- 0 -

SHORT-TERM ISLAMIC COURSE

Bangalore-2012







TAWHEED







Compiled By:
Syed Tamjeed Hyder







s





- 1 -

Pehla Sabaq:
Tawheed Kya hai?

Tawheed ke maani:
Tawheed ke do maani haiN: 1) Khuda ke wujood
par eimaan
2) Khuda ke eik hone
par eimaan

Ham kyuN kisi Khuda ko maaneiN?
Har insaan ke andar ye sawaal payda hota hai ke aakhir
ham kisi ki ibaadat kyuN kareiN? KyuN kisi ke saamne
sajda kareiN? In sawaalaat ke jawaab khud insaan ke
andar maojood haiN. Agar ghaor kareiN to insaan ke
andar ek aysi mushtarik cheez hai jo tabdeel nahi
hosakti aur jise har insaan apne andar rakhta hai aur is
shay ka naam hai Fitrat.
Fitrat ek aysi shay hai jo insaan ki tarjumaani karti hai.
Isi fitrat ke zariye ham tawheed par eimaan laaeiNge.
InsaanoN me do baateiN paai jaati haiN ke jo kabhi
tabdeel nahi ho sakteiN. Jise ham fitrat ka naam dete
haiN.
1) Insaan kuNjkaao hai: yaani chhupi hui cheez ko
zaahir karna chahta hai.
Ye baat har insaan me maojood hai. Masalan agar
ham kisi bachche ke saamne apni mutthiyaaN band
karleiN aur bachche ke saamne rakheiN to bachcha
bila jhijhak un mutthiyoN ko kholne ki koshish
karega. KyuNki ye insaan ki fitrat me hai ki wo kisi
bhi chhupi hui ya majhool ya ghaaeb cheez ko
dhooNdhna aur zaahir karna chahta hai.
2) Insaan kamaal-ju hai: Yaani insaan kamaal
pasand hai aur har waqt bulandi ki taraf jaana
chahta hai.
Ye baat bhi har insaan me paai jaati hai ke wo
kamaal pasand hai. Agar ham kisi past se past
tareen ohda rakhne waale se poocheiN ke aaya wo
bulandi ko pasand karta hai? Ya mazeed past
hona chahta hai? To wo yahi jawaab dega ke wo
kamaal ki taraf badhna chahta hai. Isi tarah koi bhi
insaan pasti ko dost nahi rakhta aur har lamha
koshish me laga rehta hai ke kis tarah apni zindagi
me kaamyaabi haasil kare.
Yahi wo do baateiN haiN jo har insaan ko apni khilqat
ke baare me ye sawaalt karne par majboor kardeti haiN:
1) Mai kaun huN aur kahaaN se aaya huN?
2) Mai kis liye banaaya aur is duniya me bheja
gaya huN?
3) Mai kahaaN jaauNga? Aur meri aaqebat kya
hogi?
Ye sawaalaat har insaan ke zehn me ubharte haiN
kyuNki har insaan me ek hi fitrat paai jaati hai jo kabhi
tabdeel nahi hoti. Baaz hazaraat in sawaalaat ke jawaab
haasil karne me gaamzan hote haiN aur baaz in
sawaaloN ko apne andar dabaa kar jahaalat ka chashma
apni aaNkhoN par pehne ghoomte haiN. Agar ye log
bhi in sawaaloN par ghaor kareiN to inheiN bhi kisi aysi
hasti ko maanna padega ke jisne inheiN khalq kiya ho.
1) Mai kaun huN aur kahaaN se aaya huN?
- 2 -

2) Mai kis liye banaaya aur is duniya me bheja
gaya huN?
3) Mai kahaaN jaauNga? Aur meri aaqebat kya
hogi?
Ye teen sawaal jo har insaan ke zehn me payda hote
haiN, inhi ke ye teen jawaab haiN:
1) Hasti shanaasi (Khuda shanaasi)
2) Insaan shanaashi (Khud shanaasi)
3) Raah shanaasi (Maaad shanaasi)
Lihaaza inhi teen shanaakht ka naam hai Tawheed,
Nubuwwat aur Qayaamat.
Pehla sawaal: Mai kaun huN aur kahaaN se aaya huN?
Ye sawaal har insaan ke zehn me namoodaar hota hai ke
use kisne banaaya? Uski illat kya hai? Is duniya me ham
khud jo kuch kartye haiN uski koi na koi illat maojood
hai. Science bhi yahi kehti hai ke har cheez ka koi na koi
cause (illat) maujood hai. Misaal ke taor par: Agar mai
kisi motor car me baithuN aur baitha rehjaauN, kuchh
na karuN to kya gaadi harkat karegi? Hargiz nahiN,
kyuNki harkat ke liye kisi illat ka hona zaroori hai. Isi
tarah darakht ke ugne ke liye beeNj ka zameen me dafn
hona zaroori hai. Yaani har cheez ki harkat ke liye kisi
na kisi illat ka hona laazmi hai. Isi tarah insana bhi ek
mutaharrik shay ka naam hai, lihaaza insana ki bhi illat
honi chahiye. Koi to hai jisne insaan ko harkat di, insaan
ko banaaya, khalq kiya. Yaani hamaari bhi koi illat
moujood hai. Ab agar koi maojood ha bhi isi qaanoon ke
hisaab se uski bhi illat honi chahiye ke jisne use banaaya
ho. Isi tarah ye illatoN ka silsala badhta chala jaaega aur
hame is sawaal ka jawaab kabhi nahi milega. Lihaaza
kaheeN to ye silsila ruke, koi to ho jiski koi illat na ho, jo
illat-ul-ilal (illatoN ki illat) hai, jisne sabko payda kiya,
jo har shay ka khaaliq hai. Jo ham sab se buland hai.
Is duniya me jo kuchh hai, wo ya: 1) Waajib-ul-Wujood
hai ya 2) Mumkin-ul-Wujood hai.
Mumkin-ul-Wujood yaani aysa maojood jiski illat
maojood hai aur jiska hona mumkin hai. Jiske hone ya
na hone me koi farq na ho. Masalan farz kijiye ke koi
insaan kisi diye hue waqt me chal raha hai. Uske
ikhtiyaar me hai ke chale ya na chale, uska chalna na
uske liye waajib hai aur na hi naa-mumkin. Isi tarah
insaan ka hona waajib nahi hai aur naa hi naa-mumkin.
Lihaaza is duniya ki har shay Mumkin-ul-Wujood hai
aur agar wo na ho duniya ko koi farq nahi padne waala.
Waajib-ul-Wujood ka matlab wo hai ke jiski koi illat
maojood nahi aur jo har cheez ki illat hai, har cheez ki
wajah hai, har cheez ko banaane waala hai. Ek aysa
wujood jiska hona zaroori hai aur agar wo na ho to ye
duniya bhi nahi hosakti.
Iska matlab koi to aysa hai jisne sabko banaaya hai aur
jise kisi ne nahi banaaya aur jiska ek hona bhi zaroori
hai kyuNki agar wo ek nahi hoga to koi uske baraabar
hoga, magar wo sabse buland martaba hai. kamaal-ju
waali fitrat se ye saabit hai ke jo hamaara banaane waala
ho wo sabse buland ho. Ab ye baat saabit hogai ke koi to
aysa hai jo har maojood o makhlooq ka khaaliq hai, jo
sab se buland hai, jisne sabko banaaya hai aur use kisi
ne nahi banaaya.
Ab agar ham use pehchaaneiN to kiske zariye
pehchaaneiN?
- 3 -

Hamaare paas shanaakhte Khuda ke 4 raaste haiN:
1) Raahe Tajrubi: Apne tajrube ke zariye, yaani apne
paaNch senses ke zariye ham duniya ko dekheiN
aur Khuda ko pehchaaneiN.
2) Raahe Aqli: Apni aql ke zariye, istedlaal ke zariye
Khuda ko pehchaaneiN.
3) Raahe Taabbudi: Kisi ki baat sunkar ham Use
pehchaaneiN, kisi Maula ki baat ya ayse kisi ki
baat jiski ham ibaadat karte hoN.
4) Raahe Shahoodi: Khud apni androoni quwwat se
Khuda ko pehchaaneiN.
In chaar raastoN me sabse behtareen aur saabit-tareen
aur aasaan tareen raasta Raahe Aqli hai, kyuNki aql
hi ek aysi cheez hai jo har insaan me maojood hai aur jo
mehdood nahi hai, jabke saare raaste kaheeN na kaheeN
mehdood hojaate haiN.
Ab ham aql ke zariye Khuda ko pehchaaneiNge.
Jo bhi aql me aajaae use Maaqool kehte haiN aur
maaqoolaat do qism ke haiN:
1) Maaqoolaat-e-Maahuwa
Jo kisi cheez ki maahiyat aur haqeeqat bayaan karti
hai. Misaal: Insaan.
Agar ham poocheiN ke Zaid kaun hai? Aur jawaab
me kaheiN ke Zaid ek insaan hai. To Zaid ke baare
me aur uski saari haqeeqat ka pata chal jaata hai. Ye
bataane ki zaroorat nahi ke wo chalta hai, khaata hai,
bolta hai, hasta hai, waghaera. Jab Insaan kehdiya
to saari baateiN samajh me aagayiN aur ab Zaid ko
insaan saabit nahi karna padega aur bas dekh kar use
insaan samajh liya jaaega. Ise kehte haiN
Maaqoolaat-e-Maahuwa.

2) Maaqoolaat-e-Intezaai:
Intezaa kehte haiN haasil karne ko, istedlaal ke
zariye ya kisi maloom se majhool tak pahuNchna.
Misaal: Agar aapse koi poochhe ke motor engine ki
haqeeqat kya hai? To jawaab milega motor use kehte
haiN jo chalti hai. Jabke uski haqeeqat wo hai jisse
wo bani hai, Loha ya Plastic. Ise kehte haiN intezaaI,
ke ek cheez se doosri cheez ke baare me ilm haasil
karna.
Jab hamne tayy karliya ke ham Khuda ko aql ke zariye
pehchaaneiNge, to iska matlab ham az tareeqe intezaaI
Khuda ki shanaakht kareiNge. Yaani daleelo istedlaal ke
zariye.

Duniya ki ibtedaa:
Khuda ka inkaar karne waaloN me aur Khuda par
eimaan rakhne waaloN me kaafi farq hai, magar ye
donoN ek ehm baat par ittefaaq rakhte haiN. Wo ye ke
jo kaaenaat ka buniyaadi zariya hai wo abadi (eternal)
hai aur jiski koi hadd nahi hai. Jiski na koi shurooaat
hai na koi ikhtetaam. Jo hamesha se hai aur hamesha
rahega. Doosre lafzoN me kahaa jaae to Waajib-ul-
Wujood hai. KyuNki ye baat bahut waaze hai ke
duniya ki har shay mumkin-ul-wujood hai, yaani uska
hona aur na hona baraabar hai. Jo kabhi maojood nahi
the, aur phir wujood me aae, aur kabhi phir maojood
nahi hoNge. Tabeeatan wo maojood hone ya naa hone
- 4 -

ki maang nahi kar sakte. Lihaaza koi to aysa zariya ya
illat maojood ho jo unheiN wujood me laae aur phir
unheiN khatm karde.
Ye baat dilchasp hai ke kuffaar aur Khuda ka saaf inkaar
karne waale bhi is baat ko maante haiN ke kisi naa-
maojood se koi wujood me nahi aasakta. Kuch nahi se
Kuch payda nahi ho sakta.
Ab yahaaN ek ehm farq saamne aata hai:
Kuffaar aur Khuda ka inkaar karne waale ye kehte haiN
ke wujood ki illat (zariya) Maaddi hai aur eimaan
waale aur muwahhideen kehte haiN ke wujood ki illat
Khuda hai. Is baat ko ham aainda saabit kareiNge. Ab
ye nateeja lete haiN ke Khaaliq ka Abadi (eternal) hona
zaroori hai.
Abadi hone ke liye zaroori sifaat:
1) Iske maani hi se baat waaze hai ke wo hamesha se
ho aur kabhi uska khaatema na ho. Masalan agar
ham uski ibtedaa ki baat kareiN to ye sawaal
saamne aaega ke us se pehle kya tha jab uski
ibtedaa hui? Lihaaza hameiN ye baat maanni
padegi ke abadi ki koi ibtedaa nahi aur wo
hamesha se hai aur hamesha rahega.
2) Isi illat ki bina par, uski koi intehaa nahi honi
chahiye. KyuNki wo kabhi ghaer-maojood nahi
hosakta.
3) Abadi ka beniyaaz hona zaroori hai. Yaani use kisi
cheez ka ehtiyaaj na ho. KyuNki agar wo kisi
cheez ka mohtaaj hoga to wo us cheez par
munhasir hoga. Magar Abadi (eternal) kabhi
mohtaaj nahi ho sakta. Aur wo har tarah ki khoobi
rakhta hai. Aur use kisi cheez ki zaroorat nahi.
4) Abadi, Murakkab (compound, mixture) nahi
hosakta. KyuNki agar to murakkab hoga to apne
ajzaa par munhasir (dependent) hoga, jabke abadi
kisi par munhasir nahi ho sakta aur wo beniyaaz
hai.
5) Abadi, na jism ho sakta hai na sath (surface), na
koi lakeer hai na koi nuqta. Agar jism hoga to
jagah ki zaroorat padegi, aur hamne pehle hi
saabit kardiya ke Abadi ko kisi cheez ki zaroorat
nahi aur wo kisi cheez ka mohtaaj nahi. Dekha
jaae to kisi sath ke liye jism ka hona zaroori hai,
kisi lakeer ke liye sath ka hona aur kisi nuqte ke
liye lakeer ka hona zaroori hai. Lihaaza, Abadi na
sath hai na jism aur na hi nuqta.
Na wo kisi jism me paai jaane waali cheez hai.
Masalan Tool-o-arz, rango boo waghaera. KyuNki
aysi cheezeiN bhi jism ki mohtaaj hoti haiN.
6) Abadi ke liye koi tabdeeli ka tasawwur bhi nahi
kiya jaa sakta. Masalan agar wo behtari ke liye
tabdeel ho to iska matlab wo pehle behtar nahi
tha, jabke use hamesha se behtar aur kaamil tar
hona zaroori hai. Aur agar kamtari me tabdeel
hojaae to iska matlab ye ke ab use kisi aysi cheez
ki zaroorat hai jo use mukammal kare. Aur hamne
kaii baar ye saabit kiya hai ke Khuda ko kisi bhi
cheez ki zaroorat nahi hai. Aur dekha jaae to
tabdeeliyaaN jism rakhne waali cheezoN me aati
- 5 -

haiN aur Abadi (eternal) ka na koi jism hai aur na
hi koi tool-o-arz.
7) Abadi, jaandaar ho. KyuNki har jaandaar ka
payda karne waala khud bejaan nahi ho sakta.
Aur ye cheez aql ke liye qaabile qubool nahi hai.
8) Abadi ke liye Aalim-e-Kul hona zaroori hai.
Agar ham ek zarre ko dekheiN to use sabse
behtareen paaeiNge aur agar poori kaaenaat ko
bhi dekheiN tab bhi use sab se behtareen
paaeiNge, is se ye pata chalta hai ke iska banaane
waala sab kuch jaanta hai.
9) Abadi, har hamesha har cheez par qaadir hai aur
har cheez par mukammal qudrat rakhta hai.

Nateeja:
Is sabaq me hamne seekha:
1) Insaan ki fitrat apne wujood ke baare me sawaal
karti hai ke use kisne payda kiya.
2) Isi sawaal ke tehet insaan apne khaaliq ke baare
me justuju karta hai.
3) Justuju aur Khuda ko pehchaanne ka sabse
behtareen zariya aur raasta aql ka hai kyuNki yahi
ek shay hai jo insaanoN me mushtarak hai aur
daleelo istedlaal me kaam aati hai.
4) Insaan ke wujood ki koi illat hai to us illat ki bhi
illat ka hona zaroori hai. Agar yuN dekha jaae to
ye illat ka silsila chalta jaaega aur hameiN kisi
ayse ko maanna padega ke jiski koi illat na ho aur
jo illat-ul-ilal ho.
5) Khuda hone aur Abadi hone ke zaroori sifaat.
Doosra Sabaq:
Allah ki wahdaaniyat

Ek hona, iske kya maani haiN?
Is behs me jab ham Khuda ki wahdaaniyat aur ek hone
ki baat karrahe haiN to aaiye jaante haiN ke is jumle me
ek ke kya maani haiN. Hamaari roz marra ki zabaan
me lafze Ek kaii maanoN me istemaal hota hai:
1) Insaan aur ghoda ek haiN. YahaaN ek ke maani ek
tareeqe ya jaandaar hone ke haiN.
2) Bakr aur Smith ek haiN. Yaani dono ek zaat
(insaan) haiN.
3) Aap do Doctors ko dekhkar kehte haiN ke dono
ek haiN. yahaaN ek ka matlab ye hai ke dono ek
peshe ke haiN, dono Doctor haiN.
4) Ek litre doodh aur ek litre paani ek haiN. YahaaN
Ek ka matlab hai donoN ek wazn ke haiN.
5) Garm paani aur garm doodh ek haiN. YahaaN ek
ka matlab hai ke donoN garm haiN.
6) Khaalid ke bete bakr aur umar ek haiN. YahaaN
ek ka matlab ye ke donoN ek baaat ke bete haiN.
7) Koi aysi cheez jiski koi misaal ya nazeer na ho use
ek kaha jaata hai. Masalan sooraj ek hai.
ek hone ke ye saare maani aur mafhoom ye haiN ke
uske do hosakte haiN, yaani ye ginti me ek haiN. Do
cheezeiN ek jaisi haiN yaani un me koi na koi cheez
milti hai. Isi tarah Ek aur Ahad ke kaii hazaar
maani ho sakte haiN. Magar ham jab kehte haiN Allah
ek hai to hamaara manzoor ye hota hai ke Khuda is
- 6 -

tarah ka ek nahi jo do hossakta ho. Ahad yaani Allah
ke koi hisse nahi haiN jis me wo bataa ho. Allah ko
baantne ka tasawwur bhi nahi kiya jaa sakta.
Allah ek se zaaed nahi ho sakta:
Allah ek se zaaed nahi ho sakta. Is daawe ki bahut saari
daleeleiN maojood haiN. Unme se do daleel pesh shuda
haiN:
Pehli daleel: ye baat hamne pehle saabit kardi hai ke
Allah abadi hai, yaani hamesha se tha aur hamesha
rahega. Aur Allah murakkab nahi hai yaani kisi cheez se
milkar nahi bana hai. Farz kijiye ke do ek tarah ke qalam
(pen) maojood haiN. Size, rang, wazn aur har cheez me
ek jaise haiN. Lekin phir bhi ye ek nahi haiN, inheiN do
hi kaha jaaega. Lihaaza har qalam ke do khusoosiyaat
haiN: awwalan wo khusoosiyaat jo dusre qalam se milti
haiN, saaniyan wo khusoosiyaat jo use doosre qalam se
juda karti haiN. Ye cheezeiN har un cheezoN par laagu
hota hai jo dikhne me ek hote haiN.
Agar ye misaal li jaae to do abadi, donoN murakkab
hote, har ek ki koi mushtarak khusoosiyat hoti aur har
ek ki koi munfarid khusoosiyat hoti. Iska matlab abadi
murakkab hota, jabke hamne pehle hi saabit kardiya hai
ke abadi kabhi murakkab nahi ho sakta.
Doosri daleel: Farz kijiye ke do Khuda haiN. Kya ek
Khuda doosre ko hukm karsakta hai? Agar haaN, to
iska matlab doosra Khuda qaadir nahi hai aur kamzor
hai. Agar nahi, to iska matlab ye pehla Khuda kamzor
hai ke jo doosre par hukm nahi chala sakta. DonoN
lihaaz se Khuda har cheez par qaadir nahi reh paaega.
Aur agar ye kaha jaae ke donoN ki ek hi soch hai aur
donoN ek hi tarah amal karte haiN, to phir do ki kya
zaroorat hai? Aysa ek hi Khuda kaafi hai jo kaaenaat ko
chala sakta ho.
Ab jab hamne saabit kardiya ke Khuda ka hona aur uska
aur uska ek hona zaroori hai, to ham ne tauheed ke
donoN maanoN par eimaan laaya. Khuda ke wujood
par aur Khuda ki wahdaaniyat par.
Ab ham is Khuda ko leiNge jo hamne samjha hai, aur
duniya ke adyaan aur mazaahib me dekheiNge ke kis
mazhab me ayse Khuda ka tasawwur hai, jise hamaari
aql ne saabit kiya aur qubool kiya hai.
Aaiye duniya ke kuch ehem adyaano mazaahib ka
jaaeza leiN aur dekheiN ke kaunsa deen Khuda ki aysi
tasweer pesh karta hai.
1) Parsi (zoroastrain): Do Khuda ko maante haiN, ek
nekiyoN ka Khuda (Noor) aur doosra buraaiyoN
ka Khuda (Andhera).
2) Budhists: Khuda par eimaan nahi rakhte balke
Gautam Budha ka but banaakar use Khuda maan
kar poojte haiN. Jainism me bhi yahi hota hai.
3) Hinduism: Bunyaadi taor par hindu 3 KhudaaoN
ko maante haiN, aur riwaayati taor par 33 million
devi devtaa rakhte haiN. Apne ko muwahhid
kehne ke liye kehte haiN ke in saare KhudaoN ke
peeche ek roohaani taaqat hai jise wo Brahma
kehte haiN.
4) Maseehiyat (Christians): Maseehi 3 KhudaaoN par
eimaan rakhte haiN. Kehte haiN ke Khuda ke teen
hisse haiN, Baap, Beta aur Rooh-al-Quds. Iska
- 7 -

matlab wo Khuda ko teen hissoN me baant dete
haiN.
5) Islam: In saare adyaan ko dekhne ke baad jab ham
Islaam ke aqaaed par nazar daalte haiN to pata
chalta hai ke Islam hi bas ek aysa deen hai jo aql se
saabit shuda hai, wahi Khuda ka tasawwur Islam
bhi pesh karta hai. Yaani Khuda maojood hai, Ek
hai, beniyaaz hai, jismo rango boo nahi rakhta.
Saare adyaan ko khangaalne ke baad aur kaafi tehqeeq
ke baad hamne ye jaana ke Islam hi ek aysa deen hai jo
fitrat aur aql ke bilkul qareeb hai, ham Islam par eimaan
le aate haiN. Jab ham Musalmaan hogae to ab Islam me
jo Khuda ka mazeed tasawwur hai iska tafseel se jaaeza
leiNge.
















Teesra Sabaq:
Islam me Tawheed ke qaanoon

Ab jab hamne Islam ko qubool karliya to aaiye mazeed
jaante haiN ke Islam me tawheed ke mtallaq kya
qaanoon bataae gae haiN.
Tawheed ek aysi buniyaad hai jis par Islam ki poori
imaarat khadi hui hai. Tawheed ko samajhne aur uspar
eimaan laane me chhoti se chhoti ghalati bhi poore
eimaan ki buniyaadoN ko kamzor kar sakti hai. Har
Musalman ki sabse pehli aur sabse ehem zimmedaari ye
hai ke wo is baat ka khayaal rakhe ke usse kisi qism ka
shirk sarzad na ho. KyuNki shirk ek khatarnaak zehr ki
maanind hai jo insaan ko khatm kardega. Lihaaza Allah
Subhaanahu Wa taaala ne kisi bhi qism ke shirk se
doori rakhne ka hukm diya hai.
Musalmaan shirk se bach sakta hai agar wo tawheed ke
in qaanoon par amal kare jo Rasool Allah (s.a.w) aur
Masoomeen (a.s) ne hame bataae haiN.
Chaar tarah ke ehem qanoon (rules) haiN jin par amal
karna har Musalmaan par zaroori hai.

Pehla Qanoon: Allah ki mutlaq wahdaaniyat par
eimaan laana

Un cheezoN ko radd karna jise Khuda maana jaata hai
aur sirf aur sirf ek Khuda par yaqeen rakhna.
Shahaadate Laa ilaaha illallaah ka yahi mafhoom hai.
Lihaaza ye pehla qaanoon hameiN sikhaata hai ke ham
- 8 -

Khuda ki mutlaq wahdaaniyat par eimaan laaeiN aur
baaqi saari cheezoN ko radd kareiN.
1) Allah beniyaaz o mukhtaar hai:
Allah ye aysa maojood hai jo kisi doosre maojood par
munhasir nahi hai. Har cheez us par munhasir hai aur
wo kisi cheez ki madad nahi chaahta na use kisi ki
zaroorat hai.
Is baat ki tashreeh me chand nukaat peshe Khidmat
haiN:
(a) Koi Nabi baghaere izne Khuda koi mojeza nahi
dikha sakta.
(b) Koi bhi tabeeb ya Doctor apni zaati quwwat se
kisi ki jaan nahi bacha sakta.
Isi tarah koi baghaers izne Khuda kuch nahi kar sakta
aur agar Allah na chaahe to kisi ki koi qudrat nahi hogi.
< .l| | > _>l `,1l .:.>!. .. . .l !. _
,...l !. _ _ _. : _ _: .:..s | ..:|, `l-,
!. _,, `,., !. l> L,>`, ,`_:, _. ..ls | !.,
,!: _. ,. ,...l _ .:::, !,L> > _l-l
`,L-l ___
Is Khudaae yagaana ke siwa koi maabood nahi jo zinda
hai aur apni zaat se qaaim hai aur baaqi maojoodaat
uske saath qaaim haiN. Use kabhi ooNgh aur neend
nahi aati (aur lamha bhar ke liye jahaane hasti ki taabeer
se ghaafil nahi hota) jo kuchh aasmaanoN aur
zameenoN me hai, usi ki taraf se hai. Kaun hai jo uske
huzoor uske farmaan ke baghaer shifaaat kare (is liye
shifaaat ke ehl logoN ke liye shifaaat karne waaloN ki
shifaaat uske Maalike mutlaq hone me koi kami nahi
kar sakti). Jo kuch un (BandoN) ke saamne aur jo kuch
unke peechhe hai use Wo jaanta hai (aur logoN ke
guzishta aur aainda haalaat yaksaaN taor par Uske ilm
me haiN) aur siwaae us miqdaar ke jise wo chaahe koi
shakhs Uske ilm se waaqif nahi ho sakta (wo aysi zaat
hai ke jo tamaam cheezoN se aagaah hai aur doosroN ka
mehdood ilm o daanish usi ke laamutnaahi aur laa
mehdood ilm ka partau hai) aur Uski (hukoomat)
aasmaanoN aur zameen ko apne andar liye hue hai aur
un (aasmaanoN aur zameen) ki nigehdaari Uske liye
garaaN nahi hai aur bulandiye maqaam aur azmat Usi
se makhsoos hai. (Baqarah: 255)
Lihaaza kisi bhi chhote ya bade kaam karne ke liye har
ek ko Uski madad darkaar hai aur baghaer uski madad
ke koi kuch nahi kar sakta.
Lihaaza isi sifaat ke tehet Khuda ke naamoN me se ek
naam Ghani hai, yaani har cheez se beniyaaz hai. Ek
aur aayat me Quran isi baat ki tasdeeq karta hai:
!!., '_!.l `.. ',1l _|| < < > _.-l .,.>l _
Ay logo! Tum Khuda ke mohtaaj ho aur sirf Khuda hi
beniyaaz hai aur har qism ki hamdo sana ke laaeq hai.
(Faatir:15)
2) Allah hi har cheez ka khaaliq hai
Is qanoon ka doosra ehem qaanoon ye hai, ke Allah hi
har maojood ka waahid khaaliq hai, chaahe zaahir ho ya
- 9 -

makhfi, maaddi ho ya ghaere maaddi, naazuk ho ya
thos ho ya hawaa. Allah har ek maojood ka waahid
khaaliq hai.
Lihaaza har cheez usse hai aur wo kisi se nahi hai.
Quran isi baat ki tasdeeq karta hai ke: Kehdo! Allah hi
har shay ka Khaaliq hai
Is qanoon ke tehet hameiN har maojood ke baare me ye
eimaan laana hai ke use Allah ne banaaya, chaahe
zaahiri taor par insaan use kisi shakl me dhaal de,
magar asl cheez Khuda ne banaai aur koi aur kisi cheez
ko khalq nahi kar sakta. Science jo kuch khojti hai use
takhleeq ka naam nahi diya jaa sakta, kyuNki har qism
ki khilqat to bas Allah hi kar sakta hai.

Doosra qanoon: Allah hi har nemat ka waahid zariya
hai.

1) Allah par mukammal bharosa (Tawakkul bar
Khuda)
Is baat par hameiN eimaan rakhna chahiye ke har cheez
ka hatmi nateeja (ultimate result) sirf Allah ke haath me
hai.
Quran ne kaha:
_|| < _>. '`. __
aur tamaam umoor ki baazgasht Allah ki taraf hai.
(Hajj: 76)
Jab ham is baat par eimaan laaeiNge to ye baat maanni
padegi ke hatmi taor par koi bhi ye nahi keh sakta ke
kisi kaam ka aakhri nateeja uske haath me hai. Masalan
doctor ilaaj to karega magar shifa uske haath me nahi
hai. Zalzala ya is qism ki aasmaani balaaoN ke baare me
pesh-goi kar sakta hai lekin use rok nahi sakta. Ye sab
Allah hi ke haath me hai, yaani har cheez ka aakhri aur
hatmi nateeja Allah ke haath me hai.
Lihaaza Quran ki aayateiN hameiN wasiyyat karti haiN
ke jab sab kuch Khuda hi ke haath me hai to mukammal
bharosa aur tawakkul bhi Khuda hi par hona chaahiye.
Quran ne kaha:
_ > _..-l !.., ., ,l. !.l. .-.. _. > _ _.l.
_,,. __
keh dijiye: wo Khuda Rahmaan hai, ham Us par
eimaan laae haiN aur Usi par hamne tawakkul kiya
hai, aur anqareeb tum jaan loge ke kaun shakhs waazeh
gumraahi me hai. (Mulk: 29)
2) Allah par mukammal tasleem
< .>`. _. _ ,...l _ !sL !> l.lL .-l!,
_!. N _
Quran me aaya hai: aur Allah hi ke liye sajda karte
haiN jo bhi aasmaanoN aur zameen me hai, khushi aur
majboori se aur unke saae bhi subho shaam (Allah ko
sajda karte haiN). (Raad:15)
Is hawaale se hameiN chaahiye ke ham Khuda ki
mutlaq tasleem ka izhaar kareiN. Allah hi ek aysi zaat
ho jo hamaare nazdeek, ke jisse muhabbat aur jiski
ibaadat ki jaae. Agar ham kisi aur se muhabbat aur uski
- 10 -

itaaat karte bhi haiN to Khuda ki ijaazat ke saath karni
chaahiye. Ham jo RasooloN (a.s) aur Aimmah (a.s) se
muhabbat karte haiN aur unki itaaat karte haiN, ye bhi
Khuda hi ke kehne par hai aur Khuda hi ke liye hai.
Agar kisi Rasool ya Imam se muhabbat Khuda ke liye
na ki jaae to aysi muhabbat ki Rasool aur Aimmah ki
nazar me koi ehmiyat nahi. Lihaaza agar ham ne ye
ehsaas kiya ke hamaari Rasool (s.a.w) ya unki Ehle Baith
(a.s) se muhabbat Khuda se qareeb karrahi hai to isse
badi ibaadat aur kuch nahi. Magar agar aysa nahi hai to
wo aysi hi maamooli muhabbat hai jo duniya me koi bhi
insaan kisi achhi cheez se karta hai. Aur aysi muhabbat
ka koi faaeda aakherat me nahi hoga.
_ | _.. _>. _!,>: .!.. < , _,..-l __

Quran me aaya hai: kehdijiye: meri namaz, meri
tamaam ibaadateiN, meri zindagi, meri maot, ye sab
tamaam jahaanoN ke paalne waale ke liye hai.
(Anaam:162)

Teesra qanoon: Allah hi har cheez par mukammal
command rakhta hai.

Ham is baat par eimaan rakheiN:
1) Allah ki khud-mukhtaari
Kaaenaat ke har nizaam ka banaane waala aur use
saabit rakhne waala Allah hai aur koi uski ijaazat ke
alaawa kuch nahi karsakta. Agar koi gadbad bhi hoti hai
to Khuda hi use theek karsakta hai.
Misaal ke taor par ye zameen (earth) jiska mass
taqreeban 6,600,000,000,000,000,000,000 ton ka hai jo
teen tarah se ghoomti hai:
(a) Apne mehwar ke gird ghoomna (spinning around
its own axis)
(b) Sooraj ke atraaf chakkar lagaana
(c) Poore nizaame shamsi (solar system) ke saath
chalna
Kisi aysi wazandaar cheez ka itni aasaani se chakkar
lagaana aur uska munazzam hona is baat ki daleel hai
ke ye kaam Allah hi kar sakta hai.
Lihaaza Quran me aaya hai:
| < ..`, ,...l _ '. _l !.l |
!.>.. _. .> _. .:.-, ..| l !.,l> s _
Khuda aasmaan-o-zameen ko roke hue hai taake wo
apne nizaam se munharif na ho jaaeiN aur agar wo
munharif hojaeiN to Uske alaawa koi aur unheiN rok
nahi sakta. Wo haleem o ghafoor hai. (Faatir: 41)

2) Kisi bhi kaam karne ki qudrat aur salaahiyat
sirf Khuda se mansoob hai
Anbiyaa, Rusul, Aimmah aur tamaam science-daanoN
ne jo kaamyaabi haasil ki hai wo Khuda hi ke lutfo
karam se hai.
l. _.. !. `l ,-, _
aur insaan ko wo sab kuch sikhaata diya jo wo nahi
jaanta tha. (Alaq: 5)
- 11 -

_ ..>' < _ `l .>`., `l _>, .` ,,. _ ,l.l `l
_>, .` _| _. _ : ,,>.
aur (Aap s.a.w) kaheiN: taareef Allah ki hi hai Jisne koi
beta nahi banaaya hai aur na hi baadshaahi me Uska koi
shareek hai aur na is wajah se ke wo aajizo naatawaaN
hai koi Uska madadgaar nahi hai aur Usko bada jaankar
Uski badaai karte raho. (Bani israeel: 111)
Lihaaza jab ham is zameen aur aasmaan me kuch
dekheiN to is baat par eimaan rakheiN ke Khuda hi hai
Jisme inheiN khalq kiya hai aur Wahi mukammal
qudrat rakhta hai.

Chawtha qanoon: Allah ke siwa koi maabood nahi

Oopar bataae gae teenoN qanoon nazariyaati haiN,
lekin ye chawtha qanoon amali (practical) pehlu bhi
rakhta hai, yaani ibaadat karna.
(1) Sirf Allah ki ibaadat karna
(2) Kisi aur ki ibaadat karne ka inkaar karna
To lihaaza jab ham is baat par eimaan le aae ke Khuda
hi ki ibaadat karni chaahiye aur siwaae Khuda ke kisi ki
ibaadat nahi karni chaahiye to yahi apne amal ke zariye
bhi saabit karna chaahiye. Amali taor par na kisi ke aage
jhukna hai, na kisi ka sajda karna hai aur na hi kisi ke
saamne ghutne tekne haiN.
Is chawthe qanoon ka jauhar (essence) yahi hai ke kisi
ko Khuda ka shareek na banaaya jaae, na namaz me aur
na hi apni duaoN me. Tamaam Anbiya (a.s) aur
Aimmah (a.s) ne hameiN yahi sikhaaya hai ke ham
Allah ke alaawa kisi aur ki ibaadat na kareiN, madad is
tarah se maangni chahiye ke bas Allah hi sabkuch dene
waala hai.
Imam Ali (a.s) ne hameiN sikhaaya: Allah par eimaan
laao, Allah se tahaffuz chaaho, apni namaz, haajaat aur
duaon ko sirf aur sirf Uski jaanib mod do. Usi se Uski
nematoN ka sawaal kiya karo, jaan lo ke Allah hi
zameeno aasmaan ke tamaam khazaanoN ka maalik hai.
Na sirf Usne hameiN Uski rehmat aur nemat maangne
ki ijaazat di hai, balke Usne hamaari dua;oN ko sunne
ka bhi waada kiya hai. Usne kisi guard ko tumhaari
duaeiN rokne ke liye nahi rakha. MushkiloN me Uski
madad maaNgo.
Lihaaza Imam Ali (a.s) ke mutaabiq, tawheed ka khaasa
yahi hai ke Allah ke siwa kisi Khuda ko na maaneiN aur
Allah mukammal qudrat rakhta hai, har jagah maojood
hai, har cheez se beniyaaz hai, waahid khaaliq, raaziq
aur har cheez ka musawwir hai, chaahe wo cheez haazir
ho ya zaahir ya baatin, haal ho ya maazi ya mustaqbil.










- 12 -

Chawtha sabaq:
Kufr

Kufr kise kehte haiN:
Kufr, tawheed ke bilkul mukhaalif hai. Kufr yaani
Khuda ke wujood se inkaar karna. Duniya me kaii ayse
log haiN jo maante haiN ke taare, ped-paudhe, zameeno
aasmaan, insaan, jaanwar, sayyaare, aur hazaaroN
laakhoN aysi cheezeiN, bas ek ittefaaq se khalq hui haiN
aur unka koi khaaliq nahi hai. Is tarah ka aqeeda rakhne
waaloN ko kaafir kaha jaata hai.
Koi insaan chaahe bada science-daan ho, ya koi badaa
aalim hi kyuN na ho, agar Khuda ke wujood par eimaan
nahi rakhta to use aqlmand insaan nahi kaha jaa sakta.
Is tarah ke taaleem yaafta log jo Khuda par eimaan nahi
rakhte, azeem nuqsaan uthaane waaloN me se haiN,
chaahe unhoN ne science aur technology me kitni hi
taraqqi kyuN na karli ho.
Quran is baat ki gawaahi deta hai:
_ ` l..- _,. -,1, ,.> `!:.Ll ,!. _.> :|
.:,!> `l :.> !:,: .> < .:..s .,!.> < _,.
,!.>' __
aur jo log kaafir hogae haiN unke aamaal ayse haiN
jaise chatyal maidaan me saraab. Jaise pyasa shakhs
door se paani samajhta hai lekin jab uske paas jaata hai
to use kuch nahi milta aur Allah ko wahaaN maojood
paata hai aur Allah uska hisaab chuka deta hai aur
Allah ko hisaab chukaate der nahi lagti. (Noor: 39)
Do qism ke kaafir hote haiN:
1) Jo jaante haiN, aur badi aasaani se apne ilm ke
zariye pehchaan sakte haiN, magar jaan boojh ke
maanne se inkaar karte haiN. Sachchaai jaante hue
jaan boojh kar uska inkaar karte haiN, apne kuch
zaati bebuniyaad wujoohaat ki bina par.
Yaani, wo sachchaai ko jaante haiN magar is tarah use
chhupaate haiN ke goya kuchh jaante hi nahi. Bahut
saare log masalan firaun, namrood, abu jehl, abu
sufiyan, abu lahab, aur baaqi duniya ke science-daan
aur deegar ulama is qism ke kaafir haiN jo jaante hue
kufr ikhtiyaar kiye hue haiN. Unpar nishaaniyaaN
zaahir hoeiN, phir bhi ye log haq taaala ko maanne se
inkaar karte haiN, yahi asli kaafir haiN aur yahi wo log
haiN jo jahannum me hamesha rehne waale haiN.
2) Kuffaar ki doosri qism un logoN ki hai jo jahaalat
ki buniyaad par kufr ikhtiyaar kiye hue haiN.
Unki jahaalat ke wujoohaat ya to duniyaawi
cheezoN me ziyaada sargarm rehna ya fitrat ki
intehaai be-tawajjagi. Is qism ke log har cheez ko
apni andhi aaNkhoN se dekhte haiN aur kabhi
haq tak nahi pahuNchte. Kaafi taadaad me ghaer-
musalmaan log aur jaahil musalmaan bhi isi qism
ke kufr me shaamil hote haiN.




- 13 -

PaaNchwaaN sabaq:
Shirk

Shirk bhi kufr ki tarah tawheed ke bilkul mukhaalif hai.
Shirk yaani Allah ke alaawa kisi aur ko Khuda maanna.
Ye kaam sab se ghinauna aur naa qaabile maafi gunaah
hai. Imam Sadiq (a.s) ne farmaaya: tamaam gunaahoN
me, shirk sabse bada gunaah hai.
Shirk ki qismeiN:
Hero parasti (hero worship)
But parasti (idol worship)
Shirk ki aur bahut saari qismeiN haiN magar Rasool
Allah (s.a.w) ne ise do ehem hissoN me taqseem kiya
hai:
1) Shirke Akbar
2) Shirke Asghar

1) Shirke Akbar: shirke akbar yaani khula hua aur
alal-elaan shirk, jiski do qismeiN haiN:

(a) Kisi ko Khuda ka hissa bana dena
(b) Khuda ke sifaat ko kisi se mansoob karna

Kisi ko Khuda ka hissa bana dena yaani kisi ko Khuda
ka shareek qaraar dena, ya ek se ziyaada Khuda ko
maanna. Do, teen, ya ziyaada KhudaaoN ko maanna.
Khuda ke sifaat kisi se mansoob karna yaani Khuda ki
sifat masalan Khuda ka ilm ye kisi ko dedena ya
mansoob kardena. Ya kisi ko Khuda jaisa banaakar pesh
karna ya maanna.
Istelaahi taor par Islam in sab ko mushrik maanta hai:
(a) Jo kaii KhudaaoN ko maanta ho
(b) Jo kisi ko kisi bhi tarah Khuda ka shareek banaa
kar pesh karta ho aur use Khuda ka hissa banade.
(c) Jo kisi ko Khuda jaise kamaalaat ya Khudaai
taaqat ka haamil qaraar de
(d) Jo kisi Imam ya Nabi ko zaati ya sifaati taor par
Khuda ya Khuda jaisa ya Khuda ka hissa maane.
In sab logoN ko mushrik kaha jaata hai. Ye sab jaanna
isliye zaroori hai ke ham achhi tarah se shirk ko
pehchaaneiN aur usse bacheiN.

But-parasti:
Ye kaafi zaahir qism ka shirk hai.
Wo tamaam mazaahib jiske log, bahut se maaboodoN
ya butoN ko ya Khuda ko kisi se jodna ya kisi ko Khuda
ka shareek kardeiN, wo sab mushrik adyaan haiN. Aur
ayse adyaan (religions) ko maanne waale mushrik haiN.

Shirke akbar ki ek doosri qism:
(1) Kisi ko Khuda ka hissa samajhkar shareek karna
(2) Kisi ko Khuda jaisa samajhna
(3) Khuda ke sifaat kisi ko dedena
(4) Khuda ki ibaadat me kisi ko shaamil kardena
Imam Jafar as-Sadiq (a.s) ne farmaaya: agar koi Allah
ke liye kaam karta hai, aur agar us me kisi insaan ki
khushi bhi shaamil ho, to aysa kaam karne waala
mushrik hai.
Tamaam shia ulama is baat par muttafiq haiN ke jo
Khuda ke naam ke alaawa koi qurbaani de, ya Khuda ka
- 14 -

naam lekar di gayi qurbaani me kisi ko shareek karde,
to aysa amal mazhabe Ehle Baith (a.s) me naa-qaabile
qubool hai.
Quran ne bhi saaf saaf lafzoN me is baat ki tasdeeq ki
hai: aur kisi ko bhi apne Rabb-e-waahid ki ibaadat me
shareek mat karo.
Kisi ko Khuda bana kar pesh karna:
Shirke akbar ki teesri qism ye hai ke kisi ko Khuda
samajhna. Taareekh uthaakar dekheiN to kaii ek ayse
waaqiyaat haiN ke logoN ne kuch shakhsiyatoN ko ya
apne baadshaahoN ko ya apne awliyaa aur ulama ko
Khuda banaakar unki ibaadat ki hai.
Krishna, jise Lord Krishna ke naam se yaad kiya jaata
hai, Ram Chanderji, Gautam Budh, Firaun, Namrood
ye saare insaan the. Magar logoN ne unse dar kar, ya
unke kirdaar se ya dawlato qudrat se mutaasir hokar
unki ibaadat karna shuru kardiya tha.
Nusayri ya malangi bhi isi tarah Imam Ali (a.s) ko unke
mojezoN ya karaamaat ki binaa par unheiN Khuda
samajhte haiN. Zaahiran aysa lagta hai ke inhoN ne
Imam Ali (a.s) ke rutbe me ghulu se kaam liya aur
Khuda keh baithe. Kuch jaahil shia shora (poets), ghalat
taasuraat ki bina par, is aqeede ka shikaar hogae aur
horahe haiN aur apni shaaeri me ye baat laate rehte
haiN ke Ali (a.s) nusayri ka Khuda hai, waghaera. Dar
haqeeqat, ye gunaahe kabeera me murtakib haiN, aur
Maasoom Aimmah (a.s) ko bejaa Khuda samajhkar
unki dar asl tauheen karrahe haiN.
Tamaam musalmaan firqe is qism ki nismat ko shirke
akbar ka naam dete haiN. Wo musalmaan jo kisi Nabi
ya Imam ko kisi bhi tarah Khuda ka roop de ya Khuda
jaisa samjhe ya Khuda ka hissa samjhe, to wo mushrik
hai aur Islam ke daaere se khaarij hai, lihaaza murtad
kaha jaaega. Ayatullah al-uzma Syed Abul Qaasim al-
Khoei ne ayse logoN ko Ghullaat ka naam diya aur
kahaa hai ke ye shirk hai aur kaha: Jo bhi 12 Aimmah
me se kisi bhi ek ko Khuda samjhe ya ye samjhe ke
Khuda un me shaamil hai, to wo mushrik hai.
Imam Jafar as-Saadiq (a.s) ne bhi is qism ke afraad par
laanat ki hai. Aur kaha: Khuda un par laanat kare jo
hamaare baare me aysi baateiN karte haiN jis ham khud
nahi kehte. Allah un par laanat kare jo hameiN Allah ki
bandagi se juda karte haiN, wo Khuda jisne hameiN
khalq kiya hai, jiski taraf ham palatne waale haiN, aur
jiske haath me saari qudrat hai. (Rijaal al-kashi)
MusalmaanoN ko chaahiye ke jab wo Rasool (s.a.w) ya
Imam (a.s) ki taareef kareiN to ehtiyaat se kaam leiN ke
kaheeN unki taareefeiN ghulu na ban jaaeiN aur Khuda
ki wahdaaniyat ke khilaaf na hojaaeiN. Khuda ne
mushrikeen ke liye jannat ko haraam kardiya hai aur
ayse log hamesha jahannum me rehne waale haiN.
..| _. : <!, .1 > < ,ls .>l !. '!.l !.
_,.l.Lll _. !.. __
(Maaedah:72)

2) Shirke Asghar
- 15 -

Rasool Allah (s.a.w) aur Aimmah (a.s) n eimaan ke
daaere ko is tarah mohr-band kiya hai ke shirk daakhil
bhi na hosake.
Shirke asghar yaani chhupaa hua shirk. Wo shakhs
shirke asghar ka murtakib hai jo apni zubaan se to
Khuda ki wahdaaniyat ka iqraar karta hai, lekin uske
aamaal uske eimaan ke khilaaf hote haiN. Rasool Allah
(s.a.w) ke mutaabiq jo shirke asghar ki sabse waaze
misaal hai wo hai Riyaa.
Riyaa yaani apni ibaadat me Qurbatan ilallaah ki
niyyat kare, magar uska maqsad logoN ko dikhaana ho,
ya unki khushi ho ya ye ho ke log use nek samjheiN.
Shirke asghar ki misaaleiN aur bhi haiN:
(a) Allah par tawakkul na karna
(b) Maaddi cheezoN par munhasir rehna
(c) Allah ke alaawa kisi aur ko apna waahid
madadgaar samajhna
(d) Aysi cheezoN par munhasir rehna jo Khuda ko
yaad karne se rokti haiN
Imam Sadiq (a.s) ne khoobsurat andaaz me hameiN ye
siikhaaya hai ke kis tarah shirke asghar se bacha jaae.
Imam ne kaha ke kis tarah shirke asghar se bacha jaae,
masalan agar koi tumhaari jaan bachaae, aur tum uska
shukriya ada karna chaahte ho (ke wo bhi zaroori hai) to
yuN na kaho ke: wo tum ho jisne meri jaan bachaahi.
Balke yuN kaho ke: yaqeenan Allah ne tumhaare
zariye se meri jaan bachaai, mai Allah se dua karta huN
ke wo tumheiN is baat ka ajr de. Ye tareeqa apnaane se
insaan shirke asghar se bach sakta hai. Isi tarah jab ham
kisi Imam (a.s) se madad chaahte haiN aur wo hamaari
madad karte haiN to Khuda hi ki ijaazat se, lihaaza agar
ham kisi ka shukriya ada kareiN to Allah ka kareiN ke
Usne behtareen Aimmah (a.s) ko hamaari hidaayat aur
imdaad ke liye bheja. Isi tarah agar ham kisi Nabi ya
Imam se madad ye soch kar maangeiN ke Allah nahi
deraha hai aur inse maanga jaae, to ye shirk me shaamil
hoga. Aur agar ye soch kar maangeiN ke Allah unke
sadqe me ya unke maqaamo manzilat ke tufail hameiN
ataa karega to yahi ayne eimaan hai aur bilkul shirk
nahi hai.
In sab baatoN ke alaawa, musalmaan jo kuch Khuda ki
qurbat ke liye kare to use shirk ka naam nahi diya jaa
sakta. Magar har wo cheez jo Khuda ki raah se gumraah
kare ya Khuda ko bhulaade, wo shirk hai.