RadiatingAli

@Rizwan Qadiri Aap ko messenger-boy ban'nay kee kohi zeeroorat nahin, woh khud aa ker likh leh ga aap copy paste nah keren. Jab meh is khatmal Najdi say deal ker chuka toh phir meh is Khatmal gulaabi-Qadiyani-Wahabi say be deal keroon ga.

Jee kushi say jawab likhyeh magar puray response ka jawab denh. abhi toh maza anay laga heh Aap nah hotay ham yahan kab hotay, aap hen toh ham hen ... jee jaari rakhyeh ...

Puray response ka resoponse likhna, beech say chun chun kay nahin.

Agar aap ka abbah jee kahen kay meh bara bewaqoof hoon toh aap abbah jee ko bewaqoof kahen gay? RasoolAllah ka nay kaffiroon ko mukhatib keeya aur kaha: "Sirf meh hoon Bashariat meh tumari misl." toh aap nay be'fazilat kaffiroon kee tera apnay Rasool kee Bashri fazilat ka inqaar ker deeya, balkay ehri choti ka zor laga rahen hen kay un kee bashariat kee joh fazeelat heh us kee nafi ho. Yahan taq koshish kee kay Rasoolallah mojzaat nah kernay ko, pahaar ko sonay ka nah banaya, khajooron ka baghat, jannat say khanay, sharab, paani ke nehren weghera , istimaal keeya jahay aur un kee shaan e Bashri meh kami kee jahay. Afsos is baat ka heh kay apnay aap ko Musalmaan kehnay wala apnay aap ko mohij e Rasool kehnay wala KAFFIROON ka kaam ker raha heh, agar kohi Yahoodi esa kerta, Isa'ee esa kerta aur kehta kay: "Dekho tumaray Nabi Muhammed toh mojzaat nah ker sakka, agar us kee fazilat hoti toh kerta nah sonay ka pahaar banata, paani keeh nehren nikalta, magar Muhammed ka kehna kay meh Bashr hoon sabit kerta heh kay woh nahin ker sakta." Magar afsos sad afsos meray Nabi sallalahu alayhi was'salam kee shaan meh yeh baqwas kernay wala naam nehad musalmaan heh. Wahabi tuj per Allah kee path'kar, gharq ho jahay kaffir tooh gharq ho jahay. Allah meray Imam, meray dil kee thandik, Imam Ahmad Raza Khan Barelwi Rahmatullah Alayhi kee qabr per kerooroon arboon rehmateh farmahay, us nay mujjay kuffr say nikaal ker Islam ka seeda rasta dekhaya, aur meray Rab aur aqah ka karam kay unoon nay mujjay seeday rastay per chalaya. Warna aaj meh tum un kaffiroon meh say hota joh Nabi kee shaan meh gustakhyoon ko Tawheed, aur Islam bata'tay, aur meray Nabi kay martbay ko aam Bashr jesa batatay hen. Meray Nabi kee Bashari'at kee fazeelat ko dekh, behray teray qanoon per, aankhoon per, haathoon per, pahoon per, Allah nay tala laga deeya kay tooh meray Nabi jesa sun nahin sakta, ankhoon per perda daal deeya kay meray Nabi jesa dekh nahin sakta, hathoon per tala laga deeya kay tooh meray Nabi kee tera deh nahin sakta, pahoon qabz ker deeyeh, jahan meray Nabi gahay tooh jaa nahin sakta. Aah meh tuj jesay kaffir ko Nabi kee Bashariat kee shaan bata'ta hoon. * Sahih Al Bukhari, Book 21, Number 250: Narrated Abu Huraira: At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me." * Sahih Bukhari, Book 57, Number 28: Narrated Jabir bin Abdullah: The Prophet said, "I saw myself (in a dream) entering Paradise, and behold! I saw Ar-Rumaisa', Abu Talha's wife. I heard footsteps. I asked, Who is it? Somebody said, 'It is Bilal ' Then I saw a palace and a lady sitting in its courtyard. I asked, 'For whom is this palace?' Somebody replied, 'It is for 'Umar.' I intended to enter it and see it, but I thought of your ('Umar's) Ghira (and gave up the attempt)." 'Umar said, "Let my parents be sacrificed for you, O Allah's Apostle! How dare I think of my Ghira (self-respect) being offended by you? * Sahih Al Bukhari, Volume 1, Book 4, Number 217: Narrated Ibn 'Abbas: "The Prophet once passed by two graves and said, "These two persons are being tortured not for a major sin (to avoid). One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies(to make enmity between friends)." The Prophet then took a green leaf of a date-palm tree, split it into (pieces) and fixed one on each grave. They said, "O Allah's Apostle! Why have you done so?" He replied, "I hope that their punishment might be lessened till these (the pieces of the leaf) become dry." Upper wali hadith kee Tafseel is hadith meh heh: * Sahih Al Bukhari, Volume 1, Book 4, Number 215: Narrated Ibn 'Abbas: "Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for a major sin (to avoid)." The Prophet then added, "Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmiy between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried." Sahih Bukhari, Book 30, Number 112: Narrated Abu Huraira: The Prophet said, "There is a garden from the gardens of Paradise between my house and my pulpit, and my pulpit is on my Lake Fount (Al-Kauthar)." RasoolAllah nay bataya kay Minbar e Rasool, Al Kausar kay uper heh, magar qanay dajjal tujjay minbar dekhai deh ga, magar dekh RasoolAllah ko kia dekhai deh raha heh: * Sahih Al Bukhari, VOL 2, Book 59, Hadith Number: 411: "I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that after me you will worship others besides Allah , but I am afraid that you will start competing for (the pleasures of) this world." RasoolAllah Minbar ko nahin dekh rahay thay, balkay us kay jaga kee haqiqat yehni Al Kausar ko dekh rahay thay, yeh teri nazr ka kasoor heh kay tooh Minbar e Rasool kee jaga Al Kausar nah deh sakka, magar meray Nabi kee nazr kee Fazilat ko perh. * Sahih Al Bukhari, Volume 2, Book 22, Number 303: Narrated 'Aisha: Once the sun eclipsed and Allah's Apostle stood up for the prayer and recited a very long Sura and when bowed for a long while and then raised his head and started reciting another Sura. Then he bowed, and after finishing, he prostrated and did the same in the second Raka and then said, "These (lunar and solar eclipses) are two of the signs of Allah and if you see them, pray till the eclipse is over. No doubt, while standing at this place I saw everything promised to me by Allah and I saw (Paradise) and I wanted to pluck a bunch (of grapes) therefrom, at the time when you saw me stepping forward. No doubt, I saw Hell with its different parts destroying each other when you saw me retreating and in it I saw 'Amr bin Luhai who started the tradition of freeing animals (set them free) in the name of idols." Meray Rasool kharay musallay per hoon dekh jannat meh rahay hoon, haath meh qudrat itni kay agar chahtay toh musallay per kharay ho ker haath bara ker jannat say anghoor ka koocha tor letay, aankh ko dekh kay Jahanum ko bee dekh leeya aur jahanum me Amr Bin Luhai ko be dekh leeya. * Sahih Al MuslimBook 030: Kitab Al Fazahil, Hadith Number 5859: Anas reported Allah's Messenger (may peace be upon him) as saying: I happened to pass by Moses as he was busy in saying prayer in his grave, and in the hadith transmitted on the authority of 'Isa there is an addition of these words:, I happened to pass on the occasion of the Night journey." In the hadith pertaining to Yunus (peace be upon him) the words of the Holy Prophet (may peace be upon him) are:" It is not meet for a, servant that he should say:" I am better than Yunus (jonah) son of Matta." Kis ko dekha yeh Musa say poochay kohi Ankh walay kee himmat pay lakhoon salam, Mustafa Jaan e Rehmat pay lakhoon Salam, * Sahih Al Bukhari, Book 8, Number 410: Narrated Abu Huraira: Allah's Apostle said, "Do you consider or see that my face is towards the Qibla? By Allah, neither your submissiveness nor your bowing is hidden from me, surely I see you from my back." * Sahih Al Bukhari, Book 8, Number 411: Narrated Anas bin Malik: The Prophet led us in a prayer and then got up on the pulpit and said, "In your prayer and bowing, I certainly see you from my back as I see you (while looking at you.)" * Sahih Al Bukhari, Book 76, Number 583: Narrated Anas bin Malik: The Prophet said: "While I was walking in Paradise (on the night of Mi'raj), I saw a river, on the two banks of which there were tents made of hollow pearls. I asked, "What is this, O Gabriel?' He said, 'That is the Kauthar which Your Lord has given to you.' Behold! Its scent or its mud was sharp smelling musk!" (The sub-narrator, Hudba is in doubt as to the correct expression. ) Meray Nabi kee Bashri shaan ko dekh, meray Nabi kee Ankh kissi kee bi nahin, qaan be kissi kay nahin, haath kee pounch dekh jannat kay anqoor taq chahtay toh tor letay, Abu Huraira ko haath say ilm e Hadith aur yadasht deh deeh, ungliyoon say paani ka behna, kia kia shaan batahoon meray Nabi kee Bashariat kee. Yeh kuffr mat baq kay RasoolAllah kee Bashariat ham jesi heh, un ko un kee Bashariat kee bina ham per kohi fazeelat nahin. Agar un ko fazeelat nah hoti toh yeh mojzaati sifaat, yeh ankhoon qanoon hathoon pahoon kee qudrat nah hoti joh Hadith say sabit heh. Tawazoh, Khaaqsari, Aajzi, Inqasari, Humility ka hokam sirf Momineen kay saath nahin thah, har kissi ko tawazoh kerni chahyeh, keyun kay taqabur Allah kay leyeh heh, yeh haq Allah ka heh. Musalmaan ho har kissi kay samnay Aajzi Inkasari kerni chahyeh sirf Momin nahin. Aur Kaffir ko mukhatib keeya thah ayaat meh toh phir inqasari aajzi kernay ka maqsid un kay mutalbat ko mad e nazr rakh ker keeya gaya, kay Kaffiro tum yeh mutalbaat kertay ho meh toh Bashr hoon, abh agar meh ker doon toh phir Nabuwat sabit hogi aam Bashr toh esay nahin kertay. Magar Kaffiroon nay mutalbaat e mojzaat is leyeh nahin keeyeh thay kay woh imaan lahen unoon nay is leyeh keeyeh thay kay kissi nah kissi tareekay say RasoolAllah ko roka jahay tableegh e Islam say, is leyeh unoon nay keh deeya kay ham ko Allah dekha doh, aur RasoolAlah nay yeh sab mojzat nah keeyeh us kee wajah meh nay pichli posts meh biyaan kee heh tehqeeq kay saath. Aakhar meh khadam thora masla sujlata heh keyun kay aap nay confuse ker deeya heh, awal debate Bashariat e RasoolAllah kee haqiqat aur Nooraniat say shoroon huwi, ap nay us meh izafa keeya, aur RasoolAllah kee Bashariat meh joh fazilat thee us ka inqaar kerna shoron ker deeya. RasoolAllah kee agar chalen bilfarz e muhaal Bashariat meh kohi fazeelat nahin toh is say Nooraniat e RasoolAllah ka kesay rad hota heh, RasoolAllah kee Nooraniat ka inqaar is say kesay lazam ata heh, tum nay RasoolAllah kee Bashariat meh joh fazilat heh us ka inqaar is leyeh keeya kay Nooraniat kee nafi ho. Toh meh bata doon kay Fazilat e RasoolAllah ka Bashariat say kohi talluq nahin aur agar un kee fazeelat nahin Bashariat meh toh is say Nooraniat kee nafi taq bee nahin hoti. Aajzi ka matlab Feroz Ul Lughaat khol ker check ker loh, aur check kero kay muhawary meh yeh kesay istimaal hota heh aur ho sakta heh, Urdu kee alif bay pay pata ho toh baqwasaat nah kero, pehlay kuch seekh loh phir meri Urdu meh ghaltiyan nikalna, yeh meri Urdu meri nahin jin say meh nay seekhi heh us kee Urdu aap kay puri Wahabi jammat say behtr heh. Pehlay khud Urdu seekh loh phir meri Urdu meh ghaltiyan nikaalna. Yeh aap kee Tafsir Bir Rai heh kon sa lafz heh joh aajzi per dalalat kerta heh, is ayaat meh aajzi nahin balkay narmi, piyaar, muhabbat, kee talkeen kee jaa rahi heh, aap Tafsir Bir Rai nah keren, chalen aap kissi ek muffassir say sabit ker denh kay aajzi ka hokam huwa heh meh daway say kehta hoon kay yeh aap kee Tafsir Bir Rai heh joh aap sabat nahin ker saktay. Bilfarz aajzi heh, is say bee Ahle Sunnat Wal Jammat kay mowaqif per kohi farq nahin perta keyun kay zeroori nahin kay har jaga aajzi ka ilaan ho. Ek Aalmi kehta heh: "Meh aap logh joh bethay hen, sab ka khadam hoon muj meh kohi khasoosiat nahin bas ek aam sa aadmi hoon, meray pass kohi ilm nahin sirf alif bay peri heh, bas us ko biyaan kernay laga hoon." aqal walay samaj jahen gay kay yeh aajzi heh us ka Taqqiyah nahin, faraad nahin ker raha, Taqiya nahin ker raha balkay humility ka muzahira ker raha heh. Is'see waja say Hazrat Ibn Abbas Radiallah tallah anh nay, Imam Ar Raazi nay, ayaat kee tafsir kee kay is meh RasoolAllah aajzi ker rahay hen, khaaqsari ker rahay hen, tawazoh ker rahay hen. Aajzi ka lafz urdu ka heh is leyeh aap ultay mafoom nah nikalen us say, joh Arabi Tafsir Tawazoh meh hen us mafoom meh aajzi ko samjen, is'see leyeh meh nay Aazji kay saath Khaqsari, inqasari, Tawazoh, humility, kay ilfaaz ka izafa keeya taqay mafoom ko samajnay meh asaani ho aur aap apni beghrati nah shoron keren, magar aap nay Aajiz kay mafoom ko bunyaad bana ker yeh kaha kay RasoolAllah aajiz thay woh mutalbaat puray nahin ker saktay thay, meh nay bataya, kay meray Rasool chahtay toh sonay kay pahaar, jannat say khanay Isa alayhis Salam kay leyeh aa saktay thay toh RasoolAllah kay leyeh kia mushkil thee, joh Allah Isa alayhis salam kay leyeh yeh ker sakta heh woh Allah RasoolAllah kay leyeh be ker sakta heh, joh Allah jannat ko sonay aur heeray jewaraat say bana sakta heh woh Allah pahari ko be sonay ka bana sakta heh, RasoolAllah ka haath uthana tha dua kay leyeh aur saray mutalbay puray ho jatay, magar un ka yeh mutalba bee thah kay HAM KO ALLAH KEE ZAAT DEKHAHO PHIR imaan lahen gay, is leyeh sab ka pura krna aur ek ka nah kerna, is say kaffioon ko islam qabool nah kernay ka excuse mil jata, baqi Islam aakhirat kay leyeh heh dunyaa meh aram o asaish kay leyeh nahin woh toh dunya meh hee jannat kay talab ghaar thay ... paani ho khajooroon kay baghaat hoon yeh ho woh ho ... Islam aakhirat kay leyeh heh dunya kay leyeh nahin. Jee joh kuch mufassireen nay is ayaat kee Tafsir meh farmaya heh woh bilqul sahih aur darust heh, in tafasir say is point kee nafi nahin hoti joh Hazrat Ibn Abbas aur Imam Raazi aur Sunni Ulamah nay biyaan keeya heh, yehni is ayaat meh Tawazoh Inqasari Khaqsari Humility Aajzi ka hokam huwa heh, jitni be Tafasir hen sab kee sab aajzi kay mafoom meh aa jaati hen, joh be Tafsir heh agar us ko Aajzi Khaqsari Tawazoh kesay hoti heh kay Asool likhay jahen aur phir un asooloon kee bunyaad per sab Tafsiroon ko perkha jahay toh sab Tafsiroon ka nachor yahee hoga kay is meh aajzi heh. Reh gaya aap ka mangarat tarjumah kay sirf wahi wali sift hee heh jis meh tuj aur muj meh farq heh, sarasar baqwas kuffr, illahad heh keyun kay RasoolAllah kee sift e Sami, Kaffiroon jesi nahin, RasoolAllah ka quwat e sama kaffiroon jesa nahin, RasoolAllah Al Khausar ko apni akhoon say dekhen aur tum sirf aur sirf nubuwat kee sift meh RasoolAllah kee fazilat kaffiroon per biyaan kero. Kaffir Wahabi Ulamah e kiraam kee pakeeza Tafasiroon meh apna kuffr, apnay mazhib ka paleet, ganda, soowar say be paleet, kuttay say bee paleet kuffr un tafasir meh inject ker rahay ho. Awal yeh mat kaho kay RasoolAllah puri nahin ker saktay thay, agar RasoolAllah chahtay toh sirf dua kay leyeh haath uthatay, toh Isa alayhis salam kee Ummatiyoon kay leyeh jannat say khanay aa gahay, RasoolAllah Kaffiroon kay leyeh be ker detay: Surah Al Maidah {5} Verse 112: "Behold! the disciples, said: "O Jesus the son of Mary! can thy Lord send down to us a table set (with viands) from heaven?" Said Jesus: "Fear Allah, if ye have faith." {113} They said: "We only wish to eat thereof and satisfy our hearts, and to know that thou hast indeed told us the truth; and that we ourselves may be witnesses to the miracle." {114} Said Jesus the son of Mary: "O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us - for the first and the last of us - a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs)." RasoolAllah ka chahna thah saray mutalbay puray ho jatay, keyun kay Nabi woh heh jis kee dua ko Allah khali lota nahin heh, Allah nay apnay muqarib kee shaan batahi: * Sahih Al Bukhari: Volume 8, Book 76, Number 509: "... and My slave keeps on coming closer to Me through performing Nawafil till I love him, so I become his ears with which he hears, and his eyes with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him; and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." Aur ghor kero, Allah farmata heh meh haath ban jata hoon jis say deta heh, abh Allah majaz mafoom meh jis ka haath banay, woh kia kia deh sakta heh tum khud hee soch loh, Najdi yeh mat kaho kay Allah ka Rasool deh nahin sakta, mutalbay puray nahin ker saktay, meh nay bataya Allah kay Rasool nay farmaya heh kay Allah tallah nay mujjay dunya jahan kay khazanay ata ker deeyeh hen aur meh sirf taqseem kerta hoon: * Sahih Al Bukhari, Book 23, Number 428: "Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things." * Sahih Al Bukhari, Book 59, Number 411: "Narrated Uqba: One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer a funeral prayer for any dead person, and then (after returning) he ascended the pulpit and said, "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." * Sahih Bukhari, Book 53, Number 346: "Narrated Muawiya: Allah's Apostle said, "If Allah wants to do good for somebody, he makes him comprehend the Religion (i.e. Islam), and Allah is the Giver and I am Al-Qasim (i.e. the distributor), and this (Muslim) nation will remain victorious over their opponents, till Allah's Order comes and they will still be victorious " Narrated Abu Huraira: Allah's Apostle said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e. Qasim), and I give as I am ordered." Meray Rasool kay pass dunya jahan kay khazanay, haath uthahay toh Allah meray Nabi kee dua ko khali wapis nah lotahay, magar meray Nabi ko aajzi ka hokam huwa kay Habib khazanay aap kay denay walay bee aap hen, magar yeh kaffir, in Mushrikoon nay tamasha bana leeya heh, drama bana leeya heh ultay seeday mutalbaat ker rahay hen kabi kehtay hen khuda ko dekha doh, kabi kehtay hen farishta dekha doh kabi kia kabi kia, heh meray mehboob tum malik sab kuch kay ho denay per qadir be ho haath zahir meh tumaray hen haqiqat meh meray {metaphorically speaking}, magar phir be aajzi ker doh, in kay samnay taqay yeh jahil mutalbay band ker denh. Aajzi tab heh jab kernay taqat ho, aur apni taqat authority kee nafi keray, Nabi kay pass thee, toh aajzi bani, agar nah hoti toh aajzi nahin haqiqat hoti. Agar meh aap ko nokar rakhoon, aur aap mehmoonoon kay leyeh table per woh khana nah rakhen joh un'noon nay talab keeya heh, kia woh meray nokar yehni aap kee mehmaan nawazi meh kami heh ya mehman-nawaz meh? Bila tashbih, Agar RasoolAllah kaffiroon kay mutalbaat puray nah ker sakkay jesa kay aap keh rahay hen toh yeh un kee shaan meh kami heh, ya us Rab kee shaan meh kami heh jis nay un ko Rasool bana ker bani adam kay pass behija aur kaha kay aap apni nabuwat ka ilaan keren aur meray deen kee tableegh keren. Agar aap kay pass job ko pura kernay kay leyeh tools hee nah hoon toh boss kee ghalti hogi ya mazdoor kee, aap ko ek jaga nokar rakha gaya heh ba'hasiyat e khan'sama {Chef, Cook} abh aap kay pass nah churi ho, nah sabzi daal, nah kohi handi jis meh kuch pakka saken toh aap kee ghalti heh ya employer kee? Aap kee gatiya kuffria soch aap ko mubarak, meray Rab nay RasoolAllah ko Nabuwat kee duty ko pura kernay kay leyeh sab tools deeyeh thay ... saray khazanay ata ker deeyeh, Qasim bee bana deeya, saath yeh be kaha jab mera muqarib muj say mangta heh toh deta hoon, aur yeh be farmaya kay meh haath ban jata hoon jis say woh deta heh, abh muqarib kee yeh shaan ho, aur phir bee aap yeh kahen kay kuch ker nahin sakta thah ... choora khabees Wahabi, Allah tallah nay Nabi ko deeya sab kuch, agar chahtay toh dua kertay sab ho jata, magar hikmat kay mutabiq nah keeya keyun kay pehlay chotay motay mutalbay thay, aakhar meh khuda ko dekha doh ham tum ko Nabi maan lenh gay, baqi sab toh puray hotay magar Allah nay khud farma deeya thah kaffiro tum mujjay dekh nahin saktay, is leyeh Rasoolallah ko pata thah Allah nay farma deeya toh mera in baqi mutalbaat ko pura kernay ka faida nahin kaffir aakhar meh a ker kahen gay Allah ko dekha doh, baqi mutalbaat puray hotay toh woh wohi kuch kehtay joh pehlay kehtay thay, bot bara jadugar heh Muhammed. Is leyeh aap joh baqwas ker rahay hen us ka ilzaam RasoolAllah ko nahin, Allah tallah ko jata heh, joh nuqs aap RasoolAllah meh nikaal rahay hen woh aap haqiqat meh Allah meh nikaal rahay hen, keyun kay behijnay wala Allah heh aur mutalbaat ka pura hona bizinillah hota, RasoolAllah chahtay Allah nah kerta toh wada khilaafi hoti Hadith e qudsi kay khilaaf hota. Mukhtasar sahih aqeedah yahee heh kay RasoolAllah qadir thay, sirf dua hoti toh sab kuch ho jata magar hikmat kee bina per nah keeya, aur aajzi kee, tawazoh kee. Jee bilqul Bashr nahin laa sakta, Bashr meh kia taqat kay kuch ker sakkay, magar ek sirf Bashr heh, aur ek woh Bashr heh jis ko Allah nay Rasool bana ker behija, Nabi bana ker behija, dunya jahan kay khazanay deh ker behija, Qasim bana ker behija, Tafsir ka ulta mafoom mat loh Najdi Tafsir ka matlab yeh heh kay Bashr aam Bashr kuch nahin ker sakta, agar meh yeh mojzaat kerta hoon, wahi kee baat kerta hoon toh sabat hota meh Nabi hoon, agar heh kaffiro meh tumari misl Bashr hota toh phir toh Wahi be nah aati, Allah kay khazanay be nah hotay, Qasim bee nah hota magar meh sirf tum jesa Bashr nahin hoon meh Nabuwat wala Bashr hoon Risalat wala Bashr hoon, abh meray mojzaat meri Nabuwat kee daleel hen, Kaffiro samjoh, joh pehlay Bashr guzray hen woh kuch esa nah ker sakkay, dekho meh kia kerta hoon, meh ungliyoon say paani kay chashmeh jaari kerta hoon meh dandoon ko choo loon toh Noor ho jatay hen, meray itnay mojzay, quran joh mojza heh, yeh sab Bashr toh nahin latay, yeh sab Bashr toh nahin ker saktay agar ker saktay hotay toh tum nay dekha hota suna hota, meh sab kuch kr raha hoon, meh aam Bashr nahin, logo meh Nabuwat wala Bashr hoon, Risalat wala Bashr hoon. Dosra ek Imam ka ek ayaat kee mukhtalaf Tafsir kerna, Imam Fakhr Ud Din Ar Raazi kee Tafsir ka rad nahin kerta Imam nay farmaya kay RasoolAllah nay is ayaat meh Tawazoh kee, Abdullah Ibn Abbas nay yahee mafoom biyaan farmaya kay RasoolAllah nay tawazoh kee, aur kissi mufassir nay in kee Tafsir ka rad nahin keeya, balkay aur apni taraf say mazeed tafasir keen ayaat kee, har muffasir nay taqriban unique material pesh kernay kee koshish kee taqay ilm waloon ko un kee tafsir meh kuch naya nuqta millay. Ham toh khadam hen Ulamah e Ahle Sunat kay, RasoolAllah say leh ker Abdullah Ibn Abbas taq aur un say leh ker, Imam Ahmad Raza Khan Barelwi taq, hamaray Ulamah joh be Tafsir keren gay ham sab kee Tafasir ko kabool kertay hen. Imam Qurtbi kee Tafsir hamaray mowaqif ka rad nahin kerti balkay nabuwat ko sabit kerti heh, keyun kay Kaffiroon nay RasoolAllah kay mojzat dekhay thay phir be Musalmaan nahin huway RasoolAllah nay farmaya koi Bashr tumara pass esa kuch nah la saka joh meh kerta hoon, toh phir bee mujjay apnay jesa Bashr samaj rahay ho, Kaffiro agar meh tum jesa Bashr hota toh phir nah mojzaat kerta jistera tum kuch nahin ker saktay meh be tumari jesa hota, magar meh nay toh chaand ko cheer ker rakh deeya: * Surah Al Qamar {54} Verse 1: "The Hour (of Judgment) is nigh, and the moon is CLEFT asunder." Tum phir be mujjay apnay jesa aam Bashr samajtay ho, logo meri Nabuwat kay tum kesay munkir ho saktay ho. Magar Wahabi kee Kaffir khopri, wahabi jis kay mutaliq RAsoolAllah nay farmaya thah Quran ko peren gay, magar Quran khalq say neechay nahin jahay ga, Quran dil taq nahin punchay ga, woh Quran ko perta heh, toh ulta mafoom leta heh, Imam Qurtbi nay RasoolAllah kay Bashr ho ker Nabuwat sabit kee tafsir meh magar Najdi dajjal per Allah kee pathkar us nay is say bee RasoolAllah kee shaan meh kami ka pehloo nikalna chaha. Wama Alayna Ilal Balaghul Mubeen. Sadaqallah ul azeem wa sadaqa Rasoolu Nabiyul Kareem. Muhammed Ali Razvi

Ghaliban aap kee memory thori kamzor heh, is'see leyeh aap bhool gahay kay aap nay RasoolAllah ko Noor e Hidayat sabit kerna cha'ha thah: "MAGAR MEIN TUMKO TAFSEER SAY SABIT KAR SAKTA HOON KE IS AYAT MEIN UNKO HIDAYAT KA NOOR KAHA GIYA HAY.." Abh agar aap ko pata thah kay Haadi RasoolAllah nahin hen toh phir aap nay yeh keyun kaha thah kay aap Noor e Hidayat sabat keren gay, jab aap ko pata thah toh aap nay likha keyun, yeh jhoot bola keyun? Aur baqaul aap kay Noor toh Tafsir say sabit ho gaya heh, abh aap nay toh Noor e Hidayat sabit kerna thah, magar girgat kee tera rang badal leeya jab sar choohay kay trap meh pansa toh. Aur RasoolAlllah kay Noor honay ka qatan munkir ho gahay, pehlay Noor be mantay thay aur Hidayat be, is'see leyeh Noor e Hidayat ka mafoom nikalta nah, agar Noor kay munkir hotay toh phir sirf Haadi sabit kertay, aur agar Haadi kay munkir hotay toh phir Noor sabit kertay, sabit huwa kay aap Noor aur Haadi hona donoon kay qahil thay, magar yeh rang badalna, yeh goal post change krna, aakhar keyun? Choryeh aap ka zameer hota toh aap shahid sochtay kay aap Ahle Sunnat kee mukhalfat meh, Sahabah Tabitabiyoon kay aqeedeh kee mukhalfat meh, aap nay kitnay rang badlay hen aur keyun badlay, aap samajtay kay sirf haq say faraar kay rastay nikaal raha hoon, haq taq punchnay kay rastay kee talash meh nahin. Baqi joh aap nay likha kay RasoolAllah Haadi yehni hidayat denay walay nahin hen, yeh sar'ri kuffr heh, is say aap per kuffr e akhbar lazam huwa, munkir e Quran, murtad, huway, keyun kay Allah tallah nay RasoolAllah ko mukhatab farmaya: * Surah Al Qasas {28} Verse 56: ”It is true thou {O Prophet Muhammad} wilt not be able to guide every one, whom thou lovest; but Allah guides those whom He will and He knows best those who receive guidance.” * Surah Yunus {10} Verse 42: "Among them are some who (pretend to) listen to thee: But canst thou make the deaf to hear,- even though they are without understanding? {43} "And among them are some who look at thee: but canst thou guide the blind,- even though they will not see?" Ayaat ka matlab huwa kay piyaray Nabi aap har piyaray ko hidayat per nahin la saktay, sabit hota heh kay RasoolAllah apnay har chanay walay ko toh hidayat per nahn la saktay magar chand kuch ko la saktay hen, aur is say RasoolAllah ka Hadi hona sabit hota heh. Dosri ayaat meh behroon aur andoon ko toh hidayat per lanay kee nafi heh magar Abu Bakr Sadiq Radiallah tallah joh ankh walay aur qaan walay, aur dil walay thay un ko hidayat walay rastay per lahay... Baqi aap khud sochen kay jab woh Haadi hee nahin toh phir aap Noor e Hidayat kesay sabit kertay? Jab aap kay pass is ka jawab ho aur yadasht kay leyeh pista badam, aur vitamin and proteins ka intake barhahen, aap kee damagh kamzor heh. ? Jee meh nay aap ko bilqul har point ka jawab deeya thah, meri adat nahin kay mukhalif kay points ka jawab nah doon ya dodge ker doon ya be'imaani say ignore ker doon jesa aap kertay rahen hen aur keren gay. Meh nay aap isharatan jawab deeya thah, keyun kay suna thah kay aqal mand kay leyeh ishara hee kafi heh, magar ghalti huwi aqalmandoon say samja, RasoolAllah ka farmaan phir bhool gaya thah kay Najdia suhafa hoon gay, yehni bewaqoof: "Yeh joh sawaal aap muj say ker rahay hen pehlay Jibraeel alayhis salam Bashr ban ker anay per bee ker lee jeeyeh: "Sawal ye hay kay itni qualities say is ummat/RasoolAllah ko kia faida huwa. Jis maqsad se unko is dunya mein bheja tha Allah ne us kaam mein itni qualities ki kia zaroorat thi..kia kisi pure Noor se ye kaam nahi liya ja sakta tha?" Aur joh aap ka jawab woh, us'see ko mera be jawab lena apnay hee sawaal ka." Abh chalen aap ko meh is ka jawab deh deta hoon, Allah tallah nay Jibraeel Alayhis Salam ko Bashr bana ker behija, Misl e Bashr bana ker behija, Ibrahim alayhis salam kay pass Misl e Bashr bana ker behija, RasoolAllah kay pass Misl e Bashr bana ker behija, toh sawaal heh is say Allah Bashriat kee qauality kee Ibrahim Aalyhis Salam, Maryam alayhis salam, RasoolAllah ko kia zeroorat thee, kia Allah tallah Jibraeel alayhis salam kay pure Noor say yeh kaam nahin leh sakta thah? Jee bilqul leh sakta thah, balkay farishtay kay beghair kissi aam bashr ko be istimaal ker sakta thah ... magar nah keeya keyun kay is meh hikmat thee, joh tum Wahabiyoon meh nahin. Allah tallah Alim Ul Ghayb, joh har cheese ka honay say pehlay hee ilm rakhta heh kay yeh hona heh, us ko yeh be maloom thah mera Noori Nabi Muhammedur RasoolAllah ba'hasiyat e Misl e Bashr ban ker tashreef jalwa farma hoon gay Arab kee zameen per, Allah ko maloom thah jahan per us kay Nabi kee shaan, Noorani'at, ko man'nay walay hoon gay, wahan per Abddullah Ibn Ubai {Abdullah Ibn Beghair Baap} kee nasal be hogi, joh RasoolAllah kee Nooraniat kay munkir hoon gay aur Bashariat say Nooraniat ka inqaar keren gay, kahen gay Noor hen toh Bashr kesay banay, yeh woh ... Abh Allah tallah nay waqi'at pehlay kerwa deeyeh aur un ka zikr Quran meh kerwa deeya taqay Ibn ubai kee nasal per hujjat ho jahay kay Noor Misl e Bashr ban ker aa sakta heh. Abh RasoolAllah ka Bashr ban ker anay ka zikr toh Allah tallah nay Quran meh bot see ayaat meh keeya, aur bataya kay keyun Bashr Rasool hota heh, aur Bashr ban ker anay meh be Hikmat heh, joh Allah nay farmahi hen woh Quran meh peren, aur joh meh nay abhi likhni heh woh be perh loh taqay tamacha ghuma kay lagay ... Sahih Muslim kee Hadith say sabit heh kay Farishtay Noor hen, Jibraeel alayhis salam jab haqiqi Noori wajood meh atay thay toh nazr kissi ko nah atay, dekhai nah detay, sunahi nah detay, kissi ko un kay wahi denay kee awaaz naah aati, abh agar RasoolAllah sirf, aur sirf Noor ban ker atay toh nah toh woh apni Ummatiyoon ko dekhahi detay nah un kee tableegh un taq punchti. Chalen farz ker lenh kay Mushrik RasoolAllah kay Noor ko dekh be saktay aur sun be saktay, toh kia chance thah kay woh un ko Nabi mantay? Woh Mushrikeen thay, joh but'toon darakhtoon, aur roti ka but'h banatay thay agar un meh Noor wala ata toh woh sab ko chor ker, RasoolAllah ko khudai ka darja detay. Dosra jis deen kee tableegh kerni thee woh Bashroon kay leyeh thah ... abh agar khud Noor hoon toh phir wudu ka tareeka kon batahay, khana meh haram o halal kon batahay, baal kab qato, nakhan kab kato, deen kay leyeh kesay laro, bhook meh beth per pathar band ker Ummatiyoon ko sabr ka sabq kistera detay, khana nah khatay toh peshaab nah kertay nateejay meh istiwanja nah kertay ... deen ka ek pehlo reh jata behtreen tareeka RasoolAllah ka heh, Noor ho ker khatay be kuch nah, sotay be nah, nahatay be nah, khoon be nah behta, maram be nah lagatay, ... is deen ka amli tareeka kon batata, agar Nabi behija toh phir amli tafsir Nabi ko batahi, Nabi nay amal keeya, Sahabah nay dekha aur amal keeya. Deen Bashroon kay leyeh thah, tableegh un ko thee, agar Nabi aur Ummat meh mawafqat nah hoti toh phir Sunnat ka naam nah hota, Bashr thay toh Sunnat heh Noor hotay toh kuch be nah hota, istiwanja taq sabit nah ho sakta, sabat heh toh Bashariat kee waja say ... Misl e Bashr ban ker anay meh yahee hikmat thee kay Noori Nabi Bashr ban ker Bashroon ko tareeka'kaar batahay kay kia kerna heh kia nahin kesay kerna heh kab kerna heh ... Note keren is Hadith ko: * Sahih Muslim, Kitab ul Imaan {1}, Hadith Number 004: "On the authority of Umar also who said: ‘One day while we were sitting with the Messenger of Allah (pbuh), there came before us a man with extremely white clothing and extremely black hair. There were no signs of travel on him and none of knew him. He [came and] sat next to the Prophet (pbuh). He supported his knees up against the knees of the Prophet (pbuh) and put his hands on his thighs. He said, ‘O Muhammad, tell me about Islam.’ The Messenger of Allah (pbuh) said: “Islam is to testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, to establish prayers, to pay the zakat, to fast [the month of] Ramadhaan, and to make the pilgrimage to the house if you have the means to do so.” He said, ‘You have spoken truthfully [or correctly].’ We were amazed that he asks the question and then he says that he had spoken truthfully. He said, ‘Tell me about Imaan [faith]?’ He [the Messenger of Allah] (pbuh) responded, “It is to believe in Allah, His angels, His books, His messengers, the Last day and to believe in the divine decree, [both] the good and the evil thereof.” He said, ‘You have spoken truthfully.’ He said, ‘Tell me about al-Ihsaan?’ He [the Prophet] answered, “It is that you worship Allah as if you see Him. And even though you do not see Him, [you know] He sees you.” He said, ‘Tell me about [the time of ] the Hour.’ He [the Prophet (pbuh)] answered, “The one being asked does not know more than the one asking.” He said, ‘Tell me about the signs.’ He answered, “The slave-girl shall give birth to her master, and you will see the barefooted, scantily-clothed, destitute shepherds competing in constructing lofty buildings.” Then he went away. I stayed for a long time. Then he [the Prophet (pbuh)] said, “O Umar, do you know who the questioner was?” I said, ‘Allah and His Messenger knows best.’ He said, “It was [the Angle] Gabriel who came to teach you your religion.” Bashr ban ker anay ka maqsid yeh thah kay Ummat ko deen kee taleem dee jahay. Jistera Allah tallah nay Jibraeel alayhis slaam ko Bashr bana ker behja thah aur waja deen sikhanay kee batahi. Noori ka Bashr ban ker anay ka maqsid tableeghi e deen aur deen sikhana thah, aur is'see waja say Allah tallah nay RasoolAllah joh Haqiqat meh Noor thay un ko Bashr bana ker behja. Aur ek aur khaas nuqta note ker lenh, Noori makhlooq be Rasool hoti heh, zeroori nahin kay Bashr hee Rasool ho, RasoolAllah ka Bashr ban ker ana is leyeh huwa kay dunya meh Bashr thay agar Noori makhlooq hoti toh phir RasoolAllah apni haqiqat meh ba hasiyat e Nabi ban ker atay. Rasool ka Bashr hona zeroori nahin, keyun kay Noori makhlooq yehni Farishtay Rasool hen: * Surah Al Baqarah {2} Verse 98: "Whoever is an enemy to Allah and His angels and Rasool, to Gabriel and Michael,- Lo! Allah is an enemy to those who reject Faith." * Surah Al Mominoon {22} Verse 75: "Allah chooses Rasool from ANGELS and from men for Allah is He Who hears and sees (all things)." * Surah Al Fatir {35} Verse 1: "Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the ANGELS, Rasool with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things." Jibraeel alayhis salam ek Noori makhlooq Bashr ban ker deen sikhanay a saktay hen toh phir RasoolAllah jin ko Allah tallah nay Noor banaya aur Bashr bana ker bahasiyat e Nabi behija deen sikhanay kay leyeh toh aap kay bet'h meh kia dard hota heh. Jee bilqul Bashri Nabi say kaam ho sakta thah, ... magar Allah nay Noor ko Misl e Bashr bana ker behija toh aap ko takleef kia heh, yeh ihtiraaz toh aap Jibraeel kay Bashr ban ker anay per be ker saktay hen nah kay nahin, aap yeh sawal keyun nahin kertay Allah ko kia zeroorat peri kay Jibraeel ko Bashr bana ker behija sirf chand sawalaat kay leyeh, kissi khalis Bashr say Allah yeh sawalaat nahin ker sakta thah, kia zeroorat peri thee kay Jibraeel ko Bashr bana ker behijnay kee, in hadithoon per, aur Jibraeel kay bashr ban ker anay per keyun nahin esay jahilana sawaal kertay? Is'see leyeh nah kay Jibraeel kee Nooraniat ka rad nahin ker rahay warna yahee sawaal aap udhar be ker saktay hen. Nan'nay munnay ko rona aa raha heh, nah roh mera shonoon. Meh lori sunata hoon, nah roh mela shonoon moonoon. Twinkle Twinkle idiot Wahabi Star, many times I wonder, how stupid you are. Twinkle Twinkle idiot Wahabi Star, many times I wonder, how cunning you are. Twinkle Twinkle idiot Wahabi Star, many times I wonder, how beghairat you are. Aap nay mutalba keeya thah: ... yahan clear kaha ja raha hay ke mujh mein aur tum mein koi imtiaz nahi hay sirf ye ke mein peghambar hoon mujh par wahi aati hay..kon si aajzi baat aap kar rahay ho..lagta hay saray mufassiron ko aap jaisi garmmer nahi aati thi.. Abh jab meh nay RasoolAllah kee aajzi, humility, khaqsari, tawazoh, Muffasireen kee tafasir say sabit ker deeh toh apni rawayati begharti ka saboot deeya. Imam Fakhr Ud Din Raazi Rehmatullah Alayhi Tallah Hazrat Ibn Abbas Imam Ul Muffasireen nay Sahabah ka aqeedeh kay saath apna aqeedah bee bataya is ayaat per: "Kehdo! Sirf meh hoon Bashariat meh tumari Misl." tafsir meh farmaya kay yeh aajzi, khaaqsari, tawazoh kee bina per farmaya: Mufatih Ul Ghayb Al Tafsir Al Kabeer, meh Imam Fakhr Ud Din Raazi: المسألة الثانية: احتج المخالفون على الطعن في قول أصحابنا أن كلام الله تعالى واحد بهذه الآية، وقالوا: إنها صريحة في إثبات كلمات الله تعالى وأصحابنا حملوا الكلمات على متعلقات علم الله تعالى، قال الجبائي: وأيضاً قوله: { قَبْلَ أَن تَنفَدَ كَلِمَـٰتُ رَبّى } يدل على أن كلمات الله تعالى قد تنفد في الجملة وما ثبت عدمه امتنع قدمه، وأيضاً قال: { ولَوْ جِئْنَا بِمِثْلِهِ مِدَاداً } وهذا يدل على أنه تعالى قادر على أن يجيء بمثل كلامه والذي يجاء به يكون محدثاً والذي يكون المحدث مثلاً له فهو أيضاً محدث وجواب أصحابنا أن المراد منه الألفاظ الدالة على تعلقات تلك الصفة الأزلية، واعلم أنه تعالى لما بين كمال كلام الله أمر محمداً صلى الله عليه وسلم بأن يسلك طريقة التواضع فقال: { قُلْ إِنَّمَا أَنَاْ بَشَرٌ مّثْلُكُمْ يُوحَىٰ إِلَىَّ } أي لا امتياز بيني وبينكم في شيء من الصفات إلا أن الله تعالى أوحى إلي أنه لا إله إلا الله الواحد الأحد الصمد، والآية تدل على مطلوبين: الأول: أن كلمة { إِنَّمَا } تفيد الحصر وهي قوله: { أَنَّمَا إِلَـٰهُكُمْ إِلَـٰهٌ وٰحِدٌ }. والثاني: أن كون الإله تعالى: { إِلَـٰهاً وٰحِداً } يمكن إثباته بالدلائل السمعية، وقد قررنا هذين المطلوبين في سائر السور بالوجوه القوية، ثم قال: { فَمَن كَانَ يَرْجُو لِقَاء رَبّهِ } والرجاء هو ظن المنافع الواصلة إليه والخوف ظن المضار الواصلة إليه، وأصحابنا حملوا لقاء الرب على رؤيته والمعتزلة حملوه على لقاء ثواب الله وهذه المناظرة قد تقدمت والعجب أنه تعالى أورد في آخر هذه السورة ما يدل على حصول رؤية الله في ثلاث آيات: أولها: قوله: Tafsir Ahmad Bin Yusuf: { قُلْ إنَّمَا أَنَا بَشَرٌ } آدمى. { مِثْلُكُمْ يُوْحَى إلَىَّ أَنَّمَآ إلهُكُمْ إِلهٌ وَاحِدٌ } وجملة يوحى إلىَّ إلى آخره مستأنفة أو خبر ثان وإنما فى الموضعين للحصر ويؤول بمصدر ما بعد الثانية فيكون نائب يوحى أى يوحى إلى وحدانية إلهكم وعدم الشريك له فى الملك والعبادة. أمر الله تبارك وتعالى رسوله صلى الله عليه وسلم أن يقول ذلك تعليما للتواضع لئلا يزهى على خلقه أى ما أنا إلا آدمى مثلكم لا أدعى الزيادة عليكم ولا الإحاطة بالعلم إلا أنى خصصت بالوحى كما قال ابن عباس Alhamdulillah ham han dankay kee chot'h per sabit ker deeya kay RasoolAllah tawazoh ker rahay thay, aur yahee mufassireen kee understanding heh. Abh bata hoonkay ham nay Khaaqsari, Tawazoh ka zikr is leyeh keeya keyun kay tum is ayaat say RasoolAllah kee Bashari shaan meh kami ker rahay ho, keh rahay ho kay RasoolAllah sirf aam Bashr thay aur Bashariat meh un ko kohi fazeelat nahin baqi insaanoon per: Aur tum nay is ayaat ko daleel banaya thah kay is meh RasoolAllah kee haqiqat ka zikr heh is ayaat meh RasoolAllah ka farmana kay meh tum jesa Bashr hoond daleel heh kay Bashariat meh RasoolAllah ko kohi fazeelat nahin, ham nay bataya thah kay RasoolAllah ka esa kehna un kay mansub kee haqiqat nahin balkay un kay aajiz, humble, humility, khaaqsari, tawazoh kee daleel heh, is say RasoolAllah kee Bashariat kee fazeelat ka inqaar nahin ker saktay. Aap nay Imam Qurtbi kee Tafsir pesh kee halan kay Imam Qurbti kee Tafsir say yeh point nikalta heh kay Kaffiro tum mutalbat kia ker rahay ho mujjay Bashr kehtay ho aur mutalbaat kesay ker rahay ho, aur saath hee RasoolAllah kay mojzat un kay Bashr honay kee waja say Nabuwat per dalalat kertay hen. Aur joh Imam Qurtbi kee Tafsir heh us kay ilfaaz Tawazoh kernay walay, khaqsar, aajiz, humble, banday kay ilfaaz hen, taqabbur kernay walay kay nahin, balkay humble abd'ullah kay. Aur Khaqsari, Tawazoh ko kissi kee Haqiqat per daleel nahin banaya ja sakta, Ulamah aksar farmatay hen, ham toh khadam hen, aap logoon kay nokar hen, aur meh khud Khadim likhta hoon apnay leyeh, agar kohi aap kee dawat pakka'hay aur aa ker kahay kay meri jhoper'pati per aa kher rukhi, sukhii khaa lenh, aur jab aap wahan per punchen toh teen storey high bangla ho, Europe aur America kay chefs nay aa ker khanay bakkahay hoon, aur woh be fresh fresh,, toh aap kia samjen gay kay woh joh aap kee mehmaan nawazi ker raha heh jhoperi meh rehta heh. Jee nahin kissi kee aajzi ko us kee haqiqat nahin samja jata, Ulamah aksar bayanat meh kehtay hen, ham toh anparh hen, bas kuch bee nahin hamaray pass meh khadam hoon aap logoon ka, toh aap Maulvi ko apna Khadam kehna shoroon ker denh gay, Khadam namaz pera rahha heh, meray khadam kahan ja rahay ho ... jahil aajzi, inkasari, tawazoh ko kissi kee haqiqat nahin tehraya ja sakta. Is'see tera RasoolAllah ka farmana meh tum jesa Bashr hoon, meh Basahariat meh sirf tumari jesa hoon, aajzi inkasari kay kalamat hen jistera jayyid Ulamah e kiraam nay bataya Sahabah nay bataya, is say Rasoolallah kee Bashariat meh joh fazilat heh us ka inqaar nahin ker saktay, RasoolAllah nay inqasari kee tawazoh kee, aap nay toh kaffiron ka kaam shoroon ker deeya, woh nabuwat kay munkir ho ker RasoolAllah kee Bashariat meh joh fazilat thee us kay munkir thay, aap nay buland awaaz kalmah per ker wohi kaam jaari rakha. [Continued ...]

Jee nahin yeh jhoot bol rahay hen meh nay kab baat ko gumaya, yeh aap kay ilfaaz hen: "aur tum say aik sawal ye hay ke jis trah se TUMLOGON ne Rasool Allah ko ma fauq ul bashar aur na jane intahai intahai special qisim ki makhlooq banaya hay..YANI RAB KE BARABAR SIFAAT DAYDI...." Rasoolallah ko special makhlooq likha, aur saath likha kay rab kay barabar sifaat deh deen, abh kia muraad leh jahay is say aap khud tashri keren, khud apnay jumlay kee wazaat keren, kia aap nay Allah ko special makhlooq nahin bataya is jumlay meh! Mujjay ilzaam dena kay tool deh raha hoon, meh tumaray kuffr Shirk e akhbar, kee nishandai kee taqay tooh kalmah per ker musalmaan ho tooh is kay badlay mujjay sunahay, samp ka bacha saamp hota heh dasay ga, dasay ga. Baqi ham toh RasoolAllah ko makhlooq mantay hen, agar meray Nabi aap kay allah kee foto copy hen toh phir aap Mushrik kaffir ho saktay hen, musalmaan nahin. Aur Sahih Bukhari kee ek hadith pesh ker raha hoon baqiyoon ko hasb e zeroorat: * Sahih Al Bukhari, Book 76, Number 590: "Narrated 'Uqba bin 'Amir: Once the Prophet went out and offered the funeral prayers for the martyrs of Uhud, and then went to the pulpit and said, "I am a predecessor for you and I am a witness for you: and by Allah, I am looking at my Fount just now, and the keys of the treasures of the earth (or the keys of the earth) have been given to me: and by Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will strive and struggle against each other over these treasures of the world." RAsoolAllah nay farmaya meri Ummat Shirk nahin keray gee ghairullah ko khuda nahin banahay gee ghairullah kee ibadat nahin keray gee, is say tumara jhoota kazzaab hona sabit ho jata heh. Baqi jin points per aap ko shuba heh kay in in poitns per Sunniyoon nay RasoolAllah ko Allah kay barabar ker deeya heh un per behas different thread meh ker lenh, aap sift quality ka biyaan keren meh apna aqeedah batahoon ga dalahil doon ga aap rad ker dena. Phir joh hoga dekha jahay ga. Esay rona achi baat nahin hoti, aap nay likha heh kay aap jamhoor kay feslay ko nahin mantay, is ka matlab heh aap nay RasoolAllah kay farmaan kee takzeeb kee, yehni RasoolAllah say ikhtilaaf keeya, RasoolAllah nay farmaya meri Ummat gumrahi per mutafiq nahin hogi: * Imam al-Tirmidhi (4/2167) reported on the authority of Ibn Umar (Allah be pleased with him) from the Prophet (Allah bless him and give him peace), who said: "Verily my Ummah would not agree (or he said the Ummah of Muhammad) would not agree upon error and Allah's hand is over the group and whoever dissents from them departs to Hell." * Sunan Abu Dawud Hadith No. 1987: Allah has protected you from three things: that your Prophet should not invoke a curse on you and should all perish, that those who follow what is false should not prevail over those who follow the truth, and that you should not all agree in an error. * Sunan Abu Dawood: "He who separates from the main body (of the Ummah) by even a hand's breadth from the Community he throws off Islam from his neck." - Mishkat Ul Masabih Ummat say muraad, awaam nahin, is Ummat say muraad Ummat ka woh tabqa heh jisay Aalim kehtay hen, keyun kay awaam ko itna ilm nahin kay woh haq o batal ka fesla ker saken, aur quran aur Hadith ko samajna Tafsir weghera mama jee kee ghod meh beth ker khelna nahin joh har kohi apni rahay deh sakay aur qahim ker sakkay. Yeh Hadith Ummat kay Ulamah kee shaan meh heh, yehni meri Ummat kay Ulamah kabi kissi gumrahi per mutafiq nahin hoon gay. Aur is mafoom kee taheed Sahabah say hoti heh Sahabah saray Aalim fazal Allamah kay mansub per thay, toh Hadith ka matlab yeh be ho sakta heh kay meray Sahabah kabi gumrahi per mutafiq nahin hoon gay, aur keyun kay Sahabah Aalim thay jahil nahin thay, is leyeh Hadith ka mafoom yeh heh kay Ummat kay Ulamah gumrahi per mutafiq nahin hoon gay. Magar aap kush rahen agar aap Ummat ka hee mafoom leh lenh kay is hadith say sirf khaas tabka muraad nahin balkay puri Ummat heh. Toh maloom hona chahyeh kay is hadith say muraad fiqhi ikhitilaf nahin aqahid meh ikhitlaaf heh, kay meray Ummati aqahid meh kissi point per mutafiq nahin hoon gay. Aap ka tareeka Qadiyani wala tareeka heh us nay Jamhoor kay biyaan kerda mafoom Khatam Un Nabiyeen kay parkhachay urahay, aur Khatamiat bamani aakhiri nabi ka munkir huwa, tamam hadithoon ka munkir huwa, Ijmah e Ummat yehni Ijmah e Ulamah e Ummat ka munkir huwa, aur apna naya mazhab gar leeya. RasoolAllah nay farmaya kay Jamhoor ka mazhab gumrahi wala nahin, woh gumrahi per mutafiq nahin ho saktay, kia tum mantay ho kay jamhoor gumrahi per mutafiq ho saktay hen, kia tum apni awaaz ko RasoolAllah kee awaaz kay khilaaf buland kertay ho, Allah ka Rasool farmahay meri Ummat gumrahi per mutafiq nahin ho sakti aur lanti, kaffir Wahabi bakkay kay tum jamhoor ko nahin mantay woh gumrahi per hen. Tooh meray Nabi kay farmaan kee taqzeeb kis bunyaad per ker raha heh, ba'hasiyat e Rab, ya Ba hasiyat e Nabi, tera donoon hona muhaal heh, keyun kay nabi kay farmaan ko mansookh Nabi ker sakta heh aur Nabi peda ho hee nahin sakta RasoolAllah aakhiri Nabi hen toh phir tooh kis bunyaad per Nabi kay muqabileh meh khara huwa heh, Nabi ka farmaan Ummat gumrahi per mutafiq nahin hogi, aur Wahabi kaffir RasoolAllah kay muqabileh meh uth khara ho. Tooh jhoota heh kazaab heh, kaffir, firawn, dajjal, abu jhal kee ulaad toh ho sakta heh magir meray Nabi kay farmaan ka mad e muqabil nahin. Teray jesay Ahle Hadithsoon say kaffiroon kay kuttay behtr, jangli soowar behtr aur America kee tawahifen behtr, dawah kitna buland aur kaam Abdullah Ibn Ubai kuttay kay bachay walay. Kia tumara fatwah heh un Ulamah per jinoon nay Ijmah ko Hujjat jana, kia tumara fatwah heh un Ulamah per jinoon nay is Hadith ko sahih jana? Kia woh gumra thay, Biddati thay? jahanumi thay? Ummat kay un Ulamah, Hazrat Ibn Abbas radiallah tallah anh per kia fatwah heh unoon nay: "Nooruv wa Kitabum Mubeen" meh Noor say muraad RasoolAllah ko leeya, kia fatwah heh Imam Qurtbi per? Kia fatwah heh Imam Raazi per, kia fatwah heh Jalal Ud Din Suyuti per, Ummat kay un jayyid satoonoon per, kia fatwah lagatay ho jinoon nay Noor say muraad RasoolAllah leeh heh, yeh sirf meh nay chand naam biyaan keeyeh warna Tafasir utha ker dekh qanay dajjali kaffir Najdi tummeh kohi esa muffasir nahin millay ga jis nay Noor say Muraad RasoolAllah kee nah leeh ho, sirf doh aadmi tareekh meh, joh Mutazili thay, Zamashkari, aur us ka shagird Jabbai, in doh shaytaanon kay ilawah sab ka aqeedah yahee thah. Hazrat Ibn Abbas radiallah tallah nay sirf apnay aqeedeh kee tarjumani nahin kee balkay puri Jammat e Sahabah kay aqeedeh kee tarjumani kee, kia puri Sahabah kee jammat gumrahi per thee, chalo tum yeh bata doh Sahabi per kia fatwah heh Hazrat Ibn Abbas radiallah tallah anh per kia fatwah heh, kia woh gumrah thay, woh Sahabi jis kay leyeh RasoolAllah nay dua kee ho Ya Allah Abbas ko Quran ka ilm deh, woh Sahabi Quran ko nah samaj sakka, balkay nutfa e zaneem Wahabi Quran behtr samja. Abdullah Ibn Abbas ka aqeedah puri jammat e Sahabah ka aqeedah heh is'see leyeh toh Tafsir kee, balkay yeh aqeedah RasoolAllah ka aqeedah heh, Tafsir toh RasoolAllah nay kee Quran kee toh phir Sahabi ka aqeedah RasoolAllah ka aqeedah, laga fatwah, tooh kis kis ko Biddati likhay ga, ummat kay kitnay Ulamah kitnay mufassireen ko gumra likhay ga, teray sirf doh bachen gay, Zamashkari aur Jabbaee, baqi saray meray. Tujjay pata nahin tooh kin ko bhonk raha heh. Chishti Qadri ko aap ka yeh response thah: Link: http://www.islamimehfil.info/index.php?sho...0&start=160 Aap Noor e Hidayat RasoolAllah ko mantay thay, magar abh pentra badal leeya heh keyun kay apnay mazhib ko bachana heh is leyeh Noor e Hidayat kay munkir huway aur Quran ko Noor sabit kernay lagay, halan kay qanay adnay meh Sunni hoon Ahle Quran Wal Hadith hoon is leyeh nah toh meh Quran kay Noor honay ka munkir hoon aur nah meh RasoolAllah kay Noor honay ka munkir hoon. Is'see ayaat say meh Quran ka Noor hona, aur RasoolAllah ka Noor hona sabit kerta be hoon aur manta be hoon, aur Ijmah e Ulamah e Ummat ka munkir be nahin hota keyun kay Ijmah gumrahi per anhin ho sakta is leyeh joh mufassireen nay faramaya heh is ayaat kee tafsir meh khadam us ko be manta heh. Quran likha mukhtasr gaya heh mafoom meh toh samanudar heh, is leyeh Quran Sunniyoon ka ho, farmaan RasoolAllah ka ho aur munkir Sunni kesay ho sakta heh. RasoolAllah nay pehlay bata deeya kay Najdi Quran peray ga khalq say neechay nahin jahay ga, ... abh tooh perh leh neechay nahin utray ga yeh Quran teray dil taq nahin punchay ga. * Prophet صلي اللّه عليه وسلم has said: "Indeed, the Children of Israel will split into 71 sects and this Ummah will have one more sect than them, all in the Fire except as-Sawaad al-A`zam (the great majority)" * Majma` az-Zawaa’id, V. 1, pg 179, * Imam Haakim in al-Mustadrak, V. 4, pg 430 * Imam Baihaqi in al-Madkhal, pgs. 34 and 35, * Faid ul-Qaadir, V. 5, p. 347 and classed: Hasan Baee Sahib aap to sari Ummat ko gumrah tehra rahay hen baray baray buland rutba Muaffsireen, Mujtahideen, Sahabah, Tabi'een sab ko gumra keh rahay hen aur RasoolAllah ka farmaan heh kay Sawaad e Azam yehni Musalmanoon kee majority jahanum kee aag say bachay gee. Aap nay Nooraniat kee Tafsir per sari Ummat ko chor ker Mutazilla ka aqeedah apnaya, Zamashkari, aur Jabbai ko apna Imam banaya, Sahabah ko be chor deeya ... aap ka is maslay per Sawaad e Azam say door hona aap kee gumrahi, Biddati, Zindiqyiat kee daleel heh. Kitab Wal HIkmah ek cheese nahin heh magar Hikmah say muraad woh ayaat hen jin meh ihkaam e Shariat, haram halal, weghera ka zikr heh. Aur Ihkaam e Shariat yehni haram halal waeghera kay masail meh joh deen kee rehnumahi heh us ko Hikmah farmaya gaya heh. Al Ayaat waz Zikr meh 'ayaat' say muraad woh ayaat hen jin meh Isa alayhis salam biyaan heh aur Zikr Quran ko farmaya gaya heh, Aap ka kehna kay Kitab Wal Hikmah aur Ayaat Waz Zikrul Hakeem, eek hee cheese yehni chaar ilfaaz Quran kay leyeh bolay gahay hen. Yeh bilqul ghalat aur Tafsir Bir Rai heh jis ka murtaqib jahanumi heh. Hikmah aur Ayaat, kay ilfaaz puray Quran kay leyeh nahin balkay chand ayaat kay leyeh bolay ghaay hen, yahan per doh ka Zikr heh: * Chand Ayaat e Quran * Puray Quran ka Note keren, agar Ali kee ungli ka Zikr ho, aur saath hee Ali kay jism ka aur Zameer Wahid ho toh kia aap yeh kahen gay kay Ali ka Jism aur Ungli donoon ek hee hen. Jee bilqul nahin, ugnli Jism kay saath heh magar us ko pura jism ka darja nahin deeya jaa sakta. Is'see tera Ayaat aur Hikmah kee chand ayaat ko pura Quran toh nahin kaha ja sakta. Ali kee ungli aur Jism kay leyeh zameer wahid ka istimaal is leyeh ho sakta heh keyun kay woh Ali kay jism kay saath lagti heh, aur Quran aur ayaat e Quran kay leyeh Zameer Wahid ka istimaal huwa keyun kay Allah batana chahta thah kay yeh Hikmah, yeh Ayaat Quran say bahir nahin Quran meh hee heh. Aap ka yeh kehna kay Nooruw wa Kitabum Mubeen meh Noor say muraad Quran heh, ghalat heh, is kee chand wajoohaat hen, awal khilaaf e Ijmah e Ummat o Ulamah e Ummat, dohim ayaat meh Zameer Wahid ka istimaal zeroori nahin kay doh zaatoon kee nafi kerta ho balkay, Zameer Wahid Allah aur RasoolAllah kay leyeh be istimaal huwa: * Surah At'Tawbah {9} Verse 59: ”If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah. Allah and His Messenger will soon give us of his bounty {“Fadhlihi”}: to Allah do we turn our hopes!" (that would have been the right course)." - Allah subhana Wa tallah uses the word:“Fadhlihi” {Bounty} in the Quran, which is a singular, ones giving are Allah and RasoolAllah the plural should have been used ”Fadhlihima”. * Surah At'Tawbah {9} Verse 62: "They swear by Allâh to you (Muslims) in order to please you, but it is more fitting that they should please {yurduhu} Allâh and His Messenger (Muhammad SAW), if they are believers.” The singular pronoun “Yurduhu” used in this verse is reffering to Allah and RasoolAllah. * Surah Al Imran {3} Verse 132: ”And Obey Allah and Messenger. that ye may obtain mercy.“ - In both verses the adressed are two but the pronoun used is singular: “Aa'ti” Abh ham yeh toh nahin kahen gay kay Allah aur RAsoolAllah kay leyeh Zameer Wahid istimaal huwi heh toh Allah hee RasoolAllah hen. Zameer Wahid ka istimaal doh zatoon kay zikr kee nafi nahin kerta agar har soorat meh kerta toh phir aap ka aur mera aqeedah yahee hota kay Allah aur RasoolAllah donoon, ek hee hen. Is leyeh aap ka yeh kehna kay Zameer Wahid istimaal huwi heh toh zeroori heh kay Noor aur Kitab say muraad Quran hee ho, sirf behuda qiyaas heh. Allah tallah nay Quran meh, Quran ko Noor farmaya, Tawraat aur Injeel ko Noor farmaya, Ahle Sunnat Wal Jammat ka aqeedah heh kay in sab ko Allah tallah nay Quran meh Noor farmaya, magir in teenoon ko Noor farmanay say RasoolAllah kay Noor honay kee nafi nahin kee jaa sakti. Agar esa hota toh phir Sahabah, Tabi Tabiyun bee is ayaat say Noor say muraad RAsoolAllah nahin balkay Quran letay, Ummat ka ijmah ek taraf, Sahabah kee jammat, ek taraf, Imam ul Mufassireen Hazrat Ibn Abbass Radiallah tallah anh ek taraf, aur Ummat kay jayyid Ulamah o Mufassireen ek taraf, aur chawani ka Wahabi ek taraf joh un ko challenge ker raha heh. Aap ko deen ka ziyada pata heh ya in sab ko? Surah Al Maidah kee ayaat 15 meh Noor RasoolAllah ko farmaya gaya heh, aur jahan per Noor Quran ko farmaya gaya heh woh bilqul haq heh, magar ek jaga Quran ko Noor farmaya gaya aur dosri jaga RasoolAllah ko toh aap zabardasti us ayaat per Quran kay Noor honay ka mafoom thomp rahay hen jis meh RasoolAllah ko Noor farmaya gaya heh. Allah tallah farmata heh: Surah Al Maidah [5] Verse 15: "Ya ahlal kitabi qad jaakum rasooluna yubay'yinu lakum kaseeram mimma kuntum tukhfoona minal kitabi wa'ya'Afoo A'An kaseerin qad jaakum mina Allahi nooruv wa kitabun mubeenun. {16} "Yahdee bi'hillahu ma' nit'taba rizwanahu subu las'salami wa yukh'rijuhum minaz'zulumati ilan noori bi'iznihi wa yahdee'him ila siratin mustaqeem." - Meaning: “O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary). There hath come to you from Allah a Noor and Kitab Mubeen,- {16} Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto the light,- guideth them to a path that is straight.” Is ayaat ko pehlay istera samjen: "Heh logo tumaray pass Muhammed Ali aya heh, taqseem kerta heh khanay wali cheese, aur joh is ko khata heh bot pasand kerta heh, tumaray pass Akhtar kee taraf say Razvi aya heh aur food." Ghor keren pehlay hissay meh khanay wali cheese ka zikr heh aur Muhammed Ali ka zikr heh, aakhar meh bataya gaya heh kay Razvi aur food aya heh aur saath bataya gaya heh kay Akhtar kee taraf say aaya heh, abh aap khud samaj saktay hen kay Akhtar kee taraf say Muhammed Ali Razvi aya heh joh kohi achi khanay kee cheese laya heh ar joh khata heh us ko pasand kerta heh. Is say zahir hota heh kay Razvi haqiqat meh Muhammed Ali ka title hee heh jis ko aakhar meh biyaan keeya gaya, Tesri waja aap kee ghalti kee, ayat kay shoron meh Allah tallah farmata heh, Qad Ja'aqum Rasooloona ... phir farmata heh: "revealing to you much that ye used to hide in the book, and passing over much ..." Tawajoh kero, RasoolAllah chupi huwi batoon ko bazariya e Quran zahir farmatay hen, RasoolAllah ka ilm Quran say heh, Quran meh Yahoodiyoon aur Isai'yoon kay baray meh bot kuch bataya gaya heh. Allah tallah nay ayaat kay shoroon meh Tafseel say zikr keeya: “O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary)." Aur phir is'see Tafseel ko Allah tallah nay mukhtasar zikr farmaya, yehni ayaat ka pehla hissa Tafseer thah aakhiri hissay kee: "... qad jaakum mina Allahi nooruv wa kitabun mubeenun." Is leyeh ayaat ka aakhiri hissa pehlay hissay ka short version heh. Aur note kero Allah tallah nay RasoolAllah kee shaan kia biyaan farmahi heh: "... revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary)." kay Rasool kee shaan yeh heh kay woh chupi huwi cheezoon ko zahir kertay hen, aur Noor kee shaan bee yahi heh kay woh chupi huwi cheezoon ko zahir kerta heh, is leyeh "Nooruv Wa Kitabum Mubeen" meh Noor say muraad RasoolAllah hen. Quran kee ek aur ayaat meh Allah tallah nay RasoolAllah kay Noor kee misaal deeh heh: Surah An Noor {24} Verse 35: "Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things." Allah be'misl o Misaal heh, Allah farmata heh: "laysaka Misli Shaee" Allah kee nah zaat jesa kohi nah sifaat jesa kohi, toh phir Allah tallh nay apnay Noor kee masaal keyun deeh: "Masalu Noorihi" Yeh Misaal Allah kay Noor kee nahin, balkay Allah kay Rasool kay Noor kee heh, Allahnay apnay Nabi kay Noor kee misaal deh ker apni shaan ko biyaan kerna chaha. Tafsir Ibn Abbas: "... Allah honours with His religion (whom He will) whoever deserves it; it is also said that the verse means: the likeness of the light of Muhammad in the loins of his forefathers is like this, up to Allah's saying (… kindled from a blessed tree). He says: the light of Muhammad in Abraham was an upright religion (olive tree), and Abraham was neither Jew nor Christian (neither of the East nor of the West), the works of Abraham would almost glow forth in the loins of his forefathers like this (would almost glow forth (of itself)), up until Allah's saying (kindled from a blessed tree) He says: as if it is the light of Muhammad (pbuh) and if Abraham was not a prophet, ..." تفسير تفسير القرآن/ ابن عبد السلام (ت 660 هـ) مصنف و مدقق { نُورُ السَّمَاوَاتِ والأَرْضِ }: هاديهما أو مدبرهما، أو ضياؤهما أو مُنَوِّرهما؛ نَوَّر السماء بالملائكة والأرض بالأنبياء، أو السماء بالهيبة والأرض بالقدرة، أو نَوَّرهما بالشمس والقمر والنجوم { مَثَلُ نُورِهِ } نور المؤمن في قلبه، أو نور محمد صلى الله عليه وسلم في قلب المؤمن، أو نور القرآن في قلب محمد صلى الله عليه وسلم أو نور الله ـ تعالى ـ في قلب محمد صلى الله عليه وسلم، أو قلب المؤمن { كَمِشْكَاةٍ } كُوَّة لا تنفذ و { الْمِصْبَاحُ } السراج، أو قنديل [و] المصباح: الفتيلة، أو موضع الفتيلة من القنديل وهو الأنبوب والمصباح: الضوء " ع " ، أو السلسلة والمصباح: القنديل، أو صدر المؤمن والمصباح: القرآن الذي فيه والزجاجة قلبه والمشكاة، حبشي معرَّبٌ، { الْمِصْبَاحٌ فِي زُجَاجَةٍ } القنديل؛ لأنه فيها أضوأ قاله الأكثرون، أو المصباح القرآن والإيمان * تفسير المحرر الوجيز في تفسير الكتاب العزيز/ ابن عطية (ت 546 هـ) مصنف و مدقق { نور السماوات والأرض } ، قال ابن عباس هادي أهل السماوات والأرض والأول أعم للمعاني وأوضح مع التأمل، وقرأ عبد الله بن عياش بن أبي ربيعة وأبو عبدالرحمن السلمي الله " نَوّرَ " بفتح النون والواو المشددة وفتح الراء على أنه فعل، وروي أن اليهود لما نزلت هذه الآية جسموا في تأوليها واعترضوا محمداً عليه السلام بأن قالوا كيف هو نور الأرض والسماء بيننا وبينه، فنزلت حينئذ { مثل نوره كمشكاة } الآية أي ليس الأمر كما ظننتم وإنما هو نور بأنه قوام كل شيء وخالقه وموجده { مثل نوره } كذا وكذا، واختلف المتأولون في الضمير في { نوره } على من يعود، فقال كعب الأحبار وابن جبير هو عائد على محمد عليه السلام أي مثل نور محمد، وقال أبي بن كعب وابن جبير والضحاك هو عائد على المؤمنين، وفي قراءة أبي بن كعب " مثل نور المؤمنين " ، تفسير تفسير القرآن/ الفيروز آبادي (ت817 هـ) مصنف و مدقق * ..." فهو النور على النور المصباح نور والقنديل نور والزيت نور { يَهْدِي ٱللَّهُ لِنُورِهِ } يكرم الله بنوره يعني المعرفة ويقال يكرم الله بدينه { مَن يَشَآءُ } من كان أهلاً لذلك ويقال مثل نوره نور محمد صلى الله عليه وسلم في أصلاب آبائه على هذا الوصف إلى قوله توقد من شجرة مباركة يقول كان نور محمد في إبراهيم حنيفاً مسلماً زيتونة دين حنيفية لا شرقية ولا غربية لم يكن لإبراهيم يهودياً ولا نصرانياً يكاد زيتها يقول تكاد أعمال إبراهيم تضيء في أصلاب آبائه على هذا الوصف إلى قوله توقد من شجرة مباركة يقول كأنه نور محمد صلى الله عليه وسلم ولو لم تمسسه نار أي لو لم يكن إبراهيم نبياً لكان له هذا النور أيضاً ويقال لو لم تمسسه نار لو لم يكرم الله إبراهيم لم يكن له هذا النور ويقال لو لم يكرم الله عبده المؤمن بهذا النور لم يكن له هذا النور { "..... * تفسير غريب القرآن / زيد بن علي (ت 120 هـ) مصنف و مدقق مرحلة اولى وقوله تعالى: { ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ } معناه نور السَّمواتُ والأَرضِ { مَثَلُ نُورِهِ [كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ] } يعني محمداً صلى الله عليهِ وعَلَى آله وسلَّمَ. ويقال المؤمنُ. والمِشكاةُ: الكُوةُ في الحَائطِ التي لا منفذَ لَها بلسانِ الحَبشةِ. والمِصباحُ: السِّراجُ. تفسير تفسير القرآن/ التستري (ت 283 هـ) مصنف و مدقق قوله تعالى: { ٱللَّهُ نُورُ ٱلسَّمَاوَاتِ وَٱلأَرْضِ } [35] يعني مزين السماوات والأرض بالأنوار، { مَثَلُ نُورِهِ } [35] يعني مثل نور محمد صلى الله عليه وسلم. قال الحسن البصري: عنى بذلك قلب المؤمن وضياء التوحيد، لأن قلوب الأنبياء صلوات الله عليهم أنور من أن توصف بمثل هذه الأنوار، وقال: النور مثل نور القرآن مصباح، المصباح سراجه المعرفة وفتيلته الفرائض ودهنه الإخلاص ونوره نور الاتصال. فكلما ازداد الإخلاص صفاء، ازداد المصباح ضياء، وكلما ازداد الفرائض حقيقة ازداد المصباح نوراً. Aur agar khadam Ulamah kee rehnumahi ko chor deh aur Tafasir e Ulamah e Ahle Sunnat ko chor ker apni man'mani keray jesay aap Ghulaam Qadiyani kee tera apna mazhib bana rahay hen joh pasand aya ussay sahih bana deeya aur apnay agenday kay khilaaf us ko chor deeya, toh phir Khaadam kee taraf say RasoolAllah kay Noor honay kee ek aur daleel leh' lenh: Surah At'Taghabun {64} Verse 8: “Believe, therefore, in Allah and His Messenger and Noor which we have sent down. And Allah is well acquainted with all that ye do.” Abh yahan per Wa ko Tafseelia leeya jahay toh phir Noor say Muraad RasoolAllah kee zaat heh jistera aap nay Noor wa kitab meh Wa ko tafseelia leeya heh. Noorani'at e RasoolAllah kee taheed meh Sahabi, Tabi'Tabi, aur Ummat kay namoor Ulamah kee Tafasir pesh keen hen, kia tum in ko challenge kero gay apni rai ko in say behtr samjoh gay? Agar esa kero gay toh bataho in per kia fatwah heh, kia yeh gumra thay, Biddati thay, zindeeq thay, Barelwi thay, Mushrik thay, RasoolAllah ko khuda kay kareeb puncha deeya thah in'noon nay, kia hokam e Shariat heh in per? Inshallah ya toh tum kalmah perh ker musalmaan hogay ya, phir Sahabah ko chor ker Shi'at ikhtiyaar kreo gay, joh Sahabah say door woh behtreen Ummat say door joh Sahabah say ikhtilaaf kray us ka best of nations say ikhtilaaf, jannati tolay say ikhtilaaf joh Sahabah kee mukhalfat keray woh behtreen jammat kee mukhalfat keray, aap batahen Sahabah aur Ulamah e Ahle Sunnat Wal Jammat kee mukhalfat meh un per kaffir, Mushrik, Shirk, ka fatwah lagahen gay ya begheratoon kee tera dumb daba ker is pointko ignore keren gay, mujjay tawaqoh toh yahee heh kay aap jurrat nahin keren gay Sahabi aur TabiTiabi per Fatwah lagahen, yeh fatway sirf Sunniyoon kay leyeh hen, woh kehtay hen nah, kuttay kay daant dekhanay kay aur, aur qaatnay kay aur. Yeh Shirk, Kuffr, Biddat kay fatwah sirf Barelwiyoon kay leyeh hen warna agar ba gherat maan kee aulaad huway toh sab per wohi fatwah lagaho gay joh ham per laga rahay ho. Magir nahin Wahabi meh insaaf kee jarh toh hoti nahin is leyeh meh kis beghart kee ghairat ko lalkar raha hoon. Tawaqoh nahin, Muhammed Ali ko Wahabi say insaaf kee tawaqoh nahin ... [Continued ...]

Inshallah kal kaam say wapis aa ker joh rehta heh woh complete ker doon ga. Aur post bee ker doon ga.

Sunni Baee, please meh jawab doon ga, aap darmiyaan meh tang mat maren. Maharbani keren aur apni posts delete ker denh, aap debate kee rawanimeh takhal deh rahay hen. yeh Website band ho gaee thee aur meh material copy paste ker kay apnay computer per jawab likhta thah, magar jab band ho gaee toh copy paste nah ker sakka aaj pata chala kay wapis online heh, is ko meh esa tamacha maroon ga, kay is qanay kee ankh meh Noor ajahay ga, inshallah.

pehlay peray hen toh dekho nah ankhen kesi tumari gol gol goom rahi hen, aur moon ka design hee badal gaya heh, gustakh kay moon per pathkar perti heh

Ya Muhammed, aur Ya Muhammedah meh farq heh agar Arabic peri hoti toh pata hota, Muhammedah piyaar say bola jata heh, aur yeh ilfaaz Khalid Bin Waleed Radiallah tallah anh aur un kee fojh kay thay, jab woh Musailmah Najdi At Tamimi kay khilaaf jang ker rahay thay. Sahabah bee Nara e Takbeer lagatay thay, aur Musailmi Kaffroon wali fojh bee. Is leyeh dushman aur apnay meh farq kay leyeh Khalid Bin Waleed radiallah nay Ya Muhammedah ka nara lagaya aur hokam deeya kay joh Ya Muhammedah kahay jawab meh us ko chor doh joh nay kahay qatal ker doh, istera RAsoolAllah waloon aur Kaffiroon meh farq maloom ho jata thah. Aaj kal Musalmanoon aur kaffiroon meh be farq kay leyeh kaam ata heh, Ya RasoolAllah, Ya Nabiullah, Ya Muhammedah. Keyun kay Takbir walay bot hen, magir zeroori nahin kay Takbir wala Musalmaan ho, christian be laga sakta heh joh Arab ho, aur Musailmi kaffir fojh nay be lagaya thah ... is leyeh joh Sirf Takbir ka nara lagahay us kay Musalmaan aur Sahabah kee jammat kay aqeedeh per hona sabat nahin, Sahabah toh Ya RasoolAllah, Ya Nabiullah, Ya Muhammedah kay qahil thay Bukhari Muslim kee kohi ek sau hadith hogi is per daleel kay leyeh. Aur RasoolAllah ka farmaan heh joh ek hand span, ek haath be jammat yehni Sahabah kee jammat say door huwa woh gumrahi meh heh, aap ka gumrahi biddat, meh dakhal hona is say sabit ho jata heh.

Wahabiyoon kee speciality heh kay yeh Sunni aqahid ko awaam ko dekh ker samajtay hen, yehni joh awaam kerti heh us ko Ahle Sunnat kay aqahid samajtay hen, jesa kay jahil awaam ko dekhtay hen qabaroon ko chomna chaatna aur sajday kerna toh is ko Ala hazrat ka maslak biyaan kertay hen, abh ham Sunniyoon kee khasoosiyat dekhi, ham in ko maulviyoon kee harkatoon ko jantay hen, misaal kay tor per Gustakh soowar kee shakal wala Ismail dehalvi haram kee ulaad, ham us kee harkatoon say Wahabiyoon ko pukartay hen. Quran meh gustakh ko zaneem farmaya heh Allah nay, yehni bastard, harami, aur Ismail Dehalvi gustakh heh aur us kay mannay walay be gustakh hen abh woh harami heh toh SARA WAHABI BE HARAMI huway kay nahin, ham in kay baroon kee nisbat say in ko pehchaantay hen jantay hen aur ham ko yeh tradition jaari rakhna chahyeh jahil Wahabiyoon kee harkatoon ko nah dekhen balkay in kay leaderoon say in ko pehchanay, Bastard ismail dehalvi aur sari jammat e Wahabiyah be is sift meh us jesi.

Jee bilqul Tahir Ul Qaadiri lanti heh, Magar Ismail dehalvi jahan ka kutta, haram nutfa e zaneem, firawn say bara kaffir, dajjal nimrood, abu jahal say bara kaffir soowar kee shakal wala, aur joh us ko manay, us kee gustakhiyoon ka dafa keray, bilqul ussee tera nutfa e haram heh, soowar kee shakal wala heh, aur us jesa kaffir hee heh. Shahid Tahir Ul Qadri ko aap nay Sunni samaj ker lanat behij, abh apni maan kay kasam Ismail Dehalvi ko be mat boloo, us nay meray Nabi kee shaan meh woh gustakhiyan kee, farishtoon kee shaan meh woh gustakhiyan keen, Sulman Rushdi, ko maat deh gaya, Abu Jahal ko maat deh gaya, meray Nabi sallalahu alayhi was salam kay mutaliq likhay kay woh chammar say mazallah zaleel hen, mar ker matti meh mil gahay hen, namaz meh RasoolAllah kee taraf khiyaal ko biwi kay saath ###### kernay say bura jaanta heh, shahid woh apni namaz meh kama sutra aur ###### filmoon kee taraf tawajoh kerta thah, ya apni biwi ko kissi gaday kay saath majamat kernay ka khiaal kerta thah joh us ko be'al aur biwi say kama sutri ###### ziyada acha laga aur RasoolAllah ka khiyaal bura ... abh is soowar kee kuffriat kia ginoon joh harami heh us nay haramiyoon walay kaam kernay thay aur haramiyoon kay saath hee uthaya jahay ga.

Khabrdaar, hoshiyar, ek tamacha aur Tiyar! Aazraat e Garami, Ek zeroori ilaan sunyeh, Jab meh kaam say wapis aya toh, mazeed jawab deeya jahay ga, Us Waqt taq Wahabi say apeal kee jaati heh Razavi say Dartay Rahen, Damagh kay saath Sochtay Rahen, Muhammed Ali Razavi

Apna jawab complete kero, meh tum nay meray aajzi wali point ka jawab nahin deeya, meh nay Bashriat wali kay baray meh sabit ker deeya kay woh aajzi wali ayat heh is meh RasoolAllah apni haqiqi martbay ka zikr nahin ker rahay, teen Tafasir pesh keen hen, us ka jawab doh aur joh be points hen, yehni khazaynullah wali point ka jawab doh, Ilm e Ghayb per joh ihtiraaz keeya thah us ka jawab doh, RasoolAllah ka mushirkeen kay mutalbaat ka pura nah kernay walay points ka jawab doh, yeh be'imani choro, jab jawab nah deh sakkay toh ignore ker detay ho, shoroon say leh ker abhi taq yahee tareeka heh jis per jawab nah deh sakkay us ko gol ker gahay ... abh point point ka jawab doh. Puri post say doh point chun ker jawab likhtay ho ... baqi pachaas joh hen un ko ignore kertay ho, Surah Al Kahf kee mh nay joh Tafsir kee kay Allah nay aajzi ka hokam is leyeh deeya heh keyun kay agay wali ayaat meh Shirk fil ibadat say roka heh, dekhaway kee ibadat shirk heh, is leyeh aajzi kerwahi, taqay RasoolAllah kee aajzi ko dekh ker Musalmaan be aajiz baneh, aur Ibadat meh be dekhawahay kee ibadat say bachen ... Meh nay likha thah kay jin mojzaat ka kaffiroon nay mutalba keeya thah RasoolAllah nay kaffiroon kay leyeh pura nahin keeyeh aur us kee waja batahi thee eyun nahin keeyeh magir Sahabah kay leyeh wohi mojzaat keeyeh aur Sahih Hadith say sabit hen ... Aap nay likha kay RasoolAllah mutalbat puray nahin ker saktay thay is leyeh nah keeyeh meh nay jawab deeya kay ker saktay thay magir mutalba khuda ko dekhanay ka bee thah is leyeh nah keeyeh keyun kay agir baqi keeyeh jatay aur khuda ko nah dekhaya jata jesay un ka mutalba heh toh phir woh tab bee nah mantay, aur Allah nay farma deeya heh kay kohi mujjay dekh nahin sakta, koni aankh mujjay dekh nahin sakti. Meray in sab points puri pichli post ka jawab doh, sirf doh points ka jawab denay say ikhtilaafi masail hal nahin hotay sab points ka jawab doh, meh phir tumaray moon per esa guma kay tamacha maroon ga kay naani joh mar ker matti meh mil gaee heh aur us naani jis kee haadiyan bee keera kha gahay hoon gay woh yaad ahay gee.

Tum apna jawab ek dafa complete kr loh phir meh tummeh jawab doon ga, yeh joh tareeka tum nay pakra heh. 1 mera us ka tumara 0.5 jawab aya, meh nay 0.5 ka jawab 2 deeya toh tum nay 1 ka joh 0.5 rehta thah us ka jawad deeya, meh nay 2nd0.5 ka jawab deeya 3 meh toh tum nay 2 kay jawab meh 0.5 deeya meh nay us ka jawab 4 meh deeya toh tum nay ... Apna jawab pura kero aur tarteeb kharab mat kero debate kee, aur pura jawab deeya kro, joh key points hotay hen un ko tum hazam ker letay ho aur idhar udhar kee batoon ko pakr letay ho. Istera toh sari zindgi behas hoti rahay hall nahin niklay ga, hal ka tareeka yeh heh kay har point ka jawab doh taqay phir saray shubaat ka izala ho.

Yeh tum Qurani dalahil ko falsifiyana bateh likh ker apnay dil ko tasalli deh rahay ho, ya apni naaq bachanay kee khatar likh rahay ho, warna haq kia heh kis kay saath heh, is ka fesla pernay walay keren gay. Mujjay kohi umeed nahin kay tum hidayat paho gay, yeh sirf is leyeh ker raha hoon kay joh Sunni bahi hen woh seekh rahay hen deen kay masail ko. Meh shahid itna kabi nah likhta agar tum thread meh nah hotay, tumaray anay say subject ko aap kay ihtiraazat ko malhooz rakh ker explain keeya, aur alhamdulillah meh nay apnay maslak e Ala Hazrat Ahle Sunnat Wal Jammat kee tarjumani behtreen andaaz meh keeh aur dalahil kay ambaar say tumaray har point ka rad bee keeya aur la jawab bee keeya. RasoolAllah nay aap kay mutaliq aap kay firqeh kay mutaliq farmaya tha Quran peren gay magar khalq say neechay nahin utray ga, aur Allah tallah farmata heh kay Alllah Quran say hee logoon ko gumra kerta heh aur is'see Quran say hidayat deta heh. [quote]"Tumhari ye sab falsafe bazi hay ..kisi bhi baat ka qurani ya daleel ke sath jawab nahi diya ..har jawab mein tum ne apni mantaq dikhai hay..YAHDIBIHUMA samarqandi sahab ko pata nahi tha..amazing..acha jawab hay..Yahan par noor se bhi murad quran ho sakta hay aur kitaab se bhi quran muraad hay....isi liye YAHDI kaha hay Allah ne..kionke dono aik hi cheez hay..."[/quote] Chavl batoon ka toh jawab nahin doon ga sirf joh jaandar point thah aap ka us kee jaan nikal doon, taqay aap per ihtimam e hujjat ho jahay. Qayamat kay din yeh nah keh saken mujjay is ka ilm nahin thah. Arz heh kay aap nay farmaya heh kay yahdi zameer wahid heh is leyeh Noor aur Kitab e Mubeen say muraad Quran heh. Janab yeh Mutazila ka aqeedah heh, is kee bunyaad Jabahi, Zamashkari, nay rakhi, aur jis kay ghalat honay ka saboot is baat say milta heh kay awal yeh aqeedah ijmah kay khilaaf heh puri Ummat ka bil khasoos joh 17th centry say pehlay aahi kay Noor say muraad RasoolAllah hen, Jabahi aur Zamashkari kay qaul ko nakal keeya gaya magir qabool nahin keeya gaya. In doh kay ilawah baqi jitnay be Mufassireen hen sab nay Noor say muraad RasoolAllah leeh. Balkay Darus Us Salam Publisher, aur mutarjim Al Hilali & Mushin Khan, aur is translation ko qanay Dajjal Abdul Aziz Bin Abdullah Bin Baaz nay certify keeya heh, is ka saboot Tarjuma khareed lenh aur scanned dajjali fatway ko perh lenh. Is Wahabi tarjumeh meh Surah Al Maidah Verse 15, ka yoon tarjumah keeya gaya heh: [color="#0000FF"]"O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad SAW) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. [b]Indeed, there has come to you [u]from Allâh a light (Prophet Muhammad SAW)[/u] and a plain Book (this Qur'ân). "[/b][/color] aap kee Wahabi peda kernay wali factory say saboot pesh keeya heh, doh chaar litr mar denh qanay dajjal ko aur apnay Wahabiyoon ko. RAsoolAllah ka farmaan heh kay meri Ummat kabi gumrahi per mutafiq nahin hogi, Ummat is per mutafiq heh kay Noor say muraad RasoolAllah hen. Keyun kay Biddat gumrahi heh is leyeh hadith ka mafoom biddat meh ata heh kay meri Ummat kabi be Biddat per mutafiq nahin hogi. Reh gaya Zameer Wahid Yahdi ka ihtiraaz toh aap ko Quran pernay kee tofeeq nahin huwi aur agar huwi toh Arabi pernay samajnay kee tofeeq nahin huwi. Nooruv Wa Kitabum Mubeen meh wa Tahgayur kay leyeh heh doh ka zikr heh ek ka nahin, dosra ayaat meh Zameer wahid ka istimaal is leyeh huwa keyun kay Quran hidayat heh aur RasoolAllah joh be hidayat detay hen, taleem detay hen, Quran say detay hen, is leyeh zameer wahid ka istimaal huwa. Agar zameer wahid say Noor aur Kitab e Mubeen say muraad Quran hee heh toh phir in ayaat meh be zameer Wahid istimaal huwi heh, kia in meh be zaateh doh hen ya ek, perh ker soch ker, samaj ker jawab dena. Allah Subhana wa Tallah nay wahid ka Seeghay {Singular} istimaal keeyeh hen halan kay mukhatib ek say zahid zaateh hen: * Surah Al Anfaal {8} Verse24:[color="#0000FF"] “O you who believe! Answer Allâh and Messenger, when he {SAW} calls you to that which will give you life, and know that Allâh comes in between a person and his heart. And verily to Him you shall (all) be gathered.”[/color] - Note the verse begins with mentioning of Allah and RasoolAllah, instructing Muslims to respond to the call of Allah and RasoolAllah, yet the subjective pronoun “He” is Singular. - And according to Syntax, the verb “da'aa” is singular, should be 'dual verb' * Surah At'Tawbah {9} Verse 59:[color="#0000FF"] ”If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah. Allah and His Messenger will soon give us of his bounty {“Fadhlihi”}: to Allah do we turn our hopes!" (that would have been the right course)."[/color] * Surah At'Tawbah {9} Verse 74:[color="#0000FF"] ”... and they disbelieved after accepting Islâm, and they resolved that (plot to murder Prophet Muhammad SAW) which they were unable to carry out, and they could not find any cause to do so except that Allâh and His Messenger had enriched them of his Bounty {fadhlihi}. If then they repent, ...”[/color] - Allah subhana Wa tallah uses the word:“Fadhlihi” {Bounty} in the Quran, which is a singular, ones giving are Allah and RasoolAllah the plural should have been used ”Fadhlihima”. * Surah At'Tawbah {9} Verse 62:[color="#0000FF"]"They swear by Allâh to you (Muslims) in order to please you, but it is more fitting that they should please {yurduhu} Allâh and His Messenger (Muhammad SAW), if they are believers.”[/color] The singular pronoun “Yurduhu” used in this verse is reffering to Allah and RasoolAllah. * Surah Al Imran {3} Verse 32: [color="#0000FF"]”Say: "Obey Allah and Messenger: But if they turn back, Allah loveth not those who reject Faith.”[/color] * Surah Al Imran {3} Verse 132: [color="#0000FF"]”And Obey Allah and Messenger. that ye may obtain mercy.“[/color] - In both verses the adressed are two but the pronoun used is singular: “Aa'ti” Abh kia yahan per Wahid kay seeghay istimaal huway hen toh Allah aur RasoolAllah donoon ko ek mano gay? Kia RasoolAllah, Allah tallah hen? Kia Allah tallah kee La Shareek zaat hee RasoolAllah heh? [b]Zameer Wahid Kee Wazahat:[/b] - Allah aur RasoolAllah ka bulana, deen kee taraf bulana ek heh, keyun kay hokam bari tallah ka heh aur RasoolAllah bulatay hen, is leyeh Zameer Wahid istimaal huwi. - Allah kee bounty, aur Rasoolallah kee bounty ek hee heh keyun kay Allah nay RasoolAllah ko deeya, aur RasoolAllah ba hukam e bari tallah taqseem kertay hen: * Sahih Muslim Book 025, Number 5317: [color="#008000"]"... I have asked Allah's Apostle (may peace be upon him) in this connection, whereupon he said: Give him the name after my name, but do not call him by my kunya, for I have been sent as a Qasim as I distribute amongst you.”[/color] * Sahih Al Bukhari, Book 53, Number 346: [color="#2E8B57"]"Allah's Apostle said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e. Qasim), and I give as I am ordered."[/color] Is leyeh donoon kee bounty ek hee heh aur is'see waja say Zameer Wahid ka istimaal huwa. - Allah us waqt kush hoga jab insaan RasoolAllah kay batahay huway deen per chalay ga, aur RasoolAllah us waqt kush hoon gay jab insaan Allah kay deen per challay ga, is leyeh donoon kee kushi ek kee kushi heh, is leyeh Zameer Wahid ka istimaal huwa. Kissa mukhtasar, ... is leyeh Yahdi {hidayat} joh zameer Wahid heh, aur Quran aur Rasool donoon kee hidayat ek hee heh, is leyeh hidayat {yahdi} zameer wahid ka istimaal huwa. Yeh batanay kay leyeh kay logo RasoolAllah kee taleemaat ko un kee talimat nah samjoh balkay Quran kee talimat hen. Zameer Wahid kay istimaal say yeh sabit nahin hota kay ayat meh ek hee zaat heh, balkay yeh sabit hota heh kay Noor aur Kitab kee shaan ek heh. Agar zameer wahid kay istimaal say Noor say muraad Quran aur Kitab e mubeen say muraad Quran leeya jahay toh phir joh upper wali ayat hen, kia un say be ek hee zaat muraad lenh gay, yehni RasoolAllah hee Allah hen, aur Allah hee RasoolAllah hen? Chup ker kay sach ko maan lenh toh besati kam hogi, warna meh nay toh aap kee achi khaasi izzat kerni heh is subject per. [b][color="#0000FF"][center]"Dartay Rahen, Sochtay Rahen, Aur Muhammed Ali Razvi Yad Kertay Rahen." [/center][/color][/b]

Tum ko dars deh raha hoon, tum kitnay be baray ho jaho, ilm meh tum bachay hee ho jis ko meh dars deh raha hoon, yeh debate nahin bacha logoon ko dars deh raha hoon, tum mano ya nah mano pernay walay yahee samajen gay kay tummeh Quran aur Hadith meh dars mil raha heh.

Nahin ham nay kohi be sift RasoolAllah ko esi nahin deeh joh Allah nay RasoolAllah ko nahin deeh. Kia Bashr hona Allah kay barabar heh, kia Noor hona Allah kay barabar heh, kia Noor aur Bashr honay meh kia barabari heh, agar RasoolAllah kay Noor aur Bashr honay say Allah kee barabari ho jaati heh toh phir Jibraeel alayhis salam ko kia manoh gay, keyun kay woh toh tumaray aqeedeh meh be Noor thay aur Bashr ban ker ahay, abh meh yeh kahoon kay tum nay Jibraeel ko special kism ka bana deeya Allah say barabari ker deeh. Lanti chavlen marna teri fitrat heh, tooh sochta kam aur zubaan daraazi ziyada kerta heh. Agar kutta damagh ko istimaal kero toh kabi yeh ulat natahij nah niklen. Baqaul tumaray ham nay RasoolAllah ko special kism kee personality bana deeya heh, magir kia jibraeel alayhis salam woh special personality nahin hen jissay meh sabit kerna cha raha hoon RasoolAllah kay leyeh? Agir hen toh kia is say Allah kay saath Jibraeel alayhis salam kee barabari ho gaee? Lanti insaan Tawheed seekh, phir Tawheed per baat kerna, Tawheed ka pata nahin moon lotay kee tera utha ker aa gaya, RasoolAllah nay farmaya thah kay joh musalmanoon ko Shirk ka ilzaam lagahay gee wohi Mushrik hoon gay, alhamdulillah tum nay apnay Najdi Mushrik hona sabit keeya heh. Keyun kay joh sifaat tum nay Allah kay leyeh sabit keenh hen Allah meh maani hen woh Allah kee nahin hen, Allah Noor nahin, Allah kee makhlooq Noor heh, Allah kee sift Noor heh, zaat nahin, hamara aqeedah heh kay RasoolAllah kee zaat Noor heh. Kia tum us Allah per aqeedah rakhtay ho joh zaat meh Noor heh? Tawheed seekh Mushrik Tawheed seekh. Agar Noor honay say RasoolAllah aur Allah meh barabari ho jaati heh toh Mushrik Jibraeel alayhis sallam kay Noor honay say Jibraeel alayhis salam aur Allah meh barabari nahin hoti, RasoolAllah ko Noor man'nay say Shirk ho aur Jibraeel ko tum Noor mano toh Tawheed meh farq nah peray. Aur tum nay pehlay Shirk e Akhbar keeya aur murtad huway, Mushrik huway, magar abhi taq tum nay apnay Shirk e Akhbar say, kuffr say irtad say, ilhad say, tobah nahin kee: "aur tum say aik sawal ye hay ke jis trah se TUMLOGON ne Rasool Allah ko ma fauq ul bashar aur na jane intahai intahai special qisim ki makhlooq banaya hay..YANI RAB KE BARABAR SIFAAT DAYDI...." Is per aap ko yeh jawab milla thah joh la jawab raha: "Acha ham nay RasoolAllah ko Makhlooq mana, tum Rab ko RasoolAllah kay barabar mana, kia tumara yeh aqeedah heh kay Allah tallah special makhlooq heh? Allah Khaliq heh, Makhlooq nahin. Ham nay Rab kay barabar sifaat nahin deeh, balkay Mushrik Wahabi nay Rab ko RasoolAllah kay barabar ker deeya. Jahil tum per Shirk e Akhbar lazam ho chuka heh yehni Mushrik Kaffir ho chukay ho yeh Shirk e Akbar bak ker: "aur na jane intahai intahai special qisim ki makhlooq banaya hay..YANI RAB KE BARABAR SIFAAT DAYDI...." Is say sabit hota heh kay tum nay Allah ko Special Makhlooq ka darja deeya heh aur keyun kay ham nay RasoolAllah ko special Makhlooq bana deeya heh baqaul tumaray ... is leyehShirk ho gaya. Kia tumaray aqeedeh meh Allah special Makhlooq heh? Meray aqeedeh meh aur har Musalmaan kay aqeedeh meh Allah Makhlooq nahin Khaliq heh, Allah banaya nahin gaya, bananay wala heh Makhlooq woh heh jis ko Allah nay banaya, aur Khaliq woh heh jis nay Makhlooq ko banaya, aur tum Allah ko special makhlooq mantay ho ... tum nay joh likha heh: "Yehni rab ke barabar sifaat deh'di" is say sabit hota heh kay special makhlooq hona tumaray aqeedeh meh Allah kee sift heh. Shirk e Akhbar lazam huwa aur tum Mushrik, aur Kaffir, Mulhid, huway. Pehlay Tawheed seekh meray chunnay munnay bachay ... pehlay musalmaan ho leh, pakka muwahid ho leh phir chavlen marna. Yeh joh sawaal aap muj say ker rahay hen pehlay Jibraeel alayhis salam Bashr ban ker anay per bee ker lee jeeyeh: "Sawal ye hay kay itni qualities say is ummat/RasoolAllah ko kia faida huwa. Jis maqsad se unko is dunya mein bheja tha Allah ne us kaam mein itni qualities ki kia zaroorat thi..kia kisi pure Noor se ye kaam nahi liya ja sakta tha?" Aur joh aap ka jawab woh, us'see ko mera be jawab lena apnay hee sawaal ka. Reh gaya kay Mushrikeen kay mutalbay toh kon kon say mutalbay puray kerna pertay, chand ka toh zikr ker deeya, agir un meh say kissi ek be pura nah hota toh woh nuqs kertay kay, unoon nay sirf wohi mutalbaat nahn keeyeh thay balkay yeh be mutalba keeya thah kay Allah ka farishta aur us ka Rab, yehni Allah tallah kee zaat zahir ho dekhen toh phir maneh gay: * Surah Al An'am {6} Verse 158 "Are they waiting to see if the angels come to them, or thy Lord (Himself), or certain of the signs of thy Lord! the day that certain of the signs of thy Lord do come, ..." Abh un ka ek mutalba pura hota toh woh kehtay very good, excellent, abh sonay ka pahar, be pura ho, woh pura hota toh kehtay even better, farishta dekha doh, jab woh be pura hota toh, kehtay you are really really good, abh ham ko Allah tallah kee zaat dekha doh, aur unnoon nay pehlay hee mutalbah ker deeya thah. Abh un kay agar sab mutalbay puray be hotay toh phir be woh Allah ko dekhnay ka mutalba kertay: theek heh tum nay sab kuch ker deeya magar abhi hamara ek mutalba pura nahin huwa Allah dekhaho abh. Aur Allah nay kia farmaya heh kay mujjay kohi dekh nahin sakta dunya meh. * Surah Al An'Am {6} Verse 103: "No vision can grasp Him, but His grasp is over all vision. He is the Most Courteous Well-Acquainted with all things." Is leyeh un ka kohi be mutalba pura kernay ka faida nahin thah, un sab mutalbaat meh Allah ko dekhnay ka be mutalba thah joh nah pura hota aur nah woh in mutalbaat kee bina per woh Imaan latay. * Surah Al Baqarah {2} Verse 151: A similar (favour have ye already received) in that We have sent among you an Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge." * Surah Al Jum'ah {62} Verse 2: "It is He Who has sent amongst the Unlettered an apostle from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom,- although they had been, before, in manifest error." RasoolAllah kee khaas quality yeh bee thee kay Allah tallah nay un ko kitaab yehni Quran ka ilm aur hikmat deeh thee, wisdom dee thee, Allah ko be maloom thah aur RasoolAllah ko be kay Quran meh heh kay Allah ko kohi nahin dekh sakta, aur agar sab mutalbaat bee puray ho jahen toh toh phir be un ka yeh mutalba pura nahin hoga aur woh phir be Imaan nahin lahen gay, is leyeh Allah nay, hikmat walay nay, apnay Nabi jis ko hikmat deeh thee hokam deeya kay Habib tum apni aajzi kero, apni kabiliat kee aajzi kero. Tooh lanti is ko meray Nabi kee shaan meh kami sabit ker raha heh halanh kay RasoolAllah ka un kay mutalbaat ko pura nah kerna, haqiqat meh un kay ilm kee shaan heh. Un ko maloom thah kay is ka end kahan per ja ker hoga is leyeh dua e illahi nahin kee, agir meray Nabi dua kay leyeh haath utha detay, Allah dua ko kabool farmata. Keyun kay mangnay wala Rasoolallah heh, aur qabool kernay wala woh Allah joh qadir heh in sab mutalbaat ko pura kernay per. Warna dekho Allah kay man'nay waloon ko RasoolAllah nay kia bataya, apnay Ashaab ko kia kia bataya, aur kia kia keeya, Sahabah ko Khazain Ul Ard ka bataya, ungliyoon say chashmeh jaari ker deeyeh, khajooroon kay ambaar laga deeyeh, ek plate ker dua kee toh secroon Sahabah nay us meh say khaya magar khatam nah honay ko ahay, Hazrat Bilal kay pass ek handi thee jis meh RasoolAllah nay apna thook mubarak dala thah, sari umar Hazrat Bilal nay us handi say khaya khatam nah huwa aakhar meh woh un say gum ho gaee, ya toot'h gaee. Jinoon nay Allah per imaan laya thah un kay leyeh toh kia kia nah keeya keyun kay pata thah kay yeh mutalba nahin keren gay kay khuda ko dekha doh, aur Allah ko be pata thah is leyeh Allah kee taraf say izn thah. Magar Mushrikeen ka yeh bee pata thah kay ras'si jahan say shoroon hoti heh wahan per end nahn hoti, shoroon pani kay chashmoon say hoti heh, aur aakhar meh Allah ko dekhnay kay mutalbay per end hoti heh, is leyeh un ka kohi be mutalba pura nah keeya. Is kism kay ultay pultay sawaaloon say RasoolAllah kee Nooraniat ka rad nahin ho sakta, baat asal subject per kero, kay RasoolAllah Noor keyun nahin ho saktay Bashri lebaas meh Misl e Bashr keyun nahin ho saktay. Tum nay toh sari guftgooh ka rukh badal deeya heh ghair mutalka bateh cher ker. Jab la jawab ho chukay ho har point per toh ulti seedi baqwasaat kernay lagay ho aur subject ko mukhtalaf subjects kee taraf kench rahay ho, yehni Shirk kee taraf, Ilm e Ghayb kee taraf, aur ada din aur guzra toh Waseela, Hadhir Nadhir, weghera sab shamil ker loh gay, ghair mutaliqa baat mat kero, Quran say Hadith say daleel doh jis say RasoolAllah kee Bashariat aur Nooaniat donoon ka rad hota ho. Idhar udhar kee chavlen mat maro. Chavloon wali aadat heh tumari, itni baray response say sirf woh point chuna jis per behas kee ja sakkay. Aur behas ho bee nahin sakti keyun kay Bashariat ka aqeedah hamara bee heh, ham be Bashr mantay hen RAsoolAllah ko, aur RasoolAllah kay jism per rozoon kee waja say farq nah perna, kamzor nah hona yeh Mojza e Rasool thah. Magir zareela ghost khaya aur us nay apna asar dekhaya, aur umar bernay say kamzori be aahi, magir yeh toh Bashariat kee qualities hen is per toh inqaar nahin, joh baat Hadith say sabit heh woh sabit heh ham us ka inqaar kesay ker saktay hen, ham Ahle Sunnat hen, yehni Ahle Hadith, ham har Hadith ko mantay hen joh Sahih ho aur jis per Ijmah e Ummat ho chahay woh kamzor hee keyun nah ho, khabr e wahid hee keyun nah ho, keyun kay RasoolAllah nay farmaya heh kay meri Ummat kabi gumrahi per mutafiq nahin hogi. Yahdi'bihillah zameer wahid heh, aur "Nooruv wa Kitabum Mubeen" meh "Wa" bughayrat, taghay'yur, kay leyeh heh "Wa" Tafseelia nahin, is'see per Ijmah e Ummat heh. Yahdi'bihillah ka Zameer wahid hona daleel heh kay yeh Noor aur Kitabum Mubeen donoon meh say ek kay leyeh bola gaya heh, agir donoon kay leyeh bola gaya hota toh phir Zameer wahid nah hoti balkay plural; yahdi'bihikumullah bola jata. Is leyeh Yahdibillah Noor aur Kitabum Mubeen donoon meh say ek kay leyeh bola gaya heh, aur mera dawah heh kay Kitabum Mubeen kay leyeh bola gaya heh, keyun kay Alllah tallah nay Quran meh Quran kee shaan yoon biyaan farmahi heh: * Surah Al Baqarah {2} Verse 185: ”Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every ...” * Surah Al Isra {17} Verse 9: ”Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward; ...” RasoolAllah ka Noor Mutlaqan hona sabit huwa, Allah tallah nay kohi qed' nahin lagahi kay RasoolAllah kon say Noor hen, aur esa kerna daleel heh kay RasoolAllah Noor e Hidayat be hen aur Noor e Mujassim be hen. Agir Allah tallah nay kohi qed lagahi hoti toh phir wohi mafoom hota joh qedh kay mutabiq thah abh keyun kay qedh lagahi nahin toh phir har woh mafoom muraad hoga joh Noor say leeya ja sakta heh, keyun kay RasoolAllah nay farmaya heh kay Quran mukhtasar heh magir mafoom meh bara waseeh heh: * Sahih Bukhari, Book 52, Number 220: "... Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), ... " Tamheedi points kay bad arz heh kay is Tafsir say Ahle Sunnat Wal Jammat kay aqeedeh ka rad nahin hota keyun kay ham RasoolAllah ko Noor e Hidayat aur Mujassim donoon mantay hen. Aap kee is daleel say hamray ek aqeedeh kee tasdeeq huwi. Is say Noor e Muassim kee tardeed nahin hoti, ek Aalim ka ek point per sakoot ikhtiyaar kerna daleel nahin kay woh munkir thah. Shahid aap jawab meh kahen kay aqar Aqeedah hota toh zikr kertay, toh khadim kee taraf say arz heh kay Ahle Sunnat kay sab Ulamah ka aqeedah thah aur heh, jistera Peer Karam Shah Al Azhari ka heh, magir aqeedah honay kay bavjood unoon nay apni tafsir meh tafseelan yeh nahin likha kay muraad Noor e Mujassim heh ya Noor e Hidayat hen, aur agar ek kee kar be detay toh dosray kay munkir sabit nahin hotay. Dosra joh bunyaad thee Noor e Hidayat kee woh zameer wahid heh, agar plural hota toh phir qedh thee sirf Noor e Hidayat honay kee. Aur Noor zaat ho toh woh Noor e Hidayat be hota heh, Sooraj Noor heh, abh zaat Noor heh toh hidayat be heh, agar khud Noor nah hota toh Noor deta kesay. RasoolAllah ko Allah tallah nay Siraaj aur Muneer farmaya: * Surah Al Ahzaab {33} Verse 45" O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner, {46} And as one who invites to Allah.s (grace) by His leave, and as a Siraaj {Lamp} spreading Munir {light}." Aur meh nay doh Hadith pesh keen hen jis meh RasoolAlah nay dandoon ko chooha toh woh Noor ho gahay aur Sahabah nay un ko torch, kee tera istimal keeya aur gar punchay. Mazeed arz heh kay Allah tallah nay RasoolAllah ko Siraaj yehni sooraj/lamp aur Muneer farmaya heh Siraaj khud Noor hota heh aur dosroon ko roshini deta heh, aur Muneer yehni jugnoon/chaand, farmaya joh khod bazaat e Noor toh nahin, khud khaaqi heh, woh Noor leta aur aur Noor deta heh. Abh dekhyeh Allah tallah nay kesay RasoolAllah kee shaan farmahi heh, kay RasoolAllah khud Noor hen aur Noor detay hen, aur phir farmaya kay Muneer, khaqi chaand/jugnoon, ho ker be Noor deta heh, is say RasoolAllah kee doh jehten sabit huween, Zaat Noor sabit huwi, aur Bashr ho ker Noor dena be sabit huwa. Aur Soorat e Bashr, Misl e Bashr, Lebaas e Bashriat, Lebada e Bashariat, kee tasdeeq: Rooh Ul Biyaan Fi Tafsir Ul Quran - Allamah Ismail Haqqi: { قُلْ إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ فَمَن كَانَ يَرْجُواْ لِقَآءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحاً وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدَاً } { قل انم اناا بشر مثلكم } قل يا محمد ما انا الا آدمى مثلكم فى الصورة ومساويكم فى بعض الصفات البشرية { يوحى الى } من ربى { انما الهكم اله واحد } ما هو الا متفرد فى الالوهية لا نظير له فى ذاته ولا شريك له فى صفاته يعنى انا معترف ببشريتى ولكن الله منّ علىّ من بينكم بالنبوة والرسالة. Tumari reply joh tum nay Sunni ChistiQadri ko deeh thee us ka jawab meh nay apni pichli post meh tafseelan deeya heh, aur abh tum nay us ko phir yahan per repaste keeya heh meh us ko yahan per copy paste nahin keroon ga tum us reply ko meri pichli post meh perh loh. Aap nay mutalba keeya heh kay meh sabit keroon kay kon kon say mufassireen nay is ko aajzi inkasari, tawazoh, khaqsari, humility likha heh toh aap ka mutalba pura keeyeh deta hoon umeed heh qabool farmahen gay. Mufatih Ul Ghayb Al Tafsir Al Kabeer, meh Imam Fakhr Ud Din Raazi: المسألة الثانية: احتج المخالفون على الطعن في قول أصحابنا أن كلام الله تعالى واحد بهذه الآية، وقالوا: إنها صريحة في إثبات كلمات الله تعالى وأصحابنا حملوا الكلمات على متعلقات علم الله تعالى، قال الجبائي: وأيضاً قوله: { قَبْلَ أَن تَنفَدَ كَلِمَـٰتُ رَبّى } يدل على أن كلمات الله تعالى قد تنفد في الجملة وما ثبت عدمه امتنع قدمه، وأيضاً قال: { ولَوْ جِئْنَا بِمِثْلِهِ مِدَاداً } وهذا يدل على أنه تعالى قادر على أن يجيء بمثل كلامه والذي يجاء به يكون محدثاً والذي يكون المحدث مثلاً له فهو أيضاً محدث وجواب أصحابنا أن المراد منه الألفاظ الدالة على تعلقات تلك الصفة الأزلية، واعلم أنه تعالى لما بين كمال كلام الله أمر محمداً صلى الله عليه وسلم بأن يسلك طريقة التواضع فقال: { قُلْ إِنَّمَا أَنَاْ بَشَرٌ مّثْلُكُمْ يُوحَىٰ إِلَىَّ } أي لا امتياز بيني وبينكم في شيء من الصفات إلا أن الله تعالى أوحى إلي أنه لا إله إلا الله الواحد الأحد الصمد، والآية تدل على مطلوبين: الأول: أن كلمة { إِنَّمَا } تفيد الحصر وهي قوله: { أَنَّمَا إِلَـٰهُكُمْ إِلَـٰهٌ وٰحِدٌ }. والثاني: أن كون الإله تعالى: { إِلَـٰهاً وٰحِداً } يمكن إثباته بالدلائل السمعية، وقد قررنا هذين المطلوبين في سائر السور بالوجوه القوية، ثم قال: { فَمَن كَانَ يَرْجُو لِقَاء رَبّهِ } والرجاء هو ظن المنافع الواصلة إليه والخوف ظن المضار الواصلة إليه، وأصحابنا حملوا لقاء الرب على رؤيته والمعتزلة حملوه على لقاء ثواب الله وهذه المناظرة قد تقدمت والعجب أنه تعالى أورد في آخر هذه السورة ما يدل على حصول رؤية الله في ثلاث آيات: أولها: قوله: Tafsir Ahmad Bin Yusuf: { قُلْ إنَّمَا أَنَا بَشَرٌ } آدمى. { مِثْلُكُمْ يُوْحَى إلَىَّ أَنَّمَآ إلهُكُمْ إِلهٌ وَاحِدٌ } وجملة يوحى إلىَّ إلى آخره مستأنفة أو خبر ثان وإنما فى الموضعين للحصر ويؤول بمصدر ما بعد الثانية فيكون نائب يوحى أى يوحى إلى وحدانية إلهكم وعدم الشريك له فى الملك والعبادة. أمر الله تبارك وتعالى رسوله صلى الله عليه وسلم أن يقول ذلك تعليما للتواضع لئلا يزهى على خلقه أى ما أنا إلا آدمى مثلكم لا أدعى الزيادة عليكم ولا الإحاطة بالعلم إلا أنى خصصت بالوحى كما قال ابن عباس. Sunni baee ChishtiQadri baee nay pehlay hee bata deeya thah kay Allamah Fakhr ud Din Raazi Rahimullah Alayhi Tallah nay nay Aajzi humility ka mafoom leeya heh, is say sabit hota heh kay joh kuch Allamah Fakhr Ud Din Raazi nay ayaat ko Aajzi meh samja aur na kay haqiqat meh. Aur saat hee arz heh kay joh Tafsir Imam Raazi nay ayaat say kee us ko Tafsir e Aajzi samjen, yehni Imam Raazi nay RasoolAllah kee aajzi ko esay ilfaaz esay andaaz meh biyaan keeya jis say Rasoolallah kee aajzi ka mafoom barkar rahay. Meh aap ko ek asool bata doon: Quran meh Hadith meh, jahan kaheen bee Nabi, Farishtay, Sahabi, nay apni shaan ko kam keeya, ya un esay ilfaaz istimaal keeyeh jis say sabit hota heh kay woh apni shaan meh apnay rutbay meh kami ker rahay hen apnay ilm kee nafi ker rahay hen, un sab jagoon per muraad aajzi hogi, aur meh nay aap ko aqli tor per bee bata deeya heh kay keyun aajzi muraad hogi pichli posts meh. Surah 18 Verse 110: Kehdoh sirf meh hoon basharit meh tumari misl ..." kay aqay Allah nay farmaya heh, kay do not associate anyone else in worship, yehni ghairullah ko ibadat meh shareek nah tehraho, Mufassireen say is say Shirk Ar Riya muraad leeya heh yehni dekhaway kee ibadat nah kero, is context meh RasoolAllah ko aajzi kay hokam ka sense banta heh kay Habib aap aajzi keren, aap humility ka example set keren taqay baqi Shirk Ar Riya say bachen, mehboob aap ka tareeqa behtreen tareeqa heh, aap aajzi keren taqay aap kee aajzi ko dekh ker Musalmaan Sahabah be aajzi keren aur phir yeh logh Shirk e Riya say be bachen gay jis ko Rasoolallah nay dajjal say be bara imaan kay leyeh khatra tehraya heh. Aur Allah tallah nay apnay Abdoon kee shaan yeh batahi heh kay woh aajiz banday hotay hen, humility walay hotay hen ... RasoolAllah aajiz abd hen maghroor nahin. Is leyeh un ko Aajzi ka hokam dena is leyeh thah kay aap Shirk Ar Riya ko biyaan keren aur phir batahen kay aajzi amal aur zubaan say kesay hoti heh. Inshallah is kee meh tafseel meh next reply meh biyaan keroon ga agar aap ko dumb hilanay ya inqaar kee jurrat huwi toh. Wesay Tafseeron ko perh lenh gay toh ihtiraaz nahin ker saken gay, aur wesay bee Aajzi aur shirk Ariya ka mafoom mufasireen say sabit heh. Is leyeh ikhtilaaf nahin hona chahyeh aap ko, pehlay part meh aajzi zubani kernay ka biyaan aur baad meh amali Shirk Ar Riya say bachnay ka biyaan, aajizi hogi Shirk Ar Riya nahin hoga, aur aajiz banda dekhaway kee ibaddat nahin kerta aur Shirk e Riya say bacha hota heh, RasoolAllah ajaz banday thay ... Dekhyeh aap is asool ko test ker kay dekh lenh, Isa alayhis salam aur un kee walida Maryam alayhis salam say poocha jahay ga: * Surah Al Maidah {5} Verse 116: "And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my MOTHER as gods in derogation of Allah.?" Aur Isa alayhis salam jawab denh gay: " He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden. "Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'." Aur phir Isa alayhis salam faramhen gay: "and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." Isa alayhis salam yeh nahin kahen gay kay Ya Allah yeh inoon khud gar leeya thah balkay farmahen gay ya Allah tum in per gawah thay ... halan kay Isa alayhis salam phir dunya meh Ummati e RasoolAllah kee hasiyat say aahen gay woh dekhen gay kay un kee Ummat nay peechay kia keeya heh, kay unko khuda bana deeya gaya, magir qayamat kay din apnay ilm ka zikr nahin keren gay sirf joh poocha gaya us ka jawab denh gay aur farmahen gay: "and I was a witness over them whilst I dwelt amongst them; ..." kay Ya Allah mujjay toh us waqt taq ka ilm heh jab taq meh in kay darmiyaan majood thah, jab tum nay mujjay utha leeya toh us kay baad kia huwa is ka mujjay ilm nahin ... Halan kay un ko uthaya gaya, aur phir woh wapis bee dunya meh tashreef farma hoon gay toh un ko pata chal jahay ga kay Ummat nay kia kia gul khilayahay, chalen agay peechay saynahin kam say kam Quran say toh pata chal jahay ga nah kay in kay ummatiyoon nay kia darama keeya peechay, magir phir bee yeh farmahen gay kay Allah jab taq meh in meh majood thah toh jaanta thah, meh in per gawah thah jab utha leeya gaya toh gawah nahin thah jab gawah nahn thah toh ilm nahin heh, magir haqiqat yeh hogi kay woh wapis aahen gay Ummati e RAsoolAllah hoon gay aur apni Ummat Yahoodiyoon say debates keren gay aur un say chand logh Islam qabool keren gay. Is sab ilm kay bavjood yeh farmahen gay: "Thou wast the Watcher over them, and Thou art a witness to all things." Kuch toh ilm un ko be hoga magir phir be Allah kay ilm paaki biyaan keren gay, aur apnay kee nafi, yeh Isa alayhis salam kee aajzi heh dunya meh joh ummat nay gull khilahay un kay Mushrikana aqahid, Shirkia aqahid say la'ilmi nahin, keyun kay Hadith say un ka ilm sabit hota heh in waqiaat per aur phir be Nafi hogi toh muraad yahee heh kay yeh aajzi heh. Umeed heh aap Quran ko sahih samajnay meh kamyab hoon gay. Joh Tafsir Ulamah nay farmahi heh us ko qabool keren gay. Wama alayna ilal Balaghul Mubeen.

Nahin ham nay kohi be sift RasoolAllah ko esi nahin deeh joh Allah nay RasoolAllah ko nahin deeh. Kia Bashr hona Allah kay barabar heh, kia Noor hona Allah kay barabar heh, kia Noor aur Bashr honay meh kia barabari heh, agar RasoolAllah kay Noor aur Bashr honay say Allah kee barabari ho jaati heh toh phir Jibraeel alayhis salam ko kia manoh gay, keyun kay woh toh tumaray aqeedeh meh be Noor thay aur Bashr ban ker ahay, abh meh yeh kahoon kay tum nay Jibraeel ko special kism ka bana deeya Allah say barabari ker deeh. Lanti chavlen marna teri fitrat heh, tooh sochta kam aur zubaan daraazi ziyada kerta heh. Agar kutta damagh ko istimaal kero toh kabi yeh ulat natahij nah niklen. Baqaul tumaray ham nay RasoolAllah ko special kism kee personality bana deeya heh, magir kia jibraeel alayhis salam woh special personality nahin hen jissay meh sabit kerna cha raha hoon RasoolAllah kay leyeh? Agir hen toh kia is say Allah kay saath Jibraeel alayhis salam kee barabari ho gaee? Lanti insaan Tawheed seekh, phir Tawheed per baat kerna, Tawheed ka pata nahin moon lotay kee tera utha ker aa gaya, RasoolAllah nay farmaya thah kay joh musalmanoon ko Shirk ka ilzaam lagahay gee wohi Mushrik hoon gay, alhamdulillah tum nay apnay Najdi Mushrik hona sabit keeya heh. Keyun kay joh sifaat tum nay Allah kay leyeh sabit keenh hen Allah meh maani hen woh Allah kee nahin hen, Allah Noor nahin, Allah kee makhlooq Noor heh, Allah kee sift Noor heh, zaat nahin, hamara aqeedah heh kay RasoolAllah kee zaat Noor heh. Kia tum us Allah per aqeedah rakhtay ho joh zaat meh Noor heh? Tawheed seekh Mushrik Tawheed seekh. Agar Noor honay say RasoolAllah aur Allah meh barabari ho jaati heh toh Mushrik Jibraeel alayhis sallam kay Noor honay say Jibraeel alayhis salam aur Allah meh barabari nahin hoti, RasoolAllah ko Noor man'nay say Shirk ho aur Jibraeel ko tum Noor mano toh Tawheed meh farq nah peray. Aur tum nay pehlay Shirk e Akhbar keeya aur murtad huway, Mushrik huway, magar abhi taq tum nay apnay Shirk e Akhbar say, kuffr say irtad say, ilhad say, tobah nahin kee: "aur tum say aik sawal ye hay ke jis trah se TUMLOGON ne Rasool Allah ko ma fauq ul bashar aur na jane intahai intahai special qisim ki makhlooq banaya hay..YANI RAB KE BARABAR SIFAAT DAYDI...." Is per aap ko yeh jawab milla thah joh la jawab raha: "Acha ham nay RasoolAllah ko Makhlooq mana, tum Rab ko RasoolAllah kay barabar mana, kia tumara yeh aqeedah heh kay Allah tallah special makhlooq heh? Allah Khaliq heh, Makhlooq nahin. Ham nay Rab kay barabar sifaat nahin deeh, balkay Mushrik Wahabi nay Rab ko RasoolAllah kay barabar ker deeya. Jahil tum per Shirk e Akhbar lazam ho chuka heh yehni Mushrik Kaffir ho chukay ho yeh Shirk e Akbar bak ker: "aur na jane intahai intahai special qisim ki makhlooq banaya hay..YANI RAB KE BARABAR SIFAAT DAYDI...." Is say sabit hota heh kay tum nay Allah ko Special Makhlooq ka darja deeya heh aur keyun kay ham nay RasoolAllah ko special Makhlooq bana deeya heh baqaul tumaray ... is leyehShirk ho gaya. Kia tumaray aqeedeh meh Allah special Makhlooq heh? Meray aqeedeh meh aur har Musalmaan kay aqeedeh meh Allah Makhlooq nahin Khaliq heh, Allah banaya nahin gaya, bananay wala heh Makhlooq woh heh jis ko Allah nay banaya, aur Khaliq woh heh jis nay Makhlooq ko banaya, aur tum Allah ko special makhlooq mantay ho ... tum nay joh likha heh: "Yehni rab ke barabar sifaat deh'di" is say sabit hota heh kay special makhlooq hona tumaray aqeedeh meh Allah kee sift heh. Shirk e Akhbar lazam huwa aur tum Mushrik, aur Kaffir, Mulhid, huway. Pehlay Tawheed seekh meray chunnay munnay bachay ... pehlay musalmaan ho leh, pakka muwahid ho leh phir chavlen marna. Yeh joh sawaal aap muj say ker rahay hen pehlay Jibraeel alayhis salam Bashr ban ker anay per bee ker lee jeeyeh: "Sawal ye hay kay itni qualities say is ummat/RasoolAllah ko kia faida huwa. Jis maqsad se unko is dunya mein bheja tha Allah ne us kaam mein itni qualities ki kia zaroorat thi..kia kisi pure Noor se ye kaam nahi liya ja sakta tha?" Aur joh aap ka jawab woh, us'see ko mera be jawab lena apnay hee sawaal ka. Reh gaya kay Mushrikeen kay mutalbay toh kon kon say mutalbay puray kerna pertay, chand ka toh zikr ker deeya, agir un meh say kissi ek be pura nah hota toh woh nuqs kertay kay, unoon nay sirf wohi mutalbaat nahn keeyeh thay balkay yeh be mutalba keeya thah kay Allah ka farishta aur us ka Rab, yehni Allah tallah kee zaat zahir ho dekhen toh phir maneh gay: * Surah Al An'am {6} Verse 158 "Are they waiting to see if the angels come to them, or thy Lord (Himself), or certain of the signs of thy Lord! the day that certain of the signs of thy Lord do come, ..." Abh un ka ek mutalba pura hota toh woh kehtay very good, excellent, abh sonay ka pahar, be pura ho, woh pura hota toh kehtay even better, farishta dekha doh, jab woh be pura hota toh, kehtay you are really really good, abh ham ko Allah tallah kee zaat dekha doh, aur unnoon nay pehlay hee mutalbah ker deeya thah. Abh un kay agar sab mutalbay puray be hotay toh phir be woh Allah ko dekhnay ka mutalba kertay: theek heh tum nay sab kuch ker deeya magar abhi hamara ek mutalba pura nahin huwa Allah dekhaho abh. Aur Allah nay kia farmaya heh kay mujjay kohi dekh nahin sakta dunya meh. * Surah Al An'Am {6} Verse 103: "No vision can grasp Him, but His grasp is over all vision. He is the Most Courteous Well-Acquainted with all things." Is leyeh un ka kohi be mutalba pura kernay ka faida nahin thah, un sab mutalbaat meh Allah ko dekhnay ka be mutalba thah joh nah pura hota aur nah woh in mutalbaat kee bina per woh Imaan latay. * Surah Al Baqarah {2} Verse 151: A similar (favour have ye already received) in that We have sent among you an Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge." * Surah Al Jum'ah {62} Verse 2: "It is He Who has sent amongst the Unlettered an apostle from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom,- although they had been, before, in manifest error." RasoolAllah kee khaas quality yeh bee thee kay Allah tallah nay un ko kitaab yehni Quran ka ilm aur hikmat deeh thee, wisdom dee thee, Allah ko be maloom thah aur RasoolAllah ko be kay Quran meh heh kay Allah ko kohi nahin dekh sakta, aur agar sab mutalbaat bee puray ho jahen toh toh phir be un ka yeh mutalba pura nahin hoga aur woh phir be Imaan nahin lahen gay, is leyeh Allah nay, hikmat walay nay, apnay Nabi jis ko hikmat deeh thee hokam deeya kay Habib tum apni aajzi kero, apni kabiliat kee aajzi kero. Tooh lanti is ko meray Nabi kee shaan meh kami sabit ker raha heh halanh kay RasoolAllah ka un kay mutalbaat ko pura nah kerna, haqiqat meh un kay ilm kee shaan heh. Un ko maloom thah kay is ka end kahan per ja ker hoga is leyeh dua e illahi nahin kee, agir meray Nabi dua kay leyeh haath utha detay, Allah dua ko kabool farmata. Keyun kay mangnay wala Rasoolallah heh, aur qabool kernay wala woh Allah joh qadir heh in sab mutalbaat ko pura kernay per. Warna dekho Allah kay man'nay waloon ko RasoolAllah nay kia bataya, apnay Ashaab ko kia kia bataya, aur kia kia keeya, Sahabah ko Khazain Ul Ard ka bataya, ungliyoon say chashmeh jaari ker deeyeh, khajooroon kay ambaar laga deeyeh, ek plate ker dua kee toh secroon Sahabah nay us meh say khaya magar khatam nah honay ko ahay, Hazrat Bilal kay pass ek handi thee jis meh RasoolAllah nay apna thook mubarak dala thah, sari umar Hazrat Bilal nay us handi say khaya khatam nah huwa aakhar meh woh un say gum ho gaee, ya toot'h gaee. Jinoon nay Allah per imaan laya thah un kay leyeh toh kia kia nah keeya keyun kay pata thah kay yeh mutalba nahin keren gay kay khuda ko dekha doh, aur Allah ko be pata thah is leyeh Allah kee taraf say izn thah. Magar Mushrikeen ka yeh bee pata thah kay ras'si jahan say shoroon hoti heh wahan per end nahn hoti, shoroon pani kay chashmoon say hoti heh, aur aakhar meh Allah ko dekhnay kay mutalbay per end hoti heh, is leyeh un ka kohi be mutalba pura nah keeya. Is kism kay ultay pultay sawaaloon say RasoolAllah kee Nooraniat ka rad nahin ho sakta, baat asal subject per kero, kay RasoolAllah Noor keyun nahin ho saktay Bashri lebaas meh Misl e Bashr keyun nahin ho saktay. Tum nay toh sari guftgooh ka rukh badal deeya heh ghair mutalka bateh cher ker. Jab la jawab ho chukay ho har point per toh ulti seedi baqwasaat kernay lagay ho aur subject ko mukhtalaf subjects kee taraf kench rahay ho, yehni Shirk kee taraf, Ilm e Ghayb kee taraf, aur ada din aur guzra toh Waseela, Hadhir Nadhir, weghera sab shamil ker loh gay, ghair mutaliqa baat mat kero, Quran say Hadith say daleel doh jis say RasoolAllah kee Bashariat aur Nooaniat donoon ka rad hota ho. Idhar udhar kee chavlen mat maro. Chavloon wali aadat heh tumari, itni baray response say sirf woh point chuna jis per behas kee ja sakkay. Aur behas ho bee nahin sakti keyun kay Bashariat ka aqeedah hamara bee heh, ham be Bashr mantay hen RAsoolAllah ko, aur RasoolAllah kay jism per rozoon kee waja say farq nah perna, kamzor nah hona yeh Mojza e Rasool thah. Magir zareela ghost khaya aur us nay apna asar dekhaya, aur umar bernay say kamzori be aahi, magir yeh toh Bashariat kee qualities hen is per toh inqaar nahin, joh baat Hadith say sabit heh woh sabit heh ham us ka inqaar kesay ker saktay hen, ham Ahle Sunnat hen, yehni Ahle Hadith, ham har Hadith ko mantay hen joh Sahih ho aur jis per Ijmah e Ummat ho chahay woh kamzor hee keyun nah ho, khabr e wahid hee keyun nah ho, keyun kay RasoolAllah nay farmaya heh kay meri Ummat kabi gumrahi per mutafiq nahin hogi. Yahdi'bihillah zameer wahid heh, aur "Nooruv wa Kitabum Mubeen" meh "Wa" bughayrat, taghay'yur, kay leyeh heh "Wa" Tafseelia nahin, is'see per Ijmah e Ummat heh. Yahdi'bihillah ka Zameer wahid hona daleel heh kay yeh Noor aur Kitabum Mubeen donoon meh say ek kay leyeh bola gaya heh, agir donoon kay leyeh bola gaya hota toh phir Zameer wahid nah hoti balkay plural; yahdi'bihikumullah bola jata. Is leyeh Yahdibillah Noor aur Kitabum Mubeen donoon meh say ek kay leyeh bola gaya heh, aur mera dawah heh kay Kitabum Mubeen kay leyeh bola gaya heh, keyun kay Alllah tallah nay Quran meh Quran kee shaan yoon biyaan farmahi heh: * Surah Al Baqarah {2} Verse 185: ”Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every ...” * Surah Al Isra {17} Verse 9: ”Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward; ...” RasoolAllah ka Noor Mutlaqan hona sabit huwa, Allah tallah nay kohi qed' nahin lagahi kay RasoolAllah kon say Noor hen, aur esa kerna daleel heh kay RasoolAllah Noor e Hidayat be hen aur Noor e Mujassim be hen. Agir Allah tallah nay kohi qed lagahi hoti toh phir wohi mafoom hota joh qedh kay mutabiq thah abh keyun kay qedh lagahi nahin toh phir har woh mafoom muraad hoga joh Noor say leeya ja sakta heh, keyun kay RasoolAllah nay farmaya heh kay Quran mukhtasar heh magir mafoom meh bara waseeh heh: * Sahih Bukhari, Book 52, Number 220: "... Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), ... " Tamheedi points kay bad arz heh kay is Tafsir say Ahle Sunnat Wal Jammat kay aqeedeh ka rad nahin hota keyun kay ham RasoolAllah ko Noor e Hidayat aur Mujassim donoon mantay hen. Aap kee is daleel say hamray ek aqeedeh kee tasdeeq huwi. Is say Noor e Muassim kee tardeed nahin hoti, ek Aalim ka ek point per sakoot ikhtiyaar kerna daleel nahin kay woh munkir thah. Shahid aap jawab meh kahen kay aqar Aqeedah hota toh zikr kertay, toh khadim kee taraf say arz heh kay Ahle Sunnat kay sab Ulamah ka aqeedah thah aur heh, jistera Peer Karam Shah Al Azhari ka heh, magir aqeedah honay kay bavjood unoon nay apni tafsir meh tafseelan yeh nahin likha kay muraad Noor e Mujassim heh ya Noor e Hidayat hen, aur agar ek kee kar be detay toh dosray kay munkir sabit nahin hotay. Dosra joh bunyaad thee Noor e Hidayat kee woh zameer wahid heh, agar plural hota toh phir qedh thee sirf Noor e Hidayat honay kee. Aur Noor zaat ho toh woh Noor e Hidayat be hota heh, Sooraj Noor heh, abh zaat Noor heh toh hidayat be heh, agar khud Noor nah hota toh Noor deta kesay. RasoolAllah ko Allah tallah nay Siraaj aur Muneer farmaya: * Surah Al Ahzaab {33} Verse 45" O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner, {46} And as one who invites to Allah.s (grace) by His leave, and as a Siraaj {Lamp} spreading Munir {light}." Aur meh nay doh Hadith pesh keen hen jis meh RasoolAlah nay dandoon ko chooha toh woh Noor ho gahay aur Sahabah nay un ko torch, kee tera istimal keeya aur gar punchay. Mazeed arz heh kay Allah tallah nay RasoolAllah ko Siraaj yehni sooraj/lamp aur Muneer farmaya heh Siraaj khud Noor hota heh aur dosroon ko roshini deta heh, aur Muneer yehni jugnoon/chaand, farmaya joh khod bazaat e Noor toh nahin, khud khaaqi heh, woh Noor leta aur aur Noor deta heh. Abh dekhyeh Allah tallah nay kesay RasoolAllah kee shaan farmahi heh, kay RasoolAllah khud Noor hen aur Noor detay hen, aur phir farmaya kay Muneer, khaqi chaand/jugnoon, ho ker be Noor deta heh, is say RasoolAllah kee doh jehten sabit huween, Zaat Noor sabit huwi, aur Bashr ho ker Noor dena be sabit huwa. Aur Soorat e Bashr, Misl e Bashr, Lebaas e Bashriat, Lebada e Bashariat, kee tasdeeq: Rooh Ul Biyaan Fi Tafsir Ul Quran - Allamah Ismail Haqqi: { قُلْ إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ فَمَن كَانَ يَرْجُواْ لِقَآءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحاً وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدَاً } { قل انم اناا بشر مثلكم } قل يا محمد ما انا الا آدمى مثلكم فى الصورة ومساويكم فى بعض الصفات البشرية { يوحى الى } من ربى { انما الهكم اله واحد } ما هو الا متفرد فى الالوهية لا نظير له فى ذاته ولا شريك له فى صفاته يعنى انا معترف ببشريتى ولكن الله منّ علىّ من بينكم بالنبوة والرسالة. Tumari reply joh tum nay Sunni ChistiQadri ko deeh thee us ka jawab meh nay apni pichli post meh tafseelan deeya heh, aur abh tum nay us ko phir yahan per repaste keeya heh meh us ko yahan per copy paste nahin keroon ga tum us reply ko meri pichli post meh perh loh. Aap nay mutalba keeya heh kay meh sabit keroon kay kon kon say mufassireen nay is ko aajzi inkasari, tawazoh, khaqsari, humility likha heh toh aap ka mutalba pura keeyeh deta hoon umeed heh qabool farmahen gay. Mufatih Ul Ghayb Al Tafsir Al Kabeer, meh Imam Fakhr Ud Din Raazi: المسألة الثانية: احتج المخالفون على الطعن في قول أصحابنا أن كلام الله تعالى واحد بهذه الآية، وقالوا: إنها صريحة في إثبات كلمات الله تعالى وأصحابنا حملوا الكلمات على متعلقات علم الله تعالى، قال الجبائي: وأيضاً قوله: { قَبْلَ أَن تَنفَدَ كَلِمَـٰتُ رَبّى } يدل على أن كلمات الله تعالى قد تنفد في الجملة وما ثبت عدمه امتنع قدمه، وأيضاً قال: { ولَوْ جِئْنَا بِمِثْلِهِ مِدَاداً } وهذا يدل على أنه تعالى قادر على أن يجيء بمثل كلامه والذي يجاء به يكون محدثاً والذي يكون المحدث مثلاً له فهو أيضاً محدث وجواب أصحابنا أن المراد منه الألفاظ الدالة على تعلقات تلك الصفة الأزلية، واعلم أنه تعالى لما بين كمال كلام الله أمر محمداً صلى الله عليه وسلم بأن يسلك طريقة التواضع فقال: { قُلْ إِنَّمَا أَنَاْ بَشَرٌ مّثْلُكُمْ يُوحَىٰ إِلَىَّ } أي لا امتياز بيني وبينكم في شيء من الصفات إلا أن الله تعالى أوحى إلي أنه لا إله إلا الله الواحد الأحد الصمد، والآية تدل على مطلوبين: الأول: أن كلمة { إِنَّمَا } تفيد الحصر وهي قوله: { أَنَّمَا إِلَـٰهُكُمْ إِلَـٰهٌ وٰحِدٌ }. والثاني: أن كون الإله تعالى: { إِلَـٰهاً وٰحِداً } يمكن إثباته بالدلائل السمعية، وقد قررنا هذين المطلوبين في سائر السور بالوجوه القوية، ثم قال: { فَمَن كَانَ يَرْجُو لِقَاء رَبّهِ } والرجاء هو ظن المنافع الواصلة إليه والخوف ظن المضار الواصلة إليه، وأصحابنا حملوا لقاء الرب على رؤيته والمعتزلة حملوه على لقاء ثواب الله وهذه المناظرة قد تقدمت والعجب أنه تعالى أورد في آخر هذه السورة ما يدل على حصول رؤية الله في ثلاث آيات: أولها: قوله: Tafsir Ahmad Bin Yusuf: { قُلْ إنَّمَا أَنَا بَشَرٌ } آدمى. { مِثْلُكُمْ يُوْحَى إلَىَّ أَنَّمَآ إلهُكُمْ إِلهٌ وَاحِدٌ } وجملة يوحى إلىَّ إلى آخره مستأنفة أو خبر ثان وإنما فى الموضعين للحصر ويؤول بمصدر ما بعد الثانية فيكون نائب يوحى أى يوحى إلى وحدانية إلهكم وعدم الشريك له فى الملك والعبادة. أمر الله تبارك وتعالى رسوله صلى الله عليه وسلم أن يقول ذلك تعليما للتواضع لئلا يزهى على خلقه أى ما أنا إلا آدمى مثلكم لا أدعى الزيادة عليكم ولا الإحاطة بالعلم إلا أنى خصصت بالوحى كما قال ابن عباس. Sunni baee ChishtiQadri baee nay pehlay hee bata deeya thah kay Allamah Fakhr ud Din Raazi Rahimullah Alayhi Tallah nay nay Aajzi humility ka mafoom leeya heh, is say sabit hota heh kay joh kuch Allamah Fakhr Ud Din Raazi nay ayaat ko Aajzi meh samja aur na kay haqiqat meh. Aur saat hee arz heh kay joh Tafsir Imam Raazi nay ayaat say kee us ko Tafsir e Aajzi samjen, yehni Imam Raazi nay RasoolAllah kee aajzi ko esay ilfaaz esay andaaz meh biyaan keeya jis say Rasoolallah kee aajzi ka mafoom barkar rahay. Meh aap ko ek asool bata doon: Quran meh Hadith meh, jahan kaheen bee Nabi, Farishtay, Sahabi, nay apni shaan ko kam keeya, ya un esay ilfaaz istimaal keeyeh jis say sabit hota heh kay woh apni shaan meh apnay rutbay meh kami ker rahay hen apnay ilm kee nafi ker rahay hen, un sab jagoon per muraad aajzi hogi, aur meh nay aap ko aqli tor per bee bata deeya heh kay keyun aajzi muraad hogi pichli posts meh. Dekhyeh aap is asool ko test ker kay dekh lenh, Isa alayhis salam aur un kee walida Maryam alayhis salam say poocha jahay ga: * Surah Al Maidah {5} Verse 116: "And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my MOTHER as gods in derogation of Allah.?" Aur Isa alayhis salam jawab denh gay: " He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden. "Never said I to them aught except what Thou didst command me to say, to wit, 'worship Allah, my Lord and your Lord'." Aur phir Isa alayhis salam faramhen gay: "and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things." Isa alayhis salam yeh nahin kahen gay kay Ya Allah yeh inoon khud gar leeya thah balkay farmahen gay ya Allah tum in per gawah thay ... halan kay Isa alayhis salam phir dunya meh Ummati e RasoolAllah kee hasiyat say aahen gay woh dekhen gay kay un kee Ummat nay peechay kia keeya heh, kay unko khuda bana deeya gaya, magir qayamat kay din apnay ilm ka zikr nahin keren gay sirf joh poocha gaya us ka jawab denh gay aur farmahen gay: "and I was a witness over them whilst I dwelt amongst them; ..." kay Ya Allah mujjay toh us waqt taq ka ilm heh jab taq meh in kay darmiyaan majood thah, jab tum nay mujjay utha leeya toh us kay baad kia huwa is ka mujjay ilm nahin ... Halan kay un ko uthaya gaya, aur phir woh wapis bee dunya meh tashreef farma hoon gay toh un ko pata chal jahay ga kay Ummat nay kia kia gul khilayahay, chalen agay peechay saynahin kam say kam Quran say toh pata chal jahay ga nah kay in kay ummatiyoon nay kia darama keeya peechay, magir phir bee yeh farmahen gay kay Allah jab taq meh in meh majood thah toh jaanta thah, meh in per gawah thah jab utha leeya gaya toh gawah nahin thah jab gawah nahn thah toh ilm nahin heh, magir haqiqat yeh hogi kay woh wapis aahen gay Ummati e RAsoolAllah hoon gay aur apni Ummat Yahoodiyoon say debates keren gay aur un say chand logh Islam qabool keren gay. Is sab ilm kay bavjood yeh farmahen gay: "Thou wast the Watcher over them, and Thou art a witness to all things." Kuch toh ilm un ko be hoga magir phir be Allah kay ilm paaki biyaan keren gay, aur apnay kee nafi, yeh Isa alayhis salam kee aajzi heh dunya meh joh ummat nay gull khilahay un kay Mushrikana aqahid, Shirkia aqahid say la'ilmi nahin, keyun kay Hadith say un ka ilm sabit hota heh in waqiaat per aur phir be Nafi hogi toh muraad yahee heh kay yeh aajzi heh. Umeed heh aap Quran ko sahih samajnay meh kamyab hoon gay. Joh Tafsir Ulamah nay farmahi heh us ko qabool keren gay. Wama alayna ilal Balaghul Mubeen.

Aap nay joh ChistiQadriri bahi ko jawab likha thah meh nay us ka jawab apni pichli post meh be likh deeya heh. Joh abhi aap nay likha heh meh us ka jawab bee likh doon ga. Abhi thora neend ker loon sari raat jagtay huway guzri heh din kay giraa ho chukay hen. Umeed heh ujjay jawab complete kernay ka moqa denh gay. Inshallah jagnay kay baad dars e Aqeedah jaari rahay ga, umeed heh bacha log dars ko chor ker bagen gay nahin. Sochtay raho aur dartay raho.

Yeh be zeroori nahin kay Allah esay kahen kay ham nay Muhammed joh Noor thah us ko Bashr bana ker behja, keyun kay Tafseer ka asool heh kay deegir ayaat ko jama ker kay mafoom biyaan keeya jaa sakta heh. Misaal kay tor per: "Har sukhi, geeli, choti bari, dunya jahan meh jitnay be ghayb hen, rizq e makhlooq, sab ka zikr kitab e mubeen meh mojood heh." abh yeh kehna kay ham is ko tab maneh gay jab yeh pura jumla hee ek ayaat say sabit ho agir deegir ayaat ko mila ker sabit hota heh toh phir ham nahin maneh gay, bewaqoofi hogi. Keyun kay 6:59, 10:61, 11:6, 27:75. in sab ka Kitab e Mubeen meh hona sabit heh aur kitab e mubeen say mansoob hona sabit heh. Is leyeh joh kuch kitaab e Mubeen kay mutaliq farmaya gaya ho, cha'hay ek hee ayat meh ho, ya das ayaatoon say jama shuda ho, us ka inqaar nahin keeya ja sakta. Is'see tera RasoolAllah kee Bashariat, aur Nooraniat ka zikr mukhtalif ayaat meh heh, magir keyun kay zikr RasoolAllah kay baray meh hee heh is leyeh Nooraniat aur Bashariat donoon ko man'nay peray ga, yeh kehna kay agir agatha istera zikr hota: "Muhammed joh noor thay us ko bashr bana ker behja." toh phir Noor e Mujassim ka aqeedah darust thah, sara sar jahalat aur Asool e Tafsir e Quran say la'ilmi kee daleel heh. Kuffr toota khuda khuda ker kay, Aa gahay ho rah pay batoon hee batoon meh, musalmaan ho jaho gay, aur panch das mulaqatoon meh. Yahi toh meh keh raha hoon kay RasoolAlah Bashr hen magir un kee Bashriat aur hamari Bashariat meh farq heh, un ka kehna kay meh tum jesa bashr hoon is ka matlab yehnahin kay woh ham jesay hen, yeh sirf ek sift meh ham jesay hen, qulli zaat o sifat meh ham jesay nahin. Abh tum nay wohi baat kee kay Bashr toh hen magir RasoolAllah jesa Bashr na Sahabah thay aur nah ham ho saktay hen, han Bashr toh hen magar ham jesay nahin, is kee tardeed RasoolAlah nay khud farmahi. Aur note kero RasoolAllah nay farmaya thah kay tum meh say kon meri misl heh, meri jesa heh, is say Misli'at e Bashariat kee nafi ho gaee, aur sirf ek Sahabi say nahin balkay har Sahabi say sawaal huwa tum meh say kon heh meri misl, Rasoolallah kee Bashariat be be'misl heh, agar sift e Bashriat meh misl hoti toh Sahabah kehtay: "Ya RasoolAllah ham meh aap jesi taqat toh nahn kay itnay rozay rakhen, magir Bashariat kee sift meh ham aap jesay hen, sirf farq yeh heh kay aap Bashr ho ker taqway meh, ibadat meh, imaan o aqeedeh meh ham say ziyada hen." Sahabah meh say kissi ko jurrat nah huwi kay woh zubaan ko hila be sakhen is kaay baad, keyun kay Sahabah samaj gahay thay kay: Bashr toh hen magir Misl e Bashr hen, warna kehtay nah jistera tum keh rahay ho, Sift e Bashariat meh toh Ya RasoolAllah aap ham Sahabah jesay hen .. baqi aap ham jesay nahin, yehni taqway, ibadat, zikr weghera meh." Magir woh Sahabi thay, Wahabi nahin thay woh samaj gahay kay RasoolAllah ka kehna kay kon heh meri misl, is say Zaat o Sifaat donoon kee Misliyat kee nafi ho gahi heh, is leyeh choon charan be nah kee. Jee aap kee baat bilqul darust heh kay mujahideh, rozay rakhnay say kissi ka Noor hona sabit nahin hota, magir un mujahidoon say jism per Bashriat per farq perta heh, Sahabah nay RasoolAllah kee naqal meh rozana rozay rakhay thay, aur jismaani tor per kamzor ho gahay thay, toh RasoolAllah nay un ko yaad kerwaya kay meray Sahabah tum meh say kon heh meri misl, taqay Sahabah ko RasoolAllah kee Bashariat aur un kee bashariat meh farq yaad aajahay, yeh sawaal Sahabah ko yaad kerwanay kee khaatar thah, jesay kehtay hen, kia tum nay dekha nahin thah, yeh sawal heh magir mafoom heh kay tum nay dekha thah ... sirf yaad kerwanay kee khaatir sawal poocha gaya thah. Jogi, Budhist sab kertay hen magir Bashriat meh kamzoori hoti heh jism kee hadiyan nazr aa jaati hen, magir RasoolAllah per rozay rakhnay kee waja per kohi farq nahin aya thah, kohi jismani kamzori zahir nahin ho rahi thee. RasoolAllah nay farmaya tha mera rab mujjay khilata pilata heh meray sahabah, sari Hadith ko pero. Jab RasoolAllah ka janat, dozikh ko dekhna aur musallay per khara ho ker dekhna, is say woh mumtaaz hotay hen aam adami per toh phir yeh keyun keh rahay ho kay RasoolAllah kee sift e Bashariat ham jesi heh. Agar tum jesi Bashariat heh toh phir mumtaazi, fazilat nahin, keyun kay baseerat kee quwat Bashri aankh say heh, agar woh ankh say jannat dozikh ko dekhtay hen toh phir tumari jesi ankh nahin thee, nazr tumari jesi nahin thee, agar woh apnay qaan say azaab e qabr, quwat e samat say suntay thay toh phir un kay kaan basharoon jesa nahin thay, agar hotay toh nah sun saktay. Un kee bashariat be tumari jesi nahin aur nah un kee Bashariat Sahabah jesi heh, magir Sahabah jesi kenay say toheen nahin hoti keyun kay Sahabah taqway walay thay, tumara apnay jesa bashr kehna gustakhi heh keyun kay tumara kohi martba nahin tumari kohi shaan nahin, agir bashariat ka zikr tashbih say kerna heh toh phir un logoon kee bashariat say tashbih doh jin ka momin hona muttaqi hona, paak o mutahir hona, sabit heh, agar gatia logoon, say tashbih doh gay toh gustakhi hogi. Aaur akhar meh kissi Bashr ka roza mujahida kernay say Noor hona sabit nahin hota aur nahin ho sakta yeh bilqul darust baat heh aur is per khadim ka ittifaq heh, agar RAsoolAllah kay leyeh Allah tallah nay yeh nah farmaya hota: "Qad ja aqum manillahi Nooruv ..." toh Nooraniat ka aqeedah sabit nah hota. Nooraniat Quraan kee ayaat say sabit huwi heh aur Misl e Bashr hona be Qurankee ayaat say sabit hota heh, aur RasoolAllah kee Bashriat ka be'misl hona be Quran o Hadith say sabit hota heh. Meh nay Aqeedah bataya thah kay RAsoolAllah Bashr be hn aur Noor be hen, un kee bashariat Misl e Bashr heh aur Un kee Nooraniat un kee haqiqat heh. Bashriat meh nooraniat chupi thee. Jistera Jbiraeel Bashr ban ker aahy toh Nooraniat un kee bashariat meh chupi thee. Addition To Post:[/b] In ayaat say yeh istidlal kernakay RasoolAllah kay pass khazain ullah nahin thay sirf ilmi yateemi kee alamat heh: * Surah Al Furqaan {25} Verse 8: "Or (Why) has not a TREASURE been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched." * Surah Hud {11} Verse 12: "... and thy heart feeleth straitened lest they say, "Why is not a TREASURE sent down unto him, or why does not an angel come down with him?" * Surah An'aam {6} Verse 50: "Say: "I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel. I but follow what is revealed to me as Wahi." Say: "can the blind be held equal to the seeing?" Will ye then consider not?" * Surah Hud {11} Verse 31: "I tell you not that with me are the TREASUREs of Allah, nor do I know what is hidden, nor claim I to be an angel. Nor yet do I say, of those whom your eyes do despise that Allah will not grant them (all) that is good: Allah knoweth best what is in their souls: I should, if I did, indeed be a wrong-doer." Kaffiroon kay ihtiraazat, aur shaytani soch aur RasoolAllah ka khazanoon kee nafi meh farma: "Say: "I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel." aap kee ilmi yateemi aur aqahid say la ilmi ka saboot heh, awal meh RasoolAllah ka khazanoon ka hona sabit kerta hoon, aur phir Tafsir e ayaat keroon ga kay ayaat ka mafoom kia heh: * Sahih Al Bukhari, Book 3, Number 115: "Narrated Um Salama: One night Allah's Apostle got up and said, "Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed! Go and wake the sleeping lady occupants of these dwellings (his wives) up (for prayers). A well-dressed (soul) in this world may be naked in the Hereafter." * Sahih Al Bukhari, Book 23, Number 428: "Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things." * Sahih Al Bukhari, Book 59, Number 411: "Narrated Uqba: One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer a funeral prayer for any dead person, and then (after returning) he ascended the pulpit and said, "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." Meh nay sirft teen Hadithen naqal kee hen bator e saboot, baqi Ahadith joh RasoolAllah kay Khazain ul Ard per daleel hen un kay refference yeh hen: * Sahih Al Bukhari, Book 59, Number 660: * Sahih Al Bukhari, Book 76, Number 434: * Sahih Al Bukhari, Book 92, Number 378: * Sahih Bukhari, Book 52, Number 220: * Sahih Bukhari, Book 56, Number 795: * Sahih Bukhari,, Book 76, Number 590: * Sahih Bukhari, Book 87, Number 127: * Sahih Bukhari,, Book 87, Number 141: * Sahih Bukhari, Book 87, Number 160: * Sahih Muslim, Book 004, Number 1063: * Sahih Muslim, Book 004, Number 1066: * Sahih Muslim, Book 029, Number 5651 * Sahih Muslim, Book 030, Number 5688 RasoolAllah nay apnay khazanay honay ka iqrar ek nahin doh nahin, balkay bees mukhtalif rawayaat say keeya heh joh Sahih Muslim o Bukhari donoon kee muttafiq alayh hen. Abh tum mujjay bataho Allah ka RasoolAllah ko yeh hokam dena: "Say: "I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel." Kis mafoom meh heh, Allah kay Nabi ko Quran meh hokam ho kay khazanoon kee tardeed kero aur Hadith meh RasoolAllah ka Nabi farma rahay hoon kay SARI DUNYA KAY KHAZANAY mujjay millay hen. Abh teen wajoohat ho sakti hen, Allah tallah nay RasoolAllah say mazallah astaghfirullah jhoot bolwaya, ya RasoolAllah nay jhoot bola khazanoon kay honay ka ya phir Allah tallah nay RasoolAllah ko aajzi, khaqsari, humility ka hokam deeya kay Habib tum apni aajzi kero. Aur yahee aqeedah khadam ka heh kay RasoolAllah ko aajzi ka hokam huwa aur RasoolAllah nay aajzi kee. Is kay ilawah mazeed arz heh, RasoolAllah nay farishta honay ka inqaar keeya, woh keyun, Mushrik toh wesay hee mantay thay aur RasoolAllah kee nabuwat per un ka nuqs hee yahee thah kay aap Bashr hen, toh phir RAsoolAllah nay farishta honay kee tardeed keyun kee: Surah Al Isra{17} Verse 90: "They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth, {91} "Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water; {92} "Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face: {93} "Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- an apostle?" Keyun kay Surat Al Isra meh Mushrikoon nay chand mutalbaat keeyeh thay, zameen say paani niklay, khajooroon kay baagh hoon aur Sharab kee nehren, ya phir asmaan ko tor doh, Farishtay ko zahir kero, ya apnay gar ko sonay ka bana doh, ya asmanoon taq ek sehri laga doh, ya phir hamaray leyeh kitaab laho. Aur yeh sab duties to farishtoon kee hen, kay woh keren, Allah tallah nay in sab kamoon per farishtoon ko mamoor ker rakha heh, aur RasoolAllah ka farmana kay meh farishta nahin, is baat kay leyeh heh kay yeh meri duty nahin yeh farishtoon kee duty heh, meh ek Rasool hoon jis ka mansub heh kay pegham e illahi ko insaanoon taq puncha'na. Aur RasoolAllah ka farmana kay I Tell you not, meh kehta nahin hoon kay meray pass khazanay hen ... yeh esa heh Mushriko meh dawah nahin kerta, agir mera dawah hota kay meray pass hen toh phir daleel dena, us daway ko sabit kerna farz heh magir meh nay toh kabi dawah hee nahin keeya kay meray pass khazain hen ya meh yeh ker sakta hoon ya woh ker sakta hoon. Meh tum say kehta nahin hoon, meh tum say dawah nahin kerta kay meray pass khazanay hen nah meh ghayb jan'nay ka dawah kerta hoon, aur naah hee meh farishta honay ka dawah kerta hoon .... jab dawah nahin toh sabit kerna be zeroori nahin. Abh meh nay aayat kee Tafsir Hadith kee shaan meh kee heh, toh is kay baad aap kee zubaan daraazi ka thora hisaab ho jahay, kay aap kitnay baray gustakh hen. Ek Rasool toh hen, aur meh nay wazahat ker deeh heh kay Rasool ka mansub heh Allah tallah kay deeyeh huway pegham ko logoon taq punchana, toh RasoolAllah nay apnay mansub ka ilaan keeya kay logo meh toh Rasool hoon peghaam puncha raha hoon. Is say Ahle Sunnat kay maslak, aqeedeh ka rad kesay hota heh yeh toh aqeedah heh Ahle Sunnat ka kay Rasool ka yeh mansub heh. Aur RasoolAllah ka yeh farmana kay in sab batoon per Allah qadir heh Allah kee shaan biyaan kerna heh aur apni aajzi krna heh, warna, Rasool toh murdoon ko zinda kertay hen, mat'ti say parinday banatay hen aur phoonk maray toh parinda zinda ho jata heh, nabeenoon ko baseerat deh detay hen, ibrahim alayhis salam kee tera parindoon ka keema bana ker pahariyoon per rakhen aur awaaz denh toh woh parinday ur ker chalen aahen, Musa alayhisalam danday ko samp bana denh, baghal meh haath dalen toh Noor bana denh, samundar meh asa maren toh us ko cheer ker rakh denh, meh kia batahoon Ambiyah kee shaan, meray Nabi kee shaan be abh pero, ungliyoon say pani kay chashmeh jaari ho jahen, chaand ko ishara keren toh cheer ker rakh denh, meray Rasool nay sookay qav'wen meh qulli ker kay paani dala phir 1000 Sahabah nay us say paani peeya, khatam tab bee nah huwa, Khajooroon ka ek der'h thah RasoolAllah nay us per dua kee Sahabi nay qarz utara magar phir be utni hee baqi reh gaheen jitni say qarz dena shoroon keeya thah, Sahabah kay pass paani khatam huwa RasoolAllah nay farmaya bartan leh ahao, jin meh paani heh, Sahabi lahay RasoolAlah kee ungliyoon say us meh paani behnay laga. Meray Nabi ko Allah nay Siraaj aur Munir farmaya: Surah Al Ahzaab {33}Verse 45: "O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner.{46}And as one who invites to Allah's (grace) by His leave, and as a lamp spreading light." Siraaj woh joh khud Noor aur dosray ko Roshan keray, aur Munir woh heh joh khud Noor leta ho aur dosray ko Noor deta ho, yeh sift RasoolAllah kee heh, RasoolAllah nay doh dandoon ko chuwa aur woh roshini denay lagay: Sahih Bukhari, Book 8, Number 454: "Narrated Anas bin Malik: Two of the companions of the Prophet departed from him on a dark night and were led by two lights like lamps (going in front of them from Allah as a miracle) lighting the way in front of them, and when they parted, each of them was accompanied by one of these lights till he reached their (respective) houses." {Ek aur Hadith: Sahih Bukhari, Book 56, Number 833:} Mojzat kay refferences: * Sahih Bukhari, Book 56, Number 779: * Surah 54 Verse 1: * Sahih Bukhari, Book 60, Number 388: * Sahih Bukhari, Book 56, Number 777: * Sahih Bukhari, Book 56, Number 780: In ayaat meh RasoolAllah aajzi ker rahay hen, warna un kay mutalbaat kia thay kay khajooroon kay baagh hoon, paani ho, meray Nabi in sab per qadir thay, woh baagh be laga saktay thay, nehren be jari ker saktay thay, sonay kay pahaar be bana saktay thay, keyun kay mutalbah muj say nahin tum say nahin, mutalbaat Nabi say huway, Rasool say huway, meh toh nah ker sakoon keyun kay Bashr hoon magar Nabi, Rasool sirf Bashr hee nahin hen Allah kay Nabi be hen Rasool be hen, aur jis rab nay un ko Nabi banaya Rasool banaya, aur jis rab nay RasoolAllah ko itnay mojzay, Ambiyah ko itnay mojzay kernay ka izn deeya woh Rab phir deh sakta thah ... yeh naren jaari kerna, sonay kay gar bana'na yeh toh Saudi Arab ka seikh bee bana sakta heh, yeh kia mushkil kaam thah joh Allah ka Rasool nah ker sakka, woh nabi nah ker sakta thah jis kay pass Allah tallah kay dunya meh jitnay khazanay thay un kee kunjiyan theen, kia woh un khazanoon kay saath yeh sab nah ker sakta thah ... bilqul ker sakta thah, baghaat lagwa sakta thah, yeh sab kuch ker sakta thah, magir deen e illahi, aur shaan e risalat yeh nahin kay dunya meh jannat banaho, Nabi behtreen namoona hen rehan sehan ka, agar Nabi sonay kay garoon meh rahay ga, toh Ummatiyoon ka kia hoga. Aur Mushrikeen kay mutalbaat is leyeh nahin thay kay woh nabuwat ko maan lenh gay, balkay mutalbaat is leyeh thay kay topi darama hoga, RasoolAllah ka tamasha banay ga, Abi Lahab jesay Mushrik thay ... aaj yeh mutalbaat keeyeh, kal atay toh kehtay ham Nabi tab maneh gay kay khuda ko hamaray samnay la khara ker doh, ham tum ko Rasool tab maneh gay, jab tum hamaray leyeh dunya meh hee jannat bana doh, aur Allah ko hamara mazallah astaghrifullah nokar kee hasiyat say pesh kerwa doh. Yeh pehlay mutalba nahin thay balkay roz roz Mushrikoon kay leyeh tamasha thah kabi kuch kehtay kabi kuch kehtay, agar ek doh teen kay puray kertay toh phir toh puray mushrikeen kee line lagi hogi, falan ko tum nay sonay ka pahaar deeya heh mujjay tooh diamonds ka deh toh Nabi manoon ga ... Allah tallah nay hikmat kay tor per RasoolAllah ko farmaya deeya kay habib apni taqat kee aajzi kero, taqay in kay bar bar roz roz kay mutalbaat khatam ho jahen aur phir tum Tawheed kee ishaat kero. Deen kee tableegh kero, Rasool ka kaam yeh nahin kay sonay kay pahaar logoon ko deh aur un kay leyeh paani kee nehren jaari keray woh deen sikhanay ata heh, is leyeh RasoolAllah nay apnay ilm kee nafi ajizana, apni malkikat e khazain kee nafi aajizana tor per keeh. Jistera ek billion dollar wala kahay kay "meh ek ghareeb aadmi hoon." Billion dollar be heh aur phir be ghurbat ka kehna ya toh jhoot bol raha heh ya phir aajzi ker raha heh RasoolAllah kay pass dunya sari dunya kay khazanay hen aur phir be woh farma rahay hen kay: "Say: "I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel." Allah jhoot bolnay ka hokam nahin deta aur Rasool jhoot bolta nahin, is leyeh yeh nafi e ilm aur nafi e khazain aajzi heh, aur nafi e Malaik ka maqsid yeh heh kay farishtoon kee duty heh meri nahn kay yeh taqseem keren. Mujjay bataho kay is say Ahle Sunnat wal Jammat kay aqahid kee zabardast tareekay say nafi kesay hoti heh, ilmi yateem, yeh Tafsir Nafi nahin kerti kissi ek nuqtay kee, abh teri aqal moti heh aur Quran o Hadith say doori heh, agar Quran ko pera hota aur dil me Noor e hidayat hoti toh phir ayaat ko be samajta Tafsiroon ko be samajta, aur Hadithoon ko be samajta, jis ko tooh zabardast tareekay say rad tehra rahha heh haqiqat meh woh teray mazhib ka zabardast rad heh. Teri Wahabi'at ko nuclear bomb baja heh. Yeh hamara rad nahin moti aqal walay, perh ker mujjay jawab dena kay hamara kesay rad heh, Wahabiat kee kuffr wali enak utaar aur imaan wali, Sunni wali enak pehan phir tummeh deen kee samaj ahay gee. Tum ko sharam bee nahin aahi RasoolAllah ko aam bashr likhtay huway, kia aam Bashar mojzaat kertay hen, tum nay RasoolAllah ko aam Bashr likh ker un kee toheen nahin kee, kissi ek Hadith say sabit kero kay kissi Sahabi nay Tabi nay Tabi Tabi nay RasoolAllah ko aam Bashr farmaya ho, lanti insaan aam Bashr kon say aam bashr hen meh aur tum, meray Nabi meray aur tum jesay hen, Khabees yeh Aam basharoon wala tareeka Kaffiroon ka tareeka thah woh RasoolAllah ko mazallah astaghfirullah aam Bashr apnay jesa bashr kehtay thay, Sahabah musalmaan kabi be RasoolAllah ko apnay jesa yehni aam bashr nah keh sakkay aaj ek begheat kaffir Wahabi RasoolAllah ko Aam Bashr keh raha heh, kahan say sabit heh kay RasoolAllah ek aam Bashr hen ek ayaat pesh kero jis meh RasoolAllah ko aam bashr farmaya gaya ho, ek hadith pesh kero, yeh jissarat sirf kuffar kee thee, mushrikeen kee thee kay woh RasoolAllah ko aam Bashr, un kee khasooisat ka inqaar kertay thay: * Surah 21 Verse 3: "Their hearts toying as with trifles. The wrong-doers conceal their private counsels, (saying), "Is this (one) more than a man like yourrselves? Will ye go to witchcraft with your eyes open?" * Surah 23 Verse 24: "The chiefs of the Unbelievers among his people said: "He is no more than a man like yourrselves: his wish is to assert his superiority over you: if Allah had wished (to send messengers), He could have sent down angels; never did we hear such a thing (as he says), among our ancestors of old." * Surah 23 Verse 33: "And the chiefs of his people, who disbelieved and denied the Meeting in the Hereafter, and on whom We had bestowed the good things of this life, said: "He is no more than a man like yourselves: he eats of that of which ye eat, and drinks of what ye drink." * Surah 23 Verse 34: "If ye obey a man like yourselves, behold, it is certain ye will be lost." Halan kay is tafsir say RasoolAllah kee shaan sabit hoti heh aur tum un kee shaan meh kami ker rahay ho, mulaizah ho. Imam Qurtbi kee Tafsir say Mushrikeen per yeh point banta heh, Mushriko mujjay mantay Bashr ho aur mutalbaat kesay ker rahay ho, Bashr toh esa nahin ker sakta kissi Bashr ko dekha heh esa kertay huway, aur saath Rasoolallah mojzaat ker rahay hen yeh batanay kay Bashr kee yeh taqat nahin kay esa keray sirf Nabi, Sirf Rasool ker sakta heh joh Bashr ho. Toh Imam Qurtbi kee is Tafsir say Mushrikeen kay khilaaf point banta heh kay meh toh Bashr hoon, kabi Bashr esa nahin ker saktay, aur RasoolAllah kay mojzaat Mushrikoon kay leyeh RasoolAllah kee nabuwat kee daleel hen, woh toh aam Bashr mantay thay aur agar aam Bashr hotay aur Rasool nah hotay toh mojzay nah kertay is leyeh is say Nabuwat sabit hoti heh RasoolAllah kee shaan sabit hoti heh tum kesay keh rahay ho kay woh aam Bashr sabit hotay hen, meray jahil dost Ulamah kee Tafasir ko pernay aur samajnay kay leyeh be ustaad kee zeroorat heh, teray jesa be'imaan Tafsir ko be sahih tareekay say nahin samaj sakta, keyun kay jis ka dil kala ho us meh joh jahay ga kala hee ho ker bahir niklay ga. Abh Imam nay joh Tafsir kee, logo Bashr hoon meh kabi Bashroon ko dekha heh esa kertay huway, mojzaat be kertay hen saath saath toh Mushrikoon kay leyeh sochnay kee baat thee kay agar aam insaan hotay toh mojzay nah hotay aur mojzay hen toh aam insaan nahin Rasool hen Nabi hen, abh tum nay is Tafsir ka ulta mafoom leeya halan kay Tafsir kernay ka maqsid yeh thah joh meh nay biyaan keeya heh, kay RasoolAllah kee nabuwat ko sabat keeya jahay. Imam Qurtbi kee Tafsir say saaf zahir ho raha heh kay RasoolAllah nay aajzi keeh, keyun kay RasoolAllah kay pass khazanoon hona, aur RAsoolAllah is baat per be qadir thay kay woh Mushrikeen kay tamam mutalbaat puray ker saktay thay, Nabi agar chahay toh Allah ker deta heh us kay waseeleh say. Nabi kay pass khazanay hona aur Nabi ka un kay mutalbaat kaay pura kernay per qadir hona is baat kee daleel heh kay RasoolAllah ko hokam ee aajzi, khaqsar, tawazoh huwa thah. Muhammed Ali Razvi

* Pehla point, Imam Raazi rahimullah alayhi tallah nay joh likha heh woh toh Ahle Sunnat Wal Jammat ka aqeedah heh, kay logo meh Bashr hoon. RasoolAllah Bashr hen, aur jumla Tashbiya be heh, aur jumla Tasbhiyah meh qulli zaat o sifat ke tashbih nahin hoti sirf ek quality kee tashbih hoti heh aur ayaat: " sirf meh hoon Bashariat meh tumari misl." meh tashbih e Bashariat heh, yehni meh sirf Bashariat meh tumari jesa hoon, nabuwat, shahid, Noor, honay meh meri misl tum jesi nahin. * Dosra point, Misliyat Tashbiyah meh ek quality ka zikr hota heh, aur RasoolAllah kay mukhatib kuffar hen, kehna kay meh tum jesa bashr hoon. Khilaaf e haqiqat heh, meray Nabi Kaffiroon jesay Bashr nahin, Bashr hen magir Kaffiroon jesay nahin, keyun kay yeh jumla Tashbih heh toh muraad kafiroon jesay Bashr ho gi, aur meray Rasool kee bashariat ko Kaffiroon kee bashariat say tashbih dena gustakhi, kuffr heh. Abh yeh kehna kay Abdul Wahab Najdi Firawn jesay insaan thah, Nimrood jesa Bashr thah, kia Ibnul Wahab Najdi kee shaan meh gustakhi nahin, us kee tankees nahin. Allah kesay hokam deh sakta heh kay Mehboob tum apnay aap ko Kaffiroon jesa Bashr kaho. Aur kohi be Ummati kohi be musalmaan RasoolAllah ko Kaffiroon jesa Bashr nahin likhay ga, ya apnay jesa bashr nahin likhay ga keyun kay apnay jesa kehna tashbih heh is meh tankees e Risalat hogi, buland martba nabi ko gatia say tashbih deeh gustakhi huwi, Ibnul Wahab ko Firawn jesa Bashr kaha toh us kee shaan meh gustakhi huwi RasoolAllah ko agir kohi apnay jesa bashr kahay toh gustakhi hogi, Abh Kaffir aur Najdi keh saktay hen kay woh ham jesay Bashr thay, Kaffir gustakhi kee niyat say keh sakta heh aur Wahabi bee keh sakta heh, agir ek Tawahif Ibnul Wahab Najdi kee wife kay mutaliq yeh kahay, kay Ibnul Wahab Najdi kee biwi ham jesi auraat thee, toh kia gustakhi ka pehloo nahin nikalta. Bilqul nikalta heh ho sakta heh kay woh us kee biwi ko tawahif keh rahi ho. Aur esay ilfaaz RasoolAllah kay leyeh bolna jin ka mafoom acha aur bura ho sakta ho, ijazat nahin, Allah tallah nay Raina jesay lafz kay istimal say rok deeya jis say gustakhi ke pehloo nikal sakta thah ... is leyeh RasoolAllah kee Bashariat ko Tashbih dena kay woh ham jesay Bashr hen gustakhi, aur ayaat kay mutabiq kaffur, aur kaffiroon ko bara azeem azaab hoga. * Tesra point, RasoolAllah ko hokam keyun huwa kay aap keh denh kay kaffiro meh be tum jesa Bashr hoon, jab haqiqat yeh heh kay woh un jesay Bashr nahin, nah woh Kaffiroon kee sifaat bee nahin aur zaat bee nahin, Kaffir dunya meh anda heh aur meray Nabi jannat aur dozikh ko dekh raha heh, qabroon meh azaab kee awazen sun raha heh, un kee Bashariat Kaffiroon jesi kesay huwi, jab itna farq sabit ho gaya toh Bashariat kesay huwi Kaffiroon jesi, RasoolAllah Bashr toh hen magir Kaffiroon jesay Bashr nahin. Toh phir kia waja kay RasoolAllah ko hokam huwa kay aap keh denh kay meh sirf hoon Bashariat meh tumari misl! Dekhyeh jab haqiqat is kay barkhalaf heh, toh doh wajoohat ho saktay hen, ya Allah tallah nay RasoolAllah say jhoot bolwaya, ya phir Allah tallah nay aajzi, inkasari, tawazoh, humility, ka hokam deeya. Dekhyeh jab kohi professor, Kohi Aalim lecture kay shorron meh hamd o salat kay baad kehta heh, kay: "meh ek aanparh aadmi hoon, meh is lyke nahin kay yahanper khara ho ker biyaan keroon." Toh kia woh jhoot bol raha hota heh, nahin woh aajzi ker raha hota heh, jab kohi esi baat kahay joh haqiqat kay bar khalaf ho toh ya toh woh jhoot ho sakti heh ya phir aajzi, abh Allah jhoot ka hokam deta nahin aur RasoolAllah jhoot bolta nahin, toh yahee result heh kay yeh saray jumla Allah tallah nay RasoolAllah say aajzi, inkasar, tawazoh, humility, meh farmanay ka hokam deeya. Nah RasoolAllah kee zaat Kaffiroon jesi aur nah sifaat kaffiroon jesi, toh phir RAsoolAllah ka yeh farmana: "Sirf meh hoon Bashariat meh tumari misl." aajzi heh. Keyun kay jab kohi bara, apnay say jhootoon kay jesa honay ka farmahay toh mafoom aajzi hota heh. Qaazi Sana-ullah Pani'Pati apni Tafsir e Mazhari kee Soorat 18 Verse 110 per farmatay hen: "Hazrat Ibn Abbas radiallah tallah anh nay farmaya, Allah nay RasoolAllah ko Tawazoh kee taleem deeh taqay aap maghroor nah ho jahen aur hokam deeya kay aap apnay adami honay ka iqrar keren ...." Aur 41:6 meh yahee qaul Hassan {Basri rahimullah alayhi tallah} say mansoob keeya: "Hassan nay kaha Allah nay aap ko tawazoh kee taleem deeh yehni ..." * chota point, Allah tallah nay farmaya heh Mehboob tum farma doh kay Bashar honay meh sirf meh tumari misl hoon, misliyat sirft ek quality meh hoti heh jesa kay sabit keeya heh, ants, chimptiyoon wali ayaat say last response meh. yeh be sabit ho gaya kay un kee Bashariat ham jesi nahin toh phir keyun farmaya kay meh tum jesa Bashr hoon, meh nay pehlay likha thah phir Tafsir pesh krta hoon: "Toh matlab yeh nahin hoga kay RasoolAllah ham jesay Bashr hen, balkay Misli'at zaat meh nahin farmahi gaee, balkay Ulluhiyat kay mutaliq heh, Yehni logo tumara khuda ek khud heh, aur meh be tumari misl hoon, yehni keyun kay tumara khuda ek heh aur meh be sirf hoon bashariat meh tumari misl, toh mafoom yeh hoga kay logo mera khuda be ek khuda heh. Allah nay shoroon meh hokam deeya kay farma doh tum sirf bashariat meh un kee misl ho, aur phir agay bataya kay Bashariat meh un kee Misl kesay heh, yehni logo tumara khuda ek khuda heh." Aur is kee tasdeeq, Pir karam shah Al Azhari nay apni Tafsir Zia Ul Quran meh farmahi: "... Sir yaqinan ek baat meh mamasi'lat heh woh yeh heh: "innahu la ilaha illahu." wo be ek khuda'hay wahid la shareek ka banda heh jis kay tum banday ho is ka khaliq o malik heh joh tumara khaliq o malik heh." * Panchwan point, Bashariat meh Misliyat ka zikr heh aur in'nama kalmah e hasr heh yehni Sirf, toh RAsoolAllah nay takhsees farma deeh kay sirf Bashariat meh tum jesa hoon, Nooraniat jis ka zikr Allah tallah nay ayaat: "qad ja aqum manillahi Nooruv wa Kitabum" mubeen meh farmaya heh, us meh misliyat nahin sirf Misliyat Bashariat meh heh. * Chat'tah point, Tamassala, aur Misluqum, Misl say hen, aur Al Munjid Deobandiyoon kee dicionary meh Mislu ka urdu meh tarjamah yoon keeya: Shuba, Nazeer, Mushabat, aur me nay is ko apnay ilfaaz meh Misl e Bashar likha heh, yehni Bashri Mushabat, Bashri Nazeer, Bashri shabih. Note keren Mushabat e Bashriat say haqiqi Bashariat muraad nahin balkay Bashariat say joh mushabat heh woh muraad heh, heh logo meh sirf mushbat e bashariat meh tum jesa hoon, sirf dekhnay meh tum jesa hoon, zahir meh tum jesa hoon.Aur keyun kay Misl say Tamsil heh, is say muraad huwi kay Jibraeel alayhis salam Misl e Bashr hen, aur Haqiqi Bashr nahin hen. Aur is'see tera RasoolAllah kay leyeh be lafz Misluqum istimaal huwa heh aur RasoolAllah be Misl e bashr hen, haqiqat Bashriat nahin. * Satwanh Point, Mushrikeen aur Kaffir RasoolAllah ko Bashr hee mantay thay, is'see leyeh RasoolAllah kee nabuwat kay munkir thay, woh bee yahee tana detay thay kay yeh toh ham jesa Bashr heh kesay nabi ho sakta heh. Jab Mushrikeen ka bee yahee aqeedah ho, kay RasoolAllah Bashr hen toh phir ilaan kerwanay kee zeroorat kia pesh aahi, RasoolAllah kee Nabuwat per un kee bashariat kee bina per ihtiraaz thah, toh kia ilaan e Bashariat say un kay ihtiraaz ka rad hota heh ya taheed, phir is ayaat kay nazal kernay ka maqsid bila waja heh, keyun kay Mushrik toh pehlay hee Bashr mantay thay, aur unee ko yeh kehna kay meh Bashr hoon, is baat kee tuq nahin banti. Yeh ilaan e Bashariat nahin thah, un jesi Bashariat ka ilaan nahin thah balkay Misl e Bashr honay ka ilaan thah kay meh sirf Misl e Bashr hoon, logo meri Bashariat ko dekh ker is ko meri haqiqat nah samjoh meh Misl e Bashr hoon, zahir meh Bashr hoon meri haqiqat yeh nahin, balkay haqiqat ka ilaan Allaht allah nay khud farmaya: Ya ahlal kitab ... Qad ja aqum manillahi Nooruv Wa Kitabum mubeen." {"tumaray pass Allah kee taraf say Noor aur Kitab e Mubeen ahi"} Aur aakhir meh, ek mmuffasir ka ek mafoom biyaan krna aur baqiyoon ko nah biyaan kerna, aur sakoot ikhtiyaar kerna is baat kee daleel nahin kay us Muffasir nay us ko ghalat samja heh is leyeh biyaan nahin keeya. Aalim, Muhaddith ka sakoot us kay munkir honay kee daleel nahin hota, balkay us kee tardeed motbar hoti heh. Aur dosri baat yeh heh kay in Mufassireen kay dor meh aap jesay chavlen marnay walay nahin thay, aur nah kohi RasoolAllah kee Nooraniat kay munkir thay aur nah kissi nay RAsoolAllah kee BAshariat kee aarh meh Nooraniat ka inqaar keeya thah. Misluqum ko sirf Bashariat kee daleel nahin banaya thah isleyeh unoon nay is per kuch likha nahin, un kay dor meh chavlen marnay walay nahin thay, yeh chavlen marnay walay 17th century kay baad Ibnul Wahab Najdi kay manay walay peda huway. Is say pehlay Imam Busairi jesay Nooraniat kay qahil toh millen gay, sab man'nay walay toh millen gay magar munkir kohi nahin millay ga, siwahay Ibn Taymiyah kay, balkay us ka Shagird Ibn Kathir be Nooraniat e Muhammedi ka qahil aur man'nay wala thah, bura ho Wahabiyoon ka inoon nay Ibn Kathir kee tafsir meh editing ker deeh. Warma Zia Ul Quran kee translation meh us kee haqiqat majood heh. Joh Ihtiraaz jis zamanay meh huwa toh Ulamah e waqt nay uska rad keeya, jab yeh ihtiraaz utha hee nahin toh likhen kesay. Is leyeh Ulamah e Ahle Sunnat As Salaf Us Saliheen ko is ka pata thah woh samajtay thay mantay thay, magir keyun kay tumaray jesay Wahabi jahil aur be'imaan us waqt mojood nah thay jinoon nay ihtiraaz keeya Nooraniat per is ayaat kee aarh meh is leyeh is per kuch likha nah gaya. Abh keyun kay tumaray Wahabi mazhib meh chavlen marnay walay peda huway hen toh un ka rad Arabi zubaan say kerna zeroori heh, aur yeh logic nahin grammar heh. Un ka RasoolAllah kee Fazilat e Bashariat ko nah dekhna nah samajna esa heh jesay anday koo sooraj nah nah dekhai dena. Abh andoon kee ghalti heh kay woh fazilat e RasoolAllah ko nah dekh sakkay, RasoolAllah kee fazilat ka nah hona sabit nahin hota. Aam insaan is leyeh samja kay woh Misl e Bashr thay, jistera Maryam Aalyhis salam kay pass Jibraeel alayhis salam punchay toh unoonnay bee aam Bashr hee samja aur parda ker leeya, aur Allah say pana mangi Bashr kay sharh say: "She said: "I seek refuge from thee to ((Allah)) Most Gracious: (come not near) if thou dost fear Allah." Unoon nay Jibraeel alayhis salam ko Bashr samja thah aur yahee soch ker pana mangi thee kay nuqsaan punchahay ga, agar pata hota kay Farishta heh toh phir dar kis baat ka farishta toh hilta bee nahin begher Allah kay hokam say. Aur Ibrahim alayhis salam kay pass jab Farishtay punchay toh unoon nay aam Bashr, mehmaan samaj ker buna huwa bachra khanay kay leyeh rakha, daleel heh kay jab Bashr ban ker Noor ata heh toh Bashr hee lagta heh dekhahi deta heh. Aur RasoolAllah ko kaffiroon nay Bashr hee samja keyun kay woh Bashr hee ban ker tashreef farma huwa thay. Un ka yeh sab kehna is leyeh thah kay Bashriat meh Nooraniat chupi thee. Jab unoon nay Bashr dekha toh Bashr hee samja jistera Maryam alayhis salam aur Ibrahim alayhis salam nay Farishtoon ko Bashr samja. Jee RasoolAllah ko hokam huwa thah, kay ilaan ker doh kay: "Kehdo! sirf meh hoon Misl e Bashr tumari jesa." Abh woh nah samaj sakkay toh un kee khata, aur Allah tallah nay khud ilaan farmaya deeya, o Ahle kitaab, o peray likhay Yahoodiyo aur Isa'yo, tumaray pass Allah kee taraf say ek Noor aya heh aur Kitab e Mubeen: "Ya Ahlul Kitabi ... Qad ja'aqum manillahi Nooruv wa kitabum Mubeen." Nooraniat ka Ilaan Allah nay khud keeya aur farmaya Noor aya heh Allah kee taraf say, yeh nahin farmaya logo tum ko Bashr dekhahi deta heh toh Bashr ayah heh, joh haqiqat e RasoolAllah ko janta thah, us nay khud haqiqat ka ilaan keeya, kissi be jaga Allah tallah nay yeh nahin farmaya kay tum in jesay Bashr ho, Muhammed tum logoon jesa Bashr heh, O Muhammed tum in jesay Bashr ho, Allah nay yeh nahin farmaya, keyun kay dekhnay walay be dekh saktay thay kay Bashr hen, Allah nay khud Nooraniat e RAsoolAllah ka ilaan keeya, heh peray likhay logo, heh Ahle kitaab Allah kee taraf say tumaray pass ek Noor aya, aur Kitab e mubeen aahi. Allah nay RAsoolAllah kee us haqiqat ka zikr keeya joh sirf Allah janta thah aur RasoolAllah jantay thay, Allah nay us haqiqat ka zikr farmaya jis ka zikr RasoolAllah nay nahin farmaya. Pehlay sabit ker chuka hoon kay Sahabah, Muffasireen nay is ayaat ko tawazoh, inkasari, khaqsari, aajzi, humility kay maffoom meh samja: "Kehdo sirf meh hoon Misl e Bashr tumari jesa." Aur aajzi, inkasari, khaqsari, humility us waqt hoti heh jab khohi khud apnay martbay kee nafi keray, aap shaan ko kam biyan keray, professor apnay shagirdoon ko kahay kay meh apnay shagirdoon jesa hoon, toh muraad yeh nahin hogi kay woh apnay shagirdoon jesa heh ilm meh, nahin balkay yeh us kee aajzi heh. Aajzi, inkasar, aajzi us waqt hogi jab professor apnay aap kay mutaliq kehta heh aur khud kehta heh, agar shagird kahay kay professor ham jesa shagird heh toh gustakhi heh professor kee us nay professor kay ilm ko kam keeya shagird keh ker. Aur jab kohi bara, professor say bara PhD wala kahay kay yeh Professor hen toh yeh us kee haqiqat ka zikr heh, yehni profeesor kee haqiqat ka biyaan heh, Abh note keren, RasoolAllah nay apnay baray meh farmaya toh Allah nay aajzi kerwahi, Wahabi nay RasoolAllah ko apnay jesa kaha toh gustakhi kee, aur Allah nay RasoolAllah kee Noor honay ka, Noor behijnay ka zikr keeya toh un kee haqiqat huwi.

Jee joh aap nay Tafsair pesh kee hen un ko khadim qabool kerta heh keyun kay RasoolAllah nay famraya heh kay Quran ka mafoom bera waseeh heh srif likha mukhtssar gaya heh. Aur meh nay is kee daleel peshlay pesh ker dee thee phir reapeat kernay kee zeroorat nahn. Ham sunni har tafsir ko mantay hen joh Sunni Aalim kee ho, aur joh Quran o Sunnat kay mutabiq ho. Quran kee shaan yeh heh kay us meh bot wasehh mafoom heh is leyen meh kesay limit laga sakta hoon Quran kay mafoom meh. Kia tum munkir ho is point kay tamassala aur Misluqum donoon Misl say hen? Jab tum inqaar nahin ker saktay aur apni dajjaliat per perda nahin daal saktay toh phir mafoom meh farq kistera hoga. Root word Misl ka mafoom har us lafz meh hoga jis meh yeh istimaal ho, root word lafz bunyadi lafz hota heh jis kee bunyaad per aur lafz bantay hen, magir har lafz meh root word ka mafoom paya jata heh. Jistera English zubaan meh lafz Confess heh, yehni iqrar, abh yeh lafz confessed, confessing, confession, meh toh badal gaya magar bunyadi mafoom , iqrar keeya, iqrar ker, iqrar e jurm, gunnah weghera ... toh ilfaaz kee pronounciation badali, mafoom badla magir bunyadi lafz root word ka mafoom saath raha. Is'see tera Arabi meh root words ka mafoom ilfaaz kay saath rehta heh, Mislu, Misli, Masaluqum, Amsaluqum, Misluna, Misluhu, Misluha jistera be word badlay ... Is leyeh Jibraeel alayhis slaam kay leyeh lafz tmassala bola gaya, aur RasoolAllah kay leyeh Misluqum. Magir mafoom donoon ka wohi raha sirf context kay mutabiq ilfaaz badlay. Jibraeel alayhis salam aur RasoolAllah Misl e Bashr hen Haqiqi Bashr nahin, keyun kay RasoolAllah be Noor sabit hen aur Jibraeel alayhis salam be Noor sabit hen. Misl say kohi be lafz nikla ho zaat e haqiqi per nahin bola jata, balkay kissi ek quality per bola jata he: * Surah 6 Verse38: "There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities LIKE YOU {amsaluqum}." Abh kai is kamatlab yeh toh naihn nah kay Ants, Chimtiyan, insaan ban ker communities meh rehti hen. Is ka matlab yeh heh kay woh communities meh rehti hen jistera insaan communities meh rehti hen, magir aap kee mantaq kay mutabiq mafoom yeh hoga kay Ants insaan ban ker communities meh rehti heh keyun kay lafz Masaluqum istimaal huwa heh. Jab jumla ibarat tashbiyah ho toh phir ek kissi sift say tashbih hoti heh qulli tor per tashbih nahin hoti, Jistera Ali Sher ka beta heh, toh is ka matlab yeh nahin kay Ali ka baap haqiqi mafoom meh dumb wala sher thah. Upper wali ayaat meh be Tashbih heh aur sirf ek quality say tashbih hoti heh qulli tor per nahin hoti. Aur joh neechay ayaat pesh hogi woh be jumla e tashbiyah heh aur us meh be ek kee quality say Tashbih heh qully tashbih nahin ho sakti. Is'see tera RasoolAllah ko hokam huwa kay farma denh kay: * Surah Al Kahf {18} Verse 110: "Kehdo! Sirf meh hoon Bashr tumari Misl. Mujjay Wahi behji gahee heh kay tumara khuda ek Khuda heh." Toh matlab yeh nahin hoga kay RasoolAllah ham jesay Bashr hen, balkay Misli'at zaat meh nahin farmahi gaee, balkay Ulluhiyat kay mutaliq heh, Yehni logo tumara khuda ek khud heh, aur meh be tumari misl hoon, yehni keyun kay tumara khuda ek heh aur meh be sirf hoon bashariat meh tumari misl, toh mafoom yeh hoga kay logo mera khuda be ek khuda heh. Allah nay shoroon meh hokam deeya kay farma doh tum sirf bashariat meh un kee misl ho, aur phir agay bataya kay Bashariat meh un kee Misl kesay heh, yehni logo tumara khuda ek khuda heh. RasoolAllah kee Bashariat kee Tashbih insaniat say nahin balkay yeh Tashbih is mafoom meh heh kay logo jistera tumara khuda ek heh aur mera be ek heh. RasoolAllah kee Bashariat ham jesi nahin, agar ham jesi hoti toh RasoolAllah yeh nah Sahih bukhari kee hadith meh farmatay: "ayu'qum misli" {I am not like you}, agar hamari Bashariat hoti toh phir woh qabaroon meh namaz pernay waloon ko nah dekhntay, dozikhiyoon ko nah dekhtay, jannatiyoon ko jannat meh nah dekhtay azaab e qabr kee awazan nah suntay,jism mubarak kay paseenay say booh aati khushbooh nah aati,dant mubarak say Noor nah nikalta, ungliyoon say paani ka chashma nah jaari hota ... bas Bashr thay, magar afzalul Bashr, thay Adam alayhis salm jesay bashr thay, Musa alayhis salam jesay bashr thay, un kee bashariat ham jeesi nahin. Jibraeel alayhis Salam Misl e Bashr ban ker tashreef lahay aur RAsoolAllah ka be Misl e Bashr hona sabit heh. Baqi aap chavlen maren aap ko chavlen marna zeb deta heh, mujjay toh chavlen marnay kee fursat nahin.

Tum nay yeh ihtiraaz is ayaat per keyun nah keeya: "... then We sent her our angel, and he appeared before her as a man in all respects." {Surah Maryam {19} Verse 17}Yahan per toh tum nay yeh likha tha: "... farishtay jab bhi is dunya mein aain hein bashar ban kar ..unho ne sirf bashar ki shabih ikhtiar ki hoi hoti hay magar wo apni asliat ke lihaz say farishaty hi hotay hein." Yahan per tooh nay yeh keyun nah kaha: "yahi baat isi tarah se Allah ne kion na kehdi ..." Sirf is leyeh nah kee keyun kay tooh nay RasoolAllah kee Nooraniat ka rad kerna thah halan kay tooh nay Mas'sala ka mana yeh keeya heh: "farishtay jab bhi is dunya mein aain hein bashar ban kar ..unho ne sirf bashar ki shabih ikhtiar ki hoi hoti hay magar wo apni asliat ke lihaz say farishaty hi hotay hein." Abh point yeh heh kay jab woh Shabih ikhtiyaar keren, Soorat e Bashriat ikhtiyar keren, Lebas e Bashriat apnahen, toh phir ZAHIR meh BASHR hee dekhahi denh gay dekhnay meh, zahir meh Bashr hee lagen gay, Farishtay nahin. Is'see leyeh meray Imam nay is ayaat ka tarjumah yoon keeya: "To un say udhar ek perda ker leeya, toh us kee taraf ham nay apna roohani behja woh us kay samnay ek tandarust aadmi kay roop meh zahir huwa." Sayyidi Ala Hazrat nay tumaray point ko mukhtasar ker kay tarjumeh meh biyaan ker deeya. Surah Maryam ayaat 17 meh lafz Mas'sala istimal huwa heh jis kay root letters MSL hen, aur Sura Al Kahf ayaat 110 Misluqum istimal huwa heh jis kay root letters MSL hen. Mafoom meh yeh haqiqat kay leyeh nahin bola jata balkay, Zahir per bola jata heh, joh dekhahi deh ... Is kay baad meh nay wazahat kee thee, kay Mas'sala ka mafoom yeh heh kay Jibraeel zahiri tor per Bashr thay, dekhnay meh Bashr thay ... aur Misluqum keyun kay same root letters say heh is leyeh mafoom be wohi heh joh Mas'sala ka heh yehni Zahir meh tumaray jesa Bashr hoon, dekhnay meh tumaray jesa Bashr hoon. Yeh mantaq nahin, philosophy nahin meray chunnay munnay nunnay bachay, yeh Arabic grammar heh jis kee tummeh alif bee nahin aati. Yeh Allah tallah nay Ummat ko laranay kay leyeh nahin balkay Allah tallah nay Arabi zubaan meh yeh Quran utara heh, aur Arabi ka exact tarjuma kerna asaan nahin, agir tarjumah keren toh ilfaaz mafoom kho beth'tay hen, is leyeh Tafsiri-tarjumah keeya jata heh takay Quran kee ayaat ka asal mafoom translation meh loose nah ho. Lafz Mas'sala aur Misluqum donoon kay root letters MSL hen aur mafoom ek hee heh. Abh agir Ummati khud Quran ko nah maneh, aur laren, aur Quran kay feslay ko qabool nah keren toh is meh Allah kee kia khata heh, Allah kee kia ghalti heh, bajahay yeh kehnay kay meh apni ghalti tasleem kernay kay bajahay Allah say lar raha hoon, us kay Quran say lar raha hoon, ulta Allah ko ilzaam deh rahay ho kay Allah Ummat ko lara raha heh. Misluqum aur Mas'sala ka mafoom ek heh root letters ek hen jab Mas'sala ka mafoom yeh heh kay Jibraeel alayhis salam zahiri soorat meh, dekhnay meh, lebaas e Bashriat meh ahay, soorat e Bashr meh ahay, Shabih a Bashr meh ahay toh phir RasoolAllah kee Misluqum Bashari'at ko tum literal Bashariat ka mafoom deh ker, Allah kay khilaaf, Quran kay khilaaf, jang kero aur ilzaam doh kay Allah ummat ko lara raha heh. Wah reh Wahabiyat teray kuffr kee had'h nahin. Mas'sala ka lafz Jibareel alayhis slam kay leyeh istimaal ho toh Lebaas e Bashriat, Soorat e Bashariat, Shabih e Bashriat ka mafoom doh aur wohi lafz RasoolAllah kay leyeh istimaal ho toh tum RasoolAllah kee Bashariat ka Soorat e Bashariat, Shabih e Bashariat, lebass e Basharian, man'nay say inqaar ker doh. Yeh tumari be'imani heh, warna imaan wala Quran wala, musalmaan kabi bee inqaar nah keray. Tum aur muj meh yahee farq heh, tum nay Allah kay khilaaf jang jari rakhi, aur meh jab Wahabi thah toh jab ek point sabit ho jata toh tasleem ker leta, nateeja yeh huwa kay meh Sunni huwa aur tum kaffiroon kay group meh ho jis kay mutaliq Rasoolallah nayf armaya thah kay intihahi bewaqoof, jahil hoon gay, aur East yehni Najd say niklen gay. Tum jahil ho, is leyeh aqal nahin warna ithiraaz nah kertay, kuch esay jumlay hotay hen jin ka literal tarjumah kerna muhaal hota heh, misaal kay tor per: "Mera sar chakkar kha raha heh" Abh teray jesa kutta damagh Wahabi is ka kia tarjumah keray ga English meh, yahi nah kay: "I am feeling dizzy" Ya phir kutta damagh insaan yeh tarjumah keray ga: "My head is eating circles." Ya yeh lenh is ka English meh tarjumah keren aur mujjay batahen kay kesay tarjumah keren gay: "Meh nay apnay dil per pathar rakh ker chup saad li." English meh yeh tarjuma theek heh: "I placed a stone on my heart, and maintained silence." abh tarjumah toh ho gaya, magir placing stone on heart ka matlab kia heh: "I suppressed my feelings and maintained silence." Tarjumah kerna abbah jee kee khodh meh khelna nahin heh kay ankh band ker kay tarjumah ker lenh gay, Arabi jumlay bilkhasoos Quran kee Arabi ka tarjumah literal kerna bot mushkil kaam heh, aur jahan per tarjumah mushkil hota heh wahan per Tafsiri tarjumah keeya jata heh taqay mafoom sahih tera jana ja sakkay: Abh literal tarjumah my head is eating circles to ker deeya magir kon sa English daan is ko samjay ga kay is ka matlab kia heh. Is leyeh meray bachay, Chavlen marna chor doh, tum ko yeh jahalat stupidity abbah jee say genetically aur ilmi tor per warsay meh milli heh, is leyeh mujjay pata heh kay joh kutta damagh logh hotay hen woh kutta damagh soch hee rakhtay hen aur zubaan ziyada chalatay hen aur damagh ko istimaal kerna bilqul nahin ata un ko. Allah farmate hein ke ye quran seedhi baat karta hay..to khud faisla karo..Allah ne to ye seedhi baat na ki..parho kuch matlab kuch.. Jee kafi derh baad kohi kaam kee baat likhi heh abh meh toh tap gaya thah, agir pass hotay toh tummeh thappar mar mar kay tumaray damagh ko meh qaan kay zareyeh bahir nikalta itni tap chari thee tumari jahalat aur stupidity ko perh kay. Quran ka har lafz finely tuned heh, Quran kay ilfaaz kee misaal is leyeh deeh kay kuch kutta damagh logh samaj lenh, jin logoon kay khalq say Quran neechay nahin utarnay wala jesa kay rasoolAllah nay Wahabia kay mutaliq farmaya thah Sahih Marfooh hadith meh ... toh Quran ko samjana kia ... aqli tor say samja raha hoon is leyeh kay RasoolAllah nay farmaya thah kay Quran khalq say neechay nahin utray ga, meh aqli tor per samja raha hoonkay shahid aqli misalen tumaray damagh meh gussen, magir meri khata keyun kay RasoolAllah nay farmaya thah kay Wahabiyah intihahi bewaqoof hoon gay ... is leyeh aqli misalen be kissi kam kee nahin hen aap kay leyeh. Wahabi sirf teri zid heh warna abh toh dankay kee chot tooh jhoota kazzab aur batal sabit ho chuka heh magar phir be manay ga nahin. Muhammed Ali Razvi

Aur reh gaee daleel kee baat kay kia meray pass daleel heh kay Hazrat Ameer Muawiyah radiallah tallah anh sharminda hoon gay toh alal ilaan likhta hoon kay na pata heh, na peri, na sunni, nah kissi Sunni Aalim nay kabi esay biyaan keeya ... yeh sirf Khadam ka aqeedah heh ghairat'mand Sahabah kay baray meh, Aur kissi bi Sahabi ko ghairat'mand man'nay kay leyeh nah mujjay Quran kee ayaat kee zeroorat heh aur nah Hadith kee. Keyun kay ghairat kissi daleel kee mohtaaj nahin ... sharm o haya kissi daleel kee mohtaaj nahin, agir mohtaaj hoti toh phir aap kis kis Sahabi ko sharm o haya, ghairat'mand Quran o Hadith say sabit ker saken gay? Aur kitnoon ko ker saken gay? Agar mera Sahabah kay baray meh yeh aqeedah rakhna kay woh ghairat'mand, ba'haya o sharm thay bila daleel biddat heh toh phir mujjay is biddat ko qabool krnay kay siwa kohi aur rasta nazr nahin ata siwa'hay Shi'at kay. Aur ek Sahabi e RasoolAllah kay baray meh yeh aqeedah rakhna kay un kay betay nay joh zulm RasoolAllah kay nan'nay nawasoon say keeyeh, Ali Asghar meray Imam kay masoom bachay ko joh bol be nahin sakta thah teer marwa kr shaheed kerwaya, Ahle bayt e athar kay garanay ko paani say mehroom keeya, bachay piyaas kee shidat say tarptay rahay, aur meray Nabi kay garanay ko shaheed keeya, khawateen e Ahle bayt kay saroon ko nanga un kay saroon say dopattay taq cheen leyeh joh kuch thah loot leeya, Iraq say be parda nangay pahoon khawateen e Ahle bayt chaleen ghair mehram dekhtay rahay, Allah kay woh Nabi jis nay Kaffiroon kee beparda auratoon kay sar dopaton say dampay, Sahabi nay farmaya ya RasoolAllah yeh Kaffir aurat heh, RasoolAllah nay farmaya kia kissi kee beti nahin, aur sar damp deeya ... woh Nabi joh kaffiroon kee auratoon ka sar nanga be parda nah dekh sakka Yazeed kee fojh nay us Nabi kee nawasiyoon ko mulk Iraq say Shaam taq leh ker gahay ... in paak bibiyoon kay diloon per kia guzri hogi, kia dil per zarbeh lagi hoon gi, un paak bibiyoon nay kitni daffa mot'h kee dua kee hogi, kitni daffa ashq baar huween hogi, kitni daffa rastay meh gireen hoon gee, kitni daffa Yazeedi kaffir lashkar say darkhawat kee hogi kay thak gaheen hen rest kernay doh, ... jab Yazeed ka hisaab hoga aur baap yehni Ameer Muawiyah radiallah talah anh kay naam say pukara jahay ga toh phir jurm ginnay jahen gay list peri jahay gee ... Meray Nabi ka Sahabi sharminda nah ho, mera aqeedah meri ghairat e imaani ijazat nahin deti kay meh Sahabi kay mutaliq yeh aqeedah rakhoon kay woh sharminda nah hoon gay, khadim is biddati aqeedeh ko tarjeeh deta heh Wahabiat kee begharati say.