Ilmi Khayanten

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IntroductionThe three-year training of Allamah Syed Adeel Akhtar, the former principal of

Madrasatul Waezeen bestowed to me everything by which, in spite of my shortcomings Iam serving the religion of Ahle Bayt (a.s.).

First of all we had published the respected teacher’s book, Sulhe Hasan with the co-operation of the Mumineen of Jalalpur. After this was established Maktaba Afadaat

Adeel Akhtar, Patna, with the help of the students of the late Allamah, relatives and

admirers. This organization published Tadlees Shibli and the second edition of SulheHasan. In the month of Ramadhan 1390 Ah when I was going for hajj I entrusted the

books and cash balance of Maktabe Afadiyat to Tanzeemul Makatib, and also one

thousand rupees that we had received as donation for this and Adeel Akhtar Fund wasestablished, to publish the works of Allamah Adeel Akhtar and later on to print as many

books as possible so that a part of the income can be utilized for makatib expenses. Thus

Ilmi Khayanaten is being published. Not only this book is the only book on this topic, thesubject itself is so untouchable that no other book has been written on it. Its usefulness

would be realized by reading the book.Was Salaam

Sayyid Ghulam Askari



In the name of Allah, the Beneficent, the Merciful

Ilmi Khayanaten

Ilmi Khayanaten is an incomparable work

Ilmi Khayanaten is a beautiful star

You see that it is an edifying document

Ilmi Khayanaten is an honorable teacher.

Ilmi Khayanaten

This book is the result of the deep researches of Allamah Adeel Akhtar of Nagarpal,Gaya, Bihar. Its undiminishing benefits will continue to help the Shias till the world

exists.

There is no doubt that this duty rested upon all those who were the standard bearersof Shiaism. It is pleasing to note that by composing this treatise the respected scholar has

absolved all the leaders of this important duty.

Who doesn’t know that our brothers of Yusuf have not respited their swords fromcutting our throats? It is indeed astounding how we survive in the lap of the mother earth.

How we continue to exist on the face of the earth? Anyway no one can extinguish the

light of Allah. By the blessing of uttering the name of Ahle Bayt (a.s.) (which is not less

than Isme Azam) in the casket of Taqaiyyah like Musa (a.s.) we are saved from thedisintegrating gusts of opposition and we reached the shore of safety and the sea of

oppression and the waves of tyranny could not drown us in the sea of rebellion.

We survived and after surviving we dominated the world. Who doesn’t know the

greatest scholar, the greatest poet, greatest speaker, greatest calligrapher, greatest politician, the greatest leader, have been Shias and still continue to be so. It is another thing if the world by its propaganda elevates a worthless one and negates the greatness of

the one who really deserves honor.

In any case, after a long time we have got a chance to breathe easy. We have openly

presented our writings to the world and showed the reality of our faith. And the amusing

thing is that we have begun to argue from the books of our opponents to prove our point. Now they began to feel an imminent defeat so there was no other way except that they

should alter and interpolate their own books. So that they can remove all those things that

the past scholars had included in their writings to fulfill the demands of stating the truths.They also decided to make additions whenever they felt it was necessary. In this regard

they also altered the books that had been published before. It is obvious that to know

these changes and interpolations is not an easy job. Only one who has an encompassingvision and a mature thinking could know this.

Factory of Interpolation: Readers should know that the factories of interpolations of books exist in every corner of the world, and the work of adulteration is going on at a

great speed and it still continues. Allamah Shibli Nomani writes on page 71 of his

Safarnama Rum Aur Sham (Travelogue of Rome and Syria), published Agra:



Here the rule is that when one decides to publish a new or old book he submits the

manuscript to the department of publication where there are separate sections of

inspection and editing. The officials of this department read the book from the beginningto the end and in some cases their report obstructs the publication of the book or

corrections are made therein…however it is a pity that these days the method of their

working has deviated from the path of equitability. This department was established to prevent changes and interpolations but on some occasions it has itself made changes and

interpolations. I found the book Sharhe Aqaid Nasafi was being printed in a publication

house. The Marif had deleted all the passages concerned with the argument of caliphateincluding the tradition of “the Imams are from Quraysh”. The publishers were compelled

to bring out the doctored book. I saw the original on which Messenger of Allah Ma’rif

had exercised liberty and I remember becoming infuriated and sad at what I saw. These

people must have carried out these changes only to please the ruler.”

This was just a glimpse mentioned in the words of Allamah Shibli. I am pleased to publish this journal of Ilmi Khayanaten and make an emphatic appeal to the readers that

they should preserve its pages and gain benefit from it.

Was Salam

Sayyid Najmul Hasan Kararvi

28th October 1943

Note: The respected Maulana had mentioned many of the points in the journal of Al-Waez an Islah, therefore now and then there is mention of these

magazines.



In the name of Allah the Beneficent the Merciful

After praise to the Almighty and blessings, Adeel Akhtar son of Mubarak Ahmad

Zaidi of Alinagarpali, Gaya Bihar wants to say to the people of justice and faith that thequalities of trustworthiness and honesty are the loftiest among the good human qualities.

The people of faith are not unaware of the sayings of the Holy Prophet (s.a.w.s.) and Ali(a.s.) in praise of trustworthiness and against betrayal of trust. Common sense also

dictates the same that the blemish of misappropriation that dirties the dress of humanity isnever removable. And trustworthiness is such a beautiful dress that one who lacks it is

deprived of even the most minor post of the world, leave alone a religious authority.

How astonishing and how deserving of criticism is the occasion that today’s world

that calls itself educated, cultured, equitable, free thinking and tolerant and on top of that

it also assumes the dress of religious leadership is making a shameless picture of untrustworthiness.

The legacy of the treasure of wisdom that the past scholars had left for the

succeeding generations was misappropriated in such a way that they were deprived of thegems of knowledge and wisdom. If the successors were presented with the lost key the

poor people would not only fail to recognize it, rather they would take it as an insult.

On one hand there is such a pride on the dissemination of knowledge and publication

of books, the invention of printing. The proliferation of printing presses and such clamor that they have lifted the sky on their heads and on the other hand the original books are

destroyed and changed with such excess that the spirit of trustworthiness is helpless to

witness all this.

During my study when I came across an instance of this misappropriation I wrote a

few lines in newspapers and magazines to inform about it to the people who love truthand research. When many such articles were published people requested us that they

should be collected together. Thus they were published in the Waez Magazine of Madrasatul Waezeen, Lucknow. This was the second publication in the Al Waez of 1943.Those who appreciated this effort demanded that it should be published separately in a

book form.

In some articles we feel that details should be provided. Some other installments

were also found. Thus when we had the opportunity we added details and explanations

and thus we present this to the readers for the third time.

The aim of this book is that those people who possess the original books must take

care of them and those who do not have must try to obtain unchanged editions whenever they intend to acquire them and the coming generations should be shown how intellectual

dishonesty had been done with the books.It seems necessary to clarify this matter that I have not mentioned any reference

without seeing the book myself. Therefore whenever in future (specially in debates and

discussions) if a book is presented we should investigate whether the book is original or altered. What edition it is and who has arranged to publish it.

Our scholars have always given references with unshakable honesty. If an

established scholar has given a reference we must not deny it without doing proper

research and also we must never trust the reference of an unreliable person.



Adeel Akhtar

Madrasatul Waezeen

27 February 1946



Ilmi Khayanaten

The books published in this age will become unreliable. Religion and honesty will

become less respected.

Till the invention of printing the publication of books was a very difficult job.

Copying the books by hand required special arrangements. The person who was makingthe copy must have trust in the one whom he was copying. Though the invention of

printing has created many facilities for the writers but all their good efforts are made

useless when they do not publish the books in their original form. So much so that these books do not contain that which the original writers had intended. Though this is not a

new tragedy, and even in the past this shortcoming was felt the problem has exacerbated

in the present age. Previously some restraint was shown in deletions and additions butthese days there is no restraint at all. At that time if there used to be delay in copying

there was also delay in the spread of defect. Today there is swiftness in both.

Interpolations in the traditions of Sahih Bukhari

The book of Nafaqat, Chapter of Nafqa Alal Ahl part 22, page 806 and 807, published from Curzon Gazette Press, Delhi 1325 Ah, has a tradition and the same

tradition is recorded from the same narrators and conditions in the book Sahih Muslim,

Kitabul Jihad was Sayr, Bab Hukm Tafa, Vol 2. Pages 70 and 71 published by MatbaMaimana, Egypt, 1327 AH. However, the clarifications present in Muslim are completely

missing from Bukhari. It is possible that someone may think that in both the narrations

the reporter has recorded as he has heard it. Who knows there have been additions anddeletions in it? But pay attention to the writing of Nawawi in the Sharh Sahih Bukhari

published Matba Maimana, Egypt, 1326 Ah, Vol. 9, page 263-264:

It has become clear from the words of Nawawi that actual narration is in the sameway as it is there in Muslim. But, since those things are not possible in Ali (a.s.) and

Abbas and there is no scope of interpolation also, therefore it became necessary that the

narrator should also be called a liar and on the basis of this opinion removing those wordsfrom the report was considered precautionary. Thus it becomes clear by seeing the report

of Bukhari.

Since I do not intend to point towards this fact now that how it is possible to consider

the traditions of Sahih Bukhari and Sahih Muslim when it is proved that some of the

reporters have taken recourse to lying. Neither do I intend to explain that the actual reporthas many other strange things also. For example, in spite of Hazrat Abbas or Hazrat Ali

(a.s.) having the knowledge that the Prophet (s.a.w.s.) had said: We do not inherit or are

we inherited, the two were demanding their share in inheritance? Or to try to getSadaqah? Or that it is explained in the books that this tradition was known only to Abu

Bakr and not to any other companion? And here many of the companions are aware of it.

And other small matters. Who would find out that the Holy Prophet (s.a.w.s.) had

witnessed the infallibility of which persons. On which occasions did the Muslims act withthem according to infallibility? Or that when every type of evil is to be denied from the

companions is infallibility something else? And which affair is it etc. All these topics are

beyond the scope of my treatise.



I just have to state this much that either Bukhari should not have included the

traditions due to the falsehood of the narrators and if at all he did so, he should have

mentioned that those were the actual words of the traditions, but I (Bukhari) consider them incorrect or doubtful. Or he should have done what Nawawi did. This was not

proper to make hidden additions and deletions.

This is the condition of the Kitabul Nafaqat, but in the Kitabul Khums the words ‘soand so’ are also missing.

Thus this is the condition of the past writers that shows what methods were

employed to conceal or distort the actual incidents. Now let us see the present situation.



Distortion in Sharhe Aqaid Nasafi

Confession and justification of Maulana Shibli

The fact is that the first sentence of distortion was effected much earlier. The effort

to conceal it must have succeeded because there was no large-scale publication and also

due to other causes. But now neither is there the oppression of the government nor isthere tyrannical kingship. Therefore now this effort is not successful. However, slowly

slowly just as many incidents have become obscure due to concealment, may be God

forbid a time will come when even the remaining part of the incidents disappear. Or bychance they remain noted in some writings and what the original writer had intended

remains no longer.

More than justified precaution

in the Publication of books

This heading is actually the words of the heading of Maulana Shibli himself, that he

had written in his book “Safarnama Rome aur Misr”, under the discussion of the

conditions of Constantine. Please refer to the above-mentioned Safarnama published byMatba Marif, Azamgarh 1340 Ah. Under this heading the words of the Maulavi are as

follows: But it’s a pity that nowadays the style of this has exceeded moderation. This

department was established to prevent distortion and changes, but on some occasions ithas itself made distortions and changes. Sharhe Aqaid Nasafi is being printed before me

in a printing press. Ma’rif has deleted all those sentences having discussion of the

caliphate. And the tradition of “the Imams are from Quraysh” is mentioned. The printer was helpless but to print this distorted version. I saw the original version on which the

Ma’rif had made changes and I remember that at that time I was infuriated and sad. These

people must have acted in this way only to please the ruler! If the Holy Prophet (s.a.w.s.)had known about it he would have never liked it.”

These are the words of Shibli that I have myself read in the book Safarnama Romeaur Misr present in the Peshawar Municipal Library, and I have copied the words. In

these words of the Maulavi effort has been made to save the Ma’rif and by way of habit

to hide in the words. The words “more than justified precaution” prove this. Who knowswhat changes are made in books by Ma’rif that were published before and after that

Maulana Shibli had not seen? And what evil deeds were committed!

The opinion of Maulana sahib apparently seems correct. Because the pages of history

are witness that what all was perpetrated in order to appease the rulers. If only the people

of justice had paid attention to this point that the efforts to give precedence to theundeserving ones is the proof of the weakening of the true religion and way of life. It was

nothing but the appeasing of rulership that became apparent in concocting traditions to

justify the keeping of pigeons by Mahdi the Abbaside.1 Again it was the sympathy to the

rulership that blossomed between Harun Rashid and Qazi Abu Yusuf that was recorded by Allamah Suyuti in Tarikhul Khulafa from Ibne Mubarak. (Refer Tarikhul Khulafa,

Suyuti, pg. 101-102, Printed at Fakhrul Matabe, Lucknow). It was nothing but ardent

support of the leadership that when Bani Umayyah used to learn that a boy has beennamed Ali, they used to kill him. Therefore no one was named as Ali; rather people did

not even utter the name of Ali. (Refer Tadribul Rawi of Allamah Suyuti pg. 69-70,



printed at Khairiya Printing Press, Egypt, 1307 AH.) Finally it was the sympathy for

Yazeed and its effects still remain that even to utter the name of Husain (a.s.) is labeled

as innovation (Bidat).

Confession of Allamah Ibne Abil Hadeed - Expunging of Special words from Nahjul

Balagha

Allamah Abdul Hameed bin Abil Hadeed Mutazali has written a comprehensive anddetailed commentary of Nahjul Balagha in twenty volumes. Matba Maimana, Egypt

owned by Mustafa Babi etc. has published this book in four volumes in Jamadius Sani

1339 AH. In the 17th volume (according to the old edition) and 4th Volume of new

edition page 165 the words of Amirul Momineen (a.s.) are interpreted as under:

From this aspect it should remain clear that wherever Ali (a.s.) mentioned the name

of Abu Bakr in a critical manner, it was habitually deleted.



Amali of Sayyid Murtuza Alamul Huda (R .A)

What can be said of the writings of Alamul Huda! Each word is filled with great

profit. His Amali, which is not a writing but a collection of conversation at variousgatherings. But the fact is that those who casually penned down this conversation have

left a great treasure for the intellectual world. It is worth more than royal treasuries. Thereare solutions regarding Quranic verses, difficult and ambiguous traditions that are rarelyfound in the writings of other scholars. The fact is that they shall never be found. Glory

be to Allah! The grandeur of the scholars and their gatherings was such that even their

discussions in leisure used to become an intellectual masterpiece on the religious sciences

like Quranic exegesis and traditional literature. Even if all the time were added up fromthe claimants of scholarship of today you wouldn’t get even a single scholarly sentence of

any use. Arabic “O Lord increase us in knowledge and Tawfeeq.”

In brief where did the Shias had Tawfeeq to publish this unique gem? They have

nothing to do except waste money and blacken the papers like the scroll of deeds. This

distinction was achieved by a publishing house of Egypt, Matba Sadat Bejawar. And

Muhammad Ismail published this book for the first time in 1325 AH (1907 AD).However the marginal notes that were added instead of being beneficial suffered from the

weakness that the one who wrote the marginal notes was not aware that the writer was aShia and not a Mutazali. He mistook him to be a Mutazali and tried to refute him; and

also failed in this endeavor.

In the text also there is addition and deletion of words. Especially those personalities

whom the Shias do not consider worthy of respect are mentioned with respect. Since the

writer was a Shia he would be bound to mention Sallallaho Alaihe was aalehi was sallamafter the name of the Holy Prophet (s.a.w.s.) but in this edition you would find the funny

way practiced by the Ahle Sunnat to send blessings (salawat) without the Progeny.

Similarly in the fourth volume pg. 76 Majlis no, 65 you will find that after the name

of Ali (a.s.) Radi allaahu anho is mentioned while even a Shia with the least knowledge

would never mention this. Because it is a prayer of non-infallible. To mention this for aMasoom is lower than Tabarrah, rather it is possible that it is a kind of disrespect. Thus it

is the established practice of the Shias that they mention the name of all the Prophets and

Imams and then say Alaihis Salam. The prayer of Allah’s satisfaction is mentioned wherethere is chance of Allah’s dissatisfaction and it is not possible for non-infallibles. Allah’s

satisfaction with them is an established fact. It cannot be dependant on prayer and the

Day of Judgment.

Apparently the cunning propagandists have initiated this practice to mention Radi

Allaho anho. Here we are reminded of a humorous anecdote where Allamah Bukhari

inadvertently mentioned Ali Alaihis Salam. Upon this, he was demanded explanation.Warning: When this article was written at that time I had seen the book of Alamul

Huda…

Note: One page was missing here in the original manuscript itself.

They want to try to prove that Alamul Huda was not a ??? Shia just as seeing the

poetic art of Ghalib they try to show that he was from the Ahle Sunnat. They wouldlaunch a similar attack with regard to Alamul Huda also.



Tafseer Durre Manthur of

Allamah Jalaluddin Suyuti

Tafseer Durre Manthur of Allamah Jalaluddin Suyuti was published in six volumesfrom Matba Maimana, Egypt in 1314. On page 195 of its fourth volume at line 17 under

the exegesis of the Quranic verse “Rabbish rehli Sadri…” a hadith was quoted containingthe name of Ali (a.s.). But in this edition the word Ali (a.s.) has been removed and it isreplaced by the word ‘Haroon’. So that instead of clarification it should be an allusion so

that later a doubt could be created. To illustrate this point I would like to invite the

attention of the readers towards the book of Ubaidullah Amitsari, titled Arjahul Matalib.

It contains a quotation from Tafseer of Thalabi, which is the same narration as mentionedabove, and it is having the word ‘Ali’. The narration of Durre Manthur also indicates that

the word ‘Ali’ should be there. The following is the text of Durre Manthur:



Kashkool of Allamah Bahai (A.R .)

Regarding the Amali of Alamul Huda we have discussed before. Right now

Kashkool the book of Allamah Bahai is before me. It is published by Sayyid IsmailIbrahim Sharif of Ash Shariful Aamira Publications, Egypt in the month of Ramadhan

1329 Ah. In the last portion of this book the exegesis of the panegyrics (Qasida) of

Allamah Bahai is also given in the chapter of Imam Asr (a.s.). The exegesis is written byShaykh Ahmad Munini. The amusing fact is that in its beginning the allegation of enmity

towards Aale Muhammad (a.s.) is being laid. After Bismillah the following sentence

appears:

Praise be to Allah the One Helper and blessings be upon our chief Muhammad andall his companions. While in the Kashkool of Teheran edition which dates 24th Rabi I

1260 AH which is also before me and the sentence reads as follows:

Praise be to Allah the One Helper and blessings be upon our chief Muhammad and

all his progeny.This expression of dishonesty and betrayal of trust is a fresh reminder of the

Pharaonic tendencies of Egypt. Who doesn’t know that according to the Shiite point of view (rather if we see the books even the Sunni books clarify) it is clearly announced that

all the companions certainly do not deserve praise. But here we see that the ‘progeny’ is

removed and it is replaced by ‘companions’ while the qualification of ‘all’ is left as itwas.

This was the discussion of beliefs. Here the question is with regard to the right of the publisher that how he can make arbitrary changes in the original version of the writer.

Moreover, this is done without giving any hint or remark that the original text has been

tempered with.

Apart from this wherever the name of the Holy Prophet (s.a.w.s.) has been

mentioned, it is followed by Sallallaho Alaihe wa sallam. While according to the writer the omission of ‘Aal’ is not only against the custom, it is equivalent to a sin and the fact

is that even the traditions of Ahle Sunnat are a witness to this. “Do not recite an

incomplete Salawat”.

In the same way writing Karam Allaho Wajho after the name of Amirul Momineen

(a.s.) is not a Shiite custom, it is a joke of Ahle Sunnat while the writer of the book is aShia.

However, in this book printed in Egypt we find the words Karam Allaho Wajhoinstead of Alaihis Salam. While it is obvious that Shaykh Bahai was not only a renowned

and respected Shia scholar, he was the most knowledgeable of his time. How is it possible for him to write thus? So, examine the Teheran edition of the book and you findit mentioned in the way Shias write. The names of other Imams (a.s.) are also followed

by the phrase ‘Radiallaho anho’, which is neither the custom of Shias nor found in the

original edition published from Iran.

These things were discussed completely. Additionally there has been interpolations

in the meanings also. Thus, on page 93 is an incident of an evil person and it begins withthe words ‘Muawiyah said’. The limit of mischief is that the unfitting words of



Radiallaho Anho are added after it, which is clearly a sin according to our faith. Although

in the Tehran edition the incident is related by Hakeem… After this are questions and

answers with Shibli. Then a benefit is given. This is followed by ‘Muawiyah said to IbneAbbas’ and the narration begins as mentioned above. And in this version nothing follows

the name of Muawiyah. In the same way the sequence of the text is also tempered with.

Also there are discreet additions and deletions and further there is a great joke: That is, inthe Tehran edition the incident of Muawiyah is followed by one or two more incidents

and after this a text appears finally followed by the signed statement of the writer.

Later a poem of 29 couplets is found in the Tehran edition but which is missing in

the Egyptian version. Also another poem of 17 couplets is removed. Many other articles

after this are deleted in the version published from Egypt. Consequently after the deletionof three and a half pages they give the incident of Bistami. On page 142 where the

couplets of various poets appear the name of Shaykh Jeelani is printed as Ash Shaykhul

Arab Abdul Qadir Jeelani, Quddasa Sirrah, but in the Tehran edition (pg 140) it is AshShaykhul Arif Abdul Qadir Jeelani. On page 150 it says: From Zarrah bin Zumra, he

said: I came to Muawiyah Radiallaho Anho. Obviously what value does Yazeed’s father

have in the eyes of Shias? On the contrary how detestable and degrading is the action of the publishing house.

Why did the Muawiyah worshipping publisher and printer did not see this position

on page 108 of the Tehran edition?

Indeed due to the devotion towards Bani Umayyah in addition to insight these people

have also lost their sight!

In the Tehran edition on page 200 after quoting the couplets of Abu Muslim

Khorasani the exegesis of the verse: And if you have any doubt regarding whatever Wehave revealed…” But in the Egyptian edition on page 215 after the couplets of Abu

Muslim, they present the incident of Hajjaj, then the questions and answers of Shoaba,

then the narration of Kalbi and finally the couplets of Tughrai. In this way approximatelythree fourth of a page is increased. If we discuss about the whole book it would be very

prolonged. There is deletion on page 226 and addition on page 227. Again deletion on

page 228 and a whole page missing from pg. 229. The incident of Mansoor is missingfrom page 237 and then next to it the text concerning sorcery is again missing. In the

same way the 237th page of the Egyptian edition which corresponds to page 222 of the

Tehran edition the complete poem of Hajri is missing from the middle. Thus in this waythe whole book has been distorted. Deletion, addition, putting some text ahead of its

original place and putting some text behind its original place, changes and interpolations,

all these are employed so that the book no more remains of its original author’s or at least

becomes undeserving to be referred to be the work of the original author. And the Persian

part is completely missing as if it were never there. As a result, in the beginning the pagesof both the editions correspond to each other but later there is a great disparity as to the

number of pages. Page 287 of the Egyptian edition which corresponds to page 264 of theTehran edition actually the words are Dakhala A’laihe Umar bin al-Khattab. But in

Egyptian had to add the words Radiallaho Anhu for no reason at all. While it is against

the view of the author and not present in the original book. This type of distortion is notonly an injustice on the book; it is a sinful act also.



Before this, numerous interpolations have been carried out. To mention all of them

would amount to be quoting them all anew.

The aim to write this much is that there should be a document for our future

generations how our enemies resort to such shameless acts and perform these dishonest

deeds without any sort of shame. When such is the condition in present circumstances

what must have been the position in the early period? And no one knows what color thiswould adopt in the future. How the books could be considered authentic and

authoritative? If the Shias still remain careless about this, the problem would become socomplex that there would be no cure of it. O Shias! Wake up! Wake up! Beware!



Sharh Fiqh-e-Akbar of Mulla Ali Qari

Fiqh-e-Akbar is said to be the work of Abu Hanifah and its commentary is written by

Mulla Ali Qari. So many interpretations are done in its printing that they could not beaccounted. You can estimate the magnitude of forgery by the fact that one of its editions

is published by Qayyim Publishers, Kanpur in Zilhajj 1327 A.H. and it has 244 pages andeach page has 15 lines, while another edition which I have before me was published byHafiz Abdul Ahad of Mujtaba Publishers, Delhi in Shawwal 1307 A.H. The second time

it was published in Rajab 1314 A.H. with corrected and with more explanation published

in 1348 A.H. This third page has 25 lines. Both these above-mentioned editions have

many writings that are not found in the Maimana Publications of Egypt dated Ramadhan1327 A.H. The size of the alphabets in both the Indian as well as the Egyptian editions

are same yet the Egyptian edition has 183 pages. When I compared the two versions

reveal the total distortion I found that I would have to quote almost the whole book, because there is some interpolation or the other at every point. Therefore, I shall mention

only a few examples for the readers.

In the Egyptian edition the following words have been detected from page 61, after the 11th line:

These same words are present in the 13th and 14th lines of page 76 of the edition

published by Mujtaba Publications, and also in the Qayyumi edition. In addition to this,in the Egyptian edition, the following words have been added: which are not present in

the Mujtaba and Qayyumi editions:

A page later in the Egyptian editions are the following words regarding the

superiority and eligibility of Abu Bakr for the post of Caliphate.

While in the Mujtaba edition of Delhi and the Qayyumi edition of Kanpur, after the

words of Sanyaanan you find the following:

This continuous text goes upto line 5 of page 85 of both the Mujtabai and the

Qayyumi editions. It means that all the matter from page 77 to page 85 has been deletedfrom the Egyptian edition. After this the texts of both the Mujtabai as well as the

Egyptian editions start matching. This was a bit detailed example of only one instance.

How can the whole book be quoted here?

I only intend to point out the interpolation. If my intention had been to discuss and

explain the motives behind them, I would have discussed all of them in detail. I justintend to briefly mention that when an impartial person free from the domination of the

Abbaside and Umayyad powers views these writings objectively, especially in an agewhich has been far removed from the circumstances during which these traditionalreports were forged he clearly sees the obvious disparity and illogical argumentations.

And he becomes aware of the true face and reality of the religion, which is presented, in a

doctored form. Thus there was no other way except to change the actual book of thewriter. May Allah give us refuge form the mischiefs of ourselves.



Makarimul Akhlaq of Tabarsi (R .A.)

These interpolations were not limited to their own books. The Ahle Sunnat adopted

such a style that as much as possible interpolations should be carried out in such anextensive scale that their concocted beliefs may gain currency. Any book that comes their

way is dealt with in this manner and all those things that are harmful to the religion of Ahle Sunnat are purged from them. Thus we have presented the examples above. Now letus see the fate of our books that got into their hands.

The book Makarimul Akhlaq is written by Shaykh Abu Nasr Hasan bin Fazil binMaulana Ameen Al-Tabarsi and it has been translated into Persian under the title of

Makarimul Kareem by Ali bin Hasan Tawwari. (This respected personality was the son

of Allamah Tabarsi Aminuddin Abu Ala Fazl bin Hasan bin Fazl Tabarsi the Compiler of Tafseer Majmaul Bayan). This book has been so deeply interpolated that it could no

longer be called the work of the original writer. Thus the testimony of the writer of Al-

Iktifa Al Qanoo Bemaa huwa Matboo also proves this. This book was published at

Fujjala by At Taleef Publishers, Egypt in 1896 corresponding to 1313 A.H. The compiler

of this book is Edward Fundik. However it has been edited by Sayyid Muhammad AliBeblawi. The Sayyid is the caretaker in the Khudu Library of Egypt. Not only has be

edited the book, the verso plate also mentions that he has made additions to it, whichshows that the actual book also carries his amendments.

This book is written like Kashfuz Zunoon. It is a good book. The real aim of it is tocompile which publishing houses in the east and the west, or where they are located. Who

is their writer or compiler? I have complains towards the book Al-Iktifa Al-Qunoo also

and I differ with it at different places. In this also there are many misunderstandings andmisinformation in the section of writers and writings. However, at this juncture our

intention is not to oppose it. Here I just intend to prove interpolations during publication.

In this book under the headings of Religious books sub section books of Fiqh and books

of the last religion the author has discussed many books. One of the books discussedtherein is Makarimul Akhlaq. But the dishonesty done in its republication is proved from

the following quotation of Al Iktifa.

This passage has clarified the book now is not that of Raziuddin (a.r.), it has now

become that of “Boolaqi” and in the view of the people of justice it has become

unreliable. We must be thankful for this American Christian writer and applaud him for the exposure he has made about the distortions in the book. Otherwise the Egyptian

Muslims do not even have the honesty to admit that there are revisions in the book.

Rather they are proud upon secret hypocrisy. The edition mentioned by the writer was printed by Boolaq in 1300 AH.

Right now I am having two printed editions of Makarimul Akhlaq and a handwrittenversion. Of these two copies are the property of the magnificent library of Madrasatul

Waezeen, Lucknow. The first edition is published by Sayyid Muhammad Abdul Wahid

Al Toobi and Sayyid Muhammad Husain Al Khashshab at Matba Khairiya, Egypt inShaban 1303 AH. On its margins is the book Tahzeebul Akhlaq of Allamah Miskaway

(a.r.). It belongs to the Madressa. The second version is published by Matba Alamiya



Egypt in 1318 AH which was published under the supervision of the Organization of

Sayyid Umar Hashim in the month of Rajab1318 AH.

The third is a hand written version, which is seven and a half inches long and five

and a quarter inches wide. This book is also the property of the library of Madrasatul

Waezeen. When I saw these versions I came to know that the innovation that was started

by Boolaq has caught on. Thus both these copies have considerable alterations andinterpolations.2 and it is really very shameful these books have expressions of enmity

even to the names of the Imams of Ahle Bayt (a.s.). For example instead of writing ‘fromImam Sadiq Alaihis Salam’ (as written in the original manuscript) it says ‘from one of

the righteous ones. (This is present on pg. 86 of Khairiya edition and pg. 74 of Alamia

edition). Both these editions have been so extensively altered that to mention all thealterations would be like quoting the whole books. That is why some of the alterations are

mentioned below. Research scholars and investigators can themselves estimate the rest of

it. There is no need to mention the fact (as stated previously with regard to the books of Amali and Kashkool) that wherever the writers had mentioned Sallallaho Alaihe wa

aalehi wa Sallam the publishers have deleted the word of Aalehi and wherever Alaihis

Salam or Alaihima Salam was mentioned with the names of the Holy Imams (a.s.) it has been replaced by Radiallaho Anho by the printers, satisfying their own moods. The writer has mentioned Alaihis Salam after the name of Amirul Momineen (a.s.) while the

claimants of revision have changed it to Karam Allaho Wajho, by way of kindness

(karam), and became happy at that. Because it has become a second nature of thisreligion.

Apart from these points the editors have been very generous with the use of the phrase Radiallaho Anho and not caring about betrayal of trust they have bestowed this

honor to even those who did not get it by the original writer. For example, in Part One

section two of Khairiya edition on pg. 7 and Matba Alamia on pg. 6 we find An Asma

binte Yazeed Radi Allaho anho an Nabi Sallallaho Alaihe was sallam while in the hand

written version pg. 13 the sentence is just: An Asma binte Yazeed an Nabi (s). Four or five lines later in both the editions appear the following sentence: Sa alto Aisha Radi

Allaho anha maa kaana an Nabi Sallallaho alaihe wa sallam yasna…

When I had gone to Tibet for religious propagation I saw a book titled: HidyatulMuwahhedeen. It is the work of Mulla Ahmad Sahab Kanani, originally a resident of

Najaf. It was published by Mulla Abbas Ali Shustari of Tabriz during the reign of

Nasruddin Shah Qahchar. It consists of three volumes of foolscap size pages. Eachvolume is of 300-400 pages. On page 413 of the second volume is the passage regarding

the necessity of Marefat (recognition) where Imam (a.s.) is mentioned by name and

genealogy. This passage has been quoted by me in Ilmi Khayanaten of 1943. Those who

are interested may refer to the same.



More Examples of Alterations in Bukhari

and Makarimul Akhlaq

The passage of Hidayatul Muwahhedeen:

Persian passage.

Till that time there had been no comparison of the published versions of Makarimul

Akhlaq and I was very much surprised that the publishers or the editors had no reason toalter the books of their own religion written by their scholars. What to say about the

alterations in books of other faiths and that too in the fashion stated above. But now when

numerous versions were compared we realized that the publishers had indeed crossed the

limits. Makarimul Akhlaq has twelve chapters and each chapter has many sections. If allthe chapters are compared and each deletion and addition is mentioned it would amount

to be quoting the whole book. Therefore we are presenting alterations in some instances

only. The hand written has the following text:

The above passage is completely absent from page 80 of the Khairiya edition.

In the same chapter, in the third section of page 180 of the handwritten version youhave: From Al Hasan bin Bushar. He said I wrote. Instead of these words the Khairiyaedition on page 84 says: From one of them, he said I wrote.

After a few lines in the handwritten version on page 180 you have:

The same is missing from pg. 84 of the Khairiya edition.

After a few lines in the handwritten version on pg. 181 you have:

In the printed version the words are missing from pg. 84.

On page 183 the handwritten version says:

Page 84 of the printed version does not have these words and before Alhamdo lillahi

ladi you will find the words Wa man Khatabato Radi Allaho anho.

In the handwritten version on page 184 is quoted the sermon of Imam MuhammadTaqi (a.s.) which has the following words:

The text on page 85 of the Khairiya edition has been altered to:

On page 185 the handwritten version says: From al-Sadiq Alaihis Salam.

Page 85 of the printed version says: Said some scholars.

Page 185 the handwritten version says: And said Amirul Momineen Alaihis Salam.

Page 85 of the printed version says: “And they said,” in its place.

Page 185 of the handwritten version says:

In the printed version on page 85 the underlined text is missing:

Instead on pg. 85 of the printed version you will find the following passage:

The handwritten version on page 187 has:

The underlined words are missing on page 86 of the printed version.

After two or three lines the handwritten version says: From al-Baqir Alaihis Salam.

The printed version says: From one of the righteous, may Allah be pleased with him.

On page 163 of the handwritten version you have (in the 7th chapter, section 11):



In this Li Binnabuwwate wa le Ali bil wilayate are without a gap.

In the printed version on page 75 between these two phrases you have Wa le Abi

Bakr Sadiqate is added thus creating a great gap. On this same page 163 at one place are

the words Said Abul Hasan the third, they have been replaced by just Abul Hasan.

The 10th chapter is regarding the supplications of the day and the night. A few

examples of these are also mentioned below:

In the handwritten version you have on page 248: From Hannan bin Sudayr from his

father, he said: I said to al-Baqir Alaihis Salam.

In the printed version on page 112 this has been distorted as follows: From someone

of them, he said I said to al-Baqir Radiallaho anho.

In the handwritten version on page 253 you have:

In its place in the printed version on page 114 they have changed it to:

After this in the handwritten version the text is as follows:After this the handwritten version has:

In the printed version the underlined words are missing. In place of Alaihis Salam

they have written Radiallaho Anho. Throughout the book the Aal (progeny) is alwaysseparated from the Holy Prophet (s.a.w.s.). Thus after some lines where the handwrittenversion says: Sallallaho Alaa Muhammadin wa aalehi, the printed version says: Sallallaho

alaihe wa sallam.

On page 254 of the handwritten version are the words: Darast bin Ali Mansoor An

Abi Khalid said: Said Abu Abdillah Alaihis Salam. They are changed to: An Abi

Abdullah Radiallaho Anho. In this way the name of the book and the narrator has beenmostly expunged. An example of it was as above. After some lines the original has:

Narrated from Hafs Al-Najri. The printed version does not have these words. Then:

Narrated from Masma bin Abdul Malik Karwin. The printed version has missed thesewords also. Then the handwritten version has the following passage:

The distortion done in this text is seen on page 116 and 117 of the Khairiya edition.

A study of this distortion also throws light on the cunning that is employed and also thatas opposed to the consensus of the Islamic world how the dress of Tayyabeenat Tahereen

(chaste and pure) is removed for even the companions of the Holy Prophet (s.a.w.s.). The

distorted text is as follows:

After a few lines in the supplications of the morning and the evening you have:

It has been changed as follows:Towards the end of this supplication is:

The publishers have changed it to:

After this the written version says:

On page 118 the printed version has expressed enmity to the part of the Holy Prophet(s.a.w.s.) in the following way:

After this the handwritten version says:

The above incident is distorted on page 118 of the Khairiya edition in the followingway:

After the above-mentioned text the handwritten version has the words Razeeto AnAllaha wa Rasoolahu and after that is the passage:

This passage has been expunged from the printed version.



After this a brief tradition has been narrated from Imam Musa al-Kazim (a.s.)

followed by the passage mentioned below:

The whole passage is missing from the printed versions. After this on page 265 of

the handwritten version you have: Dua Akhiri: Said al-Sadiq Alaihis Salam. The words

'al-Sadiq Alaihis Salam' are missing from the printed version.

On the same page of the handwritten version you have:They are replaced in the printed version (pg 119) by:

ARABIC

Thus the underlined words have been deleted. Then you have:

This passage is replaced by the following on pg. 119 of the printed version:

After this at the conclusion of a Dua in the handwritten version the words are:

They are changed to: in the printed version. In the same way on page 282 of thehandwritten version are the words: They are changed by the printers due to their enmity

towards Fatima Zahra (s.a.) on page 125 of the Khairiya edition:

On page 283 of the handwritten version is the following:After this is the Entry into the Masjid. In the printed version on page 125 in the end

is as follows:

After this is the following addition:

Those who have read the supplications of the Holy Imams (a.s.) know that except for the lines composed by the Imams (a.s.) what is the value of other words. But I have no

argument against the wordings of the Dua. The point that I want to emphasize is that this

type of distortion (Tadlees) surpasses the Satan (Iblees). How shameful is this type of interpolation in an original work of a writer? After this is the supplication for entering the

Mosque.

In the handwritten version on page 284 is the prayer upon hearing the Azaan:The printed version has distorted this on page 126 as follows:

They were not satisfied by forcibly including the companions that they even had toconcoct for them the grades of Tayyabeenat Tahereen (Pure and Chaste).

In the handwritten version after a Dua after Morning prayers is the continuous text asfollows:

The passage runs upto page 292 of the handwritten version which corresponds to page 128 of the printed version but it is completely missing from there, and another seven

line Dua is added. We don’t know whose Dua it is nor from where they have obtained it.

After this different sentences from the dua mixed with some sentences of their own, make

up a whole printed page. After this are the morning recitations as mentioned.How much more can we go on quoting. In five pages there are 37 interpolations.

The page 298 of the handwritten version has:

The printed version does not have this text:

After some lines you find:

This is deleted from the printed version.



On page 299 of the handwritten version there is a tradition from Uyoon Akhbare

Raza. They have made it defective. There is a tradition from Jabir bin Tufail. The whole

of it has been removed.

Page 301 of the handwritten version has the following text:

Instead on page 133 of the printed version you will find:

Page 305 of the handwritten version says:

The printed version has excluded all the text. How much can we quote the entire book? It is a 500-page book and we have discussed only some pages, rather only some

sections of only chapter. These few examples can allow us to guess the magnitude of

interpolation in the whole book.

In the end the writer of Makarimul Akhlaq has concluded with the sermon of Amirul

Momineen Ali (a.s.):

The printed version has distorted it in this way:

Thus in this way the whole book has been distorted in every way possible from the

beginning till the end. The publishers have decided to wear the cloak of interpolation for themselves as mentioned in the Quran, 2:275.

Here we should mention that the sermon is present in Nahjul Balagha also with thesame introduction. How could the publishers have succeeded in their guile without

calling it interpolation?

Distortions in Mukhtasarud Dawl

The Islamic knowledge of this Christian scholar could be estimated from his

numerous writings. The confluence of literature and history has left a huge body of

knowledge. Though al his writings are generally beneficial but specially the “History of the Arabic Language” and “History of the Islamic Civilization” are such that they must

be read word by word. The latter is a treasure for those who are interested in the Historyof Islam. Though not this writer alone but all the non-Muslim scholars get to study onlythe books of Ahle Sunnat. That is why they are one-sided in forming an opinion about

religious principles or in relating particular incidents and thus they commit mistakes.

Even the writer of the “History of Islamic Civilization” is not an exception to this. Even

then his writings are a treasure of very useful articles. The history of Islamic Civilizationconsists of five volumes. The third volume (second edition) page 36 published by Hilal

Publishers, Egypt in 1918 AH has the heading “Sciences of the Arabs after Islam” and

under this heading there are many subheadings. The third sub heading is “Burning of theAlexandria Library under the orders of Umar. It mentions all the arguments and counter

arguments of those who accept it as true and those who deny it. After this the writer has

expressed his unbiased judgment. This discussion deserves to be read without bias and togain knowledge from it. In this topic a passage is quoted to prove the burning from the

book Mukhtasarud Dawl of Abul Faraj Maliti that is mentioned below:

The second proof of the burning of the Alexandria Library on the orders of Hadrat

Umar is that in the book Tarikh Mukhtasarud Dawl where there is the account of the

conquest of Egypt at the hands of Amr bin Aas the following words are also mentioned:“Yahya Gharra Maa Teeqi”. He lived till Amr Aas conquered the city of Alexandria and

then he went to Amr. Since Amr had come to know the intellectual expertise of Yahya he



accorded respect and welcome to him and he heard from him such matters of philosophy

that even the Arabs had not heard. Amr was awed and he opened upto Yahya. Because

Amr Aas was a man of intellect and used to hear everything with attention. Sina wasclever and intelligent. He began to keep him in his company and never used to separate

from him. At last one day Amr Aas said to Yahya: You have learnt of all the things

obtained from Alexandria and have put a stamp on all that was here. I do not argue aboutthose things in which you have hope of some gain. However, we are more deserving of

the things from which you cannot benefit. Upon this Amr asked him: What do you

require? Yahya said: Books of wisdom are safely stored in the Royal Library (I wantthem). Then Amr Aas said: I cannot say anything regarding this matter without the leave

of the Commander of the faithful, Umar Ibne Khattab. After this Amr wrote a letter to

Umar Ibne Khattab and stated the demands of Yahya. The reply of Umar Ibne Khattab

said: As for the books you mentioned. If they have things that agree to that which is inthe Book of Allah, the Book of Allah alone is sufficient and if the things written in those

books are against the Book of God there is no need of them. In any case you destroy all

of them. Now Amr Aas began to distribute the books of the Alexandria Library to the

public baths to burn them (for heating the water). Till all the books were destroyed in sixmonths. This incident is worth noting and (it is) very surprising.

On the last word of the above passage George Gordon has given a footnote no. 1 as

follows:

The writer says that it is not surprising that the priests of Beirut had also came to the

same conclusion that Maulavi Shibli had written regarding the Sharh Aqaide Nasafi. And

it is possible that it was done with monetary motive. So that Muslims can purchase this book with great interest.

In any case George Gordon has stated the cause to be unknown. Whatever the causemay be I have nothing against it. I want to show that the illuminated world of today is a

mode of deception and falsehood and nothing more. Then how can the book printed in

this age can be of any use in the future? Now it would become difficult to praise oneself also.

The readers are requested that if they have seen the ‘Rasail Shibli’ or if they happento see it where he had tried to defend the name of Umar for the burning of the Alexandria

library though it was a useless effort. These readers should definitely see the History of

Islamic Civilization. And they must see how the Maulavi had tried foolishly and you willthank the Historian George Gordon for giving you the facts.

The fact is that the Maulavi has depended upon the general meanings of the wordslike a clever debater shown the facts according to that, which suits. And he has presented

the outward face of the foolish man. Thus in this incident also he has mentioned three

European writers and denied the rest. Though Shibli definitely knows about the book of Coptic Akhbaarul Ulama wa khabarul Hukama. This book is written by Qaziul Ashraf

Yusuful Khapti (died 646 AH). This book is present in the library of Madrasatul

Waezeen of Lucknow and at this time it is before me. On page 233 in the account of Yahya Nahvi the whole text is present which is quoted from Mukhtasarud Dawl. Khafti

died about 40 years before Abul Faraj Maliti. Maulavi Shibli himself has mentioned the

date of death of Khafti the writer of Tarikhe Misr Khafti. And this book itself (AkhbaarulUlama) was seen by the Maulavi also. Thus in his magazine Tarajim page 231 he has



mentioned it. Shibli has ignored Khifti in the account of the burning of the Alexandria

Library as if Khifti had no value.

This type of deceptive writing is the kind of that Ilmi Khayanat upon which I have

not lifted my pen. And that which is found especially in the writings of Shibli and

generally in the writings of the scholars their school of thought. Those have seen, Siratun

Nabi, Al- Farooq, Al-Mamoon etc must know this very well.

The Burning of Alexandria Library and the History of Islam

After I had written about the Burning of Alexandria Library in the History of Islam, Iread that section of Tarikhe Islam (Urdu) by Shaykh Zakir Husain Delhi, which is

regarding this topic. Here I find it necessary to bring to the kind attention of the readers

the text of Tarikhe Islam because people are ignorant of the treasure that lies in this. Infact such a magnificent and beneficial history book like the Tarikhe Islam is not available

either in Farsi or Arabic. Priced so cheaply and not too bulky. And so much informative

about Islamic events with proper references etc. All these could not be found in one place. This book is incomparable for the Urdu readers the readers of Arabic also it

contains limitless bounties. This is a special request to the students of Arabic Madrasasthat they should try to gain benefit from this unique reference book.

Because till now I have not seen the copy of Mukhtasarud Dawl which is mentioned

by George Gordon. That is why I thought it would be better to give another reference tothis. On this same basis the last words of Tarikhe Islam Vol. 3 published Delhi 1331 AH

corresponding to year 1913 AD pg. 13 line 21 which are wrongly written have been

quoted here. (But the Tabaqatul Umam has removed this text in the Egyptian edition.).

The text of Tabaqatul Umam regarding the burning of the Alexandria Library which wasquoted from the Tarikhe Islam is not found in the Egyptian edition.

The writer of Alfa the book Tabaqatul Umam Qazi Andulisi Masadwi has quoted

that when Hadrat Ali heard that Umar Farooq has ordered that these books should be burnt, he told Farooq that the matter of these books was according to the Quran, but the

Quran is concise and everyone could not make derivations from it. And even if we think that they are against the Quran even then it is not correct to burn them. Because it is

possible that the things mentioned were according to the previous shariats and it is not

allowed to burn the previous shariats. But this had no effect of Farooq. (Ref fromMukhtasarud Dawl pg. 92-93).

47 Alexandria Library writes that Amr Aas was himself a poet and in times of leisurehe liked the company of scholars. After the conquest of Alexandria he met a Christian

scholar of Alexandria called Yahya Nahwa (John de Grammarian) and became his fast

friend. One day he found that Amr Aas was very kind to him and he informed him about

a treasure which was yet unknown to the Muslims. This was a collection of books, whichwas called by the name Alexandria Library. Seeing this Amr Aas had got hold of all the

possessions of Alexandria and not taken this. So he requested him that this Libraryshould be gifted to him. Upon his request Amr Aas thought that it must also be something

very great and that is why he found it necessary to ask the Caliph. He wrote the good

points of Yahya in a letter and requested that these books should be given to him. Umar Farooq wrote that if these books are according to Quran there is no need of them and the

Quran alone was sufficient. And if they are not according to the Holy Quran they are



definitely harmful. So in any case they must be destroyed. Amr followed this command

to the letter. The books of the library were distributed to the five public baths.3 and they

served as fuel in the public baths for six months. In his history Mukhtasarud Dawl AbulFaraj has narrated this incident.

Interpolation in Fiqhul Lughat The Ahle Sunnat people could remove the objections laid upon their writings by the

Shia writers. They can increase, delete and change anything they like. Rather destroy

whatever points they found in favor of the Shias in their books and this is called by the

name of Precaution. And when this evil habit is followed by the Christians and try toharm them in this way the carriers of these standard of the precaution could not bear it. It

is a one sided show.

Never act with some body in a way that if it were done to you, you would not have

liked it.

Though being a Muslim even I feel sad at the dishonesty of the Christians. Yet the

fact is that one who has started this black practice he is the personification of Al badi-uz

zulm and the thing is that in the field of competition of interpolation all these Firon have become Musa. Although in the flood of these dishonesty the house of Shias is needlessly

washed away. Fal Ibratul Ibra

O claimants of Shiaism for your religion and community make strong the power of

press and if not then at least publish your books as written by the writer so that in your

hand you still have the proof the ancient Sunni scholars have given.

After this preface I quote the title page of “Fiqhul Lughat” which tells us that there

has been interpolation in Fiqhul Lughat and that about which the Egyptian scholarscomplain. This book was first published by Matba Sadat Misr in 1341 AH, corresponding

to 1923 corrected by Shaykh Munir Damishqi who is a scholar of Al Azhar University.

The text of the page is as follows:From this it has become clear that the Christians have removed all the things that

were according to Islam and they have completely removed the last portion of the book called Israrul Arabia. I have three editions of Fiqhul Lughat before me now. First of all

the one quoted above which is my personal copy. And that which was purchased during

my journey to Arabia and its dimensions are 6X4.5. The second copy was published byMatba Umumia, Egypt, edited by Syed Mustafa al-Babal Halabi and corrected by Shaykh

Muhammad Zuhri in the year 1318 AH. Its dimensions are 10X6.5. The third is that

which was published by the Christian priests’ at Matba Musamma Matbatul AbaaYasueen, Beirut in 1885 AD. Both these editions are the property of Madrasatul

Waezeen, Lucknow. I have quoted the page of first copy, which clearly shows that this is

a complete copy, and clean of the cuts and edits of the Christian priests. Now I desire thatI discuss the third copy in some detail showing how the Christians have been honest andin what way. Whatever deception the priests have used it would have been better if they

had not published this book at all. Or that these books should have been destroyed like

the past conquerors had done. (Who the progressive and broad-minded world of todaycriticizes and mourns and yet is not satisfied with it. It is true that: Persian couplet.

On one side this copy has been interpolated and on the other hand it is made usefuland interesting and efforts are made to publicize its publication. In this way the people



who are interested would buy only this edition and only this edition would be published.

Apart from the initial decorated 15 pages it also has the certification of 38 scholars of

language whom Thalabi has quoted in this book. The translation of the writer of this book is something else.

In the end of the book are the selections of the book of Ibne Ajdabi Kifayatul

Mutahaffiz wa Nihayatul Mutalaffiz in 14 pages and after that the selections of the book of Abdullah bin Muslim, Al Jaraseem. The pages from 263 to 398 have the glossary of

some difficult words.

Literary dishonesty

… Then there are four lists. One list is of those whose translations are in the

beginning. The second is of those whose translations have been mentioned during (inconnection with) the explanation of difficult words. Third list is of the contents and of

subjects (which is in all copies) and the fourth one is of the subjects of the book in

alphabetical order.

Though these niceties have enhanced the beauty of printing, but all of it has been

destroyed by altering the book surreptitiously and in an unnoticeable manner. The author has, in his foreword, clearly mentioned that the second part of this very book is ??? This

part, in the 131 H.E. edition printed in the ???, starts from p. 208 and ends at p. 423. In

the third that is, in the ??? the outside (foreign?) edition, the entire part has been removedwithout any clear indication. This is dishonesty, certain dishonesty. As this discarded part

cannot be copied here in full, I am copying the heading, whereby it will be understood

why it has been removed. Its beginning is like this:

Now I, for the entertainment of the readers (if it cannot be called admonition) and for

exposing the mischief of the clergies (???), quoting some portions of the forewords of both the editions. That portion of ??? which was supported by the eloquence of Quran

was discarded due to the “offence” that it had Quranic testimony. But the throbbinghearts could not be satisfied by who were tied by the weak thread of trinity could not

tolerate even this much that an author may mention his belief in the foreword of his own book!

The foreword

The foreword of the original book published by ??? begins from p. 2 and ends at p.12. In the books of the clergies it is concluded in only six pages despite small size tablet.

Though, to avoid legal trouble, they have cleverly written the word “briefly”, briefly can

never mean alteration or reversion. In which dictionary it is mentioned that by makinganything brief, what an author has never said may be put in his mouth or what has been

said should be changed. In this edition, the Christian gentlemen have, first, written their foreword in which they have written these words (means we have made no change inthis work, except that we have only omitted those things which it was not proper to give

in the hands of, students, especially young ones).

Now let the just people judge what was in it except that it indicated the eloquence of

Hadith and greatness of Islamic literature? What was in it, which was against reason,

indecent of immoral which they considered improper for students or young pupils?



Author’s Foreword in the ??? Edition.

Just look at the whole passage. The entire underlined (over lined) matter has been

removed in the Beirut edition:

“This little part exposes the entire business?”

The foreword gives enough hints that a lot of mischievous dishonesty must have been done with the original book by the alterers. It requires much time to compare every

word in the book. So we are mentioning some places as evidences for future generations.

Just peruse p. 64 in ??? printed in ???, Egypt, chapter 15 captioned ??? it is written:

Beirut printer dishonestly printed the lined words thus:

At many places the author has quoted Quran or Hadith as evidence or testimony.They have made alteration by changing the author’s word (words of Almighty Allah) to

(words of Quran). At a glance, this does not appear a big difference because “Words of

God” and “words of Quran” is the same. But if there was nothing significant why was itnecessary for the clergies to express enmity against Almighty Allah and friendship for

Quran? The fact is that, in this way, they want to make the reader believe that Quran is a

book but what is mentioned in it is not the word of God, rather it is Quran’s statement. Inother words, it may be the statement of the one who authored Quran, not of God. The

Christians who are dishonest in dealing with Quran may or may not consider Quran to the

Word of God. Similarly they may or may not accept Muhammad (s.a.w.s.) as the

messenger of God. Our only question to the just people is that ??? is not a work of Christians. Its writer was a Muslim. What right you have to carry out changes or

removals in it as you have done with Bible?

If you desire to have a dialogue for the establishment of truth then the scholar Ulama

of Islam are ever ready for it. Come and talk out. Let it be either an oral or a written

discussion, as you please. But what will be the outcome of such thefts?

How shameful for the self-proclaimed civilized persons!Matba Umumiyah print, p. 43,

The lined words have been altered as below in the Beirut edition: Here changing

future tense into past tense has resulted in a sea change.

In the same page, after a few lines there is:

Now just see ‘Baab Saani Ashr of Matbooah Umumiyah Misr p. 48. Besides

changing the order of chapters some phrases of have been omitted and the entire has been

removed which is of 14 lines.

Again see, in Baab 13 (p. 55) in Matbaa Umumiyah Misriya edition:

The portion

???

has been printed by the clergies of Beirut as:

In the foreword, it was not proper for the clergies to say that they have removed

those things, which were not good to be given in hands of students, particularly of theyouths. This is all the more worth pondering over on this occasion. It is quite proper for

the upholders of Firauniyat of Tehreef (alteration) to cling to the skirt of Firon. So also it



was quite all right for them to entertain enmity towards Jibreel (a.s.) and to be empty-

handed so far as this wealth is concerned. It’s really wonderful!

Since dishonesty has been done to the whole book to maximum extent, it is very

difficult to cover all of it and to quote all the alterations and omissions. So we suffice by

mentioning one or two examples for the readers.

At page 65 in the Matbaa Umumiyah Misr edition, at p. 93 in the Beirut edition p. 66of Misri edition, p. 95 of Beirut edition and p. 89 of Misri edition in Fasl Fee Tafseel e

Ahwaalil Maut the following phrase is written: This phrase has been removed in Beirut

edition.

Again, please see p. 133 in the Beirut edition. A few lines below it, this is found in

the Misri edition:

Instead of it what is written in the Beirut edition is:

By putting Qad in place of Li Ann, they have thrown back the argument and they

have deemed it sufficient to limit it to Akhbaar. It is not hidden from those who know

how much deterioration in the content has been made by this alteration.

At pages 114 and 115 in the Misri edition there is Fasl Fin Nikaah. It has beenremoved entirely. It is of 21 lines.

At p. 134 of Misri edition it is whereas in the Beirut edition they have written. Thismade it clear who is the known speaker and who is unknown.

On the same page in the Misri edition is

The over lined part has been removed in the Beirut edition.

One line thereafter the words

there in the Misri edition, but the priest gentlemen have devoured the lined word.

Alteration in the words of the book is also apparent. God willing, we will point themout hence forth after making comparison.

In the end, I want to ask all Shias, especially those in authority, rather every writer

whether these things are harmful for the Shias or not? If the power of the press is not

solidified and if the originality of old books is not protected from further mischief, willnot the Shias be harmed more thereby?

The Urdu periodical Islaah (Khajwah, dist. Saran, Bihar) shouted till last at the top of its voice and got tired. The Shia of India can never get out of thankfulness to it till Dooms

Day. It has done so much service to Faith. It made hundreds of unknowledgeable persons

knowledgeables. Its call Istehkaame Matbaa (solidification of the Press) is not being

attended to.The services rendered by Madrasatul Waezeen are also worth many appreciations.

Though our community has paid it a lot of oral thanksgiving. But still, it has neither a

strong Urdu press nor a solid English one. The crying of the yet young Sarfaraz has not

provided a remedy to our ailments. (After this writing was published, Islah got a steam press. Sarfaraz also established its own electric press. Al Waez Safdar press also worked.

But, alas, the power of press is still missing as it was missing before these presses were

founded).



If this kind of affair continued and if we remain listless like this then the day is not

very far when (God forbid) voices supporting Sunnism on the basis of Shia books and

claims supporting in-Islam on the ground of Muslim books will begin to be raised. It is possible that condemnation of Shias may be brought out pointing to Shia books. This can

be well understood by perusing Kamaram al Akhlaaq and Tahaarah Ibne Maskooyah.

Please do not consider these troubles as insignificant. An expert chemist sees gold inthose straws, which are being considered grass by ordinary masses:

Mischief must be nipped in the bud.

Such alterations have been, before this, pointed by my respected Ustad JanabMaulana Sibte Hasan Sahib (may God raise his status) and so also my Maulana Shaikh

Fida Husain (may his soul rest in peace). Following his footsteps, I have submitted some

things before your honor. It is possible to write some more also. At present, this muchappears enough:

Qaum! Kutchh tujh ko zamaane hi khabar hai hi nahin?

(O my community! Are you or are you not at all aware of what is going on?)

??? and its translation ???

This writing has been ??? quoted from the plate of ??? which has been printed in ???

(Mayonaniyah) press in Egypt in 1324 H.E. It has been described below the above quoted

writing of the plate (???) like this:

It appears from the following lines of the foreword of Sawaiqe Mohreqa when,

where and how the book was written:

It was around this time that Janab Kamaluddin Sahib has done the translation of

Sawaiqe Mohreqa. See its foreword at p. 4. He writes: (in Persian):

“In the year Sabeen wa tismaatah this humble person Kamaluddin son Fakhruddin

Jehrami was asked to translate this book into Farsi language so that its benefit mayexpand… I began to do so without making any change or alteration either in the text or

its order. I have not made any cut in the original nor added anything to it. But I have

removed the translation of hadiths and so also difficult words in the light of reliabletafsirs and authentic explanations of hadiths… and have given to this book the title

Baraaheen-e-Qaatiah printed at Matbaa Lahori Press, Lahore, in 1312 H.E., for the

second time with corrections made by Maulavi Ghulam Haider and Faiz Ahmed Sahib,under supervision of Faqeerullaah Sahib, an entire addenda to the events of Hazrat

Usman has been removed. Just see this is what is written in the original Sawaaiq-e-

Mohriqa printed in Matba Maimaniya, Misr in 1324 H.E., at p. 67:

This entire portion which begins from p. 69 (line 25) ends at p. 69 (line 16). The

honorable translator has removed it in total. To eat up such a long piece of writing and, ashas been done in the case of Sharh-e-Fiqh-e-Akbar, to omit a number of pages is such a

clear dishonesty which no faithful man can tolerate.

This is not the only dishonesty of Baraaheen. What is mentioned here is merely a

clear piece at only one place. Otherwise, this kind of addition and omission is found at

other places also, which is not found in the original book. The translator has made anannouncement in the foreword that there will be no change or alteration. But see p. 198 of

the translation of Sawaiqe Mohreqa it is written. But in the translation, it is written,



“when they buried Usman and returned.” Similarly, at p. 197 of the translation, while

translating the narration of Ibne Asakir the words “the dishonesty and mistake is that of

him.” (Khayaanat… shud) have been added. On the same page, after some lines, whiletranslating a tradition narrated from the holy Prophet (s.a.w.s.) by Ibne-Asakir, they have

added “binaa nar aan… kardand” (On this ground, Muawiyah and Aisha, in this matter,

made haste in demanding the blood money of Usman) etc.I have to say that, no one may think that such additions or removals occurred by

mistake or accidentally because, omission of pages and pages together or there not beingany such alteration which, if made, might harm the printer or the translator and the

omission of only those things, which if existed, could harm them or their addition could

give them support, can never be considered as mere error by any honest intelligent person. So it is essential to remain alert against such mischiefs. Since, now, my aim is

only to point out the alteration, I do not consider it necessary to draw the attention of

readers towards other matters. Yet an intelligent critic will himself know at which place preference has been given to dishonesty in order to level the pits.

Iktifaa al qunoo bi maa huva matboo

Iktifaa al Qunoo bi maa huva matboo has been mentioned earlier. At p. 180 in it,

where there is ??? they have written.

Thereafter, giving a short note about these sects, he writes:

After it is written (1) Kafi, (2) Man la Yahzar (he has written man laa…), (3)

Tehzeeb (4) Istibsaar and thereafter added

Here it is not intended to write any note about considering the number of Shia Hadith

books only four or to mention that Nahjul Balagha is merely a Shia Hadith and then toadd

Though, obviously, these things also are full of objectionable points. At present myonly aim is to say that Fahriste Toosi was before the eyes of both the author and the

corrector, as is clear from what is written at p. 518. Despite this, how was it possible for

both the gentlemen to make such an error that they may read the Jaame (compiler) of Nahjul Balagha as Razi (with ze) and then to differentiate both the Razis (who were

Razis owing to the Re)?!

Another proof of evidence of the fact that such a doubt has been created willfully and

purposely can be seen at p. 356 of the same book where mentioning Nahjul Balagha it is

written:

This writing clearly shows that the book Nahjul Balagha was before they eyes of

both the author and the corrector of this book, which, as mentioned by them, was thecompilation of Syed Murtuza or Syed Razi. Here there can never be any doubt of Razi

due to Re.The author of Iktifaa al Qunoo, is a Christian Edward Fandik and so he cannot have

any interest in this matter. Of course, the corrector (Musahhih) could have thought about

it. It is only due to this selfishness that they have taken undue benefit by creating a doubtabout the name of author or compiler of Nahjul Balagha. Otherwise, the proof of Nahjul

Balagha being the word of Amirul Mo-mineen (a) and its compiler being Syed Razi is

amply clear that at the same place the author of Iktifaa has also made a mention of thatedition of Nahjul Balagha, the commentary of which has been written by a great and



famous scholar Shaikh Muhammad Abduh. In the foreword of it, Shaikh Muhammad

Abduh has soundly proved that it is the word of Amirul Mo-mineen (a.s.). Anyway, a

clear doubt about Razi and Raazi can never be called an error. It is a clearly willfulmaneuver, whatever the aim. But this is certainly highly objectionable.

How wonderful joke that they found it necessary to give a note with the mention of

Tabarsi (r.) that he was a Shia. About Yaqoobi, it is written that???? But even a Christianauthor, what to talk about the Musahhih (corrector), found it necessary to write such a

note about these staunch prejudiced Sunni Ulama, though the list of such prejudiced people is quite long in Iktifa al qunoo, who were expert in showing their enmity towards

the family of the holy prophet and who were following the Sunnah in their writings. Had

such a caution been made here also, any unprejudiced reader would have observed theshow of prejudice distinctly. Anyway, such propaganda tricks are seen in this book at

several places. But the most wonderful thing is found at p. 344 where ash shi ee al

mutazali is written with the name of Allamah Ibne Abilhadid. The only reason or aim of this mischief does not seem to be other than to make those opinions of the said author

unreliable which (opinions), in the opinion of prejudiced Sunni Ulama, shatter the

foundation of Sunnism making it unreliable. This is definitely deliberate because, first, inthe chapter, it is made clear that the author himself has believed that there is a bigdifference between Shia and Motazila. Is it not joke to say that the difference is basic and

yet both are same also?

So strangely he calls Allamah Hilli a Motazili Shia!

It is so much wonderful that, despite the above mentioned mistake, that is, to call

him a man both a shia and a motazali in spite of the difference in their faith. But a thing,

which is even more humorous than this, has been done by the favor, which Allamah Ibne

Hajar Asqalani has done. See the book Tasheedul Mataan vol. I, p. 434, Taan (taunt)dealing with the burning of the house of Syeda (a.s.).

The late Allamah has written marginally:The late Allamah has quoted this writing to convey the sense that the mistake of

calling Allamah Hilli (r.) a Motazali has been committed initially by Ibne Hajar Asqalani.

What I have to say is that, on the one hand Allamah Ibne Hajar Asqalani callsAllamah Hilli (r.) a Raas ul Shia and Sanaf fi fiqhil imamiyah, and on the other

‘Motazali’. This is indeed an intellectual dishonesty. Otherwise, it is never possible that a

person can be both a Shia and a Motazali. Why to go far? In Sawaiqe Mohreqa, AllamahIbne Hajar Makki has considered the Motazalis as believers in the special belief of the

Sunnis, that is, in believing that Abu Bakr’s caliphate was rightly decided upon through

consensus of majority view. It is quite unimaginable that Ulama like Ibne Hajar Asqalanimay not be aware of such affairs.

Lubaab al ma aarif al ilmiyah

A detailed list of the Peshawar Islamiya College’s Maktaba Mashriqiyah has been

published under this title. My benefactor Maulana Abdur Rahim Sahib has taken a lot of pain for providing useful knowledge for unaware people. On the lines of Iktifa al qunoo

two separate lists of the authors and their works have been prepared in alphabetical order,

which has made the work more beneficial. From the viewpoint of the Shia thought, thereare some mistakes also in it.



May be they were through oversight. Yet they certainly are worth seeing. There has

been a mistake of calling Allamah Hilli a Shafei at p. 107. It is written:

is the work of Shaikh Jamaluddin Yusuf bin Mathar Ali Shafei who expired in 726

H.E. Its sharh (explanatory commentary) has been written by Allamah Shamsuddin

Muhammad Khizri who passed away in the year 810 H.E.

???

is a master piece of Fiqh-e-Shafei.”

How strange to call a great Allamah of the Shia faith a ‘Shafei’. But when people

like Allamah Ibne Hajar Asqalani call him

“???”

and also

“???”

then no wonder if Maulana Abdur Rahim Sahib makes a mistake. Mistake sometimes

takes place by error. It is not so important for taking cognizance. But when they are

intentional, they become extremely objectionable. After taking such conditions and thewritings into account if it is found that they are intentional then the dangers appear all the

more frightening. If such mistakes are not made to stop, a big mountain of great mistakeswill pile up.

Diwan of Khwaja Shamsuddin Muhammad Hafiz Shirazi.

The fever of pulling up prominent talented persons willy-nilly towards themselveshas become a deceptive entertainment of clever people in this age of ‘progress’. A vain

effort of making late Mirza Ghalib Sunni has been made by some lunatic like persons in

spite of the fact that Ghalib has made a clear announcement of his being a Shia. When

some such talented persons failed in their efforts they wrote articles to condemn and todecrease their talents to please themselves, whereby they have proved their unhealthy

intentions. How can a poet like Ghalib, who has, in a number of his couplets, announcedhis Shia belief, can be called a Sunni? In one of the collections of Ghalib printed in NavalKishor press we find this Rubai:

(All rules and traditions show the condition the, after a messenger, must rise aMasoom (sinless leader). What to say about consensus, the fittest person is Ali (a.s.)

because, not stars of a moon).

This couplet is also in Persian:

(Don’t ask the name and identity of Ghalib. I am both Asadullah and a believer in

Asadullah)

Besides the above quoted famous Persian couplet, the following Urdu one is also still

seen in Ghalib’s Diwan:

(O Ghalib! The fragrance of the friend is smelt in the companion of the friend. I am

busy in following the truth by being a slave of Boo-Turab Ali (a.s.)).

In short, when an outspoken man like Ghalib can be made Sunni by saying that his

poetry is Ilhaaqui (annexational) even though some of his contemporaries and students

are still alive, then nearly seven centuries have elapsed since the passing away of HafizShirazi. It will be still easier to remove from his Diwan the couplets which show him



expressing his belief in the family of the holy prophet i.e. Ahle-Bait (a.s.) before

reprinting his Diwan to prove that he was a Sunni having no connection with Ahle bait

(a.s.).

Though someone’s couplets (said) on some occasions cannot be cited as evidence,

they cannot be considered totally ineffective either. Here I do not intend to draw readers’

attention towards the question whether there is or there is not an evidence of the belief of Hafiz. The man thing is:

(The friends of Ali (a.s.) will be raised with Ali (a.s.) in the hereafter and so also the

friends of Umar with Umar)

I only want to show alterations. Writing of Nawawi has been quoted above. When

the situation worsened in the matter of Hadith narration and nothing could be achievedexcept removal of words then it is quite easy to make alterations in poetry. At present, in

my hands, is the Diwan of Hafiz Shirazi, which was printed in the Jafari Press (Bombay)

by the order of Mohammed Jafar Tajir Isfahani in Shawwal 1312 H.E. These words are

there in it in Persian:

This writing is on the last page 440 of the book. On p. 430 is the writing of Hakimhimself wherein it is mentioned that “???”

(I wrote this book as desired by Aqa Mohammed Baqir Tajir Shirazi. It has been printed in the press of Ganpat Rao Krishnaji by efforts and under supervision of Ratanji

Parsi. ???

This book ends at p. 440. The ten-page foreword has been written by Muhammad

Gul Andam and it is in the beginning. In its 14 pages are Khwaja Hafiz’s various

Qaseedahs. The very first of these qaseedahs is now not found with any copy of theDiwan or Kulliyaat of Hafiz. Similarly, there are various Rubaees and Qataats etc. from

p. 382 being considered worth printing only because of the sin of the love of Ahle-bait

(a.s.). First, I am copying this Qaseedah as its in ???. Just see:

???

This Qaseedah shows the trend of religious faith of the Khwaja. This is not the place

to decide whether it was Sunni or Shia. But it is certain that had it been retained with the

qaseedah of Hafiz, the opponents of Ahle Bait (a.s.) would have been hurt a lot. So thishitch has been removed, consuming up the power of the press, for totally removing all

these portions of the original book of the author. Now if this condition continues this

altered Diwan will continue to be published and the disliked couplets will be entirelyforgotten forever.

Since my only intention is to warn all concerned, I am reproducing the followingRubaaee from p. 466 of the said book, which is now not being published normally along

with Diwans and Kulliyaats:(In our faith the true word is the call of Ali (a.s.). The obedience, which is

acceptable, is the remembrance of Ali (a.s.). Behind the creation of the entire universe,

the aim of God is Ali (a.s.) and the children of Ali (a.s.)).

The whole book cannot be criticized here. Whatever has been submitted is by way of

example.



(Whoever makes a change after hearing (the fact) then its sin is listed in the account

of the one who made such change).

Alterations in the reprinting of Bukhari

Clever Ulama have, especially in order to save themselves from the objections that

could be raised by the followers of the faith of Ahle-bait (a.s.), played such a trick in their books that hadiths and Rivaayaats should be written in such a manner that, ordinaryreaders, not seeing them in a serial order, either may not pay attention to the results at all

or, at least, may find it difficult to sense their order and thereby to obtain consequences

also. For an example, if the two Rivayaat Fa Gazabat Fatima and the Rivayat Ab Ga ZaHaa… are put in order, the consequence becomes quite clear. Therefore, they have

separated these two Rivayaat in such a manner that the reader’s attention is not drawn to

one while reading the other. This trend is seen often. But Imam Bukhari has an expertisein this art. Readers of Bukhari know it very well where the Rivaayaats are arranged and

how, and on what subjects, and they can also understand which places were appropriate

for being presented!

The desired result was obtained more in those countries and in those times when andwhere power of government remained in the hands of Sunni sultans, because commonmasses were unaware of this arrangement. It was known only to the Ulama and why

should they make it known to the masses? Now remain those who raise objections. If

they present the things in their original order and make masses aware of consequences

they will be held responsible for quarreling and bloodshed. In short, this disorder continued for a long time and the end result was that minds of learned people also

became paralyzed, dull, and unable to draw correct consequences. Here I remember

humorous story, which is of no little interest.

The author of Lulu taa Bahrain writes that Syed Nematullah Jazairi, Muhaddith in

his book Anwaar-e-Nomaaniyah, that: I consider it nice to make mention of a dialoguewhich had taken place between our Shaikh Bahai (q.s.) and one of the leading Ulama of

Misr. That was the time when Shaikh Bahai (q.s.) was in such a color as if his faith and

the faith of the other aalim was the same. That scholar once told Shaikh Bahai (it’s.):What do those Rafizis who are on your side saying regarding the Shaikhain? Allamah

Bahai said: They are narrating two hadiths for which I have no answer. He asked: which

are those two hadiths? Allamah said: Muslim had in his book Sahih Muslim written thatthe holy prophet (s.a.w.s.) said: Man aazaa… ka fa ra. Then only five pages after this the

same Muslim has narrated this Rivayat: Fatima (a.s.) passed away from this world while

she was very displeased and angry with Abu Bakr and Umar. Now I fail to understand

how to connect (reconcile) these two hadiths with one another. That scholar replied:Well, give me time for a night so that I may also look into it. The next morning that aalim

came and said to Shaikh Bahai: See, did I not tell you that the Rafizis write false hadiths?Last night I found that there was a distance of more than five pages between these twohadiths. This is the extreme solution of the contradiction between the two hadiths. End.

Allaho Akbar! How minds have been rendered dull! In fact, this is the aim and objectof propaganda. But it is difficult to keep this propaganda aloft for a long time to some.

Pressure of governments has gone and books are now not rare. They have become

common and available to all. Means of announcements have also become wider.



Intelligent people have found scope for raising appropriate objections. The magic of

disarranging the order of Rivayaat has also evaporated. The only way now left for the

clever Ulama is that they may, at the time of reprinting books, go on making alterationsin the books of the earlier Ulama and to altogether remove those portions which are likely

to harm today’s Sunni strategy. By thus removing writings, they will be, to some extent,

be saved from facing our objections, but they themselves will also suffer a setback, thatis, the Sunniyat which was in the hands of their elders will also go away from their hands.

Shaad am ki az Raqeeban daman kashaan guzishi

Go mushte khaake maa ham barbaad rafte baashad

(I am glad because I have saved myself from the assaults of the opponents. Never

mind even if I lose whatever I had).

Now peruse the recent alteration of Bukhari:

An edition of Bukhari has been published in four volumes by Matbaa Maimaniya,

Misr in Muharram 1320 H.E. The following passage is found in it in vol. 3 at p. 66, lines

28-31 in chapter ‘Kitabut Tafseer’:

In this Rivayat (narration) the lined words Qaala… Umar are existing which make itclear that the Book of God, Sunnah of the Prophet and the lives of Sahabah support thelawfulness of Muta (temporary marriage) and that neither Quran has prohibited it, not the

prophet banned it and nor the companions considered it as illegal or unlawful but Hazrat

Umar on his own account banned it, though the name of Umar has not been mentionedemploying Taqaiyyah in the Qaala Rajul Biraya’ part of the narration.

But this has been explained away by writing Qaal… Umar. But since Shias wereconstantly raising objections regarding this matter, they saw safety only in removing this

Rivayat of Bukhari. So, this edition of Bukhari, which has been published as Text with

the commentary of Allamah Ibne Hajar Asqalani, the entire portion after maa shaa, thatis, Qaala… Umar, has been totally removed.

This edition of Bukhari with Sharh-e-Asqalani, known as ‘Fathul Bari’ has been published, concluding in 13 volumes, in Matba Bahiya Abdur Rahman, Misr in 1352

H.E. At p. 150 of this edition the following matter is found in lines 3 to 6:

The difference between this writing and the earlier writing is obvious.

Besides the aforesaid sentence, here, in connection with the reporter (Rawaat) the

word ‘bin’ has been added after Imran. Moreover, after Bin Haseen is Raziyallaahu

Anhuma whereas here is only ‘Anh’. This makes it clear that the printers are notfollowing the author but they are slaves of their own desires.

It should be remembered that, at one place, Imam Bukhari himself also has stopped by saying maa shaa and at another place; the writing after maa shaa is also maa… Umar.

But this has been, habitually, done for the creation of doubt. The place pointed by us,

however, has no connections with those places. Rather the difference in both prints has been made purposely because place of both is the same, that is, Baab (chapter) fa man…

Hajj of Kitab ut Tafseer. At both the places, at the end of the Rivayat begins baab lais…

Rabbakum. It should be kept in mind that what is meant here is Muta e Hajj, not Muta an

Nisa. Yet the objection, anyway, stands, that is, when the religion of the holy prophet(s.a.w.s.) is perfect and complete, then what right had Hazrat Umar to prohibit what has

been allowed by the prophet?



It cannot be imagined that the Katib (scribe) has made a mistake because a scribe

does not, always, leave out only that part intelligently which can be the basis of taking

objection to his belief.

Warning: While writing this for the first time, I also was deceived by the title of

Bukhari Sahib and understood that Muta meant Muta of Hajj. Thus, Bukhari Sahib might

have succeeded in his trick (as normally people discuss the Muta of Nisa, not of Hajj).People will seldom pay attention to lawfulness or unlawfulness as of Muta of Hajj. They

will not even understand the meaning of Muta Hajj and so the objection against HazratUmar will be lessened). But when I was writing the second installment, incidentally, the

same Hadith came before my eyes said that it is about Muta of Nisa. Then I felt it

appropriate to declare the said misunderstanding of mine so that people may also benefit by knowing that Bukhari Sahib has done so much, that is, he has written a Hadith of one

Baab in another Baab so that people may either pay no attention to consequence thereof

or may derive a wrong result just as I had misunderstood by seeing this Hadith in thechapter dealing with the Muta of Hajj, that it was about that though Allamah Nishapuri

has understood that this Hadith is concerning the Muta of Nisa.

Where is the mention of the Ashaab being the people of hell?

So, whereas Bukhari Sahib has heaped praises and praises on the ashaab, he left outthose traditions, which would show the other side of the ‘Followers of Tariqat’. In this

way, it has been solidly established in the minds of the readers that each and every Sahabi

can also be a man of hell, though it is mentioned not at only one or two places but at asmany as seven places in the same Bukhari Shareef it is clearly mentioned that some of the

companions are people of hell. But where is it mentioned? For example, by the excuse of

the description of Hauz among the hadiths regarding the Hauz.

It should also not go unnoticed that the word Sahabi and its Ijmaal (beautification)

has also created a lot of misunderstandings whereby common people and, especially non-

Muslims have fallen in deception. In the eyes of the Shias, neither all the sahabis aregood and praiseworthy nor are all of them bad and condemnable. The fact is that the

deception begins right from the definition of Sahabi. If we take the meaning of Sahabi as

those who had seen the Holy Prophet and who died as Muslims then the dispute would beremoved totally. As, according to Sunnis, everyone is sahabi who recited kalima and who

had seen the holy prophet, the dispute arose. Briefly speaking, in our view, only those

ashaab are worthy of praise and respect that lived with faith and good deeds and also diedwith faith and good deeds. Those whose apparent faith was of one kind and whose inside

was different and from the deeds of whom nothing like obedience to God and His prophet

is visible they are not worth mention but they are also extremely condemnable and to bedisconnected with. This is not the place to go in detail of this matter. Other books have

made this matter clear.

Alteration in the translation of Mishkat Shareef

I have repeated on many occasions that, now a days, Sunnis are deleting from their

books, all those parts and things which show their weakness or which can support the

Shia belief. This unhealthy expertise has reached such a peak that they have now becomeso bold that they not only stop at altering and mutilating their own books but have begun

also to alter Shia books in such a way that those Shia books may also appear in full



support of Sunni belief totally. Example from books like Makaaram-e-Akhlaaq have

already been given earlier – and what has been done with the book Tahara ibn

Maskooyah will be shown henceforth. Here just look at one more humorous happening,that is, alteration in the translation of Mishkat Shareef.

Various translations have been printed in Hamidia Press, Delhi. Translation of

Mishkat has been printed on a plate having 18 X 22/8 size plate. Its title page containsfourteen lines and there is either only one word or a number of words in every line. I am

copying it below line by line:

Line (1) Regarding translation of Hadith shareef

Line (2) No. 7

Line (3) Intikhaab Hadith Sihaah Ashrah

Line (4) Al Masabeeh

Line (5) Mishkat

Line (6) Urdu translation

Line 7 Vol. 2Line (8) Containing Bukhari, Muslim, Tirmidhi, Abu Dawood, Ibne Majah, Nasai,

Musnad Imam Malik.

Line (9) The best selection from of Imam Shafei, Imam Hanbal and Musnad Baihaqi.

Line (10) Translated by

Line (11) Alfaazil Allamah Syed Abdud Daaim Jalali Bukhari

Line (12) Ishtaraa-e-Huqooq-e-Daaimi (All rights reserved)

Line (13) Published by Khalid bin al Hameed from

Line (14) Hamidiya Press, Delhi.

The following writing is found at p. 398 of this book in the translation of Hadith No.5917:

“Hazrat Bureda says that the Holy Prophet (s.a.w.s.) said: Almighty Allah hasordered me to love four persons and has said that: ‘I love these four: Abu Zar and Miqdad

and Salman Farsi. I know their love and I love them.”

It makes one laugh to see this translation that what is meant by four persons is Abu

Zar, Miqdad and Salman. This gives a high proof of talent in the science of Arithmetic. It

also has not been mentioned in the Rivayat that the name of the fourth was not given byeither the Holy Prophet (s.a.w.s.) or by the Raavi (narrator), or that the Raavi forgot to do

so or the translator Sahib did not find it proper. The fact is that the translator is living in a

world in which people’s hearts and minds have been made totally paralyzed in religious

matters whereby they find no difficulty or hitch in meaning three by four.

A humorous event of an Egyptian (Misri) scholar has already been mentioned earlier.Here, a similar counting business is presented to readers. In the aforesaid event, four only

meant three. But in the following example the counting is still more wonderful:

Discussion of Isnaa Ashr Khalifah in ‘Sawaiqe Mohreqa’ printed in Maimaniya

Press, Misr in the year 1324 H.E.



Now the respected readers may ponder over all this. If ‘Summa Ali’ (then Ali) is

counted in Khulafaae Raashideen then, upto Umar bin Abdul Aziz, it is Eight meaning

Seven and if Summa Ali is not counted among the rightly guided khalifaas then it becomes nice meaning seven and in the first case it totals to As Saani Ashr meaning

thirteen and in another case As Saani Ashr means Fourteen (14). Subhaanallaah, how

wonderful arithmetic is this? After the explanation of Ijtamioo, Ijtamioo the counting of Haa oolaai sabaa and As Saanii Ashr can be understood only by those who do not hesitate

to believe in four means three. Readers are requested that they may also take some

trouble of counting, without, for any reason, taking into account and Ijtamioo. Thestandard is on Ijtamioo.

After this wit, now we quote the original Hadith from ‘Mishkat Sharif’ so that it may be understood what is the motive behind saying four means three?

See Mishkat Sharif Baab Jame al-Manaqib, Fasl Saalis p. 580 printed in MujtabaPress, Delhi in Rabiul Awwal 1307 H.E.

The honorable translator has eaten up the lined words in which the Holy Prophet(s.a.w.s.) has taken the name of Ali (a.s.) thrice. Again, in the same (Mujtabai) edition

please also see this margin of ???. Moreover, in this same margin of ??? is as follows:

I have nothing to say about the margins. They explain the sunni viewpoint. What

surprises me is that, sometimes, these gentlemen run away from discussing grace (???)

saying that it pertains to the unseen; that how can we know whom god will give morereward whereby we may call them Afzal and sometimes they themselves start to give

judgments after initiating discussion of gracefulness, and announce who is Afzal.

Anyway if Ali (a.s.) is higher than Miqdad and Salman, it does not matter because weconsider him more graceful than even prophets (except Mohammed [s.a.w.s.]). At present

I also do not want to discuss the point that, on the one hand, it is being said that, in this

wonderful Jamaat among God’s best creation, there was so much mutual unity that none

of them can be criticized on any account and on the other hand, they describe a tussle between Sahabi Buridah (the marginal writer) and Hazrat Ali (a.s.). Now, what to do,

with whom? At present, I have to say only this much that what can it be called except

deliberate alteration to delete those sentences which could not be tolerated by those whoclaim to have “love for Sahaba” only because they contain the name of Ali and all this

despite there being note, margin everything and in spite of the fact that the Holy Prophet

(s.a.w.s.) repeated the name of Ali thrice?

Enmity against the Name of Ali (a.s.), not a New Thing

Here it will not be inappropriate, looking to local situation to state for a little

entertainment of the readers that this trick is not view. Rather, possibly, the translator and

the publisher learned it from mother Janab Aisha.Just see what is written in ‘Tarikh Tabari’:

(Tabari vol.3, p. 191, Events of 11 H.E. printed in Husainiyah Press, Egypt)

When mother Ayesha avoided the name of Ali (a.s.) while mentioning the event

when Holy Prophet (s.a.w.s.), it should be considered good luck not to mention the nameof Ali (a.s.) not to print it while expressing love of God and the Prophet (s.a.w.s.). Bravo!

Well done indeed!



Kitab Tahzibul Akhlaq (Taharah Ibne Maskuya)

This book is written by the great scholar Abu Ali Ahmed bin Muhammad (Known as

Ibne Maskuya al Khazani al Razi who had expired in the year 421 H.E. Its several

editions are before my eyes. One of it has been printed on size 20 X 26 at Alawi Press

belonging to Ali Bakhsh Khan, Lucknow in the year 1271 H.E. It has 107 page matter.

On p. 108 is mentioned ??? Lucknow. Therein the year of publication is 1271H.E. ??? ??? Resident. Another edition size is 12 X 18/6 typed in Egypt. On its title is:

It has 185 pages. At p. 186-187 is the ??? (Conclusion) written by the ??? (corrector).

Contents are listed on other pages. The third edition is the one, which is on the margin

of ??? (mutilated as mentioned above). It is printed at the Khairiyah Press, Egypt in 1303H.E.

All the above-mentioned three editions are available in the grand library of

Madrasatul Waezeen, Lucknow.

When these editions are compared, a significant difference is seen and it becomes

obvious that there is a deliberate alteration in the Egyptian copy. (The same pattern of

alteration has been followed in both the Egyptian editions.)The entire two lines have been added, without any hint or signal, before the Hamd

(praise for God) and Naat (praise for the Holy Prophet) in the Egyptian copies. Just seethe Egyptian edition:

The writing of the author after this, which is in Lucknow style starts like this:

In the edition printed in Lucknow, at p. 11, while deserving graces under ???

(Justice), only this much is written:

But in the Misri copy after the following has been added without any rhyme andreason (see Husainiyah print p. 19-19 and Khairiya Misriya print p. 24-25):

In this writing is especially worth taking notice. Anyhow, thereafter, the writing of

both these books is the same. Details of begins. In the Egyptian edition the concluding words are:

In this, the addition of should, especially, be kept in mind.

We have cited some examples as samples. Otherwise, there are differences betweenthese two editions at several places and their style shows that the publishers and printers

want to get benefit by writing things, which are against the faith and belief of the author.

A fresh event concerning Bukhari

Allamah Hilli (r.a.) has written a reference of Waiha Ammar… Baaghiyah from

Hamidi’s Jam a Bainas Sahihain in Nahajal Haqq wa Kashfussidq. Responding to his

asking for a search of these words started in Bukhari and Muslim. In Muslim (which has been published in two volumes by Mujtabai Press, Delhi with a commentary by Nawawi

in 1319 H.E.), at p. 395, lines 18 to 24 and p. 396 – line 1 and 2 in volume two, this

Hadith has been narrated in several ways. In some is written Ibn Sumaiyah… Baghiyah.(All these hadiths are at one place in Kitab… Saa ah).

It became quite clear from this Istifadah that, in the opinion of Allamah Nawawi, inthis narration, there is explanation/clarification of the Fiatun Baagiyatun (the rebellious

group) where from the above numbered things have been drawn.



(Aqoolu = I say): This thing is not less surprising to hear from Allamah Nawawi

(scholars of this ilk thinking have no other choice but to resort to it) that despite a Nass

(Clear-cut mention) by the Holy Prophet (s.a.w.s.), they may grant a certificate of Ijtihadto the rebellious group, in order to protect them from the assault Harbuka Harbi (who

assaulted you has assaulted me), are resorting to Ijtihad, though it is universally accepted

that a Nass closes all doors of Ijtihad. (Human efforts to deduce meaning of divine textsand commands).

In short, the words Taqtalahyl… are in this way written in Muslim but when we look into Bukhari these words are not seen. On the one hand is the reference made by Allamah

Hilli (r.a.) (which is never incorrect) and on the other, disappearance of the above quoted

words in the printed copy of Bukhari. This made me spell bound for a while. At last,when I turned towards another edition these words are there! This made me understand

that the workshop of alterations did its job.

Just see the Bukhari which has been printed at the press of Mustafa al Babi al Halabi

wa akhwaih ‘s Maimaniya Press. In its volume 1, on p. 57 of Kitabus Salat, line 9, there

is Baabut Tawaaun… There, first is the verse and thereafter there is only this Hadith in

the Baab:

On p. 222 on vol. 1, p. 210 of vol. 2, p. 202 of vol. 3 and p. 190 of vol. 4 may please be perused. In their margin Taqreeraat from commentaries of Sindhi Qastalani and

Shaikhul Islam have also been printed. Its conclusion in the last part of p. 190 of volume

4) has been written by the editor Muhammad Zuhri Ghamravi and the period of printingis mentioned as Muharram 1320 H.E.

Please look at the lined words. The words Taqtalahu… are missing. Now see another edition of Bukhari, which is published in nine volumes with Eraab. On the cover of its

volume one, is this writing:

There is a preface at the beginning of this book wherein it is mentioned that this

book has been printed after making correction as ordered by Sultan Abdul Hamid Khanthe Second. Rather, at the Khatamatut Tabaa… of volume nine at

In this edition’s volume one, Baab ut Taawun… begin from line 7 at p. 97. As

mentioned above, in this Baab, there is only that verse and the same Rivayat (narration):

Praise be to god, in this edition, that pinching sentence viz. is existing, and it proves

that the reference given by the Allamah has its root in the original Bukhari. But the onewhose eye will fall on the narration concerning four will consider that this reference itself

as incorrect. This is why I am, in my essay, repeatedly warning the world that they should

find ways of protection from this alteration just now. Since my aim was to point out thisdishonesty in printing I suffice with this much. Otherwise that group’s being rebellious

which killed Ammar is clear from many other books also. Just see books like scholar

Ruzbahan’s Ibtalul Batil, Irshadus Sari, Sharhe Sahih Bukhari Aini, Sharhe TahreedeBukhari by Qannuji etc.

Kitabul Ejaz wal Ejaz

Written by Abil Mansoor As Sa Aalibi, first edition of Umumiyah Press, Egypt printed in the year 1897 A.D.



This book of literature written by Thalabi is very famous. It has 278 pages after

which is printed the historic poem Jawaamiul Kalaam… Islam, which concludes at p.

289. Thereafter contents runs from p. 290 to 301 and thereafter is corrigenda from p. 302to 304.

At p. 28, line 3 dishonesty has been made in such a way in the words of the Amirul

Mo-mineen (a.s.), in the famous Hadith Law Kashful… Yaqeena that the word Illa has been added before Yaqeena. This alters the meaning completely.

Knowledgeable people do know it very well that the distancing of these three words

turns a negative into affirmative and a perfect grace goes away. It is not difficult to create

a possible doubt about the error of the scribe. But the trouble is that the scribe, in every press, makes such thought out (deliberate) mistake, which supports his own faith and digs

out the belief in Ahle Bait and removes the gracefulness of Aal-e-Rasool (s). No press

ever, even through oversight, commits any mistake, which goes against his own creed!This shows that it is no error; that it is a web, a maze or a labyrinth.

Just ponder over this. In the Errata printed at the end of this book, at one place ???with ???. It has been corrected. Instead of correcting ??? with ??? what is printed is the

correction of ???. A tiny mistake concerning a little dot could be seen by them but the

eyes if the corrector could not observe a whole world, which makes a big change inmeaning!

As this Hadith remains correctly quoted in other books like ‘Yanabiul Mawaddah’,and ‘Sawaiqe Mohreqa’ etc., there is no need of comparing Thalabi with other books.

The awkward distancing of ??? (except) is, however, a dishonest gesture.

(Caution): In the beginning of this book I have copied a writing of Nawawi, which

shows that Bukhari Sahib has deleted some words from Hadith. This only was my aim.

But since I had mentioned it in brief, some scholars wished that it should be dealt with indetail. When I reviewed the matter to respond to their wish some more benefits of it came

to my notice. Therefore, I am expanding a little so that comprehension may becomeeasier. If the full explanation of this Hadith is looked at in ‘Nawawi’ it appears all themore delighting!

I have given a reference of Bukhari’s book ??? while dealing with the Hadith under discussion. But when I also saw Bukhari’s ??? it was known that this same hadith is

written in ???. Then when I read that ??? it came to my notice that here some more words

have been removed, why it should not be so? In the words of Mazari this only is “???”Whatever be the case the narration (???) of Muslim which is found in ??? (Vol. 2, p. 90,

Mujtaba Press, Delhi, 1319 H.E.) is as mentioned below:

Now please peruse Bukhari’s ??? Vol. 3, p. 178, printed in 1320 H.E. at Maimaniya

Press, Misr:

Just look at both these hadiths. What Qazi Ayaz has quoted from Mazari is only

pertaining to Ali and Abbas. But the narration (???) shows “the same ???. The thing in

the opinion of Ali and Abbas, as confessed, was concerning both Hazrat Umar and HazratAbu Bakr. Bukhari Sahib used the words ‘so and so’ (???) for Abu Bakr. But in the case

of Umar Sahib even this also could not be tolerated, through the same is clearly seen in

‘Muslim’.



Now move somewhat foreword and look at the Bukhari’s Rivayat which is in

the ???. The matter under discussion begins from the words ??? and, with some

difference, there is only all that which is in the above Rivayat upto the words:

(Bukhari vol. 2, Kitabul Jihad was Sani, Bab Farzal Khums, Maimaniya Press, and

Misr 1320 H.E.)

The reader himself can judge how an what extent the same Rivayat has beensubjected to changes after changes through “???”

Maulana Shibli Sahib has called it “???” (precaution). Be it limitless, yet it is Ihtiyaatas has been observed above while discussing ??? (explanation of Nasafi Beliefs). Bravo!

What a grand precaution named (???). A narration may have to be turned from one shape

to another shape entirely. Thus the printers have done the extreme job!

Here, I do not intend to criticize the Rivayat. A saying (parable) comes to my mind.

The Urdu proverb means, “neither there is yarn not cotton and yet there is quarrellingwith the weaver!” neither Abbas gained from the count of Abu Bakr not did Ali (a.s.).

But the Rivayat says that they fight with one another and are being called ‘dishonest’.

Had anyone got anything then only there was any possibility for mutual quarrel and for blaming one another. What was grabbed by whom that he became dishonest?

Moreover, only the believers in this Rivayat (narration) can comprehend that despitehaving lost their case in the court of Abu Bakr, Ali and Abbas still insisted that the

dispute continued, through each and every Sahabi is called a star. Who knows, according

to what Sunnis say, what kind of Khalifa did they believe Abu Bakr was? In books whatthey write is that there is as if Abu Bakr and only Abu Bakr after god. But these

gentlemen, after his decision, continued to consider him only so and so. Then when an

appeal was made in the court of Umar at that time also these two did not budge from this

insistence. Who knows that kind of people were these Sahabas? Their groups weredifferent; Ali and Abbas say on oath that the holy prophet (s.a.w.s.) had no property that

it became Sadaqah (charity) after his demise. On the one hand, Sadaqah is Haram(inadmissible) for Ahle Bait and on the other; no body is able to convince Hazrat Ali andAbbas. On the contrary, it is being decided that Aale Muhammad (a.s.) should be fed and

be given nafqah (maintenance) from it. Hazrat Ali and Abbas also, after hearing the

judgment about Sadaqah given by Hazrat Abu Bakr to the court of Hazrat Umar asappellants using indecent words for one another (God forbid).

Verily a performer cannot remove the foul smell which time has spread

Alteration in the book ???

Allamah Ghazzali’s is a famous book. Allamah Zahabi has accepted this in ???,

printed at ??? Press. In its first print (edition) of 1325 H.E. at p. 232 under letter ??? in

the events of Hasan bin Saba, he has admitted it saying:The book ??? was printed in 1328 H.E., corresponding with 1910 A.D. at the

expense of Mohammed Afandi Adham al-Kutubi bil Halluji at the ??? Press. The name of

the proprietor of this press is Mohammed Ismail. It has 111 pages. The ??? at its p. 4 is

reproduced below:

Another edition of ??? has been printed at C.P. Press, Bombay on litho. At the end of

this edition is written:

In both of these editions we find much difference of words. Just see (in order):



In the Misri edition is whereas in the Bombay edition the words are. In Misri is but

in Bombay is In Misribut in Bombay. In Misri is but in Bombay. In Misri is whereas in

the Bombay edition is In Misri is but the words found in the Bombay edition are In Misriit is whereas in Bombay it is. In Misri it is whereas in Bombay it is. In Misri it is in Bombay

it is. In Misri it is whereas in Bombay it is. In Misri it is whereas in Bombay it is. In Misri it

is and in Bombay it is In Misri it is whereas in Bombay it is. In Misri it is whereas inBombay it is.

So much difference is found in the first 1-½ pages. That in the next 1-½ pagesremains. Quoting all that will make the matter very lengthy. Anyway, the entire writings

in the Egyptian edition and the Bombay editions are as we did quote above.

The Urdu translation of this same book ??? has been published under title ??? by

order of Manager A. R. & Co., Bazar Siyanwalan, Lahore at Rifahe Aam Steam Press,

Lahore. This book of 18 X 22 ends at p. 204. Following matter is at its end:

(Praise be to God for this. On this day the 8th of Ramadan 1329 H.E. I have

completed translation of this book.)

Syed Yasin Ali Hasan Nizami nephew (son of the sister) of Hazrat Khwaja Nizamuddin Mehboob Ilahi (a.s.), the translator)

In this book, the translation of the entire ??? (quoted above) is printed only in thefollowing few lines:

“Fourth Maqala about the order of Khilafat. Khilafat is established (proved) on the basis of Nass, the evidence of which is the verse ??? (Tell the Arab people who remained

behind that very soon, you would be called upon to confront a furious community with

whom either you may fight or they make truce. So if you will obey this order, god willgive you a good reward. And (but) if you will turn back, as you did before, then he will

chastise you severely.”

After the Holy Prophet (s.a.w.s.), Abu Bakr Siddiq called for obeying him and those

people accepted his obedience and some commentators (Mufassirin) say in the

explanation of this Ayat that means when the messenger told one of his wives a secretthing. It is mentioned in hadith that the Holy Prophet (s.a.w.s.) said to Ayesha: O

Humaira! Your father will be Khalifa after me. And a woman asked the prophet: to whom

should we approach when we do not find you, he pointed towards Abu Bakr Siddiq. And

Abu Bakr had, during the lifetime of the Holy Prophet (s.a.w.s.) led the Muslims (in prayers) and this leading (???) is the pillar of Deen (religion). This is the statement of

those who prove this through Nass. Then these people resort to ??? (deduction) and say

that, had Ali (a.s.) been the first Khalifa, these three caliphs would not have got Khilafatnor they would have achieved victories and earned praises. And Hazrat Ali’s becoming

the fourth Khalifa does not decrease his greatness just as the Holy Prophet’s being the

last in his honor.

After them Banu Umayyah took government cleverly. Abbasid grabbed from them

forcibly. So, O seeker of kingdom! Prepare your means and adorn your condition andspend more money and be patient and attract people towards you working competently as

far as possible.”

Readers may please ponder! In maqala Arbaa ??? there are three pages containing 16

lines in each page. Yet they have translated only the first eleven and the last two lines.



In between, the translator has added the words “After them Banu Umayyah took

government cleverly. Abbasids grabbed form them forcibly” on his own account. Thus

this (article) has been totally destroyed and, obviously, the entirely deleted portion isrelated to khilafat, which reveals the weakness in arguments supporting khilafat of the

three. Think O thinker!

Moreover, there is some difference in the forewords of the Bombay and Egyptianedition also.

Fahrist al-Toosi

This book is written by Shaikh Abu Jafar Toosi. On its margin is printed in which the

??? of Allamah Hill (r.a.) has been arranged alphabetically. Its author is the great scholar

Maulana Muhammad Hasan al Kashani. At the end of it is this writing:

This edition is printed in old type. The following matter is written on the ??? (tablet):

The book ends at p. 383. On every page there are 20 lines (with text and margin). On

the last p. 383 is written:

In this book 690th name is that of Muhammad bin Masood bin Muhammad binAyyash, which is on p. 317. This is mentioned about him:

Thereafter, is the mention of his writings. After the conclusion of his writing as a

Shia, this is written:

Obviously, the lined words are not of the author. Hence the writing seen on p. 139 of

the edition of ??? printed with the corrections and margins of Allamah Syed MohammedSadiq Aal Bahrul Uloom at Haideria Press, Najaf in 1356 H.E.:

Now just look at the margin of this book at p. 308. Here it is written:

Obviously, the lined words cannot be of the author. Apparently it is the ‘Kindness’shown by the correctors.

I have said earlier that, apparently, these are little things but their consequences arefar reaching. The most significant point is that when the printers have given up

presentation of the original writings and indulged in changing, making amendments,

deletions, additions, omissions then who know how much and what kind of changes theymight have made!

The reader must have remembered what I have written regarding ???. How bigchanges have been effected through little alteration.

???

Allamah Bahauddin Amili (r.a.)’s book ??? has been written as a ??? (wallet/album).This book has also been printed at Maimaniya Press, Misr in 1317 with ??? its end.

The writing on its tablet is a

(There is a mistake in mentioning the year of death. He expired in 1030 H.E.)

In the margins of both books is written:

A look at the book ??? shows that it has also been mutilated like ???. It is full of

deletions of ??? from the ??? and the writing of ??? for the ??? people. Over and above

this there are limitless alterations.



Changes in ‘Satyaarth Prakash’

A new religion by the name of ‘Arya Dharm’ has been founded in India. Its founder

is ‘Dayanandji’ who was born in Gujarat region and who expired in 1883. He wrote a

book in 1875 titled ‘Satya Arth Prakash’. It has been regarded as the basic book of thisreligion. It is written in Hindi language and script and it has twelve chapters.

After Dayananji’s death this book was published again. Now fourteen chapters arefound in it. One chapter has been added for raising objections against Christians and

another for making allegations against the Holy Quran. There had been discussions to

point out that these chapters were not written by original author but since the first editionwas not available timely it was not possible to give evidence. Then on 6th August 1941,

one Mr. M.S. Sakhuja wrote in column 4 of page 6 in Lucknow’s English daily

newspaper pioneer that there was dispute about what Dayanandji had written about eating

of animal mutton (flesh), whether he had allowed it or prohibited it? Mr. Sakhuja wrote:As the first edition of Satyaarth Prakash is not easily available and since the other, now

available, editions have been published after the author died, truth is not known. So it is

requested that if anyone has that original edition or if it is available in any library, the

same may kindly be made known.

I was already in search of the said first edition of Satyaarth Prakash over since I hadrepeatedly heard from the late Khwaja Ghulam Hatiq Panipati; the author of ‘Tarikh Ahle

Zamana’ that such and such matter was not in the original edition of Satyaarth Prakash.

This new article in pioneer renewed it. Luckily I got that original edition, I began reading,and comparing the second chapter with other editions that obvious changes have been

made. Now I have several editions before me:

(1) The authentic Urdu translation of Satyaarth Prakash, illustrated, with Arya

Awdesh Ratna Maala which has been certified as authentic after getting it translated by

Smt. Aarya Pradeshik Pratinidhi Sabha, Punjab, Sindh, Baluchistan, Lahore, through

Mehta Adhakshanji, Pandit Rajaramji, Prof. Pandit Bhagwatji, Governor, ResearchDepartment, D.A.V. College, Lahore.

Publishers: Lajpatrai & Sons, Taajiraane Kutub, Lahore, printed at Kilani Press,

Lahore by Lajpatrai, printer. Fourth edition, copies Ten thousand, Price: Ten Annas.

Above is what is written on the title page. Its tablet size is small. Year of printing is

not mentioned.

(2) Title is like this:

Authentic Urdu Translation of ‘Satyaarth Prakash’ written by Maharishi Dayanand

Saraswatiji by permission of Aarya Prarinidhi Sabha, Punjab. Mahashay Lakshman

Aaryopdeshak (Ramnagari) for it printed for Korya Pustakalaya Lahore at Union Steam

Press, Lahore. Fourth print. 5000 copies. Price Its tablet size is big but the year of printing is not mentioned on it also.

(3) The third edition is in Hindi which has been printed for the fourteenth time at

Ajmer in the year 1979 (Bikrami). Copies 9000.

(4) ‘Satyaarth Prakash’ Published for the first time. 4000 copies, in 1885 A.D. as

directed by Raja Kaikishandas Bahadur C.S.I., by the authority of Munshi Harbanslal, at

Star Press, Mohalla Rampur, Banaras. This book is also on a small size tablet. This is theedition of the book which was published during the lifetime of the author and which is



original. There are only twelve chapters (Baab) in it. Chapters containing allegations

against Christians and Muslims are not found in it. It has 535 pages. At the end of it, it is

written in Hindi:

“R. Shrimad Dayanand Saraswati, Karte, Satyaarth Prakash subhasa barachte

dwaadasha smlasa, sampurna.”

I have seen all these editions and compared their contents. The titles of the chaptersof this original edition are like this:

First Baab: Ishwar naam liya gayaam, from page 1 onwards

2- Baal Shudh vishay from p. 3 onwards

3- Padhnaa padhaana from 42 onwards

4- Biyaah Shaadi from p. 113 onwards

5- Maanprasth aur sanyaas from p. 286 onwards

6- Raaj dharm p. 214 onwards

7- Eeshwar aur ved p. 277 onwards.

8- Paidaaish wa fanaa e Aalam p. 321 onwards

9- Vidyaa Avidyaa p. 336 onwards

10- Achchhaa karna p. 382 onwards

11- Koryaawrat ke manasharon ki radd p. 397 onwards

12- Naastik Chaadrak Budhh Jain p. 518 onwards

Second Baab of the Urdu small size table begins like this:

Maatruman Pitrumaanaachaaryawaan Purushoved (Hindi script)

???… ???

Means of becoming scholar:

These are the words of Satpath Brahman. In fact, when mother, father and aachaarya,

are available then only man becomes scholar (aalim). Blessed is that family and lucky is

that progeny whose mother and father are dhaarmik and aalim. No other grace can ever be attained which could equal the grace obtained from the mother. No one loves a child

as much as a mother loves. Whose mother is istumatri (learned/religious-minded) is

Maatriman. Lucky is a mother whose training becomes complete from her pregnancy tillthis time and who guides her children nicely teaching them good virtues. Small tablet (p.

73 quoted). Chapter 2, p. 3 and p. 7.

Guidance regarding Food

It is very essential for parents to give up consuming intoxicating things, wine bad

smelling, dry and things harming intelligence before conceiving, during pregnancy andthereafter (after delivery). They should use things like ghee, milk, sweet eatables and

drinks, which provide peace of mind, health, strength, intelligence, courage and virtues sothat they may not have any defects of Rajas (menstruation) and Beeraj (Virya = Semen)

and attain the best virtues.

Chapter (Baab) 2 of the big size Urdu edition begins from p. 32 as under:

Start of second Chapter



In the matter of Training

How can a man become scholar:

This is the saying of Satpath Brahman. It means when three trainers, viz. mother,father and teacher, are available, then only man can become knowledgeable. Blessed is

the family and lucky is the progeny who have the cover of religious-minded parents their

heads. None gives children as much as a mother can give because no one else can surpassin love and goodwill for children. So matriman is he whose mother is praiseworthy

religious. Blessed is the mother who guides her children since the day of conceiving till

the child completes it’s training and acquires good behavior.

The big size edition, from p. 590 of which this quotation has been copied has also, on

its p. 33 (chapter 2) this:

Guidance for parents about food:

It is extremely essential for parents that before conception and during pregnancy and

also thereafter, they should give up consuming intoxicating and foul smelling drinks and

dry and harmful things. They should use ghee, milk, butter-milk and such other eatables

and drinks which increase peace of mind, health, strength, intelligence, good behavior and decency so as to be clean of menstruation and semen and virtuous.

Hindi edition of Ajmernagar:

This edition’s chapter 2 starts from p. 23. It contains the following matter:

Matrumaan:

This is the vachan of Satpath Brahman. Vastutaha when three Uttam Shikshak arthat

are mata, second Pita and third aacharya are available them only may be comesgyaanwaan. That family is Dhanya and that Santaan is Bhaagwaan whose mother and

father are religious Vidwaan. The updesh and upkaar, which children get from the

mother, cannot be derived from anyone else. The Prem and Hit which a maataa gives to

her children cannot be given by anya. Therefore, Maatruman arthaat “Prusht-dhaarmiki”Maataa Vidyate So Maatraman. Dhanya is the mother who gives updesh of Susheeltaa

right from garbhdhaan till the completion of Vidyaa. It is ati-uchit for maataa and pitaathat they should give maadak dravya, madya, durgandh ruksha, buddhi-naashak padaarth

poorva (before) and Madhya (during) garbhdhaan (pregnancy) and the should consume

best padaarths (things) which can provide Shaanti, bal, buddhi to attain susheeltaa

through sabhyat like Ghrut, Dugdh, Mishtaan paan aadi (etc) so that they may get rid of dosh (defects) of rajas and veerya and may become atyuttam gunyukta (Highly virtuous).

The second Baab (chapter) of the 1875 AD edition starts from p. 30 and its content is

like this:

Ut… Pratham (firstly) it is uchit (good) for all to get training from maataa. After

birth, for three or five varsh (years), the married couple used to give shikshaa avashya.

Firstly, they should, in accordance with Sushrat and Charak which are vedik shastras,looking to the swabhaav (nature) of the body, after mixing osharhas with dugdhadiks and

doing sanskar should be given to boys and girls or the woman who suckles the children

should consume these shresth padaarths so that their ansh (essence) may enter her milk

which will increase physical strength, besides intelligence. And they should be kept inclean place. Children must be made to Bharman in Shuddh Sugandh (clean, fragrant)

desh. When they are born, on that very days or on the next day or the third day,



dhanaadhya (wealthy) people and rajaa log (ruling people) should examine daasi (female

servant) and annya (other) women and entrust the child to the one who may not have any

rog (ailment) either in her body or her milk. Only that woman should nourish the child.Parantu (but) it is necessary to keep drishti (eye) on that daasi or other woman. Those

people who are asamarth (ability) to engage a dasi or other woman, should rear the

children on the milk of a chheri (she goat) athawa (or) cow and buffalo. Where there isabhaav (unavailability) of chheri aadi (and the like) may do whatever they can.

Note the draft following this is missing so this book is concluded here.

Publisher

O our departed teacher! We have been deprived of your loveful shade and support

What experience shows is that normally, what looks like nice from a distance turns

out to be less attractive or dim or totally opposite. That is why there is a saying ‘distant

drums sound delighting’. But, in the matter of our dear and respected teacher, the lateHazrat Allamah Adeel Akhtar (may his soul rest in peace), we found it contrary to it. We

saw him higher than reported. He was known (his virtues were much more than what we

had heard). Everyone knows how much famous was his knowledge and graceful hischaracter. Again when I was under his instruction for a general training for eight years in

the center of knowledge and perfection at Lucknow how could I have been aware of it?

But when, after admission to Madrasatul-Waezeen, I sat under his direct training I

became quite convinced how true goes the Persian saying Shuneedah kay buwadmaaninde deedah (How what is heard can come to the level of what is seen?). What we

saw was much higher than our imagination. Today when the respected teacher is no more

so that any one may write something to please. At this time when I heard the voicescoming after this shocking to this shocking event of his demise from every corner of the

Indo-Pak sub-continent and also from Africa and Kashmir etc., I found two things

common therein. Every writer called him ‘Allamah’ and every speaker described him as

the speaker of truth, righteous and a morally sound man. The essence of humanity isnothing except these virtues. The summary of the Divine Law (Shariat) too is Iman

(faith) and Amale Saleh (good deeds). These two virtues are quite enough for a religious

scholar, be this bright sunlight visible to people or not. The world may confess or reject.But if one is perfect and unique in Ilm and Amal, then he is the representative of religion,

being a religious scholar. Had these virtues remained unknown then also they were

sufficient to make him and high ranking. But the letters and telegrams arriving fromevery part of the world, sent by scholars and graduates, paying him glorious tributes in

their messages of mourning and the large number of mourning meetings held in his

remembrance show that the community was well aware of the late teacher’s good andnoble status. Today everyone says that this loss is irrecoverable. Truly, it is never

possible to fill the seat of a departed scholar. So the vacuum caused by the passing away

of such a perfect scholar cannot be filled.

I do not intend to give an introduction of the late Ustad in these lines nor is it ever

possible to do so. In what light can sun be shown? My only aim is to submit my feelings.

Style of teaching and training

I had heard in the stories about the earlier people that there used to be such and effect

of the teacher on the taught that the student reflected the face of the teacher in every way,

like a mirror. But the biggest defect in the present system of education is that one meets



with a number of teachers at a time and consequently the students cannot grasp of any of

the teacher’s teaching fully. Therefore, the late Ustad was against this kind of education.

His style was keeping his student with him as far as possible until by the end of the thirdyear he was making his students perfect in such a way that each and every pupil taught by

him has, after completion of his course, came out excellently both in word and deed.

The late Ustad had felt that, in this age, atheism and irreligiousness had renderedreligious education and the religious teachers and students and the religious people so

valueless and they had lowered their prestige in the eyes of people to such an extent that,consequently, a student who graduates from a religious madressa comes out very meekly,

as if, he is afraid of the atmosphere, lest he might remain nowhere. This feeling of

inferiority has affected the longing for learning religious matters. As a result, the studentsof today weigh light in both knowledge and character. This defect was the consequence

of the aforesaid inferiority complex. Therefore, the late Ustad, first of all, was raising the

viewpoint of the student to such a height that his aim would become the attainment of both physical knowledge and religious (moral) education.

It was only the result of this kind of training imparted by the late Ustad that his

students used to spread out to various countries, despite a number of difficultiesconcerning travel, money matters and feelings of being valueless in the eyes of the

society and, lo, they were returning victoriously, attaining their high and lofty aims.

At this time too, the group of the student’s of the late Ustad is discharging this

religion and basic duty in a nice way and they are being considered among the bestUlama of the country.

The late scholar’s love for his pupils was not formal. He used to love them more thanhe loved his own children in taking their care. His trust in his students was not less than

that in his children. I remember well that when, en route to his return journey from Hajj,

he had once alighted at Karachi port, his relatives and near and dear ones had requested

him to stay put at Karachi looking to the then prevailing communal atmosphere. In reply,the late aalim said: I have no objection if you call all of my family members except me.

But so far as I am connected with Madrasatul Waezeen, I cannot leave that place and I

also assure you that, there, I will feel more comfortable than the comfort you intend togive me. Even if I have to proceed to the other world, then also, I will better than what

you want to provide. The late Ustad did not act word to word in this matter. May

Almighty God make his pupils as nice as he wanted them to be – Aameen, that is, worthyof his trust.

Tablighi (Missionary) tours:

After his graduation, the Ustad went on missionary tours. When he reached

Murshidabad, it was raining. The coolie asked: where should we go? Due to hisunawareness of the city, he kept quiet, till the porter guided him saying: I will take you to

such and such Inn. He lodged there, passed night there and next morning when he wokeup he could see that the spot where he had slept, thinking it to be floor was rubbish

which, due to poverty, he himself had to clean. Thereafter he entered the city. At a time

when, in an inappropriate province like Bengal when the Shuddhi movement had spreadwith power, he went out to prove the truth as truth through there was no certainly of his



remaining alive till sunset. He thus tried his best to protect the Deen so courageously and

so nobly.

It was because of this that the far-reaching eyesight of Najmul-ulema, correctly

appreciated him and, putting full trust in him, sent him to Madagascar for developing

relations with distant countries. He returned with shining success from Madagascar.

Likewise when a beginning was made for establishing and consolidating religiousfoundation in Burma, the late Ustad was selected for this mission and he was sent to the

capital city of Rangoon. His work there was so effective that he was called there once

again and so he had been to Rangoon once again.

He also toured Kashmir and Tibet where he had suffered much due to floods. But he

continued to do his duty of serving the Deen. He became so much busy there that hecould not take care of even his own family members who were then living in Peshawar.

Suffering was so severe that he wrote his diary covering himself in a blanket.

His greatest work in Kashmir and Tibet was that one whereby he filled a cup of

disruption that had developed and was widening between Noorbakhshiya sect and the

Shias. Circumstances did not allow him to remain there for long; otherwise the Noorbakhshis would have joined Shias.

In the opinion of the late scholar’s critical eyesight, the Noorbakhsiya sect wasfounded in an atmosphere of Taqaiyyah with a view to serve tabligh of Deen and so they

presented Shiaism covering it in the dress of Sufism for attracting people. Later on the

events of time did not allow the cover of Sufism to be torn. Otherwise he had no doubtthat that sect was Shia. Before long, the same enthusiasm to serve religion compelled him

to leave for a far off place like Masqat where he remained engaged for several months.

In addition to the abovementioned foreign tours, the late Allamah also used to tour

different regions of India as and when needed for serving Deen. This year he toured the

province of Saurashtra, gave speeches in Mahuva Bunder, Ahmedabad, Bhavnagar etc.,

signs whereof are still shining there. This is evident from the letters and telegramscoming from there.

Last year he toured south India visiting Madras and Bangalore etc. As a result, a

gentleman discarded the creed of Ahle Sunnat and accepted the true Imamiyah, Jafariyah,

Isna Ashari faith.

In Bangalore, he delivered such an impressive speech on the holy life of the Holy

Prophet (s.a.w.s.) that Muhammad Sharif Sahib, the president of that meeting, gave hisimpression in his presidential speech.

Ardent love for religious service

Observing the literary and practical perfections and fervor for religion of the lateUstad, Janab Najmul Ulama chose him (late Ustad) for guiding Madrasatul Waezeen,

called him from Peshawar and posted him in Lucknow.

The late Ustad too, till the end, performed his duties in such an excellent way that,

after him, the group of missionaries is still in search of a leader of his caliber – but in

vain.

The late Ustad confronted many difficulties. He tolerated separation from his near

and dear ones, allowed the future his future and that of his descendants to become ??? but



did not leave the service of Madrasatul Waezeen so that he may expose the bright and

radiant face of Islam. It is indeed true that the late Ustad did not leave anything except

debts for his survivors. But did leave a very great capital of spiritual progeny for hiscommunity and religion, which, by the Grace of God, is performing the duty of his heirs

in the matter of religion in various countries.

High morals and practical perfection

There is no scope of describing the high and sound morals of the late Maulana. I am

mentioning only one event. During his stay in Peshawar there arose some matters which

resulted in bringing the income of the late Maulana to almost nil and perhaps his salarywas (for a long time thereafter) yet to be paid by the Madressa. Briefly speaking, income

was almost nil and the burden of family expenses was heavy. In those days, he was

offered the post of the Qazi in Qorram Agency. But, considering it religiouslyimpermissible, he rejected it, though he was in a very great monetary difficulty.

One of the great benefits, which he gave to Madrasatul Waezeen through his highcharacter, is that, though community differences had increased especially the religious

and political and local difference had become serious, he adopted neutral policy and stuck to it firmly. As a result, though today many institutions have become disputable, the position of Madrasatul Waezeen is the same what it was at the time of its establishment in

1919 AD.

Similarly, when he was living in Peshawar, there arose a dispute between the

government and the Shias. The governor of Frontier Province called religious leaders of

the community. It was a time of bayonets and he stood up as a Shia aalim in the precincts

of Peshawar where there was no punishment except execution. The government intendedto suppress the affairs per force. Before the discussion could begin, the late Allamah

stood up, presented the demands of his community, and before its rejection and before it

resulted in a tussle, he walked out of the meeting. Consequently, the meeting wasadjourned and the matter was settled as desired by the community.

Services in Tabarra agitation

When the atmosphere of Lucknow was poisoned due toe the Madhe-Sahabamovement and people of the city and Ulama had gathered at the house of Janab Nasir-ul-

millat and Najmul-ulema were silent due to their Ijtihadi thinking, he hastened the

decision by stating: why do you ask for permission? They will never say that bloodshedshould occur, but neither are they prohibiting you. You have given the hint. Now go and

start. If they want to prohibit, they will prohibit it and then you should stop. In short, the

Mahaaz-e-Husaini would begin from the next day.

The opponent party made a propaganda among the members of the Assembly askingwhat right did some persons have to stop the other party from praising there leaders of religion. This was such a true word because of which public opinion turned against the

Shias. So the late Ustad wrote a brief booklet titled Tabarra and Madhe Sahaba in English

language, took the job of printing from his pupils to every M.L.A. and the palace of deception built by the opponents came down crashing. Annoyed by his speeches and

writings, the government wanted to arrest him but who was about to go to jail was

Allamah Raeesulhuffaaz Hafiz Kifayat Husain Sahib and since after his going the



mujahideen were likely to get dispersed in the province of Punjab and Frontier. So he

(late Ustad) went in hiding, reached Peshawar and began to assist the mahaaz (front).

Correct opinion

Besides being a learned and righteous scholar, the late Ustad also was a very right-

thinking gentleman. So when Shariat conference was held, despite all of its callers and

invitees being Ahle-Sunnah, he was chosen its deputy president. The Jamiat Ulama Hindhad recalled this matter two years ago when the annual conference of the Jamiatul Ulama

Hind was held in Lucknow and they desired to invite a Shia Ulama, the president of the

participation by the late Ustad was put forth (as was done in Shariat conference).

Consequently Janab Khan Bahadur Maulavi Mahdi Hasan Sahib attended the Jamiat meetas the delegate of the Shia Majlise Ulama.

Last year the government of India opened an institution for establishing cultural

relations with Asian countries. Maulavi Sahib marhoom was invited to join it as the

representative of Madrasatul Waezeen. So he went to Delhi. I was also with him. When

Maulavi Hifzur Rahman Sahib came to know that the late Ustad was in Gulzar Hotel,Ballimaran, he made his guest at once and obliged him to leave the hotel and to reside in

the office of the Jamiat. During his stay there we were given all kinds of hospitality and

both attended the meet.

But, looking to the instability of political conditions, the late Ustad, in view of his

unalterable nature, distanced himself from political activities. Thereafter whatever in his personal capacity came true word by word. About two and half years ago he had foretold

that the work of Congress party was over; that there would be serious disruption in it and

that its connection with people would weaken. So we can now see that Rafi AhmedKidwai left the Congress along with all of his companions. Jawaharlal resigned from

Congress Working Committee and confessed that Congress had distanced from masses

and hence it was the only proper way to bring back to people.

Similarly when the movement for making Hindi the national language, he said that, practically, Hindi would not be able to serve as the administrative state language. Itwould live only up to the time warm feelings could keep it alive. So we do see now that

the government has, along with making Hindi the State language, kept English as the

State (government – administrative) language for ten years. But, even after this period,there is no hope of Hindi to serve properly as the state language.

About six months back, the home minister had announced that fresh thinking wouldhave to be resorted to in the matter of language. Despite trying to be brief, this subject

has become lengthy. Still very much is stored in mind. Pages of biography will be

appropriate for that purpose for which we pray to God and I seek help from the pupils of the late Ustad and his contemporary leaders and also companions.

Tearful,

Ghulam Askari

1 Refer Tarikhul Khulafa, Allamah Suyuti pg. 278, Govt. Printing Press, Lahore

1870 AH, under the account of Mahdi.

2 In addition to these I saw another version published by Matba Maimana, Egypt in

1311 AH on the margins of which is printed Shamail Uzma. This copy is the property of Nasiriyya Library, Lucknow. This book is also interpolated like the other two versions.



3 It seems to be the mistake of Irving because in all other history books the number of

Public baths is mentioned as four thousand.

Documents

Ilmi Khayanten