, The concept of Quarn e Natiq and that of Samit can not be derived from the Hadees e Saqlain, and

I firmly state that such results are incorrect and misleading. It appears that some misunderstood the Divine words of the last Prophet (saw). 1- Prophet (saw) has left two precious (heavy) things-better call divine entities, not two kind of Quran as you make us two believe. Prophet (saw) had the first hand information from his observation and divine guidance that what would happen afterwards. Therefore he (saw) introduced a foolproof system of governance by declaring at Khum, by saying Hadees e Saqlain and by asking the PEN and PAPER. 2- As I have said that Prophet (saw) divine words regarding Hadees e Saqlain present two divine things Quaran and Ahlebait (as). Here Quran is Saql e Akbar and Ahlebait are Saql e Asghar but there are NOT TWO KIND OF QURANS (stress) viz., Quran e Natiq or Quran e Samit !! The concept of Quran e Natiq and that of Samit is unacceptable as a principle, and if you find any instance then try to understand in other way. 3- Quran the Word of Allah is our divine Constitution, and for its implementation a divine leader is needed to lead the Ummah. The Ahlebait (as) are that leader to lead us according to the ruling of Quran after the Prophet (saw). 4- During his Khilafat e Zahri, Hazrat Ali (as) did his duty and brought the very motif, meaning and objective of the Hadees e Saqlain. In his (as) own words, kiya main ne tumhare samne Saqle Akbar yani Quran par amal nahi kiya aur Saql e Asghar uani Ahlebait (as) ko tum me nahi rakha? (Nahjul Blaghat Khutba no -85) Only these words are sufficient to prove my point,, 5- In the same way, Imam Husain (as) has clarified the objectives and fundamental duty of Ahlebait (as). He (as) replied to people of Kufa by writing, ,, But you must be clear about the fact that the IMAM IS ONLY ONE WHO FOLLOWS THE BOOK OF GOD, makes justice and honesty his conduct and behaviour, judges with truth, and devotes himself to the service of God.,, (See Al-Irsha, Tabri). The above discussion leads us to two facts,; (a) Quran is the supreme authority (b) Ahlebait (as) are only the divinely guided authority to implement the Rule of Allah. Some sayings from Nahjul Blaghat: (Urdu version is opted for better understanding) (1)- Allah ne Quran me to yeh farmaya hai ki Hum ne Kitab me koi cheez bayan kar ne me kotahi nahi ki aur us me har cheez ka wazeh bayan hai,,, Khutba -18 (2)- ,, aur sanad o hujjat ban kar apne khilaf samne aane ke liye Quran se badh kar kiya hai? Khutba-81 (3)- ,, aur tumahri taraf aisi kitab bheji hai, jis me har cheez ka khula bayan hai,, Khutba-84 (4)- Allah ke mahboob bande ka zikr yun kiya hai,, us ne apni bagdor Quran ke haton me de di hai, wahi us ka rahbar aur wahi us ka peshwa hai,, Khutba-85 (5)- Beshak Allah ne Apne Rasool (saw) ko hadi bana kar BOLNE WALI KITAB aur barqarar rahne wali Shariyat ke sath bheja,, Khutba-167.

Is there any doubt left? (6)- Now my humble request to Ziya Rizvi sahab, please read the Khutba no 174, I give some sentences of that Khutba. Khuda wande alam ke irshadat se faida uthao,, yad rako! Ki Quran aisa nasihat kar ne wala hai jo gumrah nahi karta aur aisa bayan kar new ala hai jo jhoot nahi bolta,, yaqeenan bando ke liye Allah ki taraf mutawajeh hone ka aisa koi zariya nahi hai,, tumhe maloom hona chahiye ki Quran aisa shifayt karne wala hai jis ki shifayt maqbool aur AISA KALAM KAR NE WALA HAI JIS KI HAR BAT TASDEEQ SHUDA HAI,, qayamat ke din ek nida dene wala pukar kar kahega ki dekho Quran ki kheti bone walo ke alawa har bone wala apni kheti aur apnea mal ke nateeje me mubtila hai,,, (7)- Quran achhiyon ka hukm dene wala, buriyon se rokne wala, BAZAHIR KHAMOSH AUR BABATIN GOYA makhooqat par hujjat hai ki jis par mal kar ne ke bad us ne bandon se ahad liya hai aur un ke nafson ko us ka paband banaya hai. Khutba -181 (8)- Allah ki Kitab tumhare samne is tarah khul kae bolne wali hai ki us ki zaban kahin larkharati nahi,,, (Khutba 131) I leave the conclusion to every right thinking person to use his/his reason, wisdom and intellect in this regard,.