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638-QUNOOT NAAZILAH

QUNOOT NAAZILAH

Rang-o-Noor (BY SA'DI)

(Shumara: 638)

Today, I am to talk about Qunoot Naazilah. May Allah accept it!
 Qunoot Naazilah is a chapter of learning. If you study it attentively and understand it, you will gain excellence of learning a chapter of knowledge.
 Qunoot Naazilah is a secret weapon for the Muslims through which they cause Allah's punishment descend on the enemies of Islam.
 Qunoot Naazilah is an important source of acquiring Allah's special help for the oppressed and helpless Muslims.
 Qunoot Naazilah is a spiritual force at the back of Jihaad. It is key to release the captives of Islam. It is a source of avenging upon the enemy. This is a great deed which connects the earth with the High-Throne.
Rectify the Word First: Qunoot means supplication and Naazilah means disaster, calamity and accident. Hence Qunoot Naazilah means the supplication sought at the time of disaster and calamity. Qunoot gives many meanings such as: (1) Obedience (2) Steadfastness at Din (3) Humility and lowliness (4) Long stay in Salaat (5) Expression of humility before Allah (6) Supplication. In Qunoot Naazilah, the word Qunoot has been used in the sense of supplication. Qunoot Naazilah is the supplication sought after obligatory Salaat for the disaster of enemies of Islam, but for salvation and protection of believers, victory of Islam and defeat of Infidelity. This is a very useful deed. Hazrat Shah Wali Allah says, "Whenever the Holy Prophetﷺ and his companions faced a mishap, they would supplicate for the Muslims and curse the Infidels before or after Raku' never forsaking it, i.e. whenever they faced a trouble, they would recite Qunoot Naazilah. (Hajjat Allah Al-Baalighah)
An Essential Creed: Allah has given us the order to fight i.e. wage Jihaad against the enemies of Islam. He Holy Prophetﷺ fought them and waged Jihaad. Whoever denies it, will deny Allah's dictate as well as the Holy Prophet'sﷺ policy whereas Din is the name of following Allah's dictate and the Holy Prophet'sﷺ policy. Hence such a person is the denier of Din.
Cursing for the enemies of Islam is found in the Holy Quran also. The Holy Prophetﷺ himself cursed the Infidels. This same objective of Qunoot Naazilah has been stated in traditions i.e. یدعوا للمومنین ویلعن الکفار Praying for the Muslims and cursing the Infidels. (Al-Muslims) Whoever denies it or deems it against civility or contrary to it praises the Infidels and censures the Muslims, will deny the Holy Quran as well as Sunnah of the Holy Prophetﷺ.
It is mandatory to every Muslim to understand and take up this creed and not to endanger his faith affected by the glamour and atmosphere of the present day. This routine of Sahaabah has been stated in the books of traditions that they would specially curse the Infidels in the last decade of Ramazaan وکانوا یلعنون الکفرۃ فی النصف اللھم قاتل الکفرۃ الذین یصدون عن سبیلک ویقاتلون اولیاء ک الخ ....
Venerable Sahaabah would curse the Infidels during last half of Ramazaan praying, "O Allah, annihilate the Infidels who dissuade people from Your faith and fight saints i.e. Muslims (Saheeh Ibn Khuzaimah)
When was Qunoot Naazilah Started? Hazrat Mufti Laajpuri writes: It was started after the incident of Maoona Well. The Holy Prophetﷺ sent seventy Sahaabah to Najad for preaching. They were Haafiz and Qaari who would recite the Holy Quran at night but made their living by gathering sticks during day time. A few tribes, on the way, caught and killed them at the point of Maoona Well. One Sahaabi got injured and was stuck under dead bodies. He came to his senses later on and was saved. He came back and informed the Holy Prophetﷺ about the mishap. Never before was the Holy Prophetﷺ so shocked as he was shocked at that incident. He cursed the tribes who had committed that heinous crime and recited Qunoot Naazilah for one month after Raku' in morning Salaat daily. Ra'l, Bani Lihyan, Zakawan and 'Usia were the tribes involved in that crime. (Al-Bukhaari, P:586)
Traditions About Qunoot Naazilah: Qunoot Naazilah is the Sunnah of the Holy Prophetﷺ and his companions. He recited Qunoot Naazilah on the eve of so many mishaps. For example: (1) To curse the killers of the oppressed Shuhada of the Maoona Well. (2) For the sake of the oppressed Muslims in Makkah with their names as is reported in Al-Muslim that the Holy Prophetﷺ would recite Qunoot Naazilah in Raku' as, "O Allah, rid Waleed bin Waleed! O Allah, rid Sulma bin Hishaam! O Allah, rid 'Ayaash bin Abi Rabia'h! O Allah, rid the weak Mu'mineen! O Allah, harden Your punishment at the Muzir tribe! O Allah, impose starvation on them as that of the age of Hazrat Yusuf! (3) Whenever he had to pray for help or curse for punishment, he would recite Qunoot Naazilah کان لا یقنت فیھا الا اذا دعا لقوم او دعا علی قوم ( ابن خزیمہ.
The Holy Prophetﷺ says, "I recite Qunoot so that you may call to your Lord and demand your needs." (Majma'-az-Zawaaid) A great detail is given in traditions about Qunoot Naazilah. According to some reports, he would recite Qunoot Naazilah in all the five Salaats. Some reports tell us about Jahri (open) Salaats and some others about Fajr Salaat only. It is admitted that Qunoot Naazilah is recited only in Salaat. It is also admitted that Qunoot Naazilah is not recited in Friday Salaat because there is ample supplication in the sermon. It is also proved from traditions that he did not always recite Qunoot Naazilah. Once, the Holy Prophetﷺ stopped reciting Qunoot Naazilah after many days. Sahaabah asked the reason. He ﷺ said, "Don't you see that all of them for whose release supplications was going on have returned to Madinah?
The Jurists worked on this multiplicity of traditions. So, the summary of all the detail according to the Hanafites is:
(1) If a mishap, trouble or disaster befalls the Muslims i.e. the Infidels attack or exercise oppression, the leader of Salaat should recite Qunoot Naazilah after سمع اللہ لمن حمدہ in second Raka'at of Fajr Salaat and the devotees should say "Yes" silently. After supplication, they should bow for prostration after saying Allah Akbar.
(2) Qunoot Naazilah can be recited in Maghrib and 'Isha Salaat also.
(3) The Imaam should recite Qunoot Naazilah loudly but the devotees should say "Yes" silently. It is also correct that the Imaam should recite secretly and the devotees should also recite secretly.
(4) Placing hands at the chest as well as letting them loose is also correct while reciting Qunoot Naazilah. It is not correct to raise hands as in supplication according to the Hanafites but no dispute should be raised at it.
(5) The man establishing Salaat all alone can also recite Qunoot Naazilaah in the same above way. Women can also recite in this way in a low voice. The decrees issued by Hazrat Mufti Kifaayat Allah and Hazrat Mufti Abd-ur-Rahim Laajpuri permit it.
(6) No specific supplication is essential for Qunoot Naazilah. It is according to the situation however Sunnah supplications are preferable. We shall discuss a few supplications next.
Practice of the Guided Caliphs:- It is written in Fatr-hul-Qadeer and Zaad-ul-Ma'ad that Hazrat Abu Bakr recited Qunoot Naazilah at the time of waging Jihaad against Musailimah Kazzab and the people of the Scripture. In the same way, Hazrat Umar also recited Qunoot Naazilah at the time of Jihaad against the people of the Scripture.
Now, when I am writing these worlds, the Palestinians and the Kashmiries are prey to oppressions. There is heart-rending situation there. The Muslims should not content at protests and agitations though necessary but take up Qunoot Naazilah and Jihaad which is actual solution and perform it as their duty hoping of good results from Allah. Allah be praised we recited it in Kot Bhalwal Jail, India, in captivity and witnessed its effects.
An Important Decree:- It is written in Fatawa Rahimiyah, "The dictate for Qunoot Naazilah is general. It encompasses men, women, Imaam and individuals. There is no condition of captivity, specification of men individuals or women. Qanat-ul-Imaam is no proof for it. (Hazrat Mfti Kifaayat Allah holds the same view.) So individuals and women can recite Qunoot Naazilah in Salaat but women should not recite it loud. There is no specific Qunoot supplication. Any Sunnah supplication can be recited according to the occasion and time. The following supplication is most appropriate:
اَللّٰھُمَّ انْصُرْ الِاسْلَامَ وَالْمُسْلِمِیْنَ وَاَنْجِزْ وَعْدَکَ وَکَانَ حَقًا عَلَیْنَا نَصْرُ الْمُوْمِنِیْنَ اَللّٰھُمَّ اَلِّفْ بَیْنَ قُلُوْبِھِمْ وَاَصْلِحْ ذَاتَ بَیْنِھِمْ وَانْصُرْھُمْ عَلٰی عَدُوِّکَ وَعَدُوِّھِمْ اَللّٰھُمَّ اَھْلِکِ الْکَفَرَۃَ الَّذِیْنَ یَصُدُّوْنَ عَنْ سَبِیْلِکَ وَیُکَذِّبُوْنَ رُسُلَکَ وَیُقَاتِلُوْنَ اَوْلِیَائَکَ اَللّٰھُمَّ خَالِفْ بَیْنَ کَلِمَتِھِمْ وَزَلْزِلْ اَقْدَامَھُمْ اَللّٰھُمَّ شَتِّتْ شَمْلَھُمْ وَفَرِّقْ جَمْعَھُمْ وَخَرِّبْ بِلَا دَھُمْ اَللّٰھُمَّ اَلْقِ فِی قُلُوْبِھِمْ الرُّعْبَ اَللّٰھُمَّ خُذْھُمْ اَخْذَ عَزِیْزٍ مُّقْتَدِرْ اَللّٰھُمَّ اِنَّا نَجْعَلُکَ فِی نُحُورِھِمْ وَنَعُوْذُ بِکَ مِنْ شُرُوْرِھِمْ اَللّٰھُمَّ اَنْزِلْ بِھِمْ بَأسَکَ الَّذِیْ لَا تَرُدُّہُ عَنِ الْقَوْمِ الْمُجْرِمِیْنَ
Good Luck of the Captives of Islam:- Jail and captivity are very hard. So many people do not wage Jihaad for fear of capture nor utter the word Jihaad. But captivity in the way of Allah is so great deed that major deeds can't come equal to it. The Holy Prophetﷺ himself supplicated for the Muslims with their names who were captivated in Makkah. When we study those traditions in Al-Bukhaar and other books, our eyes bow down in veneration for the individuals for whom the Holy Prophetﷺ supplicated in obligatory Salaats. This gives the lesson that the Muslims should not be negligent of the captives of Islam but they should make efforts for their release. These days, thousands of captives of Islam, from repectable Aafia to Bagraam and Guantanamo Bay, Kashmir to Syria wait for our supplications and efforts. We should reap this reward through Qunoot Naazilah. Then Allah will open more doors to us to work more.
For the Learned People:- The deed of Qunoot Naazilah is becoming extinct among the Muslims. Many people are trying to make it nullified or dubious as a sect thinks that the said deed was specific with the age of the Holy Prophetﷺ. Some people say that it is essential for Qunoot Naazilah that the Muslim Caliph should lead the Salaat i.e. it is the duty of the state and the government. May Allah bless Mufti Kafiaayat Allah with good reward because he has given satisfactory answers to all these objections stating the ruling of Qunoot Naazilah in detail in chapter 20, volume III in Kifaayat-ul-Mafti. In the beginning, I wanted to note down complete writing in this column because it contains complete detail and research. As the wording in that writing is difficult and idiomatic, I had to change my mind. The learned people should study "Kifaat-ul-Mufti" in order to understand and know the importance of the ruling of Qunoot Naazilah. The doors to knowledge will open to them if Allah wills possibly this deed is promulgated in all Masaajid all over the world.
A Comprehensive Writing:- A famous scholar of our times Hazrat Maulana Khalid Saifullah Rahmaani has written a very comprehensive but brief article on Qunoot Naazilah. A summary is given below. Study it.
"The duty of a believer is to turn to Allah and seek help from Him when he faces a trouble or trial. That's why; there is Salaat Haajat(Needs) in Islam that when man needs a thing, he should establish two Raka't and beg for his needs. Sometimes, there are extraordinary needs and trials. Shari'ah has given us specific Salaat for those occasions as there is funeral Salaat at the death of someone or Salaat Istisqa to demand rain, and two Raka't Salaat to set out on a journey.
In this age, when there if fight with the enemies of Islam, offensive or defensive Jihaad or indulgence in oppression and trials there is no specific Salaat on such occasions but a specific supplication which is called Qunoot Naazilah. Naazilah means disaster and trial. It has a number of meanings. One of them is supplication. This same is meant in this context. Hence Qunoot Naazilah means supplication on the eve of trouble. The Makkans would not allow the weak Muslims in Makkah to migrate to Madinah. The Messenger of Allah ﷺ recited Qunoot Naazilah for them. In the same way, a mishap took place wherein a large number of Huffaaz were killed. This incident is recorded as Ba'ri Maoona in the books of history. The Holy Prophetﷺ had recited Qunoot Naazilah on that occasion also.
At present, the situation in Syria is very painful. Children and old people are killed, even relief parities are also hit. All this is done by pharaoh of this age i.e. Bashaar-ul-Asad with the cooperation of the cruel Iranians and Russians.
In this situation, if we can't do much for our Syria Muslims, we should cooperate with them through supplications and Qunoot Naazilah. Many points are worth mentioning with regard to Qunoot Naazilah. Was the dictate for Qunoot Naazilah specific with the Holy Prophetﷺ or it exists for the Ummah till today? On what occasions should Qunoot Naazliah be recited? In which Salaat? Who will recite it? Should it be recited loud or silently? What should devotees do when the Imaam recites Qunoot Naazilah? In which words is Qunoot Naazilah reported from the Holy Prophetﷺ and his companions?
Some learned people are of the view that Qunoot Naazilah was specific with the Holy Prophetﷺ but in the opinion of so many Jurists, the dictate for Qunoot Naazilah still exists after the Holy Prophetﷺ. Hence it is reported that Hazrat Abu Bakr recited Qunoot Naazilah at the time of war with Musailimah Kazzaab. Hazrat Umar also recited Qunoot Naazilah on some occasions. The words of his Qunoot have been noted in the books on traditions (Manhatul-Khaliq: V-2, P:44) So, The actual point is that dictate for Qunoot Naazilah was not confined to the Holy Prophetﷺ. This dictate still exists. All the four Imaam agree to it. (Halabi: P:420, Sharah Muhazzab, v-3 P:506, Al-Muqna' V-4, P:135).
Evidences of the Jurists show that recitation of Qunoot Naazilah is also fair on the occasions of troubles besides wars. Imaam Novi talks of reciting Qunoot Naazilah in case of epidemics and drought. (Rozat-ul-Taalibeen and Amdat-ul-Muqsiyien, v-1, P:254) According to Hanbali school of thought, Qunoot Naazilah can be recited in case of epidemic. (Al-Ansaf V-4, P:139) The Hanafites also write that if plague breaks out, it will also be included in Salaat.(Rad-ul-Mukhtar v-6, P:447) Recitation of Qunoot Naazilah in case of epidemics is not proved from the Messenger of Allah ﷺ and his companions. Hence when the incident of Amwas plague befell in the age of Hazrat Umar, Qunoot Naazilah was not recited. (Al-Ansaf V-4,P:139) Actually, Qunoot Naazilah was recited on the eve of war. So the Jurists have allowed the recitation of Qunoot Naazilah in case of other disasters. Hence Abu Hurairah reports that the Holy Prophetﷺ used to recite Qunoot Naazilah when he wanted to supplicate for a group or curse a group. ('Ila-as-sunan: tradition :1715)
It means that Qunoot Naazilah is a special Sunnah when the Muslims are at war with enemies of Islam but it is permissible on the eve of other collective disasters. In which Salaat should Qunoot Naazilah be recited? There are different reports. Hazrat Abdullah bin Abbas reports that the Holy Prophet ﷺ recited Qunoot Naazilah in the last Raka't of Zuhr, Asr, Maghrib and 'Isha Salaat regularly for a month in which he cursed the Banu Sulaim, Ra'l, Zakawan and Asiyyah tribes. (Abu Dawood: 1443) It is reported in Al-Bukhaari from Hazrat Anas that the Holy Prophetﷺ would recite Qunoot Naazilah in Maghirib and Fajr Salaats. (Al-Bukahari: 1004) Hazrat Bara bin Aazib also reports that the Holy Prophetﷺ would recite Qunoot Naazilah in Fajr and Maghrib Salaat. (Tahaavi: V-1,P:142) A report from Hazrat Abu Hurairah tells us about recitation of Qunoot Naazilah in 'Isha Salaat and supplicating for the weak Muslims in Makkah. Imaam Tahaavi has noted it with many references. According to the Shaafa'e school of Jurisprudence, there is scope for reciting Qunoot Naazilah in all the five Salaat. (Sharah Muhazzab :V-2, P: 605), Rozah-at-Taalibeen,V-1, Page 504) Same is the saying of Imaam Ahamd that Qunoot Naazilah should be recited in Fajr and Maghrib Salaat. According to a saying, it can be recited in Maghrib, 'Isha and Fajr Salaat and according to another saying, in Fajr Salaat only, (Sharah V-4, P:137, Al-Ansaf, V-4 P:137) The Hanbali school of thought has different saying in this regard.
Two types of interpretations are found with the Hanafites. One is that Qunoot Naazilah should be recited in all the audible Salaats. The same is reported in the basic books of the Hanafites. Allama Haskafi has written the same words. Imam Tahtaavi also holds the same view. Some other Hanafites have also written the same point. Maulana Anwar Shah Kashmiri in near past also helds the same view. Allama Hamavi calls this saying correct. Another view is that Qunoot Naazilah should be recited in Fajr Salaat only. Allama Shaami is also inclined to it. He fancies that some reporters might have written Salat-ul-Jahr instead of Salaat-ul-Fajr. When so many reports exist, they can't be refuted on the basis of guessing. That's why; Allama Shaami himself writes that there are perhaps two sayings of the Hanafites in this regard. ''ولعل فی المسئلۃ قولین''(منحۃ الخالق علی ہامش البحر :ج ۲ ص ۴۴) (Manha-al-Khaliq, v-2, p:441)
The preferable seems that there is scope for reciting Qunoot Naazilah in Maghrib, 'Isha and Fajr Salaat because traditions exist in this regard but as there is consensus on Fajr Salaat contrary to Maghrib and Isha, recitation of Qunoot Naazil in Fajr Salaat is significant. As for as Abdullah bin Abbas' report about Zuhr and Asr is concerned, recitation of Qunoot Naazil in them is abrogated in the eyes of most of jurists. A few presumptions about their abrogation are found in traditions.
When will Qunoot Naazil be recited in Salaat? Traditions nearly prove that it should be recited after Raku'. (Al-Bakhaar: 1002, Abu Dawood: 1444) The Jurists have interpreted it also.
Should Qunoot be recited loud or in low voice? An authentic report from Abu Hurairah exists in this regard that the Holy Prophetﷺ recited Qunoot loudly while cursing the Muzir Tribe. (Al-Bukhaari) So, the preferable saying is that the Imaam should recite Qunoot Naazilah loudly. ('Ila-as-Sunan, v-6,p-112) Normally secret supplication is better so there is scope for secret recitation. What should the devootees do when Imaam recites Qunoot Naazil? Allama Shaami writes, "If the Imaam recites the Qunoot loudly, the devotees should content to say "Yes". If he recites secretly, the devotees should also repeat its wordings. (Rad-ul-Mukhtar; v-2,p:449) The Hanafites agree to the point that as hands are raised to supplicate after Salaat, hands will not be raised for Qunoot Naazil rather hands will be placed at the chest or let loose. Because of non-availability of authentic traditions in this regard, the Jurists disagree on this point. It is better to place hands at the chest in the opinion of Imaam Abu Hanifa and Imaam Abu Yusuf but according to Imaam Muhammad, hands should be let loose however Shaafa'e and Hanbali schools of thought hold the opinion that there is scope for raising hands in Qunoot Naazilah as is done for other supplications. (Al-Mughani: v-2,584)
As for the words in Qunoot Naazilah, there are no specific words for it. ''واما دعاء ہ فلیس فیہ دعاء موقت'' (Al-Bahr-ur-Raqaaiq v-2,p:41) It is evident that recitation of only the words recited by the Holy Prophetﷺ and his companions is better. In this connection, a report from Hazrat Ali is that the Messenger of Allah ﷺ taught him the supplication in the following words: اَللّٰھُمَّ اھْدِنِی فِیْ مَنْ ھَدَیْتَ وَعَافِنِیْ فِیْمَنْ عَافَیْتَ وَتَوَلَّنِیْ فِیْمَنْ تَوَلَّیْت ، وَ بَارِک لِی فِیْمَا اَعْطَیْت وَقِنِی شَرَّ مَاقَضَیْتَ ، فَاِنَّکَ تَقْضِیْ وَلَایُقْضٰی عَلَیْکَ وَاِنَّہ لَا یَذِلُّ مَنْ وَّالَیْتَ ، تَبَارَکَ رَبَّنَا وَتَعَالَیْتَ ( ابوداؤد: حدیث نمبر۱۴۲۵)
"O Allah bless me with guidance along the people whom You guide and bless me with safety along the people whom You provide safety and look after me along with the people who are looked after by You. Bless me with amplitude in what You have given me. Protect me against the wickedness of the lot because You make the decision. No decision can be made against You. Whomever You befriend can't be disgraced. The one whose enemy You are, cannot be Your friend. O my Lord, You are Sacred and Elevated!" (Abu Dawood: 1425)
(Note: While reciting this supplication in congregational Salaat, make plural case of the above as اَللّٰھُمَّ اھْدِنَا ... وَ عَافِنَا وَ تَوَلَّنَا )
A supplication from Hazrat Umar is also reported. Imaam Novi has noted it down with reference to Baihaqi. (Al-Azkar; 97) Allama Shaami has noted down addition of these words which he would recite in supplication after Vitar. Blessings of Hazrat Umar have also been included in it so it is good to note down these words:
اَللّٰھُمَّ اغْفِرْ لِلْمُوْمِنِیْنَ وَالْمُوْمِنَاتِ وَالْمُسْلِمِیْنَ وَالْمُسْلِمَاتِ وَاَلِّفْ بَیْنِ قُلُوْبِھِمْ وَاَصْلِحْ ذَاتَ بَیْنِہِمْ وَ انْصُرْھُمْ عَلی عَدُوِّکَ وَعَدُوِّھِمْ ، اَللّٰھُمَّ الْعَنْ کَفَرَۃَ اَھْلِ الْکِتَابِ الَّذِیْنَ یُکَذِّبُوْنَ رُسُلَکَ وَیُقَاتِلُوْنَ اَوْلِیَائَ کَ ، اَللّٰھُمَّ خَالِفْ بَیْنَ کَلِمَتِہِمْ وَزَلْزِلْ اَقْدَامَھُمْ وَاَنْزِلْ بِھِمْ بَاْسَکَ الَّذِیْ لَا تَرُدُّہُ عَنِ الْقَوْمِ الْمُجْرِمِیْنَ ( رد المختار:۲،۴۳۲،۴۳۳)
"O my Lord, forgive the believing men and believing women, link their hearts, remove their mutual differences, help them against Your enemies and their enemies. O Allah! Your curse should be on the Infidel people of scripture who deny the messengers and fight Your friends. O Allah! Create differences between them, uproot their feet and indulge them in Your punishment which can't be removed from upon the culprits." (Radd-ul-Mukhatr: 432, 433)
Allama Haskafi writes that Durood should be recited on the Holy Prophetﷺ after Qunoot supplication. ویصلی علی النبی وبہ یفتی (Radd-ul-Mukhatr: v.2,p:442).
This is high time for every Muslim to prostrate before his Lord and supplicate to Allah humbly beseechingly as "O Allah, uplift Islam in the world! Those who have wrath and rancor against Islam and the Muslim should be ever deprived in the Hereafter as in this world. '' وما ذٰلک علی اللّٰہ بعزیز،انہ علٰی کل شیء قدیر'' (انتہیٰ)

لا الہ الا اللّٰہ، لا الہ الا اللّٰہ ،لا الہ الا اللّٰہ محمد رسول اللّٰہ

اللہم صل علی سیدنا محمد والہ وصحبہ وبارک وسلم تسلیما کثیرا کثیرا

لا الہ الا اللّٰہ محمد رسول اللّٰہ

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