Abu Hurayrah reported that Rasool Allah (SAW) said: “By Him in whose hand my soul lies, none of you believe until I am more beloved to him than his father and son.” (BUKHAARI Kitaab al Imaan [vol.1 no.13])

Anaas bin Maalik reported that Nabi (SAW) said:"There are three characteristics, whoever has them will find the sweetness of imaan - That Allah and His messenger are more beloved to him than all else, that he loves a person and does not love him except for Allah and that he would hate to revert to kufr just as he would hate to be thrown into the Fire." (BUKHAARI [1/60] MUSLIM [no.67,68,69])

Anaas bin Maalik narrated that Rasool Allah (SAW) said:“None of you believe until I am more beloved to him than his family, wealth and all the people.” In the wording collected by Imaam Muslim, “…than the members of his household, his wealth and all the people.” And in another narration “…than his child, his father and all the people.” (BUKHAARI Kitaab al Imaan [vol.1 no.14] MUSLIM Kitaab al Imaan [vol.1 no.70,71])

A’bdullah bin Hisham narrated: ‘We were with the Prophet (SAW) and he was holding the hand of U’mar ibn al-Khattab, U’mar said to him, ‘O Rasool Allah! You are dearer to me than everything except my ownself.’ Rasool Allah (SAW) said "No, by Him in Whose Hand my soul is, (you will not have complete belief) until I am dearer to you than your ownself." Then 'Umar said, ‘However, now, by Allah, you are dearer to me than my ownself.’ He (SAW) then said: "Now, O 'Umar, (now you are a believer)." (BUKHAARI)

With these ahadeeth considered, what is the state of belief for an ummah who shows aggression about the insults towards their own families but are silent and passive when a Prophet is insulted, mocked and cursed?

Allah (swt) says: “Those who harm Allah and his messenger, Allah has cursed them in this world and in the next and has prepared for them a humiliating punishment.” (al Ahzaab 33:57)

Qadi A’yaad says: ‘He (swt) said something similar about those who kill the believers. Part of the curse on them in this world is that they are killed, Allah (swt) says “Cursed they will be. Wherever they are found, they are seized and slain.” (al Ahzaab 33:61) …This is because there is a difference between their harming Allah and His Messenger and harming the believers. Injuring the believers, short of murder, incurs beating and exemplary punishment. The judgment against those who harm Allah and his messenger is more severe, the death penalty.’ (QADI A’YAAD ‘ash Shifa bi Ta’rif Huqooq Mustafaa’ [p.377])

The word ‘harm’ here is a translation of the word ‘yu’dhoona’ although in English it implies an effect on the object, here it signifies the active party. In reality Allah can never be harmed and the Messenger (saw) can not be harmed after his passing. Rather, only the one directing any malicious words or actions towards Allah and the Messenger (saw) will suffer harm ultimately, and perhaps those who neglect their duty in response to that transgression as the ayah says “And fear a fitnah [calamity] which effects not in particular those who oppress among you, and Allah is Shadeedul I’qaab [Severe in Punishment].” (al Anfaal 8:25)]

Allah (swt) says: “If you ask them, they will say ‘We were only talking idly and joking.’ Say: ‘What, were you then mocking Allah, His Signs and His Messenger? Make no excuses. You have disbelieved after your belief.” (at Tawbah 9:65-66)

This is kufr and the hadd for that is death as Ibn A’bbaas reports that Nabi (saw) said: “Whoever changes his deen kill him.” (BUKHAARI, ABU DAWOOD, IBN MAAJAH and in the mursal of Zayd ibn Aslam with the words “…strike his neck.” MAALIK kitaabul Aqdiyah [vol.2 no.1444])

A’li ibn Abi Talib reported that Nabi (saw) said: “Whoever curses a prophet kill him. Whoever curses my companions beat him.” (TABARAANI, DARAQUTNI)

Ibn A’bbaas said:‘A blind man had an Umm Walad who used to abuse the Prophet (saw) and disparage him. He forbade but she did not stop, he rebuked her but she did not give up her habit. On one night, she began to slander the Prophet (saw) and abuse him, so he took a dagger, placed it on her stomach, pressed it and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet (saw) was informed about it, he assembled the people and said “I adjure by Allah the man who has done this action and I adjure him by my right to him that he should get up.” Jumping over the necks of the people and trembling, the man stood up. He sat before the Prophet (saw) said, ‘Rasool Allah, I am her master. She used to abuse you and disparage you. I forbade her but she did not stop, I rebuked her but she did not leave her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you again, so I took a dagger and put it on her stomach and pressed it until I killed her.’ Thereupon, the Prophet (saw) said “Be witness, the spilling of her blood requires no retaliation.” (ABU DAWOOD Kitaab al Hudood [vol.3 no.1033])

At the conquest of Makkah Holy prophet Mohammad (S.A.W) announced general amnesty to all except those who were guilty of blasphemous acts and sacrilegious statements, Ibn e Khatal was one of the convict (Tareekh-e-Tabari Page 104 / History written by Al Tabari) This is evident from the following Hadith.

Narrated Anas bin Malik"On the day of the Conquest, the Prophet entered Mecca, wearing a helmet on his head. When he took it off, a man came and said, “Ibn e Khatal is clinging to the curtain of the Ka’ba.” The Prophet said, “Kill him.” Sahih Bukhari Volume 5, Book 59, Number 582

Narrated Jabir bin ‘Abdullah:Allah’s Apostle said, “Who is willing to kill Ka’b bin Al-Ashraf who has hurt Allah and His Apostle?” Thereupon Muhammad bin Maslama got up saying, “O Allah’s Apostle! Would you like that I kill him?” The Prophet said, “Yes,” Muhammad bin Maslama said, “Then allow me to say a (false) thing (i.e. to deceive Kab). “The Prophet said, “You may say it.” Then Muhammad bin Maslama went to Kab and said, “That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you.” On that, Kab said, “By Allah, you will get tired of him!” Muhammad bin Maslama said, “Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food.”

(Some difference between narrators about a camel load or two.) Kab said, “Yes, (I will lend you), but you should mortgage something to me.” Muhammad bin Mas-lama and his companion said, “What do you want?” Ka’b replied, “Mortgage your women to me.” They said, “How can we mortgage our women to you and you are the most handsome of the ‘Arabs?” Ka’b said, “Then mortgage your sons to me.” They said, “How can we mortgage our sons to you? Later they would be abused by the people’s saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you. “Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab’s foster brother, Abu Na’ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, “Where are you going at this time?” Kab replied, “None but Muhammad bin Maslama and my (foster) brother Abu Na’ila have come.”

His wife said, “I hear a voice as if dropping blood is from him, Ka’b said. “They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed.” Muhammad bin Maslama went with two men. (Some narrators mention the men as ‘Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, “When Ka’b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head.” Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. “have never smelt a better scent than this. Ka’b replied. “I have got the best Arab women who know how to use the high class of perfume.” Muhammad bin Maslama requested Ka’b “Will you allow me to smell your head?” Ka’b said, “Yes.” Muhammad smelt it and made his companions smell it as well. Then he requested Ka’b again, “Will you let me (smell your head)?” Ka’b said, “Yes.” When Muhammad got a strong hold of him, he said (to his companions), “Get at him!” So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka’b bin Al-Ashraf.” Sahih Bukahri Volume 5, Book 59, Number 369

Narrated Al-Bara bin Azib: Allah's Apostle sent some men from the Ansar to ((kill) Abu Rafi, the Jew, and appointed 'Abdullah bin Atik as their leader. Abu Rafi used to hurt Allah's Apostle and help his enemies against him. He lived in his castle in the land of Hijaz. When those men approached (the castle) after the sun had set and the people had brought back their livestock to their homes. Abdullah (bin Atik) said to his companions, "Sit down at your places. I am going, and I will try to play a trick on the gate-keeper so that I may enter (the castle)." So 'Abdullah proceeded towards the castle, and when he approached the gate, he covered himself with his clothes, pretending to answer the call of nature. The people had gone in, and the gate-keeper (considered 'Abdullah as one of the castle's servants) addressing him saying, "O Allah's Servant! Enter if you wish, for I want to close the gate." 'Abdullah added in his story, "So I went in (the castle) and hid myself. When the people got inside, the gate-keeper closed the gate and hung the keys on a fixed wooden peg. I got up and took the keys and opened the gate. Some people were staying late at night with Abu Rafi for a pleasant night chat in a room of his. When his companions of nightly entertainment went away, I ascended to him, and whenever I opened a door, I closed it from inside. I said to myself, 'Should these people discover my presence, they will not be able to catch me till I have killed him.' So I reached him and found him sleeping in a dark house amidst his family, I could not recognize his location in the house. So I shouted, 'O Abu Rafi!' Abu Rafi said, 'Who is it?' I proceeded towards the source of the voice and hit him with the sword, and because of my perplexity, I could not kill him. He cried loudly, and I came out of the house and waited for a while, and then went to him again and said, 'What is this voice, O Abu Rafi?' He said, 'Woe to your mother! A man in my house has hit me with a sword! I again hit him severely but I did not kill him. Then I drove the point of the sword into his belly (and pressed it through) till it touched his back, and I realized that I have killed him. I then opened the doors one by one till I reached the staircase, and thinking that I had reached the ground, I stepped out and fell down and got my leg broken in a moonlit night. I tied my leg with a turban and proceeded on till I sat at the gate, and said, 'I will not go out tonight till I know that I have killed him.' So, when (early in the morning) the cock crowed, the announcer of the casualty stood on the wall saying, 'I announce the death of Abu Rafi, the merchant of Hijaz. Thereupon I went to my companions and said, 'Let us save ourselves, for Allah has killed Abu Rafi,' So I (along with my companions proceeded and) went to the Prophet and described the whole story to him. "He said, 'Stretch out your (broken) leg. I stretched it out and he rubbed it and it became All right as if I had never had any ailment whatsoever." Volume 5, Book 59, Number 371

A’li ibn Abi Talib said:“A Jewess used to abuse the Prophet (saw) and disparage him. A man strangled her until she died. The Messenger of Allah (saw) declared that no recompense was payable for her blood.” (ABU DAWOOD Kitaab al Hudood [vol.3 no.4349])

Abu Barzah reports: ‘I was with Abu Bakr. He became angry at a man and uttered hot words. I said ‘Do you permit me that I strike his neck?’ These words of mine removed his anger, he stood and went in. He then sent for me and said ‘What did you say just now?’ I said ‘Permit me that I cut his neck.’ He said, ‘Would you do it if I ordered you?’ I said ‘Yes.’ He said “No, I swear by Allah, this is not allowed for any man after Muhammad (saw).” (ABU DAWOOD Kitaab al Hudood [vol.3 no.4350]

Based on the Quran, Sunnah, practice and statements of the sahaabah and the khulafaa raashideen, we note the views of the classical u’lemaa:-

Imaam Maalik ibn Anas [d.179 h.] said:“Any Muslim who curses the Prophet (saw) is killed without being asked to repent.” (SAHNOON ‘al Mudawwanatul Kubra’, AL U’TBI ‘al U’tbiyyah’, QADI A’YAAD ‘ash Shifa bi Ta’rif Huqooq Mustafaa’)

Imaam Ibn al Qaasim [d.196 h. Maaliki Madh-hab] said: “Anyone who curses him, reviles him, finds fault with him or disparages him is killed. The community says that he should be killed just like the dualist. Allah made it obligatory to respect the Prophet and be dutiful to him.” He also said “Any Jew or Christian who curses the Prophets in any way other than that by which he normally disbelieves is beheaded unless he becomes Muslim.” (AL U’TBI ‘al Utibiyyah’, QAADI A’YAAD ‘ash Shifa bi Ta’rif Huqooq Mustafaa’ [p.374] & second quote [p.439] )

Imaam Sahnoon [d.240 h. Maaliki Madh-hab] said about those who curse the Prophet (saw): “This is apostacy in exactly the same way as zandaqah is. Therefore there is some dispute about whether such a person should be called to repent (as a Muslim) or whether he is a disbeliever. Is he to be killed by a hadd punishment (as a Muslim) or for disbelief?” (QAADI A’YAAD ‘ash Shifa bi Ta’rif Huqooq Mustafaa’ [p.374])

Imaam ibn al Mundhir [d.319 h. Shafi’i Madh-hab] Qadi A’yaad said: “Abu Bakr ibn al Mundhir said that the bulk of the people of knowledge agree that whoever curses the Prophet (saw) is killed.” (QAADI A’YAAD ‘ash Shifa bi Ta’rif Huqooq Mustafaa’ [p.373])

Shaykh Abu’l Hasan al Qaabisi [d.324 h. Maaliki Madh-hab] said: “When a person’s curse (of a prophet) is proven and then he repents of what he has done and shows his repentance, he is killed for the curse as a hadd punishment.” (QAADI A’YAAD ‘ash Shifa bi Ta’rif Huqooq Mustafaa’ [p.402])

Imaam Ibn Abi Zayd al Qayrawaani [d.386 h. Maaliki Madh-hab] said “If someone speaks disrespectfully of the Messenger of Allah (saw) he should be put to death without accepting his repentance. If someone from a tolerated class speaks disrespectfully of him, aside from simply expressing his disbelief, he should be put to death unless he becomes a Muslim.” (Al QAYRAWAANI ‘ar Risaalah’ [p.173])

Imaam Ibn Hazm [d.456 h. Zaahiri Madh-hab] said "A person who insults Allah (swt) or any of His prophets is a disbeliever and must be executed without mercy or compensation." (IBN HAZM 'al Muhalla' [vol.11 no.2308])

Qaadi A’yaad [d.544 h. Maaliki Madh-hab] said “Know that all who curse Muhammad (saw), or blame him or attributes imperfection to him in his person, his lineage, his deen or any of his qualities, or alludes to that or its like by any means whatsoever, whether in the form of a curse or contempt or belittling him or detracting from him or finding fault with him or maligning him, the judgment regarding such a person is the same the judgment against anyone who curses him. He is killed as we will make clear. This judgment extends to anything which amounts to a curse or a disparagement. We have no hesitation concerning this matter, be it a clear statement or allusion. The same applies to anyone who curses him, invokes against him, desires to harm him, ascribes to him what does not befit his position or jokes about his mighty affair with foolish talk, satire, disliked words or lies, or reviles him because of any affliction or trial which happened to him or disparages him, because of any of the permissible and well-known human events which happened to him. All of this is the consensus of the u’lamaa and the Imaams of fatwa from the time of the sahaabah until today.” (QADI A’YAAD ‘ash Shifa bi Ta’rif Huqooq Mustafaa’ [p.373])

Sidi Khaleel [d.676 h. Maaliki Madh-hab] said concerning issues which break the contract of protection for the dhimmi [the non-Muslim living in Dar al Islam] “Insults a prophet with slander over and above what constitutes his disbelief…he should be put to death unless he embraces Islam.” (KHALEEL ‘al Mukhtasar’)

Imaam Ibn Naqeeb al Misri [d.769 h. Shafi’i Madh-hab] said “When a person who has reached puberty and is sane, voluntarily apostatizes from Islam, he deserves to be killed….(and he included the following as apostacy:-) …to revile Allah or His Messenger…” (IBN NAQEEB AL MISRI ‘U’mdat as Saalik wa U’ddat an-Naasik’ Kitaab al Jinayaat [p.596-597])

Two clear signs according to Revelation of love for the prophet (saw) is to oppose his enemies and implement his commands. Allah (swt) says "You will not find any people that believe in Allah and the Last Day loving those who oppose Allah and His messenger, even though they were their fathers, sons, brothers or relatives. For such He has written imaan in their hearts and strengthened them with Ruh from from Himself. And We will admit them to Gardens underneath which rivers flow, to dwell therein. Allah is pleased with them and they with Him. They are the party of Allah (hizbullaah). Verily, it is the party of Allah that will be successful." (al Mujaadilah 58:22)

“Muhammad is the messenger of Allah, and those who are with him are severe [ashiddaa’u] against the disbelievers and merciful [ruhamaa’u] among themselves. You see them bowing and falling down prostrate, seeking bounty from Allah and His Pleasure. You see the signs of prostration on their faces…” (al Fath 48:29)

Tameem ad Daari reports that Nabi (saw) said “The deen is nasiha, the deen is nasiha, the deen is nasiha” They said ‘To whom, Yaa rasool Allah?’ “To Allah, His Book, His messenger, the aai’mmah and the public (a’aammatihim)” (MUSLIM, ABU DAWOOD kitaabul Adab [no.4923] AN NASAA’I kitaabul Baya’h [8/156])

Qadi A’yaad [d. 544 h. Maalilki Madh-hab] said concerning the above words “(Naseehah to) His Messenger”, “Naseehah to the Messenger is confirming his prophethood and obeying him in what he commands and forbids.” (QADI A’YAAD ‘ash Shifaa bi Ta’rif Huqooq Mustafaa’ [p.232])

Imaam Ibn Rajab [d.795 h. Hanbali Madh-hab] said the same “Naseehah for His Messenger is belief in his prophethood and obeying him in what he commanded and prohibited.” (IBN RAJAB ‘Jaami’ al U’loom wal Hikaam’ [p.111])

Imaam an Nawawi [d.676 h. Shafi’i Madh-hab] said in explanation of the same words, "As for sincerity [naseehah] to His Messenger (saw) it is affirmation of him for his message, affirmation of everything that he brought, obeying him in his command and in his prohibition, helping him in his life and after his death, showing enmity to whoever shows enmity to him and friendship to whoever shows friendship to him, exalting his right and showing respect for him, bringing his way and his sunnah to life, spreading his da’wah and his sunnah, rejecting any suspicion about it…” (NAWAWI ‘al Arba-a’yn’ [no.7])

So what is the state of one who opposes what the sharia’h commands about any issue, including the hadd for those who insult prophets? Allah (swt) says “Let those beware who oppose his order [amr] lest some calamity befall them or a grievous penalty be inflicted upon them” (an Noor 24:63)

“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.” (al Ahzaab 33:36)

"But no by your Lord, they can have no imaan until they set you (O Muhammad) judge in any disputes that arise among them and then find in themselves no resistance against your decisions but submit to them with fullest submission (yusallimu tasleema)." (an Nisaa 4:65)

A’bdullah ibn A’mru ibn al A’ss reported that Rasool Allah (saw) said “None of you believe until his desires are in accordance with what I have come with.” (BAGHAWI ‘Sharhus Sunnah’, KHATEEB ‘Tareekh Baghdad’, IBN ABI AA’SIM ‘as Sunnah’, AL ISBAHAANI ‘Kitaab al Hujjah’)

Muhammad bin Ishaq said: "The great ones of the mockers were five people, who were elders and noblemen among their people. From Bani Asad bin `Abd Al-`Uzza bin Qusayy there was Al-Aswad bin Al-Muttalib Abu Zam`ah. According to what I heard, the Messenger of Allah (SAW) had supplicated against him because of the pain and mockery he had suffered at his hands. He had said,



From Bani Zahrah there was Al-Aswad bin `Abd Yaghuth bin Wahb bin `Abd Manaf bin Zahrah. From Bani Makhzum there was Al-Walid bin Al-Mughirah bin `Abdullah bin `Umar bin Makhzum. From Bani Sahm bin `Amr bin Husays bin Ka`b bin Lu'ayy there was Al-`As bin Wa'il bin Hisham bin Sa`id bin Sa`d. From Khuza`ah there was Al-Harith bin At-Talatilah bin `Amr bin Al-Harith bin `Abd `Amr bin Malkan.

When their evil went to extremes and their mockery of the Messenger of Allah went too far, Allah revealed:

(Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.)

Ibn Ishaq said: Yazid bin Ruman told me that `Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah when he was performing Tawaf around the House (the Ka`bah). He stood and the Messenger of Allah stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind.

Al-Aswad bin `Abd Yaghuth also passed by the Prophet one day. Gabriel pointed to his stomach, and he drank so much water that his belly swelled until it burst.

Al-Walid bin Al-Mughirah passed one day by the Messenger of Allah, while the angel Gabriel was with him. Gabriel addressed the Prophet, saying: "Here comes al-Walid ibn al-Mughirah, who is one of the mockers." "Yes", he answered. Then al-Walid passed by a man of the tribe of Khuza'ah, sharpening his arrows at the door of the mosque. He accidentally stepped on some of them, a silver went into the bottom of his foot, and blood gushed out. Gabriel pointed to that spot, and blood continued to flow until it stained the bed of his daughter. Frightened, the girl cried out: "O maid, the mouth of the waterskin has come untied!" "This is not the water of the waterskin", said al-Walid, "it is the blood of your father. Call together for me my sons and the sons of my brother, for I am about to die." When they all gathered, he made his will, and immediately breathed his last.

Al-`As bin Wa'il passed by, and he pointed to the instep of his foot. He (Al-`As) set off on his donkey, heading for At-Ta'if. He rested by a thorny tree, a thorn pierced his foot and he died from it.

Al-Harith bin At-Talatilah passed by the Prophet, and Gabriel spat in his face. The man then went out into the Tihamah mountains (in the vicinity of Mecca), where he was hit by a burning sand storm. He was burnt and turned black. When he returned home his family would not let him in, saying, "You are not of this family." He went away and was afflicted with great thirst. He thus drank until his stomach burst, and he died.

Mere m'aa b'aap AAP (SAW) par kurban. This is the way He was called and although, He is not amongst us but still most of the muslims feel the same. Regarding anything amounting to his blasphemy is so sensitive that once Dr. Israr Ahmed Sb said "When a person is saying something (hadees or rivayat) about Muhammad (SAW), then don't interfere until that person has completed his talk, even if you doubt the authenticity of the Hadees, which you may argue later." It is because people were refrained by Allah to have their voices above His voice or to interrupt Him, which may result in loss of all good deeds done by one.

Islam is certainly a religion of tolerance, but there are certain issues, where there is no compromise. Allah hum subko Islam par amal karne ki taufeeq ata farmiye ameen.

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The Me you have always known, the Me that's a stranger still.

a question that always teases me...

agar hamaray payaray RASOOL(SAAWW) ki shan ma koi gustakhi(naozobillah) karay to us ko is duniya ma jeenay ka koi haq nahee to
agar koi siray sa hee ALLAH G ki zaat ki nafi kar dey(agar RASOOL(SAAWW) ki shan ma gustakhi ki saza maut ha to i think phir ALLAH G ki nafi us sa b bura amal hai..am i right?) to kia usey bhi phir qatal kar dia jaey?
aur phir agar usay qatal kar dia jaey to kia saray kafir wajib ul qatal hain?



one more thing saray aima aur islamic sects is baat par mutafiq hain k esay gustakh shakhs ko qatal kar dia jaey(not even one differs) to phir how can we negate this...matlub koi aik aima bhi nahee jo is k khilaf hain..it is a thing of serious consideration...is there anyone who can come up with a single riwayat narrated by any sahaba(r.a) which goes against blasphemy law or is there any aima of ours or even any muslim scholar who is against blasphemy law?


wo aurat jo RASOOL (SAAWW) par koora(naozobillah) phainkti thi us ko qatal kiu ni kia geya?
taif k logon ko jinho na ap ko sirf zubani nahee balkay jismani aziat dee to un k haq ma ap na dua kiu farmai?


aur kia blasphem law ko dicuss karna gunnah hai?agar nahee hai to salman taseer ko kiu mara geya?

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Puppet,Slave,Lover

aghar kisi badbakht ne aap RASOL {SAAWW} kay ahad e shan main gushtakhi ki ya tuheen ki aur aap {SAAWW} ne un ko maaf farma deya tu ya husun-e-khulq
aur wasf aap {SAAWW} ka hai ..lekin umat main se ya kisi ko huq hasil nahi hai huzur apna huq maaf farma saktay hai ... lekin aghar umati kisi badzuban ko nazar andaz kar day tu ya husun-e-kulq nahi behamyati aur begharti hugi ...

quran sharef main surah tuba aayat no 79 aur 80 main Allah tala khud farmata hai k ......

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Kami kis shae ki hai tere khazaane me mere Allah
Jhukaa ke sar jo maangun teri rehmat mil hi jaaegi...

For mj khan:

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When you try, you risk failure. When you don’t try, you ensure it.

How can we preach Islam to non-muslims in such circumstances,if he/she has some prejudiced thoughts against our beloved Prophet(SAW)?

Should we kill him/her(Non-muslim) on the spot or argue with logic?

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When you try, you risk failure. When you don’t try, you ensure it.

That's is a very good point. We surely should argue with logic. Everyone has a right of his opinion. If someone says something inappropriate, it is our duty to correct the person first and seek his pardon (Besides it's Allah to decide to forgive for the act of that person and not human). Another important point is "What is Gustakhi itself?" How exactualy to define it? The point is raised in number of occasions.

A funny example is: How about the CDs of Quran??? Those are being sold along with Porn in the same shop! What about Mobile phones? We have Quran as well as music in it at the same time!!!

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What is this?

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Kami kis shae ki hai tere khazaane me mere Allah
Jhukaa ke sar jo maangun teri rehmat mil hi jaaegi...

Dear Sara and Last Island,

My above question is still unanswered.

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When you try, you risk failure. When you don’t try, you ensure it.