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Aurangzaib Yousufzai February 2019

Islamic Revolution
and the subsequent Counter Revolution

It is most unfortunate that the Muslim intellect owns too little capacity to meet the
demands the overall comprehension of Quranic texts necessitates ideologically and
intellectually. So little that it remains unable to paint any clear picture thereof or
discern its true light as yet. Muslims are led to believe it was a religion, rather than
a Revolution. It goes without saying that for a perfect and elaborate understanding
of Quranic narrations, the foremost pre-requisite is the detailed study of historical
background of the period of Revelation. This detailed study cannot be acquired
only by going through the commonly known and available history books by Ibn-e-
Jarir Al-Tabari or Ibn-e-Atheer and others. It rather necessitates taking into
account the source of each and every historical episode recorded, the commonly
forgotten or overlooked earlier smaller writings on the subject, as well as some
very authentic external sources, with a view to draw comparisons for analyzing and
subsequently arriving at the veritable truth kept hidden by vested interests. In
addition to that, it is also necessary to learn and understand the mutual relationship
between the Revelation and the human consciousness, between different stages of
Makkan and Medinian struggle, and to undertake research into the organic
connection between the Revelation of each and every stage with the particular
social and political scenario of that stage; and to highlight the elitist segment of
society against whom the struggle of the Makkan phase was launched; And whom
the Makkan Quran had declared to be the root cause behind all the prevalent
exploitation, chaos, bloodshed, moral degradation and class discrimination in the

For a perfect understanding of Quranic wisdom it is imperative that every part of it

revealed in Makkah and Medina must be studied in its respective live social
environment. Without resorting to this methodology the understanding may remain
inadequate by being deprived of its essential perspective which focused the
political struggle of the holy Messenger and his valued companions against
Makkah’s idol-worshiper capitalist class. This struggle had infused a new spirit of
freedom in not only the Arab society of that time but also in the oppressed masses
of the neighboring regions under the tyrannical rule of Roman and Sassanid

From the central command of Medina a highly organized initiative was launched
against these powers. In the first phase Makkah was conquered. Then the
imperialists of Rome and Iran, engaged in fighting each other for the last 20 years,
causing rivers of human blood to flow, with a chain of misery and destruction,
were defeated and their devastated subjects and lands were freed from their
perpetual tyranny. Simultaneously, establishment of society on Islamic tenets was
carried out in Medina as a first step, and the foundations of a welfare State were
laid. In the second phase all the basic and important institutions of the State were
established. After the victory of Makkah, though the internal confrontational
strength of the Arab tribes had died out, but Abu Sufyaan and his supporter group
of enemies of Islam, some 2000 of them accepting Islam under compulsion and
compromise, were singled out as a distinct group to be kept under vigilance, and
given the exclusive denomination of “At-Tulaqaa” (‫( – )الطّلقاء‬See Al-Munjid
lexicon under the Root T L Q; and video lectures of Saudi scholar Sheikh Hasan
Farhan al-Maliki on Muaviyah on the Youtube). Then one Musailma Kazzaab
from the reactionary forces instigated the new Muslim Arabs to revolt against
mandatory payment of Government taxes and dues. This episode later on was
falsely ascribed by historians to the question of Zakaat collection, while it was in
reality an internal conflict related to the socialist economy of the State. How could
Zakaat, which in modern terms can be defined as the Welfare Money paid by the
Government, be misconstrued as being demanded by the Government from the
common people? Nevertheless, the Caliph Abu Bakr Siddique overcame this revolt
after a protracted bloody war.

In the reign of Second Caliph, Omar bin Khattaab, the power of non-Arab regional
imperialists of Levant, Iraq, Syria and Iran was smashed and the danger of their
invasions was contained. By the time of the assassination of Omar Farooq, a strong
Islamic State consisting of Arab and non-Arab nations was firmly established.
Internal and external enemies were either defeated or neutralized. The State
institutions were closely aligned with the goals of the welfare of common citizens,
human values, wisdom and political freedom. It was the process of a single
revolutionary movement which took a start from Makkan struggle and ended with
the martyrdom of the great Omar Farooq. The remarkable success of the movement
and completion of its goals and targets was achieved by the two successive
deputies of the holy Messenger of Islam who fully followed his thinking, his
character and aspirations. This was a movement which is to remain alive and fresh
as the ultimate destination not only for the Muslim faith group but for the entire
humanity for its conscious evolution. And whenever flaws and obstacles would
appear in the process of evolution of human thinking and performance, it should
work as a model to be promulgated in human society as a panacea for the ills
retarding its advancement.

It goes without saying that after Europe’s renaissance up to the communist

revolution, all revolutions and upheavals that may have taken place in any country
or in any sector of human life can be named as reflection of that holy era. The
revolution of Makkah was the mother of all revolutions. And now the forces of
nature are busy in gradually developing and bringing forth that revolution and its
spirit on global level on political and ideological grounds.

Therefore, study of every segment of the Revealed Quran in its living environment
of that time alone can discover the real and true light of Quran. For this purpose
all chapters of relevant history must be deeply probed by the medium of their
internal as well as external sources. This provides us the essential perspective
under the guidance of which we can succeed in a true translation/comprehension of
various Verses directly or indirectly connected with historical episodes.

Although the process of Islamic revolution starting from the Makkan struggle up to
the Caliphate of Omar the great, passed through different phases, yet in its
collective nature it was a single chapter of history and all the phases it passed
through were its different components, and every one of which was fully connected
with its earlier one on organic and logical level. This fully integrated whole was
also irrevocably connected with its own social conditions and environment. By
virtue of its close social connection, this revolution could not turn into a frozen
dogma and a stagnant ritual. It rather kept establishing concordance with its own
changing and evolving environment at every step

Deeper research in the history of that period tells us that starting from the Makkan
struggle up to the caliphate of Omar bin Khattaab this revolution constantly
changed its strategy and tactics according to dictates of emerging conditions and
events at every stage. This process of Islamic Revolution eventually weakened
and was forced to divert itself towards a counter revolution after encountering
serious internal political crisis during the caliphate of Uthmaan. Consequently, in
the very next era of Damascus Caliphate the Pious Caliphate turned into a naked
autocratic and/or despotic rule by shedding its prophetic curriculum. And
resultantly, it went through a radical change in ideological respect too. The history
that started compiling with the beginning of this new era was not the history of
Islamic Revolution. It was rather the history of despotic kings who deceived the
world by adopting Muslim denomination. This new era devastated the essence and
the foundations of the Makkan struggle and awarded the great Islamic Movement
of emancipation of man the status of an insult or disgrace of human consciousness
in the eyes of the intelligentsia of domestic and outer world.

Taking its start from Damascus, this so-called Caliphate was a fresh start or
resurgence of the dominance of Makkah’s slave-master Chieftains. Its foundations
were laid by the same capitalist elitist class that consisted of the defeated ruling
clan at the stage of the victory of Makkah, which had accepted the dominance of
Islamic State/Faith under compromise. To remain cautious from its vicious
designs, the victors had given it a separate identity from the mainstream Muslims,
with the denomination of “At-Tulaqaa”.

Muawiyya, son of Abu Sufyaan the arch-enemy of Islamic Revolution in the major
city of Makkah, was the founder of the dynastic rule of Umayyad despots. After
defeating the legitimate successor of the Pious Caliphate, Ali ibn-e-Abu Taalib in
the battlefield, through shrewdest tactics, he conceived an integrated and highly
organized plan to sabotage the spirit of Islamic Revolution and to bury under the
ground the teachings of its Book of Guidance, the Quran, for all times to come.
Quran was spread throughout the kingdom in hundreds of thousands of written
texts by the 2nd Caliph Omar during his reign, and it was impossible that its copies
could be retrieved from devotees and forfeited by the now dominant capitalist class
through its despotic government. So they decided to introduce a substitute in the
form of its interpretations/exegeses (Tafaseer – ‫)تفاسیر‬, to replace the original work
with the passage of time. This medium enabled them to distort, misconstrue and
misrepresent the Quranic teachings as per their vicious goals. Jewish Arab
scholars, their natural allies, were qualified to interpret the Quran on the pattern of
the Jewish Talmud, so many of them were employed to perform this task.
Secondly, the most frivolous and admittedly unauthentic medium of Oral Tradition
was also introduced in Islam on the pattern of Jewish Mishnaat (‫ )مثناۃ‬through
which all sorts of slander and libel could easily be ascribed to the holy prophet of
Islam, to the Quran, and to Islamic faith in general.

How people were made to follow the two newly introduced mediums is very
clearly manifested by a single example. See for example a startling excerpt from
"Quranic Geography" by Don Gibson, page 248: "Year 710 - Khalid al-Qasri
appointed as Governor of Mecca. He is very strict and enforces unpopular views.
Khalid insists only the Caliph's interpretations of history and religion are correct."
Who is the so-called Caliph at that moment in history? Waleed bin Abd al Malik,
the Umayyad tyrant. Needless to mention, all other provincial Governors must also
have followed the policy of forced diversion of public from the pure Quran to its
fake exegeses and oral tradition called Hadith. All successive Arab regimes
followed the practice of distortion, and a widespread trend of encouraging and
awarding the scholars of Interpretation and the Oral Tradition (Hadith) was noted.

Madinah, the once thriving capital of genuine Islamic government, was attacked by
Muawiyyah’s successor, Yazeed, with a brutal army of ten thousand savage
Syrians. After the city’s defeat, the Syrian troops ransacked the town for three
days and nights. They destroyed the town; all government archives and scholarly
writings were doomed to fire, they looted and plundered every house or building,
raped thousands of women and killed in cold blood everyone knowing the true
light of Quran and the spirit of Islamic Revolution so as to obliterate any traces of
the original philosophy of Islam. In the history of Islam this attack is known as the
Battle of Hirrah.

Yazeed son of Muaviyah, buried the true Islam deep under the Rubble of the
devastated capital of true Islamic regime. On the scholarly front, the corruption
and distortion of Quran continued during the successive regimes of despotic
dynasties. Islam is nowhere found on the globe ever since. Only a fake form of
religion exists which is a travesty of the original Divine Guidance. No revolution
can re-emerge from this fake Islam. Only Quran survives with its original text.
Still, whenever efforts are made to revive its true spirit by bringing forth its true
message through authentic academic and legal translation, the powerful remnants
of the tyrant rulers of the past and their present generations start installing
countless barricades and obstacles in its way, using the State might to meet their
ulterior motives, as well as the powerful influence of Muslim clergy.

They are called Muslims but are happy with the sad state and sordid philosophy of
their own ideology. Their successive generations have helped it become a laughing
stock for the world out there. They still work hard to preserve it as a target of
ridicule by every Tom, Dick and Harry who whiles away his spare time as a
blogger on the net, and on social media like Facebook and Twitter, or as a writer of
books and articles on Islam.

The fake and fabricated Islam has also become a target for the hate-monger, the
biased and the vicious whenever these base categories of men feel free to exercise
the obscure & erroneous implies of their lewd intellect. It has also become the
favorite of the Defame and Destroy campaigners of Jewish-Christian-Hindu Lobby

working against Islam. This notorious campaign has today become a lucrative
business being heavily funded.

The fake Islam has recently assumed the status of the greatest attraction for the
critic, the skeptic, the paranoid, the sick and the psychotic as it provides them some
temporary solace from the ever burning hellfire in their inner self. All the latest
research by Quranist community highlighting the counter-revolution against Islam,
resulting into the creation of a travesty of the Real Islam, and all the new academic
presentations of Quran’s true light, won’t be acceptable to this category of men.
They are not going to relinquish their claims about the ill-logic and irrationality of
Islam because the bogus edition of Islam is their only life-line. And they fear,
abandoning it might draw their vicious propaganda to its final and logical end.

(Urdu Version of the Article starts from here)

2019‫رفوری‬ ‫اورزگنبیویزفسیئ‬

ِ ‫اورذیلی‬




‫رقآین وتمن یک ریبعت نج رظناییت اور رکفی ولازم اک اقتاضرکیت ےہ‪ ،‬دبیتمسق ےس ملسم داشن ےک اپس ان اقتوضں یک لیمکت ےک ےیل‬
‫اکی لمکم اور ہمہ یتہج ریبعت ےک ےیل بس ےس الہپ اقتاض وت ِدہع زنول ےک اتریخی سپِ رظنم اک یلیصفت اطمہعل ےہ۔ ہی یلیصفت اطمہعل‬
‫رصف ومعیم دایتسب وتارخی از اِنبرجریربطی ای انباریث و ریغمھ ےک ڑپےنھ ےس احلص ںیہن وہ اتکس ؛ ہکلب اسےک ےیل دنچ اخص‬
‫دنتسم اخریج امذخات اورام لبق ےک وھچےٹرفتمق اورزجوی امذخات ےس ومعیم وتارخیاک ومازہناہنتیرضوری ےہ اتہک سپِرپدہ‬
‫اورنیب اوطسلراقحقئکتوپریتیعطقےکاسھتاچنہپاجےکس ںیہنجذمومم اقمدصےکتحترظنوںےساولھجرکدایایگاھت۔ العوہ‬
‫ازںی ویح ایہٰل اور اس ےک ااسنین وعشر ےک اسھت روتشں ےک رطب وک ےنھجمس یک وکشش رکان‪ ،‬مّکی اور دمین دجودہج ےک فلتخم رمالح اک‬
‫اکیدورسےےسقلعتاوررہرہرمےلحںیمانزلدشہرقآناکاُسرمےلحےک وصخمصاقتوضںےسانایمیترطبیکقیقحترکان‪،‬اُس‬
‫ابالدتس ایسیساوراعمیشےقبطیکاشنندیہرکانسجےکالخف مّکیدہعیکدجو دہجاکآاغزوہااھت‪،‬اورےسج مّکیرقآنےناترخیِااسنین‬

‫رقآنمیکحےکدرتساوراکلم مہفےکےیلہکمودمہنیںیمانزلدشہرہزجواکاسےکزدنہاعمرشیتاموحلںیماطمہعلاہنتیاتیمہ‬
‫اک احلم ےہ سج ےک ریغب مہف اےنپ انترظ ےس رحموم رہ رک ادوھری رہ اجیت ےہ۔ ویکہکن یبن ارکم اور آپ ےک لیلج ادقلر اسویھتںیک‬
‫دجودہجاور ہکمےک تبرپتسرتمنیفےقبطےساصتدمےنہنرصفاُسدہعےک رعیباعمرشہںیمزدنیگیکیئنرہلدوڑادی یھتہکلب‬
‫آس اپس ےک رویم و اریاین اسرماوجں یک امتحت ولظمم اوقام و اممکل ںیم یھب ِ‬
‫ایحت ون یک اتزہ رقم اور آزادی یک ڑتپ دیپا وہ یئگ‬

‫دمہنی ےک رمزک ےس ان وقوتں ےک الخف اباقدعہ ادقام رشوع وہا۔ ےلہپ رمےلح ںیم ہکم حتف وہا‪ ،‬رھپ روم و اریان ےک ‪ 20‬اسل ےس‬
‫آسپ ںیم رب رسِاکیپر اور ااسنینوخن ےس رس ات اپ آولدہاسرماوجں وک تسکش افش دے رک ان یک وکحمم اور وطلی وگنجں ےس ربابد دشہ‬
‫اوقام وک آزاد رکا ایل ایگ۔ اِس ےک اسھت یہ دمہنی ہبیط ںیم ےلہپ رمہلح ںیم االسیم اعمرشہ یک لیمکت لمع ںیم آیئ اور اکی رایتس یک‬

‫اینبدوں وک اوتسار ایک ایگ۔ دورسے رمےلح ںیم اس رایتس ےک امتم ااسیس اور امہ اداروں وک اقمئ رک دای ایگ۔ حتف ہکم ےک دعب رعب‬
‫ِ‬ ‫ابقلئیکاصتمدمدایلخوقتےنوتدموتڑدای‪،‬نکیلاوبایفسناوراسےکوحاری‬
‫تسکش‪ ،‬از روےئتحلصم‪ ،‬االسم وبقل رکےن رپ وہمج ِر اتّم ےس ابلکل دحیلعہ اکی رگوہ رقار دے رک "ال ُطلقاء" اک انم دے رک زریِ‬
‫رگناین رانھک ڑپا۔ رھپ رتعج دنسپ وقوتں ںیم ےس اکی ہملیسم ّذکاب ےک اکہبےن یک وہج ےس راییتس سکیٹ یک ووصویلں ےک اعمیش‬
‫ہلئسم رپ اتزہ دم اامین الےئ وہےئ رعوبں ےن اغبوت رک دی۔ اس واےعق وکدعب ازاں وتارخیِ ںیم خسم رکےت وہےئ زٰوکۃ ےک ےلئسم‬
‫ںیم ویلفیر یک روقم ںیہ اور نج اک ادارکان وکحِتم وتق یک ذہم داری ےہ‪ ،‬انیک ووصیل اک وعام ےس ےسیک اقتاض ایک اج اتکس اھت اتمہ اس‬

‫اہشدت رمع افروق کت رعیب ا ور ریغ رعیب اوقام رپ لمتشم اکی وبضمط االسیم رایتس اقمئ وہ یکچ یھت۔ دایلخ اور اخریج دونمشںیک‬
‫رسوکیب رکدی یئگیھت۔ رایتس ےک امتم اداروں وک وعام‪ ،‬ااسنندوتس‪ ،‬تمکح دنسپ اور ایسیس رحتی ےک بصن اونیعلں ےکاسھت‬
‫روقا مظرپ متوہا۔ ہیدوروبنیرکفولمعاوراسیک‬ ‫ِ‬
‫اہشدتاف ِ‬ ‫واہتسبرکدایایگاھت۔ ہیاکییہدوراھتوجمّکیدجودہجےسرشوعوہرک‬
‫می‬‫متم ّ‬
‫اغایتوکامتمولمکمرکےنواےلدو لیلجادقلر نرپلمتشماھت۔ یہیدور ایقتمکتہنرصفاملسمونںےکےیل‪ ،‬ہکلباسری‬
‫ااسنتین ےک ےیل یھب اس یکاینپ لیمکت اور زتہیک و اراقتء ےک ےیل بصن اینیعلدوریک تیثیح ےسزدنہ و اتزہ رےہ اگ‪ ،‬اور ااسنین رکفو‬
‫لمع ےکاراقتءںیم بج یھبک یھبوھجلآےنےگلاگ وتاس بصناینیعلدور اکاطمہعلاوراس اکاایحوارجااسےک ےیلافش شخباثتب‬

‫ہیایدرےہہکویروپیکاشن ِطاثہینےکدعبےسارتش ایکاالقنبکتےکامتماالقنابتاوردبتایلیںاچےہوہزدنیگےکیسکیھبےبعش‬

‫االقنب ہکم اُم االالقنب اھت۔ ابرطفت یک وقںیت‬
‫ِ‬ ‫اور یسک یھب کلم ںیمروامن وہیئ وہں‪ ،‬ایس دقمس دہع یک اکعس یہک اج یتکس ںیہ۔‬
‫اساالقنباوراسیکروحوکاعیملحطسرپایسیساوررظناییتاحلس ظےسلمکمرکےنںیمفوروفںیہ۔‬

‫ذٰہلا اس زدنہ اموحل ےک رہ رمےلح ںیم انزل دشہ رقآن اک اطمہعل یہ اس یک حیحص اور یچس روینش وک آاکشر رک اتکس ےہ اور اس ےک ےیل‬
‫ہقلعتم اترخی ےک امتم اوباب اک ادنروین و ریبوین امذخات ےک ذرےعی قیمع اطمہعل از سب رضوری ےہ۔ ہی ںیمہ وہ انترظ ایہم رکات ےہ‬

‫افروقا مظکتارگہچفلتخمرمالحےسذگرااھت‪،‬رگمومجمیعتیثیحےسہی‬ ‫االسیماالقنباکہیلمعیکمدجودہجےسےلرکالختفِ ِ‬

‫اکی یہ ُُک [‪ ]WHOLE‬اھت اور ہی رمالح اس ُُک ےک ازجاء ےھت سج ںیم رہ زجء اےنپ ام لبق زجء ےس انایمیت اور یقطنم احلس ظ ےس‬
‫رموبط اھت۔ ہی ُُک اےنپ اعمرشیت اموحل ےس یھب اناقِلب تسکش قلعت راتھک اھت۔ اعمرشیت اموحل ےس االسیم االقنب ےک اس رقیبی‬
‫قلعتیکوہجےساالقنباکیاجدم دیقعہ[‪]dogma‬اوررہھٹاوہالمعہننباکس۔ ہکلباکیومنذپریاورلسلسملمعیکتیثیحےس‬

‫اس دہع یک اترخی ںیم رہگی قیقحت اتبیت ےہ ہک یکمدجودہج ےس ےل رکالختف رمع انباطخب کت رہ رمہلح ںیم اُرھبےن واےل ےئن‬
‫وااعقت اور احالت ےک اقتوضں ےک اطمقب االسیم االقنب اینپ تمکح یلمع [‪ ]Strategy‬اور رطقیِ اکر [‪ ]Tactics‬وک لسلسم‬
‫دبتلی رکات راہ۔ االسیم االقنب اک ہی رپاسیس ابآلرخ رضحت امثعن یک الختف ںیم زمکور وہ ایگ اور دایلخ ایسیس رحبان ےس دواچر وہرک‬
‫القنب وکعمس یک اجبنرواں دواں وہےن رپ وبجمر رک دای ایگ۔ اورااجن ِم اکر اےلگ یہرمےلح ںیم آےن واےل الختفِدقشم ےکدہع‬
‫ا ِ‬
‫اہنمجوبنتےسٹہرکرعایںولمتیکےکراہتسرپڑپیئگ۔اوراسرطحاسںیمرظناییتاحلس ظےسیھبوجرہیدبتیلیآ‬
‫ںیمالختف ِ‬
‫یئگ۔ اسےئندہعےسوجاترخیرمبتوہانرشوعوہیئوہاالسیماالقنبیکاترخیںیہنےہ‪،‬ہکلباملسمنالہکےنواےلاجربالسنیط‬
‫آزادی ااسنن وک ادنروین اور‬
‫ِ‬ ‫یک اترخی ےہ۔ اس ےئن دہع ےن مّکی دجودہج یک الص و ااسس وکاغرت رک دای اور االسم یک میظع رحتکیِ‬

‫دقشم ےس ادتبا رکےن وایل ہی انم اہند الختف ہکم ےک الغم اسز رسداروں ےک طلست اک از رسِ ون آاغز اھت اور اس یک داغ لیب ڈاےنل واال‬

‫ہکم ےک رمزکی رہش ںیم االسیم االقنب ےک بس ےس ڑبے دنمش اوب ایفسن اک رفزدن ‪،‬اریم اعموہی اومی اجرب السنیط یک ومرویث‬
‫تنطلس اک ابین اھت۔ الختفِرادشہ ےک اجزئوارث یلع انب ایب اطبل وکگنج ےک دیمان ںیم اکمراہن ایسیس رحوبں ےس تسکشدےنی‬
‫ےک دعب اوہنں ےن اکی اہنتیرموبط اور مظنم وصنمہب انبای اتہک االسیم االقنب یک روح وک اسزش یک ذنر رکےت وہےئ اس یک راامنہ‬
‫اتکب رقآن یک امیلعتت وک آےن واےل امتم زامونں ےک ےیل زنیم ںیم دنف رک دای اجےئ۔ رقآن ہفیلخ رمع ےک دور ںیم الوھکں یک‬
‫دعتاد ںیم رحتریی وخسنں یک لکش ںیم وپری تکلمم ںیم الیھپای اج اکچ اھت۔ اس ےیل ہی رسامہی دار ارشاہیف ےک ےیل اننکمم اھت ہک رفوعین‬
‫وکحتم یک اطتق ےک ذرےعی اس ےک امتم وخسنں وک اس ےک رپواونں ےک رھگوں ےس واسپ اُوھٹا ایل اجات اور طبض رک ایل اجات۔ فل ٰھذا‬
‫ہلصیف ایک ایگہک اس ےک ابتمدل ےک وطر رپ ایکس افتریس ایتریک اجںیئ اتہکوہوتق ےک ذگران ےک اسھت الصیک ہگج ےل ںیل۔ ہی ااسی‬
‫ذرہعی اھت وج اںیہن رقآن یک امیلعتت وک اےنپ ذمومم زعامئ ےک اطمقب اگبڑ‪ ،‬رمگایہ اور طلغ افممیہ اک اکشر انبےن اک وپرا وم ع دے اتکس‬
‫اھت۔ رعب وہیدی املعء وج اُن ےک رطفی ااحتدی ےھت‪ ،‬وہیدی اتوملد یک رطز رپ رقآن یک افتریس ےنھکل ےک الہ ےھت۔ سپ ان ںیم ےس‬
‫ایگوجوہیدیانثمۃیکلقناھت‪،‬سجےکذرےعیامتمااسقمیکرکیکازلامرتایشاورکتہزعتاکاراکتب ِ‬

‫امذخات دنی یک ریپوی یک اجبن املئ ےیک ےئگ‪ ،‬ہی اکی وادح اثمل ےس اہنتی‬ ‫ولگ سک رطح ان دوونں ےئناعتمرف رکدہ‬
‫وخوصبریت ےس واحض وہ اجات ےہ۔ دںیھکی وطب ِر ومنہن اترخی ےس اکی ااہتنیئ نو اک دےنی واال وا ہع وج ڈان نن یک اتکب "رقآین‬
‫رغجاہیف"ںیم ہحفص‪ 248‬رپ اسرطح دنمرج ےہ‪" :‬اسل‪ – 710‬اخدل ارسقلی ہکم اک روررن نیعتایک اجات ےہ۔ وہ اہنتی تخری‬
‫ےہ اورریغ وبقمل رظنایت طلسم رکات ےہ۔ اخدل ارصاررکات ےہ ہکاترخی اور دنی ےک اعمالمت ںیم ہفیلخ ےک درابر ےس آیئوہیئ‬
‫رتامجین و افتریس یہ درتس امین اجںیئ۔" الھب اترخی ےک اس رمےلح ںیم وکن ےہ وہ انم اہند ہفیلخ ہی اومی اجرب اطلسن ودیل نب دبع‬
‫اکلمل ےہ۔ ہی وت ےنہک یک رضورت یہ ںیہن ہک تنطلس ےک درگی امتم روررنوں وک یھب عیتہی ایس اپیسیل وک طلسم رکےن ےک ااکحامت‬
‫دےی ےئگ وہں ےگ اتہک وعام وک ربج ےک ذرےعی اخصل رقآن ےس دور رکےت وہےئ‪ ،‬اس یک انبویٹ افتریس اور دحثی انم یک زابین‬
‫رواایت رپ اگل دای اجےئ۔ دعب ازاں آےن وایل امتم رعب وکحوتمں ےن رقآن ںیم اگبڑ یک یہی روش اجری ریھک اور اس امتم دہع ںیم‬

‫رہشدمہنی‪،‬وجیسکوتقیقیقحاالسیموکحتماکاکیرتیقای ہتفدصراقمماھت‪،‬اریماعموہیےکاجنیشنزیدییکاجبنےسےلمحیکزدںیم‬
‫آایاہجںزیدیےنویشحاشویمںیکدسزہاررپلمتشماکیوخینوفج اغلیرےکےیلرواہنیک۔تسکشدےنیےکدعبرہشوکنیتدناور‬
‫رات ولٹامراک اشنہن انبایایگ۔ اس وفجےن رہش ابتہایک‪ ،‬امتم رساکری راکیرڈ اوریملعاحترری وک الجڈاال‪،‬رہرھگ اور امعرت وک ابتہرک دایایگ‪،‬‬
‫زہاروںوعروتںیکتمصعدرییک یئگ اوررہوہآدیموجرقآنیک یچسروینش ےسآانش اوراالسیماالقنبیکروح ےسآاگہاھت‪،‬ہتغیت‬

‫زیدیانباعموہیےنالصاالسموکیقیقحاالسیم وکحتمےکربابددشہدصراقممےک ڈنھکراتےکےچینرہگادنفرکدای۔ یملعاحمذرپ‬

‫یھبرقآنےکاسھترکنشپاوراگبڑاکلمعلسندرلسنآےنوایلومرویثڈرٹیٹکوکحوتمںےکادوارںیماجریراہ۔ اُسوتقےکدعب‬
‫ےس آج کت داین یک زنیم رپ االسم ںیہک ںیہن اپای اجات۔ رصف اسلعجزی رپ ینبم ذمبہ اانپ ووجد راتھک ےہ وج یقیقح ااہلیم راامنہیئ ےک‬
‫اسھتاکیوھبڈناذماقےہ۔اسیلعجاالسمےسیسکاالقنباکوکیئرسہمشچدوابرہںیہنوھپٹاتکس۔ رصفرقآناےنپالصنتم‬
‫دنبایں اور راکوںیٹ بصن رکےن ےک ےیل رایتس یک اطتق ےک اسھت دیمان ںیم اُرت آےت ںیہ۔ اور اےنپ ذمومم اقمدص ےک ےیل‬

‫ہیوخدوکاملسمنےتہکںیہنکیلوخداینپیہالفیفسیکاکیاوسفانسا کاوراناپا کلکشےکاسھتوخشورُخّم ںیہ۔ انیکاگلاترتہبیس‬

‫ولسنں ےن اےس ریبوین داین ےک ےیل اکی ہکحضم انبےن ےک ےیل لسلسم اکم ایک ےہ۔ وہ اب یھب اےس اکی رخسمت اک اشنہن انبےئ رےنھک‬
‫ےک ےیل تخ تنحم رک رےہ ںیہ اتہک رہ اریا ریغا وھتن ریخا وج اےنپ افرغ وتق ںیم ٹین رپ البگنگ رکات ےہ‪ ،‬اور وسلش ڈیمای‪ ،‬ےسیج‬

‫ہی یلعج اور نم ڑھگت االسم امتم رفنت ےک ویباپرویں ےک ےیل‪ ،‬امتم بصعتم ولروں ےک ےیل اور امتم دب تنیط ااسنونں ےک ےیل‬
‫االسمرپدانشمرطازیرکںیکس۔ اےسوہیدی‪ -‬رصناین‪ -‬دنہوالیبےکےیلیھبدنسپدیہومادرقاردےدایایگےہسجیکمہموجیئوک‬

‫"اانتدبانمرکوہکابتہرکدو" [ ‪ ] Defame and Destroy‬اکونعاندایایگےہ‪،‬اورسجںیمرشتکاکیتہبیہامیلافدئے‬
‫اکاکمےہویکں ہکہیاالسمدنمشالیبڑبےاھبریامیلواسلئیکامکلےہ۔‬

‫ِ‬ ‫اساسلعجزیرپینبماالسمےناحلیہںیماندقنیےکےیل‪،‬میشککزماوجںےکےیل‪،‬‬
‫ےک احنیلم ےک ےیلاور ایسفنیت للخ ےکاکشروں ےیل اکی میظع رتنی رمزکِ ششک اک درہج احلص رک ایل ےہ ویکہکن ہی اںیہن ان‬
‫ےکادنر لقتسم ڑھبےنک وایل منہج یک آگ ےس اعریض وتہج اٹہےن اک ھچک وماد رفامہ رکات ےہ۔ اخصل رقآن اک اابتع رکےن وایل‬
‫االقنب وکعمس وک روینش ںیم الیت ےہ‪،‬‬
‫ِ‬ ‫امجتع یک اجبن ےس امتم دجدی رتنی رچرس وج یقیقح االسم ےک الخف رباپ ےیکاجےن واےل‬
‫سج ےکےجیتن ںیم یقیقح االسم اک اکی ہکحضم زیخابتمدل ایتر ایک ایگ اھت‪ ،‬اور رقآن یک یچس روینش ںیم شیپ رکدہ یئن یملع ذگاراشت‪ ،‬اس‬
‫امقش ےک ااسنونں ےک ےیل اقِلب وبقل ںیہن ںیہ۔ ہی االسم یک یفنم قطنم اور دعم تیلقع ےک ابرے ںیم اےنپ دوعوں ےس یھبک‬
‫دتس ربدار ںیہن وہں ےگ ویکہکن االسم اک وموجدہ وبسگ اڈینشی وہ آرخی ڈور ےہ سج ےک اسھت ان یک زدنیگ دنبیھ وہیئ ےہ۔‬
‫اںیہن وخفےہہکاسومفقوکرتا کرکدےنیےساشدیاناکذموممرپوڈنگیپااےنپآرخیاوریقطنمااتتخمکتہنچنہپاجےئ ۔‬


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