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MuhammedAli

اراکین
  • کل پوسٹس

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  • آخری تشریف آوری

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    112

سب کچھ MuhammedAli نے پوسٹ کیا

  1. Salam alayqum, 1 Nabiyoon ko ilm e Ghayb atah keeya jata heh woh khud nahin jantay. Jab ilm ghayb milna ka ek waseela wahi heh aur wahi bunyadi tor par ilm e ghayb ka hissa heh toh phir mutariz ka ihtiraz jahalat heh kay nahin yeh ap fesla keren. 2 Nabi aynda ya guzray huway waqiat ko nahin janta jab taq Allah batahay nah. Aur joh zamana haal ho, jesay deewar kay peechay ka ilm, toh Nabi ki nigah mein woh quwwat e basarat hoti heh kay dekh sakta heh agar tawajoh karay toh, aur nah karay toh Allah ta'ala ba khabr kar deta heh. Hazrat Ibrahim alayhis salam zahir baat heh us waqt nahin jantay thay, warna azmaish kia hoti. Jesa kay pehlaya bataya heh kay ilm ghayb atah hota heh aur woh bazaat e khud kuch nahin ilm e ghayb say jantay. Agar hamara aqeedah hota kay Ambiyah bazaat e khud ilm ghayb jantay hen aur Allah ka sara ilm ya qul lawh al qalam ka ilm, nabuwat kay pehlay din say jantay hen toh phir ham par yeh ihtiraz jaiz thah aur kuch mana rakhta. Hamara nazria toh yeh heh kay Ambiyah ko Ilm e ghayb Allah ki taraf say ata hota heh aur ussi waqt kamil hota heh jab Nabi ka dunyavi zindgi say pardapsohi ka waqt qareeb ho ... 3 Nabiyoon kay mutliq ilm ghayb ka inqar kufr sar'ri heh. Nabiyoon ko ilm e ghayb hota heh, joh zamana haal ho ussay mushayda farmatay hen, aur agar chahen toh zamana maazi o aynda kay waqiat par bi ba khabr ho saktay hen - lawh al mafooz kay waseeleh say. Ya phir Allah subhanahu wa ta'ala waseela e wahi kay zariyeh bata deta heh.
  2. Zulm Aur Allah (subhanahu wa ta'ala). Allah (subhanahu wa ta'ala) nay jissay zulm tehraya heh aur jis ko apnay upar haram farmaya heh woh makhlooq e illahi kay mutabiq zulm heh, haqiqat mein woh zulm nahin, keun kay woh Malik e makhlooq heh aur ussay haq heh apni malkiyat ko jahan chahay rakhay, aur Malik ka esa karna zulm nahin. Aur us ki tafseel mein pehlay biyan kar chuka hoon kay woh keun zulm nahin.
  3. --- <> --- ye tha barelwiyo ki nazar me khuda k jhute hone ka dawa ab ate he agle dawe pr BARELWIYO KI NAZAR ME KHUDA ZALIM B HE --- <> --- Janab Musalman Allah (subhanahu wa ta’ala) kay leyeh nah imqan e kizb aur nah hi wuqu e kizb ka nazria rakhtay hen. Ham musalman sirf khalf e wa’ad e azaab o inaam kay qail hen aur voh bi sirf imqan ki had taq wuqu e khalf e wa’ad e azaab o inaam kay ham qail nahin hen keun kay Allah (subhanahu wa ta’ala) wada khilafi nahin karta aur yahi farman e illahi say sabat heh. Sayyidi Ahmad Yar Khan Naeemi rahimullah nay kaheen bi khuda ko jhoota nahin tehraya aur nah jhoot par qadir honay ka zikr keeya heh. Yeh aap ki zehr gohi heh warna aqal mand banda aur sahib e ilm, Mufti Sahib rahimullah ki likhi huwi kissi bat par ihtiraz nahin karay ga. Mein readers ko point out karna chahta hoon kay Mufti Sahib rahimullah ki kissi bi ibarat say yeh mana – Allah jhoot par qadir heh, ya jhoota heh - akhaz nahin keeya ja sakta. Bilfarz muhaal, chalen yeh man leeya jahay kay Mufti Sahib rahimullah nay likha heh; kay Allah (subhanahu wa ta’ala) mazallah, jhoot par qadir heh, jhoot bolta heh, aur jhoota heh, toh bi Musalmanoon ki Jammat par is ka ilzam lagana esa hoga, jesay aap chori keren, aur aap kay Abba jaan par bi chor honay ka ilzam lagay jahay. Insaaf say batahen kay, agar aap chori keren aur aap kay Abba jaan par chor honay ka kohi ilzam lagahay, ya aap kay saray garanay par chor honay ka ilzam lagaya jahay toh kia aap ussay jaiz janeh gay? Janab agar kohi ghalat bat karta heh toh us ka ilzam ussee par heh jis nay ghalat bat ki. Bilfarz muhal, agar Mufti Sahib rahimullah esee baat likhtay hen joh Musalmanoon kay nazriyeh kay khilaf aur Deobandiat kay mutabiq heh toh ham us’see tera us ki tardeed keren gay jistera aap kay Kafir uqabir aur aap jesay Kafiroon ki kartay ahay hen. Shahid aap ihtiraz keren kay aap mein nay bi toh ibarat imqan e kizb wali likhi nahin toh mujjay keun Kafir tehraya ja raha heh. Is ka jawab yeh heh, kay aap nay apnay uqabir ki taeed o tasdeeq ki aur un kay Kufriat ka difa keeya aur kar rahay hen is leyeh aap par bi wohi hokam e kufr heh aur aap bi uneeh ki tara Kafir o murtad hen. Musalman toh nah kissi Mufti ya Aalim ki ghalat bat ka difa nahin kartay aur agar Mufti Sahib rehmatullah alayhi ta’ala bi wesa likhtay jesa aap kay Maulvi Rasheed Ahmad Gangohi Sahib nay likha heh toh un par bi kufr lazam ata. Wesay Mufti Sahib rehmatullah tumari Ibleesi zehan ki zehar gohiyoon kay ilzamat say qosoon door aur mazloom o masoom hen. Rahi baat tumara yeh dawa kay Musalmanoon ka nazria heh kay Allah (subhanahu wa ta’ala) Zalim heh. Toh is ilzam kay mutaliq arz heh, teri maan tujjay lakh bar jannay, is ilzam ko haqeeqat sabat nahin kar sakkay ga. Kabi Islam bi Kufr say hara, kabi haq bi batil say mitta? Mufti Sahib rahimullah ki yeh ibaraten naqal karta heh: --- <> --- khuda taala na to kisi mujrim ko jurm se zada saza dega na kisi nek kar ko neki se kam sawab dega ke in dono chizo ko Allah ne zulm farmaya he or Allah zulm se pak he {tafseer e naeemi jild 5 safa 130} un par zarra barabar zulm na hoga ke jurm se sada saza de di {tafseer e naeemi jild 5 safa 129} or yaha ayat me zulm se murad kisi ko bila qasoor saza dena ya nek kar ko bila wajah sawab se mehroom kar dena {tafseer e naeemi jild 5 safa 83} 1 fayda: kisi shakhs ki mamooli neki b rab tala zaya ( barbad ) nhi farmata ke use rab ne zulm qarar diya he or zulm se Allah pak he 3 fayda: kisi mujrim ko jurm se zada saza na di jayegi ke ise b rab ne zulm qarar diya he 4 fayda: kisi ki nekiya bila wajah zabt na farmayi jayegi ke use b rab ne zulm qarar diya or wada farma liya he ke Allah taala kisi par zulm na karega {tafseer e naeemi jild 5 safa 81} --- <> --- Phir yeh tabasra karta heh: --- <> --- Ab barelwiyo dekh lo, kisi ki nekiya barbad karna, ya bila jurm ke saza dena, ya jurm se zada saza dena ye sab zulm he, rab ne ise zulm kaha he or upar tumhara molwi isko jaiz kehta he, or iske zulm hone ka inkar karta he or taweel ye karta he ke zulm tab hoga jab kisi dusre ki milkiyat me tasarruf kiya jaye or bande Allah ki milkiyat he. barelwiyo lagao ab fatwa apne molwi mufti mufassir par khuda ko bil fa,al zalim man liya he nauzubillah --- <> --- Part One: Janab, sari makhlooq Allah (subhanahu wa ta’ala) ki malkiyat heh, cha’hay jannat mein rakhay ya jahannum mein. Aap ki zuban apni heh, aap ki marzi heh issay lagam denh ya racing car kee tara tez chalen aur Awliyah e Ummat ko bhonken. Joh cheese jis ki heh jistera chahay rakhay, aap ki kitab heh gar mein rakhen ya bahir, sar par rakhen ya cha’ht par, malkiyat aap ki, aur rakhnay ka bi haq aap ko heh, esa hee heh kay nahin? Jab sari makhlooq Allah ki malkiyat heh toh phir, jahan chahay rakhay, chahay toh jitni sazza thee us say ziyada deh, ziyada derh jahannum mein rakhay, Malik Allah ta’ala heh. Misaal kay tor par, aap kay pass bank mein pesay hen, aap nay bank meh 25 saal ki muddat wastay jama karwahay hen, aur bank walay ap ko ketay hen, 25 saal rakhwa kar aap ko aap ki rakam ka manafa/sood 75% millay ga, yehni 100 aap kay hen, 25 saal jama huway, unoon nay 75% aap ko sood deeya ba nisbat aap ki rakam kay, toh yeh huwa 75 rupay, total aap ko unoon nay 175 rupay dena heh, aap 25 saal intizar kartay hen, voh aap ko 175 rupay detay hen. Toh kia abh aap par farz ho gaya heh kay un rupoon ko bank say nikaal kar gar lahen. Ya aap ba haseeyat e malik bank waloon say keh saktay hen, is rakam ko bank mein rehnay doh. Alhasil, joh jis ka Malik heh us ko haq heh apni cheez ko jahan rakhay. Allah (subhanahu wa ta’ala) nay toh kissi gunnah ki sazza ka waqt mutayyin nahin keeya kay itnay saal sazza doon ga dozakh mein, Allah nay toh sirf farmaya heh sazza doon ga, kitna arsa yeh nahin farmaya. Is leyeh voh chahay toh jahanum mein rakhay, aur jab chahay reham farma kar jannat behij deh. Chalen yeh bi maan leya jahay kay Allah nay har gunna ki sazza ka waqt mutayyin keeya heh, aur ek banday ko Allah 1 lakh saal jahanum ki sazza deta heh, abh ek lakh saal pura huwa, Allah subhanahu wa ta’ala par lazam nahin kay ussay jannat behjay, voh banda us ki malkiyat heh, jistera pesa aap ki malkiyat thah, aap nay chaha toh 25 saal kay baad bi bank mein raha aur nah chaha toh nikal gar laya. Is’see tera Allah bi chahay toh nikal jannat behjay aur chahay toh udhar hee rakhay. Part Two: Masla aap kay feham say bahir heh magar koshish kar karta hoon samjanay ki. Jannat amaal par nahin ata hogi balkay Allah (subhanahu wa ta’ala) kay karam say ata hogi. Zulm ka Allah (subhanahu wa ta’ala) kay leyeh jaiz man-na khilaf e Sharah nahin. Keun kay Allah (subhanahu wa ta’ala) nay zulm apnay leyeh haram farmaya heh: [إِنِّي حَرَّمْتُ عَلَى نَفْسِي الظُّلْمَ وَعَلَى عِبَادِي فَلاَ تَظَالَمُوا] Yeh Hadith, Muslim Shareef mein do bar naqal huwi heh, ek bar tafseel aur dosri bar mukhtasar soorat mein. Khalf e wa’ad e inaam toh zulm huwa aur is ko Allah (subhanahu wa ta’ala) nay apnay upar haram farmaya heh, magar is par qadir heh, par esa karay ga nahin. Khalf e wa’id toh rehmat e bari ta’ala huwi keun kay jannat toh ata rehmat e illahi say hogi. Tirmadhi Shareef ki Hadith mein aya heh kay jannat aur dozakh meh behas huwi. Allah (subhanahu wa ta’ala) nay jahanum say farmaya, tum mera azaab ho, mein tumaray waseeleh say badla leta hoon aur jannat say farmaya tum meri rehmat ho, tumaray waseeleh say mein apni rehmat zahir karta hoon: [فَقَالَ لِلنَّارِ أَنْتِ عَذَابِي أَنْتَقِمُ بِكِ مِمَّنْ شِئْتُ ‏.‏ وَقَالَ لِلْجَنَّةِ أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ شِئْتُ] Bukhari shareef ki hadith mein RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ka farman naqal heh, kay achay amaal kamanay mein darmiyani rah apnaho, keun kay kissi ko jannat amaal ki bina par ata nahin hogi balkay rehmat e illahi kay waseeleh say millay gi. Sahaba nay poocha kia aap bi ya RasoolAllah (sallallahu alayhi wa aalihi was’sallam), toh farmaya muj par bi Allah (subhanahu wa ta’ala) ki maghfirat aur rehmat hogi toh jannat ata hogi: [‏"‏ سَدِّدُوا وَقَارِبُوا، وَأَبْشِرُوا، فَإِنَّهُ لاَ يُدْخِلُ أَحَدًا الْجَنَّةَ عَمَلُهُ ‏"‏‏.‏ قَالُوا وَلاَ، أَنْتَ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ وَلاَ أَنَا إِلاَّ أَنْ يَتَغَمَّدَنِي اللَّهُ بِمَغْفِرَةٍ وَرَحْمَةٍ ‏"‏‏] Hasil kalam yeh huwa kay Allah (subhanahu wa ta’ala) ka mominoon aur Nabiyoon ko jannat ata karna maghfirat aur rehmat ki bina par hoga nakay un kay amaal e Salihah ki bina par. Jab jannat ka ata hona nek amaal ki bunyad par nahin toh phir agar Allah (subhanahu wa ta’ala) kissi ko bi apni rehmat ghalab kar kay jannat ata kar sakta heh chahay momin o ya fasiq aur agar esa karay ga toh phir rehmat e bari ta’ala hogi. Part Three: Janab zulm kay imqan ko jaiz mana heh, wuqu ko nahin. Imqan ko jaiz is waja say mana keun kay, agar zulm muhal hota toh Allah apnay upar ussay haram nah karta, aur keeya heh toh sabat huwa kay kar sakta thah, magar keun kay voh Rab ghafoor ar raheem, rahman o raheem, heh is leyeh apnay upar haram farmaya.Aur us kay zulm honay ka inqar is leyeh keeya keun kay feham e makhlooq, nazria e makhlooq mein, ussay zulm tasawur keeya jata heh, aur haqiqat mein voh zulm nahin, keun kay makhlooq Malik ki malkiyat heh, is waja say Malik ko haq heh voh apni cheez ko jesa chahay rakhay, aur jahan chahay rakhay. Malik chahay toh apni cheez ko aag mein dalay, ya bagh mein rakhay, cheez bi malik ki, aag bi malik ki, baagh bi malik ka, aur marzi bi malik ki. Part Four: Musalmanoon kay mazhab mein Allah (subhanahu wa ta’ala) zalim tab hota jab musalman yeh mantay kay Allah (subhanahu wa ta’ala) zulm ka murtaqib hoga. Agar yeh hamara nazria hota toh phir aap ka yeh hammeh ilzam dena jaiz hota. Zalim honay kay leyeh mazloom par zulm zeroori heh. Jistera mujrim honay kay wastay jurm ka sadir hona lazam heh. Kabi bila jurm bi kohi mujrim huwa? Ya kabi zulm bina bi Zalim huwa? Bewaqoof, Mufti Sahib rahimullah kay nazdeeq Allah (subhanahu wa ta’ala) zulm par qadir heh – khalf wa’ad e inaam ki bunyad par aur Hadith e Qudsi ki bunyad par, jissay mein phir pesh karta hoon: [إِنِّي حَرَّمْتُ عَلَى نَفْسِي الظُّلْمَ وَعَلَى عِبَادِي فَلاَ تَظَالَمُوا] Alhasil, kissi ka jhoot, zulm, Shirk, Kufr, par qadir hona ya kissi kay leyeh in ko jaiz man-na yeh mafoom nahin rakhta kay, jis kay leyeh jhoot ko jaiz mana gaya who kazzab heh, mushrik heh, Kafir heh. Mana yeh hoga kay jab jhoot ka sudoor hoga, shirk ka sudoor hoga, Kufr ka sudoor hoga toh phir, who Zalim, Mushrik, Kafir, kazzab hoga. Part Five: Janab nay itna bara jhoot bola heh kay, Mufti Sahib rehmatullah alayhi ta’ala nay Allah (subhanahu wa ta’ala) ko bil fa’al zalim mana heh. Yehni Allah ba-qawl Mufti Sahib rehmatullah alayhi ta’ala Allah subhanahu wa ta’ala jhoot bolta heh. Essay nangay jhoot tumaray uqabir martay ahay hen, kitaben gar gar kar Musalmanoon say mansoob kartay ahay hen. Tum bi apnay Kafir uqabir ki tara jhoot garo aur musalmanoon say mansoob kartay raho. --- <> --- Aaj b olma e deoband ka aqeeda bilkul saf wazah he ke Allah apni d hui khbar k khilaf karne par qadir he mgr wo karega nhi qk usne wada kiya he agr karega to kizb lazim ayega or Allah kizb se pak he. Agr is aqeede par nahi aaoge to yahi haal hoga ke khuda ko kabi jhuta kabi zalim tasleem karoge. --- <> --- Ulamah e Deoband ka joh aqeedah wazia heh voh khalf e wa’ad e wa’id o inaam wala bi heh magar is kay saath imqaan e kizb wala bi heh, aur wuqu e kizb o wa’id wala bi heh, aur in par meh dalahil pesh kar aya hoon. Allah ta’ala ham sab ko seedha rasta dekhahay aur chalahay, ameen.
  4. Masla Imqan e Kizb Aur Sayyidi Par Ilzamat Ki Wazahat: Imqan o wuqu e Kizb bari ta'ala par Mawlvi Rasheed Ahmad Gangohi ka aqeedah Talifat e Rasheedia say wazia heh. jis par agay dalahil hoon gay. Ek baat point karta chaloon kay Mawlvi Rasheed Ahmad Gangohi nay khalf e wa'ad o wa'id kay maslay ko imqan e kizb mein gussaya. Dar asal, Mawlvi Rasheed Ahmad Gangohi, Mawlvi Khalil Ahmad Ambethvi kay nazria ki taweel kar raha thah. Baja'hay is kay kehta kay imqan e kizb ka nazria ghalat heh, is nay imqan e kizb ko khalf e wa'ad o wa'id ka rang lagana chaha. Mein is ki har chawal ka jawab toh nahin likhoon ga magar joh zeroori aur bunyadi point hen unpar zeroor kuch na kuch likhoon ga. Mein agay joh bi behas karoon ga woh is link par say hogi, talifat e rasheediya. Is leyeh hidayat heh kay matan say apnay aap ko agay keren. --- <> --- "molana gangohi r.a. ne khlaf e waeed ko jaiz mana or ashairah b isko jaiz kehte he mgr uske bad b barelwiyo ne khuda ke jhute hone ka ilzam diya mgr khud apni gireban jhankna bhul gaye barelwiyo ki har dalil or har taweel or har hukm ka ilmi or mudallal jaiza khud barelwiyo ke hi dalail se” --- <> --- Banday ko jhoot boltay huway bi sharam nahin aati. Mawlvi Rasheed likhta heh: "Alhasil imqan e kizb hee murad dukhool kizb that qudrat bari ta’ala heh, yehni joh wada, wa’id farmaya heh, is kay khilaf par qadir heh.”Ek aur jaga likhta heh: Muhaqiqeen ahle Islam o Sufia kiram o azaam ka is masla mein yeh heh kay, kizb dakhal that qudrat bari ta’ala heh.” Is say sabat huwa kay Maulvi Rasheed kay mutabiq Khalf e wa’ad o wa’id hi kizb e bari ta’ala ki daleel heh, aur keun kay khalf e wada o wa’id ka Deobandi imqan mantay hen is leyeh inoon nay khalf e wada o waid ko imqan e kizb banaya aur bataya. Abh joh yeh kahay kay Mauvi Rasheed nay toh khalf e waid ko jaiz mana, sar’ri jhoot bolta heh. Sach aur haq yeh heh kay Maulvi Rasheed nay imqan e kizb kay maslay ko khalf e waad o waid par mahmool keeya. Abh in sha Allah khalf e waad o waid o kizb kay imqan ko chor kar, yeh sabat karoon ga kay Maulvi Rasheed wuqu e khalf e waad o waid o kizb ka qail thah. Aur yeh sar’ri Kufr heh. Maulvi Rasheed likhta heh: “Ayaat o Ahadith e kaseera say yeh masla sabat heh, ek ek misaal Quran o Hadith ki likhi jaati heh. Ek jaga iashad janab bari; قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا [6:65] Aur dosri jaga farmaya; وَمَا كَانَ اللّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ [8:33] Ayat sania mein nafi azab ka wada farmaya, aur zahir heh agar is [nafi azaab] kay khilaf ho to kizb lazam ahay ga. Magar ayat aula say is [kizb] ka that e qudrat bari ta’ala dakhal hona maloom huwa.” Misaal kay tor par, mera jumla awal yeh heh, mera nam Muhammed Ali heh. Jumla saania, yeh ho; mera naam Sheraz Akhtar heh. Jumla sania/awal kay khilaf agar mera qawl ho toh phir mera jhoot bolna sabat huwa, yoon keh leejeeyeh, muj say jhoot ka wuqu sadar huwa, ya meray jhoot bolnay ka imqaan sabat huwa? Zahir heh kay jab meray apnay hi qawl meh doh mutazad baten hen toh phir muj say wuqu e kizb sadar huwa. Sawaal yeh heh, agar ayaat sania kay khilaf sabat ho toh imqaan e kizb e bari ta’ala sabat hoga ya wuqu e kizb bari ta’ala? Alhasil is nay wuqu e kizb ko sabat keeya imqan e kizb o khalf e waid ki arh mein. Abh keun kay Maulvi Rasheed nay imqan e kizb ki taweel imqan e khalf e waid ki heh, is waja say is par yeh ilzam bi ata heh kay yeh wuqu e khalf e waid ka nazria rakhta heh. Keun kay Maulvi Rasheed nay, wuqu e kizb sabat keeya aur khalf e waid sabat keeya, is waja say is par teen wujuhat say kufr lazam huwa. Awal is nay, Allah (subhanahu wa ta’ala) kay leyeh wuqu e kizb sabat keeya, yeh Kufr sar’ri heh. Dohim is nay khalf e wa’id ka wuqu sabat keeya, halan kay Allah (subhanahu wa ta’ala) nay Quran mein farmaya heh kay voh apnay waday kay khilaf nahin karta. Tesri aur aakhiri waja yeh huwi kay Maulvi Rasheed un ayat e Qurania ka munkir sabat hota heh jin mein Allah (subhanahu wa ta’ala) ki wada khilafi nah karnay ka zikr heh. Tafseel kay leyeh yeh English meh sawal jawab ki tara article likha thah, us ko para jahay, here. --- <> --- molana gangohi ra pe pehle ahmad raza barelwi ne hussamul haramain me ek jali or jhute khat ki wajah se fatwa lagaya, jo bilkul jhuta tha, ise b me sabit kr chuka, fir barelwiyo ne apni imam ki izzat bachane ki wajah se masla khalf e waeed ko uthaya wo b me barelwiyo k ghar se sabit kr chuka, or yahi nhi hadees se b ise sabit kiya or hazrat umar ke farman se b sabit kiya, uske bad barelwiyo ne kaha ke ye karam o bakhshish he or molana gangohi ne ise kizb kaha, to ye bebuniyad ilzam b me barelwiyo k ghar se sabit kr chuka ke agr Allah taala apni d hui khabar k khilaf karega to kizb lazim ayega, balke barelwi molwi ne yaha tak kaha ke khuda ka zalim hona b lazim ayega, lihaza ab etraz ki koi gunjaish hi nhi he ab etraz kya hota he ye me batata hu barelwiyo ko mene dawa kiya tha ke --- <> --- Sayyidi Ala Hazrat, Imam ul Momineen nay Hussam Al Haramain mein likha kay Maulvi Rasheed Ahmad nay Allah ta’ala kay leyeh wuqu e kizb sabat keeya. Janab khat kho chor denh, aap kay apnay Maulvi Rahseed ki chappi Talifat e Rasheediya mein wuqu e kizb e bari ta’ala par daleel qaim kee gai heh. Aur tum nay bi Allah ta’ala kay leyeh wuqu e kizb sabat keeya heh. Aur mein upar is par daleel be qaim kar aya hoon. Allah ta’ala nay Imam e Ahle Sunnat ki izzat ko mafooz rakha aur in sha Allah qayamat kay din ba-izzat uthahay jahen gay. Khalf e Wa’id e azaab aur khalf e wa’ad inaam ka toh kabi ikhtilaf thah hi nahin. Keun, apnay muft meh number bana rahay ho. Allama Kazmi rahimullah nay toh puri tafseel likhi heh masla khalf e waid e azaab o khalf e waad inam par. Joh Musalmanoon aur Deobandiyoon mein ikhtilafi masla heh voh imqan e kizb wala heh, aur imqan e kizb ko khalf e waid tehranay wala heh. Musalmanoon nay toh kabi bi khalf e waid e azaab ka inqar nahin keeya, balkay meh khud yeh likh chuka hoon: “Jahan taq mujjay yaad ata Allama Syed Saeed Ahmad Kazmi rahimullah nay likha heh khalf e wa'id [e azaab] o waad [ e inaam] ka waqu nahin hoga. Imqan kay ham qail hen waqu kay nahin. Imqan khalf wad kay ham qail is waja say hen kay Allah insaaf kar sakta heh, aur jis say Allah insaaf karay ga woh dozakh hee jahay ga, keun kay jannat Allah kay reham say ata hogi. Keun kay insaaf ka takaza heh kay har cheese kamil ho, namaz kamil ho, wuzu kamil ho, hamara har amal kamil ho toh phir Allah qubul karay ga hamaray amaal, magar kon itna keh sakta heh kay us nay wuzu keeya toh ussee tera keeya jistera Allah o Rasool ki taleem thee baqi toh door ... dosri bat, imqan e khalf e waeed kay ham qail is waja say hen keun kay Allah ka ar-Rahman ar-Raheem heh, Ghafoor ar-Raheem heh, chahay toh apnay waday kay khilaf karay, apna reham o karam kee waja say, jistera baap kehta heh, beta meh thappar maroon ga agar esa phir keeya toh, beta wesa hee karay, baap betay ka masoom chehra dekh kar thappar nah maray, toh yeh us ka reham heh magar wada khilafi bi huwi. Magar Allah nay apna wada e azaab o inaam kay khilaf nay karnay ka hokam farma deeya heh is leyeh esa karay ga nahin. Imqaan kay ham sirf is waja say qail hen keun kay imqaan e khalf e waad o wa'eed ka talluq Allah kay reham say heh aur insaaf say heh. Aur ham Musalm imqan o waqu e kizb o afaal qabeeh kay ham qail nahin hen. Kizb o afaal e qabee'a kay imqaan kay qail Deobandi zeroor hen aur un meh say un ka sardar Gangohi wuqu e kizb ka qail huwa magar bad mein Musalman Ulamah kay ihtirazat ki waja say munkir huwa. Deobandi musalmanoon say behas kartay hen toh khalf e wa'id ko kizb kay tor par pesh kartay hen. Kuch arsa pehlay meri maghz mari Wahhabi forum par huwi thee toh inoon nay esa hee keeya jis ki bina par mein nay yeh article likha thah: … Mera aap ko mashwara heh kay aap Allama Syed Saeed Ahmad Qazmi rahimullah alayhi ta'ala ki maqalat e kazmi mein joh risala imqan e kizb par heh parh lenh. Agar English par saktay hen toh uppar wala article be par lenh.” Janab Mufti Ahmad Yar Khan Naeemi rahimullah alayhi ta’ala say yeh naqal kartay hen: --- <> --- mufti ahmad yar khan naeemi tafseer e naeemi me likhte he :- ... khuda taala kisi ki sari nekiya barbad farma de to zulm nhi, or kisi ko bila jurm sakht saza de tab b zulm nhi ,zulm k mane he dusre ki milkiyat me bila ijazat amal dar amad krna, sab Allah k bande he uski milkiyat he wo apne bando se jo mamla farmaye ain adl hoga zulm kesa? {tafseer e naeemi jild 4 safa 300} hadees shareef me he ke agr rab taala tamam jahan ko dozakh me dal de to wo zalim nhi balke adil he shariheen hadees ( hadees ki sharah karne wale ) farmate he ke dusre ki chiz me bila ijazat tasarruf karna zulm he {tafseer e naeemi jild 4 safa no. 81} etraz :- sare bande Allah k bande he agr wo bila qasoor saza de tab b zuom nhi or kisi ko neki ka sawab na de tab b zulm nhi zulm wo he jo dusre ki milkiyat me na jaiz tasrruf kare fir quran e kareem ne ise zulm q kaha ??? jawab :- iska jawab tafseer e kabeer ne ek maqam par ye diya he ke ye amal surat me zulm he {tafseer e naeemi jild 4 safa 131} hazrat abdullah bin umar razi a.ka farman he ke agr rab taala sab ko dozakh me bhej de to uska adl he agr sare bando ko jannat de de to uska raham he waha b rab taala ki qudrat ka zikr he {tafseer e naeemi jild 7 safa no. 182} --- <> --- Is ko naqal karnay kay baad likhtay hen: --- <> --- ab me puchta hu barelwiyo se ke Alkah ne wada kiya he quran me irshad e rabbani he: Allah ne wada kiya he un se jo un me iman or ache kaam wale he bakhshish or bade sawab ka {surah fatah ayat no. 29} tarjuma b barelwiyo ka he kanzul iman. jisne nek amal kare usko bade sawab ka or bakhshish ka Allah ne wada kiya he to ab tumhare mufti ne tafseer e naeemi me bando ki sari nekiya barbad karne par khuda ko qadir mana to wada khilafi hui ya nhi? --- <> --- Janab Allah (subhanahu wa ta’ala) ko apnay wada e inaam o sazza par qadir man-na – aur Allah ka is par qadir hona, wada khilafi kesay huwi? Aqal say bilqul pedal ho kia? Tujjay itni bi samaj nahin aahi kay wada khilafi tab hogi jab wada khilafi karay ga toh. Wada khilafi par qadir hona wada khilaf hona nahin ho jata. Mein Muhammed Ali Razavi wada khilafi par qadir hoon, toh kia meray wada khilafi par qadir honay say, wada khilafi ho gaii ya wada khilaf ho gaya? Abh meh tummen wada karoon kay, mein wada karta hoon, tooh agar mujjay millay toh teray jesay bewaqoof ko das jhootay maroon ga. Jhootay marnay par qadir bi hoon aur nah marnay par qadir bi hoon. Sawal yeh heh, kia jootay nah maroon toh wada khilaafi hogi ya jootay marnay par qadir honay ki waja say wada khilafi ka murtaqib hoon ga? Jab Allah (subhanahu wa ta’ala) mominoon ki nekyan barbad karay ga toh phir wada khilafi hogi, kabi keenh nahin aur kabi karay ga bi nahin toh phir bataho wada khilafi kesay ho gai? Sayidi Ahmad Yar Khan Naeemi ki yeh ibarat naqal karta heh: --- <> --- yani Allah apne wade k khilaf nhi karta qk wada khilafi jhut he or jhut aib he or jo aib dar ho wo Allah nhi {tafseer e naeemi jild 3 safa no. 254} --- <> --- Aur saath hee yeh likhta heh: --- <> --- wada khilafi jhut he or tumhare molwi ne khuda ko wada khilafi karne wala yani jhut bolne wala mana he to tumhare molwi par fatwa q nhi laga? --- <> --- Kahan par Allah (subhanahu wa ta’ala) ko wada khilafi karnay wala mana/tehraya? Array, kam-bakht nakam-may aur jahil, Sayyidi Ahmad Yar Khan nay sirf yeh likha heh kay Allah (subhanahu wa ta’ala) apnay wada e inaam o sazza kay khilaf karnay par qadir heh. Qadir hona wada khilafi kis mantaq kay mutabiq ho gaya? Wada khilafi tab ho jab joh wada keeya gaya heh us kay khilaf wala amal ho – tab wada khilafi hogi. Yehni mein kahoon, mein wada karta hoon kay kal das bajjay tum say milloon ga, aur mein tum say das bajjay nah milloon. Mein nay wada keeya, aur waday par amal nah keeya, yeh wada khilafi huwi. Ya yoon loh, mein wada karoon kay tummeh mein das rupay doon ga, agar tum yeh kam karo gay toh, tum voh kam kar doh, mein tummeh das zabrdast kism kay jootay maroon. Abh note karo, wada keeya pesoon ka aur maray tummeh jootay. Yeh huwi wada khilaafi. Wada bi keeya aur us kay khilaf amal kar kay wada khilafi bi kar di. Wada khilafi kay leyeh yeh zeroori heh kay jis ka wada keeya gaya heh us kay wada par amal nah ho, ya us kay khilaf ho. Jab Mufti Sahib nay Allah ta’ala kay leyeh yeh sabat hee nahin keeya kay voh qayamat kay din mominoon ko sazza denh gay, ya gunagaroon ko jannat behjen gay toh phir wada khilafi kesi aur Sayyidi par yeh ilzam kesa? -------- Zulm Aur Zalim walay ilzamat ki wazahat in sha Allah kal.
  5. Salam alayqum, Mein us ko jawab likh raha hoon. Jab complete huwa toh post kar doon ga.
  6. Deen e Islam mein janwar wohi haram heh jis par zabiya kartay waqat Allah ta'ala ka naam nah leeya gaya ho, yehni bis millah allahu akbar nah para gaya ho, balkay kohi yoon kahay, karishna kay naam par, toh is waja say haram huwa. Dosra woh janwar haram heh jis ko Quran o Hadith nay haram bataya, khanzeer. Darinday, gadda, gora, waghera ... haram ka talluq jaga say nahin, yahan par zabiya keeya toh halal heh, wahan par karo gay toh haram heh, Mina [Hajj] par karo toh halal, Deoband Bareilly mein karo toh haram, ... Joh yeh kehta heh kay jagoon ki nisbat say janwar haram hota heh woh biddati aur us nay deen e Islam mein esa izafa keeya jis ka kissi kism ka kohi saboot nahin, nah explicit ya implicit. Raha, ayaat ka talluq, alnnusubi ka mana agar stone altar leeya jahay toh phir, is isitimal ishara heh mushrikeen kay amal kee taraf, unoon nay apnay buttoon kay wastay jaga motayyin ki aur wahan ek qurbani ka pathar nasab keeya par ham apnay khuda kay leyeh zabiya karen gay, jab woh zabiya kartay toh apnay khuda ka naam letay thay, misaal kay tor par, mein Al-Laat kay naam par zabiya karta hoon, is waja say yeh ayat ka hissa : "Prohibited to you are ... those which are sacrificed on stone altars, ..." is hissay say ja milta heh: "... that which has been dedicated to other than Allah [whilst being slaughtered] ..." Magar Nusub ka mana Ahadith meh idol/asnam kay mafoom mein istimal huwa heh, jesay kay in doh Ahadith say wazia heh: "Narrated `Abdullah bin Masud: Allah's Messenger entered Mecca (in the year of the Conquest) and there were three-hundred and sixty idols (Nusuban) around the Ka`ba. He then started hitting them with a stick in his hand and say: 'Truth (i.e. Islam) has come and falsehood (disbelief) vanished. Truly falsehood (disbelief) is ever bound to vanish.' (17.81) 'Truth has come and falsehood (Iblis) can not create anything.'"(34.49) [Ref: bukhari, Book 60, Hadith 244] Kabah kay ird gird 360 Nusub thay jahan par mushrikeen apnay khudahoon ka naam leh kar un ko raazi karnay kay leyeh qurbani keeya kartay thay aur is ka zikr is Hadith mein heh: Narrated Ibn Mas'ud: "The Messenger of Allah entered Makkah during the year of the Conquest, and there were three hundred and sixty Nusb around the Ka'bah. So the Prophet started hitting them with a stick he had in his hand" - or perhaps he said: "With a piece of wood, and he was saying: The truth has come and falsehood has vanished. Surely falsehood is ever bound to vanish (17:81). The truth has come and falsehood can neither originate anything nor resurrect (anything) (34:49)." [Ref: Tirmadhi, Book 44, Hadith 3138] Tafsir Ibn Kathir, student of Ibn Taymiyah nay Nusub ka mana asnam/idols honay ki taeed keeh heh: "Nay, We fling the truth against the falsehood, so it destroys it, and behold, it dis- appears. Al-Bukhari recorded that `Abdullah bin Mas`ud said: The Prophet entered Makkah (at the Con- quest), and around the House (the Ka`bah) were three hundred and sixty idols. He started to strike them with a stick in his hand, saying, (Truth has come and falsehood has vanished. Surely falsehood is ever bound to vanish.) ﴿17:81 (Truth has come, and falsehood can neither create anything nor resurrect (anything).) ﴿34:49]" [Ref: Tafsir Ibn Kathir, 17:81] Alhasil, donoon mein joh bi mana leeya jahay, musalman kay leyeh kohi muzhir nahin, keun kay ham nah toh AwliyahAllah ko khuda mantay hen, aur nah un ka naam leh kar zabiya kartay hen, balkay niyat e nisbat isaal al sawab keeh hoti heh, aur zabiyah Allah kay wastay, aur Allah ka naam leh kar, yehni bismillah allahu akbar. Aur aakhar meh jin halal janwaroon par Allah ka naam leeya gaya ho aur zabiya keeya gaya ho woh halal hen, un ko haram kehnay wala munkir ayat Qurania heh, keun kay Allah nay farmaya heh kay jinpar Allah ka naam leeya gaya heh woh janwar halal hen khanay kay leyeh, 6:118. Aap ko samjana maqsood thah aur mashwara yahi heh kay pehlay apnay aqahid o nazriyat seekhen phir behas o mubaisa meh paren.
  7. Part One: This will happen when: “... Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die ...” [Ref: Muslim, B41, H6945] and as a result only: “Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil.” [Ref: Muslim B41, H 7023] “... and those only would survive who would have no goodness in them.” [Ref: Muslim, B41, H6945] then shaytan will come to them: “... in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols ...” [Ref: Muslim, B41, H 7023] “And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945] Rasulallah (sallalahu alayhi was'sallam) said: “... and the Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols.” [Ref: Abu Dawood, B30, H4239] in another hadith he explicitly stated about worship of specific idols; Lat and Uzza: “The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza.” [Ref: Muslim, B41, H6945] In another hadith Prophet (sallalahu alayhi was'sallam) mentioned a particular tribe worshipping a particular idol: “... the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and ..." [Ref: Muslim, B41, H6944] and their idoltory would be in spite of of the fact that: “... they would have abundance of sustenance and lead comfortable lives.” [Ref: Muslim B41, H 7023] “Then only the worst of men will remain to be overwhelmed by the Hour.” [Ref: Muslim, B20, H4721] and as a result of spreading of Shirk all over the earth: “Then the trumpet would be blown and no one would hear that but he would bend his neck to one side (i.e. die) ...” [Ref: Muslim B 41, H 7023] This establishes that believing Ummah will not revert back to idolatry but after the blowing of musky wind the remaining people will be kaffirs and it will be this non-believing Ummah which will revert back to idolatory under the guidance of shaytaan. Part Two: “Behold, he said to his father: "O my father! why worship that which heareth not and seeth not, and can profit thee nothing?” [Ref: 19:42] Question is what did the Ummah of Ibrahim (alayhis salam) as well as Azhar worshipped: "Lo! Abraham said to his father Azar: "Takest thou idols for gods? For I see thee and thy people in manifest error." [Ref: 6:74] Its established the Mushrikeen worshipped the idols which Ibrahim (alayhis salam) likened to worship of Satan: "O my father! Worship not Satan: for Satan is a rebel against Ar'Rahman (i.e. Allah the most Gracious).” [Ref: 19:44] And in another verse worship of idol godesses as been termed worship of Satan: “(The Mushrikeen) leaving Him call but upon (i.e. yad'una) godesses: They call but upon satan the persistent rebel!” [Ref: 4:117] Conclusion is that when Allah (subhanahu wa ta'ala) in Quran says Satan worship it means Idol worship. Now pay attention to words of Prophet (sallalahu alayhi was'sallam): "Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying: Verily, the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them." [Ref: Muslim, B39, H6752] In the Quranic context of; Idol worship being Satan worship, or other way round; Satan worship being Idol worship, the statement of Prophet (sallalahu alayhi was'sallam) narrated in the hadith: "... the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, ..." [Ref: Muslim, B39, H6752] means: "... the Satan has lost all hopes that the worshippers would ever worship Idols in the peninsula of Arabia, ..." Prophet (sallalahu alayhi was'sallam) completely negated the possibility of Idol worship taking place Arabian peninsula but there are ahadith which indicate that Idol worship will take place. So we harmonize the both set of ahadith and make takhsees on the basis of evidence available. Therefore the statement of Prophet (sallalahu alayhi was'sallam) means; in Arabian peninsula there will be no idol worship until all the believers die and this is explained by Prophet (sallalahu alayhi was'sallam) in a hadith: "A'isha reported: I heard Allah's Messenger (may peace be upon him) as saying: "The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza (in Arabian peninsula). I said: Allah's Messenger, I think when Allah has revealed this verse: "He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)", it implies that is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers." [Ref: Muslim, B41, H6945] They the surviving kafirs will not revert to idol worship until shaytan will go to them: “... in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols ...” [Ref: Muslim, B41, H 7023]they will do as Shaytan will ask of them and then the prophesy of: “... and the Last Hour will not come before the [Kafir] tribes of my people attach themselves to the polytheists and tribes of my people worship idols.” [Ref: Abu Dawood, B30, H4239] would be fullfilled. Conclusion: There is no evidence what so ever that the believing Ummah of Prophet (sallalahu alayhi was'sallam) or believing tribes of Muslims will become Mushrikeen. Rather the evidence of Quran and Hadith is clear on the fact that only after the blowing of musky wind the believing people of Arabian peninsula will die. Those left behind will be Kafirs and to this non-beleiving Ummah the Satan will come and ask them to worship the Idols as a result they will comply. At this point after the blowing of wind the idol worship will return to Arabian peninsula but not before this.
  8. Mushrikeen Do Believe In Allah (subhanahu wa ta’ala) Wit Shirk: Allah (subhanahu wa ta’ala) states in the Quran: “And most of them believed in Allah, but not without Shirk.”[7] [Ref: 12:106] Those who accuse Muslims of worshiping graves, trees, idols, saints, interpret this verse to mean; and most of them, the Muslims, believe in Allah (subhanahu wa ta’ala) but they also attributes partners to Allah (subhanahu wa ta’ala). In order to correctly understan the verse 106, some important eliments from the context have to be pointed out. Allah (subhanahu wa ta’ala) states: “وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ” meaning, “And most of the people as much as you wish, will not believe.” [Ref: 12:103] Out of all the people on earth most would not believe in religion of Islam, even though Prophet (sallallahu alayhi was’sallam) wishes that they believe and about this majority Allah (subhanahu wa ta’ala) states; “-وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ” meaning; “And most of them believed in Allah but not without Shirk.” [Ref: 12:106] In other words the majority, the Mushrikeen, about whom Prophet (sallallahu alayhi was’sallam) wished that they believe in Allah (subhanahu wa ta’ala), as the One and the Only God will not believe in Tawheed of Allah (subhanahu wa ta’ala). They will not believe in Prophethood of Muhammad (sallallahu alayhi was’sallam), and they will not believe in the Quran as word from Allah (subhanahu wa ta’ala), because; “… most of them believe in Allah but not without Shirk.” This interpretation of verse of Quran is also attested by another verse of the Quran, which states; "Say: "Travel in the land and see what was the end of those before (you)! Most of them were Mushrikoon." [Ref: 30:42] The deeper interpretation of the verse is that the polytheists will not believe because teaching of Islam goes against their polytheistic beliefe system. The above interpretation is connected with another interpretation which establishes that most of the people of past were Mushrikeen and the majority of mankind will remain Mushrik even though Prophet (sallallahu alayhi was’sallam) wishes for them to convert to Islam. Allah (subhanahu wa ta’ala) states: "Say: "Travel in the land and see what was the end of those before (you)! ..." [Ref: 30:42] Why do we need to see the end of those gone before us: “… most of them believed in Allah but not without Shirk.” [Ref: 12:106] For this reason Allah (subhanahu wa ta’ala) states: "... Most of them were Mushrikoon." [Ref: 30:42] The essential point of these two verses is; most of the people before Islam, most of the people in modern history and most of people in future will be Mushrikeen. As in history the majority of mankind held polytheistic concepts and associated partners with Allah (subhanahu wa ta’ala). In conclusion it can be said, the real objective of these two verses was to inform Prophet (sallallahu alayhi was’sallam) that even though you wish to convert the entire mankind to Islam, it will not happen. The majority will not believe in Islam because they are Mushrikeen, like the majority in history did not believe due to their major Shirk. Lets look at this verse in discussion from another perspective. Just to recap, Allah (subhanahu wa ta’ala) states: “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] So do the idol worshipers believe in Allah (subhanahu wa ta’ala)! Let’s analyze this verse of the Quran in light of Quran. Allah (subhanahu wa ta’ala) narrates the believes of the Mushrikeen of Arabian peninsula indicating that they believed in Allah (subhanahu wa ta’ala): "If indeed, you ask them who is it that created the heavens and the earth, they would be sure to say, 'Allah'. Say : See you then the things that you invoke besides Allah? Can they …" [Ref: 39:38] and another verse states the same: “And if you were to ask them who created the heavens and the earth, they would surely say “Allah!” [Ref: 29:61] In another verse Allah (subhanahu wa ta’ala) states that during traveling on the sea, when the Mushrikeen are harmed they call upon Allah (subhanahu wa ta’ala) but when they come to saftey of land they abandon Allah (subhanahu wa ta’ala): “And when harm touches you upon the sea, those that you call upon besides Him are lost from you – except Him (Allah alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.” [Ref: 17:67] These verses affirm that in nominal sense the Mushrikeen of Arabian peninsula did believe in Allah (subhanahu wa ta’ala) as their God but not without associating idols as Allah’s (subhanahu wa ta’ala) god-partners. Also out of all mankind the majority, the Mushrikeen all over the earth, in general, do believe in a single Creator who is in charge of subordinate gods. Therefore this verse is true description of the creed of the majority of human beings, in other words the Mushrikeen. Out of entire mankind the Hindu india, the Budhists, the Christians combined all togather to form a over whelming majority of Mushrikeen. And in such over whelming majority of Mushrikeen the Muslims are a minority and we do not associate partners with Allah (subhanahu wa ta’ala). Hence the meaning of the verse of Quran perfectly fits into reality of Mushrik majority: : “And most of them believed in Allah, but not without Shirk.” [Ref: 12:106] This fact has been established with clear proof that this verse refers to the majority of mankind on earth therefore the verse of Quran does not include the Muslims. Quran also explicitly states that Mushrikeen associated partners with Him: “He has created the heavens and the earth with truth. High is He, Exalted above all that they associate as partners with Him.” [Ref: 16:3] Due to Mushrikeen associating partners with Allah (subhanahu wa ta’ala) Prophet (sallallahu alayhi was’sallam) is instructed to say: “Your Ilah (i.e. god) is One Ilah (i.e. god). But for those who believe not in the Hereafter, their hearts deny [the belief in Unity Of Allah] and they are proud.” [Ref: 16:22]
  9. Salam alayqum Bhai, in sha Allah meh is issue ko tafseel say dekhoon ga. Mein 12 gantay kam karta hoon ... mushkil say namazoon kay leyeh time milta heh ... saturday, sunday chooti hogi ... in sha Allah phir ghor o fikr say parh kar kuch bata sakoon ga.
  10. Jahan taq mujjay yaad ata Allama Syed Saeed Ahmad Kazmi rahimullah nay likha heh khalf e wa'id [e azaab] o waad [ e inaam] ka waqu nahin hoga. Imqan kay ham qail hen waqu kay nahin. Imqan khalf wad kay ham qail is waja say hen kay Allah insaaf kar sakta heh, aur jis say Allah insaaf karay ga woh dozakh hee jahay ga, keun kay jannat Allah kay reham say ata hogi. Keun kay insaaf ka takaza heh kay har cheese kamil ho, namaz kamil ho, wuzu kamil ho, hamara har amal kamil ho toh phir Allah qubul karay ga hamaray amaal, magar kon itna keh sakta heh kay us nay wuzu keeya toh ussee tera keeya jistera Allah o Rasool ki taleem thee baqi toh door ... dosri bat, imqan e khalf e waeed kay ham qail is waja say hen keun kay Allah ka ar-Rahman ar-Raheem heh, Ghafoor ar-Raheem heh, chahay toh apnay waday kay khilaf karay, apna reham o karam kee waja say, jistera baap kehta heh, beta meh thappar maroon ga agar esa phir keeya toh, beta wesa hee karay, baap betay ka masoom chehra dekh kar thappar nah maray, toh yeh us ka reham heh magar wada khilafi bi huwi. Magar Allah nay apna wada e azaab o inaam kay khilaf nay karnay ka hokam farma deeya heh is leyeh esa karay ga nahin. Imqaan kay ham sirf is waja say qail hen keun kay imqaan e khalf e waad o wa'eed ka talluq Allah kay reham say heh aur insaaf say heh. Aur ham Musalm imqan o waqu e kizb o afaal qabeeh kay ham qail nahin hen. Kizb o afaal e qabee'a kay imqaan kay qail Deobandi zeroor hen aur un meh say un ka sardar Gangohi wuqu e kizb ka qail huwa magar bad mein Musalman Ulamah kay ihtirazat ki waja say munkir huwa. Deobandi musalmanoon say behas kartay hen toh khalf e wa'id ko kizb kay tor par pesh kartay hen. Kuch arsa pehlay meri maghz mari Wahhabi forum par huwi thee toh inoon nay esa hee keeya jis ki bina par mein nay yeh article likha thah: http://www.islamimehfil.com/topic/21009-allahs-waad-waeed-kizb-in-light-of-qur%E2%80%99an-sunnah/ Mera aap ko mashwara heh kay aap Allama Syed Saeed Ahmad Qazmi rahimullah alayhi ta'ala ki maqalat e kazmi mein joh risala imqan e kizb par heh parh lenh. Agar English par saktay hen toh uppar wala article be par lenh.
  11. @Danish Bura nahin manayeh ga, aap new mareez ahay hen jinneh agar kohi ayaat ka hissa quote karay toh Shirk nazr ata heh aur Jibraeel alayhis salaam Allah kay Shareek ho jatay hen. Wesay yeh bemari purani heh sirf mareez new hen. Aap jesay muwahidoon par Tawheed ka bhoot sawar hota heh aur idhar ham nay Wahhabi mazhab ki Tawheed mannay waloon kay bot say logoon kay bhoot nikalay hen. In sha Allah aap ka ilaaj bi kar denh gay. Magar meray bhai maza tab aahay jab aap be khoob jam kar muqabila karen Mushrik Brailwiyoon ka aur naraz ho kar jahen nah. Rizq Allah deta heh ya nahin? Toh phir banda keun tummeh pesay, ya dokan say soda salfa, ya ammi behan beti biwi bahi, keun tummeh rizq deta heh? Allah directly denay par qadir nahin? Allah qadir heh, magar wasail say deta heh directly khud parcel delivery ki tara deliver nahin karta.Allah Quran mein farmata heh kay mein khayr ar-raziqeen hoon, yehni raziqoon meh sab say behtr. Yehni rizq Allah be deta heh magar woh Raziq e Haqiqi heh woh kissi aur say leh kar nahin apna deta heh, baqi raziq Allah say leh kar detay hen magar phir bi raziq, yehni rizq denay walay hen. Is'see tera Allah hi ulaad ata karta heh magar us nay wasail peda keeyeh hen. Amooman marda aurat ka nutfa jama ho toh aulaad denay ka waseela bantay hen.Magar is kay khilaf par be qadir heh. Farishtay ko beta denay kay leyeh behja. Haqiqat mein Allah hi deta heh magar waseela farishta bana is waja say farishtay nay kaha kay beta bakshoon ga. Yeh esay hee heh jesay piyaas kay bojanay ko pani say mansoob karna. piyaas toh Allah bujata heh, pani nahin, magar logh aur aap bi kehtay yahi millen gay kay pani peeya toh piyas buji. Jistera aap piyas kay bujnay ko pani say mansoob kartay hen, qatnay ko churi say mansoob kartay hen, jalnay ko aag say mansoob kartay hen, aur mawt ko car exident ya bemari say mansoob kartay hen, issee tera farishtay nay beta bakhnay ko apnay aap say mansoob keeya. Aur agar kohi kahay kay farishtay nay beta bakhsha toh kuch Shirk nahin huwa keun kay jistera tum jalnay ko aag say mansoob kartay ho, issee mafoom mein banday nay beta bakshnay ko farishtay say mansoob keeya. Yeh note karo kay mu'adid ayaat meh Quran nay murdoon ko zinda karna apnay aap say mansoob keeya heh, Adam alayhis salam kay mitti kay putlay meh toh Allah nay hi jaan daali. Mera sawaal heh, agar kohi insaan kahay mein murday zinda karta hoon, handoon ki ankhoon ko theek karta hoon, mitti kay putloon meh jaan dalta hoon, aur mein yhni muhammed Ali, yeh kamil rakhoon kay woh murday zinda karta heh, waghera ... toh kia mein nay Shirk keeya?
  12. https://archive.org/stream/MusannafAbdulRazzaqPerTehqeeq.pdf/MusannafAbdulRazzaqPerTehqeeq#page/n10/mode/1up Is kitab kay page 8 aur 9 par tarjuma mojood heh.
  13. Kissi amal kay jaiz honay kee daleel yeh heh kay us say roka nah jahay. Jis say roka nahin gaya woh jaiz heh aur ijazat heh: “The lawful is what Allah made lawful in His Book, the unlawful is what Allah made unlawful in his Book, and what He was silent about; then it is among that for which He has pardoned." [Ref: Tirmadhi, B22, H1726] “What Allah has made lawful in His Book is halal and what He has forbidden is haram, and that concerning which He is silent is allowed as His favor. So accept from Allah His favor, for Allah is not forgetful of anything. He then recited, "And thy Lord is not forgetful." [Ref: Musnad Al Bazzar]
  14. AwliyahAllah ki Qabr par chadar dalna, jaiz heh. Magar chadren charwanay, jaaliyoon kay saath talay marna, kabroon ki giren bandna, deewoon par deeway balna, yeh sab joh rusoom nikli huwi hen, yeh biddat e zalala hen. Quran o Sunnat say sabat toh door ki bat heh in ka jaiz hona bee sabat nahin. Yeh amal jahil logoon ka heh, jin ko deen o Islam o shariat ka kuch pata nahin. Yeh pesay ki barbardi heh. Is say behtr heh kay woh manat mani jahay jis say kissi ghareeb o maskeen ko faida ho. Yehni, agar mera yeh kam huwa toh mein das ghareeboon ko khana khelahoon ga, waghera ...
  15. Khawaja Ghulam Farid ko Deobandi be utna hi mantay hen jitna ham. Wesay yeh kitab Maqabees al Majalis kohi motbar kitab nahin heh. Is'see froum par is ka saboot bi mil jahay ga. http://www.ja-alhaq.com/khawajah-ghulam-fareed-aor-maqabees-ul-majalis/ http://www.islamimehfil.com/topic/1625-hinduo-ke-devta-ram-krishan-achchy-admi-thy-guru-nanak-musalman-thy-but/
  16. Tajjali kay sari pdf yahan say mil sakti hen ... http://www.tajalli.in/pdfs.asp
  17. Salam alayqum, brother bait karna kohi zeroori nahin. Najat ka talluq sahih Aqahid say heh aur achay amaal say bayt say nahin. Allah kay Nabi ko apna Peer o Murshid kehna wala pagal aur jahil khalis heh. Kissi bi silsilay ki kohi khasoosiat nahin wesay logoon nay apnay Peeroon ka status bananay kay wastay fazeelaten bana leen hen. Joh apnay peer ko direct RasoolAllah ka bayt batahay aur joh Pir apnay aap ko direct RasoolAllah ka mureed batahay, donoon baqwas kartay hen. esa agar dawa Sayyidi Ala Hazrat alayhi rehma kartay toh qadr thee, magar aaj kay dawr kay Pir jin ki ilmi oqat dawani barabar nahin aur taqwa toh heh hee nahin, sirf mureedoon say nazranay batornay khanay peenay ki sufiat say jor-reh hen.
  18. Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) was witness upon actions of all nations before his birth and after his birth he was sent as a witness upon entire mankind. The opponents of Islam categorically reject Hadhir Nazir and term it polytheistic belief. They present various arguments to refute Hadhir Nazir and this argument will focus on one such argument. Argument Against Hadhir Nazir: The argument presented is; if Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir and Nazir (i.e. present and seeing) on actions of Jinn and mankind then why does the Quran state Prophet (sallallahu alayhi wa aalihi was’sallam) was not amongst the Shahideen (i.e. witnesses) at the event of Prophet Musa (alayhis salaam) receiving the Law (i.e. Taurat) and this is established from the following verse: “And you, [O Muhammad], were not on the western side [of the mount] when We revealed to Moses the command, and you were not among the Shahideen [to that].” [Ref: 28:44] This establishes Prophet (sallallahu alayhi wa aalihi was’sallam) was/is not Hadhir and Nazir at these events which he should be if he was witnessing the actions of mankind before he was sent as a last and final prophet. Linguistic Meaning Of Shahid And Shahideen: Linguistically the words Shahid in singular form and Shahideen in plural form are used in meaning of witness/witnesses and as present (i.e. Hadhir/Hadhireen). In funeral prayers words are: “اللهُـمِّ اغْفِـرْ لِحَيِّـنا وَمَيِّتِـنا وَشـاهِدِنا ، وَغائِبِـنا ، وَصَغيـرِنا وَكَبيـرِنا ،” In this supplication each word has been is opposite of the other. They are opposites; living (i.e. لِحَيِّـنا) and the deceased (i.e. مَيِّتِـنا), the present (i.e. شـاهِدِنا) and the absent (i.e. غائِبِـنا). In fact in online translation of Ahadith which contain this supplication of funeral all of them have translated the word Shahidina (i.e. our present) as present.[1] Now coming to the verse 28:44; the verse states, during the event of Prophet Musa (alayhis salaam) was unfolding, you were not amongst the Shahideen on the Western side of mountain. As demonstrated earlier the word Shahid can be used to mean Hadhireen/Hadhir (i.e. present) and in this context Hadhireen (i.e. present people). Now if Shahideen is in meaning of Hadhireen then according to this meaning physical presence from amongst Hadhireen is negated not the witnessing of the event. Explaining The Verse Of 28:44 By Itself: Allah (subhanahu wa ta’ala) states: “And you were not on the western side [of the mount] when We revealed to Moses the command, and you were not among the Shahideen.” [Ref: 28:44] Allah (subhanahu wa ta’ala) stated denying the presence of Prophet (sallallahu alayhi wa aalihi was’sallam): “And you were not on the western side [of the mount] …” And for further emphasis on denying the presence of Prophet (sallallahu alayhi wa aalihi was’sallam) on the western side of mountain Allah (subhanahu wa ta’ala) states: ”… and you were not among the Shahideen.” In other words the presence is being negated in both places but the wording is different. Alhasil following parts of verses are saying the same thing in their unique way: “And you were not on the western side [of the mount] …” ”… and you were not among the Shahideen.” Explaining The Verse Of 28:44 Quran With Other Verses: Allah (subhanahu wa ta’ala) stated: “And you were not on the western side [of the mount] when We revealed to Moses the command, and you were not among the Shahideen (i.e. Hadhireen).” [Ref: 28:44] In verse forty-six of same chapter, Allah (subhanahu wa ta’ala) clarifies in which meaning the presence amongst Shahideen was negated for him, i.e. present: “And you were not at the side of the mount when We called [Moses] but [were sent] as a mercy from your Lord to warn a people to whom no warner had come before you that they might be reminded.” [Ref: 28:46] To be on a site, on a mountain, presence is fundamental because one can be witness without directly being at a place. As an example, Allah (subhanahu wa ta’ala) is witness to everything yet his presence on every place and in every place isn’t believed. Comprehensively, Allah (subhanahu wa ta’ala) is indicating that Prophet (sallallahu alayhi wa aalihi was’sallam) was not amongst those who were present on the mountain nor he witnessed the events directly like the present people did. In the following verse Allah (subhanahu wa ta’ala) states that Prophet (sallallahu alayhi wa aalihi was’sallam) was not resident among the people of Madian: “But We produced [many] generations [after Moses], and prolonged was their duration. And you were not a resident among the people of Madyan, reciting to them Our verses, but We were senders [of this message].” [Ref: 28:45] Here again the physical presence amongst people of Madian is being negated because Allah (subhanahu wa ta’ala) negated his residence amongst the people of Madian and there can be no residence amongst a people if you are not alive and physically present in a community. So in the context witnessing is not being negated but presence amongst people is being negated. This is also in line with other verses such as: "This story which We have revealed to you is a tale of the unseen; for you were not there with them when they collectively conspired and schemed against him" [Ref: 12:102] “This is of the announcements relating to the unseen which We reveal to you; and you were not with them when they cast their pens (to decide) which of them should have Mary in his charge, and you were not with them when they contended one with another.” [Ref: 3:44] Al-hasil Allah (subhanahu wa ta’ala) was negating physical presence on the site of events not witnessing of events nor knowledge of events stated in these verses. Verse 28:44 According Understanding Of Commentators: Numerous commentators of Quran have understood the verse 28:44 in meaning of Hadhireen/Hadhir and some of them will be referenced in footnote with text of commentaries.[2] And other I will mention here without referencing material but providing link to their Tafasir. Zamashkari a Mutazili, widely believed to be one of the great Arabic grammarians, explained Shahideen in meaning of Hadhir in his Tafsir Al Kashf, click. Shaykh Tabrasi a Shia scholar in his Majma Al Bayan, interpreted Shahideen to mean Hadhireen, click. Imam Qurtubi in his understood Shahideen to mean Hadhireen, click. Author of Tafsir Al Kashful Bayan, Allama Muhammad Al-Thalabi interpreted the Shahideen in meaning of Hadhireen, here. Altogether ten commentators have taken the meaning of Shahideen in meaning of Hadhireen and if detailed research was carried dozen or more could be found in support of understanding of Muslims. Objective Of Verse 28:44 Was To Establish Divine Knowledge: The implications of the verse is that, even though he was not present while the events at Western side of mountain were unfolding but despite that he knows what transpired and he knows the events because: “This is of the announcements relating to the unseen which We reveal to you; and you were not with them when they cast their pens (to decide) which of them should have Mary in his charge, and you were not with them when they contended one with another.” [Ref: 3:44] In addition to what is already mentioned in verse 3:44 the following event of Prophet Musa (alayhis salam) is also from news of Ghayb: “And you were not on the western side [of the mount] when We revealed to Moses the command, and you were not among the Shahideen (i.e. Hadhireen).” [Ref: 28:44] The objective of such verses was to argue that Prophet (sallallahu alayhi wa aalihi was’sallam) was not amongst the people therefore he could not know the events by hearing or seeing them. Nor he could have heard from any other, nor read in any book because he was not able to read and write, therefore it has to be news [of Ghayb] given to him by Allah (subhanahu wa ta’ala)[3] and this meaning is confirmed from the following verse: “We recite to you from the news of Moses and Pharaoh in truth for a people who believe.” [Ref: 28:3] Belief Of Muslims And Implications Of Interpretation Of Verse: We Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) was not Hadhir with his jism (i.e. body) on the Western side of the mountain mentioned in the verse. Hence negation of his physical presence is not refutation of our creed of Hadhir Nazir. It is obvious that Prophet (sallallahu alayhi wa aalihi was’sallam) could not have been physically present at the mountain like companions and followers of Prophet Musa (alayhis salaam) were present because he was not born yet. Conclusion: Ahle Sunnat believe word Shahideen has been used in the meaning of Hadhireen in the verse in discussion and commentators have explained its meaning in accordance with understanding of Ahle Sunnat. The verse is part of set of other verses which negate physical presence in one place or another for Prophet (sallallahu alayhi wa aalihi was’sallam). Negation of physical presence does not refute the position and understanding of Ahle Sunnat because we do not believe he was physically present at the events stated in the verse in dicussion. Footnotes: - [1] “When the Messenger of Allah prayed over a dead person, he said: O Allah, forgive those of us who are living and those of us who are dead, those of us who are present and those of us who are absent, our young and our old, our male and our female. O Allah to whosoever of us Thou givest life grant him life as a believer, and whomsoever of us Thou takest in death take him in death as a follower of Islam. O Allah, do not withhold from us the reward (of faith) and do not lead us astray after his death.” [Ref: Abu Dawood, B20, H3195] “When the Messenger of Allah prayed a funeral prayer, he would say, "O Allah! Forgive those of us who are alive, and those who are dead, those present and those absent, those who are young and those who are male and those who are female. O Allah! Let those of us to whom You have given life, live in Islam, and let those of us You take back die in a state of faith. O Allah! Do not deprive us of our reward for (supplicating for) him, and cause us not to go astray after him." Narrated by Muslim and the four Imams.” [Ref: B.A. Maram, B3, H590] “It was narrated from Abu Ibrahim Al-Ansari, from his father; he heard the Prophet say, when offering the funeral prayer for one who had died: ‘O Allah, forgive our living and our dead, those who are present among us and those who are absent, our males and our females, our young and our old.’” [Ref: Nisa’i, B21, H1988] - [2] “وَمَا كُنتَ بِجَانِبِ ٱلْغَرْبِىّ } أي: ما كنت يا محمد بناحية الجبل من قبل المغرب { إِذْ قَضَيْنَا إِلَىٰ مُوسَى ٱلأَمْرَ } يعني: إذ عهدنا إليه بالرسالة ويقال: أحكمنا معه وعمدنا إليه بأمرنا ونبينا { وَمَا كنتَ مِنَ ٱلشَّـٰهِدِينَ } يعني: حاضرين لذلك الأمر” [Ref: Tafsir Bahrul Uloom, 28:44]وَمَا كُنتَ } يا محمد، { بِجَانِبِ ٱلْغَرْبِىِّ } ، يعني بجانب الجبل الغربي، قاله قتادة والسدي، وقال الكلبي: بجانب الوادي الغربي. قال ابن عباس رضي الله عنهما: يريد حيث ناجى موسى ربَّه، { إِذْ قَضَيْنَآ إِلَىٰ مُوسَى ٱلأَمْرَ } ، يعني عهدنا إليه وأحكمنا الأمر معه بالرسالة إلى فرعون وقومه، { وَمَا كنتَ مِنَ ٱلشَّـٰهِدِينَ } ، الحاضرين ذلك المقام فتذكره من ذات نفسك [Ref: Tafsir Malim Ul Tanzeel, 28:44] إِذْ قَضَيْنَآ إِلَىٰ مُوسَى ٱلأَمْرَ } إذ كلفناه أمرنا ونهينا، وألزمناه عهدنا. وقيل: أي إذ قضينا إلى موسى أمرك وذكرناك بخير ذكرٍ. وقال ابن عباس: { إِذْ قَضَيْنَا } أي أخبرنا أن أمة محمد خير الأمم. { وَمَا كنتَ مِنَ ٱلشَّاهِدِينَ } أي من الحاضرين [Ref: Tafir Qurtubi, 28:44] { وما كنت } الخطاب للنبي صلى الله عليه وسلم أي وما كنت يا محمد { بجانب الغربي } يعني بجانب الجبل الغربي قال ابن عباس يريد حيث ناجى موسى ربه { إذ قضينا إلى موسى الأمر } يعني عهدنا إليه وأحكمنا الأمر معه بالرسالة إلى فرعون { وما كنت من الشاهدين } يعني الحاضرين ذلك المقام الذي أوحينا إلى موسى فيه فتذكره من ذات نفسك [Ref: Tafsir Khazin, 28:44] { لِلنَّاسِ } لبني إسرائيل { وَهُدىً } من الضلالة { وَرَحْمَةً } لمن آمن به { لَّعَلَّهُمْ يَتَذَكَّرُونَ } لكي يتعظوا فيؤمنوا به { وَمَا كُنتَ } يا محمد { بِجَانِبِ ٱلْغَرْبِيِّ } الجبل { إِذْ قَضَيْنَآ إِلَىٰ مُوسَى ٱلأَمْرَ } حيث أمرنا موسى الإتيان إلى فرعون { وَمَا كنتَ مِنَ ٱلشَّاهِدِينَ } من الحاضرين هناك { وَلَكِنَّآ أَنشَأْنَا } خلقنا { قُرُوناً } قرناً بعد قرن وبيّنا قصة الأول للآخر كما بيّنا لك { فَتَطَاوَلَ عَلَيْهِمُ ٱلْعُمُرُ } الأجل فلم يؤمنوا فأهلكناهم قرناً بعد قرن [Ref: Tafsir Ferozabadi, 28:44] “(And thou) O Muhammad (wast not on the western side (of the Mount) when We exposited unto Moses the commandment) when We commanded Moses to go to Pharaoh, (and thou wast not among those present) there; (But We brought forth) We created (generations) generation after generation, and explained the event of the former to the latter, just as We explained it to you, (and their lives dragged on for them) their lives were prolonged, and when they did not believe We destroyed them. (And thou wast not) O Muhammad (a dweller in Midian, reciting unto them Our revelations) reciting the Qur'an to your people, (but We kept sending (messengers to men)) to past generations and exposited to them the events of those who preceded them just as We explained the events of the people of old to you.” [Ref: Tanwir Al Miqbas Min Tafsir Ibn Abbas, 28:44/45] - [3] If someone else had informed Prophet (sallallahu alayhi wa aalihi was’sallam) he would have bore witness to people that he educated him and therefore his claim of receiving revelation is false and consequently his Prophet-hood. If he was able to read and write before the Prophet-hood it would have known to his family members and to people of Makkah with whom he lived all his lives including his friends. Combination of these facts with magnificence of Quranic expression and unchallenged beauty which even the master Arab poets could not contend with. All this combines as a massive argument in favor of beloved Prophet of Allah (subhanahu wa ta’ala) that he indeed did receive revelation from Allah (subhanahu wa ta’ala).
  19. Salam alayqum, Allah ta'ala aap ko jaza e khair aur ajar e azeem ata farmahay.
  20. Salam alayqum, Hazrat aap nay yeh book kahan say khareedi. Agar ho sakkay toh mujjay bata denh. Dokan waghera ka adress, ya publishers ki details, phone number ... mein nay yeh book kafi talash ki magar milli nahin ... in donoon kitaboon ka internet par hona zeroori heh.
  21. Introduction: This article will refference thirteen concepts exclusive for Allah (subhanahu wa ta’ala) and it is strongly recommended that new readers familiarise with them, here. The capacity in which creation of Allah (subhanahu wa ta’ala) performs actions and possesses attributes can be understood from thirteen concepts, which are unique to His creation, here. Part 1 - What Prompted Me To Write This: This is clarification of this common misconception which the Wahhabis have about Islamic belief as well as what brother Saeed Imtiaz wrote – presented in next section. Note basis of his misunderstanding is the same misconception commonly held by heretics but he has also managed to evolve it into extremely repugnant, serious allegation against Muslims. Secondly, I took part in a discussion on a forum called IslamicAwakening, subject titled, ‘What Is Ibadah?’, during which I realised that the opponents of Muslims did not understand actual position of Ahle Sunnat and all their objections and antagonism against Islamic teaching were based on lack of knowing what the teaching of Ahle Sunnat are. But the task of having to write the entire methodology was too much to ask at that junction of time hence it was not attempted. Note, this article and the two articles mentioned in the next section are part of material which could have resolved the hundred plus page discussion in, ‘What Is Ibadah?’ thread. Part 2 - Request Of Help From Wahhabi Brother: In the two articles, ‘Ilah-Determining Principles Indicate How …’ and ‘Refuting Khariji Ilah Determining Principles And Interpreting Them According ...’, you have basically stated, possessor of Zaati (i.e. personal) ,Qulli (i.e. absolute), Azli (i.e. eternal), … is an Ilah. You have comprehensively explained your position in article titled ‘Ilah-Determining Principles Indicate How…’, where in section 5.0, you have interpreted the first Ilah determining principle. In other words you believe god is one who is believed to possess Zaati, Qulli, Azli … Zaat and types of Sifaat (i.e. attributes), Afaal (i.e. actions). Therefore I have deduced your understanding is, to believe an idol possesses some, action or attribute independently of Allah (subhanahu wa ta’ala) is Shirk, and this was just a example. You will be aware that polytheists did not believe their gods had what you term [e.g.] Zaati, Qulli, Azli … actions, or attributes. In light of your belief, it could be said that you believe the polytheists did not believe in gods beside Allah (subhanahu wa ta’ala) because they did not believe in Zaati, Qulli, Haqiqi, Azli, principles for their idol gods. And as a result of these principles they were/are not guilty of polytheism, nor were polytheists. To put it bluntly, your principles absolve them of their Shirk and Kufr, and you are / would be guilty of Kufr for disbelieving in the Kufr/Shirk of Arab polytheists because it is emphatically stated in Quran. Please note, I do not and am not charging you with Kufr. Part 3 - Polytheism Of Arab Polytheists And Principles Of Ahle Sunnat: Islamicly, one does not have to believe that their, exalted created god being possesses all attributes, actions and his essences in meaning of thirteen concepts to be guilty of elevating a creation to status of a god. Just affirmation with tongue and attestation with heart that a creation is the God or a God from many, is enough to warrant major Shirk, because a creation has been elevated to status of an Ilah by believing a creature is Ilah. And Islamicly creation would be considered as, exalted to status of god, and Shirk would be warranted even if it is believed that this god was creation, was born in time, did not exist prior to creation of soul, and all his attributes, actions, and essence was created, and is dependent upon supreme Deity, and is limited, restricted, after becoming a god. Also if one believes a creation is worthy of worship (i.e. Mabud) then that creation has been elevated to status of god. It makes no difference, from Islamic perspective, to the belief of polytheist, if a polytheist believes their god possess all, some, single, or none of attributes, actions, and essence according to thirteen concept, he will remain polytheist. The only Ilah for whom these thirteen concepts are fundamental requirement is the One, the Only Ilah - Allah (subhanahu wa ta’ala). These thirteen concepts must be affirmed for essence, for all attributes and actions of Allah (subhanahu wa ta’ala). And to disbelieve in them willfully even when they are part of ones knowledge is to reject Tawheed. Only allowance that can be made is for one who does not have knowledge of these thirteen concepts and has most basic knowledge of Tawheed – such as Allah (subhanahu wa ta’ala) is One, without: mother, father, son, wife and He is eternal, all knowing, hearing, seeing, provider, sustainer etc. Alhasil, only Ilah for whom these thirteen concepts are fundamental requirement is Allah (subhanahu wa ta’ala). One only has to affirm Ilahiyyah (i.e. god-hood) for a creation with all, or some, or single, or none of thirteen concepts which are exclusive for Allah (subhanahu wa ta’ala), or affirm Ilahiyyah for a creation with all, or some of thirteen concepts which are for creation of Allah (subhanahu wa ta’ala), or affirm Ilahiyyah for creation in all, or some, or none of attributes and actions by combining thirteen concepts exclusive for Allah (subhanahu wa ta’ala) with thirteen concepts connected with creation – like the Christians combined both in doctrine of Trinity. In all three cases, according to Islamic teaching, creation has been exalted to status of an Ilah and major Shirk has occurred. In Sha Allah, in the next section the perspective of Ahle Sunnat as well as position of Ahle Sunnat will be explained in light of what is stated in this section. Part 4 - The Basis Of Dispute And Basis Clarification: Firstly, we Muslims believe thirteen concepts [which are exclusive for Allah subhanahu wa ta’ala] are only fundamental in determining Ilahiyyah when there is no explicit, emphatic, direct affirmation of Ilahiyyah for a creation. And when there is explicit affirmation of Ilahiyyah for creation then thirteen concepts exclusive for Allah (subhanahu wa ta’ala), or thirteen concepts according to which attributes/actions of creation are interpreted, do not absolve any from major Shirk. Only time these thirteen concepts exclusive for Allah (subhanahu wa ta’ala) come into play/action is when Shirk has to be inferred due to absence of explicit affirmation of Ilahiyyah for a creation. And note, Wahhabis s always have to infer Shirk from beliefs of Muslims because we do not attribute Ilahiyyah for a creation, explicitly, nor implicitly affirm Ilahiyyah for creation of Allah (subhanahu wa ta’ala). Hence discussion always turns into Wahhabis alleging; for holding so and so belief you have exalted a creation to status of an Ilah and on the basis of this you are guilty of polytheism. We respond saying, we differentiate between the belief for Allah (subhanahu wa ta’ala) based on thirteen concepts exclusive for Allah (subhanahu wa ta’ala) and believe in it such a fashion that there is obvious difference between the creation and the Creator. When they are refuted with arguments; we do not affirm any of these attributes and actions for Ambiyah and Awliyah of Allah (subhanahu wa ta’ala) according to meaning of thirteen concepts exclusive for Allah (subhanahu wa ta’ala) but only believe their attributes/actions are according meaning of thirteen concepts of creation. Then the heretics argue, in that case even the polytheists of Arabian Peninsula were not polytheists according to your principles, they too affirmed for their idol/gods thirteen concepts according to which attributes/actions of creation are to be understood. Of course this is a misconception resulting from ignorance of what Ahle Sunnat actually believe. And as a result this misconception has taken hold amongst the proponent of Wahhabism; we Muslims believe an [exalted] Ilah is only for whom some/all of the thirteen concepts exclusive for Allah (subhanahu wa ta’ala) are affirmed, but truth is far from them. Part 5 - Contextual Perspective Of The Articles: Firstly, note this article, ‘Ilah-Determining Principles Indicate How …’, was a written to explain the methodology of Ahle Sunnat employed in following article, ‘Refuting Khariji Ilah Determining Principles And ...’. The first article comprehensively indicates the concepts which would be required for a belief to warrant legitimate charge; Muslim has exalted a creation to status of god-hood, or has committed major Shirk, and to indicate the methodology employed in second article. Second article scripturally refutes the non-Islamic principles held by brother Zia Bashir, translated into English, here. And these principles are within frame of Khariji methodology of Muhammad bin Abdul Wahhab. I strongly recommend that you read both articles, in same order which you find them linked. Secondly, contextually both these articles were written in an effort to explain position of Ahle Sunnat against allegations leveled by Zia Bashir. He accused the Muslims of elevating creations of Allah (subhanahu wa ta’ala) to status of gods and this is evident from each of his principle. His accusation could be based have been based upon two foundations, i) explicit affirmation of a Muslim that so and so is god, ii) or implicit, or deduced, or reasoned basis – by establishing we believe creation of Allah (subhanahu wa ta’ala) does these actions on basis of thirteen concepts exclusive for Allah (subhanahu wa ta’ala). Of course no Muslim would ever emphatically state that I believe so and so is god besides Allah (subhanahu wa ta’ala) and remain Muslim. None from the Ahle Sunnat believes a creation such as a: prophet, saint, angel, is god besides Allah (subhanahu wa ta’ala). Therefore he attempted to imply ‘our belief’ of god-hood of creation with his principles and attempted to impose his non-Islamic principles upon Muslims. It was explained, for Muslim to be guilty of elevating creation to status of god and be guilty of major Shirk, on basis of his principles. The Muslims must believe in his stated principles for a creation according to thirteen concepts which are exclusive for Allah (subhanahu wa ta’ala) and which we do not. If the beliefs mentioned in Zia Bashir’s principles are held for a creation in terms of Atahi (i.e. granted), Baaz (i.e. limited), Hadis (i.e. temporal) … then the creation is not elevated to status of god-hood nor major Shirk is not warranted, and this is true Islamic understanding in light of teaching of Tawheed and Shirk. In other words attempt was made to explain to him that according to understanding of Tawheed; if we the Muslims believed in his stated principle beliefs in the meaning which we the Muslims and he believes for Allah (subhanahu wa ta’ala) then creation is elevated to status of god-hood. Thirdly, in the article which you referenced the following was stated in section 3.0: “(i) To believe a creation is an Ilah-partner with Allah (subhanahu wa ta’ala) or the Ilah then the creation has been elevated to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation has the right to be worshipped is to elevate the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To worship a creation, with intention of worship, without believing one being worshipped is an Ilah, is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala).” From this it becomes clear; we, the Muslims, do not believe principles stated in section 5.0 are the only Ilah determining principles. Rather these thirteen and sixty-five more principles as well as three mentioned in section 3.0 are part of Islamic methodology of Ilah determining principles. In fact if all these principles are comprehensively and in totality are explored in light of ninety-nine names and attributes of Allah (subhanahu wa ta’ala) then I am certain these principles would amount of thousand plus Ilah determining principles. Part 6 - True Tawheed And True Shirk: The thirteen concepts [such as Zaati, Qulli, Azli …] are from perspective of Islamic understanding of Tawheed and Shirk. We believe essence, attributes, actions of Allah (subhanahu wa ta’ala) are according to the mentioned principles and this is distinguishing feature of Islamic monotheism. Shirk is opposite of Tawheed hence true Shirk only is what is opposite of Tawheed. So fundamentally the belief and the philosophy of polytheists that their idols were god-partners of Allah (subhanahu wa ta’ala) is invalid because their belief x,y, and z are gods was based on invalid principles – limitations unbefitting true Ilah; dependency [upon true Ilah], coming to existence from non-existence, being exalted to status of god after being ordinary creation, [and much more …], and these concepts are against concept of Tawheed, hence against concept of God-hood. To truly exalt their idols to status of God they needed to affirm for their x, y, and z idols Islamic principles of Tawheed - which they affirmed for their supreme Deity, Allah (subhanahu wa ta’ala). These thirteen principles highlight that true Ilah is only Allah (subhanahu wa ta’ala). Like you stated none of the polytheists of Arabia believed their idols were gods with these principles. Islamicly, and even in philosophy of polytheists their gods cannot be the Gods because they believed their gods are creation who were exalted to status of god-partners of Allah (subhnahu wa ta’ala). Polytheists did not contemplate over their belief of polytheism. Had they truly thought about what they believed about Allah (subhanahu wa ta’ala) then they would have understood what truly Shirk was/is - opposite of what they believed for Allah (subhanahu wa ta’ala). As a result they would have formulated a better form of polytheism - opposite of Tawheed, which of course would not have been any less Kufr/Shirk in Islam then what it already is. Note, Christians attempted to formulate their polytheistic doctrine of Trinity using some concepts of monotheism but even that did not fully comply with comprehensive monotheistic principles. Christians believe, the Father is God, the Son is God, Holy Spirit is God, not three persons/gods, but one person/god. The Father, the Son, Holy Spirit are all believed to be eternal, not three eternals but one eternal and it goes on. Alhasil, polytheism of Arabs was foolishness of worst type compared what they could have had - a bit more intelligent form of polytheism like of something which Christians attempted. Part 7 - Polytheism Of Arab Polytheists According To Muslims: After reading the preceding section it would be clear; according to Ahle Sunnat, Arabian polytheism [excluding Christians] was the worst type of polytheism. To postulate and attribute to Muslims the idea; we believe Arabian idol worshippers were not guilty of polytheism, is nothing but concoction of a mind which has not grasped Islamic methodology, which indicates routes leading to major Shirk. Part 8 - Directly Responding To Saeed Imtiaz’s Email: Your confusion results from single misconception and that is your understanding that we Muslims believe Ilah is only for whom thirteen exclusive concepts of Allah (subhanahu wa ta’ala) are affirmed. Second is the charge based on the misconception that methodology of Muslims absolves the polytheists from major Shirk and negates their belief in gods beside Allah (subhanahu wa ta’ala). Firstly, you misunderstood the objective of section five because you did not associate it with the context of the discussion with brother Zia Bashir. Objective was to explain in the context of his principles, or his principles can only be valid Ilah determining principles and be valid basis for accusation of major Shirk against Muslims, if one holds to the beliefs stated in principles of Zia Bashir, in meaning of thirteen concepts which make the essence, attributes, actions of Allah (subhanahu wa ta’ala) unique to Him. The article, refuting Khariji Ilah determining principles, was completely devoted to explanation of this position of Tawheed. Secondly, your second point is based on lack of knowledge regarding position of Ahle Sunnat. We do not believe Ilah is only one for whom one, or more, or all thirteen concepts, exclusive of Allah (subhanahu wa ta’ala) are affirmed. Rather we believe if Ilahiyyah is affirmed: with, or without thirteen concepts exclusive for Allah (subhanahu wa ta’ala), or with thirteen concepts according to which actions, attributes and essence are unique to creation, even then a creation has been exalted to status of an Ilah, and major Shirk is warranted. In part six and seven, it was demonstrated that according to understanding of Ahle Sunnat, polytheism of Arabs was worse kind of polytheism and this was established from the very same principles about which you alleged due to your misconception that methodology/principles of Muslims absolve the polytheists from major Shirk and negates their belief of many god partners of Allah (subhanahu wa ta’ala). Lastly, anyone who disbelieves in Kufr/Shirk of Arab polytheists is indeed guilty of major Kufr which invalidates ones belief in Islam but this does not apply to us because we do affirm; Arabs were polytheists and neither do our principle methodology vindicate them of Shirk. Conclusion: Fundamentally, an Ilah is anyone who is believed to be an Ilah by a person, or one who claims to be an Ilah, and this belief has home in the heart. An Ilah is appointed if one deems a creation of Allah (subhanahu wa ta’ala) to be worthy of worship along side Him or believes worship is exclusive for exalted creation. Thirteen concepts which determine exclusivity of essence, attributes, actions of Allah (subhanahu wa ta’ala) are not an essential requirement when Illahiyyah is explicitly affirmed for a creation nor are essential in context of Arabian polytheism. In context of Ilahiyyah of Allah (subhanahu wa ta’ala), or context of Tawheed of Allah (subhanahu wa ta’ala) these thirteen concepts are essential for detailed understanding of Tawheed. As a Muslim it is imperative to believe Arabs of pre-Islamic era were polytheists due to worshipping idol as gods, and to disbelieve in this is Kufr, which invalidates ones belief in Islam. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi
  22. Salam alayqum, Jahan taq khadam ko ilm heh kutub e illahi ka Allah ki taraf say behja jana aur kalam Allah hona, donoon par aqeedah rakhna zeroori heh.
  23. Nazeer bamana jesa istimal huwa heh. Agar kohi kahay ... falan kuttay ki nazeer heh... to yeh mana hoga kay kissi sift meh tashbih dee ja rahi heh ... kehna kay falan kutta heh ... is mein tashbih nahin aur mana hoga kay us zaat ko kutta tehraya ... shirk ki nazeer kehna ka mafoom huwa kay ...shirk jesa heh ... aur esa kehna amaal ki mumalisat ki waja say heh ... keun kay sajdah e tazeemi joh ahle aabr ko keeya jata heh woh asnam ko bi kia jata heh. Shirk tehraya nahin ... shirk ki nazeer ... amaaal joh quboor par juhala kartay hen ki waja say bataya. Jistera rasool allah ko insaan ki adam alay hissalam ki nazeer kaha jahay toh ya bashriat mein hoga ya nabuwat ki waja say magar adam alayhis salam kehna murad nah hoga.
  24. Jee zeroor Islah hogi aur kar leeh aur ussee kay mutabiq ki joh Sayyidi nay apni kitab mein likha. Yehni, yeh nazria qaim keeya kay Nabi e kareem sallallahu alayhi wa aalihi was'sallam ki nazr lawh mafooz kay har pehloo par heh.Is say pehlay joh nazria thah, woh yeh thah; tamam uloom e lawh al mafooz ata huway, parwa deeyeh gahay, aur RasoolAllah (sallallahu alayhi wa aalihi wass'sallam) bhoolay nahin. Abh yeh bi sabat kar doh kay yahi hamara nazria AwliyahAllah kay baray mein bi heh, aur har ek kay baray mein yahi heh, aur Imam Hussain radiallah ta'ala anhu aur Imam Hassan radiallah ta'ala anhu kay baray mein bi yahi heh. Allah ta'ala haq sach qabool karnay ki aur tofeeq qabool ata farma-hay, ameen.
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