MuhammedAli

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About MuhammedAli

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    Mufti Akhtar Raza

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  1. Bukhari aur Muslim ki rawayat say sachi aur suchi aur sahih aur behtreen rawayat abh Tareekh Ibn woh aur Tareekh Ibn falan mein hen. Ayn Islam aur sahih aqeedah hi tareekh ki kutub mein heh ... Bukhari shareef mein toh esi wesi har kism ki ehri gehri batenh hen. Allah kay Quran kay baad darja thiqahat Tareekhi kutub ka hee heh ... Bukhari Shareef toh un kay darjay mein bi nahin rahi. Aur Sayyidi Ala Hadhrat (rahimullah) say Mufti Hanif Qureshi behtr ho gaya. Mujtahid aur Mujadid say chawani ka Mufti afzal qubul aur daleel mein maqbool heh. Bandoon ki aqal ka haal yeh heh kay maan-neh par aahen toh parlay darjay say bi parlay darjay ki kutub ki kahaniyoon ko ayn Islam bana lenh aur nam maneh par aahen toh Quran ki wazia ayaat ka inqaar kar denh. Aaj kay dawr mein Deen Quran Hadith ki bunyad nahin aur nah sabat hota heh aaj toh tabiat Deen heh ... joh Tabiat ko pasand aahi agar parlay darjay ki kitab mein milli baghayr sochay samjay wahi e illahi samaj kar ilmaan leh ahay. Bukhari shareef ki rawayat kay muqabileh mein abhi kahani baazi ki kitaben maqbool hen jin mein har kism ki chavlen aur khurafat darj hen.
  2. And why should we be concerned with Shia not believing what is authentically establishd? Is your belief in Islam dependent upon their acceptance of it or on Quran and Ahadith? If Abu Talib's Iman issue was so destructive to Islam of a Muslim rest assured scholars wouldn't have disagreed with each other and agreed that it is disputed and valid difference of opinion. To believe Abu Talib died upon Kufr and Shirk and will be in hell on basis of authentic Ahadith is far better to believe he became Muslim and will enter paradise on basis of weak and fabricated Ahadith.
  3. Deception And Example Of Do As I Say Not As I Do: Attempt was made to revisit/recall the discussion and then remembered during at some point of discussion, my argument was the meaning of first part of Hadith is same as the part which followed. In other words, meaning of following part of Hadith: “He who introduced some good Sunnah (i.e. practice, way, tradition, precedent) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Is same as understanding of following part of Hadith: “And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this ..." [Ref: Muslim, B34, H6466] In order to explain this latter part and then to fit the - innovation - understanding for good Sunnah part of Hadith I quoted a Hadith from Tirmadhi to explain quoted Hadith:“And whoever introduces an innovation (Bid'ah) that is acted upon, will have a burden of sins equivalent to that of those who act upon it, withot that detracting from the burden of those who act upon it in the slightest.'"[1] [Ref: Ibn Majah, B1, H209] I quoted the Hadith for first time with some ‘hiccups’ (i.e. unclarity) and decided to repeat the words for smoothness Shaykh (hafidha-ullah) interjected; Sahih Bukhari is only authentic book of Hadith. Maybe holds the same view about Sahih Muslim but do not recall him attesting to Sahih Muslim. Maybe he does because the Hadith of good Sunnah is from Sahih Muslim. Any how I had initiated the discussion by asking him for the source of following Hadith: "Ibn Abbas said he did tawaf of Baytullah with Muawiyah. Muawiyah kissed all the corners of the Kabah. Ibn Abbas said: Why are you kissing these corners when Prophet did not kissed? Muawiyah replied: Nothing in Baytullah should be left. Ibn Abbas replied The life of Prophet is best moral for you. Muawiyah said: You are truthful." [Ref: Msnd Imam Ahmad, H1880] He said it was recorded in Sahih of Imam Bukhari (rahimullah). Mini-Shaykh just one day before the dicussion with Shaykh (hafidha-ullah) tole me that his Shaykh (hafidha-ullah) believes in Ahadith of Sahih Bukhari. So when I asked him he lied about the source of Hadith to perserve his ‘scholarly’ clout. He had been telling them the Hadith is from Sahih Bukhari and being trusting sheeps they believed him. Now he could not tell the truth in presence of his peers so he lied about where Hadith was. Shaykh’s (hafidha-ullah) rule like typical Wahhabiyyah is end justifies means. When I quoted the Hadith he interjected saying it isn’t from authentic book of Hadith but for himself he quoted Musnad of Imam Ahmad (rahimullah). Had he told me the truth he would have exposed his double standard methodology to his peers; that when he wants to convince the gulliable idiots of his point of view is correct then whatever proves his point even in books which he deems invalid he would quote from and say: This is from Sahih Bukhari. Note: His source was a Wahhabi website dedicated to ‘refuting’ Islamic understandings and rather does spectacular job of establishing Ahlus-Sunnah’s understanding in garb of refuting it. And even that Wahhabi website attributed the Hadith to commentary of Fath al-Bari Sharh Sahih al-Bukhari of Ibn Hajr al-Asqalani (rahimullah) and not to Sahih of Imam Bukhari (rahimullah). Distorting And Lieing Hadith Of Good Sunnah: Shaykh quoted prophetic words as: ‘Whoever does good practice in Islam …‘ Shaykh (hafidha-ullah) was distorting Hadith so I interjected with correction: ‘Not does in Islam, who introduces in Islam, man san’na fil islami sunnatu hasanah (i.e. He who introduced some good Sunnah (i.e. practice, way, tradition, precedent) in Islam).’[2] He replied: You’re playing on the grammar. I replied: Of course it is (issue of grammar). He said: ‘You’re interpreting it as you want to interpret it. The narration how the scholars interpreted it was: Whoever does good action in Islam. If your interpretation is better then Imam Shafi (rahimullah) according to you then fair be it I will go with Imam Shafi (rahimullah).’” [Ref: Audio recording, 0:2:45 onwards] Readers should note in the beginning of discussion Shaykh (hafidha-ullah) was employing same translation as mine but once Islamic point was made he started to distort the Hadith. Shaykh (hafidha-ullah) repeatedly in the entire discussion deliberately and knowingly presented distorted translation. He changed introduces to does, practice to action, and had the discussion gone longer he would likely had changed in to of: Whoever does good action of Islam. Coming to what he said. Please note I trusted his word when he attributed his understanding to Imam Shafi (rahimullah). I abandoned the discussion because his claim needed verification. Secondly I abandoned the discussion on this point after his statement because I felt it was his word against mine and the audience will not be able to decide. So if the word Sunnah was translated to mean practice and san’na to mean practices the Hadith would have read: ‘Whoever practices good practice in Islam.’ Shaykh (hafidha-ullah) translated san’na to mean does, which denotes meaning of practices. Shaykh is patently lieing; the word san’na has been explained, here. And you will note it does not mean practice it means to introduce, to prescribe, to enact, to insitute, to form, to mold. Therefore to translate it to mean does/practices is Ibleesiyat of worst kind. Attributing Distortion To Imam Shafi (rahimullah): Coming to what he attributed to Imam Shafi (rahimullah). As far as internet is concerned, I am confident there is not a single statement of Imam Shafi (rahimullah) in which he commented on Hadith of; whoever introduces good Sunnah in Islam. Shaykh (hafidha-ullah) is once again was patently lieing and doing what he does best lie and decieve. Shaykh (hafidha-ullah) is under burden of Shariah to prove his claim because Prophet (sallallahu alayhi wa aalihi was’sallam) said: “’On the authority of Ibn Abbas; the Messenger of Allah said: Were people to be given everything that they claimed, men would (unjustly) claim the wealth and lives of (other) people. But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.’A hasan hadeeth narrated by al-Baihaqee and others in this form, and part of it is in the two Saheehs.” [Ref: Forty Ahadith – Nawavi, Hadith 33] If he cannot, and insha’Allah he will never be able to, then he should accept he lied but to expect demonstration of moral spine from Shaykh (hafidha-ullah) is too much to ask. And Imam Shafi (rahimullah) is reported to have clasified innovation in religion is of two types, good and bad: “It was narrated to us by Muhammad ibn Musa ibn al-Fadl who had it narrated to him from Abul-Abbas Al-Asam who said Rabi’ ibn Sulayman narrated to us from Imam ash-Shafi’i that he said: “Innovated matters in religion (min Al-Umur) are of two kinds: 1) Whatever is innovated and contravenes the Book, or the Sunnah, or a narration, or Ijma (consensus) – then that is an innovation of misguidance. 2) Whatever is innovated of [any and all good things [min al-khayr] and that does not contradict any of these – then this is a novelty which is not blameworthy. And ‘Umar (radiya Allahu ‘anhu) said concerning the night-prayer in the month of Ramadan: ‘ni’matu bida’at hadhihi‘ what a good innovation this is’ meaning it was innovated without having existed before and, even so, there was nothing in it that contradicted the above.” [Ref: Manaqib al-Imam al-Shafi, Vol1, Pages468/469, here.] The very point which Shaykh (hafidha-ullah) contended such as permissibility and concept of good innovation and evil innovation is proven from Imam al-Shafi (rahimullah). And Imam al-Shafi (rahimullah) contradicting the very basis of his mentioned position would be counter productive for him. Meaning understanding Hadith of good Sunnah contrary to following; whoever introduces good Sunnah in Islam establishes concept and permissbility of introducing good innovations in Islam would undermine Imam al-Shafi’s (rahimullah) own belief. Therefore it is unthinkable that Imam al-Shafi (rahimullah) would have believed what Shaykh (hafidha-ullah) attriubted to him but challenge is still out there for Shaykh (hafidha-ullah) to prove his lie and deception. Going With Imam al-Shafi (rahimullah) Or Is Shaykh (hafidha-ullah) Going Solo: Allah (subhanahu wa ta’ala) had perfectly staged Shaykh (hafidha-ullah) humiliation. While lieing about Imam al-Shafi’s (rahimullah) understanding Shaykh (hafidha-ullah) said: “If your interpretation is better then Imam Shafi (rahimullah) according to you then fair be it I will go with Imam Shafi (rahimullah).” Shaykh (hafidha-ullah) are you going to believe as Imam al-Shafi (rahimullah) believed and understand the subject as he did? Or as your deviant and Najdi group of Satan does. For me is way of Imam al-Shafi (rahimullah) and you be upon the path of Ibleesi group of Najd. Praise be to Allah (subhanahu wa ta’ala) who had magnificantly exposed an enemy of Allah (subhanahu wa ta’ala) and his Messenger (sallallahu alayhi wa aalihi was’sallam), and exposed who distorts religion of Islam for little gain of wordly respect of his friends and peers. Imam al-Nawavi (rahimullah) Commented On Hadith Of Good Sunnah In Islam: The only classical era scholar whose writing on Hadith of good Sunnah in islam available on internet in my knowledge is of Imam Nawawi (rahimullah). He is wrote the following in his commentary of Sahih Muslim: “His saying: "Whoever enacted starts a good Sunnah in Islam will have its reward ..." to the end of (the hadeeth). This contains encouragement to initiate Hasanaat (i.e. plural of Hasanah; good) and to enact the good Sunnahs and a warning from inventing falsehoods and repugnant things (mustaqbahaat). And the reason behind this statement in this hadeeth is that he (the narrator) said at the beginning of it, "Then a person came there with a money bag which his hands could scarcely lift; in fact, they could not (lift). Then the people followed continuously (in giving)..." So the great virtue was for the one who began this goodness and the one who opened the door to this benevolence. And within this hadeeth is the [evidence of] Takhsees (i.e. restriction/specification) of his [Mutliq/Unrestricted] saying: "Every newly-introduced matter is an innovation, and every innovation is misguidance" And that the intent behind it is the newly introduced matters and blameworthy innovations. And the explanation of this has already preceded in Kitab al-Salat al-Jumu'ah and we mentioned there that innovations are of five types: obligatory, recommended, unlawful, disliked and permitted.” [Ref: Sharh Of Sahih Muslim, by Imam Nawawi rahimullah, Kitab al-Zakah, 7/104] And I have explained this statement in detail in the following article, here, please referr to following response: MuhammedAli [25th Oct 2017 20:05]. A Salafi brother with name of Aamir Iqbal quoted this statement of Imam al-Nawavi (rahimullah) and it spectacularly failed on him. And I can say: Shaykh (hafidha-ullah) I will stand with Imam al-Nawavi (rahimullah). What about you: Will you still stand with Ibleesi group of Najd? Coins Example - Shaykh Making Up Understanding As He Went: I quote: “So the narration was; whoever does a good practice in Islam will be rewarded for it. In Islam. It is already in Islam. Whoever does good practice in Islam will be rewarded for it and whoever does bad action and people follow it. It will be blameworthy. The context was Sahabah giving charity. Charity is already in Islam. Whoever does good practice … Afterwards Sahabah gave coins to poor people. Afterwards lots of people came and they gave coins. This giving coins was already in Islam. Sadaqah is already in Islam. He did it. The words he is using is Sunnah and he is confusing the word Sunnah with action (with diferent kinds of Sunnah). When he says Sunnah why does he deliberately …” [Ref: Audio recording 00:10:25 onwards to 00:11:52] Even though here Shaykh (hafidha-ullah) said giving (silver) coins was already part of Islam (as prophetic Sunnah or approved prophetic Sunnah). He later went on to say that this was introduced newly by companion. No one ever gave charity with coins before this incident. And he went to explain that if he was to give charity with modern notes it would be a new practice in Islam: “Evil action in islam is action is one that is not established (in Islam). Sadaqah is established (practice in Islam). Sadaqah is in Islam, already. Prophet had told us to give, the Quran said give Sadaqah. Its all there (in Islam).‘Whoever introduces good practice in Islam.’ Meaning there could be different variations.[3] So he started going (silver) coins. This wasn’t specifically done before to for the poor people. He got it from the Sunnah. He did a good action in Islam. Then people started giving silver coins. So today, the context would be I give (money) notes to a poor person. No one specifically gave (money) notes before. No Sahabah specifically gave ten pound note to a poor person. So I am giving Sadaqah. I am introducing a action of giving ten pounds. I give ten pound note to next man over there. He needs it. You follow me give ten pound. You follow me give ten pound. We are doing something that is already established from religion (i.e. giving Sadaqah).” [Ref: Audio recording 00:16:05 onwards to 00:17:08] This establishes Shaykh (hafidha-ullah) was evolving his understanding as discussion was progressing. Shaykhs’s Silver Coins Expose Shaykh (hafidha-ullah): Shaykh (hafidha-ullah) states: “So he started going (silver) coins. This wasn’t specifically done before to for the poor people.” On the face value Shaykh (hafidha-ullah) has just confirmed a innovation, a unheard of good Sunnah was introduced by companion who started to give silver coins. And this established Islamic understanding that statement of Hadith of good Sunnah, whoever introduces good Sunnah/practice in Islam, was regarding things which were not already part of Islam. Shaykh Throws In A Damage Control Statement: He then damage controls by saying: “He got it from the Sunnah.” Question is if none had specifically done this before the companion who initiated the practice of giving silver coins for poor bedouins then how could he get it from (prophetic) Sunnah? If you say; Prophet (sallallahu alayhi wa aalihi was’sallam) gave silver coins in Sadaqah but not to poor people and the companions was giving Sadaqah with coins to poor people. Then my question to you is: Who did Prophet (sallallahu alayhi wa aalihi was’sallam) give Sadaqah to; rich and affluent Muslims? If you say no he didn’t give Sadaqah to rich and afluent but he gave to poor people. This will mean you believe giving Sadaqah to poor persons with silver coins is prophetic Sunnah. Then why would you say about the companion the following: “So he started going (silver) coins. This wasn’t specifically done before to for the poor people.” The reason is simple Shaykh (hafidha-ullah) you were inventing stuff and attempting to plug holes you created yourself with caveats. Your lie doesn’t stand to criticism Shaykh (hafidha-ullah). You have to either acknowledge giving Sadaqah to poor people was prophetic Sunnah. Or believe companions started the practice of giving Sadaqah with silver coins to poor people. You can’t have both, ya Shaykh (hafidha-ullah). Knowing you, ya Shaykh (hafidha-ullah), you will make up something that you didn’t mean companion started new practice of giving Sadaqah to poor persons with silver coins. I want to check mate you with your own words. You yourself explained what you meant, regarding companions action, by giving modern example: “So today, the context would be I give (money) notes to a poor person. No one specifically gave (money) notes before. No Sahabah specifically gave ten pound note to a poor person. So I am giving Sadaqah. I am introducing a action of giving ten pounds. I give ten pound note to next man over there. He needs it. You follow me give ten pound. You follow me give ten pound. We are doing something that is already established from religion (i.e. giving Sadaqah).” In another time Shaykh (hafidha-ullah) said: “The good practice here (in the Hadith) was specifically the silver or the gold coins. That was the good practice. [His friend interjected: ‘The companion introduced new way of giving Sadaqah.’] Exactly! No one gave to these specific people before. Do you understand? No one gave coins to the people. So it was new action but it was from Shari’ah.” [Ref: Audio recording from 00:48:55 onwards to 00:49:22] From this it becomes clear that you meant companions introduced something which no one did before in his time. So why would you say following, “He got it from the Sunnah.”, simply because you’re erecting walls of correct understanding and then making holes in them and then attempting to plug the holes to make it look there is no fault/contradiction in your understanding. Bottom line is Shaykh (hafidha-ullah) you already conceded what we the Muslims wanted you to agree to; Hadith of good Sunnah in Islam means a newly invented practice, not a prophetic Sunnah, but it is good practice, which was not done before but agreed with teaching of Islam, and for this type of innovated good practice there is reward. Shaykh (hafidha-ullah) Stabs Himself In Head: Shaykh (hafidha-ullah) said: “The good practice here (in the statement of Hadith) was specifically the silver or the gold coins. That was the good practice. [His friend interjected: ‘The companion introduced new way of giving Sadaqah.’] Exactly! No one gave to these specific people before. Do you understand? No one gave coins to the people. So it was new action but it was from Shari’ah.” [Ref: Audio recording from 00:48:55 onwards to 00:49:22] This is precisely what we wanted him to acknowledge and believe. When a practice even though is new but when it accords with teaching of Islam it is rewardworthy and it is not effected by every innovation is misguidance. A Deception Of Shaykh (hafidha-ullah) And He Leaves Imam Shafi (rahimullah): Note Shaykh (hafidha-ullah) will now use my translation of Hadith: “Evil action in islam is action is one that is not established (in Islam). Sadaqah is established (practice in Islam). Sadaqah is in Islam, already. Prophet had told us to give, the Quran said give Sadaqah. Its all there (in Islam). ‘Whoever introduces good practice in Islam.’ Meaning there could be different variations. So he started going (silver) coins. This wasn’t specifically done before to for the poor people. He got it from the Sunnah. He did a good action in Islam. Then people started giving silver coins. So today, the context would be I give (money) notes to a poor person. No one specifically gave (money) notes before. No Sahabah specifically gave ten pound note to a poor person. So I am giving Sadaqah. I am introducing a action of giving ten pounds. I give ten pound note to next man over there. He needs it. You follow me give ten pound. You follow me give ten pound. We are doing something that is already established from religion (i.e. giving Sadaqah).” [Ref: Audio recording 00:16:05 onwards to 00:17:08] This is the same translation which he had been at odds with until then. But why the change? Because the point he is making and position he was about to adopt requires change of translation. Until then his position was; giving charity with silvers coins was already part of Islam, hence he required following translation, Whoever does good practice in Islam, but here he was about to change goal posts. So he went for my translation which incidently ‘allegedly’ was understanding of Imam Shafi (rahimullah) ten minutes before his change of heart. And, FAIR BE IT, he now has left Imam Shafi (rahimullah) for a man’s understanding about whom he indirectly alleged considers his understanding better then Imam al-Shafi (rahimullah): “‘You’re interpreting it as you want to interpret it. The narration how the scholars interpreted it was: Whoever does good action in Islam. If your interpretation is better then Imam Shafi (rahimullah) according to you then fair be it I will go with Imam Shafi (rahimullah).” [Ref: Audio recording, 0:2:45 onwards] Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Foonotes: - [1] Hadith of every innovation is misguidance and the above quoted Hadith; one who introduces innovation and those who act on it will be equally responsible; is explained by following Ahadith: "Whoever introduces an innovation with which Allah and his Messenger are not pleased, he will have a (burden of) sin equivalent to that of those among the people who act upon it, without that detracting from their sins in the slightest.'" [Ref: Ibn Majah, B1, H210] A Hadith which does not please Allah (subhanahu wa ta’ala) and his Messenger (sallallahu alayhi wa aalihi was’sallam) is said to be evil innovation in another Hadith: “And whoever introduces an erroneous innovation which Allah is not pleased with, nor His Messenger, then he shall receive sins similar to whoever acts upon it, without that diminishing anything from the sins of the people.'" [Ref: Tirmadhi, B39, H2677] - [2] I wrongly ‘quoted’ Arabic rendering of phrase in dispute. I have quoted the actual quote of Sahih Muslim in the above. In the heat of moment I quoted; man san’na sunnatah hasanah (i.e. whoever introduces good Sunnah), and even this I got wrong. Please note I was not being deceptive because the phrase I wrongly quoted didn’t have, fil islam (i.e. in Islam), and that would have been his advantage. The only words holding him accountable for proper understanding were these two words without which he could have argued introducing good Sunnah means prophetic Sunnah: man san’na sunnatah hasanah (i.e. whoever introduces good Sunnah). So it was to his advantage therefore I could not have been distorting Hadith to benefit him. If I was attempting to distort a Hadith it would have been for my own gain not his gain. - [3] He could mean: “Meaning there could be different variations (in translation of Hadith).” The reason for this is maybe he realized I just changed the translation so he made that vague statement to cover-up. His explanation agrees with the translation. Or he could have meant:“Meaning there could be different variations (in understanding of this Hadith).” If he inteded the second then even then his explanation supports his translation. Whatever he intended out of two in both cases translation and his explanation are partners.
  4. Jahan taq mujjay ilm heh Allamah Sahib nay ruju keeya thah jis say joh waja takfir huwi rafa huwi.
  5. Baber Saab Ummat kay un jayyid Ulamah ka kia keren gay jinnoon nay Ibn Taymiyyah lanatulillah ko Kafir tehraya ... Agar tareefi kalamat say woh acha sabat ho jata heh toh Kufr aur Kafir ka hukum jari karnay waloon ki waja say Kafir sabat ho jahay ga? Ummat mein jamhoor Ulamah nay kam say kam Ibn Taymiyyah ko Biddati mana aur minority say kuch esay huway jinoon nay ussay Kafir aur kuch nay ussay acha jana ... Maulviyoon ki batoon par jahen toh phir Imam Bukhari (rahimullah) ki maan kar Imam Abu Hanifah (rahimullah) ko gumrah maneh gay? Har giz nahin. Jinoon nay Ibn Taymiyyah ki tareef ki unoon nay Husn e Zann ya phir Kufriat ko dekha nah aur us kay waseeh Ilm say mutasir huway. Jinoon nay Kafir aur gumrah tehraya unoon nay Ibn Taymiyyah ki talimat ... Allah ka arsh par ana ... haath, pahoon, ... tajseem ki bina par hukum Kufr lagaya joh is ki kutub say sabat hen. Agar Maulviyoon aur bandoon ki tareef say faislay honay lagay toh phir Mirza Qadiyani ki tareef mein Deobandiyon aur Wahhabiyoon kay iqwal mil jahen gay. Har kohi joh kuch kissi kay mutaliq janta heh us kay mutabiq ra'i rakhta heh. Aur jinoon nay Kufriat ko jan kar bi acha jana woh us kay Kufr mein useeh jesay shamil hen.
  6. Salam alayqum, Janab kia esay ilfaaz joh upar rawayat mein naqal aur Sahabah say mansoob hen RasoolAllah (sallallahu alayhi wa aalihi was'sallam) ki Sunnat hen? Hammen hukum aswatul hasana par chalnay ka heh. Jazbat mein kissi Sahabi say agar sakht kalam nikla toh us ka istimal jaiz nahin ho jata aur nah apni harkatoon par parda dalnay kay wasteh Sahabah say mansoob ilfaaz ko bator daleel banana aqalmandi heh. Sahabah kay gunnah maaf huway aur jannat mein dakhal honay ka wada pa chukay. Agar yeh un kay ilfaaz hotay bi toh kam say kam khata jazbat mein niklay aur ziyada say ziyada gunnah hen. Aur woh bi jazbat mein khilaf character say niklay yeh un ka orna pichona nahin thah aur nah subho sham har kissi kay wasteh esay ilfaaz istimal kartay; yeh baat nahin thee kay zera si baat par shoroon ho gay balkay agar yeh ilfaaz un say agar niklay bi toh bi bardasht ki hadd say bahir samjay toh. Aur kissi Sahabi nay in ko jaiz nahin kaha aur nah kissi nay samja. Jissay ahle zuban towheen aur ghali samjen gali aur towheen hee heh yahi ham Deobandiyoon say manwana chahtay hen aur woh apnay Kafiroon kay kufr ki taweelat kartay hen. Kissi ko dalla, kanjar, marasi, khanzir, soowar, zaleel, harami, lanti, kutta, dangar doctor ka beta, kehna kohi achi baat nahin. Agar aap in batoon aur khurafat ka difa kar rahay hen toh phir kon say ilfaz is Hadith ki zabd say bahir hen: "'Abdullah narrated that the Messenger of Allah said: "The momin does not insult others, nor curse, nor commit Fahishah, nor is he foul." [Ref: Tirmadhi, B1, H1977] Janab agar Sahabah nay esay ilfaaz istimal keeyeh toh kissi nay bi in ko jaiz nahin likha aur yaqeen kamil say kehta hoon kay unoon nay khud bi jaiz nah samja hoga. Magar aap esi zuban ko toh Islam mein jaiz aur jawaz sabat karna chah rahay hen. Yeh biddat e zalalat aap Islam mein dakhal mat keren. Mein aap kay points ka jawab joh Quran o Ahadith say hen deh deta hoon. Ghali asal mein tohmat heh. Yehni banday ko kutta kehna keun kay yeh jhooti tohmat heh is waja say ghali tehri. Kissi ko dalla (yehni pimp/dalal) kahen aur woh ho nah toh gali heh. Aur agar woh dalali karta ho toh phir shar'an ghali nahin teharti chahay awaam samjen bi toh. Sa'ri ghali ki taweel bi nahin qubul. Baqi rahay aap kay dalahil joh aap nay ghali ko halal karnay ki khatir pesh keeyeh thay woh aap janeh aur aap ki samaj.
  7. Salam alayqum, Allamah Ashraf Sialvi Sahib (rahimullah) nay apnay aqeedeh ki wazahat ki ... jis kay mutaliq logoon ko tashweesh huwi. Yeh bilqul wohi aqeedah biyaan keeya ja raha heh joh mera thah ... aur joh tamam Sunniyoon ka heh ... is kay khilaf kissi Sunni ka aqeedah ho toh batahay. Yeh pooray bayan ki recording heh:
  8. Distorting Sneezing Hadith And Statement Of Abdullah Ibn Umar: Today for the first time I had opportunity to sit down and listen to entire recorded discussion with Shaykh ul-Islam, al-Imam Faisal (hafidha-ullah). Near the end of discussion, while discussing with Shaykh al-Akbar, Shaykh (hafidha-ullah) said and I quote: “Muawiyah (radiallah ta’ala anhu) stopped kissing four corners of Kabah. Why? Because Prophet (sallallahu alayhi wa aalihi was’sallam) kissed only two. When the other Sahabah sneezed ... when the companions sneezed [and said; al-hamdu-lillah was-salatu was-salamu ala rasool-lillah]. Abdullah Ibn Umar (radiallah ta'ala anhu) said: RasoolAllah (sallallahu alayhi wa aalihi was'sallam) only use to say: Al-hamdulillah! Not; al-hamdu-lillah was-salatu was-salamu ala rasool-lillah. And other companions stopped doing it. The evidence of companions was uswatun hasanah." I then remembered in the beginning of the discussion Shaykh (hafidha-ullah) employed same point against me. Please note none of his referrences were verified/checked during the discussion because I could not think someone may distort the Hadith. Also I had good opinion of Shaykh (hafidha-ullah) and believed in his academic integrity due to it. Possible Response To His Sneezing Argument: It has been four and half months roughly and I cannot recall what my response was but educated/programed response would have been as it follows. Hadith records: “Mujahid reported: I and 'Urwah b. Zubair entered the mosque and found 'Abdullah b. 'Umar sitting near the apartment of A'ishah and the people were observing the forenoon prayer. We asked him about their prayer, and he said: It is an innovation.” [Ref: Muslim, B7, H2883] “…and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was an innovation." [Ref: Bukhari, B27, H4] He believed it not just an innovation but it was a fine/excellent innovation: “Ibn Ulayyah narrated to us, Jarir narrated, al-Hakim bin A'raj narrated; I asked Ibn Umar Muhammad[1] about Salat ad-Duha, while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] In another Hadith he said it was most beloved innovation to him: "Narrated Muamar, narrated al-Zuhri, narrated [by Ibn Umar’s son] Sa'lim, [that his father] Ibn Umar said: At the time Uthman was killed no-one considered it desirable and the people did not innovate anything that is dearer to me than that prayer." [Ref: Musannaf Abd ar-Razzaq, Book Of Salat (No.2 ), Chapter al-Duha, H4868] Al-Hasil it is established he believed innovations can be good and not literally every innovation is evil. Playing it safe I would likely have said; if he prohibited saying, al-hamdulillah was-salatu was-salamu ala rasool-lillah, it must have been because Sunnah is better then innovated good practice not because he deemed it was part of every innovation taking to hell-fire. Note I presented the very same position (i.e. Sunnah is better then innovation) on issue of Amir Muawiyah (radiallah ta’ala anhu) being prevented from kissing the four corners of Kabah so it was likely repeated. If I didn’t say something along these lines then at the very least this would have been the course of action if I had got oppurtunity to express it. This way I would have muted his point and established Islamic understanding of good innovations from companion in addition to it. Hadith Of Sneezing And Abdullah Ibn Umar: Shaykh (hafidha-ullah) said: "When the other companions sneezed ... when the companions sneezed [and said; al-hamdu-lillah was-salatu was-salamu ala rasool-lillah]. Abdullah Ibn Umar (radiallah ta'ala anhu) said: (i) RasoolAllah (sallallahu alayhi wa aalihi was'sallam) only use to say: Al-hamdulillah! Not; al-hamdu-lillah was-salatu was-salamu ala rasool-lillah. (ii) And other companions stopped doing it. The evidence of companions was uswatun hasanah." And following is Hadith which Shaykh (hafidha-ullah) is referring to during discussion: "Narrated Hadrami, the freed slave of the family of Al-Jarud: From Nafi: ‘A man sneezed beside Ibn Umar and said: 'al-hamdulillah was-salamu ala rasulillah.’ So Ibn Umar said: 'I too say; al-hamdulillah was-salamu ala rasulillah.’ But this is not what the Messenger of Allah taught us. He taught us to say: 'Al-Hamdulillah Ala Kulli Hal.’" [Ref: Tirmadhi, B41, H2738] He claimed that Ibn Umar (radiallah ta’ala anhu) said: “RasoolAllah (sallallahu alayhi wa aalihi was'sallam) only use to say: Al-hamdulillah! Not; al-hamdu-lillah was-salatu was-salamu ala rasool-lillah.” Yet Abdullah Ibn Umar (radiallah ta’ala anhu) had attributed following to Prophet (sallallahu alayhi wa aalihi was’sallam): “… the Messenger of Allah taught us. He taught us to say: 'Al-Hamdulillah Ala Kulli Hal.’” Shaykh (hafidha-ullah) claimed companions stopped saying it what he attributed to them after interjection of Abdullah Ibn Umar (radiallah ta’ala anhu): “And other companions stopped doing it.” Yet the reality is Abdullah Ibn Umar (radiallah ta’ala anhu) says: “So Ibn Umar said: 'I too say; al-hamdulillah was-salamu ala rasulillah.’” And Abdullah Ibn Umar (radiallah ta’ala anhu) follows it up with following: “But this is not what the Messenger of Allah taught us. He taught us to say: 'Al-Hamdulillah Ala Kulli Hal.’" In other words Abdullah Ibn Umar (radiallah ta’ala anhu) is aware; al-hamdu-lillah was-salamu ala rasool-lillah, is an innovation but despite this he engages in it and is also aware what Prophet (sallallahu alayhi wa aalihi was’sallam) taught. Lies And Deception Of Shaykh Exposed: Number one I can put down to confusing information of Ahadith because there is a Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) has intructed to say; al-hamdu-lillah in response to a sneeze. After all he by mistake inserted was-salatu when there was none: ”… al-hamdulillah was-salamu ala rasulillah.” Number two is not mistake it is deliberate attempt to misguide. He said: “Muawiyah (radiallah ta’ala anhu) stopped kissing four corners of Kabah. Why? Because Prophet (sallallahu alayhi wa aalihi was’sallam) kissed only two.” There is no proof that Muawiyah (radiallah ta’ala anhu) stopped kissing the four corners of Kabah after Ibn Abbas (radiallah ta’ala anhu) pointed out Sunnah is better. At the very least not in the Hadith. He invented Muawiyah (radiallah ta’ala anhu) stopping part because it would helped his position that every innovation is evil. He deceptively invented that companions stopped saying, al-hamdulillah was-salamu ala rasoolillah, after Ibn Umar (radiallah ta’ala anhu) said what Shaykh (hafidha-ullah) attributed to him because it would help his postion that every innovation is evil and it would make it appear that companions had his Wahhabi Minhaj. He also distorted the meaning of Sunnah to mean Amal and consistently omitted the translation of fil’Islam (i.e. in Islam) in order to restrict phrase; whoever introduces good Sunnah in Islam … to action of giving Sadaqa with silver coins. Please note these are main points … there are other nitty gritty details which all can help to paint a very accurate picture about dubious character and academic morals of our DIY Shaykh ul-Islam Wal Imam ul-Fuqaha which I am not getting into. When Conversation Is Recorded. Eventually Your Lies Will Catch-up To You. Wama ilayna ilal balaghul mubeen. Muhammed Ali Razavi FootNote: - [1] The apartment of Aishah (radiallah ta’ala anha) is house of Prophet (sallallahu alayhi wa aalihi was’sallam) and sittin near it was Abdullah Ibn Umar (radiallah ta’ala anhu): 'Abdullah b. 'Umar sitting near the apartment of Aishah and the people were observing the forenoon prayer. We asked him about their prayer, and he said: It is an innovation.” [Ref: Muslim, B7, H2883] And in the following Hadith one being asked is Muhammad and he too is said to be sitting near to house of Prophet (sallallahu alayhi wa aalihi was’sallam): Ibn Ulayyah narrated to us, Jarir narrated, al-Hakim bin A'raj narrated; I asked Muhammad about Salat ad-Duha, while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" ) but the narrator confused the name.radiallah ta’ala anhu] Details match therefore it was Ibn Umar (Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3Ref:
  9. Allah (subhanahu wa ta'ala) nay saray Quran ko shifa bataya heh ... aur Sahabah nay is ko shifa samja aur Ahadith mein aya heh kay RasoolAllah (sallallahu alayhi wa aalihi was'sallam) kuch parh kar khanay par dam keeya toh woh ziyada ho gaya ... jinta ziyada muqarrib ilahi itni ziyada barkat ... http://www.theonlyquran.com/hadith/Sahih-Bukhari/?chapter=71&hadith=631&pagesize=15
  10. Salam alayqum, Firqawariat kay mana ka pehlay tayyun zeroori heh. Firqa kay nazriat ka tahaffuz aur forigh firqawariat kehtay hen. Magr firqawariat ki kismein hen: 1a - Na-haq firqawariat: Ek nazria na-haq ko na-haq samajna aur na-haq jantay huway nazria ko Islam kay mutabiq batana. 1b - Na-haq firqawariat: Ek nazria na-haq ko haq samajna aur haq jantay huway nazria ko Islam kay mutabiq batana. 2 - Haq wali firqawariat: Ek Nazria haq ko haq samajna aur haq jantay huway Islam kay mutabiq batana aur difa karna. RasoolAllah (sallallahu alayhi wa aalihi was'sallam) nay farmaya kay Ummat 73 firqoon mein batay gi sirf ek jannati hoga baqi 72 jahanumi hoon gay. Note karyeh kay RasoolAllah (sallallahu alayhi wa aalihi was'sallam) nay joh ayn Islam par chaltay hoon gay un ko bi 73 firqoon mein say ek firqa ginna. Jis ka mana yeh huwa kay haq wali jammat joh jannati hogi woh bi Ummat mein ek Firqay ki hasiyat ikhtiyar kar jahay gi. Na-haq firqawariat (1a) mein kohi kameena aur ghaleez insaan paray ga. Magr afsos kay is na-haq mein bi kuch logh istera magan hen jistera yeh ayn Islam heh. Na-haq firqawariat (1b) wali firqawariat mein bot say logh dakhal hen, aur is darjay kay logh 72 firqoon mein aksiriat kay hen. Yeh logh apnay Ulamah ki han mein han milanay ki waja say is ka shikar hotay hen. Is tabkay ki dushman la-ilmi aur aqahid mein taqleed ko tarjeeh heh. In ki islah tehqeeq say ho sakti heh. Abh aahi Haq wali firqawariat, yehni number (2), yeh ahle haq, ahle iman, ahle islam, ahle sunnat, ki shaan heh, aur un ka sheva heh, is firqawariat mein ghalat, kufr, shirk ka radd heh, aur har kissi ko shamil hona chahyeh. Yeh Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) ki Sunnat aur Allah (subhanahu wa ta'ala) ki Sunnat heh jis ka suboot pura Quran heh. Is leyeh gumrah karnay walay mamulat kay mutaliq apnay ilm mein izafa karna chahyeh yeh firqawariat jaiz heh. Najaiz joh woh 1a aur 1b wali aur us kay saath joh qatal aam hota heh, woh wali firqawariat qattan najaiz heh. Narazgi aur Qata talluqi: Narazgi do qism ki, ek dil wali: dil mein kufr/bad-mazbi ko bura jan-na aur dil mein is ka iqrar karna. Ek zahir wali: kufr/bad-mazhbi ki bunyad par qata talluq karna. Joh banday ilm nahin rakhtay un logoon kay wasteh zeroori heh kay woh qata-talluqi aur narazgi donoon keren. Taqay bad-mazboon ki suhbat mein reh kar gumra aur bad-mazhab nah ho-jahen. Ahle Ilm hazrat bil-khasoos joh hazrat specialist hen gumrahi ki islah mein un kay wasteh dil wali narazgi toh lazam heh ... zahir wali narazgi yehni qata talluqi zeroori nahin. Keun kay un ka kaam islah karna heh agar woh bad-mazhboon mein bethen gay nahin toh islah kesay keren gay. Alhasil mubaligh wasteh dil wali narazgi zeroori heh magr jahil wasteh donoon zeroori hen.
  11. In ko kuch nah kahen is ko Engrezi nahin aati. Is dafa maaf kar denh in ko itni taleem nain in ki. Deviant Latin ka lafz heh jis ka mana ... rastay say hata huwa ... kay hen aur English mein astray/deviant, Urdu mein gum-rah (rah = rasta, gum = khoya). Aur Farman e RasoolAllah (sallallahu alayhi wa aalihi was'sallam) heh kay joh apnay baroon ka adab nahin karta ham mein say nahin. Is leyeh in ko baroon ko jahalat aur jahil kehna bura nahin lagta. Ghaliban abba ko bi ineeh ilfaz say yad kartay hoon gay aur in ko bi pata heh kay jahalat mein in kay gar walay hen ya Saeedi Sahib magar apnoon ki jahalat dar guzr heh aur sochna gawara bi nahin kartay jahil kehna aur jahalat mein doobay huway gawara kesay keren gay. Dosri baat, kissi ko Shaytan kehna khoobi ki waja say hota heh ... jistera gadda, ullu, sher kay ilfaaz say banday ko bulaya jata heh ... Shaytan gumra karnay wala heh ... baqi aap aqal mand hen samaj gay hoon gay. Tahir ul-Qadri Westernisation kay injection laga raha heh Islam ko aur aap Tafziliyat/Rafziyat kay. Deviant toh phir fit ata heh. Allah kay Nabi nay farmaya Jamhoor kay rastay ko apnana aur yeh ... Kabah kay chakkar toh hen tawaf nahin ... sun kar hubb e Ali (radiallah ta'ala) kay nashay mein Jamhoor ko ghalat sabat karnay nikal ahay. Shaytan tooh bara kameena heh. Tesri baat Mawla bamana Abd bi banta heh ... aur RasoolAllah ka farmana kay jis ka mein Mawla hoon Abd kay manay mein leeya jahay toh ... Allah kay Abd RasoolAllah (sallallahu alayhi wa aalihi was'sallam) huway aur Abdullah Ali (radiallah ta'ala anhu) bi huway. Panchween baat kay Afziliat e Abu Bakr (radiallah ta'ala anhu) toh Ali (radiallah ta'ala anhu) aur un kay apnay khoon say sabat heh: "It was narrated that Muhammad ibn al-Hanafiyyah (who was the son of ‘Ali ibn Abi Taalib) said: “I said to my father, ‘Which of the people was the best after the Messenger of Allaah (peace and blessings of Allaah be upon him)?’ He said, ‘Abu Bakr.’ I said, ‘Then who?’ He said, ‘Then ‘Umar.’ I was afraid that he would say ‘Uthmaan. I said, ‘Then is it you?’ He said, ‘I am only one of the Muslims.’” Ek aur Hadith mein Ali (radiallah ta'ala anhu) nay farmaya: "Narrated by Imam Ahmad in his Musnad, 839. It was narrated from Abu Juhayfah that ‘Ali (may Allaah be pleased with him) ascended the minbar and praised and glorified Allaah and sent blessings upon the Prophet (peace and blessings of Allaah be upon him), then he said: “The best of this ummah after its Prophet is Abu Bakr. The second is ‘Umar (may Allaah be pleased with him), and after that, whoever Allaah wants to be good will be good.” Nah Afziliat kay pappar behlo kuch hasil nahin ... Ali (radiallah ta'ala anhu) say bughz rakhnay walay kay naseeb mein tawaf nahin chakkar Kabah toh huway ... jin kay dilloon mein bughz e Siddeeq (radiallah ta'ala anhu) heh farishtay tumaray tawaf ko tawaf toh door chakkar bi nah likhen gay. Shahid farishtay likhen kay yeh jamya hi neeh.
  12. Meray pass Allamah Muhammad Muhi ad-Deen Jhangeer ka tarjumah Shabir Brothers ka publish, saal 2011, ka publish huwa mojood heh. Is mein abhi check keeya heh mojood heh. Aap ko ghalti lagi heh, Surah Saad ki aakhiri Hadith check kar lenh.
  13. Salam alayqum, Bhai yeh Hadith nikalnay ka kohi jawaz nahin banta ... aap ko ghalti lagi hogi. Yeh kaam Deobandi aur Wahhabi kartay hen. Sunniyoon ka yeh tareeka pehlay nahin thah aur abh bi nahin.
  14. Allah tala Syed Muzaffar Hussain Shah Sahib ko jaza e khayr deh.
  15. It was narrated that Muhammad ibn al-Hanafiyyah (who was the son of ‘Ali ibn Abi Taalib) said: “I said to my father, ‘Which of the people was the best after the Messenger of Allaah (peace and blessings of Allaah be upon him)?’ He said, ‘Abu Bakr.’ I said, ‘Then who?’ He said, ‘Then ‘Umar.’ I was afraid that he would say ‘Uthmaan. I said, ‘Then is it you?’ He said, ‘I am only one of the Muslims.’” Narrated by Imam Ahmad in his Musnad, 839. It was narrated from Abu Juhayfah that ‘Ali (may Allaah be pleased with him) ascended the minbar and praised and glorified Allaah and sent blessings upon the Prophet (peace and blessings of Allaah be upon him), then he said: “The best of this ummah after its Prophet is Abu Bakr. The second is ‘Umar (may Allaah be pleased with him), and after that, whoever Allaah wants to be good will be good.” Hazrat Ali bi Nasabi hen? Agar Hazrat Ali sab kay Mawla hen toh phir Hazrat Ali nay keun Hazrat Abu Bakr aur Hazrat Umar, ko buland martbay wala kaha heh. Kia yeh bughz e Hazrat Ali mein Hazrat Ali nay yeh kaha? Baghayr choon charan kay kalma par loh ...