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الرحيم الرحمن � بسم

Total no. of Pages: 41 Author: Hazrat ji Muhammad Shakeel Bin Hanif Sahab. Edited by Imran Rashid.

FATWE KI HAISIAT AUR USKA JAWAB

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INDEX Whats? Where ? 1-Digree wale Madarse se pahle ummat ki halat 05 2-Digree wale Madarse kab shuru huye? 07 3-Nahaj-e-Nubuwat aur Mukhtalif jamaaten 10 4-Kya Mahdi Duniya ke tamam Insano 13 ko rahe rast par le Aayenge? 5-Rahmat aur Barkat kis ke sath hoti hai? 22 6-Fatwe kis se liye jayen?? 24 7-Ahadees ko janne ka Sahih paimana. 27 8-Eisa aur Mahdi Ek hi shakhsiyat ke do naam. 28 9-Meri kitab mein nazariyat ke lafz se ghalat fahmi! 33 10-Rahbar ko kaise kaam karna hota hai? 34 11-Mahdi ka apne Mukhalifeen se khul kar na 34-36 milne ki wazahat! 12-Mahdi ki Muafiqat wa Mukhalifat karne wale? 36 13-Kitab likhne ki zarurat kyun? 39 14-Haq Baat manne ka mayyar! 40

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Tamam tareef Allah hi ke liye hai jis ne insan ko aqal-o-fehem ata kiya take wo haq ko pehchane. Tareef us Allah hi ke liye jis ne Huzoore akram sallallahu alaihi wasallum ko sare aalam ke liye rahmat aur seedhi raah dikhane wala banakar bheja. Darood wa salam huzoore akram par jinhon ne ummat ki behtareen rahbari ki aur ummat ko haq aur batil ko pahchanne ka maiyyar samjhaya. Jaisa ki hum jante hain ke huzoor saw. ke baad jaise jaise zamana guzarta gaya ummat mein ikhtilafat barhte chale gaye aur aaj huzoor saw. ki ummat bari tadad mein firqon aur mukhtalif jamaton mein bati hui hai. Aur har jamat apne ko haq par samajhti hai aur doosre ki dar parda ya khulkar mukhalifat karti hai.Balke baze to ek doosre par kufr ya batil hone ka fatwa tak laga dete hain. Baz martaba to aisa bhi dekha jata hai ki jo jamat doosre par kufr ya gumrahi ka fatwa lagati hai khud us jamat par kai sare kufr ya gumrahi ke fatwe lage hote hain. Isi tarah ka ek fatwa jiska talluq peshingoiyon se hai uska aur kuch digar sawalon ka jawab hazrat ji Muhammad shakeel bin hanif sahab ne nihayat hi aasan aur aam faham zaban mein diye hai. Jise aage naqal kiya gaya hai. Is mein unhon ne fatwe ki haqiqat, hadison ko parakhne ka sahih paimana aur is bat ki taraf tawajjoh dilai hai ki peshingoi chunke ghaib ka ilm hai isliye isko logon ki baton ya logon ke fatwe se nahin balke sahih ahadees mein darj huzoor saw.Ke alfaz se parakhna hota hai. Is tahrir mein unhon ne is bat ki taraf bhi ishara kiya hai ki huzoor saw.Ka �لحمد نحمدہ و�ص�� ع�� رسول� ���يم �سم � �لرحمن �لرحيم

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laya hua deen aasan hai aur huzoor saw.Ke zamane mein log ise kis tarah aasani se seekh lete the. Ye jawabat hazrat ji ki ilme hadis se gehri waqfiyat aur maujooda zamane ke halat par unki wasiunnazri ke wazeh dalail hain. Allah pak hamen bejaa ikhtelafat se bachne ki taufeeq ata farmae aur haq bat ko samajhne mein hamari rahbari farmae aur hamen dunya aur aakhirat ki bhalai nasib farmae. Aamin! summa aamin! wassalam. Imran Raashid 05-jan. 2013

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.Fatwe ke bare mein janne se pahle hamen madrase aur uski digri ko janna zaroori hai. 1-Digri wale madrase se pahle ummat ki Halat kya thi:- Rasoolullah sallallahu alaihi wasallam ke zamane mein aur aap ke baad khulafae rashideen ke zamane mein deen ka janna bahut aasan tha.Us zamane mein log aam taur par likhna parhna is ko samajhte the ki kisi ki koi bat sun kar usko likhna aa jaae ya likhi bat ko parhna aa jaae. Isliye us zamane mein jis ko likhna ya likhi chheez parhna nahin aata tha wo ek doosre se thore dino mein us ko seekh lete the. Aur is ke liye kai saal tak is mein lagna nahin parta tha balki chand dino ya chand mahine bhar mein apne mahaul mein rahkar bhi log seekh jate the. Aur is ke liye kisi digri ki zaroorat nahi hoti thi. Aur is tarah logon ke liye jahan deen par chalna aasan tha wahin likhna parhna aur deen ko janna bhi aasan tha. Mazeed ye ki Allah ne deen ko janne ke liye ye shart nahi rakhi ki har ek ko likhna aaye hi. Ye Allah ka fazal hai ki us ne deen ko aasan kar ke huzoore akram sallallahu alaihi wa sallam ko ata kiya hai. Aap saw. Ke zamane mein aur aap saw. ke baad khulafae rashedeen ke zamane mein deen ko janne ke liye ye shart nahin thi ki kisi ko likhna parhna aata hai ki nahi log ek doosre se hadeesen sun kar yad kar lete the. Parhna likhna seekhne ko log us zamane mein achchha samajhte the.Isliye bahut se sahaba ne ek doosre se likhna aur likhi cheez parhna seekh liya tha اما بعد ! الحمد � نحمده و نصلی علی رسولہ الکريم Fatwe ke bare mein hazrat ji ke jawabat بسم � الرحمن الرحيم

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Taham us zamane mein aise bahut se log the jin ko likhna parhna nahin aata magar unko huzoor saw. Ki hadeesen kasrat se yad hoti thin aur wo muttaqi hote the. Yahi wajah hai ki huzoore akram sallallahu alaihi wasallam ke baad ek lambe arse tak aksar ahadees suni sunai huwa karti thin aur ahadees ke likhne ka riwaj bahut hi kam tha. Huzoore akram saw. ke zamane mein ya khulafae rashedeen ke zamane mein logon ko deen mein koi digri nahin milti thi. Albatta Aap saw. ne chand sahaba ko unke achchhe karnamon ki wajah se kuch alqab se pukara tha, maslan Abu bakr razi. ne jab Huzoor saw. Ke meraj ke safar ki tasdeeq makkah ke mushrikeen ke samne alal elaan ki to Huzoor saw. ne un ko siddeeq kaha.Yani bahut hi zyada sachcha. Hazrat Umar ki iman wa kufr mein farq karne ki imtiyazi salahiyat ki wajah se Aap saw. ne unhen farooq kaha,yani iman wa kufr mein bahut hi zyada farq karne wala, hazrat Khalid bin waleed ki numayan jangi salahiyat ki wajah se Aap saw. ne unhen saifullah kaha. Magar Aap saw. Ke baad khulafae rashideen ne ghaliban apni taraf se koi khitab kisi ko nahin diya. Rahi bat ummat ke jahil aur aalim do tabqon mein batne ki to ise janne se pahle ye janna zaroori hai ki aalim ki digri is ummat ko kab se milne lagi. Isliye ki huzoor saw. Ke zamane mein ya huzoor saw. Ke baad kai sau saal tak logon ko aalim hone ki digriyan nahin di jati thin. Balki musalman unko apne mein ka aalim samajhte the jin ko Huzoor saw. ki ahadees kasrat se yad huwa karti theen aur wo kaafi muttaqi huwa karte the aur logon ko Huzoor saw. Ke tareeqe se bakhabar karate the. Jis ki wajah se ummat ke har fard ko ahadees ko ek doosre ko batane ka aur seekhne sikhane ka haq tha aur agar koi kisi ke amal par hadees

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ki buniyad par etraz karta to us se ye nahin poocha jata ki tu kahan ka faarigh hai ? ya ki tu jahil hai, tu hadees nahin bata sakta, isliye ki poochne wale ke paas bhi koi digri nahin hoti thi aur wo bhi kahin ka faarigh nahin hota tha. Balke log hi usko aalim kehte the. Is ummat mein digri milne ke riwaj se pahle tak har ummati ko us ke nabi ki bat kehne ka haq tha aur har bande ko us ke rab ki bat yani Quran ki bat kehne ka haq tha, us waqt sirf itna hota tha ki log hadees bayan karne wale se chahe wo koi bhi ho ye poochte the ki tujh tak ye hadees kis tarah pahunchi ya tu ne ye hadees kis se suni, phir agar us ki bat sahih hoti to theek warna uski baton ki islah ki jati thi, magar ye nahin kaha jata tha ki tere paas koi digri nahi isliye tujhe hadees bayan karne ka haq hi nahi. Pas us zamane mein deen aasan tha aur log deen par shauq se chalte the aur ummat aalim aur jahil ke do tabqe mein bati hui nahi samjhi jati thi. Bas itna tha ki kisi ke paas deen ka ilm kam tha to kisi ke paas zyada, yani koi kam ilm wala hota to koi zyada ilm wala hota. 2-Digri wale madrase kab shuru hue :- Ye bat sahih hai ki duniya mein aisa koi nabi nahin aaya jis ne koi aisa madrasa khola ho jis mein bachchon ko ikattha kar ke kitabon ke raste deen sikhaya jata ho phir salana imtihan le le kar chhe saat saal ke baad us ko aalim ya maulwi hone ki digri dee jati ho, taki unke siwa jinko digri mili ho baqi log khwah unke paas sahih ilm ho ya na ho har haal mein jahil kahlaen. Ye bhi sahih hai ki khulafae rashideen mein se bhi kisi ne aisa koi madrasa nahin khola jahan bachchon ko unke apnon se door kar ke kisi makan mein ikattha kar ke kitabon ke raste deen sikhaya jata ho phir salana imtihan waghairah lekar chhe saat saal baad unko maulwi ya aalim hone ki digri dee jati ho. Aisa madrasa na unhon ne arab mein kahin khola aur na hi arab ke bahar kahin.

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Bat dar asal yahi hai ki unke zamane tak ummat mein kitab ek hi thi wo tha qran aur aksar log ahadees ko zabani yad karte the aur ek doosre ko yad karate the. Pas jab ki kitab hi ek thi to digri ka madrasa kahan se hota. Aur agar kisi ko aisa lagta ho ki us zamane mein aaj ke tarz ka madrasa tha to mujhe us ka nam bata de aur ye batae ki wo kahan tha? Aur us mein kitne bachche parhte the? Aur kaun kaun se sahaba us mein kitne kitne ghante parhate the? Dar asal us zamane mein likhne parhne ka umoomi matlab ye samjha jata tha ki log kisi bat ko likhna seekh lein aur likhi baton ko parhna seekh lein, magar is ke liye koi digri nahin milti thi aur na hi aaj ke tarz ka koi imtihan hota tha aur na ummat aalim aur jahil ke do tabqon mein digri ki bunyad par bati hui thi. Baz log apni nasamjhi mein yahan tak bol jate hain ki huzoor saw.Ke zamane mein suffa madrasa tha. To unko janna chahiye ki suffa par wo log rahte the jinko unke ghar wale nikal dete the aur wo bhag kar apne iman ko bachane ko madeena aa jate the aur unke paas koi jhonpri bhi banane ki gunjaish nahin hoti thi. Phir jab wo mehnat mazdoori karte ya allah pak unke liye rahne ka koi doosra intizam kar dete to ye wahan se hat kar apne ghar mein rahne lagte. Makkah ke muhajireen mein se aksar wa beshtar sahaba suffa wale nahin hain, isliye ki huzoore akram saw. ne unka aur ansar ka bhai chara kara diya tha, isliye unhen suffa par baithne ki naubat nahin aai aur ansar isliye nahin kyonki unka madeena mein khud ka ghar hota tha. Pas ye khayal poori tarah ghalat hai ki suffa kisi madrase ka nam hai jahan par koi aalim ki digri milti thi. Balki arabi mein suffa chabootre ko bolte the ye masjide nabwi mein ek kinare par majboor logon ke waste banwaya gaya tha. Hazrat umar razi. ne apni khilafat ke zamane mein yahan pahle ki tarah baithne ko mana kar diya tha.

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Huzoore akram saw. Ke zamane mein aur aap saw. Ke baad ek zamane tak log mahaul wa maashre mein deen seekhte the aur hadeesen aam taur par ek doosre se sun kar yad kar lete the, ahadees likh kar rakhne ka riwaj kam tha. Us zamane mein deen seekhne ya Qurane kareem ko yad karne ki khatir bachchon ki pitai nahin ki jati thi, balki bachche apne baron ko deen par chalta dekh kar aur deen ki baten sunte sunate dekh kar apne shauq se huzoore akram saw. Ki ahadees aur Qurane kareem ki kuchh soorten yad kar lete the, log deeni mahaul wa maashre ke qayam hone ki wajah se aasani se apne mahaul wa maashre mein rahkar deen seekh lete the. Huzoore akram sallallahu alaihi wa sallam ke zamane mein aur aap ke baad ek zamane tak wo log jo madeene se bahar rahte the aur naye naye musalman hote the, un mein se kuchh log kabhi kabhi chand dinon ke liye ya chand ghanton ke liye madeena munawwara aate the aur madeena munawwara ke deeni mahaul mein rahkar aur huzoor saw. Ki ya muhajireen wa ansar ki baten sun kar aasani se deen seekh lete the aur phir yahan ke halat aur yahan ki baten apne qabeele ke logon ko bayan karte the aur wo bhi un se aasani se deen seekh lete aur deen par amal karne lagte the iske alaawa ye tha ki huzoore akram sallallahu alaihi wa sallam aur aapke baad khulafae rashedeen madeena munawwara ke kuch ashabe kiraam ko madeena munawwara ke bahar alag alag ilaqon mein kabhi kabhi bhejte rahte the taki wo jakar wahan ke logon ko unke mahaul wa maashre mein rahkar apne qaul wa feil se deen sikhaen iske liye wahan koi digri wala madrasa nahin hota tha. Hazrat ali razi. ka inteqal chhe sau iksath iswi mein huwa hai. Unke baad hazrat ameer Muawiya razi. Islami hukoomat ke hakim bane yahan se banu umayya ki hukoomat shuru hoti hai aur saat sau pachaas iswi tak rahti hai. Iske baad banu abbasiya ki

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hukoomat shuru hoti hai. Haroon rasheed banu abbasiya ke panchwen hakim hain unka inteqal 809 A.D. mein hota hai. Unke inteqal ke sau saal baad 909 A.D. mein misr banu abbasiya ki hukoomat se alag ho jata hai aur wahan sheeaon ki pahli hukoomat qayam ho jati hai. Iske taqreeban bawan saal baad 961 A.D. mein sheeon ke zariye duniya ka pahla digri dene wala madrasa ek masjid mein khulta hai. Jise jameh azhar kaha jata hai. Iske baad se hi duniya mein jagah jagah digriyon ka silsila shuru hota hai. Ye zamana huzoor saw. Ke teen sau chalees saal baad ka hai. Iske baad se is ummat ke log rafta rafta digriyon ki buniyad par aalim aur jahil ke do tabqon mein batne lage. Isaiyon aur doosri qaumon ne bhi digri dena shiaon se sikha hai, isliye duniya ki sab se purani university jameah azhar kahlati hai. 1174 A.D. mein salahuddin ayyubi misr ke hakim bane unhon ne is madrase ko band karwa diya tha unke intiqal ke baad jab unki aulad misr ki hukoomat sambhalti hai to unhon ne madrase ko phir se khulwaya iske baad se ye madrasa sunniyon ka ho gaya. Pas janna chahiye ki agar aalim hone ke liye digri shart hoti aur baghair digri ke log ilm hone ke bawajood jahil kahlate to huzoore akram sallallahu alaihi wasallam ke taqriban sarhe tin sau saal baad tak ummat jahil nahin thi aur ye kam khulafae rashedeen mein se koi na koi zaroor shuru karta khwah arab mein ya arab ke bahar. 3-Nahje nubuwwat aur mukhtalif jamaaten:- Dar asal is qism ka digri wala madrasa bhi ummat mein deen seekhne sikhane ke liye ek jamaat ki tarah hai (jaise ki aur digar jamaaten hain maslan tabligh, khanqah, jamate islami, ahle hadis wghaira) jo ki huzoore akram saw. ke kai sau saal baad wajood mein aata hai. Magar is jamaat ke zarie log by chance hi deen seekh pate hain ki unke baron ne bachpan mein unko is

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jamaat mein shamil kiya to theek warna jab insan baligh hota hai aur use deen par chalne ka aur usko seekhne ka shauq paida hota hai to us ka is jamaat mein shamil hone ka waqt khatm hone lagta hai, jabki doosri jamaaton mein shamil hone ka waqt shuru hota hai. Aur agar koi bari umar mein is mein shamil hona chahe to ye kaam uske liye bilumoom mushkil sabit hota hai. Nabiyon ki nahaj logon ke deen seekhne sikhane ke liye aasan hoti hai use har umar ka insan aasani se seekh leta hai. Madine mein aakar har umar ke log aasani se deen seekh lete the. Duniya mein koi aisa nabi nahin aaya jis ne deen ki koi aisi nahaj pesh ki ho jis mein shamil hone ki umar us waqt khatam hone lage jabki shamil hone wale mein aql wa hosh aa jae aur wo baligh ho chuka ho ya pachchis tees saal se zyada umar ka ho chuka ho balki nabiyon ka tariqa deeni mahaul wa muashrah qayam karne ka hota tha takeh har koi us mein rehkar aasani se deen seekhle khwah uski umar sattar assi saal ya is se bhi zyada kyun na ho. Albattah baz nabion ka logon ne saath nahi diya jiski wajah se unko aisa mahaul wa muashrah qayam karne ki naubat na aapai. Main ye nahi kahta ke in jamaaton se ummat ko fayda nahi hota hai ya ke in mein se koi ghalat hai jinka main ne uper zikr kiya hai. Ghalat to wo hai jo shirk karta hai ya khurafati bidat mein mubtala hai khwah wo koi bhi ho, iski zyada tafseel ki yahan gunjaish nahi hai. Darasal ye tamam jamaten Quran wa sunnat ko hi lagu karna chahti hain. Han Quran wa sunnat ko lagu karne ka tareeqa inka apna apna hai, jiski wajah se ye ek doosre se ikhtelaf karti hain. Inke aapsi ikhtelafat ki ek bari wajah inke baron ke likhe literature bhi hain jis ki wajah se in mein ke Baz doosre par islam

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se kharij hone ka fatwa tak de dalte hain.yahan inke literature ke ikhtelafat ko bayan karne ki gunjaish nahi hai isliye yahan main sirf in jamaaton ke deen phailane ke tareeqe ka zikr kar raha hun. Deen ko ummat mein qayam karne ke har ek ke apne apne alag alag buniyadi usool hain. Tableegh ka nazariya ye hai ke asal kaam musalmano mein chal phir kar dawat dene ka hai taake jab dawat denge to khud ka deen par chalna aasan ho jayega aur jab apne log deen par chalne lagenge to ghairon ke liye bhi deen qubool karna aasan ho sakta hai. Isliye wo bilumoom baligh logon ko apni jamaat mein shamil karte hain taake bachche apne baron se deen seekh len ya bare hokar wo bhi unki jamaat mein shamil ho jayen iske liye wo is jamaat ke bani Ilyas sahab ke zariye qayam karda nahaj ko pesh karte hain, madarse walon ke buniyadi nazariyat ye hain ke jab bachchon mein deen aa jayega to wo bare hokar baron tak deen pahuncha- yenge. Khanqah ka nazariya ye hai ke asal kaam quloob ki islah hai aur nafs par qabu pana hai iske ke liye zikr ki kasrat zaruri hai aur jab dil zinda hoga to deen par chalna aasan hoga. Ahle hadees ka manna ye hai ke asal kaam ummat ke aamal ko Bukhari aur Muslim waghairah mein bataye gaye tareeqe ke mutabiq lana hai aur unhe aisi baton se rokna hai jis se ke wo un raaston se bhi ruk jayen jin par chalne se shirk ki taraf jane ka zara bhi khatra ho. Aur deen ki dawat ko ghairon mein aam karna hai. Jamaate islami ka nazariya bhi kuch milta julta hai wo bhi ghairon mein dawat pahunchane ko tarjeeh dete hain. Darasal ye mauzoo tafseel talab hai jiski yahan gunjaish nahi hai isliye main ne upar Huzoor sallallahu alaihi wasallum ke zamane ki aur aap ke baad khulafaye rashideen aur unke baad ke

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ek zamane tak deen seekhne sikhane ki nahaj ka ikhtesaran zikr kar diya hai aur unke baad ki qayam hui alag alag jamaaton ke deen phailane ki nahaj ka mukhtasar sa jaiza uske neechhe pesh kardiya hai taake jo log nahje nubuwwat aur doosri nahaj ka farq janna chahen unhe is janib rahbari mil jaye aur jo koi khud na samajhna chahe use to duniya mein samjhana mushkil hai. Ab zahir si bat hai ke koi bhi aasmani rahbar duniya mein nahje nubuwwat ko qayam karne aata hai aur uske liye yahi behtareen rasta hai. Doosre raste to us waqt ke liye hote hain jab ke ummat mein nahje nubuwwat qayam na ho. Chunki Huzoor akram sallallahu alaihi wasallum ke alawa is ummat ka koi nabi nahi aur aap ki laai gai shariat yani kitabullah (Quran) aur sunnate rasulullah(yani aap ke zariye di gai taleemat) ke alawa is ummat ke liye koi doosri shariat nahi, isliye laziman is ummat mein nahje nubuwwat qayam karne ka tareeqa yahi hai ke Quran wa sunnat ko aapki ummat mein is tareeqe par qayam kiya jaye jo ke khud aap saw. ne kar ke dikhlaya hai ya Aap ne uski taleem di hai. Musllim mein hai ke Eisa alaihissalam is ummat mein insaf pasand imam aur aadil hakim ki haisiyat se honge. Abudawud mein hai ke Mahdi alaihissalam logon mein unke nabi ki sunnat ko jari karenge. Ibne majah mein Mahdi alaihissalam ko khalifatullah kaha gaya hai. 4-Kya Mahdi alaihissalam duniya ke tamam insano ko rahe raast par leyaenge:- Ab rahi ye bat ke kya Mahdi duniya ke tamam logon ko hidayat de denge aur duniya ke tamam logon mein insaf qayam karenge? Baz log mere mutalliq ye kehte hain ke main ne kisi se ye kaha hai ke 2012 ya 2013 tak saari duniya mein islam phail

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jayega. To janna chahiye ke ye bat qata-an durust nahi hai, ya ke meri bat ko samajhne mein kisi se ghalat fahmi hui hai, kyun ke ghaib ka ilm Allah hi ke paas hai, aage kya hona hai ye Allah ko malum hai. Mazeed ye ke Allah ne duniya mein Quran kareem ke zariye har insan ko hidayat ki rah dikhai hai magar jo koi is ko qubool karta hai wo apne liye aur jo koi ise thukrata hai wo apne liye. Allah pak ne duniya mein koi aisa aasmani rahbar nahi bheja jiske hath mein hidayat rakhi ho ke wo jis ko chahe hidayat yaftah bana de. Huzoor akram sallallahu alaihi wasallum se bhi Allah pak ne Quran kareem mein farmaya: Aap jis ko chahen hidayat nahi de sakte balke Allah jise chahta hai use hidayat deta hai. Pas jab ke Huzoor akram sallallahu alaihi wasallum ke zimme bhi hidayat nahi rakhi gai to Mahdi alaihissalam ke zimme kyun kar rakhi jayegi ke wo saari duniya ke logon ko zabardasti hidayat de den. Duniya imtihan ki jagah hai yahan har shakhs aazmaya jataa hai. Yahan kisi ko bhi zabardasti hidayat nahi milti. Imtihan usko nahi kaha jata hai jis mein logon se zabardasti likhwa liya jae. Allah pak farmate hain:- " واماکفورا اہديناه السبيل اماشاکر انا "{hum ne is(insan) ko seedha rasta dikhaya jis ka ji chahe shukr kare aur jis ka ji chahe inkar kare }(surah- insan:3) Yani Allah pak ne to seedha rasta dikha diya hai ab haq bat ko qubool karna ya thukrana insan ke ikhtiyar mein de diya gaya. مايفعل هللا بعذابکم ان شکرتم وآمنتم وکان هللا شاکراعليما { Allah tumhe azab dekar kya karega agar tum shukr guzari karo aur iman wale raho aur Allah qadar karne wala aur janne wala hai} (surah- nisa:147) Yani shukr karna aur iman lana insan ke zimme hota hai.

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Allah pak ne ek dastoor banaya hai jab koi us ke mutabiq chalta hai to us ko hidayat milti hai. Aur jab koi uski khilaf warzi karta hai to hidayat se mahroom ho jata hai. Allah pak farmate hain:- الفاسقين ومايضل بہ ا( .Yani jab tak insan kufr, zulm aur fisq chhor na de aur usse tauba na karle Allah unko hidayat nahi deta hai. Agar insan apne fisq par ara rahe to Quran parh kar bhi hidayat nahi pa sakta (surah- tauba:24) { aur Allah fasiqon ko hidayat nahi deta} وهللا (يہدی القوم الفاسقين (surah baqarah:208) { aur Allah zalimon ko hidayat nahi deta} وهللا (يہدی القوم الظالمين (surah- baqarah:264) { aur Allah kafiron ko hidayat nahi deta} رينوهللا (يہدی القوم الکاف {Allah kisi ko is Quran se gumrah nahi karta magar fasiqon ko }(surah- baqrah:26) Pas jabke log kufr, fisq, zulm se khud hi tauba na karen phir Allah unko hidayat na de to koi rahbar unko kaise hidayat de sakta hai. Duniya mein koi bhi aisa aasmani rahbar nahin aaya jis ne kisi se zabardasti apni nubuwwat ya risalat ko tasleem kara liya ho. To Mahdi apni khilafat kaise zabardasti kisi se qubool karwa sakta hai. Rahbar ka kaam to sirf wazeh dalail se saaf saaf apni zimmedari ke kaamon ko pahuncha dena hota hai, qubool karna na karna ye logon ke zimme hota hai. Agar rahbar ke zimme kisi ko zabardasti hidayat dena hota to aasmani rahbar ye kyun kahte: وما علينا ا(الب0غ المبين { hamare zimme kuchh nahi magar ye ke saaf saaf bat ko pahuncha diya jae} (surah- yaseen:17)

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Aur Allah pak Quran mein kyun kehte :- وماعلی الرسول ا(الب0غ المبين ������� � ��� � ��� ���� ����� ���� ���� ��� ���� ���� �� ���� ����� �����الب0غ وعليناالحساب فانماعليک ���� ��� � ��� �� ���� ��� ���� ��� �� ��� � � ����� ��� ����� ��� ���� �� ���� ������ � ���� ����� �� ��������� �� ����!�� ��� ���� �� " ��� ���� ��� ! �! الدين ه فیا(اکر �����# ���� � ��� ��� ��� ��������� ����� �� ���� ��$�����% &� Darasal logon mein ye sawal arz ke lafz se paida hota hai hadees mein Mahdi ke bare mein hai ke وقسطا عد� ا(رض يملؤ “wo yani Mahdi zameen ko adal wa insaf se bhar dega" to janna chahiye ke arbi mein arz ka lafz jab zameen wa aasman ki takhleeq ke liye istemal hota hai to iska matlab hota hai saari ki saari zameen yani hamara planet jis ko english mein Earth bola jata hai. Magar jab yahi arz ka lafz kisi rahbar ke zamane se ya kisi aur gharz se bola jata hai to iska matlab koi sheher, koi mulk ya sirf zameen ka chhota sa khittah bhi hota hai. Sure yusuf mein hai ke Hazrat yusuf alaihissalam ne azeeze misr se bola tha ke mujhe zameen ke khazane ka malik bana do wahan bhi ka lafz istemal kiya gaya hai. Jab ke yahan arz se murad sirf misr hai aur yahan sirf misr ke khazane ki bat kahi gai hai. Huzoore akram sallallahu alaihiwasallum ke bare mein hai ke log Aap ke qadam zameen se ukharne lage the taake Aap ko wahan se nikal den(sure al isra :76) aur yahan bhi arz ka lafz istemal kiya gaya hai ا(رض خزائن

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jabke yahan arz se murad sirf makkah hai. Sure maaida mein ek saza ka zikr karte hue kaha gaya hai ke inhe zameen se nikal diya jaye. Yahan bhi رض .kaha gaya hai. Yahan arz se murad sirf zameen ka chhota sa khittah hai. Ibne majah mein Mahdi alaihissalam se mutalliq arz ke lafz ki wazahat kar di gai hai aur saaf saaf Huzoore akram sallallahu alaihiwasallum ke alfaz hain ke Mahdi us qaum ko adal wa insaf se bharega jo ke usko apna sardar bana legi. Yani jahan bhi is silsile mein arz ka lafz istemal hua hai is ka matlab hai zameen ka wo khitta jahan wo qaum aabad hogi. Waqt se pahle achchha guman rakhna ke sab log hidayat qubool kar lenge sab log rahbar ka sath dene lagenge achchhi bat hai jaisa ke main bhi achchha guman rakhta tha magar peshingoiyan ghaib ka ilm hai unhe unke sudoor ke waqt hi parakhna hota hai. Main bhi pahle yahi kahta tha ke agar logon ne is kaam ko jaldi qubool kar liya to jald hi duniya khair wa barkat ka behtareen zamana dekhegi aur main ye guman bhi rakhta tha ke log ise jald qubool karlenge lekin iske liye main ne koi saal ya tareekh fix hone ki bat nahi ki thi aur na mujhe ya kisi ko ye haq banta hai ke wo aainda ki baton ko apni taraf se fix karde. koi bhi aainda ki baton ke bare mein apna guman hi kar sakta hai. Aainda ki baten ghaib ka ilm hai aur ye sirf Allah hi ke paas hai. Han achchha guman karne ka haq logon ko hota hai jaisa ke main ne bhi kiya tha, magar waqt aane par Allah ki raza mein raazi hona zaruri hota hai ارض تموتبای hi kaha gaya hai jabke yahan bhi arz se murad wo ilaqa ya sheher ya mulk hai jahan musalman rehte hon aur wahan inka ikhtiyar ho. Quran kareem mein hai ke kisi nafs ko nahi malum ke wo kaun si zameen mein marega. Yahan bhi من ا

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Quran kareem se ye wazeh hota hai ke har zamane mein aasmani rahbar logon ke haq bat ko qubool karne ka achchhe se achchha guman le kar apna kaam poori tawajjoh se shuru karte the magar jab bilumoom log use qubool nahi karte aur rahbar ka tarah tarah se mazaq urate aur unhen jhutlate aur rahbar apni si tamam koshishen kar dalte to Allah pak rahbar par logon ke qubool na karne ka ilzam nahi dalte balke rahbar ko tasalli dete aur unko sabr karne ka hukm dete. Phir agar qaum ko uski nafarmani par saza dena hota to rahbar aur uske sathiyon ko wahan se pahle nikal dete. Ya phir qaum ko uski si halat par dheel de kar chhor dete aur rahbar ko unke qubool na karne ki wajah se maghmoom na hone ki targheeb dete. Quran karem mein hai:- "Aur bila shubah Aap se pahle jo rasool aaye wo jhutlaye jate rahe to unho ne us jhutlane aur takleef par sabr hi kiya yahan tak ke hamari madad unko aa pahunchi." (Al-anam:34) " Aye afsos ! Bandon tum par nahi aata koi rasool magar uske saath mazaq hi kiya jata"(yaasin) Huzoore akram sallallahu alaihi wasallum se Allah pak ne Aap ke mukhalifeen ki baton ke bare mein farmaya :- "Aap unki baton par ghamzada mat hoyie hum jante hai kya kuchh wo chhupate hain aur kya wo zahir karte hain." (yaasin) Kahin farmate hain :- "Aap unpar darogha nahi hain"(sure ghashia :22) Kahin farmate hain :-" Mujhe aur is kalam ko jhutlane walon ko chhoriye hum unhen is tarah nikal le jayenge ke unhe pata bhi nahi chalega aur main unhe dheel dunga. Meri chaal bahut zabardast hai." (Al Qalam :44-45) Kahin farmate hain :- " Aap jis ko chahen hidayat nahi de sakte balke Allah jisko chahta hai hidayat deta hai." (Al Qasas :56)

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Magar kahin bhi ye nahi farmaya ke itne saal mein Aap ne kitne sheher fatah kiye ya Aap ko fatah karne mein itni der kyun lag rahi hai. Agar koi Hazrat Musa alaihissalam ke bare mein ye sawal karta ke wo itne saal tak misr mein rahe aur Bani Israil ke barah hazar logon ne unko qubool kiya phir bhi unho ne misr fatah kyun nahi kiya to iska jawab yahi hai ke rahbar ka kaam to saaf saaf pahuncha dena hota hai, agar qibti Hazrat Musa alaihissalam ko qubool karte to zarur misr tezi se fateh ho jata chunke qibtiyon ne Hazrat Musa ko bilumoom qubool nahi kiya aur bani israail ke log misr mein bahut hi kamzor haalat mein the isliye Allah ne unko Firaun ke lashkar se larne ka hukm nahi diya, balke misr chhor kar raton raat bhag jane ka hukm diya aur firaun aur uske lashkar se khud hi intiqam le liya. Magar jab bani israail seena ke maidan mein thahre the to unhe qabeelah amaliqa se larne ka hukm diya gaya jise wo karsakte the phir bhi jab bani israail us kaam ke liye bhi tayyar nahi hue to Allah pak ne Hazrat Musa alaihissalam se ye nahi kaha ke tum ne itne saal mein itna bhi nahi kiya ke tumhare log amaliqa ko fateh karte balke Allah pak ne Hazrat Musa alaihissalam se yun kaha ke bani israail se yun kaho ke chalees saal tak isi maidan mein thehren. Algharz kisi rahbar ke zimme saaf saaf pahuncha dena hota hai na ke zabardasti kisi se haq bat ko qubool kar wana. Huzoore akram sallallahu alaihiwasallum ne Arab mein ya Arab ke bahar har shakhs tak khud dawat nahi pahunchai balke jitne logon ne Aap sallallahu alaihi wasallum ko qubool kiya usi ke munasib Aap saw. ke zamane mein barahe raast Aap ke zariye ya Aap ke ashab ke zariye dawat pahunch paai, baqi logon mein dawat khulfaye rashideen ke zamane mein aur unke baad ke logon ke zariye pahunchi. Pas har rahbar apne zamane mein

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wahin tak dawat khud se ya apne sathiyon ke zariye pahuncha pata hai jahan tak us ke liye ya uske sathiyon ke liye mumkin hota hai. Hazrat Ibrahim alaihissalam ko Iraq ke logon ne bilumoom qubool nahi kiya to wo aur Hazrat lut alaihissalam jinho ne unko qubool kiya tha hijrat kar ke mulk shaam chale gaye. Hazrat Ibraahim alaihissalam ko unke zamane mein bahut kam logon ne qubool kiya. Hazrat lut alaihissalam ko to sirf unke ghar walon ne qubool kiya usmein bhi unki biwi na farman hi nikli to Allah ne un hazraat ko uska dosh nahi diya balke un logon ko hi zalim kaha jinho ne un nabiyon ko qubool nahi kiya. Hazrat Ishaq alaihissalam aur hazrat yaqoob alaihissalam ko bhi bahut kam logon ne qubool kiya. Hazrat yaqub alaihissalam apne gharane ke logon ko lekar jinhone unko qubool kiya tha misr chale gaye the. Pas Allah ne kisi bhi aasmani rahbar ko is bare mein qusoorwar nahi thahraya balke unki hausla afzai hi ki aur unke mukhalifeen se khud hi nipat liya khwah unko dheel di, ya unko kisi azab mein pakar liya. Sahah sitttah mein Mahdi ke zamane ki kisi bhi bari jung ka koi zikr nahi hai (iski tafseel ke liye aap meri kitab Madhi alaihissalam ki aamad ki peshingoiyan ka jadeed edition parh sakte hain jo ke inshaa Allah jald hi shaae hone wali hai).yahan mahdi ke zamane ke halat se mutalliq peshingoiyon ka tafsili jaiza lene ki gunjaish nahin hai. Muslim mein Mahdi alaihissalam ke zamane ki us jung ka zikr hai jis mein Mahdi alaihissalam ke satiyon ke tadad mein na hone yani bahut hi kam tadad mein hone ka zikr hai aur us mein ye bhi kaha gaya hai ke Mahdi alaihissalam ke sathiyon ke paas us waqt na koi hathiyar hoga aur na hi larai se bachao ka koi saman hoga. Jo log dajjal ke khuruj ke zamane ki jungon mein Mahdi alaihissalam ka nam fit kardete hain wo sahah sittah se iska ek

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bhi suboot nahi de sakte. Ye to logon ka guman hai jo sahah sittah ke kai sau saal baad likhi gai kitabon mein shamil ho gaya hai. Jabke baad ke logon ko aise rawi mil nahi paye jaise ke sahah sittah ke muhaddiseen ko mile the jo ke apni suni hui riwayat ka silsila Huzoor sallallahu alaihiwasallum tak pahuncha pate. Sahah sittah ke zamane ke baad ki ahadees ki jo bhi kitaben hain in mein ki ahadees ya to sahah sittah se li gai hain ya phir sahah sittah se pahle likhi gai kitabon se ya phir wo riwayten hain jin ko sahah sittah ke kisi bhi muhaddis ne sanad ke hisab se aitbar ke qabil nahi samjha ya phir wo jo ke baad mein logon se ahadees ke naqal karne mein kuchh bhool chuk ho gai hai. Isliye sahi ahadees ke parakhne ka mayyar ummat ke pas sirf sahah sittah hi hai. Bukhari mein hai ke Huzoor saw. ke samne ummaten pesh ki gayin to Aap sallallahu alaihi wasallum ne aise bhi nabi dekhe jin ke sath ek bhi ummati nahi tha. Pas agar hidayat ka dena ya rahbar ko zabardasti qubool karwa lena rahbar ke zimme hota to bahut se aasmani rahbar qayamat ke din qusoor war thahraye jate. Asal bat yahi hai ke aasmani rahbar ke zimme sirf saaf saaf pahuncha dena hota hai. Aur unki baten wazeh dalail wali hoti hain magar qubool karna ya na karna logon ke zimme hota hai. Rahbar unhin logon mein insaf qayam karte hain jo unko qubool karte hain jo log aasmani rahbar ko thukra kar khud apne upar zulm karte hain koi rahbar unko kaise insaf se bhar sakta hai. Huzoor sallallahu alaihiwasallum ke zimme bhi un logon mein hi insaf ka qayam karna tha jinho ne aap ko qubool kiya tha. Quran kareem mein hai:- (Taajub ki bat hai) ye log kaise Aap ko munsif banate hain jabke inke pas taurat maujud hai jis mein Allah ke bataye hue ahkamat hain, iske baad bhi wo phir jate hain darasal wo iman wale hain hi nahi.(almaida :40)

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Is ayat se saaf zahir hota hai ke Huzoor ke zimme sirf unheen logon mein insaf ko qayam karna tha jinho ne Aap ko qubool kiya tha. 5-RAHMAT AUR BARKAT KIS KE SATH HOTI HAI? Allah ki rahmat aur barkat aasmani rahbar aur uske sathiyon par nazil hoti hai. Allah ki ghaibi taeed rahbar aur uske sathiyon ke sath hoti hai. Mukhalifeen ke sath nahi! Agar Hazrat Musa alaihissalam ke ya kisi aur aasmani rahbar ke mukhalifeen ye kahte ke agar tum sachche ho to batao ke hamare upar tumhari barkaten kiyun nazil nahi hoti aur hamare liye ghaibi khazane kiyun nahi khulte to unko kya kaha jata ke rahbar ke mukhalifeen se to Allah naraz hota hai aur jis se Allah naraz hota hai us par rahmat aur barkat nazil nahi karta. Janna chahiye ke bani israail par mann wa salwa misr mein nazil nahi hua jahan Hazrat Musa ke mukhalifeen ki tadad kasrat se thi balke seena ke maidan mein nazil hua jahan sirf bani israail thahre huye the. Huzoore akram sallallahu alaihiwasallam ko Allah pak ne tamam aalam ki taraf hidayat ka paigham pahunchane wala bana kar bheja aur Aap se farmaya ke hum ne Aap ko nahi bheja magar tamam aalam ke liye rahmat bana kar. Phir bhi Aap ke zamane mein duniya ki kul aabadi ka bahut thora hissa hi Aap ke laye huye deen ko qubul kar paya aur aaj tak arbon log aise hain jo ke Aap ke laye huye deen se nafrat rakhte hain ya isko qubul nahi karte to ye qusur qubul na karne walon ka hai. Allah pak ne Aap se farmaya ke Aap jis ko chahe hidayat nahi de sakte balke Allah jis ko chahta hai hidayat deta hai. Pas rahbar ke zimme to saaf saaf pahuncha dena hota hai. Qubul karna na karna to logon ke zimme hota hai isliye ke duniya

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insan ke imtihan ke liye hai yahan kisi ko hidayat zabardasti nahi milti. Quran kareem mein hai:- ye(Quran) tamam aalam ke liye nasihat ke alawa aur kuch nahi hai.(Al takweer:27) Pas jis ne Quran kareem se nasihat nahi pakri ye uska qusoor hai. Pas Mahdi ke zimme saaf saaf pahunchana hota hai na ke kisi ko zabardasti hidayat dena. Iski misaal yun samjho ke koi sarkari aadmi sarkar ki taraf se kisi muhalle ke tamam logon ko free mein doodh batne aye to jo koi isko na le ye uska qusoor hai aur jo lekar usko phenk de to ye uska qusoor hai, isliye ke doodh taqseem karne wala to har ek ke liye doodh le kar aya tha aur uske pas doodh itna tha bhi jo poore muhalle ke liye kafi hota, magar koi shakhs khud to doodh le nahi aur doosron ko bhi doodh lene se roke phir batne wale par ye ilzam lagaye ke sarkar ne to ye aelan kiya tha ke doodh sare muhalle walon ke liye hai aur us se sare muhalle wale fayeda uthayenge to agar doodh wala waqai sarkari admi hota to uska doodh sare muhalle wale lete aur har koi uska laya hua doodh pee kar nafa uthata to us kam aqal ko kaun samjhaye ke doodh batne wale ke zimme sirf sahi doodh lakar batna hota hai kisi ko zabardasti doodh dena na hi aur nahi kisi ke munh mein zabardasti doodh dalna aur na hi kisi aise ke peechhe parna jo doodh lekar phenk dale. Muslim ki hadees se malum parta hai ke Mahdi ki mukhalifat mein khare hone wale isi ummat ke log honge. Mahdi ke khilaf aane walon ko Huzoor sallallahu alaihi wasallam ne apni ummat ke log kaha hai aur saath mein tajjub ka izhar bhi kiya hai. Ye Mahdi ki mukhalifat mein khare hone wale log Huzoor sallallahu alaihi wasallum wala kalma parhne wale hain. Sahah

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sittah mein darj ahadees se Mahdi ke khilaf aane wale ek lashkar par Allah ki pakar aane ka wazeh suboot to milta hai khwah is lashkar mein aane wale log majboor kar ke laye gaye hon ya ke khushi se aaye hon ya ke us waqt raah chalte kuchh log hon. Magar sahah sittah ki ahadees mein Mahdi ke baqi mukhalifeen ka haal kahin bhi darj nahi hai. Isiliye baqi ko Allah pak dheel denge ya unke sath kya mamla karenge iska pata to waqt aur haalat ke sath sath hi chal sakta hai. 6-FATWE KIS SE LIYE JAYEN? Agar ahle hadees walon se Deoband ke bare mein fatwa liya jaye to wo unko bidati qarar denge aur sath mein ye hadees bhi suna dete hain ke har bidat gumrahi hai aur har gumrahi jahannam mein hai to kya unke fatwe se koi jahannami ho jata hai ya bidati ho jata hai. Jahannami to wo ho jate hain jo kisi ko Allah ka shareek thahrate hain ya khurafati bidaat karte hain. Agar jamate islami ke bare mein Deoband aqaid rakhne walon se fatwa liya jaye to sahaba ke khilaf gustakhi ka fatwa dekar unhen fitna qarar dete hain. Agar barelwiyon se Deoband ke aqaid ke bare mein fatwa liya jaye to wo unke aqaid rakhne walon ko islam se kharij hi nahi balke baze to wajibul qatal tak kah dalte hain aur hawale ke taur par Deoband ke bani aur wahan ke baron Qasim nanotwi, Rasheed Ahmad gangohi, Ashraf ali thanwi aur Khalil ahmed ambethwi par lagaye gaye makkah ke bees aur madeena ke terah kul tentees muftiyon ke fatwe dikha dete hain.(in muftiyon ne ghaib ke ilm ke mauzu aur kuchh doosre mauzu par Deoband ke in bare baron par kufr ka fatwa lagaya tha in muftiyon mein se baz ne inhe murtade islam kaha tha to baz ne wajibul qatl kaha tha aur baz ne ye kaha tha ke inke khilaf mimbaron aur masjidon mein nafrat angez baten ki jayen aur majme mein inhe hiqarat ki nigah se dekha jaye taki inka fitna

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hindustan se bahar arbon tak na pahunch jaye(Ye fatwa unho ne 1900 A.D. mein diya tha) Makkah aur madina ke itne sare muftiyon ke fatwe ke bawajood kya log Ashraf ali thanwi, Qasim nanotwi, Khaleel ahmad ambethwi, Rasheed ahmad gangohi ko kafir samajhte hain ya kharij az islam samajhte hain ya gustakhe rasool samajhte hain. Aur kya is buniyad par ye samajhte hain ke unki saza qatl kiya jana tha ya phir un ulma ko jinho ne in par fatwe diye batil qarar dete hain. Pas agar makkah aur madina ke in ulma ko haq par mante hain to inke fatwe ke mutabiq in hazraat ko jin ka upar zikr kiya gaya hai ghalat kiyun nahi mante aur agar man lo ke agar unho ne apni apni baton se tauba kar bhi liya ho(agar aisa hua hai to iska wazeh suboot mere pas nahi hai) to kya log ye mante hain ke ye log kisi zamane mein kafir ho chuke the aur qatl ki saza diye jane ke layeq ho chuke the aur baad mein phir se kalma parh kar musalman hue hain. Pas zahir si bat hai ke Aap agar kisi ko haq par mante hain to uske fatwe ko Aap tasleem Karen ya uski har bat ko tasleem karen ke ye sahi hai Aap par lazim nahi aata aur agar Aap par lazim aata hai to phir aisa kyun nahi karte jaisa upar kaha gaya hai. Agar koi mujh se ye kahta hai ke agar tum tableegh ke logon ko haq par mante ho to Deoband ke fatwe ko kyun nahi mante to main us se ye poochta hun ke wo bhi to makkah aur madinah ke in muftiyon ko haq par mante hain phir unke fatwe ko kyun nahi mante hain. Agar koi tableeghi jamaat ke bare mein ahle hadees se fatwa lene jaye to in mein ke baze to inhe bidati, gumrah, jahilon ki jamaat aur shirk par amal karne wali jamaat tak keh dalte hain. Aur hawale ke taur par Ibne Baz (jo ke Saudi sarkar ki janib se

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muftiye aazam ke ohde par faaiz kiye gaye the, wo 1993 se 1999 me apne inteqal se pahle tak us uhde par faiz the)ka fatwa pesh karte hain jinho ne hindustan se nikalne wali is tablighi jamaat ko bidati aur shirk par amal paira kaha tha aur is mein nikalne ko na jayaz kaha tha. Ahle hadees walon ka kahna hai ke ye fatwa Ibne Baz se unke intaqal se do saal pahle liya gaya hai. Iske ke alawa wo ye kahte hain ke unke intaqal se barah saal pahle aur kuch is se bhi pahle jo un se fatwe liye gaye the un mein unho ne tableeghi jamaat ki ye kehte hue taaid ki thi ke is jamaat ke shuru ke ulema ke aqaid durust nahi the lekin maujuda tableeghi jamaat apne baron ke in aqaid se pak saaf hai aur tableeghi nisab ahle bidat ke aamal wa aqaid par mushtamil thi magar ab tableeghi jamaat ke logon ne tableeghi nisab ko chhor diya hai aur iski jagah fazaile aamal nam ki ek kitab ko apna nisab bana liya hai. Unke mutabiq jab Ibne Baz ko pata chala ke tableeghi nisaab aur fazaile aamal ek hi kitab ke alag alag nam hain to unho ne is jamaat mein jane ko najayaz kaha. Jiska upar zikr kiya gaya. Neez wo Ibn Baz ke ustaad Muhammad bin Ibrahim jo ke 1953 se 1969 tak isi ohde par faiz the ke fatwe ka hawala dete hain jinho ne is tableeghi jamaat ko bidati aur gumrah jamaat hone ka fatwa diya tha. Neez wo Nasiruddin Albani ka fatwa dikhate hain jinho ne ye kaha tha ke is jamaat ke sath khurooj karna jayaz nahi isliye ke ye tableeghi jamaat kitabullah aur sunnate Rasulullah ke tareeqe par nahi. Neez wo AbdurRazzaq ufefi ka fatwa dikhate hain jinho ne ye kaha tha ke is jamaat ke log Allah ke raste mein nahi nikalte balke ye log banie jamaat iliyas sahab ke waza karda raste aur tareeqe par nikalte hain. Ye sab apne zamane ke arab ke maruf wa mashhoor mufti hain, to kya Aap inke fatwon ki bunyad par tableeghi jamaat ko

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bidati, shirkiya jamaat ya gumrah jamaat mante hain. Ya ke in logon ko jinho ne tableegh ke khilaf fatwa sadir kiya hai Aap batil par mante hain. Zahir si bat hai ke Aap in ko haq par mante hain phir bhi inke fatwe ko nahi mante. Rahi bat peshingoiyon ki to isko kisi ke fatwe ki zarurat nahi hoti, ise to ahadees ke alfaz se parakhne hote hain. Ummat ke liye ahadees ko janne ka sahih paimana sahah sittah hai. Is liye peshingoi ki kisi bat ko challenge karne ke liye sahah sittah ke alfaz ko daleel ke taur par pesh karna hota hai. Magar inke bhi darje hain agar ek hi peshingoi Muslim aur Abu dawood dono mein ho to Muslim ki riwayat ko tarjih deni hoti hai. Aur agar ek hi mauqe ki do alag alag andaz mein ek hi kitab mein (maslan Tirmizi ya Abudaud waghairah mein) peshingoi ho to in mein se waqt aane par ek bhi poori ho gai ho to samajhna hota hai ke wo peshingoi poori ho chuki aur doosri mein rawi se naql karne mein kuch bhool chook ho gai hai. Isliye ke tahqeeqat insani koshishon ka natija hai, is mein kabhi kabhar unch neech ka khatra ho sakta hai. Magar ye faisla bhi peshingoi ke sadir hone ke waqt hi liya ja sakta hai. Huzoor S.A.W. ke zamane se mutalliq bhi jab ek hi mauqe ki do alag alag baten sahah sittah ki kisi ek hi kitab mein bayan ki hui milti hain aur un mein ki ek doosre ke khilaf hoti hain to unke liye bhi yahi usool hata hai ke un mein ka koi ek waqiah zaroor us zamane mein runuma hua hoga. Han ye bat bilkul wazeh hai ke sahah sitta ki kisi bhi kitab par baad ki kisi kitab ko tarjih nahi deni hoti hai. 7-Hadees ka ilm:- Sahah sittah is ummat mein sahi ahadees ko janne ke liye meter ki tarah hai. Sahih hadees malum karne ke liye shah waliullah ka qaul pesh nahi karna hota hai balke sahah sittah mein maujood huzoor ke alfaz batane hote hain.Peshingoi ghaib

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ka ilm hai ise huzoor saw. ke alfaz se parakhna hota hai na ke kisi aur ke qaul se. Shah waliullah ne Abu dawood ki riwayat ki buniyad par kaha hai. Muslim ka darja Abu dawood se ziyada hai. Agar Muslim ki riwayat parhen to huzoor saw. ke alfaz hazalbait ya bilbaiti hain aur wahan muqam ka zikr nahi hai. Pas peshingoiyan sahi ahadees se hasil karna hota hai na ke kisi ke qaul se, agar koi apni marzi se meter bana le phir usse naap kar sarkari meter rakhne walon ko ghalat kahe to us se bara bewaqoof kaun hoga. Sahah sittah meter ki tarah hai. Unke muhaddiseen tak jo bhi baten huzoor ki nisbat se pahunchi hain aur wo unki tahqeeqat ke mutabiq unko durust maloom huin to unhon ne unke ek ek lafz ko huzoor salallahu alaihi wassallam ki amanat samajh kar jama kiya hai. Eisa alaihissalam ke mutalliq kai peshingoiyan sahah sittah ki alag alag kitabon mein hain.Bukhari aur Muslim mein to Eisa alaihissalam ki paidaish ka saaf saaf zikr hai (jiska tafseeli zikr main ansarullah ke jawab ke tehat kar chuka hun) sahah sittah ki kisi bhi riwayat mein Eisa alaihissalam ke aasman se aane ka koi bhi zikr nahi hai. To kya sahah sittah ke tamam muhaddiseen ne aasman(yani minassama) ke lafz ko ghayab kardiya? Nahi! sahi bat yahi hai ke Huzoor sallallahu alaihiwasallum ne Eisa alaihissalam ki paidaish ka saaf saaf zikr kiya hai aur aasman se aane ka sahah sittah mein koi zikr nahi hai. Ab agar koi sahah sittah ki in saaf saaf daleelon ko chhor kar baad ki riwaeten pesh kar ke ye sabit kare ke wo aasman se aayenge to wo aisa hi hai jaise koi apna meter bana kar sarkari meter se mapne walon ko bura bhala kahe aur un par fatwe lagaye to aison ka kya jawab hai? Agar inke nazdeek sahah sittah ki koi ahmiyat nahi hai to ye sahah sittah ki in chhe kitabon ko zaeef qarar de kar inki jagah

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inke baad ki likhi gai doosri chhe kitabon ko mila kar sahah sittah kyun nahi qarar dete? Sahah sittah mein Mahdi aur Eisa ke namon se kai riwaeten hain magar kisi ek bhi hadees mein Eisa aur Mahdi dono namo ka kahin zikr nahi hai. Mazeed ye ke Ibn majah mein Eisa aur Mahdi ko saaf saaf ek hi shaksiyat bataya gaya hai. Neez Bukhari aur Muslim mein Eisa ki paidaish ka saaf saaf zikr kiya gaya hai. Is se saaf pata chalta hai ke Eisa aur Mahdi Ek hi shaksiyat ke do alag alag nam hain aur dono nam do shaksiyaton ke hone ka sahah sittah mein ek bhi suboot nahi hai. Agar donon ek hi shakhsiyat nahi hote to kahin na kahin ek hi riwayat mein dono namo ka zikr hota aur Bukhari aur Muslim mein Eisa ki paidaish ka zikr nahi hota. Log muslim ki riwayat mein jahan imam ka lafz hai wahan Mahdi ka nam zabardasti fit karte hain halanke aisi tamam riwayaton mein jahan hai ke Eisa se musalmano ka imam kahe ga ke aap namaz parhaiye Baze log apni mantiq se Mahdi ka nam fit karte hain. Muslim ne to Huzoor saw. ki amanat samajh kar hadees ka ek ek lafz jama kiya lekin log kitni be hayaai se Muslim ka hawala dete hain aur riwayat us kitab se lete hain jo sahah sittah ke kai sau saal baad likhi gai hai. To kya baad ke log Bukhari aur Muslim se ziyada sahih riwaeten jama karne wale the? Kya baad ke in logon ko aise rawi mile jo apni suni hui riwayaton ki nisbat ko Huzoor tak pahuncha saken.Sahah sittah ke baad to aisa zamana hi nahi reh paya. Baad ke logon ne to apne se pahle ki kitabon se hi kitaben likhi hain ya phir wo baten likhi hain jo logon se riwayaton ke naqal karne mein kuch bhool chuk ho jati thi. Jo Bukhari aur Muslim ke muqable par kai sau saal baad ki kitabon ke hawale pesh karte hain, in ki bat se to ye zahir hota hai ke Bukhari aur Muslim ko hadees ke alfaz likhne ke liye

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intezar karna chahiye tha ke inke kai sau saal baad kahin koi aisa paida na ho jaye jo inki jama ki hui hadees ke alfaz mein koi naya lafz shamil kar de. Aur aise nazariye se to saaf pata chalta hai ke sahah sittah ke chhe ke chhe muhaddiseen ki in tamam mehnaton ke baawajood us zamane tak ummat mein sahi hadeesen pahunch hi nahi pain. Pas ye ghalat nazariya hai ke sahah sittah ke alfaz ko chhor kar baad ki likhi gai kitabon ke alfaz us jagah fit kiye jaaen. Hasil kalam ye hai ke peshingoiyan ghaib ka ilm hai agar kisi ko peshingoiyan janna hai to Huzoor ke alfaz se janna hoga na ke doosre ki baton se aur Huzoor ke alfaz malum karne ko sahah sittah mein darj Huzoor ke alfaz se behtar koi nahi. Pas baad ki kitabon ke alfaz likhe to ja sakte hain magar in ke sahi hone ki koi gurantee nahi le sakta isliye inki bunyad par koi challenge nahi kiya ja sakta hai. Pas agar koi ye samjhta hai ke Eisa aasman se aayenge to woh sahah sittah mein darj Eisa alaihissalam ki aamad se mutalliq kisi ek bhi riwayat mein aasman(yani minassama) ka lafz dikhae. Koi ye samajhta hai ke Eisa paida nahi ho sakte to wo Bukhari aur Muslim mein Eisa ki paidaish ke alfaz par ghaur kare(iska tafseeli zikr main Ansarullah ke jawab ke tehat kar chuka hun yahan tafseel ki gunjaish nahi). Agar koi ye samjhta hai ke Eisa aur Mahdi do alag alag shakhsiyat hai to wo sahah sittah ki ek bhi riwayat dikha de jis mein dono namo ka zikr kiya gaya ho. Use chahiye ke wo Ibn Majah mein darj Eisa –Mahdi ke ek hi shakhsiyat hone ke Huzoor ke alfaz parhe. Baze log Eisa aur Mahdi ke ek hi shakhsiyat hone wali riwayat ko jhutlane ko ya is daleel se apni gardan chhurane ko tarah tarah ki taweelat karte hain to janna chahiye ke

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peshingoiyan ghaib ka ilm hai is se mutalliq waqt se pahle kuch guman karna ya taweel nikaalna koi buri bat nahi isliye ke aisa har zamane mein log karte aaye hain. Magar jab ke peshingoi hu bahu Huzoor ke bataye hue alfaz ke mutabiq poori ho rahi ho phir apne ya kisi ke waqt se pahle ke guman par ade rehna himaqat ki bat hai. Baze log is maamle mein taweel nikalne ki koshish karte hain magar baze is hadees ki sanad par kalam karne ki koshish karte hain aur iske liye Hakim, Ibne taymiyah aur Nasiruddin Albani jaise logon ka hawala dete hain ya sahah sittah ke bahut baad ke muhaddiseen ke qaul naqal karte hain to inhe ye janna chahiye ke ye riwayat Imam Shafai ne ek silsile ke sath Huzoore akram sallallahu alaihiwasallum se naqal ki hai aur ise imam Ahmad bin hanbal ne apni kitab musnad Ahmad mein naqal kiya hai. Aur sahah sittah ke ek muhaddis Ibne majah ne ise apni kitab mein naqal kiya hai. Aur in teeno mein se kisi bhi muhaddis ne ise zaeef nahi kaha hai aur teeno ke nazdeek ye riwayat sahi hai. Inka zamana Huzoor sallallahu alaihiwasallum se baad ke in logon se bahut hi qareeb ka hai. Pas sahah sittah ke baad ka koi bhi muhaddis in se ziyada ahadees ki sanad aur iske rawi ko parakhne wala nahi hai. Hakim to Bukhari ke bhi taqreeban sau saal baad ke hain, kya koi Hakim ko Imam Shafai, Imam Ahmad bin hambal aur Ibne majah se bara muhaddis manta hai. Hargiz nahi! Ibne taymiya to ghair muqallid the inki tahqeeq to ye hai ke Huzoor saw. ki qabar ki ziyarat ke liye jana bhi bidat hai, inki tahqeeq ke mutabiq ek majlis mein teen talaq dene se ek hi talaq hoti hai. Nasiruddin Albani to tableegh ki jamaat mein jane ko najayaz qarar dete the, phir main poochhta hun ke jo log inki tahqeeqat ka hawala pesh karte hain wo ghair muqallid kyun nahi ho jate aur inki tahqeeqat aur inki daleelon ke mutabiq inke fatwon ko

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kyun nahi mante jin logon ka wo hawala dete hain. Pas jab apna mauqa aata hai to idhar udhar ki bolne lagte hain to phir doosron ko inki tahqeeqat ka paband kyun banana chahte hain. Kya in mein se koi bhi aisa hai jinhe Imam Shafai, Imam Ahmad bin hambal aur Ibne majah se bara muhaddis mana jaye. Bat darasal yehi hai ke jin logon ko haq bat waqt par hazam nahi hoti wo bahana dhoondte hain kisi tarah is haqeeqat se bach nikalne ka. Eisa–Mahdi ke ek hi shakhsiyat hone ki wajah se hi Musim mein qayamat ki das bari nishaniyon mein Eisa ka nam to hai magar Mahdi nam ka koi zikr nahi hai chunke ek nam aa hi gaya isliye doosre nam ki zarurat nahi. Halanke Abudawud aur Tirmizi mein ye kaha gaya hai ke qayamat ke aane mein ek din bhi baaqi rahega to Allah pak Mahdi ko zarur bhejega. Pas jis ki shakhsiyat itni aham hai agar wo Eisa ke alawa aur koi hota to sahah sittah mein kahin na kahin qayamat ki das bari nishaniyon mein Mahdi nam ka zikr zarur hota. Sahah sittah mein qayamat ki das bari nishaniyon mein teen zalzalon ka alag alag zikr hai aur inhen qayamat ki teen alag alag bari bari nishaniyon mein shumar kiya gaya hai. Phir agar Mahdi ki shakhsiyat Eisa se alag hoti to qayamat ki das bari nishaniyon mein Mahdi ka nam zarur zikr hota aur Ibne majah mein Eisa –Mahdi ko ek nahi kaha jata aur Bukhari aur Muslim mein Eisa ki paidaish ka zikr nahi hota aur sahah sittah mein Eisa aur Mahdi ke nam ke taaluq se itni saari hadeeson ke hone ke bawajood kisi ek riwayat mein hi sahi Eisa aur Mahdi dono namo ka zikr zaroor hota. Agar koi kisi hadees ki waqt se pahle apni taraf se taweel nikale to uski marzee magar jabke waqt par peshingoi Huzoor ke barahe raast alfaz ke mutabiq poori hoti ho to pahle se ki gai taweelon par jame rehna himaqat ki bat hai. Iski

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kai misalen main pahle de chuka hun yahan tafseel ki gunjaish nahi, yahan to mujhe sirf fatwe ki haisiyat aur peshingoiyon ki asal haisiyat ko samjhana hai. Pas agar ab bhi koi Eisa aur Mahdi ko ek hi nahi jane to ye uski apni marzee hai na ke Huzoor sallallahu alaihi wasallum ke alfaz.Huzoor sallallahu alaihiwasallum ne to dono ko ek hi kaha hai. Pas agar koi sahah sitttah ko doosri tamam baad ki kitabon par tarjeeh deta hai to kam az kam us par ye lazim aata hai ki wo sahah sitttah ki sahi ahadees ko tasleem karne walon ke khilaaf baad ki kitabon ke zaeef alfaz lekar khara na ho. Main poochta hun ke jo apni kisi bat ki daleel sahah sittah ke kai sau saal baad likhi gai kitabon se pesh karta ho, wo khud ko islam se kharij nahi samjhta ho to wo kisi aise shakhs ko islam se kaise kharij samajh sakta hai jo apni bat ki daleel sahah sittah se pesh karta ho. Itni aqal to aksar wa beshtar logon ko hoti hai ke kisi hadees ko manne se koi islam se kharij nahi hota albattah kisi hadees ke inkar karne se ho sakta hai. Magar jiski aqal is se bhi neechhe chali gai ho to usko koi kaise aqal sikha sakta hai. 8-Meri kitab mein nazariyat ke lafz se ghalat fehmi:- Baze log ye samjhte hain ke main ne apni kitab ke nam mein nazariyat ka lafz isliye likha hai take main islam ki baton ko apne nazariye se pesh karna chahta hun ye soch qatan ghalat hai. Main ne apni kitab ka nam islamiat science aur .... nazariyat isliye rakha hai ke Quran wa Ahadees mein islam ki haqeeqat kya hai aur aam log iske bare mein alag alag nazariye kis tarah pesh karte hain ya phir alag alag jamaaten ek hi hadees ko pesh kar ke apne alag alag nazariyat kis tarah pesh karti hain.

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Isi tarah science ki haqeeqat kya hai aur log iske bare mein kya kya alag alag nazariye rakhte hain. Chunke meri kitab peshingoiyon ke talluq ki hai isliye main ne is mein peshingoiyon ke talluq ke nazariyat aur inki haqeeqat ko hi aam taur par wazeh kar ne ki koshish ki hai. Darasal meri aadat kisi ki shakhsiat ko aetaraz ka nishana banane ki nahi hai isliye main ne apni kitab mein logon ke peshingoiyon se mutalliq nazriyat ko umumi andaz mein pesh kiya hai aur Quran wa ahadees se iski haqeeqat ko wazeh karne ki koshish ki hai. Darasal meri kitab ka poora nam “islam mein science aur peshingoiyon ki haqeeqat aur is se mutalliq logon ke nazariyat” hai jise main ne ikhtesar mein islamiyat science aur .......nazariyat rakha hai. Mujhe ummeed hai ke koi bhi zi aqal agar meri kitab ko insaf ki nazar se parhega to wahi payega jo main ne upar likha hai. 9-Rahbar ko kaise kaam karna chahiye? Baze log ye janna chahte hain ke Huzoore akram sallallahu alaihi wasallam to sab se khul kar milte the phir ye kaun sa tareeqa hai ke rahbar logon mein har ek se na mile aur jis se chahe usi se mulaqaat kare aur bat kare, kya ye bhi nahje nubuwwat ka hissa hai? Awwal to main is maamle mein ye kehna chahta hun ke duniya mein jo bhi aasmani rahbar aaya uske sath kya haalat wa waqiyaat pesh aaye aur unka hal kya hai aur unko kis hikmat se kaam karna hota hai. Iska faisla Allah taala karte hain na ke doosre log. Huzoor akram sallallahu alaihi wasallam ne makkah mein sab se pahle safa ki pahari par khare ho kar alal ailaan logon ko Allah ki taraf bulaya to log Aap ke zabardast mukhalif ho gaye. Phir Aap khamoshi ke saath dawat dene lage phir bhi aam taur

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par log Aap ki mukhalifat hi karte rahe magar rafta rafta kuchh log Aap ki dawat ko qubool karne lage. Aur wo bhi khamoshi se mehnat karne lage. Hatta ke ek waqt aaya ke Hazrat Hamzah aur Hazrat umar jaise bahadur log bhi Aap ke saath ho gaye. To Hazrat Abu bakar ki darkhwast par Aap aur Aap ke sahaba karam khul kar alal ailaan dawat dene ko kabah mein pahunche aur Hazrat Abu bakr ailaniya khutba dene ko khare hue phir Aap ke mukhalifeen ne hangama barpa kiya aur larne par tul gaye jis ke nateeje mein hazrat Abu bakar R.A. buri tarah zakhmi ho gaye. Phir jab tak Aap makkah mein rahe Aap ne ya Aap ke sahaba ne kabhi bhi makkah mein is tarah koi taqreer nahi ki hattah ke Aap makkah se hijrat kar gaye aur quba mein pahunch gaye to Aap ne juma ka pahla khutba diya jo ke alal ailan tha. Jab Aap makkah mein the to chhup kar raat ke waqt mina mein jaa kar madeena ke logon ko, jo haj ki gharz se aate the, daawat dete the. Yahi wajah hai ke baite uqba oola aur baite uqba saani dono mina mein hui hai. Aur iske waaste Huzoor akram sallallahu alahi wasallam chhup kar aadhi raat ke baad mina mein Hazrat Abbas ko sath le kar aate the, halanke us waqt tak Hazrat Abbas musalman nahi hue the magar Huzoor sallallahu alahi wasallam ka in maamlon mein kuch na kuch sath dete the. Hijrat ke zamane mein jab makkah walon ne Aap ke ghar ka gherao kar rakha tha to Aap aur Hazrat Abu bakar chhup kar raat ke waqt makkah se yaman ke raste ki janib gaye aur makkah se kuch door ek pahar ki khoh mein teen din tak chhup kar rahe. Phir chhup chhup kar madeena munawwara pahunche. Ab agar koi ye poochhe ke Huzoor saw. ne ye kaam chhup kar kyun kiye ya Hazrat umar ki tarah alal ailaan hijrat kar ke kyun nahi gaye to use kaun samjhayega ke aasmani rahbar ka kaam

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hikmat se bhara hota hai, har zamane mein Allah pak us zamane ke munasib aitbar se un se kaam lete rahte hain. Ab rahi bat Mahdi ki to Abudawud ki riwayat mein hai ke Mahdi ke pas log bait ke liye aayenge aur wo naraz ho raha hoga . Ab socho ke jo shakhs sirf tahqeeq karne wale hi nahi balke bait ke liye bhi is rahbar ki marzee ke khilaf aane walon se naraz ho raha ho wo apne har mukhalif se khul kar milta rahe iski kya daleel hai. Upar ki hadees se kya ye sabit nahi hota ke Mahdi ke kaam karne ke is tareeqe ki Huzoor saw. ne pahle hi peshingoi kar rakhi hai aur kya ye tareeqa bhi Huzoor ke batae hue tareeqe mein shamil nahi hai. Pas Mahdi ke kaam karne ka yeh tareeqa bhi Huzoor ki batai nahaj ka hissa hai. Main ye poochta hun ke kabhi Huzoor saw. ne apne se bait karne ki gharz se aane wale se narazgi zahir ki, to jo log is maamle mein Mahdi ke logon se milne ke tareeqe ko Huzoor ke tareeqe se misal dete hain kya wo Huzoor ki is hadees se waaqif nahi hain. Pas unhen chahiye ke Huzoor saw. ki is hadees ko ghaur se parhen. Huzoor saw. ne agarche is narazgi ko ek maqam par zikr kiya hai magar Huzoor ke alfaz jame hote hain. Isliye samajhna chahiye ke Huzoor ne yahan ye bata kar Mahdi ke mizaaj aur inke kaam karne ke is maamle mein umoomi andaaz ka jaiza pesh kiya hai. Rahi bat maqam ki to yeh bat main kai baar tafseel se bata chuka hun ke peshingoiyon mein Baz martaba maqam ka nam raaz mein rahta hai jo ke waqt par zahir hota hai(yahan iski tafseel ki gunjaish nahi) 10-Mahdi ko qubool karne wale :- Baze log ye samajhte hain ke Mahdi ki khabar sunte hi sare musalman ek saath inhen pahchan jaayenge ya sachcha rahbar

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tasleem kar lenge. Ye guman agar koi uske waqt se pahle karta hai to achchha hai magar sawal ye hai ke aisa ho iski kya guarantee hai jabke sahah sittah mein darj Huzoor ki hadees mein Mahdi ke khilaf aane wale logon ko Huzoor ne apni ummat ke log kaha hai. Ab mano aisa hua ho to bahut achchha magar mano ke is ummat ke bahut se log Mahdi ki mukhalifat karne lagen to unhen kaun samjhayega ke logon ne ye guman kar rakha hai ke ek lashkar ke siwa Mahdi ki mukhalifat mein musalmanon mein se koi bhi khara nahi hoga. Isliye tumhen is mukhalifat ka koi haq nahi hai. Kisi aasmani rahbar ke zamane mein kya kya ho sakta hai iski khabar yaqeeni taur par kaun de sakta hai? Iski khabar to peshingoiyon mein hi mil sakti hai ya phir waqt aane par hi pata chal sakta hai ke uske saath kya kya halat aa sakte hain. Isliye ke peshingoiyan to sirf khas khas baton ki hoti hain. Har bat ki peshagoi nahi hoti. Aisa to jab kaha ja sakta tha jabke pahle aaye aasmani rahbaron ki koi mukhalifat nahi hui hoti. Jabke quran kareem mein hai ke jitne bhi rasool aaye har ek ka mazaq uraya gaya. Pas jabke un sab ka unke kamon ki khatir mazaq uraya gaya aur unki mukhalifat ki gai to Mahdi ki bhi inke kamon ki khatir yani Huzoor sallallahu alaihiwasallam ki sunnat ko qayam karne ki khatir mazaq uraya jasakta hai aur mukhalifat ki ja sakti hai. Rahi ye bat ke mazaq urane wale doosre the aur yahan isi ummat ke log hain to janna chahiye ke khud Huzoor sallallahu alaihiwasallam ki hadees hi bata rahi hai ke Mahdi ki mukhalif isi ummat ke log hain. Agar koi ye samjhta hai ke is ummat ke log aisa nahi kar sakte to guman achchha hai magar iski guarantee kaun le sakta hai ke log aisa karenge hi nahi. Main ye poochta hun ke Deowband ke logon par fatwa lagane wale bhi to isi ummat ke log the phir un par fatwa kyun lagaya gaya. Unhone fatwa lagane wale se ye kyun nahi kaha ke

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agar Aap ko fatwa lagana hi tha to un par lagate jo hindustan mein reh kar is ummat ke logon ko shirk wa bidaat mein mubtila karna chahte hain ya jo ghalat kam unke baron ne kar rakha hai isi mein pare rehne dena chahte hain. Aakhir wo fatwa lagane wale bhi to isi ummat ke log the. To unho ne aisa kyun nahi kiya? Main ye poochhta hun ke tableegh ki jamaat to ilyaas sahab ne logon ki bhalai ki khatir nikali thi aur uske zariye se Hindustan aur Hindustan ke bahar bahut se shirk wa bidaat khatam hue aur bahut se gumrah logon ko hidayat ki raah dikhai gai aur unho ne ise qubool bhi kiya. Phir duniya ke mashhoor muftiyon ne is jamaat par kyun shirkia aur bidati jamaat aur gumrah hone ka fatwa lagaya, aakhir fatwa lagane wale bhi to isi ummat ke log the, phir is ummat ke logon ne aisa kyun kiya? Pas janna chahiye ke rahbar ka kam hikmat bhara hota hai jise qubool kar na hota hai ye nahi ke beja aitrazat ka nishana banaya jaye. Zaroori sawalat poochhne ka logon ko haq to hota hai magar sahi jawabat milne par qubool karna bhi unki zimmedari hoti hai aur jo hamesha sawal hi karta rahe uske samajhne ki ummeed kam hoti hai. Yahud ne Huzoor sallallahu alaihiwasallam se bahut se sawalat poochhe. Allah ne Huzoor ke andar sawalat ke jawabat dene ki be intiha salahiyat rakhi thi, phir bhi Aap zyada sawal poochhne walon se naraaz hote the. Aap ne yahud ke bahut se sawalat ke jawabat diye aur baze sawalat ke jawabat khud Allah pak ne Quran kareem mein diye magar unka maqsad sirf sawal poochhna hota tha bat ko samajhna nahi, isliye unke aksar wa beshtar log haq bat ko qubool nahi kar paye. Junhi unke ek sawal ka jawab milta doosra sawal tayyar kar dete the. Unke dil hasad se is qadr bhare the ke haq bat pahunchne ke bawajood un par kuch bhi asar nahi hota tha, jabke un jawabat ko sun kar sahaba

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karaam khush ho jate the. Iski ek bari wajah ye thi ke yahud guman karte the ke nabi Banu Ishaaq se aayega jabke huzoor Banu Ismaail se the. Is cheez ne unke andar ke hasad ki aag ko bahut barha diya tha. Pas rahbar ka kam to bat ko wazeh dalail se pahuncha dena hota hai, qubool karna ya na karna ye logon ke zimme hota hai. 11-Kitab likhne ki zarurat kyun? Baze log ye samajhte hain ke Mahdi aayega to kya usko apni daleel pesh karne ko kitab likhne ki zarurat paregi? To samajhna chahiye ke duniya mein jitney bhi aasmani rahbar aaye har ek ko Allah pak ne iski sachchai ko pesh karne ko koi na koi mojiza ya nishani ata farmaee. Hazrat Musa aye to us zamane mein jadu ka zore tha to Allah pak ne unke dande ko mojiza dikhane ka zariya bana diya.Pas us mojize ke samne tamam jadugaron ki bat pheeki par gai. Hazrat Ibrahim asm. ko Allah pak ne aag se bacha liya to namrood ke tamam khel dhare dharaye rah gaye. Hazrat Saleh asm. ke zamane mein pahar se untni nikalne ki wajah se qaum ke pas inkar karne ki koi zahiri daleel nahi bachi, Eisa bin Maryam ne bani israil mein Allah ke hukum se murde zinde kiye korh ke mariz ko tandarust kiye, madarzad andhe ko beena kiya to us zamane ke mahir hakimon (jo ke bimaron ka ilaj karte the) ki bhi aqal thikane lag gai. Huzoor akram sallallahu alaihiwasallam par Quran nazil hua to tamam shayron ki aqal thikane lag gai aur unko jab challenge kiya gaya to koi bhi shayar quran ki aayeton jaisi ek bhi ayat pesh nahi kar saka. Ab chunke Huzoor sallallahu alaihi wasallam ke baad is ummat ka koi nabi nahi hai aur na hi is ummat ke liye quran ke alawa koi aasmani kitab, balke Mahdi apne sathiyon mein insaf karne wale imam ki haisiyat se Allah ke khalifa honge. Isliye wo

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apni daleel pesh karne ko koi mojiza to dikhayenge nahi. To zahir si bat hai ke Allah pak unko koi aisa zariya ya koi aisi salahiyat to deta jo ke is zamane ke munasib ho jis se ke wo apni sachchai ki daleel logon tak pahuncha sake. Magar janna chahiye ke jitney bhi aasmani rahbar aaye unko jo kuch bhi unki sachchai ki daleel ke taur par diya gaya uska faisla log nahi karte the balke Allah pak hi karte the ke kis rahbar ko kya chheez di jaye aur kya na diya jaye. Logon ne to Huzoor akram sallallahu alaihi wasallam se tarah tarah ke mojize dikhane ki farmaish ki magar jitna Allah ne chaha utna to Aap ko ata hua aur jo Allah ne nahi chaha wo ata nahi kiya gaya, jabke wo zamana mojize dikhane ka bhi tha, magar ab mojiza dikhane ka nahi hai. Isliye zahir si bat hai ke Mahdi is ummat mein apni sachchai ki daleel kis tarah pesh karenge iska faisal ya to Huzoor sallallahu alaihi wasallam ki khabar karegi ya phir use Mahdi ke kam karne ke tareeqe se malum kiya ja sakta hai na ke logon ki rai se ke jo koi bhi jo keh de use Mahdi karne lagen aur jis se log mana karden use wo chhor den, kya aisa ho sakta hai? ji nahi! 12-Haq bat maanne ka mayyaar: Peshingoi ghaib ka ilm hai aur quran kareem mein hai ke Allah agar ghaib ki koi bat batata bhi hai to nabi ke alawa kisi ko nahi batata. To zahir si bat hai ke peshingoi (yani aage kya hone wala hai) ke maamle mein is ummat ke tamam log barabar hain aur kisi ke pas bhi Huzoor sallallahu alaihiwasallam ke alfaz ke siwa peshingoi ke maamle mein koi bhi bat uske sadir hone se pahle challenge ke qabil nahi hai. Ab bhi agar koi ye kahe ke ye dawa batil hai ya khud sakhta hai to main us se ye poochhta hun ke mujhe batao ke koi apni sachchai ki gawahi tumhe kahan se aur kis tarah de sakta

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hai? Dawa karne wala sachcha hai ya ke jhoota aur khud sakhta hai iska faisla is ummat mein kaun karega? Tum karoge ya ke Huzoor sallallahu alaihi wasallam ki hadees batayegi ke ye daawa kaisa hai? Pas agar Huzoor sallallahu alaihi wasallam ki hadees batayegi to main ne tumhare waste Huzoor sallallahu alaihi wasallam ki sahi ahadees jo ke sahah sittah mein maujood hai us se wazeh dalail pesh kar di hai. Agar tum chaho to insaf ki nazar se parh kar dekh lo aur agar phir bhi na mano to main tumhara maamla Allah ke upar chhorta hun. Ibne majah mein Huzoor akram sallallahu alaihiwasallam ke ye alfaz hain ke tum mein se jo koi bhi us zamane ko( yani Mahdi ke zamane ko ) paye to use chahiye ke unse bait karle chahe use baraf par hi ghisat kar kyun na jana pare. Yahan Huzoor akram sallallahu alaihi wasallam ne kisi khas ko nahi balke apni ummat ke har fard ko bait hone ki zabardast taakeed ki hai. المبين وماعليناا�الب�غ!!!! Faqat wassalam …….Muhammad Shakeel bin Hanif ****************