User talk:InamullahBalti

Ahlehadis' The pioneers of India’s first armed struggled for freedom Who are the Ahlehadees The Ahlehadees or the salfis, popularly but contemptuously referred to as the Wahabis, are a constituent sect of the Sunni Muslims. They adhere to the pristine teachings of Islam as enshrined in the Qur’an and the Hadith. (Hadith or the Sunnah stand for the precepts and the practices of Muhammad, Allah’s messenger Pease and Blessings of Allah be upon him) and reject what has not been enjoined by the Islamic Shariah. They are also called the salafis. Salaf means righteous of you. Or the Companions of Allah’s messenger (PBUH) who were the torch bearers of the pristine teachings of Islam. The Ahlehadees or the Salafis belive in pristine Monotheism(Tauheed Khalis), the cardinal Principle of Islam. They don’t attend uRS (annual celebrations at the graves of saints.) they don’t invoke saints blessings and turn to Allah Almighty seeking His mercy. They have their distinct identity among Muslims. They don’t follow any particular Imam (Jurist). No doubt they revere all the Imams but adhere to the pristine teaching of the Qur’an and Hadith and don’t stick to any of the sectarian jurisprudence (Fiqh). They reject triple Talaq (Divorce) in one sitting as it has no sanction of the Shariah. Ahlehadees is not a new sect. In fact as the adherents of the pristine faith, they are the original and the oldest followers of Islam. They inhabit in every part of the world where there is Muslim population. In India their estimated population is about 25 to 30 millions. Markazi Jamiat Ahlehadis Hind is their representative organization. Ahlehadis the pioneers of India’s struggle for freedom The East India company had treacherously occupied a larger part of the Indian sub Continent but Delhi the capital of Mughal India was not yet under their occupation. However the British army entered Delhi in 1803 It was an implied Message that now the British were the De-facts rulers of India as they controlled Delhi the capital of Mughal empire. It was a mortal emotional blow to the residents of Delhi who had been under the delusion that Delhi was rudled by the Mugal King and not by the whites. Shah Abdul Aziz the illustrious son of the great visionary Shah Waliullah and himself an erudite scholar of Hadith (precepts and practices (Allah’s Messenger of Peace and Blessings of Allah be upon him) issued a fatwa or religious ruling) that India was now a Darul-Harb (Country under enemy control) It was the bounden duty of Indians to fight for the liberations of their homeland or migrate to some other independent country. They should not live as slaves in India. This Fatwa was the basis for launching the Jihad movement (armed freedom struggle) by the Wahabis in 1826. It was the first movement launched for the liberation of India. Shah Muhammad Ismail nephew of Shah Abdul Aziz who was a genius and was engrossed in his reformative movement calling Muslims to return to the pristine teachings of Islam (Snlafeat) transformed his movement into an armed struggled. Now he had two objectives, to call Muslims to return to the pristine faith and mobilise the masses to perform Jihad for the liberation of India. He together with Sayed Ahmad of Rai Braiely and Maulvi Abdul Hai launched the Jihad movement They undertook an extensive tour of the country calming the masses and the classes to adhere to the pristine teachings of Islam as enshrined in the Qur’an and the Hadith and denounce all that was not enjoined by the Islamic sharpie and rise to fight to drive out the British from their homeland. They got an over whelming response from all sections of the society. The nobles offered cash and weapons while the masses followed them in large number. After performing hajj they embarked upon their mission and chose the tribal region of North West frontier province (NWFP) now in Pakistan, to set up their military base as it was not under the British control and was ruled by the autonomous tribal chieftains. Syed Ahmad was chosen the chief of the Faith full (Amirul Momeneen) and Shah Mohammad Ismael was appointed as the commander of the Mujahedeen (freedom fighters) Since this tribal region was the sphere of influence of the Sikh, the Lahore Darbar expressed its concern at the arrival of the Mujahidin force there. But sayed Ahmad in his letter addressed to maharaja Ranjit Singh sought his help in his fight against the alien enemy. He wrote we seek your majesty’s help in our fight against the enemy. When India was liberated your country (Punjab) will remain under your control. The maharaja was convinced that the Jihad movement was not aimed against the Sikhs. He admired Khalifa Shaheb’s (Sayed Ahmad) velour and offered a vast land at the bank of the Indus river to him. But he declined the offer saying that acquiring fief and Jagir was not their objective. Syed Ahmad forwarded an other letter o Raja Hindu Rau the regent of Gwalior. Explaining the aims of the Jihad Movement he wrote it is known to your highness that the aliens from distant lands and the traders of merchandise have occupied our country. The nobles are lost in their frivolities and luxuries so we the mendicants (Faqirs) have tightened our loin for this struggle. We have no ambition to political power. When the country was liberated power will be handed over to those worthy of if. The Wahabis had set up their nation wide network and volunteers were recruited from Bengal, Bihar Utter Paradesh, and other parts of the country. In Bengal Maulana Inayat Ali had set up his recruitment center. The peasantry whose Farmland were taken away by the colonial rulers joined the Jihad Movement with Zeal as the Wahabis had assured them that when the British were driven out and the country was free their lands will be restituted to them. This revolutionary movement inspired all sections of Bangal. The Hindus taking a cue from it formed their own revolutionary groups to fight the British colonialism. Sadiqpur (Patna) was the training center of the recruits. They were trained to fight on the front and were indoctrinated with teachings of the faith. But unfortunately the tribal chieftains turned hostile to the Mujahidin. They assassinated many freedom fighters. They charged that the wahabi administration had eroded their authority in the region. So they wanted them to leave their principalities. Syed Ahmad and Shah Mohd. Ismail and many other prominent freedom fighter attained martyrdom in 1831 while advancing to wads Kashmir. It was a devastating blow to the wahabis. But the Jihad movement did not collapse. Now Maulana wilayal Ali and Inayat Ali two brothers from the Sadiqpur (Patna) illustrious family took up its leadership the wahabi activists had made in roads in to the British cantonments. They would go there in the guise of preachers and motivate the native soldiers to join the Jihad movement to fight for the liberation of their country. They admonished them for helping the aliens to enslave their homeland. Thus they awakened their feelings of patriotism Most of them had already been simmering with auger as they were discriminated against by them British authorities. They were treated with contempt. The British soldiers of the same rank were paid higher wages while the natives got a meager amount as their salary. The Wahabi activists appealed to their conscience and self respect as Indians. This spark of discontent stung their national pride and in 1857 it transformed itself in to a raging fire. The native soldiers rose in revolt against their rulers. Had not the native princes rushed to the rescue of their colonial masters the empire in a larger part of the Indian sub continent would have had collapsed. With the help of the soldiers from the princely state they recaptured Delhi and other towns and crushed the uprising for freedom. The Wahabis were infect, not only the pioneers of the first ever armed straggle for librations but the uprising of 1857 was also the fructification of the seed of discontent they had sowed in the hearts and soul of the native soldiers of the British army. Prima facie the uprising of 1857 turned out to be a disaster. British let loose their brutality. The freedom fighters were hanged and were thrown behind bars economically they were ruined and starved. But the freedom movement could not be crushed. The sufferings and the sacrifices of our national heroes gave a new impetus to the struggle. Millions of Indian rose against the alien rulers and offered supreme sacrifice in the cause of their country and the country men. After Maharaja Ranjit Singh’s death the British annexed Punjab with the empire in 1949. Now there were direct clashes between the Wahabis freedom fighter and the British forces. The British wanted to crush the Jihad movement as they knew that the Wahabis were the motivating force behind the uprising of 1858. The Mujahidin fiercely resisted the advancing enemy forces in the region. Wilayat Ali and Inayat Ali the revolutionary leaders and commanders were no more. Now Maulvi Abdullah Wilayat Ali’s son was the chief of the freedom fighter. He was an able administrator and an astute commander. He managed to forge a grand coalition with the tribal against the British. The Wahabis were now a formidable force to the reckoned with. A mighty British army under Gen. Chamber lain moved it to the tribal region to crush the Wahabis. When the army was passing through a valley the coalition force laid a siege and the army was trapped in the pass. The beleaguered soldiers desperately tried to move forward but the Wahabis foiled all their attempts. The casualties were high on enemies side. Gen. chamberlain was himself wounded seriously during the fight. Never before the alien forces had faced such a discomfiture. The Punjab government was aghast not knowing what to do. The Wahbis had cut all the supply lines and the army. The slarved Wahabis incessant attacks and an inclement weather played havoc with the besieged soldiers. They suffered heavy casualties. So dismal was the situation that the British Commander in chief in India rushed from Calcutta to Lahore to monitor personally the rescue operation. When the colonial rulers failed in all their attempts they turned to the time tested strategy of treacherous diplomacy. They clandestinely contacted the tribal chieftains and offered them huge sum of money if they deserted the Wahabis. They greedy tribal lords were tempted to the offer and decided to with draw from the battle front. Their perfidious move resulted in the defeat of the Washabis. The reinforced British army launched a massive attack against the Mujahidin and they had to retreat thanks to the betrayal by the tribals. It is known as the battle of Ambeyla and was fought in 1863. It was the last confrontation between the freedom fighters and the colonial forces. The British raided the Mujahidin camp at Mangal Thana and seized important documents left behind by the freedom fighter vacating the camp in panic. The aliens were stunned to know that the Wahabis had a country wide network functioning successfully for the last many decades with no one suspecting their activities. There was a crack down on the Wahabis centers and many eminent Wahabi leaders were arrests particularly from Sadiqpur Patna the main training center of the freedom fighters. The Wahabi leaders were tried for sedition and treason. Death sentence was awarded to them but later it was commuted to life imprisonment with deportation to the Andamans (kala Pani) Maulana Yahya Ali chief of the Sadiqpur centre and a saintly figure died at Andaman in captivity. He was one of the most outstanding leaders of the Jihad movement and had himself fought on the battle field under Wilayat Ali and Inayat Ali. He perseverance and fortitude was a source of spirit and inspiration to others. The Wahabis Jihad Movement was not only the pioneer uprising against the colonialism in the sub continent but a national movement and not a communal or the sectarian one as some so called scholars want to project it as such. Syed Ahmad Sought help from maharaja Ranjit Singh in his fight against the enemy. Thus he wanted the Sikhs to be involved in this Jihad (wear of independence) He wrote to Raja Hindu Ram the regent of Gowaliar thus he invited the Hindus to join the liberation movement. Hindus were also involved in the movement. The money from the main land was transmitted mostly through the Hindu brokers who knew where the money was being remitted and for what purpose. But true to their profession and as Indians they were loyal and sincere to the Jihad movement. Commenting on the secular character of the movement Dr. Qayamddin Ahmad in his book Wahabi movement in India writes. It is significant that in all the letters of Syed Ahmad there is hardly any thing hostile to the Hindus or one indicating that the movement was directed against them as Sikh. Concerning confrontation between the Mujahidin and the Sikh he writes. The conflict with the Sikhs was an accidental circumstance and it did not present the true aim of the movement. As a result of the crack down upon the Wahabis after the 1863, the movement remained suspended for a while but again the Wahabi freedom fighters rose from there ashes. They revived their anti British smuggle. They never compromised with the colonialism and continued their resistance till 1947 when the colonial rulers finally left Indian sub continent. Thus the Wahabis kept their Jihad movement active for one and a quarter century (121 years). As Allama Muhammad Ishaq Bhatti has said that the Wahabis Jihad movement was the first armed straggle for freedom. It lasted for 121 years. The movement was spearheaded by the Ahlehadees the adherents of the pristine teachings of Islam. The Ahlehadis (Salafis or the Wahabis) had always been in the forfront of the freedom straggle. When Indian revolutionaries started their movement ageist the British in Bengal, Abul Kalam Azad the young Ahlehadis scholar of Calcutta, was among those who joined the movement. Azad in his hook India wins freedom wrote that the Hindu revolutionaries of Bengal were at first not willing to allow a Muslim to join them but he convinced them that he was sincere and firm to fight for the liberation of India. They reluctantly agreed. After sometime they realized that their hesitation was ill founded. Abul Kalam Azad proved his worth. He soon became a known revolutionary. He through his weekly journal Al-Hilal inspired his country men. Particularly Muslims to rise against the colonial rulers. So powerful was his voice that the British government expelled him from Calcutta. Since Uttar Pradesh and Madhya Pradesh and Bombay had already barred his entry, he went to Bihar and stayed at Ranchi (Now Jharkhand) He rose to the national level and was close to Gandhi Ji Jawarhar lal Nehru and other national leaders. He was twice elected the president of the Indian national congress. He was a great champion of communal harmony and was called the apostle of unity. He fiercely opposed Muslim League demand of the partition of India. Nationalist Muslim (those opposed to parathion) and the theologians overwhelmingly supported Abul Kalam Azad and the Indian National Congress. It is a fact that the Muslim League had no eminent theologians in its rank. All the theologians (Muslim Religious scholars) were behind Abul Kalam Azad who was himself an erudite scholar and an authority on Islam and a member of Ahlehadees sect. When Indian national Congress was negotiating transfer of power with the British Abul kalam Azad as the president of the organization led the delegations. The Muslims league was adamant to its demand of partition. Our national history bears testimony that Abul kalam Azad never compromised with the communal approach of the Muslim league. He never reconciled himself with the demand of India’s division on communal lines till the end. He advocated a free and undivided India. He even approached the viceroy. Lord Mounbettan to delay the announcement of independence to enable the leaders of the congress and Muslim league to sort out there differences and avoid partition. But when the Indian National congress succumbed to the pressure and adopted a resolution at is session accepting the scheme of parathion Abul Kalam Azad had no option but to fall in line. This is a brief description of the Ahlehadees community’s services and sacrifices in the national cause. From Shah Muhammad Ismail to Abul Kalam Azad the Ahlehadees of India have a galaxy of national leaders who fought for the liberation of the India and were the champions of communal harmony and national unity. They fought on two fronts. British imperialism and their toadies demanding a separtee homeland for themselves. It is a historical fact that all the three freedom strangles. Wahabis Jihad movement, 1826 uprising of 1857 and Neta Ji Subhash Chandra Bose’s Indian national Army 1942 incursion all collapsed. The British were able to crush our armed straggles but the ultimate victory was ours. All these movements are the bright chapters in our national history It is reiterated in humility that the Ahlehadees had pioneered the armed struggle. It is unfortunate that most of our compatriots are not aware of this historical fact. But our national history bears witness to it. *** • reply • if your oldest then give any Submitted by Anonymous (not verified) on 18 February 2009 - 12:48am. if your oldest then give any masjid madrasa or aalim name which was before british rule in india .you have a new sect. http://en.wikipedia.org/wiki/Salafi As a reform movement, Ahl-e-Hadith received inspiration from the Tariqah-e-Muhammadiyah movement of Sayyid Ahmad Shahid of Rai Bareily. The full contours of the movement were shaped by Maulana Belayat Ali Sadiqpuri of Patna, Maulana Sayyid Miyan Nadhir Husain Dehlavi and Nawab Siddiq Hasan Khan of Bhopal. The movement spread extensively throughout British India during the second half of the nineteenth century. Inspired by the ways of life of the early generation of Muslims, the members of Ahl-e-Hadith launched the movement for reviving Islam on the basis of its fundamental principles. Compared to other Islamic movements and madhhabs (schools of law), Ahl-e-Hadith has greater similarities with the Hambali Madhhab. Of course, adherents of Ahl-e-Hadith are not inclined to identify themselves with any of the madhhabs. As a religious revivalist movement, Ahl-e-Hadith is committed to the practice of the sunnah of the great Prophet muhammad (Sm). In a word, Ahl-e-Hadith leans strongly towards strict and immutable principles formulated by their leading advocates. Historically, therefore, the followers of Ahl-e-Hadith divide the ways of life of Muslims into two main streams viz., the Ahl-e-Hadith, who do not believe in madhhabs and the Ahl-e-Sunnat wa'al Jam'at, who follow madhhab. Contemporary exponents of Ahl-e-Hadith in the subcontinent convincingly depict it as a continuous religious puritanical movement. According to Allama Abul Hasan Ali Nadwi the Ahl-e-Hadith movement in India has been founded on four pillars: (a) belief in pure Unitarianism, (b) the sunnah of the great Prophet Muhammad (Sm), (c) enthusiasm for jihad or holy war and (d) submission to Allah. Ahl-e-Hadith insists on taking all decisions on the basis of the holy quran and hadith, and not by applying the methodology of Qiyas or analogy. In the wake of the independence of India and Pakistan, Ahl-e-Hadith movement was organised in and around Karachi, the capital city of Pakistan. In 1948, the 'Pakistan Markazi Jami'at-e-Hadith' was founded at Lahore. In 1914, the Bangali and Assamese students of Maulana Sayyid Miyan Nadhir Husain formed Bangla and Assam wings of 'Anjuman-i-Hadith'. Since 1916, the organisation has been regarded as a branch of the All India Ahl-e-Hadith Conference. The 'Nikhil Banga O Assam Jami'at-e-Hadith' was formed at Calcutta in 1946 under the leadership of Maulana Abdullahil Kafi (1900-1960). After 1947, the headquarters of the organisation was shifted from Calcutta to Pabna. The 'Anjuman-e-Ahl-e-Hadith' was formed in West Bengal in 1951. The 'Nikhil Banga O Assam Jamiat-e-Ahl-e-Hadith', Pabna was given a new name - the 'Purba Pakistan Jami'at-e-Ahl-e-Hadith' in 1953. In 1956, its headquarters was shifted to Dhaka. Lately, the name of the organisation was again changed to 'Bangladesh Jami'at-e-Ahl-e-Hadith'. [Editorial Committee] The lives of towering personages and great minds are like prisms through which we can study the past so that we can make some sense of the present. In this article we will briefly look at one such personality. Seyyed Jamaluddin Afghani was undoubtedly one of the most influential Muslims of the twentieth century. Some consider him to be the principal figure in awakening Islamic political sentiments and social reforms in India, Persia, Afghanistan, Egypt and the Ottoman Empire. Others criticize his role in the destruction of Islamic institutions, including the Sultanate of Persia and the Ottoman Caliphate and suspect that he was working in collusion with one European power or the other. The verdict of history on whether he was a patriot or a turncoat is not clear. It is much easier to make a case that while he fervently believed in his grand pan-Islamic vision, he was caught in the whirlwinds of the times like so many Muslims of that era and became a partner in the demise of political institutions that had provided stability to the Islamic world for 500 years. Seyyed Jamaluddin was born in 1838 at Asadabad near the Afghan-Persian border. He was called a Seyyed because his family claimed descent from the family of the Prophet through Imam Hussain. The title of “Afghani” refers to his Afghan-Persian heritage. As a youth, Seyyed Jamaluddin studied the Qur’an, Fiqh, Arabic grammar, philosophy, tasawwuf, logic, mathematics, and medicine, disciplines that were the backbone of an Islamic curriculum at that time. In 1856, at the age of eighteen, he spent a year in Delhi and felt the rising political pulse of the subcontinent, which was soon to erupt in the Sepoy Uprising of 1857. From India, Seyyed Jamaluddin visited Arabia where he performed his Hajj. Returning to Afghanistan in 1858, he was employed by Amir Dost Muhammed. His talents propelled him to the forefront of the Afghan hierarchy. When Dost Muhammed died and his brother Mohammed Azam became the emir, Jamaluddin was appointed the prime minister. In 1869, Seyyed Jamaluddin fell out of favor with the Emir and left Kabul for India. In Delhi, he received the red carpet treatment from British officials, who were at the same time careful not to let him meet the principal Indian Muslim leaders. That same year he visited Cairo on his way to Istanbul where his fame had preceded him and he was elected to the Turkish Academy. However, his “rational” interpretation of the Qur’an and the Sunnah of the Prophet was deeply suspect in the eyes of the Turkish ulema and he was expelled from Istanbul in 1871. Back in Cairo, Jamaluddin had a major role in the events that led to the overthrow of Khedive Ismail Pasha who had brought Egypt to its knees through his extravagance. European influence increased, and Jamaluddin was at the head of the Young Egyptian Movement and the nationalist uprising under Torabi Pasha (1881) that sought to expel the Europeans from Egypt. The British, suspicious of his motives, sent him back to India just before their occupation of Cairo in 1882. From India, Seyyed Jamaluddin embarked on a journey through Europe and resided for various lengths of time in London, Paris and St. Petersburg. In Paris he met and influenced the Egyptian modernist Muhammed Abduh. Together, the two started a political organization Urwah al Wuthqa (The Unbreakable Bond) whose avowed purpose was to “modernize” Islam and protect the Islamic world from the greed of foreigners. Its strident anti-European tone annoyed the British who engineered to have the organization and its mouthpiece, the Minaret, shut down. In 1889 Sultan Nasiruddin Shah of Persia visited St. Petersburg and invited Jamaluddin to return to Tehran, promising him the post of prime minister. A reluctant Jamaluddin saw an opportunity to influence events in the Islamic heartland and returned, soon to find himself out of favor with the monarch. Fearing the wrath of the Shah, Jamaluddin took refuge in the Shrine of Shah Abdul Azeem and from the sanctuary, denounced the Shah as a tyrant and advocated his overthrow. It was while he stayed in the sanctuary that Jamaluddin met and influenced the principal figures who had a major impact on the subsequent turbulent events in Persia, including the assassination of Nasiruddin Shah. The Shah, furious at Seyyed Jamaluddin’s tirades, banished him from Persia in 1891. The Seyyed arrived in Istanbul and was warmly received by Sultan Abdul Hamid II who nonetheless kept a close watch on his activities. Jamaluddin Afghani spent the rest of his life in Istanbul and died of cancer in1896. Two principal themes run through the life and work of Seyyed Jamaluddin Afghani. First, his proclaimed goal was to unite the Islamic world under a single caliph resident in Istanbul. Towards this end, he sought a rapprochement between the Ottoman Empire and Persia, working to have the Shah recognize the Ottoman Sultan as the Caliph of all Muslims, while the Caliph recognized the Shah as the sovereign of all Shi’as. He wrote to the leading theologians of Karbala, Tabriz and Tehran, passionately arguing his case and was partially successful in bringing them to his point of view. However, the rapprochement did not take place due to the political turbulence in Persia. Second, he sought to “modernize” Islam to make it responsive, as he saw it, to the needs of the age. The movement that he started, which was championed by his disciple, Muhammed Abduh of Egypt, was called the salafi movement. It derives from the word “as salaf as salehin” (the pious ancestors) and refers to the legal opinions advanced by the first three generations after the Prophet. It was essentially a rationalist and apologist movement, which sought to bring about a nahda (renaissance) of Islamic thought. Muhammed Abduh sought to replace the four schools of Sunnah Fiqh (Hanafi, Maliki, Shafii and Hanbali) with a single Fiqh. He taught that the laws of the Qur’an could be “rationalized” and if necessary, reinterpreted. The Salafi movement had a major impact on Arab intellectual circles around the turn of the 20th century. It influenced the Aligarh movement of Sir Seyyed in India as well as the Muhammadiya movement in Indonesia. The salafi movement, however, had no roots either in Islamic traditions or Islamic history. The nahda was suspected of attempting to secularize Islam, just as the renaissance of the 16th century had secularized the Latin West. As a mass movement, the Salafi movement was a failure and was rejected by the Islamic world. Jamaluddin Afghani’s one major success was in paving the way for the tobacco revolution of Persia, a passive resistance movement, which contained British influence in Iran at the turn of the twentieth century. Al-Afghani, Muhammad Abduh, Rashid Rida From a perspective widely shared by scholars of Islam, the history of Salafism started in Egypt in the mid 19th century among intellectuals at al-Azhar University, the preeminent center of Islamic learning, located in Cairo. Prominent among them were Muhammad Abduh (1849-1905), Jamal al-Din al-Afghani (1839-1897) and Rashid Rida (1865-1935).[17][18][19][20][21] These early reformers recognized the need for an Islamic revival, noticing the changing fortunes in the Islamic world following the Enlightenment in Europe. Al-Afghani was a political activist, whereas Abduh, an educator, and head of Egypt's religious law courts, sought gradual social reform and legal reform "to make sharia relevant to modern problems." Abduh argued that the early generations of Muslims (the salaf al-salihin, hence the name Salafiyya, which is given to Abduh and his disciples) had produced a vibrant civilization because they had creatively interpreted the Quran and hadith to answer the needs of their times. InamullahBalti (talk) 15:30, 21 March 2011 (UTC)

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