UNCHI QABR AUR QABRO'N PAR GUMBAD BANANA JAAYEZ HAI.
UNCHI QABR AUR QABRO PAR GUMBAD BANANA JAEZ HAI Isme hum apko Sahih Hadeeso ke Saheeh tarjume ke sath aur Muhaddesin aur Aimma ke aqwal ke sath Dalile pesh karenge. Pehle kuch Basic info bhi deta hain: : Islam aalam ka ek bada tabqa aaj Qabro ki ziyarat ko mustahab, Buzurgo ki Qabro ko awam se mumtaz rakhne ko afzal aur Sahaba wa Auliya ki Qabro se tabarruk hasil karne ko jaez aur mustahen gar janta hai. Unki taraf Shiddar-e-Haal, yani safar karna bhi jaez hai, Unji ziyarat bhi baais-e-ajr, neez unko deegar qabro se mumtaz karne ke liye unpar Qubba banana bhi jaez samajhta hai. Aur ye fatwa aaj ka nahi balki Salaf-e-Salehin se manqul hai. Aur jo log mulk-e-Shaam, Iraq, Filisteen aur Misr ka safar karte hain wo apne sar ki ankho se un fatwo par amal mehsus shakl me mulahiza farmate hain. Goya salaf se lekar Khalaf tak is baat par Ijma amali hai. : Khud hejaz Muqaddas me Ibne Saud ki hukumat seqabl Ummul Momineen Syyedah Khadijatul Kubrah r.a ke mazar par qubba tha. Jisko zalim Saudi Saudi hukumat ne Shahid kiya, Syedush Shuhada H.Ameer Hamzah r.a ke mazar par Qubba bana hua tha, Jisko baad me shaheed kiya gaya, . Ek nahi, Hazaro misale maujud hain ki buzurgan-e- deen ki qabr par Ahle Salaf qubba banana jaez jante the, magar Najdi aur uske mutbein ko ye kaam shirk lagta hai. Aur unhone Sawad-e-Azam aur Ulama-e-Jamhoor kiparwah kiye bagair un sare qubbo ko dhaha diya, unchi qabro ko buldozer se raund dala, kisi Shaherah ke beech me aane wali tarikh masajid ko mismar kar diya. Qissa yahin tak tamam ho jata tab bhi hum apne gile shikwe band kar lete, magar afsos Ibne Saud ki resha dawaniya aur America ke ishare par nachne wali katputli sarkar aaj bhi apni na-zeba Harkato se baaz nahi aa rahi. . Puri Duniya bulan dhone wali sada-e-Ehtijaj aur Islamiya aalam me gham wa ghussa ki leher is baat ka wajeh subut hai ki aaj bhi Duniya me Rasool-e-Maqbul sallallaho alaihe wasallam ke wafadar zinda hain, aur jo Saudi hukumat ki aisi ghrib mahzab aur ghatiya harkat par hargiz khamosh nahi baithenge. . DALAIL: . Sahaba-e-kiram aur Tabaeen ke zamane se Khawas ki qabro par zarurat ke pesh-e- Nazar Qubba banane par Aimma-e-Ummat ka ijma amali hai. Aur isi se gumbad banane ka jawaz sabit hai. Albatta Hadees paak me Bila Zarurat ta'mir ki mumaniat aayi hai. . H.Mulla Ali Qari ne bhi isi dalil ko naqal kiya hai, ki mumaniat wali Hadees bila zarurat Ta'mir par mehmool hai. Jaisa likhte hain: . SHARAH-E-HADEES: Jab Qabr par Khema kisi faide ke pesh-e-nazar lagaya jaye, maslan: iske zer saaya Qaari baithkar Quran ki tilawat kare, to uski Mumaniat nahi Isi tarah Salaf-e-Salehin ne mashaikh aur mashahirUlama ke liye maqabir ta'mir karne ko jaez kaha hai. Taki log inki ziyarat karen aur unhe koi taklif na ho. (Mirqat Sharah Mishkaat, J-4, S-69, Maktaba Imdadiya, Multan, 1392 Hijri) . Sawal: Aaj puri duniya me kahan aur kis faasiq wa fajir ki qabr par Qubba ta'mir hota hai. Qubba jab bhi ta'mir hota hai to kisi buzurg kisi wali Kisi Aalim-e-Deen, kisi paband-e- Shara aur kisiKhadim-e-Deen ki Qabr par hi qubba hota hai. . HADEES: H.Jabir r.a se riwayat hai ki Rasoolullah alaihe salam ne qabro ko pukhta aur kubta lagane aur unko raundne se mana farmaya. (Tirmizi) . Magar afsos ye andhe Najdi is Hadees ke hi akhri tukde par amal nahi karte, aur Mukhalefin zad wa enaad me qabro ko buldoser se munhadam karte hain. . Qabro par qubba na banane ke silsile me jo Ahadees warid hain, Unka Shaafi jawab aur Sahih Taaweel aur Tatbeeq jo zer nazar kitab me pesh ki gayi hai, Wo Qabil-e-Mutaala hain. . . WAHABI QABRO PAR QUBBA NA BANANE KI JO HADEESE PESH KARTE HAIN, PEHLE HUM APKE SANE WO HADEESE PESH KARTE HAIN, FIR INKE BAAD INKE MAANE PAR BEHES KARENGE, TAKI HAQ WAZEH HO JAYE. . Aitraz Hadees 1: Allah Taala ne Yahoodo Nasara par laanat farmayi, Jinhone Ambiya ki Qabro ko masjidbanaya. (Bukhari, Kitabul Janaiz, Baab- Ma Yakrohu, Muslim, Kitabul Masajid, Baabun Noha, Sunan Nasai, 1/336, Fath-ul-Bari, Sahih Bukhari, 2/272) . Aitraz HADEES#2: Rasoolullah alaihe salam ne Abro ki ziyarat karne wali aurto aur unpar Masjid banane wale aur charag rakhne walo par laanat famayi. (Abu Dawood, 2/560, Tirmizi, 1/283, Nasai, 1/335,) . Aitraz HADEES#3: Abu Hayaj Aasadi se riwayat hai kimujhse Ali Murtaza ne farmaya ''kya mai tujhe is kaam par na bheju jispar Mujhe Rasoolullah alaihesalam ne bheja tha. Wo ye ki tu kisi taswir ko be- mitaye na chhode aur na kisi Qabr buland kobe barabar kiye. (Muslim, 1/380, Abu Dawood, 2/557, Tirmizi, 1/282, Nasai, 1/333) . Aitraz HADEES#4: Jundub se marwi hai kaha, Maine Nabi alaihesalam s se suna, Farmate the ki Khabardar! Jo log tumse pehle the wo apne Ambiya aur Salehin ki qabro ko masjid bana liya karte the. Khabardar! Tum Qabro ko majid na banana, mai tumko mana farmata hu. (Muslim, 1/213-214) . Aitraz HADEES#5: H.Ayesha r.a se marwi hai ki Umme Habibab aur Umme Salma r.a ne ek kuneesa ka zikr kiya, jo unhone Habshah me dekha tha. Isme taswiren hain to Huzur se ye zikr kiya, Huzur ne farmaya, Un logo ki ye halat thi ki jab unme koi Mard Saleh inteqal farmata, Iski qabr parmasjid bana lete, aur usme Taswiren banate, wo Allah ke nazdik roz-e- Qayamat bad-tarin khalq honge. (Fath-ul-Bari, 4/341, 2/272, Muslim, 1/213) . Aitraz HADEES#6: Ibne Yasara se riwayat hai ki Nabi alaihesalam ne farmaya: Ilahi meri Qabr ko butt(murti) na banana ki Pooji jaye, Allah ka ghazab us qaum par bahot sakht hai jisne apne Ambiya ki Qabro ki masjid bana liya. (Muatta Imam Malik, Kitab Qasrus Salaat, S-57, Mishkatul Masabih, 3/72) . Aitraz HADEES#7: Huzur alaihesalam ne mana farmaya ki Qabro par gajj kiya jaye aur unpar kitabat ki jaye, aur woh paa maal ki jayen. (Tirmizi, 1/282, Nasai, 1/332, Mishkatul Masabih, Fasl Saani, S-148-149) . Masturah baala Ahadees aur unke hum na'ane khwah aur bhi kitni bhi ho, Bas yehi sarmaya hai jis par Muftiyan-e-Kiram, Jami-il- Ulama, Jaamia Milay waghairah ko etmad hai, aur jiske bharose par wo Akabir Islam ke mazart manhedam karne ka fatwa dete hain, Baaqi tamam ibaarat jo unhone naqal ki hain, unme bhi unhi Hadeeso se tamassik kiya gaya hai. Lehaza ab hume ye tehqiq karni hai ki aaya Ahadees mazkurah baala se ye natija Ukhaz karna Sahih hai ya nahi??, . Hadees 1, 2, 4, 5, 6 me Yahud-o-Nasara par Ambiya aur Saleha ki qabro ko Masjid banane ki waja se laanat farmayi gayi hai. . Hadees 3 me Buland Qabro ko barabar karne ka zikr hai, . Hadees 7 me Qabro ko pukhta karne se roka hai. . Sawal: In Ahadees ko buzurgan-e-Deen aur Saleha wa Ambiya ke Qub'haye mazar se kya talluq? Itna to Urdu janne wala bhi mehez Tarjume se samajh sakta hai. Yahudo Nasara par Ambiya Saleha ki Qabro ko masjid bana lene se jo lanat famayi gayi, Uski waja kya hai? . Hadees ki Sharah ki taraf hath badhane se pehle 5th aur 6th Hadees ki taraf nazar daalne se ye baat saaf ho jati hai. . 5th Hadees me Huzur alaihesalam ne ye farmaya hai ki 'In logo ka ye dastur tha ki jab inme koi mard Saleh inteqal farmata to wo iski Qabr par masjid tamir karte, aur usme inki taswir banate, wo Allah Taala ke nazdik Qayamat ke din sabse badtarin Khalq honge' . Is Hadees se ye malum hua ki unka Qubur-e-Ambiya par masjid banana, un Qubur ya taswir kiIbadat ke liye tha. Aur ye beshak Mustahiq-e- Lanat hai. . 6th Hadees me isse bhi zyada sarahat hai ki irshad farmaya, 'Ya Rab! Meri Qabr ko butt na banana ki pooji jaye, Allah ka sakht azab us qaum par hai jisne Ambiya ki Qabr ko masajid banaya' . Is Hadees ne bata diya ki Qabro ko masjid banane ke ye ma'ane hain ki Unki Ibadat ki jaye, ya kam az kam unhe Qibla banakr unki taraf Namaz padhi jaye, jaisa ki Abu Mursad Ghanwi ki Hadees me hai ki Huzur ne farmaya, 'Qabro par na baitho, na unki taraf Namaze ada karo' (Sahih Muslim, 1/380, Tirmizi, 1/282, Abu Dawood, 2/559) . Isse khas Qabr ke upar Namaz mamnoo hui ki ismeJuloos-e-Alal-Quboor hoga. Aur Qabr Haq Maqboor hai aur isi waja se Huzur ne Yahud-o-Nasara par lanat farmayi aur isse apni Ummat ko baaz rehne par mutanba farmaya, ye har musalman ka eiman hai, aur Har Momin Qabr ki ibadat ko shirk janta hai. . MaazALLAH, kan momin hoga jo Qabr ko ma'bood banaye? . . . Khulasa ye hai ki in Hadeeso se Qubbe ki hurmat tokya sabit hoti? Jiska zikr tak inme nahi hai, aur Masjid ki hurmat bhi sabit nahi hoti jo Qabr ke qarib Allah ki ibadat ke liye banai gayi ho. Aimma aur Muhaddesin ne bhi in Hadeeso ka yegi matlab likha hai. . Sheikh-ul-Asra wahdul Huffaz Qaziul Quzza Allama Abul Fazl Shahabuddin Ibne Hajar Asqalani Shafai r.a, Fath-ul- Baari Sharah Bukhari me likhte hain: . 'Baizavi ne kaha, jabki Yahud- o-Nasara Ambiya alaihesalam ki qabro ko ba-niyat-e-tazim Sajdah karte the. Aur unki Qabr ko Qibla banakar, Namaz me unki taraf muh karte the. Aur unhe butt banakar poojte the. To Allah aur Rasool ne unpar lanat farmayi, aur Musalmano ko aisa karne se mana farmaya. Lekin jis Shaks ne kisi Saleh ki mazar ke qarib ba-qasd tabarruk Masjid banayi aur, ba-niyat-e-Tazim namaz me iski taraf muh na kiya to wo is waeed me dakhil nahi hai' (Fath-ul-Baari Sharah Bukhari, Kitabus Salaat, Baab-Hal Tanbish Quboor, J-2,S-275) . SHARAH HADEES#2: Wajah ta'leel ye hai ki ye waeedun logo ko shamil hai jinhone Ambiya wa Salehin ki Qabro ko ta'zeeman Masjid banaya, jaisa ki Ahle Jaahiliyat ka amal tha. Jisme badhte badhte wo unki Ibadat hi karne lage. Aur ye Waeed unko bh Shamil hai jo Salehin ki Qabrein ukhadkar unki jagah Masjiden banai. Ye Mumaniat Ambiya aur unke Tabaeen ke sath khas hai. Kuffar ki Qabren khodne me harj nahi, kyunki unki Ehanat me harj nahi. (Fath-ul-Baari, Sharah Bukhari, Kitabus Salaat, 2/273-274) . Neez isme hai, SHARAH HADEES#3: Qabro me Namaz ki karahat jab hai ki jab Namaz Qabr ke upar padhi jaye, ya Qabr ki taraf, ya 2 Qabro ke darmiyan waaqe ho. Aur is masle me Abu Mursad Ghanvi ki Hadees Imam Muslim ne riwayat ki hai ke Rasoolullah alaihe salam ne farmaya: Qabro par na baitho, unki taraf ya unke upar Namaz na padho. (Fath-ul-Baari, Sharah Bukhari, 2/273-274) . Imam Ibne Hajar Asqalani farmate hain, ye Hadees Bukhari ki shart par nahi. Isliye tarjuma me uski taraf isharah kiya, aur iske sath H.Umar r.a ka asar warid kiya, jo dalalat karta hai ki ye manadi Namaz ke fasad ki muqtazi nahi. . Aisa hi Imam Badruddin Abu Muhammad Mehmood Bin Ahmed Ainy ne Umdatul Qari Sharah Nukhari me famaya. Aur aisa hi H.Mulla Ali Qari ne Mirqatul Mafatih Sharah Mishkatul Masabih me tehreer farmaya. Sheikh Abdul Haq Muhaddis Deelvi r.a ne Ash'atul Lamaat Sharah Mishkaat me farmate hain: : SHARAH HADEES#3: Huzur sallallaho alaihe wasallam ne un logo par lanat farmayi jo Qabro keupar masjid banate hain. Isse wo log murad hain jo Qabr ki taraf ba-tazim Sajda karen. (Ash'atul Lamaat, S-266) 4: Qabro ko masjid banane se Qabro ki taraf sajda karna murad hai. Iski 2 suraten hain, 1 ye ki khas Qabro ko sajda kiya jaye aur unki ibadat maqsud ho, jaise but parast karte hain. 2 ye ki maqsud to Ibadat-e- Ilahi ho lekin etiqad ye ho ki namaz Ibadat me us Quboor ki taraf muh karna Qurb Ilahi ka maujib hai. Aur Allah ke nazdeek iska bada martaba hai. Kyunki ye Allah ki ibadat aur Ambiya ki ghayat ta'zim par mushtamil hain ye dono tariqe na-pasandida aur na-jaez hain, pehla Shirk-e-Jali aur Kufr Khalis hai, aur Dusra Shirk-e-Khafi par mushtamil hai. Aur unme se har taqdeer par la'an mutawajja hai. . Aur Ambiya wa Salehin ki Qabro ki tarafa'zim wa tabarruk ke irade se Namaz padhna haram hai, aur Ulama me se kisi ko isme khilaf nahi, lekin agar unki Qabr ke nazdik agar Namaz ke liye koi Masjid banai jaye, bagair is niyat ke ki Namaz me un Qabro ki taraf muh kiya jaye, isliye ki wo jaga jo unke Jisd mutahair ka madfan hain. Uski Barkat se aur unki Ruhaniyat wa Nooraniyat ki Imdad se hamari Ibadat kamil aur Maqbool ho. To Isme Koi Harj aur koi muzaiqa nahi. (Madarijun Nabuwwa, 2/4474) . In Riwayaat se malum hua ki Muftiyan-e-Jidat taraz ne jo matlab Ahadees se nikalna chaha, wo Sahi nahi, aur Unhe us Hadees se istedlal nahi pahuchta. . . Hadees 3rd me, Jisme H.Ali r.a ki us riwayat ka bayan kiya gaya hai ki Huzur alaihesalam ne mujhe hukm diya ki mai jo Tawir paaun, unhe mahu kar du aur jo Qabr bulan paaun, usko barabar kar du. . Is Hadees se dalil dene se pehle Wahabi Mufti par lazim hai ki wo pehle sabit karte ki wo Qabr musalman ki thi jinhe todne ka hukm diya tha? . Dusra ye ki Barabar karne se kya murad hai? Aaya bilkul zamin se hamwaar kar dena ki nishan bhi na rahe, to ye Sunnat-e- Mutawatirsa ke khilaf hai. . Teesra ye ki taswiro ka zikr Qabr ke sath kya talluq se hai? Jab in maslo ko wazeh karte, tab un Wahabiyo ko is Hadees ki Dalil dene ki gunjaish thi. . Ab mai kuch Bil-Ikhtisar arz karu? Ye baat to har Momin ke liye yaqini hai ki Rasoolullah ke zamane me jo bhi Qabrein bani, woHuzur alaihesalam ke Ilm aur Ijazat se, ki Huzur ki Aada sharif thi ki Dafn me shirkat karte the. Aur apne Niyaz mando ko apni shirkat se mehroom nahi farmate the. To jis qadar Quboor Zamana- e-Aqdas me bani, Sahaba ne banai, Huzur ki maujudgi me banai, aur agar Maujudsi na bhi hoti to Sahaba koi bagair puche kab karte the? Wo kaunse Musalmano ki Qabrein thi jo na-jaez taur par unchi ban gayin thi aur fir unko mitane kahukm diya?? Ye baat bilkul Aql se bahar hai, . Albatta kuffar ki abrein bahot bahot unchi banayi jati thi. Jaisa ki ab bh Nasara ki qabren dekhi jati hain. Huzur ne unhi ho Dhahane ka hukm diya, Kama Fis Sihah, aur Kuffar ki Qabr dhahana jaez bhi hai. Musalmano ki qabr dhahana tauheen hai. . Bukhari Sharif me hai: . HADEES#5: Huzur ne Mushrekin ki Qabro ke liye hukm farmaya, wo ukhad di gayin, (Fath-ul-Baari Sharah Bukhari, Kitabus Salaat, 2/273) . Ye kahan se kaha jata hai ki H.Ali ko musalmano ki Qabr ukhadne ka hukm diya gaya tha? Ya fir Mushrekin ka hukm Musalmano par chaspan karte hain ye Wahabi. . Allama Ibne Hajar Asqalani farmate hain: . HADEES#6: Baab, iska ke kya jahiliyat ke mushrekinki Qabre ukhad di jayen, yani Ambiya aur Tabaeen ki Qabro ke alawash, kyunki isme unki ehanat hai, bas mushrekin ki, ki unki koi izzat nahi. (Fath-ul-Baari Sharah Bukhari, Kitabus Salaat, Baab-Hal Tambish, Quboor Mushriki Jahiliyya, 2/273) . Dusri jaga farmate hain: . SHARAH HADEES#7: Aur Hadees me Baiy aur hiba ke zariye mamluka maqbarah me tasarruf karna jaez hai, aur boseedah Qabro ko ukhadna jaez hai jabki ba-izzat na ho. (Marje Sabiq, 2/272) . Kya mushrekin Jahiliyat ki quboor ukhad di jayen, ye jaez hai? Unwan Baab ye tha Allama farmate hain yani siva Ambiya aur unke Tabaeen ke kyuki unki Qabrein dhahane me unki ehanat hai. Ba-khalif mushrekin ke unki koi hurmat nahi. Yani Hadees me dalil hai ispar ki jo maqbarah hiba wa baiy se milk me aa gaya ho, usme tasarruf kiya jaye. Aur purani bosidah qabrein ukhad di jayen, basharte ki Mohtarma na ho. . In Ibarat se malum hua ki musalman ki Qabr mohtaram hain, Unko dhahana, Unme tasarruf karna, na-jaez aur unki ehanat hai. Qabrein ukhadne ka hukm mushrekin ki Qabro ke liye hai. . Multaqiul Abhar aur iski Sharah Majmaul Anhar me hai: : 8: Eint aur lakdi se qabr banana makrooh hai, aur aise hi patthar aur gach se, lekin jab zameen narm ho jaye, to jaez hai. Aur aise hi Qabr ko unchi karna mustahab hai. Gair chipti, ek balisht unchi aur usme zyadti jaez hai, gach eint aur lakdi se ta'mir karna Allah ke Rasool sallallaho alaihe wasallam ke irshad ke mutabiq ki hawaao ka chalna aur barish ka qatrah momin ki qabr par iske gunaho ka kaffara hai, lekin Mukhtar mazhab ye hai ki pukhta karna durust hai. Aur Isam bin Yusuf, Madina ke ird gird pukhta karte the aur veeran qabro ko tamir karte the, . Badaay Imam Mulkul Ulama Abu Bakr Masood ka saani me hai: . Abdullah Ibn Masood r.a ka jabTaaef me inteqal huato Muhammad Ibne Hanfiya ne Namaz-e-Janazah padhai aur apki Qabr ko uncha rakha aurispar khema lagaya'' . Ta Taarkhaniya fir Aalamgeeriya me hai: Iza Kharibatil Quburo fala ba'sa bitatyeeneha Tarjuma: Jab Qabren bosida ho jayen to unko pukhta karne me harj nahi. . Jawahirul Ikhlati me hai: Wahual Asihho wa alaihe fatwa, Tarjuma: yehi Sahih hai aur isi par fatwa hai. . Kifaya me hai: Aur agar Qabr par mitti daal di gayi ho to patthar aur eint rakhne me harj nahi, aise hi agar kuch likhne ki hajat ho to harj nahi, Jaisa ki Jaame Sagheer me hai ki kuch Qabr par kuch likhne aur is par alamat ke taur par patthar rakhne me harj nahi. . Khas Qubbo ke mutalliq to Imam Ibne Hajar Makki ne Nass farma di hai ki Ghari masla me Ulama aur Auliya wa Saleha ki mazarat-e- Tayyaba par Qubba banana Qurbat hai. . Imam Ibne Hajar Asqalani ne Fath-ul-Baari Sharah Bukhari me farmate hain: Qabr par khema jab kisi nek maqsad se ho to sahi hai. Jaise ki zindo ke liye dhoop se saya karne ke liye, na ki mayyat ke liye. . Isi me hai: Jab Qabr par khema kisi nek maqsad se ho to durust hai, lekin fakhr ke liye na ho. . Dono Imamo, H.Ibne Hajar Asqalani aur Ibne Hajar Makki ne to un muh zoro ke muh me patthar de diya. Ye Mutbaeen Sheikh Najdi jis Illat se Qubbo aur Mazaro ke Qile Qame ke darpe hain, Ulama-e-Kiram usi Illat se unke jawaz, balki istehbab ka fatwa dete hain. Mehbuban-e-Ilahi wa Maqbulan-e-Bargah-e-Risalat panahi se jalne wale isiliye to mana karte hain ki isme unki tazim hai. Aur Ulama unhe isiliye jaez balki qurbat kehte hain. Mulahiza ho, . Tafsir-e-Roohul Bayan me hai: Ulama, Auliya aur Salehin ki Qabro par Qubba banana jaez hai, jab isse awam ki nigah me izat dilana maqsud ho, taki log is qabr wale ko haqir na jaane. . Badaay Imam Malikul Ulama me hai: Ye Namaz Janaza, Mayyat ki tazim ke liye padhi jati hai. Isiliye jiski ehanat wajib hai. Maslan: Baaghi, Kafir, aur Daaku ki namaz Janaza jaez nahi., . Ye dushman-e-Deen-o-Eiman jo aaj is ta'zim Mehbuban-e- Khuda ki waja se inki mazarat tayyaba khode dalte hain aur unka Hadam wajib thehrate hain. Khairiat hui ki unhe ab tak ye malum hua ki Namaz-e-Janaza me bhi Tazimiyat hai. Aur wo isiliye mashroo hui hai, isi waste Kafir wa Baaghi wa Qitaa-ul- Tariq, jinki ehanat lazim hai, unke Janaze ki namaz nahi hoti, agar us taraf unhone tawajjo ki to ye farz-e-Kifaya, Namaz-e-Janaza ko bhi shirk, Haram keh denge. . Allah Ta'ala hum Musalmano ko har fitne se mehfuz rakhe.
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