radhiyallahu anhu) went to his wife, Hadhrat Faatimah (Radhiyallahu anha) and posed the same question. This illustrious Daughter of our Nabi (Sallallahu alayhi wasallam), the Queen of Jannat, responded:

“No man should see her, and she should see no man.”

On hearing this grand response, Rasulullah (Sallallahu alayhi wasallam) commented: “Faatimah is a portion of me.”

Imaani Hayaa demands that a man should not unnecessarily look at even a fully clad woman – clad with burqah and niqaab, nor should a woman unnecessarily look at a ghair mahram man. Imaani Hayaa demands that a man should not look at even the dead body of a woman enshrouded in FIVE sheets. To safeguard this lofty concept of Imaani Hayaa, the enshrouded body of the deceased woman is further screened from the gazes of men by a screen drawn over the female’s enshrouded body as it is lowered in the Qabar. But, what do we find today in our midst?

Thoroughly satanized molvis – human shayaateen – men with the hearts of wolves – goading Muslim women to appear semi-nude into the public domain to mingle with semi-nude males in pools to swim together while being spectated by a crowd of men and women devils – male devils and females devils. And, they have the treacherous temerity of promoting all of this ZINA as ‘sunnah’!!!  They should cleanse the surface of this earth of their filth and villainy by drowning themselves.

The swimming which these shaitaani scoundrels depict as ‘sunnah’ is a Kabeerah sin of the worst order. In fact, for these villainous scoundrel molvis, it is KUFR. Salaat behind these treacherous human shayaateen is not valid. They are not fussaaq of the humdrum class predominating this era, who understand their misdeeds to be sins for which Taubah is imperative. These human shaitaan molvis are guilty of irtidaad. Renewal of Imaan is imperative.

These are the types of molvis who, according to the Hadith, will be compelled in Jahannam to circumambulate their own intestines which will be extracted from their bodies and cast in front of them for making tawaaf.

What has happened to the other Ulama of Pietermaritzburg? What has happened to the Jamiat KZN? Having receded into the fortress of silence, they have demonstrated that they are the very ‘dumb devils’ about whom Rasulullah (Sallallaahu alayhi wasallam) said:

“He who is silent regarding the Haqq, is a dumb shaitaan.”

It is haraam to have these shayaateen as members of the Jamiat. It is haraam for the trustees to permit these evil molvis to be Imaams.

These villainous scoundrel molvis, the Musjid trustees and the Jamiat are all Signs of the Impending Hour of Qiyaamah. They flagrantly violate Allah’s Laws and shamelessly abstain from Amr Bil Ma’roof Nahyi Anil Munkar for the attainment of their corrupt motives. They pillage and plunder Amaanat (Trust). About these ulama-e-soo’ and trustees bonded to their nafs being Signs of Qiyaamah, it is mentioned in the Hadith:

“Someone asked: ‘When shall be the Hour (of Qiyaamah)?’ Rasulullah (Sallallahu alayhi wasallam) said: “When Amaanat (Trust) is destroyed, then await the Hour.” He was asked: ‘How will Amaanat be destroyed?’ Nabi (Sallallahu alayhi wasallam) said: “When affairs (of trust) are assigned to those who are unfit (to bear the Trust), then await the Hour.”

Today thoroughbred scoundrels and abusers of Amaanat are acting as Imaams of Musjids, as Ustaadhs in Madaaris and as members of bodies such as Ulama Jamiats.

When such vile acts of fisq and fujoor – such acts of the prostitution of haya and chastity are so flagrantly perpetrated by men who are supposed to be the spiritual guides of the Muslim community, then Muslims have to understand and be in anticipation of the imminence of the Hour of Qiyaamah.

WOMEN IN THE DRIVING SEAT

CURSED BY ALLAH TA’ALA

Question: Many Muslim women who wear the purdah niqaab drive vehicles. It has become a normal practice. The Ulama, the vast majority or perhaps 99% of them, are all silent on this issue. They remove the niqaab while driving. Everyone can see them. When they stop, they lower their niqaabs. What is the status of these women drivers in the Shariah? What does Islam say about women driving cars?

Answer (by Mujlisul Ulama):

Their status is that of the faasiqaat (flagrantly sinful) and faajiraat (immoral). They are the tinder of Jahannam. The women drivers of today are all signs of Qiyaamah. Rasulullah (sallallahu alayhi wasallam) said:

“I take oath by The Being Who has sent me (as the Messenger) with the Haqq! This world will not end unless khasf, qazf and maskh occurs.” The Sahaabah asked: “And, when will that be?” Rasulullah (Sallallahu alayhi wasallam) said: “When you see women in the saddles (driving), when singing women are in abundance, when false testimony becomes prevalent, and when homosexuality and lesbianism are perpetrated.”

The prohibition of “driving in saddles’ is not restricted to horses. Rasulullah (Sallallahu alayhi wasallam) has mentioned this in the context of the Impending Hour of Qiyaamah. That is, in profusion women will be driving in the era in close proximity of Qiyaamah. We are today in that era of Aakhiruz Zamaan. This prediction has materialized and the satanic phenomenon of women driving is incremental.

Although the women who are observing mock ‘purdah’ believe themselves to be purdah-nasheen ladies, they dwell in satanic deception. The ‘surooj’ (saddles) mentioned by Rasulullah (Sallallahu alayhi wasallam) refers to the driving seat of modernday vehicles. Rasulullah (Sallallahu alayhi wasallam) lumped them together with homosexuals and lesbians. When these scoundrels begin to preponderate, then it heralds the close advent of Qiyaamah.

These driving faajiraat are absolutely shameless. They have eliminated every vestige of haya from their hearts. It is not possible for a Muslim woman who genuinely fears Allah Ta’ala to drive a car. Almost every step prior to the acquisition of a driving licence is lewd. The woman has to interact with males throughout the process before being granted the rubbish driving licence. We have seen such ‘burqah bibis’ standing in queues, intermingling with kuffaar males at traffic departments. They are tested by male traffic personnel.

The woman sits alone with him in the vehicle. Her husband or father is a veritable dayyooth for permitting this type of zina.

Aiding and abetting these women to flagrantly indulge in this type of zina and lewd public projection, are the ulama-e-soo’ – the juhala, moron molvis – which issue fatwas of ‘jawaaz’ (permissibility) for this type of swinery. The worst culprits and agents of Iblees in this regard are the Tablighi molvis who commit even the kufr of proclaiming ‘permissibility’ for women to travel without mahrams on tabligh excursions.

Dealing with Conflicts between Two Muslim Groups

By Jamiatul Ulama Gauteng

Surah 49 – Al-Hujuraat – Ayah 9

 أَعـوذُ بِاللهِ مِنَ الشَّيْـطانِ الرَّجيـم
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

وَاِنۡ طَآٮِٕفَتٰنِ مِنَ الۡمُؤۡمِنِيۡنَ اقۡتَتَلُوۡا فَاَصۡلِحُوۡا بَيۡنَهُمَا‌ۚ فَاِنۡۢ بَغَتۡ اِحۡدٰٮهُمَا عَلَى الۡاُخۡرٰى فَقَاتِلُوا الَّتِىۡ تَبۡغِىۡ حَتّٰى تَفِىۡٓءَ اِلٰٓى اَمۡرِ اللّٰهِ ‌ۚ فَاِنۡ فَآءَتۡ فَاَصۡلِحُوۡا بَيۡنَهُمَا بِالۡعَدۡلِ وَاَقۡسِطُوۡا ؕ‌ اِنَّ اللّٰهَ يُحِبُّ الۡمُقۡسِطِيۡنَ

Translation:

“And if two groups of the believers fight each other, seek reconciliation between them. And if one of them commits aggression against the other, fight the one that commits aggression until it comes back to Allah’s command. So if it comes back, seek reconciliation between them with fairness, and maintain justice. Surely Allah loves those who maintain justice.”

Commentary:

Linkage

In the foregoing verses the rights of the Prophet were set out. They also laid down the mannerism in which he should be treated. The verses prohibited any act that would annoy or hurt him. Now this set of verses [ 9-10] establishes the manners, mores, injunctions, and mutual rights and obligations to be observed in individual and social life. The common value of all these rules is to avoid causing any inconvenience to the members of the society.

Occasion of Revelation

The commentators have narrated several incidents as a background of the revelation of these verses. Among them is the clash that took place between two Muslim groups. It is not inconceivable that the totality of these incidents might have been the occasion of revelation. It is also possible that one of these incidents has been the cause of revelation and the other incidents, being similar, were also termed as the occasion of revelation.

Although the immediate addressees of this verse are rulers and those in authority who have the means to fight and wage war, [as stated by Abu Hayyan in Al-Bahr and preferred by `Alusi in Ruh-ul-Ma`ani] all Muslims are addressed in this verse indirectly to assist those in authority in this matter. Where there is no leader, ‘amir, king or president, the rule is that the two warring parties should be advised, as far as possible, to cease war. If this is not possible, common people are ordered to stay away from both warring groups: they should neither oppose nor aid any one of them.  [Bayan-ul-Qur’an].

Related Issues and Injunctions

There are several forms of mutual fighting between two Muslim parties:

[1] both parties are subjects of a Muslim government;

[2] neither of the parties is the subject of a Muslim government;

[3] one of the parties is the subject of a Muslim government, but not the other.

In the first case, it is compulsory for common Muslims to bring about an understanding between them and try to stop the mutual fighting. If they do not cease fighting by negotiations, then it is imperative for the Muslim ruler to take measures against them. If both parties cease fighting by the intervention of the Islamic government, then the laws of retaliation, retribution and blood-wit will apply. If they do not cease, then both parties will be treated like rebels. If one of the parties withdrew and the other persisted in oppression and transgression, then the persistent group will be treated like a rebel group. The obedient group will be designated as ‘Adil” (just). The detailed laws pertaining to rebels may be perused in books of Islamic law. Briefly, the law comprehends the following: Before fighting, their weapons must be seized and confiscated. Then they must be arrested and kept in prison until they repent. Neither in the course of fighting nor after fighting should their children be enslaved. Their wealth should not be treated like the spoils of war. In fact, their wealth will be held in trust until they repent. After repentance their belongings will be returned to them.

In the above verses, we come across the following directive:

فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا
.

‘…So if it comes back, seek reconciliation between them with fairness, and maintain justice.’ [ 49:9]

It means that if the belligerent party ceases fighting, then do not only stop fighting but also think about eliminating the cause of war and mutual dissatisfaction, so that the heart-burnings may come to an end. All enmity and hostilities will thus cease and an atmosphere of brotherhood may prevail for all times to come. Since these people have fought against the Muslim ruler, it was possible that they would not be treated by him equitably. Therefore, the Qur’an lays stress on setting things right between them equitably and justly, so that the rights of no one are violated [Adapted from Bayan-ul-Qur’an with reference to Hidayah].

Ruling
If a very powerful group of Muslims revolts against the Muslim ruler, then it is necessary for the ruler to first hear out their complaint or cause of their dissatisfaction. If a doubt or a misunderstanding has arisen in their mind about some matter, it should be removed. If they show such cause on the basis of which it is permissible in Shari’ah to oppose a Muslim leader or ruler, like unjust behavior on the part of the government, it is essential for the general body of Muslims to assist the group, so that the leader or ruler may refrain from his tyranny, provided that his tyranny is proved beyond any shadow of doubt (Ibn-ul-Humam; Mazhari). If they cannot show any clearly legitimate reason for their dissatisfaction, revolt, disobedience, and waging war against the Muslim ruler, it is permitted for Muslims to wage war against the rebels. Imam Shafi`i (Rahmatullahi Alayhi) held that the Muslims should not initiate fight against the rebels unless they first start the fight [ Mazhari ]. This law applies when it is positively and unquestionably clear that the group is rebellious. However, if it is difficult to determine which group is rebellious and which is just, because each party has a valid Shari argument to justify its course of action, then the pros and cons of both parties may be weighed to determine the party that is “just” on the principle of probability. If the juristic argument of one party seems to someone more convincing, it is permitted for him to assist such a group. If someone cannot prefer the standpoint of any one of them, he should remain neutral, as it happened in the civil wars of the Battle of Camel and the Battle of Siffin when many noble Companions (رض) remained aloof.

Conflicts of the Noble Companions (Radiallahu Anhum)
Imam Abu Bakr Ibn-ul-`Arabi says that this verse of battle between Muslims covers all cases. It includes the case where both parties prepare for war on grounds of a principle of Shari’ah. Civil wars of the noble Companions (Radiallahu Anhum) were of this nature. Qurtubi, quoting this view of Ibn-ul-`Arabi, explains the actual situation of the Battle of Camel and the Battle of Siffin and gives guidelines for later generations of Muslims to follow in the light of the battles of the blessed Companions (Radiallahu Anhum) . This author has dealt with this subject in “Ahkam-ul-Qur’an” in Arabic and his Urdu book “Maqame-Sahabah”.The summary of the discussion given in that book with reference to Qurtubi (V.16, P.322) is as follows:

It is not permitted to attribute categorically, and with certainty, to any of the Companions that he was absolutely wrong in his action, because each of them acted according to his own Ijtihad. Their objective was to seek the pleasure of Allah. The Companions (Radiallahu Anhum) are all our leaders, and it is enjoined upon us that we should hold back our tongue from talking about their mutual differences, and always speak the best things about them. Rasulullah Sallallahu Alayhi Wasallams companionship is a highly honourable position which should not be violated. Rasulullah Sallallahu Alayhi Wasallam has prohibited to revile them or talk bad about them, and informed us that they have been forgiven and that Allah is pleased with them. Besides, there is the Hadith regarding Sayyidna Talhah (Radiallahu Anhu) reaching us through several transmitting authorities that:

انّ طلحہ شھید یمشی علی وجہ الارض

“Talhah is a martyr walking on the face of the earth.”

If Sayyidna Talhah (Radiallahu Anhu) was committing a clear sin by going out to wage war against Sayyidna `Ali, (Radiallahu Anhu) he could not attain the high status of a martyr. In the same way, if his act might be regarded as a failure to perform his duty on the basis of a clearly wrong interpretation, he would still not attain the status of martyrdom. Martyrdom is attained only when a person is killed in obedience of Allah. Therefore, it is necessary to construe the matter of the Companions (Radiallahu Anhum) in terms of the principle mentioned above.

Another proof of this is available in authentic and well-established Ahaadith which are reported by Sayyidna `Ali (Radiallahu Anhu) himself where Rasulullah Sallallahu Alayhi Wasallam said: “The killer of Zubair is in Hell.” Furthermore, Sayyidna `Ali (Radiallahu Anhu) reports that Rasulullah Sallallahu Alayhi Wasallam said: “Give news to the killer of Sayyidah Safiyyah’s (Radiallahu Anha) son that he will be in Hell.” In the light of this we need to believe that Sayyidna Zubair and Sayyidna Talhah (Radiallahu Anhum) were not sinners or disobedient to Allah in the position taken by them in the battle. Otherwise Rasulullah Sallallahu Alayhi Wasallam would not have referred to Sayyidna Talhah (Radiallahu Anhu) as a martyr, nor would he predict about the killer of Zubair (Radiallahu Anhu) that he would be in Hell. Also, he is counted among the ten who were given the glad tidings of attaining Paradise. Traditions relating to this subject have almost reached the grade of continuity [tawatur] and the Traditions are referred to as Ahadith mutawatir.

Likewise the noble Companions (Radiallahu Anhum) who did not participate in the battles on either side, cannot be regarded as defaulters because their behaviour, conduct and attitude in this matter was also based on their ijtihad, and Allah maintained them thus. Therefore, it is not proper in any sense of the word to curse them, to taunt them, to hold them as sinners, and to neglect their virtues, their struggles and their great religious stations. Some of the scholars were posed the question: what is your view regarding the blood that was shed in the battles that took place among the blessed Companions (Radiallahu Anhum)? They simply recited the following verse of the Qur’an:

تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ ﴿١٣٤
‘Those are a people who have passed away. For them what they earned, and for you what you earned. And you shall not be questioned as to what they have been doing. [ 2:134] ‘
The same question was posed to another scholar. He replied: “Allah saved my hands from being soiled with that blood. Now I will not soil my tongue with it.” He meant that he does not wish to make the mistake of categorically adjudging any one of the groups as the defaulter.

`Allamah Ibn-Fuwarrak (Rahmatullahi Alaih) says:
“Some of our colleagues feel that the example of the conflicts that took place between the noble Companions (Radiallahu Anhum) is like that of the episodes of conflict that occurred between Sayyidna Yusuf (Alaihis Salaam) and his brothers. They, despite their mutual differences, did not lose their status of wilayah and nubuwwah. The same principle applies to the matter of conflicts that occurred between the Companions.”

Sayyidna Muhasibi (Rahmatullahi Alaih) says: “As far as this bloodshed is concerned, it is difficult for us to say anything because there was a difference of opinion in this regard among the noble Companions (Radiallahu Anhum) themselves.”
When Hasan Al-Basri (Rahmatullahi Alaih) was asked the question concerning the wars between the noble Companions (Radiallahu Anhum) he replied:
“Those were fights in which the Companions were present and we were not. They knew all the circumstances and we do not know them. The matter in which the Companions are unanimous, we follow; and the matter in which there is difference of opinion, we observe silence.”

Sayyidna Muhasibi (Rahmatullahi Alaih) says:
“We concur with Hasan Al-Basri (Rahmatullahi Alaih) . We know that when the noble Companions meddled in any matter, they knew fully well why they were doing it. Our task is merely to follow them where they are unanimous, and where they differ we observe silence. We should not on our own introduce new ideas. We are assured that they must have exercised ijtihad and sought the pleasure of Allah. Therefore, in matters of religion they are all beyond doubt.”

SHI’ISM – HOW TO COMBAT ITS KUFR

By Mujlisul Ulama

“ALL KUFR IS A SINGLE BREED”

Whether it is Yahudi kufr, Nasaara kufr, Hindu kufr, Chinese kufr, Buddhist kufr, white kufr, brown kufr, yellow kufr, black kufr or SHIAH kufr, it – all kufr – is a single satanic breed. All kufr is the antithesis of Imaan, and all kuffaar cherish an inveterate hatred for Islam and Muslims.

The most virulent variety of kufr is SHIAH kufr. Relative to the kufr of all its shaitaani siblings, Shiah kufr is of the worst kind. Compared to Shiah kufr, all other forms of kufr are of peripheral import. The virulence and venom which Shi’ism excretes for the illustrious Sahaabah – venom which is in reality intended for Rasulullah (Sallallahu alayhi wasallam) – are not the features of any other brand of kufr.

The fundamental doctrines of the Shiah religion are:

(1) Hatred for the Sahaabah. It is their belief that barring a handful (about half a dozen), the entire Jama’ah of Sahaabah (124,000) had reneged from Islam after the demise of Rasulullah (Sallallahu alayhi wasallam).

From among the vast Assembly of Sahaabah, the Shiahs have selected Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthmaan and Hadhrat Aishah (Radhiyallahu anhum) as special targets for the worst kind of vilification and abuse.

(2) The Qur’aan which the entire Muslim Ummah reveres and accepts as the Kalaam of Allah Ta’ala, is denied by Shiahs. They believe that the Qur’aan which we have is a fabrication of the Sahaabah. Never be deluded by any contrary claims made by present-day Shiahs, neo-Shiahs, and pro-Shiahs who masquerade as Muslims. These are all agents of Iblees who peddle the satanic political agenda of the Khomeini Iranian regime.

(3) Shiah Imaams: Shiahs believe in the superiority over the Ambiya of their hallucinority sinless imaams whom they believe were the recipients of Wahi via the agency of Jibraeel (Alayhis salaam) in the same way as Wahi was sent to the Ambiya by Allah Ta’ala.

(4) Taqiyah or Holy Hypocrisy is of paramount importance in the doctrinal system of Shi’ism. This belief requires the proclamation of blatant lies, viz. Concealment of beliefs from Muslims to mislead and delude, and to entrap ignorant Muslims in the tentacles of Shi’ism. Thus, on the basis of Taqiyah, Shiahs will vociferously proclaim that they too accept our Qur’aan; that they do not revile the Sahaabah, etc. But all such claims are satanic LIES which their confounded doctrine of Taqiyah constrains. Their books of theology – of all Shiah priests – unequivocally declare the true, stinking, corrupt beliefs of Shiah kufr.

Besides these few beliefs, there are more doctrines of virulent kufr and practices which engender absolute revulsion in people of sane intellect.

COMBATING KUFR

The one and only way of combating and neutralizing kufr is by means of Ta’leem. Satanic kufr is the product of gross jahaalat (ignorance). The cure for ignorance is education. It devolves in general on intelligent Muslims and in particular on the Ulama, to embark on programmes of educating ignorant Muslim and in particular our children about the religion of the Shiahs. This department of Amr Bil Ma’roof Nahyi Anil Munkarhas been grossly neglected by the Ulama in general. Without education, there is no way of combating the ugly influences of Shi’ism which operates by conspiracy and by capitalizing on Muslim ignorance, and by dangling the bait of Iranian money in front of such juhala Muslims who are suffering with poverty.

SHIAH-MUSLIM UNITY?

One of the most dangerous threats to Imaan is the deceptive shaitaani call of Shiah-Sunni Unity. There can never be such unity. The chasm between kufr and Imaan, especially Shiah kufr, is unbridgeable.

Muslims should also refrain from becoming enmeshed in debates with Shiahs. Such debates are destructive. Shiahs have their holy-hypocrisy doctrine of Taqiyah which is their potent weapon used for upsetting the apple cart of Truth. Since the ignorant public is satanically ignorant of Shiah LIES based on Taqiyah, they are swayed by deception to fall into the trap of LIES and FALSEHOOD proclaimed by the Shiahs.

The Ulama should suffice with intelligent rebuttals and with programmes of education to educate Muslims, especially the children of the Ummah. Ultimately, Hidaayat (the guidance of Imaan) is Allah’s prerogative. The Qur’aan Majeed repeatedly states that “Allah guides whomever He wills, and misleads whomever He wills.” Our obligation is to only deliver the Message of Truth.

ﭘﺘﮭﺮ ﮐﺎ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﮯ ﮐﭙﮍﮮ ﻟﮯ ﮐﺮ ﺑﮭﺎﮔﻨﺎ

ﺍﻟﺴﻼﻡ ﻋﻠﯿﮑﻢ ﻭﺭﺣﻤﺘﮧ ﺍﻟﻠﮧ ﻭﺑﺮﮐﺎﺗه

ﺁﺝ ﮬﻢ ﺟﺲ ﺣﺪﯾﺚ ﭘﺮ ﺍﻋﺘﺮﺍﺽ ﮐﺎ ﺍﺯﺍﻟﮧ ﻟﮑﮭﻨﺎ ﭼﺎﮬﺘﮯ ﮨﻴﮟ ﻭﮦ ﻣﻨﮑﺮ ﺣﺪﯾﺚ ﮐﮯ ﻟﭩﺮﯾﭽﺮ ﻣﯿﮟ ﺍﻻﻭﻝ ﻧﻤﺒﺮ ﭘﺮ ﮨﻮﺗﯽ ﮨﮯ ﮐﮧ ﺁﭖ ﮐﺴﯽ ﻣﻨﮑﺮ ﺣﺪﯾﺚ ﮐﻮ ﻧﺎ ﺩﯾﮑﮭﻴﮟ ﮔﮯ ﮐﮧ ﻭﮦ ﺍﺱ ﺭﻭﺍﯾﺖ ﭘﺮ ﺍﭘﻨﮯ ﺍﺷﮑﺎﻻﺕ ﻧﺎ ﭘﯿﺶ ﮐﺮﯾﮟ ۔ ﺩﺭ ﺍﺻﻞ ﯾﮧ ﺣﺪﯾﺚ ﻗﺮﺁﻥ ﮐﯽ ﺍﯾﮏ ﺍﯾﺖ ﭘﺮ ﺗﻔﺴﯿﺮ ﮨﮯ ﻧﺒﯽﷺ ﺳﮯ۔ ﺍﺭﺷﺎﺩﯼ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽ ﮨﮯ

ﺍﮮ ﺍﯾﻤﺎﻥ ﻭﺍﻟﻮ ! ﺍﻥ ﻟﻮﮔﻮﮞ ﮐﯽ ﻃﺮﺡ ﻧﮧ ﮨﻮﺟﺎﻧﺎ ﺟﻨﮩﻮﮞ ﻧﮯ ﻣﻮﺳﯽٰ ﮐﻮ ﺍﺫﯾﺖ ﭘﮩﻨﭽﺎﺋﯽ ﺗﮭﯽ۔ ﭘﮭﺮ ﺍﻟﻠﮧ ﻧﮯ ﻣﻮﺳﯽٰ ﮐﻮ ﺍﻥ ﮐﯽ ﺑﻨﺎﺋﯽ ﮨﻮﺋﯽ ﺑﺎﺗﻮﮞ ﺳﮯ ﺑﺮﯼ ﮐﺮﺩﯾﺎ ﺍﻭﺭ ﻭﮦ ﺍﻟﻠﮧ ﮐﮯ ﮨﺎﮞ ﺑﮍﯼ ﻋﺰﺕ ﻭﺍﻟﮯ ﺗﮭﮯ۔‏( ﺳﻮﺭﮦ ﺍﻟﺤﺰﺍﺏ : 69 )

ﺑﻨﯽ ﺍﺳﺮﺍﺋﯿﻞ ﮐﯽ ﻣﻮﺳﯽٰ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻮ ﺍﯾﺬﺍ ﺭﺳﺎﻧﯽ :
ﺍﺑﻮﮨﺮﯾﺮﮦ ﺭﺿﯽ ﺍﻟﻠﮧ ﻋﻨﮧ ﻧﮯ ﺑﯿﺎﻥ ﮐﯿﺎ ﮐﮧ ﺭﺳﻮﻝ ﺍﻟﻠﮧ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﻧﮯ ﻓﺮﻣﺎﯾﺎ ﮐﮧ ﻣﻮﺳﯽٰ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺑﮍﮮ ﮨﯽ ﺷﺮﻡ ﻭﺍﻟﮯ ﺍﻭﺭ ﺑﺪﻥ ﮈﮬﺎﻧﭙﻨﮯ ﻭﺍﻟﮯ ﺗﮭﮯ۔ ﺍﻥ ﮐﯽ ﺣﯿﺎﺀ ﮐﯽ ﻭﺟﮧ ﺳﮯ ﺍﻥ ﮐﮯ ﺑﺪﻥ ﮐﻮ ﮐﻮﺋﯽ ﺣﺼﮧ ﺑﮭﯽ ﻧﮩﯿﮟ ﺩﯾﮑﮭﺎ ﺟﺎ ﺳﮑﺘﺎ ﺗﮭﺎ۔ ﺑﻨﯽ ﺍﺳﺮﺍﺋﯿﻞ ﮐﮯ ﺟﻮ ﻟﻮﮒ ﺍﻧﮩﯿﮟ ﺍﺫﯾﺖ ﭘﮩﻨﭽﺎﻧﮯ ﮐﮯ ﺩﺭﭘﮯ ﺗﮭﮯ ‘ ﻭﮦ ﮐﯿﻮﮞ ﺑﺎﺯ ﺭﮦ ﺳﮑﺘﮯ ﺗﮭﮯ ‘ ﺍﻥ ﻟﻮﮔﻮﮞ ﻧﮯ ﮐﮩﻨﺎ ﺷﺮﻭﻉ ﮐﯿﺎ ﮐﮧ ﺍﺱ ﺩﺭﺟﮧ ﺑﺪﻥ ﭼﮭﭙﺎﻧﮯ ﮐﺎ ﺍﮨﺘﻤﺎﻡ ﺻﺮﻑ ﺍﺱ ﻟﯿﮯ ﮨﮯ ﮐﮧ ﺍﻥ ﮐﮯ ﺟﺴﻢ ﻣﯿﮟ ﻋﯿﺐ ﮨﮯ ﯾﺎ ﮐﻮﮌﮪ ﮨﮯ ﯾﺎ ﺍﻥ ﮐﮯ ﺧﺼﯿﺘﯿﻦ ﺑﮍﮬﮯ ﮨﻮﺋﮯ ﮨﯿﮟ ﯾﺎ ﭘﮭﺮ ﮐﻮﺋﯽ ﺍﻭﺭ ﺑﯿﻤﺎﺭﯼ ﮨﮯ۔ ﺍﺩﮬﺮ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﮐﻮ ﯾﮧ ﻣﻨﻈﻮﺭ ﮨﻮﺍ ﮐﮧ ﻣﻮﺳﯽٰ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﯽ ﺍﻥ ﮐﯽ ﮨﻔﻮﺍﺕ ﺳﮯ ﭘﺎﮐﯽ ﺩﮐﮭﻼﺋﮯ۔ ﺍﯾﮏ ﺩﻥ ﻣﻮﺳﯽٰ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺍﮐﯿﻠﮯ ﻏﺴﻞ ﮐﺮﻧﮯ ﮐﮯ ﻟﯿﮯ ﺁﺋﮯ ﺍﯾﮏ ﭘﺘﮭﺮ ﭘﺮ ﺍﭘﻨﮯ ﮐﭙﮍﮮ ‏( ﺍﺗﺎﺭ ﮐﺮ ‏) ﺭﮐﮫ ﺩﯾﺌﮯ۔ ﭘﮭﺮ ﻏﺴﻞ ﺷﺮﻭﻉ ﮐﯿﺎ۔ ﺟﺐ ﻓﺎﺭﻍ ﮨﻮﺋﮯ ﺗﻮ ﮐﭙﮍﮮ ﺍﭨﮭﺎﻧﮯ ﮐﮯ ﻟﯿﮯ ﺑﮍﮬﮯ ﻟﯿﮑﻦ ﭘﺘﮭﺮ ﺍﻥ ﮐﮯ ﮐﭙﮍﻭﮞ ﺳﻤﯿﺖ ﺑﮭﺎﮔﻨﮯ ﻟﮕﺎ۔ ﻣﻮﺳﯽٰ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﻧﮯ ﺍﭘﻨﺎ ﻋﺼﺎ ﺍﭨﮭﺎﯾﺎ ﺍﻭﺭ ﭘﺘﮭﺮ ﮐﮯ ﭘﯿﭽﮭﮯ ﺩﻭﮌﮮ۔ ﯾﮧ ﮐﮩﺘﮯ ﮨﻮﺋﮯ ﮐﮧ ﭘﺘﮭﺮ ! ﻣﯿﺮﺍ ﮐﭙﮍﺍ ﺩﯾﺪﮮ۔ ﺁﺧﺮ ﺑﻨﯽ ﺍﺳﺮﺍﺋﯿﻞ ﮐﯽ ﺍﯾﮏ ﺟﻤﺎﻋﺖ ﺗﮏ ﭘﮩﻨﭻ ﮔﺌﮯ ﺍﻭﺭ ﺍﻥ ﺳﺐ ﻧﮯ ﺁﭖ ﮐﻮ ﻧﻨﮕﺎ ﺩﯾﮑﮫ ﻟﯿﺎ ‘ ﺍﻟﻠﮧ ﮐﯽ ﻣﺨﻠﻮﻕ ﻣﯿﮟ ﺳﺐ ﺳﮯ ﺑﮩﺘﺮ ﺣﺎﻟﺖ ﻣﯿﮟ ﺍﻭﺭ ﺍﺱ ﻃﺮﺡ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﻧﮯ ﺍﻥ ﮐﯽ ﺗﮩﻤﺖ ﺳﮯ ﺍﻥ ﮐﯽ ﺑﺮﺍﺕ ﮐﺮ ﺩﯼ۔ ﺍﺏ ﭘﺘﮭﺮ ﺑﮭﯽ ﺭﮎ ﮔﯿﺎ ﺍﻭﺭ ﺁﭖ ﻧﮯ ﮐﭙﮍﺍ ﺍﭨﮭﺎ ﮐﺮ ﭘﮩﻨﺎ۔ ﭘﮭﺮ ﭘﺘﮭﺮ ﮐﻮ ﺍﭘﻨﮯ ﻋﺼﺎ ﺳﮯ ﻣﺎﺭﻧﮯ ﻟﮕﮯ۔ ﺍﻟﻠﮧ ﮐﯽ ﻗﺴﻢ ﺍﺱ ﭘﺘﮭﺮ ﭘﺮ ﻣﻮﺳﯽٰ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﮯ ﻣﺎﺭﻧﮯ ﮐﯽ ﻭﺟﮧ ﺳﮯ ﺗﯿﻦ ﯾﺎ ﭼﺎﺭ ﯾﺎ ﭘﺎﻧﭻ ﺟﮕﮧ ﻧﺸﺎﻥ ﭘﮍ ﮔﺌﮯ ﺗﮭﮯ۔
( ﺻﺤﯿﺢ ﺑﺨﺎﺭﯼ ،ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ ‏)

ﺍﺷﮑﺎﻻﺕ :
ﻣﻨﮑﺮ ﺣﺪﯾﺚ ﮐﺎ ﺍﺱ ﺣﺪﯾﺚ ﭘﺮ ﺍﻋﺘﺮﺍﺽ ﯾﮧ ﮨﮯ ﮐﮧ ﺭﻭﺍﯾﺖ ﻣﯿﮟ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﯽ ﺗﻮﮨﯿﻦ ﮐﯽ ﮔﺌﯽ ﮨﮯ ﮐﮧ ﺍﻥ ﮐﻮ ﺑﻨﯽ ﺍﺳﺮﺍﺋﯿﻞ ﮐﮯ ﺳﺎﻣﻨﮯ ﺑﺮﮨﻨﮧ ﮐﺮﺩﯾﺎ۔ ﺩﻭﺳﺮﺍ ﯾﮧ ﮐﮧ ﺍﺱ ﺭﻭﺍﯾﺖ ﻣﯿﮟ ﺍﯾﮏ ﻣﻌﺠﺰﮦ ﮨﮯ ﮐﮧ ﭘﺘﮭﺮ ﮐﭙﮍﮮ ﻟﺌﮯ ﺩﻭﮌ ﭘﮍﺍ ﺍﻭﺭ ﯾﮧ ﺑﺎﺕ ﻣﻨﮑﺮ ﺣﺪﯾﺚ ﮐﻮ ﮐﺴﯽ ﻗﯿﻤﺖ ﭘﺮ ﮔﻮﺍﺭﺍ ﻧﮩﯿﮟ ﮐﯿﻮﻧﮑﮧ ﯾﮧ ﻣﻌﺠﺰﺍﺕ ﮐﮯ ﻣﻨﮑﺮ ﮨﮯ ﺗﯿﺴﺮﺍ ﯾﮧ ﮐﮧ ﺍﺑﻮ ﮨﺮﯾﺮﮦ ﺭﺿﯽ ﺍﻟﻠﮧ ﻋﻨﮧ ﮐﻮ ﭘﺘﮭﺮ ﭘﺮ ﻣﺎﺭ ﮐﮯ ﻧﺸﺎﻧﺎﺕ ﮐﺎ ﺻﺤﯿﺢ ﻋﻠﻢ ﮐﯿﻮﮞ ﻧﮧ ﺗﮭﺎ ۔

ﺍﺯﺍﻟﮧ :

ﺍﻋﺘﺮﺍﺽ ﮐﺎ ﺟﻮﺍﺏ ﺩﯾﻨﮯ ﺳﮯ ﻗﺒﻞ ﻗﺎﺭﺋﯿﻦ ﮐﯽ ﺗﻮﺟﮧ ﺁﯾﺖ ﭘﺮ ﮐﺮﺍﻧﺎ ﭼﺎﮬﺘﺎ ﮨﻮ –

ﺍﯾﺖ ﻣﯿﮟ ﻭَﺟِﯿْﮭًﺎ ﮐﺎ ﻣﻌﻨﯽ ﺍﯾﺴﺎ ﺁﺑﺮﻭ ﺍﻭﺭ ﺭﻋﺐ ﻭﺍﻻ ﺷﺨﺺ ﮨﮯ ﺟﺲ ﮐﮯ ﻣﺘﻌﻠﻖ ﻟﻮﮔﻮﮞ ﮐﻮ ﮐﭽﮫ ﺍﻋﺘﺮﺍﺽ ﮨﻮ ﺑﮭﯽ ﺗﻮ ﻭﮦ ﺍﺱ ﮐﮯ ﻣﻨﮧ ﭘﺮ ﮐﭽﮫ ﻧﮧ ﮐﮩﮧ ﺳﮑﯿﮟ ﺍﻭﺭ ﺍﺩﮬﺮ ﺍﺩﮬﺮ ﺑﺎﺗﯿﮟ ﮐﺮﺗﮯ ﭘﮭﺮﯾﮟ ۔ ﯾﮩﯽ ﻟﻔﻆ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﻧﮯ ﺳﯿﺪﻧﺎ ﻋﯿﺴﯽٰ ﮐﮯ ﻟﺌﮯ ﺍﺳﺘﻌﻤﺎﻝ ﻓﺮﻣﺎﯾﺎ ﺍﻭﺭ ﮐﮩﺎ ‏( ﻭَﺟِﯿْﮭًﺎ ﻓِﯽْ ﺍﻟﺪُّﻧْﯿَﺎ ﻭَﺍﻵﺧِﺮَۃِ ‏) ‏( ٣ : ٤٥ ‏) ﯾﻌﻨﯽ ﻋﯿﺴﯽٰ ﺩﻧﯿﺎ ﻣﯿﮟ ﺑﮭﯽ ﻭﺟﯿﮧ ﺗﮭﮯ ﺍﻭﺭ ﺁﺧﺮﺕ ﻣﯿﮟ ﺑﮭﯽ ﻭﺟﯿﮧ ﮨﻮﮞ ﮔﮯ۔ ﭼﻨﺎﻧﭽﮧ ﺩﻧﯿﺎ ﻣﯿﮟ ﯾﮩﻮﺩ ﺍﻥ ﮐﯽ ﭘﯿﺪﺍﺋﺶ ﺳﮯ ﻣﺘﻌﻠﻖ ﺍﻟﺰﺍﻡ ﻟﮕﺎﺗﮯ ﺗﮭﮯ ﻟﯿﮑﻦ ﻣﻨﮧ ﭘﺮ ﺑﺎﺕ ﮐﮩﻨﮯ ﮐﯽ ﮐﻮﺋﯽ ﺟﺮﺍﺕ ﻧﮧ ﮐﺮﺗﺎ ﺗﮭﺎ۔ ﺗﻮ ﺍﺱ ﻟﺤﺎﻅ ” ﻓﺒﺮﺃﻩ ﺍﻟﻠﻪ ﻣﻤﺎ ﻗﺎﻟﻮﺍ ” ﮐﮧ ﺍﻟﻠﮧ ﻧﮯ ﺑﺮﯼ ﮐﺮ ﺩﯾﺎ ﻭﮦ ﺟﻮ ﮐﮩﺎ ﮐﺮﺗﮯ ﺗﮭﮯ ۔ ﺍﺱ ﻣﯿﮟ ” ﻣﻤﺎ ﻗﺎﻟﻮ ” ﮐﮯ ﺍﻟﻔﺎﻅ ﮐﮯ ﺑﻌﺪ ﻭﺟﯿﮭﺎً ﮐﺎ ﻟﻔﻆ ﻻﻧﺎ ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺩﻟﯿﻞ ﮨﮯ ﮐﮧ ﺑﻨﯽ ﺍﺳﺮﺍﺋﯿﻞ ﺿﺮﻭﺭ ﮐﭽﮫ ﮐﮩﺎ ﮐﺮﺗﮯ ﺗﮭﮯ ﭘﯿﭩﮫ ﭘﯿﭽﮭﮯ ﺍﻭﺭ ﺍﻥ ﺑﺎﺗﻮﮞ ﺳﮯ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻮ ﺗﮑﻠﯿﻒ ﺑﮭﯽ ﮨﻮﺗﯽ ﺗﮭﯽ ﺍﻭﺭ ﺑﻨﯽ ﺍﺳﺮﺍﺋﯿﻞ ﺍﻥ ﮐﮯ ﻣﻨﮧ ﭘﺮ ﮐﮩﻨﮯ ﮐﯽ ﺟﺮﺍﺀﺕ ﺑﮭﯽ ﻧﺎ ﮐﺮﺗﮯ ﺗﮭﮯ۔ ﺍﺏ ﺍﻥ ﮔﺰﺭﺍﺷﺎﺕ ﮐﮯ ﺑﻌﺪ ﻣﻨﮑﺮ ﺣﺪﯾﺚ ﺩﻭﺳﺘﻮﮞ ﺳﮯ ﭘﻮﭼﮭﻨﺎ ﭼﺎﮬﺘﮯ ﮨﻴﮟ ﻛﻪ ﻭﻩ ﺑﺘﺎﺋﻴﮟ ﻭﮦ ﮐﯿﺎ ﺍﯾﺬﺍ ﺩﯾﻨﯽ ﻭﺍﻟﯽ ﺑﺎﺗﯿﮟ ﺗﮭﯽ ﺍﻭﺭ ﭘﮭﺮ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻮ ﺍﻟﻠﮧ ﻧﮯ ﺍﺱ ﺍﯾﺬﺍ ﺳﮯ ﻧﺠﺎﺕ ﺩﯼ ﺗﻮ ﻧﺠﺎﺕ ﮐﯽ ﺻﻮﺭﺕ ﮐﯿﺎ ﺗﮭﯽ ؟

ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﯽ ﻗﻮﻡ ﺁﭘﺲ ﻣﯿﮟ ﯾﮧ ﮐﮩﺎ ﮐﺮﺗﯽ ﺗﮭﯽ ﮐﮧ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮬﻤﺎﺭﮮ ﺳﺎﺗﮫ ﻧﮩﯿﮟ ﻧﮩﺎﺗﮯ ﺿﺮﻭﺭ ﺍﻥ ﮐﻮ ﮐﻮﺋﯽ ﺟﻠﺪ ﮐﯽ ﺑﯿﻤﺎﺭﯼ ﮨﻮﮔﯽ ﺟﺲ ﮐﯽ ﻭﺟﮧ ﻭﮦ ﺍﮐﯿﻼ ﻏﺴﻞ ﻓﺮﻣﺎﺗﮯ ﮨﮯ ﭘﺘﮭﺮ ﮐﺎ ﮐﭙﮍﮮ ﻟﮯ ﮐﺮ ﺑﮭﺎﮔﻨﺎ ﺍﻭﺭ ﻗﻮﻡ ﮐﮯ ﻗﺮﯾﺐ ﭘﯿﻨﺞ ﺟﺎﻧﺎ ﺍﮔﺮ ﺍﺱ ﻭﻗﺖ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺑﻠﮑﻞ ﺑﺮﮨﻨﮧ ﺑﮭﯽ ﺗﮭﮯ ﺗﻮ ﻗﻮﻡ ﻣﯿﮟ ﺑﻠﮑﻞ ﺑﺮﮨﻨﮧ ﮐﻮﺋﯽ ﻣﻌﯿﻮﺏ ﺑﺎﺕ ﻧﮩﯿﮟ ﮐﯿﻮﻧﮑﮧ ﺣﺪﯾﺚ ﻣﯿﮟ ﺻﺮﺍﺣﺖ ﮨﮯ ﮐﮧ ﻗﻮﻡ ﺑﺮﮨﻨﮧ ﺣﺎﻟﺖ ﻣﯿﮟ ﻏﺴﻞ ﮐﺮﺗﯽ ﺗﮭﯽ۔ ﻣﺰﯾﺪ ﺣﺪﯾﺚ ﻣﯿﮟ ﯾﮧ ﮐﮩﯽ ﻣﻮﺟﻮﺩ ﻧﮩﯿﮟ ﮐﮧ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺑﻠﮑﻞ ﺑﺮﮨﻨﮧ ﺗﮭﮯ ﺑﻠﮑﮧ ﮬﻢ ﮐﮩﺘﮯ ﮨﮯ ﮐﮧ ﻭﮦ ﻟﻨﮕﻮﭨﮯ ﻭﻏﯿﺮﮦ ﭘﮩﻦ ﮐﺮ ﻧﮩﺎ ﺭﮬﮯ ﺗﮭﮯ ﺗﻮ ﺍﺱ ﺑﺎﺕ ﮐﻮ ﻣﺎﻧﻨﮯ ﻣﯿﮟ ﮐﯿﺎ ﺣﺮﺝ ﮨﮯ ؟ ﺍﺣﺎﺩﯾﺚ ﮐﮧ ﺷﺎﺭﺣﯿﻦ ﻧﮯ ﺑﮭﯽ ﯾﮩﯽ ﺑﺎﺕ ﻓﺮﻣﺎﺋﯽ ﮨﮯ۔ ﻟﯿﮑﻦ ﻣﻨﮑﺮ ﺣﺪﯾﺚ ﮐﮧ ﺫﮨﻦ ﮐﺎ ﮐﻤﺎﻝ ﮨﮯ ﮐﮧ ﻭﮦ ﺍﯾﺴﮯ ﺍﻋﺘﺮﺍﺽ ﮐﺮﺗﮯ ﮨﮯ ﺣﯿﺮﺕ ﮨﮯ ﺟﻮ ﺳﻤﻨﺪﺭ ﮐﮯ ﺳﺎﺣﻞ ﭘﺮ ﻣﻐﺮﺏ ﮐﮯ ﻣﺮﺩ ﻭ ﺧﻮﺍﺗﯿﻦ ﮐﺎ ﺑﺮﮬﻨﮯ ﮨﻮ ﮐﺮ ﻧﮩﺎﻧﮯ ﮐﻮ ﺗﻮ ﻣﻌﯿﻮﺏ ﻧﮩﯿﮟ ﺳﻤﺠﮭﺘﮯ ﺍﻭﺭ ﮐﺒﮭﯽ ﺗﻨﻘﯿﺪ ﺑﮭﯽ ﮐﺮﺗﮯ ﻧﻈﺮ ﻧﮩﯿﮟ ﺁﺗﮯ ﻟﯿﮑﻦ ﺣﺪﯾﺚ ﻣﯿﮟ ﺟﻮ ﺑﺎﺕ ﺑﯿﺎﻥ ﻧﮩﯿﮟ ﺑﮭﯽ ﮨﻮﺋﯽ ﺍﺱ ﭘﺮ ﺍﭘﻨﯽ ﺑﮭﮍﺍﺱ ﻧﮑﺎﻟﺘﮯ ﮨﯿﮟ۔

ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﮯ ﺑﺮﮨﻨﺎ ﮨﻮﻧﮯ ﭘﺮ ﺍﻋﺘﺮﺍﺽ ﮨﮯ ﺗﻮ ﻗﺮﺁﻥ ﮐﺎ ﺑﯿﺎﻥ ﺳﻨﺌﮯ !

{ ﻓَﻠَﻤَّﺎ ﺫَﺍﻗَﺎ ﺍﻟﺸَّﺠَﺮَﺓَ ﺑَﺪَﺕْ ﻟَﻬُﻤَﺎ ﺳَﻮْﺍٰﺗُﻬُﻤَﺎ ﻭَﻃَﻔِﻘَﺎ ﻳَﺨْﺼِﻔٰﻦِ ﻋَﻠَﻴْﻬِﻤَﺎ ﻣِﻦْ ﻭَّﺭَﻕِ ﺍﻟْﺠَﻨَّﺔِ ۭﻭَﻧَﺎﺩٰﻯﻬُﻤَﺎ ﺭَﺑُّﻬُﻤَﺎٓ ﺍَﻟَﻢْ ﺍَﻧْﻬَﻜُﻤَﺎ ﻋَﻦْ ﺗِﻠْﻜُﻤَﺎ ﺍﻟﺸَّﺠَﺮَﺓِ }
ﭘﮭﺮ ﺟﺐ ‏( ﺁﺩﻡ ﺍﻭﺭ ﺣﻮﺍ ‏) ﻧﮯ ﺍﺱ ﺩﺭﺧﺖ ﮐﻮ ﭼﮑﮫ ﻟﯿﺎ ﺗﻮ ﺍﻥ ﮐﯽ ﺷﺮﻣﮕﺎﮨﯿﮟ ﺍﯾﮏ ﺩﻭﺳﺮﮮ ﭘﺮ ﻇﺎﮨﺮ ﮨﻮﮔﺌﯿﮟ ﺍﻭﺭ ﻭﮦ ﺟﻨﺖ ﮐﮯ ﭘﺘﮯ ﺍﭘﻨﯽ ﺷﺮﻣﮕﺎﮨﻮﮞ ﭘﺮ ﭼﭙﮑﺎﻧﮯ ﻟﮕﮯ۔
( ﺳﻮﺭﮦ ﺍﻟﻌﺮﺍﻑ 22: )​

ﺍﺏ ﺑﺘﺎﺋﮯ ﺍﻥ ﺍﺣﺒﺎﺏ ﮐﺎ ﺍﺱ ﺣﺪﯾﺚ ﮐﺎ ﻣﺬﺍﻕ ﺍﮌﺍﻧﺎ ﺯﺍﺋﻞ ﮨﻮﺍ ﮐﮧ ﻧﮩﯿﮟ ﻭﺭﻧﮧ ﻗﺮﺁﻥ ﭘﺮ ﮐﯿﺎ ﺍﻋﺘﺮﺍﺽ ﮐﺮﮮ ﮔﮯ ؟

ﺍﺱ ﺍﯾﺖ ﮐﻮ ﻣﺴﻠﻤﺎﻧﻮﮞ ﮐﺎ ﺍﭘﻨﮯ ﺣﻖ ﻣﯿﮟ ﭘﯿﺶ ﮐﺮﻧﺎ ﺍﻥ ﺣﻀﺮﺍﺕ ﮐﻮ ﮐﯿﺴﺎ ﮔﻮﺍﺭﺍ ﺗﮭﺎ ﺍﯾﮏ ﻣﻨﮑﺮ ﺣﺪﯾﺚ ﻗﺎﺭﯼ ﺻﺎﺣﺐ ﻧﮯ ﺍﺱ ﺍﯾﺖ ﭘﺮ ﯾﮧ ﺍﻋﺘﺮﺍﺽ ﮐﺮ ﺩﯾﺎ ﮐﮧ ﯾﮩﺎﮞ ﻧﻨﮕﮯ ﮨﻮﻧﮯ ﮐﻮ ﺷﯿﻄﺎﻥ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﯿﺎ ﮨﮯ ﺟﺒﮑﮧ ﺣﺪﯾﺚ ﻣﯿﮟ ﺍﻟﻠﮧ ﮐﯽ ﺟﺎﻧﺐ ﺍﻥ ﻗﺎﺭﯼ ﺻﺎﺣﺐ ﮐﺎ ﻣﻄﻠﺐ ﯾﮧ ﮨﮯ ﺍﺏ ﺑﺮﮨﻨﮧ ﮨﻮﻧﺎ ﺗﻮ ﮐﻮﺋﯽ ﺍﻋﺘﺮﺍﺽ ﻧﮩﯿﮟ ﺭﮬﺎ ﺑﻠﮑﮧ ﺍﻋﺘﺮﺍﺽ ﯾﮧ ﺭﮬﺎ ﮐﮧ ﺍﺱ ﻭﺍﻗﻌﮧ ﮐﻮ ﺍﻟﻠﮧ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﯿﺎ ﮔﯿﺎ ﮨﮯ ﺟﻨﺎﺏ ﻋﺎﻟﯽ ! ﮬﻢ ﭘﮩﻠﮯ ﮨﯽ ﻋﺮﺽ ﮐﺮ ﭼﮑﮯ ﮐﮧ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺑﻠﮑﻞ ﺑﺮﮨﻨﮧ ﻧﮩﺎ ﺭﮬﮯ ﺗﮭﮯ ﯾﮧ ﺣﺪﯾﺚ ﺳﮯ ﺛﺎﺑﺖ ﻧﮩﯿﮟ ﻭﺭﻧﮧ ﺛﺎﺑﺖ ﮐﯿﺠﯿﺌﮯ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻤﺰﮐﻢ ﺍﭘﻨﯽ ﻟﻨﮕﻮﭨﯿﺎﮞ ﭘﮩﻨﮯ ﮨﯽ ﻗﻮﻡ ﮐﮯ ﭘﺎﺱ ﭘﮩﻨﭻ ﮔﺌﮯ ﺍﻭﺭ ﻗﻮﻡ ﻧﮯ ﺳﺎﺭﺍ ﺟﺴﻢ ﮨﺮ ﻋﯿﺐ ﻭ ﻧﻘﺺ ﺳﮯ ﭘﺎﮎ ﺩﯾﮑﮭﺎ ﺗﻮ ﺍﺱ ﻃﺮﺡ ﺍﻟﻠﮧ ﮐﯽ ﻃﺮﻑ ﺳﮯ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻮ ﺧﯿﺮ ﭘﮩﻨﭽﯽ ﺟﯿﺴﺎ ﮐﮧ ﺍﻥ ﮐﯽ ﻗﻮﻡ ﺍﻥ ﮐﻮ ﺍﯾﺬﺍ ﺩﯾﺘﯽ ﺗﮭﯽ ﺍﻭﺭ ﺍﻟﻠﮧ ﮐﺎ ﻓﺮﻣﺎﻥ ﮨﮯ

ﻣَﺎٓ ﺍَﺻَﺎﺑَﻚَ ﻣِﻦْ ﺣَﺴَﻨَﺔٍ ﻓَﻤِﻦَ ﺍﻟﻠّٰﻪِ ۡ ﻭَﻣَﺎٓ ﺍَﺻَﺎﺑَﻚَ ﻣِﻦْ ﺳَﻴِّﺌَﺔٍ ﻓَﻤِﻦْ ﻧَّﻔْﺴِﻚَ

ﺗﺠﮭﮯ ﺟﻮ ﺑﮭﻼﺋﯽ ﻣﻠﺘﯽ ﮨﮯ ﻭﮦ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﮐﯽ ﻃﺮﻑ ﺳﮯ ﮨﮯ ﺍﻭﺭ ﺟﻮ ﺑﺮﺍﺋﯽ ﭘﮩﻨﭽﺘﯽ ﮨﮯ ﻭﮦ ﺗﯿﺮﮮ ﺍﭘﻨﮯ ﻧﻔﺲ ﮐﯽ ﻃﺮﻑ ﺳﮯ ﮨﮯ
( ﺳﻮﺭﮦ ﺍﻟﻨﺴﺎﺀ 79: ‏)

ﺗﻮ ﺍﮔﺮ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﻮ ﺧﯿﺮ ﭘﮩﻨﭽﯽ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺍﯾﺬﺍﻭﮞ ﺳﮯ ﺟﺎﻥ ﭼﮭﻮﭨﯽ ﺗﻮ ﺍﻟﻠﮧ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﺮﻧﺎ ﺻﺤﯿﺢ ﮨﻮﺍ ﯾﺎ ﻧﮩﯿﮟ ۔

ﺍﺱ ﺣﺪﯾﺚ ﻣﯿﮟ ﻟﻔﻆ ﺁﺩﺭ ﭘﺮ ﺍﺷﮑﺎﻝ ﮐﺎ ﺍﺯﺍﻟﮧ :

ﮐﻮﺋﯽ ﺷﺨﺺ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﭘﺮ ﺑﻨﯽ ﺍﺳﺮﺍﺋﯿﻞ ﮐﺎ ﺁﺩﺭ ‏( ﺧﺼﯿﺘﯿﮟ ﺑﮍﺟﺎﻧﺎ ‏) ﮐﺎ ﻟﻔﻆ ﮐﮩﻨﮯ ﺳﮯ ﺍﺳﺘﺪﻻﻝ ﮐﺮ ﺳﮑﺘﺎ ﮨﮯ ﮐﮧ ﺧﺼﺌﮯ ﭘﺮ ﻧﻈﺮ ﭘﮍﮬﻨﮯ ﮐﮯ ﻟﺌﮯ ﻣﮑﻤﻞ ﺑﺮﮬﻨﺎ ﺿﺮﻭﺭﯼ ﮨﮯ ﻭﺭﻧﮧ ﺧﺼﺌﮯ ﻧﻈﺮ ﮨﯽ ﻧﮩﯿﮟ ﺁﺳﮑﺘﮯ ﻟﯿﮑﻦ ﯾﮧ ﺁﭖ ﮐﺎ ﺧﯿﺎﻝ ﮨﮯ ﺁﺩﺭ ﮨﻮﻧﺎ ﺍﯾﮏ ﺑﯿﻤﺎﺭﯼ ﮨﮯ ﺟﺲ ﮐﻮ ﺍﻧﮕﺮﯾﺰﯼ ﻣﯿﮟ Hydrocele ﮐﮩﺘﮯ ﮨﯿﮟ۔ ﺍﺱ ﺑﯿﻤﺎﺭﯼ ﻣﯿﮟ ﺍﻧﺴﺎﻥ ﮐﮯ ﺧﺼﯿﻮﮞ ﮐﮯ ﮔﺮﺩ ﺟﻠﺪ ﮐﮯ ﺍﻧﺪﺭ ﭘﺎﻧﯽ ﺳﮯ ﺑﮭﺮﯼ ﺗﮭﯿﻠﯿﺎﮞ ﺑﻦ ﺟﺎﺗﯽ ﮨﯿﮟ ﺍﻭﺭ ﺍﻥ ﮐﺎ ﺣﺠﻢ ﺑﮩﺖ ﺑﮍﺍ ﮨﻮ ﺟﺎﺗﺎ ﮨﮯ۔ ﺍﺱ ﺑﯿﻤﺎﺭﯼ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ ﺁﭖ ﻣﺨﺘﺼﺮﺍً ﯾﮩﺎﮞ ﭘﮍﮪ ﺳﮑﺘﮯ ﮨﯿﮟ۔

ﺍﺱ ﺑﯿﻤﺎﺭﯼ ﻣﯿﮟ ﻣﺮﺩ ﮐﮯ ﺧﺼﯿﻮﮞ ﮐﺎ ﺣﺠﻢ ﺍﺗﻨﺎ ﺑﮍﺍ ﮨﻮ ﺟﺎﺗﺎ ﮨﮯ ﮐﮧ ﻭﮦ ﮐﭙﮍﻭﮞ ﮐﮯ ﺍﻧﺪﺭ ﺳﮯ ﺭﺍﻧﻮﮞ ﮐﮯ ﺩﺭﻣﯿﺎﻥ ﻟﭩﮑﮯ ﮨﻮﺋﮯ ﺻﺎﻑ ﻧﻈﺮ ﺁﺗﮯ ﮨﯿﮟ۔ ﺍﺱ ﺑﯿﻤﺎﺭﯼ ﮐﺎ ﭘﺘﮧ ﻟﮕﺎﻧﮯ ﮐﮯ ﻟﯿﮯ ﻣﮑﻤﻞ ﺑﺮﮨﻨﮧ ﮨﻮﻧﺎ ﺿﺮﻭﺭﯼ ﻧﮩﯿﮟ۔ ﭼﮭﻮﭨﯽ ﻣﻮﭨﯽ ﻟﻨﮕﻮﭦ ﮨﻮ ﺗﻮ ﺻﺎﻑ ﭘﺘﮧ ﭼﻞ ﺟﺎﺋﮯ ﮔﺎ ﮐﮧ ﺑﻨﺪﮮ ﮐﻮ ﯾﮧ ﺑﯿﻤﺎﺭﯼ ﮨﮯ ﮐﮧ ﻧﮩﯿﮟ۔ ﺍﻟﻐﺮﺽ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﯽ ﻟﻨﮕﻮﭦ ﮐﮯ ﺳﺎﺗﮫ ﺍﻧﮩﻮﮞ ﻧﮯ ﺑﺨﻮﺑﯽ ﺍﻧﺪﺍﺯﮦ ﻟﮕﺎ ﻟﯿﺎ ﮐﮧ ﻣﻮﺳﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺁﺩﺭُ ” ﺧﺼﯿﮧ ﭘﮭﻮﻟﻨﮯ ﮐﯽ ﺑﯿﻤﺎﺭﯼ ‏( ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻮﺣﯿﺪ ‏) ﻣﯿﮟ ﻣﺒﺘﻼ ﻧﮩﯿﮟ ۔ ﮐﻮﺋﯽ ﺑﮭﯽ ﮔﻮﮔﻞ ﭘﺮ Hydrocele ﮐﯽ ﺑﯿﻤﺎﺭﯼ ﭘﺮ ﻣﺰﯾﺪ ﺳﺮﭺ ﮐﺮ ﺳﮑﺘﺎ ﮨﮯ۔ ‏( ﺑﺸﮑﺮﯾﮧ ﻣﺤﺘﺮﻡ Zahid Kareem ﺑﮭﺎﺋﯽ )

ﺭﮨﯽ ﯾﮧ ﺑﺎﺕ ﮐﮧ ﺳﯿﺪﻧﺎ ﺍﺑﻮ ﮨﺮﯾﺮﮦ ﺭﺿﯽ ﺍﻟﻠﮧ ﻋﻨﮧ ﻗﺴﻢ ﺍﭨﮭﺎﮐﺮ ﮐﮩﺘﮯ ﮨﯿﮟ ﮐﮧ ﭘﺘﮭﺮ ﭘﺮ ﻣﺎﺭ ﮐﮯ ﭼﮫ ﯾﺎ ﺳﺎﺕ ﻧﺸﺎﻧﺎﺕ ﮨﯿﮟ ﺍﻭﺭ ﺍﺱ ﭘﺮ ﯾﮧ ﺍﻋﺘﺮﺍﺽ ﮐﮧ ﺍﮔﺮ ﯾﮧ ﺗﻔﺴﯿﺮ ﻣﻨﺴﻮﺏ ﺍﻟﯽ ﺍﻟﻠﮧ ﮨﮯ ﺗﻮ ﮐﯿﺎ ﺍﻟﻠﮧ ﮐﻮ ﺻﺤﯿﺢ ﺗﻌﺪﺍﺩ ﻣﻌﻠﻮﻡ ﻧﮩﯿﮟ ﺗﮭﯽ ﻧﺸﺎﻧﺎﺕ ﮐﯽ ؟ ﺍﺱ ﺍﻋﺘﺮﺍﺽ ﭘﺮ ﯾﮧ ﺍﯾﺖ ﭘﮍﮬﺌﮯ

ﻭَﺃَﺭْﺳَﻠْﻨَﺎﻩُ ﺇِﻟَﻰٰ ﻣِﺎﺋَﺔِ ﺃَﻟْﻒٍ ﺃَﻭْ ﻳَﺰِﻳﺪُﻭﻥَ
ﺍﻭﺭ ﺍﻥ ‏( ﯾﻮﻧﺲؑ ‏) ﮐﻮ ﻻﮐﮫ ﯾﺎ ﺍﺱ ﺳﮯ ﺯﯾﺎﺩﮦ ﮐﯽ ﻃﺮﻑ ‏( ﭘﯿﻐﻤﺒﺮ ﺑﻨﺎ ﮐﺮ ‏) ﺑﮭﯿﺠﺎ ۔

ﺍﺏ ﺟﻮ ﯾﮩﺎﮞ ﺍﻋﺘﺮﺍﺽ ﮐﺮﺗﺎ ﮨﮯ ﮐﮧ ﮐﯿﺎ ﺍﻟﻠﮧ ﮐﻮ ﻣﻌﻠﻮﻡ ﻧﮩﯿﮟ ﺗﮭﺎ ﮐﮧ ﻧﺸﺎﻥ ﭼﮫ ﮨﯿﮟ ﯾﺎ ﺳﺎﺕ ﺗﻮ ﻭﮦ ﻗﺮﺁﻥ ﭘﺮ ﺑﮭﯽ ﺍﻋﺘﺮﺍﺽ ﮐﺮﮮ ﮐﮧ ﮐﯿﺎ ﺍﻟﻠﮧ ﮐﻮ ﻣﻌﻠﻮﻡ ﻧﮩﯿﮟ ﺗﮭﺎ ﮐﮧ ﮐﺘﻨﮯ ﺑﻨﺪﻭﮞ ﮐﯽ ﻃﺮﻑ ﺭﺳﻮﻝ ﺑﻨﺎ ﮐﺮ ﺑﮭﯿﺠﺎ؟ ﺟﻮ ﺗﺸﺮﯾﺢ ﺍﺱ ﺁﯾﺖ ﮐﺮﯾﻤﮧ ﻣﯿﮟ ” ﺍﻟﻒ ﺍﻭ ﯾﺰﯾﺪﻭﻥ ” ﻣﯿﮟ ﻟﻔﻂ ” ﺍﻭ ” ﮐﯽ ﮨﮯ ﻭﮨﯽ ﺍﺱ ﺭﻭﺍﯾﺖ ﻣﯿﮟ ﺳِﺘَّﺔٌ ﺃَﻭْ ﺳَﺒْﻌَﺔٌ ﮐﯽ ﮨﮯ۔ ﺍﮔﺮ ﯾﮧ ﺍﺳﻠﻮﺏ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻧﮯ ﺍﺳﺘﻌﻤﺎﻝ ﮐﯿﺎ ﺗﻮ ﺍﻋﺘﺮﺍﺽ ﻧﮩﯿﮟ ﻣﮕﺮ ﺣﺪﯾﺚ ﻣﯿﮟ ﮐﻮﺋﯽ ﺍﯾﺴﯽ ﺑﺎﺕ ﺁﺟﺎﺋﮯ ﺗﻮ ﻓﻮﺭﺍً ﺟﮭﭩﻼ ﺩﻭ؟ ﺍﮨﻞ ﺗﺤﻘﯿﻖ ﺳﮯ ﺍﻧﺼﺎﻑ ﮐﺎ

ﺳﻮﺍﻝ۔
ﻣﺤﺘﺮﻡ ﻗﺎﺭﺋﯿﻦ ﮬﻢ ﻧﮯ ﺍﺣﺎﺩﯾﺚ ﮐﻮ ﮨﺮ ﺍﻋﺘﺮﺍﺽ ﺳﮯ ﭘﺎﮎ ﺛﺎﺑﺖ ﮐﯿﺎ ﮨﮯ ﻟﯿﮑﻦ ﺍﺏ ﺑﮭﯽ ﮐﺴﯽ ﮐﻮ ﯾﮧ ﺟﻮﺍﺑﺎﺕ ﻣﻨﻈﻮﺭ ﻧﮩﯿﮟ ﺗﻮ ﯾﮧ ﮔﺰﺍﺭﺷﺎﺕ ﻣﻼﺣﻈﮧ ﮐﯿﺠﯿﺌﮯ۔

ﯾﮧ ﺑﺎﺕ ﻇﺎﮨﺮ ﮨﮯ ﮐﮧ ﺟﻮ ﻟﻮﮒ ﺧﺮﻕ ﻋﺎﺩﺕ ﻭﺍﻗﻌﺎﺕ ﯾﺎ ﻣﻌﺠﺰﺍﺕ ﮐﮯ ﻣﻨﮑﺮ ﮨﯿﮟ ۔ ﺍﻧﮭﯿﮟ ﯾﮧ ﺗﻔﺴﯿﺮ ﺭﺍﺱ ﻧﮩﯿﮟ ﺁﺳﮑﺘﯽ۔ ﺗﺎﮨﻢ ﺍﺱ ﺣﺪﯾﺚ ﮐﮯ ﺍﻟﻔﺎﻅ ﻣﯿﮟ ﺍﺗﻨﯽ ﮔﻨﺠﺎﺋﺶ ﻣﻮﺟﻮﺩ ﮨﮯ ﮐﮧ ﻭﮦ ﺑﮭﯽ ﺍﺳﮯ ﺗﺴﻠﯿﻢ ﮐﺮﻟﯿﮟ ﻭﮦ ﯾﻮﮞ ﮐﮧ ﺣﺠﺮ ﮐﮯ ﻣﻌﻨﯽ ﭘﺘﮭﺮ ﺑﮭﯽ ﮨﯿﮟ ﺍﻭﺭ ﮔﮭﻮﮌﯼ ﺑﮭﯽ۔ ‏( ﻣﻨﺠﺪ ‏) ﺍﺱ ﻟﺤﺎﻅ ﺳﮯ ﯾﮧ ﻭﺍﻗﻌﮧ ﯾﻮﮞ ﮨﻮﮔﺎ ﮐﮧ ﻣﻮﺳﯽٰ ﮔﮭﻮﮌﯼ ﭘﺮ ﺳﻮﺍﺭ ﺗﮭﮯ۔ ﮐﺴﯽ ﺗﻨﮩﺎﺋﯽ ﮐﮯ ﻣﻘﺎﻡ ﭘﺮ ﻧﮩﺎﻧﮯ ﻟﮕﮯ ﺗﻮ ﮔﮭﻮﮌﯼ ﮐﻮ ﮐﮭﮍﺍ ﮐﯿﺎ ﺍﻭﺭ ﺍﺳﯽ ﭘﺮ ﺍﭘﻨﮯ ﮐﭙﮍﮮ ﺭﮐﮫ ﺩﯾﺌﮯ۔ ﺟﺐ ﻧﮩﺎﻧﮯ ﮐﮯ ﺑﻌﺪ ﮐﭙﮍﮮ ﻟﯿﻨﮯ ﮐﮯ ﻟﺌﮯ ﺁﮔﮯ ﺑﮍﮬﮯ ﺗﻮ ﮔﮭﻮﮌﯼ ﺩﻭﮌ ﭘﮍﯼ ﺍﻭﺭ ﻣﻮﺳﯽٰ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺛﻮﺑﯽ ﯾﺎ ﺣﺠﺮ ﮐﮩﺘﮯ ﺍﺱ ﮐﮯ ﭘﯿﭽﮭﮯ ﺩﻭﮌﮮ ﺗﺎﺁﻧﮑﮧ ﮐﭽﮫ ﻟﻮﮔﻮﮞ ﻧﮯ ﺁﭖ ﮐﻮ ﻧﻨﮕﮯ ﺑﺪﻥ ﺩﯾﮑﮫ ﻟﯿﺎ ﮐﮧ ﺁﭖ ﺑﺎﻟﮑﻞ ﺑﮯ ﺩﺍﻍ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻣﺰﻋﻮﻣﮧ ﺑﯿﻤﺎﺭﯼ ﺳﮯ ﭘﺎﮎ ﮨﯿﮟ ۔ ﺍﺱ ﻃﺮﺡ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﻧﮯ ﻣﻮﺳﯽٰ ﮐﻮ ﺍﻥ ﻟﻮﮔﻮﮞ ﮐﮯ ﺍﻟﺰﺍﻡ ﺳﮯ ﺑﺮﯼ ﮐﺮﺩﯾﺎ۔ ‏( ﻣﻮﻻﻧﮧ ﻋﺒﺪﺍﻟﺮﺣﻤٰﻦ ﮐﯿﻼﻧﯽ )

ﺁﺧﺮ ﻣﯿﮟ ﮬﻢ ﻣﻨﮑﺮ ﺣﺪﯾﺚ ﺍﺣﺒﺎﺏ ﺳﮯ ﮔﺰﺍﺭﺵ ﮐﺮﮮ ﮔﮯ ﮐﮧ ﺣﺪﯾﺚ ﮐﻮ ﺟﮭﭩﻼ ﺩﯾﻨﺎ ﺍﺗﻨﺎ ﺁﺳﺎﻥ ﻧﮩﯿﮟ ﺟﺘﻨﺎ ﺁﭖ ﺍﺣﺒﺎﺏ ﻧﮯ ﺳﻤﺠﮫ ﻟﯿﺎ ﮨﮯ – ﻗﺎﺭﯼ ﺻﺎﺣﺐ ﺗﻮ ﺍﭘﻨﯽ ﺑﮯ ﺑﺴﯽ ﺑﺎﺭ ﺑﺎﺭ ﺛﺎﺑﺖ ﮐﺮﺗﮯ ﺭﮬﺘﮯ ﮨﻴﮟ ﮐﮧ ﺳﻨﺪ ﻭ ﻣﺘﻦ ﭘﺮ ﺟﺮﺡ ﮐﺮﻧﺎ ﻣﯿﺮﮮ ﺑﺲ ﻣﯿﮟ ﻧﮩﯿﮟ ﺍﻭﺭ ﮐﺮ ﺑﮭﯽ ﮐﯿﺴﮯ ﺳﮑﺘﮯ ﮨﻴﮟ – ﯾﮧ ﺍﺳﻨﺎﺩ ﺳﻮﻧﮯ ﮐﯽ ﺯﻧﺠﯿﺮ ﮨﮯ ﺍﻭﺭ ﻣﺤﺪﺛﯿﻦ ﮐﺮﺍﻡ ﮐﮯ ﻭﻗﺖ ﺳﮯ ﮨﯽ ﺍﻥ ﺍﺣﺎﺩﯾﺚ ﮐﻮ ﮐﻮﺋﯽ ﺑﮭﯽ ﺟﮭﭩﻼ ﻧﺎ ﺳﮑﺎ ﺳﻨﺪً ﻭ ﻣﺘﻨﺎً ﻣﮕﺮ ﮬﻢ ﻧﮯ ﺟﻮ ﻣﻌﯿﺎﺭﺍﺕ ﺁﭖ ﻧﮯ ﻗﺎﺋﻢ ﮐﺌﮯ ﺍﺱ ﮐﮯ ﻣﻄﺎﺑﻖ ﺟﻮﺍﺏ ﻟﮑﮫ ﺩﯾﺎ ﮨﮯ ﺍﮔﺮ ﭘﮩﻼ ﺟﻮﺍﺏ ﻣﻨﻈﻮﺭ ﻧﮩﯿﮟ ﺗﻮ ﺁﺧﺮﯼ ﺟﻮﺍﺏ ﺳﮯ ﺯﯾﺎﺩﮦ ﮬﻢ ﺁﭖ ﮐﮯ ﻣﺮﺽ ﮐﺎ ﻋﻼﺝ ﮐﯿﺴﮯ ﮐﺮﮮ ﺗﻌﺠﺐ ﮨﮯ ﺟﻮ ﻟﻮﮒ ﻗﺮﺁﻥ ﻣﯿﮟ ﮬﺪ ﮬﺪ ﺍﻭﺭ ﭼﯿﻮﻧﭩﯿﺎﮞ ﮐﮧ ﻭﺍﻗﻌﮧ ﮐﯽ ﻋﺠﯿﺐ ﻭ ﻏﺮﯾﺐ ﺗﺎﻭﯾﻼﺕ ﮐﺮﺗﮯ ﮨﮯ ﻟﯿﮑﻦ ﺣﺪﯾﺚ ﻣﯿﮟ ﮐﻮﺋﯽ ﺍﯾﺴﺎ ﻭﺍﻗﻌﮧ ﺑﯿﺎﻥ ﮨﻮ ﺟﺎﺋﮯ ﺗﻮ ﻧﺎﮎ ﻣﻨﮧ ﭼﮍﮬﺎﺗﮯ ﻫﻴﮟ ﯾﮧ ﺍﭘﻨﮯ ﺳﺎﺗﮫ ﮨﯽ ﻧﺎﻧﺼﺎﻓﯽ ﮨﮯ ﺑﺲ ﺍﻟﻠﮧ ﮨﯽ ﺳﮯ ﺩﻋﺎ ﮨﮯ ﮐﮧ ﺍﻟﻠﮧ ﮬﻤﯿﮟ ﺍﻭﺭ ﺁﭖ ﮐﻮ ﮬﺪﺍﯾﺖ ﺩﯾﮟ۔ ﺁﻣﯿﻦ

Taqlid is not “Blind Following”

By Abu Yusuf

In a recent discussion with a talib al ‘ilm (student of knowledge) he argued both the linguistic (lughawi) and istilahi (technical) meaning (ma’na) of taqleed is effectively “blind following”.

I was disappointed how he deliberately distorted the lughawi wordings (lafz) of taqleed in the classical books. It was his own interpretation in adding that word “blind”, which was not there! The literal (haqiqi) of qalada is “to bind”, “to tie”, “to hold tightly”, “leashed” etc

What the scholars do say when explaining (in meaning) those linguistic wordings of taqleed, it is taking something without thinking (tafkeer) or pondering (tadabbur). In the general Arab Bedouin usage was to trust, to respect, to rely upon etc. Some fuqaha used analogy that is of a blind-man is to imitate one in whose report he has confidence with respect to the Qibla (direction of prayer) because he is not able to do more than that. But some like to reinterpret these to mean “blind-following”, which has negative connotations.

They jump to this as that serves their interest to demean the position and to mock the person that does Taqleed.

As to the istalahi meaning this is derived by ijtihad since taqleed has a legal ruling (hukm) of mubah and fard. One cannot give rulings to it without defining it from the Islamic legal texts. It was clear he misunderstood why the fuqahah added “Laisa Hujjah” or “Bila Hujjah” (ie absence of evidence) in its istilahi (technical) meaning. They added that as the follower cannot understand the primary evidence (hujjah), if he did he would be a Mujtahid and no need to refer to another mujtahid (i.e do taqleed)

If he had studied how definition (tahrif) are derived he’d be aware of al jaami wa a maani. For example, Qur’an has an istalihi meaning (linguistically it’s “to recite”). The usuliyyun related everything (jaami) included in it and everything that must be excluded.

Hence the istilahi meaning of Qur’an was derived from the legal text which has a comprehensive definition.