MuhammedAli

Maulviyoon aur Peeroon kay damagh kharab hen. Jab ziyada kha letay hen toh khana damagh meh gus jata heh aur phir nateeja kia hota heh joh in kay apnay aqahid hotay hen un par hee ihtiraz aur mukhalifeen yehni Shia kay aqahid ko taqwiyat dena shoron karnay lagtay hen. Aakhir meh Hadith say dalahil pesh karta hoon woh zeroor paryeh ga. Pehlay Maulvi ki sari video suneeh paray gee toh kuch kaha ja sakta heh. Jahan taq meh jancha hoon, ghalti say nikal gaya kehna yeh chahta thah kay; agar chay hamara aqeeda yeh heh kay Hadhrat Abu Bakr radiallah ta'ala anhu afzal hen magar awaam ko muhabbat ziyada Hadhrat Ali radiallah ta'ala anhu say heh ... Yeh Maulvi TV par - Ummah channel par ata heh is say poocha ja sakta heh is ka nazria kia heh. Naseer Ud Din sahib Allah is ki maghfirat karay. Sahib e Ilm shakhsiyat hen magar das bandoon meh jab bethta thah toh apnay andar kay shaytan par qabooh nahin rakh sakta thah aur joh rafziyat o tafziliat kay ashkalat parta thah phir mic par aakar un par behas aur jaiz honay par behas karta thah ... Yehni janab ko apnay jazbat par qabooh nah thah josh e taqreer meh ulti ganga baha detay thay, shoroon meh alif bey pay paratay aur josh e taleem meh f g h i j k l m n o p q r s t u v w x y z ... yehni janab sari aqal gawa beth-tay thay aur taqreer kay doran joh fatoor zehan meh shaytaan kee taraf say aya us ko qabool kar letay aur ussee ko biyan karnay lagtay ... mosoof ki tehreeraat say sabat heh kay in kay aqahid Ahle Sunnat kay hen. Tesray number par Abdul Qadir Tenchbatwi yeh Tafzili / Rafzi heh - Shia kay nazranoon par is ka guzara hota heh. Yeh Sunni nahin chawal aur Sahabah aur AwliyahAllah ka gustakh banda heh ... Yeh taqreer meh chavlen aur apnay baap kee tara baqwas kar raha heh magar is ki kitab Zubt at Tehqeeq meh Afziliat e Hadhrat Abu Bakr (radiallah ta'ala anhu) ka aqeedah likha heh aur is'see ko Ahle Sunnat ka aqeeda bataya heh. Magar keun kay yeh haram khor heh aur Shia Rawafiz kay pounds khata heh is leyeh joh is meh haram pounds ki taqat heh woh microphone par chavlen baq rahi heh is kay baap ki tara. Chothay number par Maulvi Ishaq Wahhabi-Shia ... aur is ka bi aqeedah wohi heh kay Hazrat Abu Bakr radiallah ta'ala anhu afzal hen joh is kay yotube speeches say sabat heh. Magar is ki bi adat Abdul Qadir aur Pir Naseer Ud Din rahimullah jesi thee ... in kay aqahid aur microphone par chavlen aur. Panchwen number par phir Pir Naseer Ud Din rahimullah ... Allah ta'ala un ki khatahoon ko maaf karay.ameen. Note karen, Maulvi Ishaq kesay ihtiraz kar raha thah aur kesay Afziliat e Hazrat Abu Bakr kay khilaf nazria hazrat Ali afzal ko taqwiyat deh raha thah, magar is video meh jab is ka damaghi tawazoh darust thah toh is nay apna aqeeda bataya: Surah Nisa {4} Verse 69: All who obey Allah and the apostle are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the Siddiq (Truthful), the Shuhada {Martyrs, Witnesses}, and the Saliheen {Righteous}: Ah! what a beautiful fellowship! Sahih Bukhari, Book 57, Number 35: Narrated Anas bin Malik: The Prophet ascended the mountain of Uhud and he was accompanied by Abu Bakr, 'Umar and 'Uthman. The mountain shook beneath them. The Prophet hit it with his foot and said, "O Uhud ! Be firm, for on you there is none but a Prophet, a Siddiq and a martyr (i.e. and two martyrs). Sahih Bukhari, Book 57, Number 49: Narrated Anas: The Prophet ascended the mountain of Uhud and Abu Bakr, 'Umar and 'Uthman were accompanying him. The mountain gave a shake (i.e. trembled underneath them) . The Prophet said, "O Uhud ! Be calm." I think that the Prophet hit it with his foot, adding, "For upon you there are none but a Prophet, a Siddiq and two martyrs." Scholars say, Prophets are of higher rank, then Sadeeq, then [saliheen] matyrs, and then Matyrs. Hazrat abu Bakr is the Sadeeq his rank is after the Prophets .... Hazrat Ali is amongst the Saliheen Matyrs. Sahabah beleived in superiority of Hazrat Abu Bakr and even Hazrat Ali believed Hazrat Abu Bakr was superior then him and all the Sahabah. Sahih Bukhari, Book 57, Hadith 7: Narrated Ibn 'Umar: We used to compare the people as to who was better during the lifetime of Allah's Apostle . We used to regard abu Bakr as the best, then 'Umar, and then 'Uthman . Sahih Bukhari,Book 57, Hadith 60: Narrated 'Aisha: Fatima sent somebody to Abu Bakr asking him to give her her inheritance from the Prophet from what Allah had given to His Apostle through Fai (i.e. booty gained without fighting). She asked for the Sadaqa (i.e. wealth assigned for charitable purposes) of the Prophet at Medina, and Fadak, and what remained of the Khumus (i.e., one-fifth) of the Khaibar booty. Abu Bakr said, "Allah's Apostle said, 'We (Prophets), our property is not inherited, and whatever we leave is Sadaqa, but Muhammad's Family can eat from this property, i.e. Allah's property, but they have no right to take more than the food they need.' By Allah! I will not bring any change in dealing with the Sadaqa of the Prophet (and will keep them) as they used to be observed in his (i.e. the Prophet's) life-time, and I will dispose with it as Allah's Apostle used to do," Then 'Ali said, "I testify that None has the right to be worshipped but Allah, and that Muhammad is His Apostle," and added, "O Abu Bakr! We acknowledge your superiority." Then he (i.e. 'Ali) mentioned their own relationship to Allah's Apostle and their right. Abu Bakr then spoke saying, "By Allah in Whose Hands my life is. I love to do good to the relatives of Allah's Apostle rather than to my own relatives" Abu Bark added: Look at Muhammad through his family (i.e. if you are no good to his family you are not good to him). Maulvi aur Pir ki har baat maneh gay toh gumra hoon gay. Pir Naseer ud Din sahib rehmatullah alayhi, sulla qulli shulli nahin, aqahid darust hen magar janab ko shawq thah kay un ko apnay haqiqi ilmi maqam say ziyada ka rutba deeya jahay, yehni Sheikh Ul Islam, Mufakkir e Islam. Is waja say janab apni ilmi qabiliyat ko dekhanay ki khatr ghairoon kay ashkalat ka zikr keeya kartay thay niyyat say kay in ka radd karoon ga pehlay awaam ko bawar karaya jahay kay yeh ihtiraz qawwvi hen, magar jab awaam wah wah karti aur Pir sahib kay maqsad ko nah samajti toh Pir sahib bi ulti ganga behtay. Mujjay kistera yeh pata heh, keun kay mera be kuch esa haal huwa karta thah ... Wahhabi daleel ko pesh karta aur is khatir kay un kay mowaqif ko samjahoon ga aur phir radd karoon ga ... magar jahiloon ki wa wah ki waja say Wahhabiat ki baqwasat baqnay lagta. Meh naya naya Sunni huwa thah toh ek Deobandi nay ilm e ghayb par behas ka kaha meh chala gaya ... shoroon meh apna aqeedah Sunniyoon wala bataya ada ganta behas kay baad meri ganga ulti behnay lagi aur Deobandiat kay ihtirazat ko sahih batanay laga aur apni taraf say apnay hi khilaf ihtiraz karnay laga ... phir jab meri jawab ki turn aati to agay say tamachay parray. Pir Sahib Allah un ki maghfirat karay thoray unstable banday thay ... control nahin thah soch par aur tawazoh kho beyth-tay thay. Un kay aqahid buray nahin thay sirf irregular behavior ki waja say misunderstood thay. Wesay shahid meh bi aap ki list meh sullah qulli fasadi mushrik hi hoon ga.

Evidence Of Khariji Sustenance Distributing Principle: Wahhabi Zia Bashir did not quote any direct evidence in support of his Khariji methodology but the following verse supports his line of reasoning: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] His argument would be, Allah (subhanahu wa ta’ala) created, provided food for creation, causes living things to die and will restore life to dead for accountability on judgment day. To believe anyone besides Him [creates and] provides sustenance is answering the following question with affirmation: “Is there any of your partners (of Allah) that do anything of that?” This affirmation translates into existance of a partner with Allah (subhanahu wa ta’ala) and this is nothingless then elevating a creation to status of an Ilah besides Allah (subhanahu wa ta’ala). Interpreting The Verse 30:40 In Light Of Quran: First interpretation, Allah (subhanahu wa ta’ala) states: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] The partners the polytheists associated with Allah (subhanahu wa ta’ala) were believed to be god partners of Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) frees Himself from their god-partners which they associated with Him: “Had there been therein alihah (gods) besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!” [Ref: 21:22] The polytheists believed in two gods, i) Allah (subhanahu wa ta’ala) as their supreme God, ii) a idol god which they took as intercessor with Allah (subhanahu wa ta’ala) and they believed as intercessor this mini-god represented their interests in court of Allah (subhanahu wa ta’ala): “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted is He above all that which they associate as partners (with Him)!” [Ref: 10:18] Alhasil, Allah (subhanahu wa ta’ala) is free of Ilah partners which the polytheists associated with Him. Second interpretation, Allah (subhanahu wa ta’ala) states: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] The question in the verse is asking, is there anyone from your partners who can create, provide with you sustenance, cause you to die, restore your life? The identity of the partners and answer to the question is given in the following verse: “Yet they have taken besides Him other alihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Regarding the sustenance aspect of verse 30:40 another verse sheds light over gods (i.e. idols) of polytheists not having control over sustenance, here: “You only worship, besides Allah, idols, and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned." [Ref: 29:17] Alhasil, the partners regarding which the question in verse 30:40 was asked were gods of polytheists and these gods were idols who have no control over creation of any being but they were by themselves created [with clay/stones] by polytheists, nor excercised control over taking someones life, or restoring life, or providing it sustenance. Interpretation three, Allah (subhanahu wa ta’ala) states He is free from the partners which the polytheists associated with Him: “Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life. Is there any of your partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that they associate (with Him).” [Ref: 30:40] They associated with Allah (subhanahu wa ta’ala) in his Ilahiyyah besides Allah things that do not harm or benefit them, here: “And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted is He above all that which they associate as partners (with Him)!” [Ref: 10:18] The partner things which the polytheists associated with Allah (subhanahu wa ta’ala) which do not benefit and harm are gods of polytheists, here: “Yet they have taken besides Him other alihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Verse 29:17 quoted above establishes the gods of polytheists were idols. Alhasil, it is established from three interpretations that verse 30:40 was regarding Ilahs of polytheists which they had taken as partners besides Allah (subhanahu wa ta’ala) and these Ilahs were idols. Refuting Wahhabi In Me By Sunni In Me: If you remember in the beginning of the second part of sustenance distributing principle following argument was presented to support the charge of polytheism: “Allah (subhanahu wa ta’ala) created, provided food for creation, causes living things to die and will restore life to dead for accountability on judgment day. To believe anyone besides Him [creates and] provides sustenance is answering the following question with affirmation: “Is there any of your partners (of Allah) that do anything of that?” This affirmation translates into belief in existance of a partner with Allah (subhanahu wa ta’ala) and this is nothingless then elevating a creation to status of an Ilah besides Allah (subhanahu wa ta’ala).” The verse based on which the following argument erected against Muslims was properly explained in the previous section with three interpetations each clarifying the verse from a different perspective and revealing the verse was revealed regarding the idol gods of polytheists. All that needs to be done is to insert the corrections into quoted material. The following is Halal version of Islamic belief: “Allah (subhanahu wa ta’ala) created, provided food for creation, causes living things to die and will restore life to dead for accountability on judgment day. To believe anyone besides Him creates and provides sustenance as an Ilah is akin to answering the following question with affirmation: “Is there any of your (i.e. idol Ilah) partners (of Allah) that do anything of that?” This affirmation translates into belief in existance of an Ilah partner with Allah (subhanahu wa ta’ala) and this is nothingless then elevating a creation to status of an Ilah besides Allah (subhanahu wa ta’ala).” The insertion of the Ilahiyyah into argument would have revealed that belief in Ilahiyyah is essential to elevation of a creation to status of an Ilah. Also it would have demonstrated how Mr Sneaky aka myself is employing Khariji methodology to make Wahhabi ends meet. Note, I only employed my ex-methodology and of which Muhammad bin Abdul Wahhabs Kharijism is guilty of and for evidence read Kitab at-Tawheed and so is entire clan of Ibleesi minions. Every verse regarding non-Muslims is interpreted to target Muslims. Once again, pay attention to the following Hadith: “... and the Mulhidun (heretical) after the establishment of firm proof against them: “And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij] Allah (subhanhu wa ta’ala) guides whom He wills and leads astray whom He wills. Principles Of Distributing Sustenance In Light Of Quran: Considering the fact that verses of Quran were in light of Ilahiyyah of idols it is apropriate to insert the Ilahiyyah into the principles. i) To believe a being distributes rizq [as an Ilah] is elevating the being to status of an Ilah. ii) To believe a being distributes to anyone anything the being desires [as an Ilah] is elevating the being to status of an Ilah. iii) To believe a being grants son/daughter is elevating [as an Ilah] the being to status of an Ilah. According to this correction if Ilahiyyah is believed for one who performs these actions then the being is made partner with Allah (subhanahu wa ta’ala). It does not matter if the following qualities: Zaati, Qulli, Haqiqi, bi Ghayr Izni … are not attributed to the essences, attributes, actions of the being. Instead only makhlooqi qualities such as: Atahi, Baaz, Muntahi … are attributed to essence, attributes and actions of the being, still creation would be elevated to status of an Ilah and Shirk Al Akbar will be warranted. [Continued ...]

Salam alayqum, Meh munasib nahin samjta kay kuch likha jahay keun kay jis banday kee deeni ghayrat mar jahay us ka iman pani dalnay zinda nahin honay wala. Guzarish heh, jistera aap ko pata nahin Biddat kia heh aur ussee tera Deobandiyoon ko be maloom nahin Biddat kia heh. Aur agar un ko maloom be ho toh ghayrat e imaani o insaaf nahin kay haq ko maneh aur us kay mutabiq fesla karen. Insaan ko soch aur samaj kitaben parnay say nahin aati. Agar soch aur samaj kitaboon say aati toh kia Allah ki kitab say behtr kohi kitab heh ya Nabi ki taleem say behtr taleem? Nahin nah, magar phir bee logh iman nahin latay. Haq o batal ki pechan kitab parh kar aur ghor o fikr say aati heh. Kehtay hen ek chatakh ilm kay wastay ek se'rh aqal chahyeh. Aap ko mashwara heh kay aap apna waqt ghor o fikr meh ziyada guzara karen. 1) Masla Takfeer, Awal, sab say pehlay Musalmanoon ki Takfir Deobandi aur Wahhabi mazhab kay perokaroon nay ki. Ismail Dehalvi say pehlay Hindustan meh kohi be essa nahin thah joh Musalmanoon ko Mushrik yehni bad-treen Kafir kehta thah. Ismail Dehalvi nay Taqwiyatul Iman likhi aur puri Ummat ko Muhammad bin Abdul Wahhab ki tara Mushrik tehraya aur aaj be Shirk/Mushrik ki machine gun chal rahi heh. Ham Musalmanoon nay Deobandiyoon aur Wahhabiyoon ki Takfir meh pehal nahin ki. Ham Musalman kissi ki Takfir nahin kartay aur jin ki kartay hen us ki wajoohat hen. Misal kay tor par, Thanvi nay essee ibarat likhi jis say RasoolAllah (sallallahu alayhi wa aalihi was'sallam) ki towheen ka pehloo nikalta thah. Hazoor (sallallahu alayhi wa aalihi was'sallam) kay ilm kay mutaliq likha kay, un kay ilm e ghayb meh kia takhsees heh esa ilm toh sab pagaloon, bachoon, cho-payoon, hawanat, majoon ko be hasil heh. Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) kay ilm e ghayb ki tashbih pagaloon, bachoon, etc ... say deeh. Nabi (sallallahu alayhi wa aalihi was'sallam) kay ilm e ghayb ki toheen nahin toh kia heh. Quran bi toh ilm e ghayb thah - Allah farmata heh: wama huwa alal ghaybi bi dhaneen, yehni woh ghayb (yehni Wahi) batanay meh kanjoosi nahin kartay. Kia Quran ki Ghaybi Wahi Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) kay ilm e ghayb ka hissa nahin thah? Kia Quran pagaloon, bachoon, janwaroon hawanoon kay Ilm e Ghayb jesa heh? Pehlay number meh toh yeh Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) kay ilm e ghayb ki toheen thi aur dosray number par Quran e kareem ki. Allah (subhanahu wa ta'ala) nay farmaya, la taqulu raina wa qoolu unzurna, tarjuma: raina ka lafz mat bolo balkay unzurna ka lafz istimal karo. Tafseel ko chor kar, hasil ayat yeh heh; esay ilfaaz istimal nah karo joh gustakhi kay wastay istimal keeyeh ja saken balkay esay ilfaaz istimal karo joh wazia aur gustakhi kay shaybay say khali hoon. Jab Quran kee taleem esi wazia heh toh phir Thanvi ko bar bar bataya gaya kay is ibarat meh gustakhi e Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) heh is leyeh toba karo magar apni izzat kee khatir toba nah keeh aur gustakhi par datta raha. Is par Musalmanoon ko yaqeen ho gaya kay nay tawbah nahin karni aur apnay Kufr ko ayn Islam samajta heh aur Musalmanoon nay Thanvi ki Takfir ki. Thanvi kay baad, Murtaza Hassan Chandpuri aur pata nahin kitnay halwapuriyoon nay is ibarat ka difa keeya aur munazray keeyeh. Puranoon meh, Manzoor Nomani, Murtaza Hassan Chadpuri, Hussain Ahmad Madni, Anwar Shah Kashmiri inoon nay difa bi kia aur bey-ghayr toba kay mar gahay. Khadam yehni meh Muhammed Ali, Ashraf Ali Thanvi, Manzoor Nomani, Murtaza Hassan Chandpuri, Hussain Ahmad Madni, Anwar Shah Kashmiri, in sab ko Ashraf Ali Thanvi kay kuffr meh barabar ka shareek samajta hoon aur in ko itna hi bara Kafir samajta hoon jitna Thanvi ko bara Kafir samajta aur manta hoon. Khadam ka mowaqif yeh heh, Har woh mard/aurat, aalim/jahil, joh is ibarat aur is jesi gustakhana ibaraat kay kufr par aga ho jahay aur dalahil o baraheen say us ko samjaya jahay aur moqa deeya jahay kay woh samjay (yehni maheenay, saal) aur agar phir bi woh banda toba nah karay aur Kufr par datta rahay toh esa har Deobandi Kafir heh. Han, yeh zeroor kahoon ga kay Deobandiyoon ki es'si takfir jis ka target pura Deobandi firqa ho baghayr kissi takhsees kay bilqul darust nahin aur nah kohi Musalman istera Deobandiyoon ki Takfir karta heh. Allah kay Nabi (sallallahu alayhi wa aalihi was'sallam) kay Ummati ko yeh zeb nahin deta kay woh us nay gustakh say dosti karay aur Musalmanoon ko hujjaten karay kay gustakhan e Nabi (sallallahu alayhi wa aalihi was'sallam) ki Takfir mat karo. Ham Musalman kissi ko Kafir apna shawq e takfir ko pura karnay kay leyeh nahin kartay aur nah is ko shawq samajtay hen. Agar hamaray dil meh Islam ka gar nah hota aur muhabbat e RasoolAllah (sallallahu alayhi wa aalihi was'sallam) nah hoti aur Allah (subhanahu wa ta'ala) ka khauf nah hota toh ham bi modernised hotay. Ham bi Shari'at e mutahira ko puranay zamanay ki jahalat tehra kar apni man pasand dostiyan kartay aur deen dushmanoon kay saath beth kar gappen lagatay magar Allah (subhanahu wa ta'ala) nay hamaray dil meh iman kay noor ko salamat rakha aur Allah (subhanahu wa ta'ala) say dua heh Allah (subhanahu wa ta'ala) is ko salamat rakhay, ameen. Kia teri fikr heh insaan, kay tamaray walden ki kohi toheen karay tum larnay par tiyar ho aur Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) ki toheen ho tum un gustakhoon kay taranay gaho aur dostiyan nibaho. Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) kay farman ka hasil pesh karta hoon, kohi us waqt taq momin nahin jab taq woh mujjay sab say ziyada muhabbat nah karay. Jis say ziyada muhabbat ho us ki toheen par utni ziyada ghayrat o gussa ata heh. [Continued ... agar dil huwa toh]

Salam alayqum First of all wives of Prophet (sallallahu alayhi wa aalihi was'sallam) are fundamental part of Ahli Bayt. The four companions of Prophet (sallallahu alayhi wa aalihi was'sallam) meaning, Hazrat; Fatimah, Ali, Hassan, Hussain (Allah be pleased with them all) are honorary members of Ahli Bayt. Wives of Prophet (sallallahu alayhi wa aalihi was'sallam) are Allah's Ahli Bayt, meaning they have been declared Ahli Bayt by Allah (subhanahu wa ta'ala) and evidence of it is in Quran. The four companions mentioned are Prophet's Ahli Bayt, meaning they were granted the Ahli Bayt status by Prophet (sallallahu alayhi wa aalihi was'sallam) and evidence of their being Ahli Bayt is in Hadith. You should not exclude the mention of wives of Prophet (sallallahu alayhi wa aalihi was'sallam) as Ahli Bayt. This sickness has crept into Ahle Sunnat due to Shia sects belief that only Panjtan are Ahli Bayt so they don't mention the wives of RasoolAllah (sallallahu alayhi wa aalihi was'sallam) and since monkey see what monkey do with Sunnis is too prevlent. Especially when monkey see what Shia do then monkey do what Shia do. Do not copy the Rawafiz, instead jealously spread belief of Ahle Sunnat in entirity.

Yeh koee wazifa nahin heh, sirf zehni fatoor ko door karnay ki khatar bataya heh ... banday kee tawajoh ek taraf is qadr ho jati heh kay jis taraf tawajoh ho jahay woh damagh par hawavi ho jaati heh ... Neurological expert kehtay hen kay damagh kay ek connection ko tornay kay leyeh ya dosra ko bananay kay leyeh 21 din lagtay hen ... yehni ek bat ko adat bananay kay leyeh aur ek adat ko tornay ki khatar 21 din lagtay hen aur ek harkat ya baat ko zenh nasheen karnay kay leyeh ya hatanay kay leyeh us kee taraf 21 din tawajoh kar kay nah karnay ka irada karen aur nah karen toh adat toot jati heh keun kay damagh ka woh connection toot jata heh ... Is leyeh agar adat ko tornay kay leyeh twajoh karen ... aur repeat karen, esa karnay ka kuch faida nahin ... pani waste kar raha hoon ... yeh ek connection toot jahay ga aur dosra pani waste nah karnay wala ban jahay ga. Namaz kay bad hasbunallahu wa naimal wakeel para karen, ya Surah Fatihah kasrat say paren ...

Allah par imaan lahen, kay acha aur bura Allah ki qudrat meh heh ... aap ka imaan safaee par ziyada ho gaya heh. Safaee, dawaee, waghera asbab hen hifazat aur ilaaj Allah ki qudrat meh heh ... is leyeh wasail say tawajo hatahen aur Allah par imaan laahen ... yeh bar bar repeat karen, kohi saaf nahin kar sakta siwahay Allah kay, kohi paak nahin kar sakta siwahay Allah kay. jissay Allah paak karay ussay kohi paleed nahin kar sakta aur jissay Allah paleed karay ussay kohi paak nahin kar sakta ... das dafa mafoom kee taraf tawajoh deh kar paren ... aur jab bee bila waja hath donay ka khiyaal ahay toh is ko repeat karen aur nah dohen.

Principle Of Granting Sustenance: The following Khariji principle is three principle in one depending on how you interpret details: ‘To believe a being grants rizq (meaning, distribution of sustenance is the beings responsibility and grants to anyone anything the being desires) or grants son/daughter, is elevating the being to status of an Ilah.’ The first one is without the content in the brackets. If the main part is content out of bracket then it is as: ‘To believe a being distributes rizq is elevating the being to status of an Ilah.’ and content between the brackets before word: “… responsibility and grants …” supports this part (i.e. to believe, distribution of sustenance is a beings responsibility… is elevating the being to status of an Ilah.). Note, in this case use of word: “… responsibility and grants …” in the sentence is to join two sentences together – in other words to distinguish between two aspects of the principle. The second understanding is that writer is stating ‘To believe a being distributes to anyone anything the being desires is elevating the being to status of an Ilah.’ In the later version, if the word and in: “… responsibility and grants …” is understood as pointing to two aspects or elaborating further on the part before and, in both cases it gives the meaning presented. It is unclear which of the two he intended. Alternatively, it could be that Mr. Zia intended to convey both and both are consistent with the methodology he used and would be accurately representing his views. The last one is obvious and clearly has nothing to do with rizq therefore a separate principle: ‘To believe a being grants son/daughter is elevating the being to status of an Ilah.’ The Problem With Sustenance Distribution Principle: To believe that a being distributes sustenance is not against the belief of Quran/Sunnah and most definitely not a crime, which elevates the being to status of an Ilah. Allah (subhanahu wa ta’ala) distributes by: “And indeed We have distributed it amongst them in order that they may remember (the Grace of Allah,) but most men accept nothing but disbelief or ingratitude.” [Ref: 25:50] Rain is source of water and a form of sustenance. Generally, in reality, Allah (subhanahu wa ta’ala) distributes everything and the verse is evidence to that but in context verse could be interpreted to mean distribution of water: “And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water. That We may bring to life thereby a dead land and give it as drink to those We created of numerous livestock and men.” [Ref: 25:48/49] So it is clear that Allah (subhanahu wa ta’ala) owns and grants Rizq but Allah (subhanahu wa ta’ala) has appointed the angels the task of distributing: “And those (angels) who distribute by Command.” [Ref: 51:4] Prophet (sallallahu alayhi wa aalihi was’sallam) has been recorded to have said: “Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade for someone to have both his name and his kunya. He said, 'I am Abu'l-Qasim. Allah gives and I distribute.'" [Ref: Adab Al Mufrad, B35, H844] Based on all this, it would be heretical even disbelief to negate the creation of Allah (subhanahu wa ta’ala) distributing sustenance. Further evidence for the sustainers other then Allah (subhanahu wa ta’ala) comes from Quran itself where Allah (subhanahu wa ta’ala) has stated: “But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing. Say, "What is with Allah is better than diversion and than a transaction, and Allah is the best of providers." [Ref: 62:11] Revealing there are other sustainers but Allah (subhanahu wa ta’ala) is best of Sustainer from amongst all. Fault With Principle Of Being Distributing Anything To Anyone: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "I have been sent with the shortest expression with the widest meaning and have been made victorious with awe, and while I was sleeping, I saw that the keys of the treasures of the world were placed in my hand." Abu Huraira added: Allah's Messenger has gone, and you people are utilizing those treasures, or digging those treasures out." or said a similar sentence.” [Ref: Bukhari, B92, H378] Same is narrated in another Hadith where Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have stated: "I shall be your predecessor and a witness on you, and I am really looking at my sacred Fount now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes." [Ref: Bukhari, B56, H795] Another Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) being granted the station of Al Qasim by Allah (subhanahu wa ta’ala), Hadith: “For I am Al-Qasim (i.e. the distributor) and I distribute among you Allah's blessings." This narration has also come on the authority of Anas that the! Prophet said so." [Ref: Bukhari, B73, H216] Another version of the Hadith states: “Give the name after my name, but do not give kunya, for I am Abu'l-Qasim (in the sense) that I distribute amongst you (the blessings of Allah) and disseminate the knowledge.” [Ref: Bukhari, B25, H5319] The knowledge which Prophet (sallallahu alayhi wa aalihi was’sallam) disseminates allowed and continues to allow humankind unearth the treasures of Allah (subhanahu wa ta’ala), which Abu Huraira (radiallah ta’ala anhu) indicated: “Abu Huraira added: Allah's Messenger has gone, and you people are utilizing those treasures, or digging those treasures out." or said a similar sentence.” [Ref: Bukhari, B92, H378] He distributes the treasures under the command of Allah (subhanahu wa ta’ala), here: “Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade for someone to have both his name and his kunya. He said, 'I am Abu'l-Qasim. Allah gives and I distribute.'" [Ref: Adab Al Mufrad, B35, H844] The method of distributing these treasures is, disseminating the knowledge regarding these treasures. Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted the treasures and knowledge and he distributes both therefore the principle; to believe a being can distribute anything to anyone is elevating the being to status of an Ilah, is not valid because it has been established Prophet (sallallahu alayhi wa aalihi was’sallam) distributes all the treasures to all bi iznillah (i.e. by permission of Allah subhanahu wa ta’ala). Note the following Hadith: “I used to live with the Messenger of Allah at night. I would bring water for his ablution and his need. He said: Ask me. I said: Your company in Paradise. He said: Is there anything other than that? I said: It is only that. He said: Help me for yourself by making prostrations abundantly.” [Ref: Abu Dawood, B5, H1315] Prophet (sallallahu alayhi wa aalihi was’sallam) told the companion to request something from him and in response, the companion requested company/nearness of Prophet (sallallahu alayhi wa aalihi was’sallam) in paradise. It is important to note, that Prophet (sallallahu alayhi wa aalihi was’sallam) used words which indicate companion was permitted to request whatever he wished and this reveals Prophet (sallallahu alayhi wa aalihi was’sallam) had capacity to grant all that companion could have requested. This establishes Prophet (sallallahu alayhi wa aalihi was’sallam) had the authority to grant anything he wishes to anyone one wished, bi iznillahi ta’ala. Principles Of Distributing Sustenance Reconciled According Ahle Sunnat Methodology: Zaati (i.e. personal – not granted by any other) is unique for Allah (subhanahu wa ta’ala) because all His essence (i.e. Zaat), attributes (i.e. Sifaat) and actions (i.e. Afaal) are His personal, which have not been granted by another. If the deduced principles and the original principle are understood in light of Zaati classification then they indeed elevate the being to status of an Ilah. Here is example of how they will be reconciled with methodology of Ahle Sunnat: i) ‘To believe a being distributes rizq [Zaati] is elevating the being to status of an Ilah. ii) ‘To believe a being distributes [as Zaati distributor] to anyone anything the being desires is elevating the being to status of an Ilah.’ iii) ‘To believe a being grants rizq [as Zaati distributor] - meaning, distribution of sustenance is the beings [Zaati] responsibility and grants to anyone anything the being desires [out of Zaati possessions] or grants son/daughter [as Zaati distributor] is elevating the being to status of an Ilah.’ I will not explain all three but only the first in light of Zaati classification. ‘To believe a being distributes rizq [Zaati] is elevating the being to status of an Ilah.’ Then it means, the being distributes his own and has not been granted by Allah (subhanahu wa ta’ala). This belief also establishes beliefe of independence from Allah (subhanahu wa ta’ala). Only Allah (subhanahu wa ta’ala) distributes Zaati Rizq and He alone is independent of all and none other is independent as Him and independent of Him. All other then Him distribute Atahi (i.e. granted) Rizq and distribute as they are dependent upon Allah (subhanahu wa ta’ala). If someone believes a being distributes Rizq with concept of Zaati or believes a being distributes anything while affirming the Zaati belief for the being then without doubt a creation is elevated to status of an Ilah besides Allah (subhanahu wa ta’ala). [Continued ...]

Salam alayqum Bahi meh nay kabi kuch esa nahin para. Magar ek doh din denh, talash karta hoon.

Tasweer haram heh, is par ikhtisar karen, TV ki tasweer ka haram hona Ijtihadi masla heh. Jis meh meri tehqeeq yahi heh kay TV ki tasaweer bi haram hen. Magar yeh ijtihadi masla heh jis par behas o ikhtilaf ho sakti hen. Joh dalahil aap ko qavwi lagen un ko qabool karen. Ziyada behas ko chor denh. Ijtihadi ikhtilafat say kohi Ahle Sunnat say Kharij nahin hota. Kabi Ulamah sakht rawayya apnahen toh darmiyani rah ikhtiyar karen. Meray Peer o Murshid Sayyidi Taaj Al Sharia hen aur meh un kay sakht rawayyeh ko qabool nahin karta. Mujjay shak nahin kay Sayyidi Taaj Al Sharia, zamanay kay Momineen kay behtreen logoon ki saf meh hen aur medan e ilm meh zamanay kay behtreen Ulamah meh say hen magar phir bi Sayyidi ki shiddat darust nahin [yehni Sunniat say Kharij honay ka Fatwah] magar Tasweer aur TV kay khilaf un ka joh mowaqif heh woh bilqul darust heh. Meh kahee dafa forum par likh chooka hoon kay essay forum par esay ikhtilaf nah laya karen, nazriat par behas karen. shaksiyat par nahin.

Gustakhi tab hoti agar sharab ki botal par naam likay jatay. Yeh ek misaal heh is meh gustakhi nahin ...

Reconciling Principle Of Exercising Authority: The heretical principle can be reconciled with Islamic teaching of Shirk if it is understood in the following fashion: ‘To believe a being can exercise [Ghayr Muntahai type of] authority in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ This insertion produces the meaning that to believe a creation exercises authority over all universe [inanimate and animate] then the creation is being elevated to status of an Ilah. This insertion does not criminalize limited and restricted right of exercising authority over natural or supernatural. It is important to point out; if it is believed that a creation exercises ‘Ghayr Muntahai’ type of authority over that which comes under the category of ‘Ma Teht Al Asbab’ and with wasail (i.e. means) of ‘Ma Teht Al Asbab’ then it is still major Shirk. This establishes Wahhabi concepts of ‘Ma Teht Al Asbab’ and ‘Ma Fawq Al Asbab’ are inconsequential when it comes to determining Shirk because natural and supernatural takes place with asbab and wasail. Yet in methodology of heretics only if one exercises authority over ‘Ma Fawq Al Asbab’ then it is major Shirk but not over ‘Ma Teht Al Asbab’. Where as Islamicly if one of thirteen concepts is coupled with that which comes under the category of ‘Ma Teht Al Asbab’ then it also is major Shirk. Fundamentally, exercise of authority over ‘Ma Teht Al Asbab’ or ‘Ma Fawq Al Asbab’ is not valid basis for determining major Shirk. Rather the thirteen concepts and affirmation of Ilahiyyah are foundation for determining major Shirk. Zia Bashir’s Evidence For Negating Creations Ability To Exercising Authority: Zia Bashir discussed the issue of exercising authority in light of the following verses of Quran: “Say, "I possess not for myself any harm or benefit except what Allah should will. For every nation is a [specified] term. When their time has come, then they will not remain behind an hour, nor will they precede [it]." [Ref: 10:49] “Say: "I possess no power over benefit or harm to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe." [Ref: 7:188] From these two verses he wished to argue that Prophet (sallallahu alayhi wa aalihi was’sallam) and generally all creation possessed absolutely no authority over benefit or harm. In post 76, Zia Bashir quoted the following verse: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] To establish his claim that none has the right to exercise authority over benefit and harm. Interpreting Verses To Establish Exercising Authority/Power Over Benefit And Harm: Both verses of Quran begin with negation: "I possess not for myself any harm or benefit …” and second verse is translated as: "I possess no power over benefit or harm to myself …” Yet the last part portion of both verses affirm ability of harm and benefit: “… except what Allah should will.” and the other verse: “… except as Allah wills.” The rule is when negation is followed by affirmation then both negation and affirmation combine to negate and affirm something. As an example the following statement is negation: “I have nothing to eat …” and an affirmation to follow would be: “… except an apple and a banana.” This means one making the statement has nothing to eat apart from the two mentioned. Similarly, the verses of Quran are combination of negation and affirmation therefore harm/benefit is being negated and affirmed. In other words Prophet (sallallahu alayhi wa aalihi was’sallam) is instructed to say [as an act of humility] that I have absolutely no authority to harm and benefit myself other then the harm and benefit which I can bring to myself by will of Allah (subhanahu wa ta’ala). Finally I quote the words of Allah (subhanahu wa ta’ala) to put the explanation into perspective: "I possess no power over benefit or harm to myself except [power/authority over benefit/harm to my self] as Allah wills. Elect Of Allah (subhanahu wa ta’ala) Exercising Authority/Power: The proof of creation of Allah (subhanahu wa ta’ala) having right to exercise authority [over supernatural to benefit] and benefitting is that Prophet Isa (alayhis salaam) said: “And will make him a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's Leave. And I inform you of what you eat ... by Allah’s permission.” [Ref: 3:49] It is recorded in a Hadith that water had ran short while Prophet (sallallahu alayhi wa aalihi was’sallam) was on a journey, here: “He said, "Bring the water remaining with you." The people brought a container which had little water left. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from Allah." I saw the water flowing from among the fingers of Allah's Messenger, and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).” [Ref: Bukhari, B56, H779] This is proof of exercising authority over supernatural with permission of Allah (subhanahu wa ta’ala) and benefitting the people with water. Another Hadith records: “Once, on a dark night, two of the companions of the Prophet departed (after a meeting with the prophet) and were led by two lights like lamps (from the sky) lighting the road in front of them. And, when they parted (from each other), each of them was accompanied by one of these lights till he reached his house.” [Ref: Bukhari, B8, H454] If I recall correctly, the two companions were Imam Hassan (radiallah ta’ala anhu) and Hussain (radiallah ta’ala anhu). These Ahadith prove the elect of Allah (subhanahu wa ta’ala) exercise authority over the supernatural and benefit. Yet all exercise of authority over natural and supernatural is with permission and will of Allah (subhanahu wa ta’ala). The Genesis Of Innovation And Misguidance: The heretical understanding; creation of Allah (subhanahu wa ta’ala) cannot exercise authority over anything to benefit and harm another is based on the following verse which was specifically revealed regarding the idols of polytheists: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] The heretics apply the verse upon Prophets and pious Muslims and argue based on this verse none can benefit and harm nor can exercise authority over it. Note, the verse says; “How do you worship beside Allah (subhanahu wa ta’ala) which has no power to harm or benefit you?” There is indication that the polytheists worshipped that which did not harm or benefit at all. Does this verse apply to Prophet Isa (alayhis salaam) who is worshipped by Christians? And is there proof that he benefited and harmed? Before answering the question read the following verse again: “And will make him a Messenger to the Children of Israel (saying): "I have come to you with a sign from your Lord, that I design for you out of clay, a figure like that of a bird, and breathe into it, and it becomes a bird by Allah's Leave; and I heal him who was born blind, and the leper, and I bring the dead to life by Allah's Leave. And I inform you of what you eat ... by Allah’s permission.” [Ref: 3:49] They worship him yet he did benefit the born blind and the lepers and the dead. Based on this, the verse 5:76 cannot be referring to a human being, specially a Nabi or Wali because the implication of the verse is; they worship which does not benefit/harm. Yet it has been established one worshiped besides Allah (subhanahu wa ta’ala) is able to benefit [supernatural]. Interpreting The Verse 5:76 In Light Of Quran: Allah (subhanahu wa ta’ala) states: “Say: "How do you worship besides Allah something which has no power either to harm or benefit you? But it is Allah Who is the All-Hearer, All-Knower." [Ref: 5:76] They worshiped idols: “You only worship, besides Allah, idols, and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned." [Ref: 29:17] This means Allah (subhanahu wa ta’ala) in verse 5:76 is stating; how do you worship besides Allah (subhanahu wa ta’ala) idols which have no power to harm or benefit you? This is also established from the following verse: “They said, "We worship idols and remain to them devoted. He said, "Do they hear you when you supplicate? Or do they benefit you, or do they harm?" [Ref: 26:71] They worshiped the idols because they had taken them as Aaliha even though they were benefit-less/harmless: “Yet they have taken besides Him other alihah (gods) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] Idols Have No Power To Exercise Authority What So Ever: To establish lack of ability of idols over benefit and harm Allah (subhanahu wa ta’ala) questions the polytheists: “Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say, "Call your 'partners' and then conspire against me and give me no respite.” [Ref: 7:195] Point of the verses is, despite having hands, eyes, ears, feet, the idols possess no life and have no capacity to hear, see, hold/strike or walk. In short, idols possess no benefit or harm to anyone because these idols lack the basic requirement of benefit/harm – such has life. Rather then being any benefit/harm to others, these idols Allah (subhanahu wa ta’ala) are helpless if fly was to snatch something from them: “O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.” [Ref: 22:73] The idol could not bring it back from the fly nor could it harm to prevent the fly from taking it. In the story of Ibrahim (alayhis salaam) it is mentioned that he broke the idols and which was to demonstrate the inability of idols to benefit/harm, here: “And [i swear] by Allah, I will surely plan against your idols after you have turned and gone away. So he made them into fragments, except a large one among them that they might return to it. They said, ‘Who has done this to our gods? Indeed, he is of the wrongdoers?’ They said, "We heard a young man mention them who is called Abraham." [Ref: 21:57/60] They bring Prophet Ibrahim (alayhis salaam) and question him about breaking the idols and he responds the biggest one out of the idols had done it and told them to ask the idol. They replied saying you know these idols don’t speak and in response to them Prophet Ibrahim (alayhis salaam) said: “He said, ‘Then do you worship instead of Allah that which does not benefit you at all or harm you?’” [Ref: 21:66] Once again, point is if the idols had life they would have had the authority over benefit/harm and would have harmed Ibrahim (alayhis salaam) to prevent him from breaking idols, thus benefiting themselves. Right Concept Employed In Wrong Context For Wrong Reasons: A verse which was used to establish that idols of polytheists could not benefit or harm whatsoever [neither natural nor supernatural] was applied upon the Ambiyah, Awliyah and Muslims to argue none but Allah (subhanahu wa ta’ala) exercises authority over benefit and harm. Yet it has been established; the verse was not for Ambiyah, Awliyah nor Muslims or even human beings and therefore the teaching it imparts cannot be applied to the mentioned. In contrast to inability of idols to exercise authority over harm/benefit it has been established the human beings exercise authority over natural benefit/harm and elect of Allah (subhanahu wa ta’ala) have authority to over supernatural as well. Hence to apply its command upon all mentioned is trait of the worst of creatures (i.e. Khawarij/Wahhabi) and they are from them: “... and the Mulhidun (heretical) after the establishment of firm proof against them: “And the statement of Allah: 'Allah will not mislead a people after He has guided them, until He makes clear to them what to avoid.' [9:115] And Ibn Umar used to consider them worst of Allah's creatures and said: "These people took some verses that had been revealed concerning the disbelievers and interpreted them as describing the believers.” [Ref: Bukhari, Volume 9, Page 49, Chapter 6: Killing The Khawarij] Mr Zia Bashir like his entire Khariji ilk engaged in applying the verse and its command upon Muslims when in reality the verse was revealed regarding the disbelievers. Ilah Determining Principle Of Exercising Authority In Light Of Quran/Sunnah: It has been established from Quran/Sunnah that creation of Allah (subhanahu wa ta’ala) depending upon their status exercise authority over natural or natural as well as supernatural and it is according to the will and permission of Allah (subhanahu wa ta’ala). The polytheists took their idols as Aaliha (i.e. gods) and expected benefit/harm from these idols. In response to which Allah (subhanahu wa ta’ala) has stated these idols have no power/authority, nor have capacity to benefit/harm anyone and if they did they would have benefited themselves and harmed those who intended to harm them and harmed them. In light of all the evidence, it would be appropriate to straighten the crooked path of Khawarij, with this amendment: ‘To believe a being can exercise authority [as an Ilah] in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ A comprehensive form of this principle would be: ‘To believe a being can exercise [Muntahai or Ghayr Muntahai type of] authority [as an Ilah] in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ With the principles of Ahle Sunnat it becomes apparent that exercising authority in heavenly or earthly kingdom of Allah (subhanahu wa ta’ala) is not the foundation which elevates the creation to status of an Ilah but the belief that a creation is Ilah does and which was affirmed by polytheists explicitly. [Continued ...]

Yahi baat Ala Hazrat nay in ashaar meh biyan farmahi Muhammed mazhar e kamil heh haq ki shaan izat ka, nazr ata heh is kasrat meh kuch andaaz wahdat ka, aur agay Qasim Nanotavi kay Kufr ko aag lagatay huway farmatay hen: Na rakhi gul kay josh husan nay gulshan meh jaanbaqi chatakta phir kahan ghuncha baagh e risalat meh.

Yahi baat Qasim Nanotavi nay Tahzir Un Naas meh biyaan kartay huway kufr keeya.

Allamah Arshadul Qadri ka munazra ? Agar kissi kay pass heh toh zeroor online post karay, jazakallah khair ...

Books which establish the case of Muslims against Wahhabism should be promoted. If Allah permits me I will write series of articles connecting terrorists of the world with Wahhabi ideology. it would be sufficent to say that all terrorists are Wahhabi and all Wahhabis [who know the tenents of Wahhabism] are aspiring terrorists with high potential of being next killer, suicide bomber.

Ma sha allah darbar e Firawn (rehmatullah alayhi) meh Nabi Musa (alayhis salaam) thay ... is say us ki darbar ki shaan o imaan ki halat ka andaza hota heh [Astaghfirullah ul azeem] aur Musa (alayhis salaam) ka imaan o Islam ka jaiza bi hota.

Upar walay article me abhi abhi mazeed material add keeya heh, jinnay shawq hasool e ilm ho zeroor paren.

6.0 – Principle Of Excercising Authority On Earth And Universe: The following Ilah determining principle contradicts fundamentals of Islam if it is understood literally: ‘To believe a being can exercise authority in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ This principle is invalid because mankind excercises authority on property they own because mankind buys/sells their property and this is form of excercising authority. Whosoever is capabale of enacting something then such person has ikhtiyar (i.e. authority) over it. Allah (subhanahu wa ta’ala) has granted your soul authority over your body and due to it your soul excercises its authority over your body to engage in good/bad actions. Husband excercises his authority over his wife. Mother excercises her authority over the children. Leader of a country excercises authority entrusted to him over the subjects. In short entire system of world is runs of people excercising authority and to hold to the principle literally will be nothing but foolishness. As an example of creation excercising authority - Allah (subhanahu wa ta’ala) said to Iblees: "Certainly, you shall have no authority over My slaves, except those who follow you from the deviants.” [Ref: 15:42] This establishes Iblees will not exercise authority over servants of Allah (subhanahu wa ta’ala) but over deviants he will exercise authority. His authority would be to invite mankind toward sinful deeds and he would continously misguide his followers until he completely leads them astray and into hell fire. Iblees will testify to this exercise of authority: “And Satan will say when the matter has been concluded, "Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah ] before. Indeed, for the wrongdoers is a painful punishment." [Ref: 14:22] In other words Iblees is stating; my authority over you was to invite to [my misguidance] and you responded to it [by enacting it] and I excercised no other authority over you. Alhasil creation of Allah (subhanahu wa ta’ala) excercising authority is over which Allah (subhanahu wa ta’ala) has given them right is established therefore the principle cannot be reflecting Islamic teachings. 6.1 – Principle Of Excercising Authority In Light Of ‘Ma Fawq Al Asbab’ Principle: It could be possible that a heretic may reinterpret the principle as such: ‘To believe a being can exercise authority to do ‘that which is out of means’ in the heavenly and earthly kingdom of Allah (subhanahu wa ta’ala) is elevating the being to status of Ilah.’ In this case what he is saying is; to believe a being can perform supernatural activities in kingdom of Allah (subhanahu wa ta’ala) is to elevate that creation to status of an Ilah. It is worth pointing out that whatsoever creation is capable of performing it is performed because Allah (subhanahu wa ta’ala) has granted the right. Whenever a creation utilizes what it has right over it is demonstration of authority being excercised over what the creation has right over, be it natural or supernatural. Please take note of the mentioned point and keep it in mind because it is essential tool for understanding previous and following section. 6.2 – Dajjal Excercising Authority Over Super Natural: It is reported in authentic Ahadith that Dajjal will be able to kill and bring the dead back to life and he will use this ability to put forward claim of Rabb beside Allah (subhanahu wa ta’ala): “… the entrances of Medina. He will land in some of the salty barren areas (outside) Medina; on that day the best man or one of the best men will come up to him and say, 'I testify that you are the same Dajjal whose description was given to us by Allah's Messenger.' Ad-Dajjal will say to the people, 'If I kill this man and bring him back to life again, will you doubt my claim?' They will say, 'No.' Then Ad-Dajjal will kill that man and bring him back to life. That man will say, 'Now I know your reality better than before.' Ad-Dajjal will say, 'I want to kill him but I cannot.' " [Ref: Bukhari, B30, H106] One Hadith records the method which Dajjal will use to kill his antagonist: “Then the Dajjal would ask him: Don't you believe in me? He would say: You are a false Masih. He would then order him to be torn (into pieces) with a saw from the parting of his hair up to his legs. After that the Dajjal would walk between the two pieces. He would then say to him: Stand, and he would stand erect. He would then say to him: Don't you believe in me? And the person would say: It has only added to my insight concerning you (that you are really the Dajjal).” [Ref: Muslim, B41, H7019] An Hadith from Sahih Muslim narrates the man killed by Dajjal will be Khidar (alayhis salaam) who is from the men of unseen (i.e. rijaal al ghayb).[5] Continuing the murder aspect, Hadith gives further detail to how Khidar (alayhis salaam) will be killed: “Then he will call a man brimming with youth and will strike him with a sword and cut him in two. He will put the two pieces as far apart as the distance between an archer and his target. Then he will call him and he will come with his face shining, laughing.” [Ref: Ibn Majah, B36, H4075] Hadith of Ibn Majah also states; Dajjal will be able to control the clouds and he will instruct the clouds to rain. He will instruct earth to produce vegetation and earth will do as he commands. He will inflict draught upon those who disbelieve in him and command the treasures of wasteland to come forth and treasures will follow him: “We said: 'How fast will he move through the earth?' He said: 'Like a rain cloud driving by the wind.' He said: 'He will come to some people and call them, and they will respond and believe in him. Then he will command the sky to rain and it will rain, and he will command the earth to produce vegetation and it will do so, and their flocks will come back in the evening with their humps taller, their udders fuller and their flanks fatter than they have ever been. Then he will come to some (other) people and call them, and they will reject him, so he will turn away from them and they will suffer drought and be left with nothing. Then he will pass through the wasteland and will say: "Bring forth your treasures," then go away, and its treasures will follow him like a swarm of bees.” [Ref: Ibn Majah, B36, H4075] Note, Dajjal restoring the body and life, sending of rain and with-holding rain, instructing the earth to produce vegetation and instructing earth to yield its treasures all is proof of excercising authority over supernatural. 6.3 – Final Argument Against Principle Of Excercising Authority: Now, if belief in creation engaging in supernatural activities is truly Islamic criteria of elevating a creation to status of an Ilah then the heretics must contend with fact that al Masih ad-Dajjal (i.e. the impostor Christ) will be able to exercise authority over supernatural. Based on their principle it is imperative; they believe in their false lord – al Masih ad-Dajjal as their Lord incarnate or repent from forwarding principles which depict Muslims as polytheists. This is true on two accounts; i) heretics employ this principle to accuse Muslims of taking Ilahs beside Allah (subhanahu wa ta’ala), ii) and if the principle is true then Dajjal fulfills the criteria of being Lord as such Dajjal is the Lord of Muslims, Wahhabis, Shias and everyone else, even if we choose not to believe so. It is firmly established from Ahadith that Dajjal will be blind in one eye and words of Prophet (sallallahu alayhi wa aalihi was’sallam) are regarding Dajjal being the Lord: ”There is never a prophet who has not warned the Ummah of that one-eyed liar; behold he is one-eyed and your Lord is not one-eyed. On his forehead are the letters Kfr (i.e. Kafir, disbeliever).” [Ref: Muslim, B41, H7007] Lord of universe is Allah (subhanahu wa ta’ala) and there is nothing like Him in His creation: “[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.” [Ref: 42:11] Allah (subhanahu wa ta’ala) is not one-eyed therefore He is not the impostor Christ and our Lord is not two-eyed therefore He is not a male or female, animal or insect, fish or a bird, but He is Allah (subhanahu wa ta’ala) without likeness to his creation. Hence when a principle justifies the Ilahiyyah of Dajjal and supports his claim of Rububiyyah then it cannot be Islamic principle.[6] [Continued ...]

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Kitab meh kuch material ka izafa heh joh asal meh nahin thah. Yeh kissi bad-damagh ki harkat heh esay kaam mardood Wahhabi aur Deobandi kartay ahay hen magar yeh kissi bad-bakht Sunni ki harkat lagti heh.

Jab joh cheeze mojood nahin thee. Toh us par Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) nay kia taleem deeh? Jis par Allah nay aur us kay Rasool nay khamooshi ikhtiyar ki us par amal kee rukhsat heh jab taq woh jaiz aur halal aur iabadat ka muraqab nah ho.

Salam alayqum, Moteram Khalil Rana baee, ek Wahhabi nay apnay forum par Maulana Abdul Hayy kay fatwajat say tahreerat pesh keen aur likha kay yeh dekho Wahhabiat kee taeed meh hen, ... khadam nay wazahat ki kay Hazrat Sunni Aalim e Deen aur Maturidi thay ... aur woh maturiddiyah kay nazdeeq zaati, qulli, haqiqi, ... kee taqseem jaiz heh. Is leyeh joh khoobiyan unoon nay Allah kee nisbat khas keen woh in mafoom meh hen na kay kissi ko mushkal kusha ya kissi meh kushkal kushahi kee sift maneh say woh Allah ho jata heh ... jistera aam Wahhabi Deobandi mantay hen. Khadam nay wazahat kee kay un kay nazriat kee tashreeh un kay maturidi background kay mutabiq kee jahay gee jistera atheist ki us kay back grund kay mutabiq. Meh nay samjaya kay, atheist kehta heh kay dawahi say mujjay araam aya toh kia yeh itiqad hoga kay Allah nay dawahi kay waseeleh say shafa bakshi, zahri heh nahin. Musalman ka kehna, bi izinillah shafa aur haqiqi shafat Allah kee taraf say kay tehat tashree hogi. Wahan par woh lajawab ho gaya. Yehni mera kehna thah kay joh banday ka back ground hoga us kay tehat tashri hogi is leyeh awal toh woh thay hee Sunni yehni Barelwi, dohim maturidi thay, jab un kay khilaf ahle sunnat say kharooj ka ilzam be sabat nahin ahle sunnat say kharooj toh door, phir un ki ibarat kesay tumaray mazhab kee taeed hen. Magar phir yaad aya shahid Deobandi huway hoon, thora shuba thah kay Deobandiyoon meh be yeh naam kissi aalim ka thah joh khaas Deobandi thah, is leyeh aap say wazahat kerwa leeh. Mujjay shuba thah kay shahid woh Ala Hazrat alayhi rehma kay khulafah meh say thay.

@Khalil RanaSahib Moteram, Maulana Abdul Hayy Lakhnavi kia Sunni thay? Inoon nay Qasim Nanotavi ki support ki thee aur bad meh radd aur khilaaf fatwah deeya thah. Yeh Maulana Abdul Hayy Lakhnavi wohi ek hee hen ya ek naam kay do banday hen? Aur in ki nisbat Ala Hazrat say kesi thee.

Aliyun wali Allah ka kalmay meh izafa keeyeh janay kay baad.

Salam alayqum, Jee baee, meh nay para thah magar aap ka irada samaj nahin aya. Ayaat meh jismani tor par mojood honay ki nafi heh.