Jump to content

RadiatingAli

اراکین
  • کل پوسٹس

    261
  • تاریخِ رجسٹریشن

  • آخری تشریف آوری

سب کچھ RadiatingAli نے پوسٹ کیا

  1. @AbyZaid, Sharam ker, is ko perh, aur jawab deh: * Kia Ismail Dehalvi {khabees Kaffir} baqaul Wahabiyat kay aqeedah e Wasilah kee bina per Mushrik heh ya Nahin? Agar jawab nahin deh sakta toh likh: "Meh Abu Zaid ilmi yateem hoon, Tawheed aur Shirk kee definition ka baqi Wahabiyoon kee tera mujjay bee pata nahin heh aur gherat, insaaf, sharm o haya, jurrat, imaan, aur haq pasandi, kee asal muj meh be nahin aur nah mujjay jinoon nay peda keeya aur nah meray meri AhleHadisiyat meh heh, is leyeh meh mazrat khawa hoon aur Ismail Dehalvi ko Mushrik nahin likhta." Agar yeh tum likh doh toh meh apnay Sunni baeeyoon say appeal keroon ga kay woh tummeh mazeed besat nahin keren gay, aur tumari qat'ti huwi dumb per namak aur mirch, nahin chirken gay, meri gaurantee heh. Muhammed Ali Razavi
  2. @AbuZaid Lambi Lambi nah choro, meh nay sawaal yeh poocha thah: * Kia Ismail Dehalvi {khabees Kaffir} baqaul Wahabiyat kay aqeedah e Wasilah kee bina per Mushrik heh ya Nahin? Khata sirf mujtahid kee maaf heh, warna Hindu ko be khata huwi Islam ko samajnay meh, Yahoodi be apni Khata kee bunyaad per musalmaan nah huwa ... Shia say be khata huwi aur woh Sahabah gaali deh rahay hen ... istera toh har kohi khata kee waja say gumrah heh ... likh Ismail Dehalvi Kaffir heh Mushrik heh ... HIndu thah, abh excuses nah bana.
  3. Dosri baat aap nay uqabireen e Ahle Sunnat ko pera hee nahin, aap nay sirf un kay mukhalifeen say suna, joh unoon nay uqabireen e ahle sunnat say mansoob keeya aap us'see ko hamara aqeedah samaj ker behas ker rahay hen, nah Wahabi aur Deobandi maulviyoon nay khud pera, khud bee kitab ka title perh kay: "Qull Ilm e Ghayb e RAsoolAllah", Shirk! Shirk! Kuffr! Biddat! shoroon keeya aur dosroon ko bee itna brain wash kee kay unoon nay be nah pera ... nateeja kay andoon nay dosroon ko be anda keeya, aur bila waja ikhtilaaf kee bunyaad dali. Hamara Uqabir kee kitabeh aap nay peri nahin, aur meh nay alhamdulillah Deobandi'at Wahabi'at aur Barelwi'at Shi'at ko ult pult ker kay rakha ker haq ko samja jana heh, aur meh yaqeen say keh sakta hoon kay aap nay sirf ghairoon kee sun kay Ahle Sunnat kee mukhalfat kee heh, Ahle Sunnat ko perh kay samaj kay nahin. khadam nay bee pehlay ghairoon kee sun kay Ahle Sunnat kee mukhalfat kee, phir ek din Allah kay piyaray Nabi ka farmaan yaad aya 73 firqeh 72 jahanumi, 1 janati, mujjay kesay maloom kay meh kon say firqeh meh hoon 72 meh say ya 1 janati, sirf dil meh yeh baat bethi kay meh nay beghair janchay ek group kay mowaqif ko haq maan leeya joh us ka X-Sect kay khilaaf apnaya huwa heh, kia pata woh X-Sect he Janati ho, is fikr nay haq kee talash kee raah meh nikaal deeya, girta gaseet'ta, dorta, chalta' 11 saal kee taweel muddat kay baad, ek firqeh ko dosray kay leyeh chora, phir us ko chora, phir us ko chora, Shia, say Deobandi, phir Wahabi, Semi-Anti-Hadith, aur phir socha kay Barelwi reh gahay hen yeh say say pagal firka heh, nah agay ka pata nah peechay ga kabroon ko sajday, yeh woh, falan deeng, matlab joh kuch Wahabi Deobandiat say mila thah wohi soch thee ... magar phir be Allah ka naam leh ker, Allah kay farmaan, Iqra bismi Rabbi kallazi khalaq, pero apnay Rab kay naam kay saath, wali ayaat per amal keeya, Allah kee kushi raza kay leyeh Barelwiyoon kee kitabeh uthaheen, aur phir joh mera ihtirzat Hadhir Nadhir, Ilm e Ghayb, Noor Bashr, weghera per thay gradually sab kay jawabat millay, aur khadam phir Barelwi hee ho gaya, ... 11 sala tehqeeq meh teen cheezoon ko saath leh kr chala, Quran O Hadith aur apni aqal, feham, kissi baray, chotay, Aalim, Zaalim, Mufti, Peer, Sufi, Allama, Mujtahid, Imam, Muhaddith, Hafiz, ka in 11 saal meh bilqul kohi lihaaz nahin keeya, agar Wahabiat meh thah joh jis baat ko meh nay Barelwiyat meh ka kufffr samja aur agar wohi meh nay Deobandiat meh pahi toh ussay kuffr mana aur alal ilaan kuffr bataya, kissi ka kohi lihaaz nahin kissi kay martbay ka kohi lihaaz nahin, agar meh nay kissi ek point ko kuffr samaja toh phir woh point kissi meh be paya, deobandiyoon ka mualvi huwa ho ya Wahabi ya Barelwi ya kohi aur, us ko Kaffir hee bataya. Nateeja kia, kissi kay martbay nay, kissi kee roohaniat nay, kissi kay ilm nay, kissi kee respect meray meh rakawat nah ban saki. Aaj kal kohi haq kee talash meh nikalta heh toh Maulvi kee teen gaz dari ko dekh ker khiyaal kerta heh kay aalim heh, kissi kee meethi meethi batoon ko sun ker un ka saath ho jata heh, kissi kay ilm ka qahil honay kee waja say us kay khilaaf nahin hona chahta balkay apni aqal ko past kerta heh aur us kay feham ko motbar jaan ker taqled ker leta heh ... kissi kee respect itni kerta heh kay respect haq baat kehnay say rokti heh kay esa kaha toh gustakhi ho jahay gee hazrat kee. Magar khadam nay kissi ka kohi lihaaz nahin keeya, Quran aur Hadith aur us kay baad meri aqal mera feham, khadam meh Taqleed aur Uqabir ko fallow kernay ya un kee kushi kee khawahish nahin, khadam sirf jannati firqeh say hona chahta heh,
  4. Khadam kee post 17, post 15 kee mazeed wazahat thee. Aur mujjay maloom nahin kay post 15 tummeh samaj keyn nah aahi, magar kuffr toota khuda khuda ker kay, kam say kam tumari aqal meh ek baat toh peri nah. Tum nay pehli post meh, Zaati Atahi per ihtiraaz keeya magar alhamdulillah point samaj aa gaya kay Allah ka Ilm e Ghayb Zaati heh yehni Allah Ghayb janta heh us ko kissi nay bataya nahin, Allah kissi ka mohtaaj nahin, woh jaanta heh sab kuch beghear kissi aur kee Atah kay, aur Allah kee Makhlooq Allah kee mohtaaj heh, Allah agar apni makhlooq ko nah deh toh woh nahn jaan sakti, Ambiyah o Awliyah e Kamileen, agar kohi Ghayb janeh toh un ko Allah tallah nay deeya, woh Allah kay mohtaaj hen, begher Allah kee Atah kay, begher Allah kee ijazat kay, kohi kuch be nahin jaan sakta, Ghayb ho ya ilm e Zahir. Yeh ayn Tawheed, heh jissay Allah ka shukar heh kay aap nay qabool ker leeya. Reh gaya kay RasoolAllah ko kitna ilm heh, Qull say muraad kia heh, ya Baaz, agar Baaz heh toh is "Baaz" kee had kia heh, aur is kay dalahil kia hen aur Ahle Sunnat ka aqeedah kia heh, agar aap cha'hen toh khadam aap kay saath discuss ker sakta heh, dalahil Quran o Hadith say hoon gay aur phir baqi maulvi logoon kay dalahil, tarteeb war. Yaqeen ker lenh aap ko Ahle Sunnat Wal Jammat kay Aqeedah e 'Qull Ghayb e RasoolAllah' ka pata nahin, aur nah technical aspect pata hen aap kee sirf misunderstanding hen joh agar aap ko batahee jahen toh yaqeen say keh sakta hoon kay aap ko is per be ihtiraaz nahin hoga. Ek zamana esa bee thah jis meh khadam Imam e Ahle Sunnat Sayyidi Ala Hazrat ko un'ni ilfaaz say yaad kerta thah jis say aaj kal kay Wahabi Deobandi kertay hen. Magar tehqeeq kee toh joh mujjay ghalat fehmiyan theen woh door huween, aur khadam Sunni ho gaya. Misaal kay tor per aap nay likha kay 16 din RasolAllah kay pass wahi nahin aahi aap nay intizaar keeya, kay wahi ahay gee toh jaawab doon ga, toh hamara bee yahee Aqeedah heh kay un ko nahin maloom thah 16 din kay baad jab Allah kay khabr deeh toh aap ko maloom huwa. Magar aap sochtay hoon gay kay yeh Qull Ghayb RasoolAllah ka aqeedah rakhtay hen toh phir esay kesay tazaad biyaani ker rahay hen ek taraf kehtay hen kay RasoolAllah ko qull ilm e ghayb ka ilm thah, dosri taraf yeh be kehtay hen kay jee nahin un ko 16 din taq ilm nahin thah jab bataya gaya toh Ilm huwa ... bazahir ikhtilaaf heh, magar chand haqaiq joh aap ko maloom nahn aur Ahle Sunnat ka aqeedah e qull ghayb aap ko maloom nahin details maloom nahin is leyeh aap yeh soch rahay hen, jab aap ko maloom huween toh aap ihtiraaz nahin ker saken gay. Agar aap khaloos e niyat aur haq kay hasal kay leyeh baat cheet kerna chahtay hen toh khadam aap ko apna email adress deh ga, aap mesnegr meh aad ker leejeeyeh ga, ham private meh tafseelan guftgooh ker saktay hen. Muhammed Ali Razavi
  5. Kissi be musalmaan ko meri likhi huwi baat say ihtiraaz nahin ho sakta, aur joh kuch meh nay guzri huwi post meh likha heh ayn Islam aur Tawheed ka biyan heh, sirf ek Kaffir aur Mushrik e azeem hee munkir ho sakta heh. Aur Khadam nay Sahih Hadith say sabat keeya heh kay RasoolAllah ko maloom thah kay Mushrikeen jang meh kon kis kis jaga per gir ker maray ga, RasoolAllah nay nishaan laga deeyeh thay, abh is kay khilaf agar kohi mufassir likhta heh toh aap jaaneh aap kay qaroon e aula mufassireen, Quran,aur Hadith is baat per mutafiq hen kay Allah jab chahta heh, mafatih ul ghayb ka ilm deh, RasoolAllah ko bataya kay falan falan, falan jaga per maray gay, Allah tallah nay Quran meh farmaya heh kay qiyamat ka ilm deeya jahay ga jab us ka waqt ahay ga: "Qul in'nama ilmuha in'da rabbi, la yujalliha li'waqtiha illa Hu." Meaning: "Say: The Knowledge thereof is with my Lord, He will reveal it on its apointed time." Agar tum kehtay ho kay kis nay kahan per marna heh kissi ko maloom nahin ho sakta toh tumari takzeeb hadith kerti heh, agar tum kehtay ho kay qiyamat ka ilm kissi ko maloom nahin ho sakta toh, tumara jhoota hona Quran say sabat heh, Allah khud farmata heh mehboob kehdo kay qiyamat ka ilm muqarra waqt meh bataya jahay ga ... aur Allah tallah nay Quran meh farmaya heh: * Surah 27: 235: "Wama min Ghaybatin fis'samahi wal ardi illa fi kitabim mubeen." {"Dunya jahan meh jitnay be ghayb hen, sab ka zikr Kitab e mubeen meh heh." Is ayaat say sabat hota heh kay Kitab e Mubeen {Lawh Al Mafooz} ko Ilm e Mufatih Ul Ghayb bee deeya gaya heh keyun kay woh panch be Ghayb hen, aur keyun kay Al Qalam nay poocha thah Ya Allah Lawh e Mafooz per kia likhoon Allah nay farmaya joh kuch ho chuka aur joh kuch hona heh sab likh doh, aur Lawh e Mafooz meh har baat likh dee gaee, paanch ghayboon kay saath, is say Al Qalam kay pass Ilm hona be sabat hota heh. Khadam nay Quran o Sunnat kee roshini meh ayaat kee wazahat ker deeh, joh aqal o ilm walay hen aur jin kee kismat meh hidayat heh woh samaj gahay hoon gay kay Tawheed kay biyaan ka munkir kitnay ilm wala heh. Tumari batooh say Shirk e Akhbar aur KUffr kee booh aa rahi heh, jab taq tum Allah kay Ilm ko Zaati, aur us kee Makhlooq kay Ilm ko Atahi, yehni Allah kee Atah nah mano musalmaan nahin ho saktay, aur agar mantay ho toh phir ayaat meh joh contradiction heh Ahadith e Sahiha kay saath us ko kistera door kero gay. Khadam nay joh likhna heh woh Quran o Hadith say phir lower category kay dalahil yehni maulvi showlvi ...
  6. This will be a brief point on the five ghaybs, inshallah in future I will write comprehensive explanation of the point with numberous Ahadith and veres to support my point of veiw. Allah Tallah nay Quran meh, farmaya: * Surah Al An'A,{6} Verse 59: "With Him are the keys of the unseen, the treasures that none knoweth {by their own self} but He. He knoweth {by His own self} whatever there is on the earth and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a record clear (to those who can read)." * Sahih al Bukhari, Book 17, Hadith 149: "Narrated Ibn 'Umar: Allah's Apostle (p.b.u.h) said, "]"Keys of the unseen knowledge are five which nobody knows but Allah [/b]. . . nobody knows what will happen tomorrow; nobody knows what is in the womb; nobody knows what he will gain tomorrow; nobody knows at what place he will die; and nobody knows when it will rain." Important Note: Allah says these fives cant be known by creation, if its proven that atleast one of them is known it will autometically will mean that all five Ghayb can be known. The verse and Ahadith both reffer to a beings unability to knowing the where abouts of ghayb without Allahs bestowal. Meaning that no human, jinn, wali, Nabi, angle can know Ghayb or by their own self. To say that no one can ever find out the five ghaybs is wrong, because its proven from Quran and Ahadith that Allah granted the knowledge of five ghaybs to his various creations. Al Lawh Wal Kalam, both know what has happened in past and what is going to happen in future, this includes the birth, death, the amount of rain, and how much a person is going to earn tomarrow, and what place the person is going to die, all these details about every individual as well as alot more information is in Lawh Al Mafooz. Also Allah grants the knowledge of angle of death about the place where a person will die, and when he is to die, and angle takes life accroding to how hes instructed. So its clear that the verse doesnt absolutely negate a creations knowing about the five Ghayb, but it negates the point that creation can find these out by their own self, it negates Zaati knowing of these Ghayb by creation of Allah, but does not negate the Atahi knowing of these five Ghayb, meaning that it does not negate knowing of the five Ghayb when Allah grants the knowledge Himself. Allah tallah states that no one knows the Keys of Ghayb, which Prophet explained as five Ghaybs, one of them is that no one can know where a individual would die, Ahle Sunnats aqeedah is that the verse of Quran negates Zaati knwoing of these Ghayb, and not Atahi knowing, lets see if Allah does indeed Grants {Atah} the knowledge of where someone is going to die to a creation of Allah or not: * Sahih Muslim Book 19, Number 4394: "Narated by Anas {RA}: ... When he saw this he finished his prayer and said: By Allah in Whose control is my life, you beat him when he is telling you the truth, and you let him go when he tells you a lie. The narrator said: Then the Messenger of Allah (may peace be upon him) said: This is the place where so and so would be killed He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may peace be upon him) had indicated by placing his hand on the earth." Hadith affirms that Prophet Muhammed Sallalahu alayhi was'salam indeed did knew where certain Kaffir was to die, he marked the places where they would fall and die during battle, this proves that the verse does not negate Atahi knowing of Ghayb, but only negates Zaati knowing of Ghayb. And this principle applies to all the five Ghaybs, when Allah wishes to reveal the Ghayb he does to to whom he wills. Regarding the knowing of the day of judgement: Surah Ar'raf {7} Verses {187}: "They ask thee about the (final) Time - when it is appointed? Say: "The knowledge thereof is with my Lord: He will reveal it, on its apointed time. Heavy are its burden through the heavens and the earth. All of a sudden will it come to you." They ask thee as if you have reseached it: Say: "The knowledge thereof is with Allah, but most men know not." Allah says: "Yas'a'loonaqa qa'an'naka khaf'fiyun anha." Meaning: "They ask thee as if you have researched it." Allah Subhana Wa Tallah says in the beginning of the verse 187: "Yas'a'loonaqa a'nis'sa'a'ti ay'yana mursaha ..." Meaning: "They ask thee about the about the {Final} Time - When It is apointed?" Futher Allah asks RasoolAllah {SAW} to: "Qul in'nama ilmuha in'da rabbi, la yujalliha li'waqtiha illa Hu." Meaning: "Say: The Knowledge thereof is with my Lord, He will reveal it on its apointed time." Allah Subhana Wa tallah states that the questioners asked RasoolAllah {SAW} about the Knowledge of Final Time as if RasoolAllah {SAW} as researched on this matter, and Allah commands Prophet {SAW} to negate his knowledge of the 'Final Time'. Quetioner thought that RasoolAllah {SAW} as researched and on Final Time, Allah commands RasoolAllah {SAW} to say that its knowledge is with Allah, not as you assume that it can be discovered with research. Then Allah Subhana Wa tallah commands RasoolAlah {SAW} to say that knowledge of the Final Time will be revealed on its apointed time. Take note of the fact that it will be revealed on its apointed time, and to whom it will be revealed the one who is revealing the very fact that it will be revealed on its apointed time i.e. Rasoolallah {SAW}. Inshallah I will gather the evidence for the other three to prove that Allah granted the knowledge of these five ghaybs to Prophet Muhammed sallalahu alayhi was salam. Conclusion: It is proven that Al Qalam and Lawh Al Mafooz both know, where a person will be born, die, what he will eat, earn how much, and when there would be rain, etc ... when the day of judgement will come, where and when a person and how a person is to die etc ... is all known to both of them because Allah granted the knowledge of these things to them by His own self, Prophet Muhammed too knew the place where so and so will die and he hihglighted the places ... this proves that the verse is stating that no one can ever know these five Ghaybs by their own self, but if Allah wished to inform of any of them they then can know, and Allah granting such knolwedge to elect as been demonstrated with evidence. Wama Alayna ilal Balaghul Mubeen. Muhammed Ali Razavi
  7. Meray sawaal ka jawab denh: ^ Kia Ismail Dehalvi {khabees Kaffir} baqaul Wahabiyat kay aqeedah e Wasilah kee bina per Mushrik heh ya Nahin? Khalil kee ho mahirbani, mar gaee abh Wahabiyoon kee naani, Ismail Dehalvi sabat huwa Mushrik, khatam huwa Wahabi ka paani, Jawab nah yeh denh gay abh, begherati heh in kee reet purani, Ihtimam per punchi yeh Waseeleh kee lambi Kahani Muhammed Ali Razavi
  8. Abu Zaid@ Ismail Dehalvi kee kitaab ka refference, pesh e khidmat heh, kia hokam heh is per, Mushrik thah Kaffir thah, note kero us nay Waseelah ko baja, darust likha heh:
  9. Ya Allah, Wahabiat Meh Ek Gherat Mand Ko Peda Ker Deh, Joh Razavi Kay Saath Munazirah Keray, Ya Allah, Tooh Kissi Ek Meh Hee Thori See Gherat Peda Ker Deh, Taqay Jhootay Besat Hoon, Aur Jis Zillat, Ka Munafiqeen Ka Tooh Nay Wada Farmaya Heh Woh In Najdiyoon KO MIllay. Ameen, Suma'ameen!! Sab Sunni bolo Aameen!! Muhammed Ali Razavi
  10. Jee meh nay socha thah kay kohi challenge qabool keray ga, kohi ek halali hoga joh mera challenge qabool keray ga phir jab us nay yeh mutalba keeya doraan e munazirah: "Imam Abu Hanifah say Tawassul sahih, mutawatir sanad say sabat kero." toh phir meh us ko jawab doon ga aur la'jawab bee keroon ga. Wesay Razavi say toh Wahabiat kay maulviyoon ka wudu toot'h jata heh, yeh toh chotay chotay chunny munnay murghi kay bachoon kee tera bachay hen Razavi kay challenge ko qabool kesay kertay. Abh meh jawab likhta hoon kohi ahay aur jawab deh. Wahabiat kee jahalat, abh agar Imam e Azam Abu Hanifah nay Tawheed per kohi kitaab nahin likhi, toh is ka matlab yeh nahin kay woh Tawheed ko mantay nahin thay, Khatam e Nabuwat per kitaab nahin likhi toh is ka matlab yeh nahin kay woh mantay nahin thay, aur nah hee RAsooolAllah kay Shahid honay per kitab likhi to is ka matlab yeh nahin kay woh mantay nahin thay ... Aur nah hee is ka yeh matlab heh kay kitabeh likhi nahin aur sahih sanad kay saath un ka RasoolAllah ko aakhiri Nabi man;na sabat nahin heh to is ka matlab yeh heh kay woh RAsoolallah ko akhiri nabi nahin mantay thay. Agar kohi kehta heh kay falan ka esa aqeedah sabat keren toh tab hee sabat hoga kay woh esa aqeedah rakhta heh toh woh bilqul jahil heh, keyun kay meh challenge deh ker keh sakta hoon kay Hazrat Um ul Momineen Salamah ka aqeedah e Tawheed kohi Wahabi sabat ker deh, agar kohi daleel nah millay toh kia aap yeh kahen gay kay un ka aqeedah e Tawheed nahin thah? Jahil Wahabiyoon ko maloom hona chahyeh kay Um e Salamah ka aqeedah e Tawheed sabat nah be ho toh kohi un kay muwahid honay ka munkir nahin ho sakta, aur Imam Abu Hanifah Rahimullah Alayhi Tallah nay agar kohi kitab Tawassul per nahin likhi ya unoon nay zeroori nah samji toh is ka matlab yeh nahin kay woh munkir thay. Yeh Musalam asool heh aur kohi be ba shahoor aadmi inqaar nahin keray ga kay agar kissi fard ka kissi aqeedeh per silence sabat ho yehni nah us kee taheed sabat ho toh matlab yeh nahin leeya jahay ga kay us ka aqeedah nahin thah. Balkay sakoot ko nah tardeed meh aur nah hee Taheed meh leeya ja sakta heh. Abh agar Imam Abu Hanifah nay kuch tawassul per nahin likha toh is ka matlab yeh nahin kay woh mantay nahin thay, aur yeh assumption bee nahn lee jaa sakti kay woh mantay thay, jab black board per kuch likha hee nahin, toh perh ker batahen kia, Imam Abu Hanifah kee nah tardeed aur nah taheed black board kay blank honay per daleel heh. Dosri asooli baat Fiqha meh ham Imam e Aazam Abu Hanifah Rahimullah kay Muqallid hen aqahid meh nahin, ham ko Allah kay ek honay, wahda'hu la shareek honay, be misl o misaal honay meh Imam Abu Hanifah kee rehnumahi kee zeroorat nahin, keyun kay in masail per Quran wazia heh aur Imam e Azam Mujtahid thay, aur joh un ka Ijtihad Quran o Sunnat say sabat huwa, yeh hamara Fiqh heh. Aqahid meh Taqleed nahin kee jaati, keyun kay yeh ho hee nahin sakta kay ek Aalim Quran har ek Aqeedeh per kuch likha, Quran o Hadith meh itnay aqahid kay points hen kay maulvi likhtay likhtay mar saktay hen magar aqahid ka tafseel complete nahin ho sakti. Dosri baat jin points per Imam Abu Hanifah nay Ijtihaad keeya, aur apnay Ijtihaad ko Quran o Sunnat say sabat keeya ham us ko tasleem kertay hen, Imam kay Ijtihad joh Fiqhi masail aur joh Fiqhi masail per nahin thay sab ko mantay hen, magar jis jis issue per un kee rehnumahi hasal heh ham kertay hen, aur jin per un ka sakoot heh ham directly Quran o Hadith say rajooh kertay hen, un ka kissi aqeedeh per sakoot ka matlab yeh nahin kay ham Quran o Ahadith kay un aqahid kay munkir ho jahen joh Imam e Azam kay Ijtihad say sabat nahin hen. Abh agar meh kissi Karachi jana heh aur meh us kee rehnumahi kay wastay us ko rasta batlahoon aur meh us ko Islamabad say Lahore ka rasta naqshay per dekhahoon, aur woh naqshay ko saath leh ker meray dekha hay huway rastay per chal peray, aur jab woh Lahore puncha toh is ka kia matlab hoga kay woh dobara naqshay say rajooh nahin ker sakta, jee nahin ker sakta heh meh nay ussay rasta Islamabad say Lahore taq bataya, joh meh nay nahin bataya abh woh ya khud naqsha khol ker baaqi rasta dekh sakta heh ya kissi aur say maloom ker sakta heh. Is'see tera jahan taq Imam e Azam Abu Hanifah Rahimullah Alayhi Tallah nay Siraat e Mustaqeem, seeday rastay ko Quran o Hadith say dekhaya ham chalay, jahan taq un kee guidance Quran o Hadith say milti heh ham chaltay hen abh Siraat e Mustaqeem ko jahan taq bataya Quran o Hadith say ham chaltay rahay us rastay per gamazaan rahay, joh nihsandaee kee Sirat e Mustaqeem kee Quran o Hadith say ham us per chaltay rahay, aur jahan per unoon nay kuch nah bataya, ham nay Quran o Hadith kholay aur Siraat e Mustaqeem per bartay chalay gahay, Imam e Azam Abu Hanifah Rahimullah Alayhi Tallah nay Sirat e Mustaqeem ka rasta bataya ham chaltay rahay, jab un ka bataya huwa rastay kee hadood say agay punchay toh ham nay Quran O Hadith ko samnay rakh ker khud tehqeeq shoroon ker deeh, jab taq Imam Abu Hanifah ba'hasiyat e ustad guide kertay rahay Quran o Hadith per, ham nay un kee guidance ko qabool keeya un kay shagird banay, un kay muqallid banay, jab ustaad nay kissi maslay per kuch nah bataya ham nay khud Quran o Hadith per tehqeeq ker leeh. Alhasal yeh heh kay Imam e Azam Abu Hanifah Rahimullah Alayhi Tallah nay agar Tawassul per kuch likha nahin toh is ka matlab yeh nahin kay ham Sirat e Mustaqeem per chalna band ker denh, balkay unoon nay thoray say Sirat e Mustaqeem kee nishandaee kee thee, ham ba'asaani say us Siraat e Mustaqeem per chalay, agay Imam nay kuch nahin bataya Quran o Hadith say toh ham nay khud tehqeeq shoroon ker deeh. Aur alhamdulillah khadam nay Quran o Hadith say Tawasul ko sabat keeya heh, joh la jawab raha, aur inshallah Najdi'at kay leyeh ta qiyamat taq la jawab rahay ga. Muhammed Ali Razavi
  11. Is ka jawab Deobandi sub-forum meh deeya gaya heh, Zaagh e Maroofan Kav'weh ko farsi meh kehtay hen aur lafz Zaagh generally parindoon kay leyeh istimaal hota heh jin meh thori see mushabat ho. Aap tafseel say thread say rajooh keren aap ko jawab mil jahay ga: http://www.islamimehfil.info/index.php?/topic/2094-kawwa-khana-kaisa/\ Ghor say peren is ko, aap ko jawab mil jahay ga, doh baar peren phir be samaj nah ahay toh rabta keren, masla samja denh gay. Ali
  12. * Surah Al Maidah {5} Verse 35: "O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper." Allah states in the Quran, seek Waseelah, i.e. means, ways, to approach to Allah, gain nearness to Allah, there are many Waseelah in Shariah indicated in Quran and Sunnah, and one form of Waseelah which Allah instructs the beleivers to seek is of Prophets {SAW}: * Surah Nisa {4} Verse 64: "We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's FORGIVENESS, and the Messenger had asked FORGIVENESS for them, they would have found Allah indeed Oft-returning, Most Merciful." Allah subhana wa tallah states that we have sent the Prophet, the Messenger to be obeyed by his fallowers as well as the Mushrikeen in accordance to what Allah wills, and when the sinners, munafiqeen were unjust to them selves, i.e. wronged, sinned, and had earned Allahs wrath, they should have come to Prophet {SAW} and asked Allahs forgiveness, note Allah says come in the presence of the Prophet and then seek Allahs forgiveness Allah doesnt say stay at home, but says come in the presence of Prophet and then seek forgiveness from Allah, and when the messenger had asked forigveness for the sinners then they would have found Allah forgiving mercifull, indicating that Allah preffers the Waseelah, Allah wishes that sinners those who have wronged themselves should make dua in the presence of Prophet this it self is form of Waseelah because nearness to Prophet, those who desire to be in presence of Prophet {SAW} Allah is pleased with them ... and dua in his presence is more worthy of acceptance, and secondly ask the Prophet to seek forgiveness on the behalf of sinner. This proves the Waseelah of Prophet Muhammed {SAW} while he was on this world, and is proof that his Waseelah can be made, and the sinners in this world can belong to any era as long as they are siners they can make his Waseelah. In case someone thinks that RasoolAllah sallalahu alayhi was'salam is not with them so how can they ask him to seek forgiveness for them on their behalf, they are reminded that Allah states in Quran: * Surah Al Ahzaab {33} Verse 6: "The Prophet is closer to the Believers than their own selves, and his wives are their mothers ..." * Surah Al Hujjarat {49} Verse 7: "And know that among you is Allah's Messenger; were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune. But Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion; such indeed are those who walk in righteousness." * Surah At Tawbah {9} Verse 94: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did." Allah says the Prophet Muhammed Sallalahu alayhi was'salam is closer to the beleivers then their own selves, and in another verse Allah says, that Allah is closer to the beleiver then his jegular vain, Allah is close to the beleivers so is RasoolAllah. Allah states that Messenger of Allah is among us, and in another verse Allah says that Allah and RasoolAllah will observe the deeds of Munafiqeen, and Quran is for every era hence RAsoolAllah observes the deeds of Munafiqeen of every era till the day of judgement. * Sahih Al Bukhari, Book 36, Number 472: "Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle saying, "Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you from this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah's sake only).' So, one of them said, 'O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet added, "The second man said, 'O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah's slave! Don't mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.' So, that rock shifted completely and they got out walking." These three pious beleivers made Waseelah of the pious deeds, they invoked Allah beseached him implored him and asked Him to releive them from their suffering through the Waseelah of their pious deeds, they didnt say O Allah you are, Ghafoor Ur Rahim, O Allah you are Rabbul Alameen, the knower of Allah, etc ... they didnt invoke with the beautiful asma was sifaat, but they invoked Allah with their pious deeds, and Allah loved their pious deeds, and Allah removed their suffering. If a Sunni says o Allah I invoke you, O Allah I make Waseelah of Messneger Muhammed sallalahu alayhi was'salam, and O Allah if you love him and my this beseaching you, then o Allah answer my prayer. It cant be Shirk, because in both cases, the Waseelah are Ghair-ullah, in the Hadith the Waseelah are pious deeds, and in the Sunnis dua the Waseelah is Messenger of Allah sallalahu alayhi was'salam, and if it was Shirk in one case it would have to be Shirk in both cases. And note Allah in the previously quoted verse states: "wabtaghu alayhis wasilata" seek Wasilah to Allah. * Surah Al Baqarah {2} Verse 89: "And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for VICTORY against those without Faith,- when there comes to them that which they (should) have recognized, they refuse to believe in it, but the curse of Allah is on those without Faith." Jews use to make dua to Allah prior to the birth of Prophet {SAW} to Allah by using Prophet {SAW} as Waseelah, they asked O Allah grant us victory with the Waseelah {through} the Prophet Muhammed {SAW}: Tafsir Ibn Kathir: "(although aforetime they had invoked Allah (for coming of Muhammad ) in order to gain victory over those who disbelieved) meaning, before this Messenger came to them, they used to ask Allah to aid them by his arrival, against their polytheistic enemies in war. They used to say to the polytheists, "A Prophet shall be sent just before the end of this world and we, along with him, shall exterminate you, just as the nations of `Ad and Iram were exterminated.'' Also, Muhammad bin Ishaq narrated that Ibn `Abbas said, "The Jews used to invoke Allah (for the coming of Muhammad ) in order to gain victory over the Aws and Khazraj, before the Prophet was sent. When Allah sent him to the Arabs, they rejected him and denied what they used to say about him. Hence, Mu`adh bin Jabal and Bishr bin Al-Bara' bin Ma`rur, from Bani Salamah, said to them, `O Jews! Fear Allah and embrace Islam. You used to invoke Allah for the coming of Muhammad when we were still disbelievers and you used to tell us that he would come and describe him to us,' Salam bin Mushkim from Bani An-Nadir replied, `He did not bring anything that we recognize. He is not the Prophet we told you about.' Allah then revealed this Ayah about their statement," * Tafsir Al Jalalayn: "When there came to them a Book from God, confirming what was with them, in the Torah, that is the Qur’ān — and they formerly, before it came, prayed for victory, for assistance, over the disbelievers, saying: ‘God, give us assistance against them through the Prophet that shall be sent at the end of time’; but when there came to them what they recognised, as the truth, that is, the mission of the Prophet, they disbelieved in it, out of envy and for fear of losing leadership (the response to the first lammā particle is indicated by the response to the second one); and the curse of God is on the disbelievers." * Tafsir Ibn Abbas: "(And when there cometh unto them a Scripture from Allah, confirming that in their possession) which accords with that which is in their possession (though before that) before Muhammad (pbuh) (they were asking for a signal triumph) through Muhammad and the Qur'an (over those who disbelieved) of their enemies: the tribes of Asad, Ghatafan, Muzaynah, and Juhaynah (and when there cometh unto them that which they knew) of his traits and description in their Book (they disbelieved therein) they denied it was him. (The curse of Allah) His wrath and torment (is on disbelievers) the Jews." Yahoodi RasoolAllah kee Milaad say pehlay hee Allah say dua keeya kertay thay kay Ya Allah ham ko Nabi Muhammed {SAW} kay waseeleh say Mushrikeen e Arab per fatah ata farma, Allah farmata heh kay unoon nay pehchaan ker be bughz meh inqaar ker deeya. Note keren Allah tallah nay un kee joh Waseeleh say dua mangi gaee thee, un kay is amal ko Shirk, Kuffr, ilhad, kuch nahin farmatay, agar Shirk hota Allah kee nazr meh toh Allah farmata kay Shirk keeya kertay thay. Note keren kay Hadith ka asool heh, agar RasoolAllah kay samnay ya sun'nay meh kohi amal esa aya ho joh ghair sharaee thah toh RasolAllah us ko zeroor roktay ya islah farmatay, aur agar un kay samnay kuch amal huwa ho aur unoon nay sakoot farmaya ho toh phir yeh matlab hoga kay yeh amal ilfaaz weghera darust thay ghair islami nahin thay. Allah tallah kee zaat ko ziyada haq punchta heh kay woh achay buray kee tameez logoon ko batahen apni kitab meh Allah kee khamoshi daleel heh kay RasoolAllah ka Waseelah bana'na jaiz aur hukam e illahi heh. Han dua Allah tallah say mangni chayeh, magar Allah kay muqaribeen, ibadat, Isma o Sifaat e bari talah, aur Saliheen, Ambiyah ka aur amaal e saliha Waseelah jaiz heh, yehni yoon dua farmana: "Ya Allah apnay piyaray Nabi kay waseeleh say meray gunnahoon ko maaf farma." Agar is tera dua mangi jahay to jaiz heh. Summary, RasoolAllah is closer to the beleivers then their own selves, Prophet is among i.e. Hadhir in Madinah but Naadhir on his Ummah, and he is watching with Allah the deeds and actions of munafiqeen, hence to say: "O Messenger of Allah seek pardon for me from Allah, has you are sent as Rehmatal Lil Alameen, O beloved Prophet sallalahu alayhi was'salam beseech Allah on behalf. O Allah forigve my sins for the sake of Messenger of Allah, for he is your beloved Prophet, for no deed, no person is more beloved to you then your Prophet Muhammed, O Allah I implore you to forgive my sins because I love the Messneger whom you love, O Allah fogive my sins because I am Ummati of ur beloved Prophet." is perfectly okay. Allah instructs what the zalimeen should do, that they should go to Messenger of Allah to make him Waseelah to Allah by asking him to make dua for them, and Yahood made dua to Allah with the Waseelah of Messenger of Allah sallalahu alayhi was'salam, and Sahih Bukhari hadith states that certain pious individuals made dua by making their pious deeds as Waseelah, and Sunnis pious deed is that he doesnt make his own deeds as Waseelah but he makes Waseelah of Messneger of Allah. Those who call Waseelah Shirk, have no understanding of deen of Islam they are ingorant and are heretics at best, and apostates, murtids at worst. And Wahabiyah my challenge to you is nominate one chamcha, and bring him here to debate this subject out once for all. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi
  13. * Surah Al Maidah {5} Verse 35: "O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper." Allah states in the Quran, seek Waseelah, i.e. means, ways, to approach to Allah, gain nearness to Allah, there are many Waseelah in Shariah indicated in Quran and Sunnah, and one form of Waseelah which Allah instructs the beleivers to seek is of Prophets {SAW}: * Surah Nisa {4} Verse 64: "We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's FORGIVENESS, and the Messenger had asked FORGIVENESS for them, they would have found Allah indeed Oft-returning, Most Merciful." Allah subhana wa tallah states that we have sent the Prophet, the Messenger to be obeyed by his fallowers as well as the Mushrikeen in accordance to what Allah wills, and when the sinners, munafiqeen were unjust to them selves, i.e. wronged, sinned, and had earned Allahs wrath, they should have come to Prophet {SAW} and asked Allahs forgiveness, note Allah says come in the presence of the Prophet and then seek Allahs forgiveness Allah doesnt say stay at home, but says come in the presence of Prophet and then seek forgiveness from Allah, and when the messenger had asked forigveness for the sinners then they would have found Allah forgiving mercifull, indicating that Allah preffers the Waseelah, Allah wishes that sinners those who have wronged themselves should make dua in the presence of Prophet this it self is form of Waseelah because nearness to Prophet, those who desire to be in presence of Prophet {SAW} Allah is pleased with them ... and dua in his presence is more worthy of acceptance, and secondly ask the Prophet to seek forgiveness on the behalf of sinner. This proves the Waseelah of Prophet Muhammed {SAW} while he was on this world, and is proof that his Waseelah can be made, and the sinners in this world can belong to any era as long as they are siners they can make his Waseelah. In case someone thinks that RasoolAllah sallalahu alayhi was'salam is not with them so how can they ask him to seek forgiveness for them on their behalf, they are reminded that Allah states in Quran: * Surah Al Ahzaab {33} Verse 6: "The Prophet is closer to the Believers than their own selves, and his wives are their mothers ..." * Surah Al Hujjarat {49} Verse 7: "And know that among you is Allah's Messenger; were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune. But Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion; such indeed are those who walk in righteousness." * Surah At Tawbah {9} Verse 94: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did." Allah says the Prophet Muhammed Sallalahu alayhi was'salam is closer to the beleivers then their own selves, and in another verse Allah says, that Allah is closer to the beleiver then his jegular vain, Allah is close to the beleivers so is RasoolAllah. Allah states that Messenger of Allah is among us, and in another verse Allah says that Allah and RasoolAllah will observe the deeds of Munafiqeen, and Quran is for every era hence RAsoolAllah observes the deeds of Munafiqeen of every era till the day of judgement. * Sahih Al Bukhari, Book 36, Number 472: "Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle saying, "Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you from this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah's sake only).' So, one of them said, 'O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet added, "The second man said, 'O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah's slave! Don't mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.' So, that rock shifted completely and they got out walking." These three pious beleivers made Waseelah of the pious deeds, they invoked Allah beseached him implored him and asked Him to releive them from their suffering through the Waseelah of their pious deeds, they didnt say O Allah you are, Ghafoor Ur Rahim, O Allah you are Rabbul Alameen, the knower of Allah, etc ... they didnt invoke with the beautiful asma was sifaat, but they invoked Allah with their pious deeds, and Allah loved their pious deeds, and Allah removed their suffering. If a Sunni says o Allah I invoke you, O Allah I make Waseelah of Messneger Muhammed sallalahu alayhi was'salam, and O Allah if you love him and my this beseaching you, then o Allah answer my prayer. It cant be Shirk, because in both cases, the Waseelah are Ghair-ullah, in the Hadith the Waseelah are pious deeds, and in the Sunnis dua the Waseelah is Messenger of Allah sallalahu alayhi was'salam, and if it was Shirk in one case it would have to be Shirk in both cases. And note Allah in the previously quoted verse states: "wabtaghu alayhis wasilata" seek Wasilah to Allah. * Surah Al Baqarah {2} Verse 89: "And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for VICTORY against those without Faith,- when there comes to them that which they (should) have recognized, they refuse to believe in it, but the curse of Allah is on those without Faith." Jews use to make dua to Allah prior to the birth of Prophet {SAW} to Allah by using Prophet {SAW} as Waseelah, they asked O Allah grant us victory with the Waseelah {through} the Prophet Muhammed {SAW}: Tafsir Ibn Kathir: "(although aforetime they had invoked Allah (for coming of Muhammad ) in order to gain victory over those who disbelieved) meaning, before this Messenger came to them, they used to ask Allah to aid them by his arrival, against their polytheistic enemies in war. They used to say to the polytheists, "A Prophet shall be sent just before the end of this world and we, along with him, shall exterminate you, just as the nations of `Ad and Iram were exterminated.'' Also, Muhammad bin Ishaq narrated that Ibn `Abbas said, "The Jews used to invoke Allah (for the coming of Muhammad ) in order to gain victory over the Aws and Khazraj, before the Prophet was sent. When Allah sent him to the Arabs, they rejected him and denied what they used to say about him. Hence, Mu`adh bin Jabal and Bishr bin Al-Bara' bin Ma`rur, from Bani Salamah, said to them, `O Jews! Fear Allah and embrace Islam. You used to invoke Allah for the coming of Muhammad when we were still disbelievers and you used to tell us that he would come and describe him to us,' Salam bin Mushkim from Bani An-Nadir replied, `He did not bring anything that we recognize. He is not the Prophet we told you about.' Allah then revealed this Ayah about their statement," * Tafsir Al Jalalayn: "When there came to them a Book from God, confirming what was with them, in the Torah, that is the Qur’ān — and they formerly, before it came, prayed for victory, for assistance, over the disbelievers, saying: ‘God, give us assistance against them through the Prophet that shall be sent at the end of time’; but when there came to them what they recognised, as the truth, that is, the mission of the Prophet, they disbelieved in it, out of envy and for fear of losing leadership (the response to the first lammā particle is indicated by the response to the second one); and the curse of God is on the disbelievers." * Tafsir Ibn Abbas: "(And when there cometh unto them a Scripture from Allah, confirming that in their possession) which accords with that which is in their possession (though before that) before Muhammad (pbuh) (they were asking for a signal triumph) through Muhammad and the Qur'an (over those who disbelieved) of their enemies: the tribes of Asad, Ghatafan, Muzaynah, and Juhaynah (and when there cometh unto them that which they knew) of his traits and description in their Book (they disbelieved therein) they denied it was him. (The curse of Allah) His wrath and torment (is on disbelievers) the Jews." Yahoodi RasoolAllah kee Milaad say pehlay hee Allah say dua keeya kertay thay kay Ya Allah ham ko Nabi Muhammed {SAW} kay waseeleh say Mushrikeen e Arab per fatah ata farma, Allah farmata heh kay unoon nay pehchaan ker be bughz meh inqaar ker deeya. Note keren Allah tallah nay un kee joh Waseeleh say dua mangi gaee thee, un kay is amal ko Shirk, Kuffr, ilhad, kuch nahin farmatay, agar Shirk hota Allah kee nazr meh toh Allah farmata kay Shirk keeya kertay thay. Note keren kay Hadith ka asool heh, agar RasoolAllah kay samnay ya sun'nay meh kohi amal esa aya ho joh ghair sharaee thah toh RasolAllah us ko zeroor roktay ya islah farmatay, aur agar un kay samnay kuch amal huwa ho aur unoon nay sakoot farmaya ho toh phir yeh matlab hoga kay yeh amal ilfaaz weghera darust thay ghair islami nahin thay. Allah tallah kee zaat ko ziyada haq punchta heh kay woh achay buray kee tameez logoon ko batahen apni kitab meh Allah kee khamoshi daleel heh kay RasoolAllah ka Waseelah bana'na jaiz aur hukam e illahi heh. Han dua Allah tallah say mangni chayeh, magar Allah kay muqaribeen, ibadat, Isma o Sifaat e bari talah, aur Saliheen, Ambiyah ka aur amaal e saliha Waseelah jaiz heh, yehni yoon dua farmana: "Ya Allah apnay piyaray Nabi kay waseeleh say meray gunnahoon ko maaf farma." Agar is tera dua mangi jahay to jaiz heh. Summary, RasoolAllah is closer to the beleivers then their own selves, Prophet is among i.e. Hadhir in Madinah but Naadhir on his Ummah, and he is watching with Allah the deeds and actions of munafiqeen, hence to say: "O Messenger of Allah seek pardon for me from Allah, has you are sent as Rehmatal Lil Alameen, O beloved Prophet sallalahu alayhi was'salam beseech Allah on behalf. O Allah forigve my sins for the sake of Messenger of Allah, for he is your beloved Prophet, for no deed, no person is more beloved to you then your Prophet Muhammed, O Allah I implore you to forgive my sins because I love the Messneger whom you love, O Allah fogive my sins because I am Ummati of ur beloved Prophet." is perfectly okay. Allah instructs what the zalimeen should do, that they should go to Messenger of Allah to make him Waseelah to Allah by asking him to make dua for them, and Yahood made dua to Allah with the Waseelah of Messenger of Allah sallalahu alayhi was'salam, and Sahih Bukhari hadith states that certain pious individuals made dua by making their pious deeds as Waseelah, and Sunnis pious deed is that he doesnt make his own deeds as Waseelah but he makes Waseelah of Messneger of Allah. Those who call Waseelah Shirk, have no understanding of deen of Islam they are ingorant and are heretics at best, and apostates, murtids at worst. And Wahabiyah my challenge to you is nominate one chamcha, and bring him here to debate this subject out once for all. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi
  14. In'na lillahi wa inna ilyhi raaji'yoon Allah tallah un kay darjaat buland keray, Sybarite baee aur un kee family ko sabr kee tofeeq deh, ameen
  15. * Surah Al Maidah {5} Verse 35: "O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper." Allah states in the Quran, seek Waseelah, i.e. means, ways, to approach to Allah, gain nearness to Allah, there are many Waseelah in Shariah indicated in Quran and Sunnah, and one form of Waseelah which Allah instructs the beleivers to seek is of Prophets {SAW}: * Surah Nisa {4} Verse 64: "We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's FORGIVENESS, and the Messenger had asked FORGIVENESS for them, they would have found Allah indeed Oft-returning, Most Merciful." Allah subhana wa tallah states that we have sent the Prophet, the Messenger to be obeyed by his fallowers as well as the Mushrikeen in accordance to what Allah wills, and when the sinners, munafiqeen were unjust to them selves, i.e. wronged, sinned, and had earned Allahs wrath, they should have come to Prophet {SAW} and asked Allahs forgiveness, note Allah says come in the presence of the Prophet and then seek Allahs forgiveness Allah doesnt say stay at home, but says come in the presence of Prophet and then seek forgiveness from Allah, and when the messenger had asked forigveness for the sinners then they would have found Allah forgiving mercifull, indicating that Allah preffers the Waseelah, Allah wishes that sinners those who have wronged themselves should make dua in the presence of Prophet this it self is form of Waseelah because nearness to Prophet, those who desire to be in presence of Prophet {SAW} Allah is pleased with them ... and dua in his presence is more worthy of acceptance, and secondly ask the Prophet to seek forgiveness on the behalf of sinner. This proves the Waseelah of Prophet Muhammed {SAW} while he was on this world, and is proof that his Waseelah can be made, and the sinners in this world can belong to any era as long as they are siners they can make his Waseelah. In case someone thinks that RasoolAllah sallalahu alayhi was'salam is not with them so how can they ask him to seek forgiveness for them on their behalf, they are reminded that Allah states in Quran: * Surah Al Ahzaab {33} Verse 6: "The Prophet is closer to the Believers than their own selves, and his wives are their mothers ..." * Surah Al Hujjarat {49} Verse 7: "]"And know that among you is Allah's Messenger;[/b] were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune. But Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion; such indeed are those who walk in righteousness." * Surah At Tawbah {9} Verse 94: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did." Allah says the Prophet Muhammed Sallalahu alayhi was'salam is closer to the beleivers then their own selves, and in another verse Allah says, that Allah is closer to the beleiver then his jegular vain, Allah is close to the beleivers so is RasoolAllah. Allah states that Messenger of Allah is among us, and in another verse Allah says that Allah and RasoolAllah will observe the deeds of Munafiqeen, and Quran is for every era hence RAsoolAllah observes the deeds of Munafiqeen of every era till the day of judgement. * Sahih Al Bukhari, Book 36, Number 472: "Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle saying, "Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you from this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah's sake only).' So, one of them said, 'O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet added, "The second man said, 'O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah's slave! Don't mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.' So, that rock shifted completely and they got out walking." These three pious beleivers made Waseelah of the pious deeds, they invoked Allah beseached him implored him and asked Him to releive them from their suffering through the Waseelah of their pious deeds, they didnt say O Allah you are, Ghafoor Ur Rahim, O Allah you are Rabbul Alameen, the knower of Allah, etc ... they didnt invoke with the beautiful asma was sifaat, but they invoked Allah with their pious deeds, and Allah loved their pious deeds, and Allah removed their suffering. If a Sunni says o Allah I invoke you, O Allah I make Waseelah of Messneger Muhammed sallalahu alayhi was'salam, and O Allah if you love him and my this beseaching you, then o Allah answer my prayer. It cant be Shirk, because in both cases, the Waseelah are Ghair-ullah, in the Hadith the Waseelah are pious deeds, and in the Sunnis dua the Waseelah is Messenger of Allah sallalahu alayhi was'salam, and if it was Shirk in one case it would have to be Shirk in both cases. And note Allah in the previously quoted verse states: "wabtaghu alayhis wasilata" seek Wasilah to Allah. * Surah Al Baqarah {2} Verse 89: "And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for VICTORY against those without Faith,- when there comes to them that which they (should) have recognized, they refuse to believe in it, but the curse of Allah is on those without Faith." Jews use to make dua to Allah prior to the birth of Prophet {SAW} to Allah by using Prophet {SAW} as Waseelah, they asked O Allah grant us victory with the Waseelah {through} the Prophet Muhammed {SAW}: Tafsir Ibn Kathir: "(although aforetime they had invoked Allah (for coming of Muhammad ) in order to gain victory over those who disbelieved) meaning, before this Messenger came to them, they used to ask Allah to aid them by his arrival, against their polytheistic enemies in war. They used to say to the polytheists, "A Prophet shall be sent just before the end of this world and we, along with him, shall exterminate you, just as the nations of `Ad and Iram were exterminated.'' Also, Muhammad bin Ishaq narrated that Ibn `Abbas said, "The Jews used to invoke Allah (for the coming of Muhammad ) in order to gain victory over the Aws and Khazraj, before the Prophet was sent. When Allah sent him to the Arabs, they rejected him and denied what they used to say about him. Hence, Mu`adh bin Jabal and Bishr bin Al-Bara' bin Ma`rur, from Bani Salamah, said to them, `O Jews! Fear Allah and embrace Islam. You used to invoke Allah for the coming of Muhammad when we were still disbelievers and you used to tell us that he would come and describe him to us,' Salam bin Mushkim from Bani An-Nadir replied, `He did not bring anything that we recognize. He is not the Prophet we told you about.' Allah then revealed this Ayah about their statement," * Tafsir Al Jalalayn: "When there came to them a Book from God, confirming what was with them, in the Torah, that is the Qur’ān — and they formerly, before it came, prayed for victory, for assistance, over the disbelievers, saying: ‘God, give us assistance against them through the Prophet that shall be sent at the end of time’; but when there came to them what they recognised, as the truth, that is, the mission of the Prophet, they disbelieved in it, out of envy and for fear of losing leadership (the response to the first lammā particle is indicated by the response to the second one); and the curse of God is on the disbelievers." * Tafsir Ibn Abbas: "(And when there cometh unto them a Scripture from Allah, confirming that in their possession) which accords with that which is in their possession (though before that) before Muhammad (pbuh) (they were asking for a signal triumph) through Muhammad and the Qur'an (over those who disbelieved) of their enemies: the tribes of Asad, Ghatafan, Muzaynah, and Juhaynah (and when there cometh unto them that which they knew) of his traits and description in their Book (they disbelieved therein) they denied it was him. (The curse of Allah) His wrath and torment (is on disbelievers) the Jews." Yahoodi RasoolAllah kee Milaad say pehlay hee Allah say dua keeya kertay thay kay Ya Allah ham ko Nabi Muhammed {SAW} kay waseeleh say Mushrikeen e Arab per fatah ata farma, Allah farmata heh kay unoon nay pehchaan ker be bughz meh inqaar ker deeya. Note keren Allah tallah nay un kee joh Waseeleh say dua mangi gaee thee, un kay is amal ko Shirk, Kuffr, ilhad, kuch nahin farmatay, agar Shirk hota Allah kee nazr meh toh Allah farmata kay Shirk keeya kertay thay. Note keren kay Hadith ka asool heh, agar RasoolAllah kay samnay ya sun'nay meh kohi amal esa aya ho joh ghair sharaee thah toh RasolAllah us ko zeroor roktay ya islah farmatay, aur agar un kay samnay kuch amal huwa ho aur unoon nay sakoot farmaya ho toh phir yeh matlab hoga kay yeh amal ilfaaz weghera darust thay ghair islami nahin thay. Allah tallah kee zaat ko ziyada haq punchta heh kay woh achay buray kee tameez logoon ko batahen apni kitab meh Allah kee khamoshi daleel heh kay RasoolAllah ka Waseelah bana'na jaiz aur hukam e illahi heh. Han dua Allah tallah say mangni chayeh, magar Allah kay muqaribeen, ibadat, Isma o Sifaat e bari talah, aur Saliheen, Ambiyah ka aur amaal e saliha Waseelah jaiz heh, yehni yoon dua farmana: "Ya Allah apnay piyaray Nabi kay waseeleh say meray gunnahoon ko maaf farma." Agar is tera dua mangi jahay to jaiz heh. Summary, RasoolAllah is closer to the beleivers then their own selves, Prophet is among i.e. Hadhir in Madinah but Naadhir on his Ummah, and he is watching with Allah the deeds and actions of munafiqeen, hence to say: "O Messenger of Allah seek pardon for me from Allah, has you are sent as Rehmatal Lil Alameen, O beloved Prophet sallalahu alayhi was'salam beseech Allah on behalf. O Allah forigve my sins for the sake of Messenger of Allah, for he is your beloved Prophet, for no deed, no person is more beloved to you then your Prophet Muhammed, O Allah I implore you to forgive my sins because I love the Messneger whom you love, O Allah fogive my sins because I am Ummati of ur beloved Prophet." is perfectly okay. Allah instructs what the zalimeen should do, that they should go to Messenger of Allah to make him Waseelah to Allah by asking him to make dua for them, and Yahood made dua to Allah with the Waseelah of Messenger of Allah sallalahu alayhi was'salam, and Sahih Bukhari hadith states that certain pious individuals made dua by making their pious deeds as Waseelah, and Sunnis pious deed is that he doesnt make his own deeds as Waseelah but he makes Waseelah of Messneger of Allah. Those who call Waseelah Shirk, have no understanding of deen of Islam they are ingorant and are heretics at best, and apostates, murtids at worst. And Wahabiyah my challenge to you is nominate one chamcha, and bring him here to debate this subject out once for all. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi
  16. Ghair Muqallied, Taqleed nah ker kay be Muqallid hen. Aap Muqallid is leyeh hen kay aap kay maulviyoon nay ek naya mazhab ijaad keeya heh aur tum un kay peechay chal rahay ho. Imam Abu Hanifah Rahimullah Alayhi Tallah Mujtahid thay, yehni modern ilfaaz meh Research-Scholar, meh tum Wahabiyoon kee Taqleed sabat ker sakta hoon tum sabat kero kay Imam Abu Hanifah Rahimullah Alayhi Tallah kiss kay Muqallid thay. Yeh acrobatic skills sirf likhaee meh achi lagti hen aur Wah! wah! Wah! aur Wahabiyoon ko toh wesay hee wah! wah! Wah! kernay kee adat peri huwi heh cha'hay us nay moon say peshaab hee keeya ho magar Wahabi ko kuch aur hee dikhaee deh ga, Aur dosri baat chalo farz ker lenh kay Imam Abu Hanifa Muqallid thay ... toh Wahabiyoon ko is ka faida kia, aur nuqsaan kia, aap kay mazhab kay kiss hissay ko taqwiyat milti heh? Masla yeh heh kay aap qanay Muqallid hen joh kehta heh meh Taqleed nahin kerta woh zera halali maan ka bach heh toh yahan per ahay aur kahay meh Taqleed nahin kerta, meh teri qaani say qaani say bari qaaani taqleed sabat keroon ga aur teri maan tujjay pachas baar janay toh tab bee tooh munkir nahin ho sakta.
  17. Nabi kay ghulamoon ka kafan mela nahin hota, aur zillat kee mot'h be nahin marta. Sayyidi Ala Hazrat Imam e Ahle Sunnat, ka waqt e hayat khatam honay wala thah toh Sayyidi nay sari wasiyat likh deeh gar waloon ko bata deeya kay jummah pernay kay baad mera khiyaal rakhna, Sayyidi Ala Hazrat nay jummah pera, sab family walay agathay huway, khud be kalmah e Shahadat pera aur gar waloon ko be perwaya, aur muskaratay huway Salam pertay huway, dunya say rukhsat ho gahay. Allama Abdul Ghafoor Hazarvi Rahimullah Alayhi Tallah, dunya say ajeeb andaaz meh rukhsat huway, car exident huwa, kissi kee tang tooti, kissi ka sar poota, magar Hazrat kay sirf mathay per halki see kharash, aur sirf doh poond khoon nikla, aur woh be waheen jam gaya, Hazrat kay hontoon per muskarat, haath donoon banday huway, dhoolay kee tera bethay thay, aur jaan Allah ko piyari ho gaee thee. Allah kay Waliyoon aur Muqaribeen ka jism sahih Salamat hota heh lakh saal guzren tab bee. Najdi aur Deobandi maray keeroon kee kabr meh party hoti heh, Tooh jin kay difa meh bolta heh un'ni meh say heh, tooh laakh bar likh kay meh Deobandi nahin hoon Wahabi nahin hoon, tumari harqateh bata rahi hen kay tooh kin logoon meh say heh,
  18. Aqeedah e Tawassul/Waseelah: Behas sirf ikhtilaafi maslay per hogi, kissi aur pehloo per nahin, yeni Allah kay asma o sifaat kay saath pukarna weghera per nahin, sirf us tareekay per jis ka Wahabiyoon aur Deobandiyoon ko Shirk ka dora perta heh. Ahle Sunnat Wal Jammat dua e Wasilah istera banatay hen (bator e Misaal): "Ya Allah apnay piyaray Nabi Muhammed Sallalahu alayhi Was salam kay sadkay, apnay is mehboob Wali kay sadkay, ya Allah agar tum ko yeh banda mehboob thah toh phir is piyaray mehboob kay sadkay, ya Illahi piyaray nabi kay Ummati honay kay sadkay say meri yeh dua qabool farma, meray yeh guna baksh deh." Ahle Sunnat Wal Jammat ka mowaqif heh kay esay tareekay say dua kerna jaiz heh, joh esay tareekay say dua nahin kerta us per kohi hokam nahin, magar joh is kism kee dua ko Biddat, Shirk, Kuffr tehrata heh, woh Kaffir heh. Wahabi is per hokam laga denh, kay esa tareekay say Allah say dua kerna, Shirk heh Biddat heh, kufr heh, Mushrik heh, Kaffir, heh Biddati heh, shariat meh is kism kee dua kee hasiyat bata denh. Muhammed Ali Razavi
  19. Nabi e Kareem nay ilaaj bata deeya heh bas amal hamara kaam heh, RasoolAllah nay farmaya kay jahan per Najdi millen in ko qatal kero, Wahabiyoon Deobandiyoon aur jitnay be hen sab ka qatal jaiz aur is ka ajr e azeem heh.
  20. Aati thee achi khaasi Roman Urdu, Noman kee Akal say Ghayb kerahi tooh nay. Lanat heh Jhootay per Allah kee, khoob lanat bars'wahi Noman pay tooh nay, Muhammed Ali Razavi
  21. Wahabiat ko mot;h keyun per gaee jawab keyun nahin detay meray sawalat ka.
  22. Jee aap ko fikr nahin honi chahyeh forum kay membaran roman urdu ko asaani say perh saktay hen, sirf aap hee hen jin ko mushkal pesh aa rahi heh. Meray awal software nahin kay Urdu meh likhoon, dohim itni taleem nahin kay Urdu likhoon sirf teen jamateh peri hen, Urdu perh, samaj sakhta hoon magar likh nahin sakta, aur tesra meh zeroori nahin samajta kay meh Urdu likhna janoon aur nah apna time sirf kerna chahta hoon Urdu typing sekhnay meh, Agar aap ek line perh saktay hen toh sari perh sakhtay hen rocket scientist aur Einestein hona zeroori nahin roman Urdu ko pernay kay leyeh. Muhammed Ali Razawi
  23. Sayyidi Ala Hazrat nay Ismail Dehalvi kee takfir nahin kee thee is waja say kay us kay baray meh mashoor thah kay us nay toba kee thee kuffria ibarat say. Is leyeh Sayyidi al hazrt nay Ismail Dehalvi ko Kaffir to nahin kaha magar us kee ibarat e kuffria ko kuffria likha heh. Ya kohi aalim ibarat ko kuffria toh manay magar yeh kahay kay meh nay hujjat nahin kee is leyeh takfir nahin kerta meh falanh ko is waja say kaffir nahin kehta toh yeh be jaiz heh. Yehni toba Mashoor ho cha;hay sabat ho ya nah ho, dohim hujjat nah ker saka is leyeh kaffir nahin kehta shahid hujjat kerta samaj jata, meh nay hujjt nahin kee is leyeh kaffir nahin kehta. Khadam Ismail Dehalvi ko Kaffir manta heh aur us kee toba kay gawah nahin hen aur nah hee kohi motbar Deobandi ya Sunni ya Wahabi aalim esa huwa heh jis nay Ismail Dehalvi kee tobah kee tasdeeq ho, aur nah us kee tobah kee kissi Aalim nay tehreeri tor per gawahi pesh kee heh, essi halat meh khadam kee understandng kay mutabik tobah motbar nahin. Is leyeh us ko khdadam kaffir manta heh aur shariat meh gawah darkaar hen aur us kee tobah kee gawahi kohi nahin deh sakta nah deeh heh. Aur is;see tera khadam kay aqeedeh meh har woh Deobandi Wahabi kaffir heh joh kissi kuffria ibarat ka difa kerta heh. Muhammed Ali Razavi
  24. Dosra meh nay kissi jaga say mawad uthaya nahin, likha heh meh aap kee tera nahin kay maulviyoon kee kitabeh utha ker samnay rakhi ya taqreer suni ya idhar udhar say sunni, alhamdulillah joh likhta hoon apni tehqeeq say, khadam hamesha tehqeeq ker kay likhta heh aur woh be direct Quran o Hadith say. Reh gaya masla Alim Ul Ghayb ka toh woh be aap ko samja deta hoon. Alim Ul Ghayb - Sirf Allah kee zaat heh aur yeh ilfaaz Allah tallah kay leyeh hee bolay gahay hen: * Surah As Sajdah {32} Verse 6: "Such is He, the all Alim Ul Ghayb {Knower Of Ghayb} and Shahid {Evident}, the Exalted the Merciful;-" * Surah Al Hashr {59} Verse 22: "He is Allah, besides whom there is no other god;- Who is all Alim Ul Ghayb {Knower Of Ghayb} and Shahid {Apparent}; He, Most Gracious, Most Merciful." * Surah Az Zumar {39} Verse 46: "Say: "O Allah. Creator of the heavens and the earth! All Alim Ul Ghayb { Knower Of Ghayb} and Shahid {Evident}! It is Thou that wilt judge between Thy Servants in those matters about which they have differed." * Surah At Taghabun {64} Vers 17: ”If ye loan to Allah, a beautiful loan, He will double it to your (credit), and He will grant you Forgiveness: for Allah is most Ready to appreciate (service), Most Forbearing,- {18} Alim Ul Ghayb {Knower Of Ghayb}and Shahid {Open}, Exalted in Might, Full of Wisdom.” * Surah Jinn {72} Verse 25: "Say: "I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term. {26} "{Allah} Alim Ul Ghayb {Knower Of Ghayb} does not apoint anyone on His Ghayb." Aalim Ul Ghayb {Ghayb Jan'nay Wala}, kay ilfaaz title hen, jistera RasoolAllah Rehmatal Lil Alameen hen, yeh un ka title heh, jistera Allah kay leyeh Rehmatal Lil Alameen bolna jaiz nahin is'see tera RasoolAllah kay leyeh Alim Ul Ghayb kay ilfaaz bolna jaiz nahin, joh title Allah ka ho ghair ko deeya jahay aur is per daleel nah ho toh Biddat heh. Note keren, Rehmatal Lil Alameen ka matlab heh Rehmat e Alameen, Allah be Rehmat heh Alameen per, magar title kay tor per ilfaaz Rehmatal Lil Alameen nahin bolay jaa saktay, yeh Biddat aur gumrahi hogi. Aur agar kohi Allah kay leyeh ilfaaz rehmtal lil alamen bolay jis aqeedeh kay saath RasoolAllah kay leyeh bolta heh toh Mushrik o Kaffir sabat hoga. Is'see tera agar kohi yeh aqeedah rakhay kay RasoolAllah Alim Ul Ghayb hen aur Atahi aur Baaz tor per Alim Ul Ghayb manay toh bila shak o shuba woh biddati o gumra heh. Aur agar kohi is'see mafoom meh jis mafoom understanding kay saath yeh Allah kay leyeh bola jata heh RasoolAllah kay leyeh be bolay toh Mushrik Kaffir heh, yehni RasoolAllah ko Zaati, Qulli, ya donoon meh say ek be RasoolAllah kay leyeh manay toh Mushrik hoga. Alim Ul Ghayb kay ilfaaz RasoolAllah kay leyeh kohi nahin bolta joh bolta heh woh gumra heh, aur yeh kehna kay RasoolAllah Ilm e Ghayb jantay hen, Ghayb jan'nay wala kay ilfaaz jesay nahin. Bas aap sirf apnay aap ko mughalta deh rahay hen, Alim Ul Ghayb Allah heh aur yeh title us'see ka khasa heh, qiyaas arahi say Biddat o gumrahi ham say mansoob ker rahay ho, jitera tum qiyaas arahi say tum Ahle Sunnat kay upper apni baqwas soch thomp rahay ho is'see tera meh bee qiyaas arahi say kuch pesh kerta hoon umeed heh acha lagay ga aur kuch umeeden jagen geen. Nomaan apni maan aur behan ko aurat manta heh, aurat shaadi kay leyeh hoti heh, sabat ho gaya kay Noman apni behan aur maan say shaadi kernay ka qahil heh. Kisa mukhtasar, apni gandi soch, Wahabi soch ko ghairoon kay upper mat thompo, apni zehni ghalazat ham say mansoob, yehni kay qiyas kay maslan kay yeh aqeedah heh barelwiyoon ka .... is say baaz ajaho joh aqeedah heh woh biyaan kero aur qiyaas arahi mat biyaan kero. Kissi be Sunni Aalim nay RasoolAllah ko Alim Ul Ghayb nahin likha, nah hamara aqeedah heh. Tum nay sirf Shirk sabat kerna heh, toh kissi nah kissi tareekay say kuch toh garo gay nah, agay keyun kay shoron say aim kia thah: Barelwiyoon KO mUSHRIK SABAT KERNA HEH." Toh loot gaseet, mar peet ker kay qiyas ker kay RasoolAllah Alim Ul ghayb ka aqeedah hamaray galay meh daal deeya, aur Shirk sabat ker deeya. Muhammed Ali Razavi
  25. Noman ko jawab hazar heh: Alif bay pay tay teh say jeem, wahabi bara zabardast mughalta denay kee koshish kertay hen, dosto zera tawajoh kero fareek e mukhalif kehta heh heh kheh thaal daal sawad ahle sunnat ka mukhalif wahabi bara zabardast mughalta deta heh agar aap nay ghor nah keeya toh samjen gay nahin, to'hay zo'hay ayn ghayn fareek e mukhalif bara sakht mughalta yahan per denay kee koshish kerta heh, hamza choti yeh bari yeh abh bee fareek e mukhalif kee samaj nah ahay aur un kay mughaltoon kee toh kia aap ko samaj aahya gee logoh meh nay sara masla samja deeya heh kay Wahabi bara sakht mughalta deta heh, fareek e mukhalif kee chalakiyoon ko aap samajen, bara sakht mughalta deta heh. Yeh huwa aap kee sari posts ka official jawab. Keyun kay joh kuch be likha heh sara sar baqwas aur stupidity kee had kerta heh, yeh mughalta deta heh woh mughalta deta heh, bas time pura keeya kuch toh kuch likhna thah abh bilqul khamoshi kesay gawara ker sakta thah is leyeh chalo ganta dedh laga ker ek doonwan dar, bara sakhta mughalta deta heh jab kaha jata heh aur kehta heh yeh bara sakht mughalta deta heh. Aakhar meh challenge: Jurrat ker aur aa midaan meh Qulli Ilm e Ghayb Ba Muqabilah e Makhlooq per behas ker, yahee Aqeedah Imam Ahmad Raza Khan Barelwi ka thah aur yahi unoon nay "Ad'dawlatul Makkiyah Fi madadil Ghaybiyah" meh likha, aur yahee Aqeedah Ahle Sunnat ka raha heh, aur yahee Aqeedah Imam Busairi nay apnay Qaseedah Burdah meh likha heh: Fa'inna min joodi'qad dunya wa dar'rata ha wa min uloomika huwal lawh wal Kalami ... Alhamdulillah Qati saboot be hen, joh kissi tafseel kay mohtaaj nahin, aur jis ko aap nay batoon ko jorna likha heh, woh Ahle Ilm kay nazdeeq Quran kee ayaat kee Tafsir Quran say maani jaati heh, aap ko Quran kee ayaat 'bateh' lagnay lageen toh musalmaanoon ka kia qasoor, aur agar aap ko yeh pata nahin kay Quran kee sab say motbar, aur afzal darja Tafseer, woh Tafsir heh joh Quran say kee jahay, toh ek joota utaar ker sar per maar lenh, aap is kay mustahaq hen, agar qareeb hotay toh alhamdulillah yeh sharf aur neki ka kaam meh khud kerta. Aur kissi bee ayaat meh RasoolAllah kay Ghayb kee nafi nahin aahi, sirf Zaati, Ilm e Ghayb, Qulli Ilm e Ghayb kee nafi aahi heh, aur aajzi, inkasari, tawazoh ka hokam huwa heh, keyun kay bot say ayaat e Qurania esi hen jen say RasoolAllah ka Ilm e Ghayb, sabat hota heh, Amba, Itlah, Mushayda, Akhbar, Izhar, e Ghayb Quran say sabat heh, aur in sab say ilm milta heh, aur pichli post meh Surah Jinn kee ayaat 26-27 kee wazahat kee thee jis ka jawab aap nay nahin deeya, balkay sari post ka jawab hazam ho gaya. Lawh e Mafooz meh kitna ilm heh, aur haqiqat kia heh, hamra aqeedah toh aap ko pata heh, Lawh e Mafooz Makhlooq heh aur Al Qalam be Makhlooq hen, Allah donoon ka khaliq heh aur khaliq kee jitni sifaat qulli aur zaati hen aur makhlooq kee baaz aur Atahi. Is leyeh Lawh e Mafooz aur Al Kalam ka Ilm Allah kay barabar nahin ho sakta, balkay Lawh e Mafooz aur Al Kalam donoon ka ilm Baaz heh Allah kay muqabileh meh, aur Ahle Sunnat kay aqeedeh meh joh kohi Allah kay Ilm ko Lawh aur Qalam kay barabar manta heh, us nay Shirk Al Akhbar keeya, aur Mushrik Kaffir huwa. Abh agar Lawh e Mafooz aur Al Qalam kay leyeh yeh aqeedah rakha jahay kay woh qaynaat kay ban'nay say qayamat kay din taq aur us kay baad joh kuhc hona heh woh sab ilm donoon ko maloom heh toh Shirk nahin, aur itna hee ilm RasoolAllah kay leyeh mana jahay toh Wahabiat kay mutabiq Shirk heh. In bicharoon ko yeh pata nahin kay agar Shirk har ek kay leyeh Shirk heh, aur Shirk kee definition badli nahin dunya ban'nay say aakhar taq joh Shirk thah woh rahay ga, agar Muhammed Ali manay kay Allah ka beta heh toh Shirk heh, Wahabi manay toh Shirk heh, Deobandi manay toh Shirk heh, yahoodi manay Shirk heh, christian manay shirk heh hindu manay shirk heh, joh Shirkia aqeedah heh woh har ek kay mutaliq rakha jahay toh Shirk heh, joh Shirk thah, woh Shirk heh aur Shirk rahay ga. Yeh nahin kay Lawh aur Qalam kay leyeh ek aqeedah mana toh Tawheed per kohi farq nahin ata, aur RAsoolAllah kay leyeh wohi aqeedah manay jahay toh Shirk heh. Yehni RasoolAllah Allah kay shareek ban jahen gay, magar wohi aqeedah lawh aur Qalam kay leyeh toh woh Allah ka shareek nahin baneh gay. Aap ko yeh pata nahin kay hokam kon say lag sakta heh muj say pooch letay, meh khadam aap kay maulviyoon kay muqabileh meh Mufti e Azam hoon. Is per Biddat ka hokam lag sakta heh, keyun kay RasoolAllah kay leyeh agar mana jahay aur daleel nah ho toh phir Biddat banta heh Shirk nahin. Meh aap ko Biddati kee definition bee batata chaloon: * Woh Aqeedah/Amal, jis kee Quran o Hadith meh Asal nahin Biddat heh. {meri definition Wahabiyoon wali heh aur Mufti Ahmad Yar Naeemi wali nahin} Asal ba'mana, Direct or indirect sabbot. RasoolAllah ka ilm aur Lawh aur Qalam ka ilm barabar, agar kissi ek kay leyeh be Shirk hota toh phir baqi donoon kay leyeh be Shirk hota. Pehlay Tawheed perh leh aur Shirk ko achi tera samaj leh phir muj say behas kerna. Acha, yeh toh huwa Ahle Sunnat ka aqeedah, zera aap buzurg'war batahen kay aap ka aqeedah kia heh: * "Kia Allah ka Ilm aur Lawh Al Mafooz & Al Qalam ka Ilm barabar heh?" Zera aap apna aqeedah batahen kay aap ka aqeedah kia heh, agar aap ka aqeedah be yahee heh kay Allah aur Lawh e Mafooz ka ilm barabar nahin toh phir mughalta deta heh, yeh kehta heh kee baq baq kia laga rakhi thee, aur agar tumara aqeedah heh kay Allah aur Lawh e Mafooz ka ilm barabar heh toh khadam tum ko alal ilaan Kaffir, Mushrik, Murtad, likhta heh keyun kay tumara aqeedeh meh phir Lawh e Mafooz Allah kee Shareek hogi, tumaray aqeedeh meh Ilm e bari tallah meh Shareek heh, aur musalmaan ka aqeedah heh kay Allah La Shareek heh zaat o sifaat o afaal meh. Aur agar tumara aqeedah yeh heh kay Allah tallah ka Ilm Lawh e Mafooz aur Al Qalam say ziyada heh toh bataho kay RasoolAllah ka utna hee jan'na jitna Lawh e Mafooz meh heh Shirk kesay, Shirk toh tab lazam ahay ga jab Allah aur us kee makhlooq meh barabari ahay, nah Lawh e Mafooz meh barabari heh aur nah Rasool kay ilm meh toh phir Shirk kesay, kis mantaq, kis daleel say Shirk heh. Wahabi nay yeh ayaat daleel kay tor per pesh kee {kis point kee daleel, mujjay be pata nahin}: * Surah al-Mu’minum, verses 84-89: “Say: To whom belongs the earth and whoever is in it, if you really know? They will respond, `To Allah.’ Say: `Then will you not remember?’ Say: Who is the Lord of the seven heavens, and the Lord of the Great Throne?’ They will respond, `Allah.’ Say: In whose hand is the realm (or control) of all things, while He protects and none can protect against Him, it you should know?’ They will respond, `Allah.’ So say: Then how are you deluded” Wahabi nay Quran kee ayaat pesh kee aur mughalta denay kee koshish kee kay dekho Mushrikeen be sirf Allah hee ko mantay thay, aur saath likhta heh kay woh un kee ibadat is leyeh kertay thay kay woh un ko Allah kay qareeb ker denh gay. Awal arz heh kay is daleel ka Ilm e Ghayb say kohi talluq nahin, khadam ko toh sirf subject change kernay kee chaal lagti heh kay chalo kisi nah kissi tera subject change ho jahay aur baat ko gaseet gasoot kay Waseelah kee taraf laya jahay. Dohim Mushrikeen Idols ko mantay thay, aur khuda mantay thay aur un ko khuda maan ker un kee ibadat is leyeh kertay thay kay qayamat kay din woh un ko Allah say bakhsish kerwa denh gay. Yeh sara masla Wahabi sahib nay biyaan nahin keeya balkay aaadi detail biyaan kee taqay readers ko asaani say qahil kee jaa saktay, tafseel yeh heh kay Mushrikeen ka aqeedah thah kay Allah kee behtiyan hen, betay hen, aur unoon nay in kay betay betiyon kay idols banahay huway thay jin kee woh pooja kerta thay is waja say kay woh sochtay thay kay woh Allah say un kee safarish keren gay. Is kee details agay ahen gee. Mushriko jab tum har cheese ko Allah say mansoob kertay ho tum yeh be mantay ho kay Allah Malik heh zameen aur asmanoon ka, tum yeh be mantay ho kay saat zameenoon aur saat asmanoon ka malik Allah heh tum yeh be mantya ho kay Arsh ka Malik Allah heh tum yeh be mantya ho kay har cheese ka control Allah kay haath meh heh, aur tum yeh be mantay ho kay Allah Hafiz heh aur is kay khilaaf kohi hafiz nahin. Sochnay kee baat yeh heh kay Allah tallah nay yeh keyun ayaat utari, shaan e nuzul kia heh waja kia heh, aayeh Quran say letay hen: Surah Al Mu'minoon {23}: "Nay, but they say the like of that which said the men of old; (81) They say: When we are dead and have become (mere) dust and bones, shall we then, forsooth, be raised again? (82) We were already promised this, we and our forefathers. Lo! this is naught but fables of the men of old." Jab Mushrikeen nay qayamat kay din ka inqaar keeya aur Allah tallah kay kalam ko man'nay say inqaar ker deeya yeh keh ker kay, kay ham mar gahay aur hamari hadiyan be mati ban gahee toh kia ham tab uthahay jahen gay, yeh man'man un kay leyeh muskhil thah, is leyeh Allah tallah nay un say yeh sawal keeyeh: “Say: To whom belongs the earth and whoever is in it, if you really know? They will respond, `To Allah.’ Say: `Then will you not remember?’ Say: Who is the Lord of the seven heavens, and the Lord of the Great Throne?’ They will respond, `Allah.’ Say: In whose hand is the realm (or control) of all things, while He protects and none can protect against Him, it you should know?’ They will respond, `Allah.’ ...” Un ko batanay kay leyeh kay Allah joh bana sakta heh, joh yeh sab kuch ker sakta heh woh is per be qadir heh kay woh tummeh dobara zinda ker sakkay. Magar Wahabi nay apna rang charhaya Quran kee ayaat per. Aur Wahabi nay ghalat tasur denay kee koshish kee heh kay Mushrikeen sirf Allah ko hee mantay thay, balkay haqiqat yeh heh kay woh Allah ko be mantay thay aur Allah kay saath auroon ko be khuda mantay thay, zera saboot mulaiza farmahen: * Surah al-An’am; 100: “And they made partners besides Allah, jinns even though He created them; and they invented sons and daughters for Him! Exalted and Glorifed is He above what they say”. Surah 7 Verse 190: "But when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him." * Surah 6 Verse 100: "Yet they make the Jinns equals with Allah, though Allah did create the Jinns; and they falsely, having no knowledge, attribute to Him sons and daughters. Praise and glory be to Him! (for He is) above what they attribute to Him." * Surah 6 Verse 151: "Say: "Come, I will rehearse what Allah hath (really) prohibited you from": Join not anything as equal with Him;" * Surah 9 vErse 31: "They take their priests and their ANCHORITES to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One Allah. there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him)." * Surah al-Saffat, verse 35: “And when it was said to them, `La ilaha illa Allah’ {there is no god but Allah} they would become arrogant” Allah farmata heh, kay unoon nay Allah auroon ko be khuda bana leeya thah aur jab un ko kaha jata heh kay sirf ek khuda ko mano aur baqiyoon kee nafi kero toh woh aakar jatay hen. Aur Allah Mushrikeen ko jinoon nay Allah kay saath auroon ko khuda mana thah samjata heh: * Surah 21 Verse 22: "If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!" AMushriko agar qaynat meh aur be khud hotay toh qaynaat ka nazam darhm bahrm hota, aur Allah paak heh joh woh us kay saath mansoob kertay hen, yehni betay, betiyan, farishta, jinn, aur pata nahin kiss kiss ko Mushrikeen nay Allah kay saath Ila mana thah. Allah Mushrikeen say reason kerta heh: Surah Al Mu'minun {23}: Nay, but We have brought them the Truth, and lo! they are liars. (90) Allah hath not chosen any son, nor is there any God along with Him; else would each God have assuredly championed that which he created, and some of them would assuredly have overcome others. Glorified be Allah above all that they allege. Nay, but We have brought them the Truth, and lo! they are liars." Saath hee Allah tallah nay farmaya heh kay Mushriken jhootay hen aur Allah ka kohi beta nahin, aur nah Allah kay saath kohi aur Khuda shareek heh. Kitna bara kazaab sabat huwa heh Wahabi, jhoot boltay huway sharm bee nahin aati. Aur note keren meh nay kaha thah kay Mushrik butoon kee pooja kertay thay is waja say kay woh samajtay thay kay won un kee safarish keren gay: Surah 36 Verse 23: "Shall I take (other) gods besides Him? If ((Allah)) Most Gracious should intend some adversity for me, of no use whatever will be their INTERCESSION for me, nor can they deliver me. Surah 43 Verse 86: "And those whom they invoke besides Allah have no power of INTERCESSION;- only he who bears witness to the Truth, and they know (him)." Is say sabat huwa kay awal Mushrkeen nay apnay khudawoon ko intercessor mantay thay, aur Allah tallah farmata heh kay un kee shafat koi faida nahin deh gee, aur nah un ko shafat ka haq deeya gaya heh. Kissa mukhtasar, Wahabi nay bila waja, begher kissi zeroorat kay Surah Al Muminun {23} verses 86-89 ka refference deeya jis ka subject say kohi talluq nahin. Ilm e Ghayb e RasoolAllah man'nay waloon ko Mushrik sabat kernay kay leyeh, kohi na kohi tareeka toh chahyeh, Ilm e Ghayb kay subject per nah mila toh bari chalaki say goli khela dali kay subject badal jahay ga. Is ayaat ka talluq subject say nahin aur khadam ko lagta heh kay Noman sahib kay osaan khata ho chookay hen is leyeh ya woh Ghayb say subject hata ker Waseelah kee taraf leh jahen gay, ya Shirk kee taraf. Jawab zeroori thah is leyeh likh deeya warna, samnay hota toh thappar kaafi hota subject per chalnay ka leyeh. Baqi ka jawab dena time waste heh.
×
×
  • Create New...