Khadam nay English Ahle Islam kay asool o zawabat kay mutabiq likha heh kay Ilah ka tayyun kesay keeya jahay ga. Zia Bashir Sahib aap nay buri misaal qaim ki aap nay bila waja ghaybat apna leeh halanh kay aap kay leyeh behtr yeh hota kay aap Ahle Islam kay asool o zawabat ko apna letay aur haq ko qabool kar kay ahle islam o sunnat o haq kay saath ho jatay magar aap nay ghaybat apna kar apni gumrahi ko pasand keeya aur us'see ko ghalat jantay huway be nah chora aur qaim rahay. Halan kay aap ka dawa thah kay aap Sunni thay joh bad mazhab huway magar joh aap kay ihtiraz thay un say joh zahir thah kay aap us deewar kay qareeb say be nahin guzray hoon gay jis par Ahle Sunnat likha heh Ahle Sunnat say hona toh muhaal janta hoon aap kay leyeh. Aap kay jhoot ko agar meh manta toh shahid nah likhta magar keun kay mujjay ilm thah aur heh aap kabi Sunni nahin thay is waja say aap kay leyeh yeh likha heh: Ilah-Determining Principles Indicate How A Creation Can Be Elevated To Status Of Ilah.

For Full Article Please Visit Following: Ilah-Determining Principles Indicate How A Creation Can Be Elevated To Status Of Ilah. 3.0 - Fundamental Way A Creation Is Taken As An Ilah: (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). 3.1 – Deriving Ilah-Determining Principles From Thirteen Concepts: (i) To believe one is wajib ul wujood (i.e. existence is essential), or the being possesses certain actions/attributes or all attributes/actions according to understanding of zaati (i.e. personal), qulli (i.e. total), azli/abdi (i.e. eternal), haqiqi (i.e. real), bi-ghayr izni (i.e. without permission), ghayr muntahai (i.e. unlimited), ghayr makhlooq (i.e. uncreated), muhaal al fana (i.e. impossible to annihilate), bi-ghayr misl (i.e. without comparison), and khaliqi (i.e. creator’s), akmal (i.e. perfect), mustaqil (i.e. independent), is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation can benefit/harm, or remove hardship, or has power to utilize means in creation, or grants and distributes sustenance, or grants male/female children, or manages affairs of creation, or gives life to the dead, or sends rain from clouds, or has power over ma teht al asbab[10] (i.e. according to natural means) / ma fawq al asbab (i.e. according to supernatural means) as an Ilah-partner with Allah (subhanahu wa ta’ala) is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations) attributes/actions no longer requires permission from Allah (subhanahu wa ta’ala) to utilize his attributes/actions, or to make use of what is provided in creation, and engages in ma teht al asbab and ma fawq al asbab without requiring permission from Allah (subhanahu wa ta’ala) is elevating the creation to status of being an Ilah besides Allah (subhanahu wa ta’ala). (iv) To believe a creation possessed all attributes/actions in according to understanding of; atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations), but now has become equal to Allah (subhanahu wa ta’ala) in his one or more or all attributes/actions, or has been elevated to status of an Ilah by Allah (subhanahu wa ta’ala) is elevating the creation to status of Ilah-partner of Allah (subhanahu wa ta’ala). (v) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) attributes/actions can provide ma teht al asbab and ma fawq al asbab type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). (vi) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) qualities can provide ma fawq al asbab (i.e. according to supernatural means) type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala).

Introduction: Recently [on 09 Nov 2014 - 5:55 PM] a heretic with the name of Zia Bashir created a thread on IslamiMehfil forum titled; 'Honorable Prophet Muhammad’s Invitation To Tawheed And Shirk Of Arabs.', which you can read, here. Brother Zia Bashir basically presented the following principles to indicate how a Ilah is made – which will be presented in my own words: ‘To believe any being has control over benefit and harm, or can alleviate every type of hardship/upsetting [matter] or has the power in the kingdom of Allah (subhanahu wa ta’ala) to utilize the means in the skies and earth (i.e. such as sends rain from clouds and grows crops from earth), is elevating the being to status of God. Or to believe a being grants sustenance, or is in charge of distributing sustenance and grants to which the being wills, or believing a being grants son/daughter, or a being is part of Allah (subhanahu wa ta’ala) as son/daughter, is elevating the being to status of God. Worshiping the being in any way (i.e. invoking a being for help) or believing the being is acting attorney/disposer of all [affairs of creation] is elevating the being to status of God. To give life to the dead, to [breath] life into a clay figurine is in power of Allah (subhanahu wa ta’ala), life and death’s owner is only Allah (subhanahu wa ta’ala) and to believe this power for anyone other then Allah (subhanahu wa ta’ala) is elevating the being to status of god, it is polytheism.’ In response myself and other Muslims responded to him pointing out faults and incompatibility of his principles with teaching of Quran/Hadith. It became apparent to Muslims engaged in discussion with him that he does not understand the concepts of Islam which explain Tawheed/Shirk. Hence it was realized there is need for Islamic principles which should indicate how a creation is elevated to status of an Ilah. This effort is to fill the void felt during the discussion. Continuing, just when the tide turned against him and faults of his principles became apparent to him and strength of Islamic arguments forced him to retreat toward the principles of Muslims, he quit. 1.0 - Linguistic Meaning Of The Word Ilah And Its Usage In Quran: Word Ilah commonly is translated to mean God but the actual meaning derived considering its root is; one deserving of worship (i.e. Mabud). Its equivalent singular ‘Ilahan’ and plural ‘Aalihatun’ have been used as synonyms for idols/idol. The evidence of this is when nation of Prophet Musa (alayhis salaam) reached a certain group of people who worshipped idols, they demanded Prophet Musa (alayhis salaam) create for them an Ilah (i.e. an idol to) which they can devout their acts of worship.[1] Also the word Ilah is synonym for Rabb (i.e. Sustainer) and Khaliq (i.e. Creator).[2] 1.1 - Reasons Why Polytheists Took Idols As Ilah: The polytheists believed their idols have the power to benefit/harm and that they have the power to intercede and will intercede for them to Allah (subhanahu wa ta’ala) on the day of judgment.[3] On basis of this belief they believed their idol can be taken as an Ilah in meaning of; deserving worship. This establishes polytheists had certain belief on basis of which they believed their idols are worthy of worship.[4] In the belief of polytheists Ilah is encompassed by certain attributes and as a result they took the idols as objects of worship. Hence Ilah is not just one that is worshipped but one that possesses certain traits due to which it is worshipped. 1.2 - Understanding Why The Muslims Take Allah (subhanahu wa ta’ala) as Ilah: According to some scholars the name ‘Allah’ is derivative of Al-Ilah (i.e. the God) and Allah (subhanahu wa ta’ala) is possessor of [ninety-nine] beautiful names and attributes. [5] Hence comprehensively Al-Ilah is inclusive of all ninety-nine names and attributes of Allah (subhanahu wa ta’ala) not just, Rabb and Khaliq. If the name ‘Allah’ is not derived from the word Al-Ilah as some scholars have stated even then the true Ilah must be associated with ninety-nine names and attributes. As Muslims we believe Allah (subhanahu wa ta’ala) is the Creator (i.e. Al Khaliq), the Evolver (i.e. Al Bari), and the Provider (i.e. Ar-Razzaq), and the Life-Giver (i.e. Al Mu’hayi), and the One (i.e. Al Ahad) … all the ninety-nine attributes. Belief in names and attributes of Allah (subhanahu wa ta’ala) is essentially connected with believing in Him as an Ilah. We believe Allah (subhanahu wa ta’ala) to be our Ilah and we ascribe all beautiful names/attributes to Him. Therefore true Ilah is not just Mabud (i.e. one deserving of worship) but possessor of all attributes/names established for Allah (subhanahu wa ta’ala). Due to Allah (subhanahu wa ta’ala) having mentioned attributes/names we have accepted Allah (subhanahu wa ta’ala) is deserving of worship and believe it is proper to direct acts of worship to Allah (subhanahu wa ta’ala). Hence the linguistic meaning of Ilah is to be applied in the strict sense. But considering the fact; belief [n possesses x attributes is able to harm/benefit …] must exist before appointing of an Ilah therefore [such] beliefs are fundamental part of appointing an Ilah.[6] Would anyone take a potato to be their Ilah? Or take their fridge as their Ilah? Certainly not because a person understands they do not possess godly qualities and cannot benefit or harm. Alhasil, Ilah is taken when it is believed the one taken as Ilah has ability to hear/see, is able to harm/benefit and an intelligent being will not take a creation to be Ilah if one does not expect any harm/benefit. Hence naturally if one is worshipped then belief of Ilah must pre-exist in the heart of worshipper.[7] 1.3 - Comprehensive Meaning Of Word Ilah: It is important to note; the word Ilah is encompassed by the attributes/actions and it on basis of these attributes/actions an Ilah is taken. Hence linguistic meaning is applicable on every usage but attributes/actions which force a believer to choose Allah (subhanahu wa ta’ala) as his Ilah are inclusive in the meaning of Ilah.[8] Therefore in Islam the Ilah cannot be separated from His attributes/actions. Allah (subhanahu wa ta’ala) is Ilah with all of His attributes and actions. Also the Ilah of polytheists are Ilah with the attributes and actions which polytheists attributed to them. 2.0 – Thirteen Concepts Which Explain Attributes And Actions Of Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) is Wajib Ul Wujud and the being of Allah (subhanahu wa ta’ala) and all attributes, actions of Allah (subhanahu wa ta’ala) are to be understood in meaning of zaati (i.e. personal), qulli (i.e. total), azli/abdi (i.e. eternal), haqiqi (i.e. real), bi-ghayr izni (i.e. without permission), ghayr muntahai (i.e. unlimited), ghayr makhlooq (i.e. uncreated), muhaal al fana (i.e. impossible to annihilate), bi-ghayr misl (i.e. without comparison), and khaliqi (i.e. creator’s), akmal (i.e. perfect), mustaqil (i.e. independent). If any attribute or action of any creation is understood according to these then the creation is elevated to status of god and has been made partner with Allah (subhanahu wa ta’ala) as a god. 2.1 – Explaining Some Concepts From Thirteen To Facilitate Better Understanding: When the Qull (i.e. total) is applied to Allah’s (subhanahu wa ta’ala) owner-ship then Allah (subhanahu wa ta’ala) is Malik (i.e. Owner) of all creation, in other words His Malikiyyah (i.e. owner-ship) of all creation. When it is applied to His hearing it means Allah (subhanahu wa ta’ala) hears everything and when it is applied to His Seeing it means He See’s everything. When it is connected with His Rubbubiyyah (i.e. Sustainer-ship, Provider-Ship) it means He is sustainer and provider of all creation. When Zaati (i.e. personal) is applied to Allah’s (subhanahu wa ta’ala) ownership then Allah (subhanahu wa ta’ala) is believed to be Malik by His own-self.[9] When Zaati is applied to His Hearing it means ability of Allah (subhanahu wa ta’ala) hearing is His own and non-other has given Him the power to hear. When it is applied to His seeing it means He See’s by His own self and none has given Him the ability to see. When it applied to His Lordship/Sustainer-Ship then it means Allah (subhanahu wa ta’ala) is Rabb by His self and His act of sustaining is His own. When Azli is applied to ownership of Allah (subhanahu wa ta’ala) it means He was/is Malik from eternity. When it applies to His Hearing it means Allah (subhanahu wa ta’ala) was Hearing from eternity and when it is applied to His Seeing then it means Allah (subhanahu wa ta’ala) seeing from eternity. When it is applied to Rubbubiyyah of Allah (subhanahu wa ta’ala) it means He had the ability to provide/sustain from eternity. 3.0 - Fundamental Way A Creation Is Taken As An Ilah: (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). 3.1 – Deriving Ilah-Determining Principles From Thirteen Concepts: (i) To believe one is wajib ul wujood (i.e. existence is essential), or the being possesses certain actions/attributes or all attributes/actions according to understanding of zaati (i.e. personal), qulli (i.e. total), azli/abdi (i.e. eternal), haqiqi (i.e. real), bi-ghayr izni (i.e. without permission), ghayr muntahai (i.e. unlimited), ghayr makhlooq (i.e. uncreated), muhaal al fana (i.e. impossible to annihilate), bi-ghayr misl (i.e. without comparison), and khaliqi (i.e. creator’s), akmal (i.e. perfect), mustaqil (i.e. independent), is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation can benefit/harm, or remove hardship, or has power to utilize means in creation, or grants and distributes sustenance, or grants male/female children, or manages affairs of creation, or gives life to the dead, or sends rain from clouds, or has power over ma teht al asbab[10] (i.e. according to natural means) / ma fawq al asbab (i.e. according to supernatural means) as an Ilah-partner with Allah (subhanahu wa ta’ala) is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations) attributes/actions no longer requires permission from Allah (subhanahu wa ta’ala) to utilize his attributes/actions, or to make use of what is provided in creation, and engages in ma teht al asbab and ma fawq al asbab without requiring permission from Allah (subhanahu wa ta’ala) is elevating the creation to status of being an Ilah besides Allah (subhanahu wa ta’ala). (iv) To believe a creation possessed all attributes/actions in according to understanding of; atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations), but now has become equal to Allah (subhanahu wa ta’ala) in his one or more or all attributes/actions, or has been elevated to status of an Ilah by Allah (subhanahu wa ta’ala) is elevating the creation to status of Ilah-partner of Allah (subhanahu wa ta’ala). (v) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) attributes/actions can provide ma teht al asbab and ma fawq al asbab type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). (vi) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) qualities can provide ma fawq al asbab (i.e. according to supernatural means) type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). 4.0 – Guide To Interpreting The Six Principles: The following principle should be used to understand and expand six principles stated in 3.1. Thumb rule is, if one, or more, or all concepts, from the thirteen mentioned, are attributed to a creation’s Zaat (i.e. being), or Sift (i.e. attribute) or some/all Sifaat (i.e. attributes), or Fehl (i.e. action) or some/all Afaal (i.e. actions), then creation is made Ilah-partner of Allah (subhanahu wa ta’ala). 4.1 – Explaining The Thumb Rule: Najd says: Zahid can hear by his own self (i.e. Zaati) and Allah (subhanahu wa ta’ala) did not give him the ability to hear. Najd has attributed Zaati hearing to Zahid, therefore Najd has affirmed one concept from thirteen, for one attribute, and hence he elevated the Zahid to status of Ilah. Najd says: Zahid can hear by his own self (i.e. Zaati) and Allah (subhanahu wa ta’ala) did not give him the ability to hear and Zahid can hear absolutely everything (i.e. Qulli). This time Najd has affirmed Zaati and Qulli concepts for one attribute (i.e. hearing) of Zahid hence he has elevated Zahid to status of Ilah. Thumb rule is; if one or more concepts are attached to a attribute/action, or one concept but one or more attributes/actions are connected then creation is elevated to status of Ilah. 4.2 – An Important Note For The Students Of Knowledge: Please note, mentioned six principles in 3.1 are just a guide to understanding the principles of Islam regarding Shirk. These principles do not cover every aspect of major Shirk therefore Muslims dedicated to learning should explore the thirteen concepts in light of section 4.0 and 4.1 in order to unlock more principles. In section 3.1 Zaat (i.e. being) aspect of Tawheed/Shirk is not brought into the principles.[11] If I had done so the principles would have become excessively complex and difficult for the readers to understand. Hence readers can expand on the Tawheed/Shirk of Zaat using section 4.0. 5.0 - Interpreting 1st Ilah-Determining Principle To Demonstrate Methodology Of Interpretation: (i) To believe Zahid is Wajib Ul Wujud is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe Zahid possesses Zaati attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe Zahid possesses Qulli attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iv) To believe Zahid possesses Azli attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (v) To believe Zahid possesses Haqiqi attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (vi) To believe Zahid possesses bi-Ghayr Izni attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (vii) To believe Zahid possesses Ghayr Muntahai attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (viii) To believe Zahid possesses Ghayr Makhlooq attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ix) To believe Zahid possesses Muhaal Al fana attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (x) To believe Zahid possesses bi-Ghayr Misl attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xi) To believe Zahid possesses Khaliqi attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xii) To believe Zahid possesses Akmal attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xiii) To believe Zahid possesses Mustaqil attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). 5.1 – Explaining Various Interpretations Of 1st Ilah-Determining Principle: Here some difficult to grasp aspects will be explained to clarify them and in order to demonstrate how they are to be understood. The first interpretation of first Ilah-Determining principle is: To believe Zahid is Wajib Ul Wujud is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). It is interpreted as: Zahid’s Zaat (i.e. being), Sifaat (i.e. attributes), Afaal (i.e. actions) are absolutely/fundamentally necessary, non-existence is impossible and to believe this is to elevate Zahid to status of Ilah because Allah (subhanahu wa ta’ala) is alone Wajib Ul Wujud and apart from his existence everything and their attributes and their action can/cannot exist. The ninth interpretation of first Ilah-Determining principle is: To believe Zahid possesses Muhaal Al Fana attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). Firstly, one whose attributes/actions are Muhaal Al Fana then automatically his Zaat is also Muhaal Al Fana because the attributes/actions cannot exist without the Zaat. If Zaat can be annihilated/destroyed then attributes/actions will also be destroyed/annihilated hence Zaat of one possessing Muhaal Al Fana attributes/actions must be Muhaal Al Fana. Secondly, To believe Zahid’s abilities of hearing/seeing and his action of walking/talking cannot be annihilated/destroyed [to put is simply – to eliminate their existence from creation] is elevating Zahid to status of Ilah because only attributes/actions of Allah (subhanahu wa ta’ala) are impossible to annihilate/destroy along His Zaat everything else beside Him can be removed from state of existence into state of non-existence. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnote: - [1] “We took the Children of Israel (with safety) across the sea. They came upon a people devoted entirely to some idols they had. They said: "O Moses, design for us like unto the gods they have." He said: "Surely you’re a people without knowledge.” [Ref: 7:138] - [2] In the following verse words Ilah and Rabb have been used interchangeably: “Say, "I am only a man like you, to whom has been revealed that your Ilah is One Ilah. So whoever would hope for the meeting with his Rabb - let him do righteous work and not associate in the worship of his Rabb anyone.” [Ref: 18:110] Following verse uses the word Ilah in context of creating and harm/benefit: “Yet they have taken besides Him other gods (i.e. alihah) 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] - [3] “Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] “And they have taken gods besides Allah that they might give them honor, power and glory.” [Ref: 19:81] "We only worship them so that they may bring us closer to Allah." [Ref: 39: 3] - [4] Alhasil, belief precedes the act of appointing Deity and engaging in worship. - [5] “And (all) the Most beautiful names belong to Allah , so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.“ [Ref: 7:180] - [6] n possesses x, y, z attributes as well as ability to harm/benefit … hence Zahid decides n deserves worship therefore Zahid takes n as a Deity/Ilah in other words Mabud. - [7] Fiqhi verdict is stated in 3.0, principle 3, on the basis of Hadith; actions are determined according to intentions incase the belief of Ilah does not exist for what ever freak of nature reason but y has the intention of worshiping a creation. - [8] Quran is testimony to how Arabic words have evolved due to revelation of Quranic verses. Countless words in Arabic have evolved to mean something specific. In Arabic the word ‘Qibla’ means ‘direction’. The word ‘Qibla’ is used in context of facing Masjid Al Haram in prayer and as a result Muslims associate the word Qibla with direction which indicates Kabah. The word ‘Salah’ is used in meaning of ‘Dua’ (i.e. supplication) but now it has is associated with five daily prayers. Alhasil, linguistic meaning remain part of the Shar’ri meaning but depending on for whom the word is used and what context the word is used the meaning evolves. The implication here is; word Ilah linguistically means Mabud but its usage for Allah (subhanahu wa ta’ala) adds to its linguistic meaning. Therefore the names and attributes of Allah (subhanahu wa ta’ala) become part of Shar’ri meaning of Ilah. - [9] Creation of Allah (subhanahu wa ta’ala) is made Malik (i.e. owner) of various objects by Allah (subhanahu wa ta’ala) via means He has created. Allah (subhanahu wa ta’ala) is the Malik (i.e. Owner) by His own-self meaning none has made Him Malik over creation. He was the Creator and is the Owner of what He created. - [10] Ma teht al asbab are – cure through use of medicine, strength through eating food, quenching of thirst with water, burning with fire, cutting with sharp instrument, light with bulb, walking with legs, lifting wit hands … in all these the; cure, strength, satisfying thirst, burning, cutting, light, walking, lifting is done with means available and not supernatural means. Ma fawq al asbab are actions - such as raising the dead, bringing rain from clouds, breathing life into clay bird figures, healing the blind instantly, splitting the moon, turning the staff into snake, bringing water out of fingers, growing trees from ash of seeds, rising the sun from the place of it’s setting. - [11] In section 5.1 Zaat aspect of Muhaal Al Fana has been discussed as a separate point even though it was not part of the first Ilah-Determining principle nor part of ninth interpretation. So you can certainly expand on this aspect to further your understanding of Tawheed with your private study.

Junaid Jamshed ki gustakhi sar'ri nahin is leyeh is ki sazza mawt nahin. Magar is ko koray zeroor lagnay chahyeh 10 aur 80 kay darmiyan. Har gunnah ki mafi heh aur har jurm ki sazza mafi nahin. Jahan taq toba ka talluq heh woh gunah ki mafi say heh aur woh Allah ki qudrat meh heh maf karay ya nah. Toheen tanqees e risalat jurm heh jis ki toba be lazam heh aur jurm ki sazza be ... toba say jurm maf nahin hota. Sunni brothers say guzarish heh kay Wahhabiyoon / Deobandiyoon ko masail ki wazahat keeya karen taqay woh Sunni hoon. Aap un ko uneeh kay maulviyoon ki kitaboon kay reference detay hen ... un ko phir sunni honay ki kia zeroorat. Ahle Sunnat kay nazriat ko phehlahen ... wazahat karen keun Ahle Sunnat ki position sachi heh... Wahhabi ko Wahabi kay maulvi ka dekha kar tummeh kia faida hoga. Agar ham apnay mowaqif kee wazahat karen gay achay tareekay say toh hammeh ... kissi ghair ko taheed meh quote knahin karna paray ga.

Gangohi falsifah kay mutabiq, Allah ka roop bashri ka imqaan ka mana heh kay Allah lebas e bashri Allah ka zahoor qudrat e tehat e bari ta'ala heh han wuqu nah hoga. keun kay Allah har cheez par qadir heh. Nanotavi philosophy, awal mana Tawheed samaj lena chahyeh taqay feham jawab meh dikkat nah ho, anparh jahil aur gawaar aur sharab noshi awaam ka khiyaal heh kay Tawheed ka mana heh kay Allah kee zaat sifaat afaal meh kohi shareek nahin, magar ahle ilm hazraat par wazia hoga kay apnay jesa na honay meh bizzaat kuch fazeelat nahin. Han agar Tawheed kay ko osaaf e mada say nah karar deeya jahay aur maqam e khudahi ko Tawheed kay leyeh lazam nah tehraya jahay toh phir Tawheed ba mana akela jis ki zaat o sfiat o afaal meh kohi shreek nahin darust ho sakti heh. Tawheed bamana Allah bizzaat hona heh aur baqiyoon ka Allah bil arz hona, yehni jitnay be bil arz Allah, sab Allah bil zaat kay faiz yafta, is mafoom meh tawheed ko samajnay say Allah kee shaan par nuqs be nah hoga, aur agar Allah kay saath aur Allah maan leeya jahay toh Tawheed meh kohi farq nahin paray ga.

ZiaBashir sahib, aap wapis aa jahen ... chalen yeh hee aa kar keh denh kay Zaati Atahi kay asool o zawabat sabat nahin, chalen nah Maslak e Ahle Sunnat ko manyeh ga.

Janab is'see achi tadbeer ki wajah say Ahle Sunnat kay Maslak kee taraf log ahay hen. Mojooda dawr meh joh bacha Sunni gar meh peda hota heh aur jab us ko school college ki hawa lagti heh toh woh bi Sunniat ko jahalat tehrata aur samajta heh. Jitna kaam Dawat e Islami nay akelay kia, agar mojooda dawr kay saray Peer aur Mushaykh jama ho jahen toh shahid es-si husn tadbeer say tableegh nah kar saken. Meh ba-zaat e khud Dawat e Islami kay khilaf hoon Tasweer kay maslay par aur hasb e zeroorat biyan karta hoon kay meh Dawat e islami kay Tasweer kay mowaqif ko gumrahi samajta hoon. Magar gumrahi aur zindeeq mulhid ka 'fatwah' kabi nahin deeya. Janta hoon kay Sahabah meh be ikhtilaf huwa, Hazrat Ibn Abbas (radiallah ta'ala anhu) nay Mutta kay jaiz honay par haram ho janay kay bad be Fatwah deeya, Hazrat Aysha (radiallah ta'ala anha) nay Ilm e ghayb, aur Allah kay deedar kay khilaf biyaan keeya, halan kay jamhoor e Sahabah aur Jamhoor Ahle Sunnat ka deedar par imaan heh, ... Batanay ka maqsad yeh heh kay banday tehqeeq meh, samaj meh ghalti kar jatay hen, aur un ki ghalti par dushmani aur haath doh kar peechay nahin parna chahyeh. Meh khud tehqeeq say likhta hoon aur yeh toh ho nahin sakta kay meri tehqeeq har issue par ayn Ahle Sunnat kay mutabiq ho kaheen nah kaheen meh nay bi Ahle Sunnat kay uqabir Ulamah kay khilaf likha hoga, joh aap par ayan nahin aur muj par bi nahin. Biddat ki tareef joh Ahle Sunnat kee heh aur joh Ulamah e Ahle Sunnat wali heh, meri toh woh nahin, meh toh abhi be Wahhabiyoon wali ko istimal karta hoon. Joh tareeka Ahle Sunnat nay apnaya heh woh bot umda aur kamyab heh. Yahi tareeka Wahhabiyoon aur deobandiyoon nay apnaya thah jis ki waja say un ko bot ziyada kamyabi huwi. Taqwiyatul iman, Kitab at tawheed, par kar dekh lenh, sirf hammeeh ko Kafir/Mushrik bananay kee khatir likhee gahi hen, magar kissi be jaga hamara naam istimal nahin huwa, jis ki waja say parnay wala banda in ko firqa wariat say paak, aur ayn Islam kee tarjuman samajta aur baghair ihtiraaz kay sab kuch qabool karta heh. Tableeghi jammat walay, joh in kay asal banday hen, kabi bee firqa wariat ya kissi ka direct naam nahin lenh gay kay ham barelwiyoon kay khilaaf baat kar raha hoon, sirf apni baat biyan karen gay. Yeh ZiaBashir sahib Deobandi hen aur ghaliban silsila Owaisiyyah Naqshbandiyyah ka banda heh aur Yar Muhammad kay khalifah mureed hoga ya us say kissi tareekay say nisbat heh. Magar is ki taraf say kohi indication nahin huwi kay yeh kon say firqa say talluq rakhta heh ... jin ko apna mazhab pehlana hota heh woh naam nahin pehlatay nazriyat pehlatay hen aur nazriat pehal janay kay baad joh nazriat mantay hen woh khud apnay aqahid kay mutabiq apnay firqay say talluq jor letay hen. Sunniat agar bachi toh Wahhabi deshat-gardoon kee deshatgardi ki waja say aur dosri dawat e Islami ki waja say, nah maulviyoon kee maulviyat say bachay gee aur nah Pir kee Peeriat say. Keun kay Maulvi ko tableegh nahin aati aur jazba aur husn tareekay say maslak ki khidmat ka pata nahin, us nay jumma kay khutba aur taqreer taq geeyarwiyoon, milaadoon, taq tableegh ko limit kar deeya, Piroon ko qawali, dance, currant laga laga kar wajd meh lanay ka shawq chara huwa heh, aur zikr nafi aur asbat, Sharah masnavi, qaseeda woh qaseeda yeh, darood shareek trillionah detay hen. Phir chand logh esay hen jin ko jazba bee heh, tareeka be heh magar wasail nahin, aur agar kissi kay pass wasail aur tareeqa e tableegh ho toh, pir aur maulvi, mil kar is kay khilaf us waqt taq mehim jari rakho jab taq yeh ilaania tor par ya kaffir honay ka iqrar nah kar leh ya khoob kushti nah ho. Is kay mureed us ko gali denh aur jawaban us kay mureed pehaly walay ko gali nah denh, is maulvi kay dosray maulvi ko gali nah denh, jab taq yahan taq baat nah ahay nah peer chup hotay hen aur nah mureed. Allah aur Rasool ki baat hee nahin rahi aaj sirf Peer kia kehta heh, Peer nay keh deeya chahay Allah be kahay Quran meh, mureed nay nahin manni, mera peer marifat aur haqiqat aur maqam e malakoot meh gharq hota heh woh kesay ghalt ho sakta heh, ... yeh haal heh mureedoon kay ghulu ka. Aqalmand banda woh heh joh maulvi aur peeroon ko raazi karnay kay leyeh donoon ko bula kar kahay aho ... maulvi tummeh tehreeri tor par likh doon kay meh kafir hoon, nah allah ko manta hoon, na rasool ko manta hoon, nah quran ko, is say tum khush ho jaho gay aur dil meh thandak paray gee ya is say ziyada kuch aur be likhwana heh, bataho woh be likh doon ga ... Peer ko kush karnay kay leeyeh us ko yeh likh denh kay meh manta hoon, tooh hee Allah aur rasool heh, tooh hee la maqah meh heh, saray farishtay haqiqat meh teri hee ibadat kartay hen, tooh makhlooq kee rooh heh aur Allah ka ayn heh, aur toooh hee BAS EK HEE ASLI SYED HEH, IMAM HUSSAIN AUR HASSAN KEE ULAAD HEH, AUR HQIQAT MEH TOOH UNEEH KEE AULAAD HEH TOOH GHAYBAT MEH RAHA AUR PHIR TERA NUZUL LONDON MEH HUWA. - London wala ek Abdul Qadir heh yeh us ko raazi karnay ka behtreen tareeka heh. Maulviyoon kee maulviyat aur peeroon kee periat say bilqul tang aur aajaz aa chuka hoon. Meh nay 15 saal say ziyada Maulviat kee heh, abh meh tanq a chuka hoon is say. Joh haq baat Quran aur Hadith say aur Jamhoor Ulamah Ahle Sunnat o Islam ka nazria heh ussay maneh. Jab ek banda AhleSunnat kay khilaaf nazriat apnay ka mamool bana leh jitera Abdul qadir london wala aur Tahir Ul Qadri hen ... toh phir husn tadbeer say awaam ko sahih aqahid o nazriat biyan karen, agar kohi tehqeeq meh ghalti karta heh ya kissi ek maslay meh jamhoor kay khilaf jata heh toh chor denh, us ko maaf kar denh, Allah bi maaf kar deh ga, insaan ghaltiyan karta heh. Joh Ahle Sunnat kay Ulamah hen agar kohi ghalti karen toh bi adab ko malhooz rakhen, aur un say rabta rakhen, baat nah maneh, woh maneh joh Quran Hadith kay mutabiq ho, magar dushmani maan behan ki nangi galiyoon taq banday ko nahin aana chahyeh.

kuch name nihad sunni bhai maulana ilyas qadri sahab par aitraz karte hai ke ke unhone kabhi olma e deoband ki takfeer nahi ki mujhe kuch aisa proof chahiye jisse me un tak ye baat pohoncha sakun asani se Salam alayqum, Bunyadi Aqahid bunyad e iman kay leyeh: Janab Sunni honay kay leyeh, Allah, Rasool, qayamat, jannat, dozakh, achahi burahi ka Allah kee taraf say hona, mawt kay bad uthaya jana - namaz ki farziat, Hajj, saum, Kalmah, in sab par joh iman rakhta heh woh Sunni heh. In say ziyada Sunni honay kay leyeh zeroori nahin. Un kay mutaliq joh bunyad e eman ka say joray nahin: Agar kohi bat Quran aur Sahih ya mutawatir hadith say sabat ho aur kohi itlah aur hujjat kay bad munkir ho jahay aur nah manay aur yeh wazia ho jahay kay banda samajta heh magar manta nahin, toh phir Quran aur mutawatir hadith kay matan say joh sabat hota heh us kay munkir honay kee waja say Kafir hoga aur Hadith e Sahih kay matan say joh sabat hota heh us kay munkir honay say gumrah. Gustakhana Ibarat: Kufr say raazi hona Kufr heh. Kufr ko kufr man-na magar murtaqib kee takfir say prez karna ahle sunnat say kharij nahin karta.Kufr ka rad nah karna ahle sunnat aur Islam say kharij nahin karta. Kissi Pir ki tanqeed say tanqeed karnay wala Ahle Sunnat say kharij nahin hota aur nah Islam say kharij hota heh - chahay tanqeed na-haq ho. ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------- Jab Ulamah e Ahle Sunnat ki majority kissi ki mukhalfat karay, toh majority kay sath ho jahen. Maulana Ilyas Qadri joh qam kar rahay hen acha kar rahay hen aur jis andaaz say kar rahay hen acha heh. Joh in kay khilaf jaiz ihtijaj heh yehni masla tasweer woh jaiz heh is kay ilawa bila waja ilzam tarashi joh karay ga apni aakhirat gawahay ga.

Janab, abh sachay mazhab ko maan lenh aur hamaray saath ho jahen, is meh aap ke izzat aur iman kee hifazat aur aakhrat kee blahi heh.

http://www.islamimehfil.com/topic/20936-waseem-mughal-ki-awliyahallah-per-chispan-kee-janay-wali-ayaat-ki-qurani-tafsir/ Waseem Mughal - walay thread say ayat kee Tafsir Quran o Hadith say pesh e khidmat heh. Surah Al A'raf (7) Ayat 194: Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah A'raf (7) Ayat 194] Ayaat kay nuqaat: Point 1 - Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, Point 2 - phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” Aayeh Quran aur Hadith kee roshini say dekhtay hen kay Mushrikeen e Makkah kin ko pukartay thay. Point 1 - Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen. - Tafsir 1: Allah (subhanahu wa ta'ala) Quran e qareem meh zamana e Hazrat Nuh (alayhis salam) kay Mushrikeen kee baat naqal kerta heh: “Aur unoon nay bari bari chalen chaleen. Aur unoon nay kaha tum har giz nah chorna apnay khudahoon ko, aur har giz nah chorna Wadd aur nah Suwa aur nah Yaguth aur nah Ya'uq aur na Nasr ko.” [Ref: Surah 71 Ayat 23] Yeh kia thay is kee tafseel Sahabi e RasoolAllah (sallalahu alayhi was'sallam) Hadhrat Ibn Abbas (radiallah ta'ala anhu) kee zubaan e mubaraka say: “... joh butt Nuh (alayhis salam) ki qom meh poojay jatay thay bad meh wohi Arab meh poojay janay lagay thay. Wadd, Daumat al jandal meh bani Jandal ka butt tha. Suwa bani Hazeel ka thah, Ya'ghuth bani Murad ka thah. Aur Murad kee shaakh bani Ghu'taif ka joh wadi Juff meh qom bani saba kay pass rehtay thay. Ya'uq bani hamdan ka butt thah, Nasr Himyr ka butt thah joh Zhul Al Kala kay aal meh thay.” Yeh butt keun aur kesay Mushrikeen e Arabia kay khuda banay yeh be Hadhrat Ibn Abbas (radiallah ta'ala anhu) kee zubani, pesh e khidmat heh: “... yeh panchoon Nuh (alayhis salam) kee qom kay Saleh [yehni muttaqi, prezgar] logoon kay naam thay. Jab in kee wafat ho gaee toh shaytaan nay un kee qom kay dil meh dala ke apni majlisoon meh jahan voh bethtay thay butt nasb ker lenh. Aur un buttoon kay naam apnay saleh afrad kay naam per rakh lenh. Chuna'chay un logoon nay esa hee keeya, us waqt un butoon kee ibadat nahin huwi leken jab voh log be mar gahay jinoon nay butt nasb keeyeh thay aur asal surat haal ka ilm logoon ko nah raha toh un kee ibadat honay lagi.”[$] [Ref: Bukhari, Kitab Tafsir, Surah Nuh, Hadith 2027] Alhasil jab Nuh (alayhis salam) kee qom kay log jinoon nay yeh butt banahay aur rakhay thay voh faut ho gahay aur future zamanay kay logoon ko asal wajuhat ka ilm nah raha toh baad meh unoon nay in buttoon ko khuda bana ker ibadat sheroon ker deeh. Abh is bunyaad ko mad e nazr rakh ker is ayaat ko samja jahay: Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Sawal yeh heh kay Allah (subhanahu wa ta'ala) nay ayaat meh keun farmaya kay voh jinnay tum pukartay voh banday hen? Is kee waja yeh heh kay joh zamana e RasoolAllah (sallalahu alayhi was'sallam) kay Mushrikeen thay un ko be ilm nahin thah kay Wadd, Ya'guth, Ya'uq, Nasr, haqiqatan banday thay. Mushrikeen bi apnay baap dada kay naqsh e qadam per in buttoon ko khuda mantay ahay thay. Aur is la ilmi ko door kernay kay leyeh aur un kay buttoon ko khuda man'nay kay nazriyat kay radd meh Allah (subhanahu wa ta'ala) nay farma deeya kay jinnay tum pukartay ho haqiqatan voh be banday thay na ke butt kay khuda. Baqi Tafasiroon Kee Bunyad: Agar kaha jahay; 'Ali sher heh.' toh mafoom kulli tashbih wala nahin leeya jahay ga; kay Ali zaat o sifaat meh sher heh magar sirf juzzi tashbih tor per kissi ek khoobi ya ek say zahid khoobiyoon meh sher jesa tehraya gaya heh. Aur mahawaratan jis ko sher kaha jahay mafoom taqatwar, bahadur hota heh nah ke char tangoon, dumb wala sher. Aayeh juzzi tashbih kee ek misaal is kee Quran say detay hen. Allah (subhanahu wa ta'ala) nay Quran meh farmaya heh kay zameen per chalnay walay aur asmanoon meh urnay walay tum jesi ummateh hen: “Aur nahin kohi zameen meh chalnay wala aur na kohi parinda apnay peroon per urta heh, magar tum jesi ummateh, ham nay is kitab meh say kuch utha'kay nah rakha [yehni har cheez ka zikr kitab meh keeya], phir [log] apnay Rabb kee taraf utha'hay jahen [gay].” [Ref: Surah 6 Ayat 38] Agar is say tashbih qulli murad leeh jahay toh phir mafoom yeh hoga kay charin parind ham jesay insaan hen keun kay in ko ham jesi ummateh farmaya gaya heh. Aur is kay sath, yeh charind parind aur janwar qeeray maqoray shehroon meh rehtay hen, apni family heh, un kay pass be safr kernay kay leyeh goray, gadday, oonth, aur soda salfa khareednay kay leyeh bazaar, aur khanay peenay kay kitchen aur rafa e hajat kay leyeh toilets aur jurm kee rok tham kay leyeh police force heh. Joh ahle aqal samajtay hen kay esa har giz nahin. Jab yeh muhaal heh toh phir yeh sab ham jesi ummateh kesay ho saktay hen? Khuzarish heh kay yahan per tashbih juzzi heh yehni kissi ek sift ya chand siftoon meh sab janwar o charin parind qeeray makoray ham jesay hen aur voh kon si sifteh hen? Un meh say ek sift ka zikr Allah (subhanahu wa ta'ala) nay ayat meh farma deeya heh: “Aur nahin kohi zameen meh chalnay wala aur na kohi parinda apnay peroon per urta heh, magar tum jesi ummateh, ...” yehni zameen per chalnay walay aur parinday ummateh hen yehni jistera ham agathay rehtay hen is'see tera janwar parindeh waghera be apnay jesoon kay saath ummat ban ker rehtay hen. Misaal kay tor per, tota totoon kay saath, chiryen chiryoon kay saath, chimti chimtiyoon kay saath, yehni har kism ka janwar parinda qeera moqora apni nasl kay saath rehta heh ghair nasal kay saath nahin. Sher bakriyoon kay saath nahin rehta, kutta billiyoon kay saath nahin rehta balkay har janwar apni nasal kay saath rehta heh aur is'see tera insaan be insaanoon kay saath rehta heh. Jistera insaan khata peeta heh, marta aur peda hota heh, sota jagta heh, waghera waghera wohi sifaat janwaroon parindoon meh be hen. Abh jab aap samjay kay Allah (subhanahu wa ta'ala) jab tashbeeh deta heh toh qulli tashbih murad nahin hoti balkay ek ya chand sifaat o khoobiyoon meh tashbih hoti heh toh atay hen ayaat kee taraf jis ko daleel banaya gaya heh Ahle Sunnat kay khilaaf. - Tafsir 2: Allah (subhanahu wa ta'ala) nay Quran meh farmaya: Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Note keryeh kay Allah (subhanahu wa ta'ala) nay pukaray janeh waloon ko tumaray jesay banday kaha heh. Magar joh Quran say sabat huwa voh yeh heh kay voh butt hen joh zamana e maazi meh Nuh (alayhis salam) kee ummat kay saliheen banday thay magar RasoolAllah (sallalahu alayhi was'sallam) kay zamanay say pehlay hee butt bana ker un saliheen kay namoon say mansoob keeyeh gahay thay. Khadam arz kerta heh kay Allah (subhanahu wa ta'ala) ka farmana kay voh ham jesay banday hen tashbih qulli nahin magar tashbih juzzi kay mafoom meh farmaya gaya heh. Yehni voh bilqul zaat o sifaat ham jesay nahin magar kissi ek sift meh ya chand siftoon meh ham jesay hen. Note keejeeyeh kay voh butt Nuh (alayhis salam) ki ummatiyoon yehni insaanoon kee shakal o soorat meh banahay gahay thay is leyeh Allah (subhanahu wa ta'ala) nay un ko tumaray jesay banday farmaya. Magar Allah (subhanahu wa ta'ala) Quran kee agli ayat meh buttoon kay khuda honay aur Mushrikeen aur un kay khudahoon kee zillat kay wastay un kay butt kay khudahoon ka rad kertay huway sawal poochta heh: “Kia un kay pahoon hen jin say chalen ya un kay haath jis say garift keren ya un ki ankhen jin say dekh saken aur qaan jin say suneh? Farmaho; apnay shareekoon ko pukaro aur muj per waar chalo aur mujjay molat nah doh.” [Ref: Surah 7 Ayat 195] Aur sawaloon kay doh kay jawab Allah (subhanahu wa ta'ala) khud farmata heh: “Aur agar tum un ko pukaro hidayat kee taraf toh kuch nah suneh gay. Aur [butt ka khuda] dekhtay hen jesay tummeh dekh rahay hen aur voh kuch nahin dekhtay.” [Ref: Surah 7 Ayat 198] Ya Allah voh butt bazahir Mushrikoon jesay banday hen magar haqiqat meh insaan har giz nahin. Mushrik teray banahay huway hen aur butt Mushrikoon kay banahay huway hen; teray bananay meh tera kohi muqabil nahin. Voh butt shakal e insaani meh toh hen magar insaan nahin, haath toh rakhtay hen magar pakr nahin saktay, qaan rakhtay hen magar dekh nahin saktay, aankh rakhtay hen sun nahin saktay, pahoon rakhtay hen chalnay kee quwat nahin rakhtay. balkay jin buttoon ko Mushrikeen pukartay hen voh banahay gahay hen aur yeh butt kuch nahin banatay: “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.”[*] [Ref: Surah 16 Ayaat 20/21] - Tafsir 3: Allah (subhanahu wa ta'ala) nay Quran e kareem meh farmaya: Bey shak tum jinnay pukartay ho Allah kay siwa, voh [Mushriko] tumaray jesay banday hen, ...” [Ref: Surah 7 Ayat 194] Aayeh dekhtay hen kay Mushrik kesay banday thay: “Aur agar tum unneh [sirat e mustaqeem ki] rah kee taraf bulaho toh nah suneh aur tooh unneh dekhay ke voh teri taraf rahay hen aur unneh kuch be nahin dekhaee deta.” [Ref: Surah 7 Ayat 198] Allah (subhanahu wa ta'ala) nay mushrikeen kay mutaliq mazeed farmaya: “Behray, goongay, anday, toh voh lo't anay walay nahin.” [Ref: Surah 2 Ayat 18] “Aur kaffiroon kee misaal is ki see heh, joh pukaray esay ko joh khali cheekh pukar kay siwa kuch nah sunay, behray, goongay, anday, toh unneh kuch samaj nahin.” [Ref: Surah 2 Ayat 171] “Aur ham nay peda keeyeh jahanum kay wastay bot say Jin aur admi. Un kay dil hen un ke un say samajtay nahin, aur ankhen hen magar dekhtay nahin, aur qaan hen un say suntay nahin voh esay hen jesay chopahay hen balkay un say be ziayada be-hidayat, wohi log ghafil hen.” [Ref: Surah 7 Ayat 179] “Aur kaffiroon kee misaal is ki see heh, joh pukaray esay ko joh sirf cheekh pukar kay siwa kuch nah sunay [yehni chopahay], behray, goongay, anday, toh unneh kuch samaj nahin.” [Ref: Surah 2 Ayat 171] Allah (subhanahu wa ta'ala) Mushrikoon kee sifaat batahi kay voh behray goongay anday banday hen aur jin ko yeh Mushrik pukartay hen yehni butt kay khuda voh bee to Mushrikoon jesay hen toh phir juzzi tashbih kay mutabiq is ka mafoom yeh banta heh kay Mushrikeen kay khuda yehni butt, anday, goongay, behray hen aur jis ka saboot yeh ayaat heh: “... ya un ki ankhen jis say voh dekhen ya qaan hen jis say voh suneh? Farmaho; apnay shareekoon ko pukaro aur muj per waar chalo aur mujjay molat nah doh.” [Ref: Surah 7 Ayat 195] yehni ankhen aur qaan honay kay bavjood dekhtay suntay nahin aur is'see ko wazia tor per ek aur ayaat meh biyaan keeya gaya heh: “[Waqia] mazkoor ker kitab meh Ibrahim ka be'shak voh sacha Nabi thah. Jab kaha apnay baap ko; heh meray baap keun poojtay ho us ko na suneh aur na dekhay aur teray kuch kaam nah ahay.” [Ref: Surah 19 Ayat 41/42] - Tafsir 4: Allah (subhanahu wa ta'ala) farmata heh: “Ham nay tummeh peda keeya to keun nahin sach mantay?” [Ref: Surah 56 Ayat 57] aur ek aur ayaat meh Allah (subhanahu wa ta'ala) farmata heh: “Heh logo! Apnay Rabb ko poojo jis nay tummeh aur tum say pehloon ko peda keeya yeh umeed kertay huway kay tummeh prezgari millay.” [Ref: Surah 2 Ayat 21] Allah (subhanahu wa ta'ala) aur ayat meh is'see baat ka izhar farmata heh: “Aur Allah nay tummeh peda keeya phir tumari jaan qabz keray ga, aur tum meh kohi sab say naqas umar kee taraf phera jata heh ke jan'nay kay baad kuch nah janay, beshak Allah sab kuch janta heh, sab kuch ker sakta heh.” [Ref: Surah 16 Ayat 70] Abh agar is siyaaq o sabak ko mad e nazr rakh ker is ayaat ko samja jahay; yehni Mushriko tummeh bananay wala Allah (subhanahu wa ta'ala) heh aur jin ko voh pukartay hen voh Mushrikoon jesay hen: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh [Mushriko] tumaray jesay banday hen, ...” [Ref: Surah 7 Ayat 194] Toh phir mafoom yeh nikalta heh kay Mushriko jistera tum ko Allah (subhanahu wa ta'ala) nay tummeh peda keeya us'see tera tum jin buttoon kay khudahoon ko pukartay ho un ko be Allah (subhanahu wa ta'ala) nay banaya heh: “... (butt parast) mutawajoh huway, dortay huway us kee taraf (ahay), us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay [tanhitoon] ho. Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho?” [Ref: Surah 37 Ayat 91/96] Allah (subhanahu wa ta'ala) nay Quran meh farmaya kay Allah (subhanahu wa ta'ala) nay har cheez ko peda keeya heh: “Beghair kissi namoona kay asmanoon aur zameen ka bananay wala [Allah heh]. Phir us ka han bacha kahan say ho halan kay us kee aurat nahin? Aur us nay har cheez ko peda keeya heh aur voh sab kuch janta heh.” [Ref: Surah 6 Ayat 101] aur yahi mafoom ek aur ayaat meh be heh: “... ho jahen gay anday aur ankhyar? Ya barabar ho jahen gi handeriyan aur ujala? Kia Allah kay leyeh esay shareek tehrahay hen jinoon nay Allah ki tarah kuch nahin banaya? Toh unneh un ka banana aur us ka banana ek sa maloom huwa? Farmaho; Allah har cheeze ka bananay wala heh aur akela sab per ghalib heh.” [Ref: Surah 13 Ayat 16] Aur jab har cheez Allah (subhanahu wa ta'ala) nay peda kee heh toh phir us meh buttoon ka banana be shamil hota heh. Sawal uthaya jahay ga kay kesay ho sakta heh kay insaan kay banahi huwi cheez Allah (subhanahu wa ta'ala) kee banahi huwi cheez tehrahi jahay. Jawab hazir e khidmat heh, dekhyeh Allah (subhanahu wa ta'ala) insaan kee banahi huwi cheez ko apni taraf mansoob kerta heh kay un ko Allah (subhanahu wa ta'ala) nay banaya heh: “Aur Allah nay joh peda keeya us say tumaray leyeh sahay bana-hay, aur tumaray leyeh bana-heen paha-roon meh pana-gahen, aur tumaray leyeh kurtay banahay joh tumaray leyeh garmi say bachaho hen, aur kurtay [Zeeren, armour] joh tumaray leyeh bachaho hen tumari larahi meh, ...” [Ref: Surah 16 Ayat 81] Is'see tera Allah (subhanahu wa ta'ala) kay Nabi Hazrat Ibrahim (alayhis salam) nay buttoon kay bananay ko be Allah (subhanahu wa ta'ala) taraf mansoob keeya heh: “ … phir voh un kay ma'budoon meh chup ker gus gaya, phir kehnay laga; kia tum khatay ho? Tummeh kia huwa tum boltay nahin? phir puri quwat say marta huwa un per ja pera. Phir voh (but parast) mutawajoh huway, dortay huway us kee taraf (ahay), us nay farmaya tum [unki] parastash kertay ho joh tum khud tarashtay [tanhitoon] ho. Halan ke Allah nay tummeh peda keeya aur joh tum banatay ho?” [Ref: Surah 37 Ayat 91/96] Alhasil: Tafsir e awal meh khadam nay sabat keeya kay voh banday Hazrat Ibrahim (alayhis salam) kay ummati thay jin kay butt banahay gahay thay aur un buttoon ko khuda bana leeya gaya tha. Phir is'see tafsir e awal kee bunyaad ko malhooz rakh ker is ayaat kee deeghir tafasir pesh keen. Tafsir 2; Mushrikeen kay butt un kay khuda insani shakal o soorat meh banahay gahay thay aur voh un mushrikeen jesay insaan lagtay thay magar haqiqat meh un kay pass voh sifaat mojood nahin theen joh Mushrikeen meh mojood theen yehni butt ankhen, qaan, haath, pahoon, honay kay bavjood dekhnay sunnay, pakrnay aur chalnay kee sifat say mehroom thay. Tafsir 3; Mushrikeen kay butt khuda behray goongay anday hen jistera mushrikeen behray goongay aur anday hen. Tafsir 4; Aur aakhiri tafsir meh sabat keeya gaya kay buttoon ko bananay wala Allah (subhanahu wa ta'ala) kee zaat heh aur ban'neh meh Mushrikeen buttoon jesay banday hen, yehni un ko Allah (subhanahu wa tala) nay banaya heh jistera buttoon ko banaya heh. Point 2 - phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho. - Allah (subhanahu wa ta'ala) farmata heh: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro, chahyeh toh yeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Jawab denay kay leyeh sunna lazmi heh aur jab yeh butt kay khuda sawali kay sawal ko sun nahin saktay: “[Waqia] mazkoor ker kitab meh Ibrahim ka be'shak voh sacha Nabi thah. Jab kaha apnay baap ko; heh meray baap keun poojtay ho us ko na suneh aur na dekhay aur teray kuch kaam nah ahay.” [Ref: Surah 19 Ayat 41/42] Ek aur ayat meh button kay mutalik Ibrahim (alayhis salam) ka farman peryeh: “Jab kaha apnay baap ko aur us kee qom ko tum kiss ko poojtay ho? Woh bolay ham poojtay hen buttoon ko aur sara din in'nee kay pass bethay [sath lagay rehtay] hen. Kaha, kuch suntay hen tumara kaha jab tum pukartay ho ya tumara kuch bala ya bura kertay hen?” [Ref: Surah 26 Ayat 71/73] Ibrahim (alayhis salam) kay is sawal ka jawab Allah (subhanahu wa ta'ala) Quran me ek aur jaga anahit farmata heh: “Agar tum un ko pukaro toh nahin suneh gay tumari dua [yehni pukar] ...” [Ref: Surah 35 Ayat 14] Aur Mushrik toh apnay butt kay khudahoon ko madad kay leyeh pukartay thay: “Aur pakrtay hen Allah kay siwa aur khuda (Aalihatan) ke shahid un kee madad keren; …” [Ref: Surah 36 Ayat 74] Awal toh butt kay khuda suntay hee nahin: “... aur agar [bil farz e muhaal] suneh toh pun-chen nahin tumari madad ko aur qayamat kay din munkir hoon gay [khuda kay] shareek honay kay. Aur kohi nah batlahay ga tuj ko jesay batlahay khabr rakhnay wala.” [Ref: Surah 35 Ayat 14] “... na ker saken gay [yeh butt kay khuda] un kee madad aur yeh [butt parast buttoon ki] foj ho ker pakray ahen gay.” [Ref: Surah 36 Ayat 74] “Aur jin ko tum pukartay ho us kay siwa voh nahin kertay tumari madad aur nah apni zaat kee madad ker saktay hen.” [Ref: Surah 7 Ayat 197] Keun madad nahin ker saktay us ka jawab yeh heh kay buttoon kay qaan toh hen magar suntay nahin, ankhen hen dekhtay nahin, haath hen magar pakr nahin saktay, aur pahoon hen chal nahin saktay is leyeh achay aur buray per kohi qudrat nahin rakhtay is leyeh nah voh apni madad ker saktay hen aur nah auroon kee. Aur is kay saath yeh butt kay khuda apni ya kissi aur kee madad say is leyeh qaasir hen keun kay voh kissi be cheez joh qaynaat e illahi meh mojood heh malik nahin balkay Allah (subhana wa ta'ala) un kee malikiat kee haqiqat biyaan farmata heh: “... yeh Allah heh tumara Rabb ussee kay leyeh mulk [yehni badshahi] aur jin ko tum pukartay ho us kay siwa voh malik nahin khajoor kee gutli kay ek chilka kay.” [Ref: Surah 35 Ayat 13] “... voh malik nahin ek zerra bar kay asmanoon meh aur na zameen meh aur na un [butt kay khudahoon] ka in donoon meh kohi hissa heh aur nah us [yehni Allah] ka kohi madad-gar.” [Ref: Surah 34 Ayat 22] Alhasil buttoon kay pass nah toh zindgi heh jis say voh dekh, sun, chal, pakr saken aur nah voh Allah (subhanahu wa ta'ala) kee qaynaat meh kissi ek zarray kay malik hen kay us per denay per ikhtiyar rakhtay hoon aur nah yeh butt kay khuda Allah kay shareek hen. Allah (subhanahu wa ta'ala) mazeed butt kay khudahoon kay mutaliq aur farmata heh: “Kia tehra-hay hen unoon nay aur khuda (Aalihatan) zameen kay joh dobara utha-hen gay [murdoon ko]?” [Ref: Surah 21 Ayat 21] Is sawal kay jawab kay saath Allah (subhanahu wa ta'ala) butt kay khudahoon kay mutaliq aur be farmata heh:“Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh ke voh kuch nahin banatay, aur khud bana'hay gahay hen, aur voh apnay leyeh achai, burahi aur nah hee voh maut, zindgi aur utha'jay janay per qadir hen.” [Ref: Surah 25 Ayat 3] Tafsir 5: Allah (subhanahu wa ta'ala) nay ahle imaan ko zinda aur ahle kuffr ko qabroon walay farmaya heh: “Aur barabar nahin jeetay aur nah murday, Allah sunata heh jissay chahay aur too nahin sunanay wala qabroon meh peroon ko.” [Ref: Surah 35 Ayat 22] Aur ayaatoon meh RasoolAllah (sallalahu alayhi was'sallam) ko mukhatab farmaya aur kaha ke Mushrikeen behray aur murday hen: “Tum murdoon ko nahin sunatay aur nah behroon ko, pukar nah sunaho jab voh peet pher chalen.” [Ref: Surah 30 Ayat 52] “Tumaray sunahay nahin suntay murday aur nah tumaray suna-hay behray pukar suneh, jab chalen peet pher ker.” [Ref: Surah 27 Ayat 80] Halan kay ayaat hi say sabat heh kay jinneh murda kaha ja raha heh voh ba-hayat hen. Awal, keun kay unneh behra yehni Englishi lafz meh deaf bola ja raha heh aur murda insaan kay leyeh deaf ka lafz bola jana grammar kay lehaz say darust nahin. Deaf, behra, zinda kay leyeh hee bola jata heh. Dosri waja yeh heh kay jinnay murda, behra, farmaya gaya heh un kay leyeh in'nee ayaat meh peet pher ker chalay janay kee sift sabat heh: “... jab voh peet pher chalen.” aur dosri ayaat meh: “... jab chalen peet pher ker.” keun kay agar haqiqi murday hen toh phir un ka peet pher kar jana muhaal heh keun kay yeh sift zindoon kee heh. Aur ayaat toh yeh sabat kerti heh kay voh peet pher jatay hen is leyeh jin kay mutaliq yeh ayaat nazil huween voh zinda hee thay. Tesri waja yeh heh kay Nabi (sallalahu alayhi was'sallam) haqiqi murdoon ko tableegh e deen nahin keeya kertay thay magar ba-hayat mushrikeen ko Islam kee taraf bulatay thay aur ratti-bar ilm o aqal o feham o firasat wala is per ba-khabr ga.[^] Siway us kay jis kay dil per Allah (subhanahu wa ta'ala) nay kuffr kee mohar laga deeh heh. Alhasil Allah (subhanahu wa ta'ala) nay zinda murshrikoon ko deaf yehni behray, murda aur qabr walay farmaya heh. Aur is kee waja yeh thee kay Mushrikeen meh bey'shahoor murdoon jesi sifaat pahi jati theen jistera pathar aur zameen murda hen[?] Aur qabr walay is leyeh farmaya gaya keun kay jin Mushrikeen kay wastay yeh ayaat nazil huween un kay mutaliq Allah (subhanahu wa ta'ala) ka attal fesla ho chuka thah kay voh be-iman maren gay. Yehni un meh murda zameen jesi sifaat theen is leyeh voh dawat e Islam ko qabool nahin ker rahay thay aur un kay leyeh attal fesla ho chuka thah kay voh be-iman maren gay. Kissa mukhtasar, Allah (subhanahu wa ta'ala) ka farmana: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah A'raf (7) Ayat 194] aur phir RasoolAllah (sallalahu alayhi was'sallam) ko mukhatab ker kay Mushrikoon kay mutaliq farmana: ”Tum murdoon ko nahin sunatay aur nah behroon ko, pukar nah sunaho jab voh peet pher chalen.” [Ref: Surah 30 Ayat 52] “Tumaray sunahay nahin suntay murday aur nah tumaray suna-hay behray pukar suneh, jab chalen peet pher ker.” [Ref: Surah 27 Ayat 80] yeh baat sabat kerta heh kay Mushrik murda, behray, deaf hen aur jin ko Mushrikeen Allah kay siwa pukartay hen voh be Mushrikoon jesay banday hen. Yehni jistera Mushrik murda aur behray, deaf hen is'see tera jin ko voh Allah (subhanahu wa ta'ala) kay siwa pukartay hen un jesay murda aur behray, deaf hen: “Jin ko voh Allah kay siwa pukartay hen kuch nahin banatay magar banahay gahay hen. [Woh] murda, be'jaan aur unneh khabr nahin [logh] kab utha'hay (yub'asoona) jahen gay.” [Ref: Surah 16 Ayaat 20/21] Aur voh kia hen joh be-jaan murda hen aur nah voh khabr rakhtay hen kay qayamat kay din kay leyeh log kab dobara utha-hay jahen gay aur joh nah kuch banatay hen aur khud banahay gahay hen? Is ka jawab Allah (subhanahu wa ta'ala) nay ek aur ayaat meh deeya heh: “Aur logoon nay us kay siwa aur khuda (Aalihatan) tehra leeyeh hen, voh kuch nahin banatay, magar khud banahay gahay hen; ...” [Ref: Surah 25 Ayat 3] Alhasil, Mushrik murda, behray, deaf hen aur un kay khuda yehni un kay butt un jesay murda aur behray, deaf hen. Tafsir 6: Allah (subhanahu wa ta'ala) nay farmaya heh: “Bey shak tum jinnay pukartay ho Allah kay siwa, voh tumaray jesay banday hen, phir unnay pukaro toh chahyeh ke voh tummeh jawab den agar tum sachay ho.” [Ref: Surah 7 Ayat 194] Keun kay ayaat Mushrikoon kay wastay nazil huwi thee is leyeh khitab Mushrikoon ko heh aur Mushrik kesay banday hen aa'yeh Quran say maloom kertay hen: “Heh imaan walo! Mushrik to najs (paleed) hen so is saal kay bad masjid Harram kay nazdeeq na anay pahen aur agar tum tangdasti say dartay ho ...” [Ref: 9:28] Alhasil Mushirk najs, paleed, paleet, unclean, hen aur jin ko Mushrik pukartay hen toh unneh be Mushrikoon jesa kaha gaya heh toh matlab yeh nikla kay jin buttoon ko Mushrik pukartay thay voh be paleed, najs, paleet, unclean hen. Aur is tafseer kee tasdeeq Quran kee ek aur ayaat say jis meh Allah (subahanahu wa ta'ala) nay butoon ko najs, paleet, unclean, paleet farmaya heh: “Ye hamara hokam heh jo shakhs jin adab kee cheezoon ko khuda nay muqarar keeya heh, azmat rakhay to yeh khuda kay nazdeeq us kay haq meh behtr heh. Aur tumaray leye mawa-shee halal ker deeyeh gai hen siwai un kay joh tumeh par kar batahay jatay hen, to buttoon kee paleedi say bacho aur jhooti baat say parez kero.” [Ref: 22:30]

Salam Alayqum In your following article; ‘Refuting Heretical Argument - Innovated Practices Are Innovations …’, under the heading following heading: ‘1.3 - Reprehensible Innovations Are Misguidance.’, you presented following Ahadith - every newly invented matter/affair is innovation and every innovation is misguidance: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] “Avoid novelties, every novelty is an innovation and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] Anyone who reads these two Ahadith would note; the content of these to Ahadith belies your heading. Also the following Hadith records clearly states every innovation is misguidance even if people see good in it: “Abdullaah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] Clearly these Ahadith mean to say ‘every innovation is misguidance’ and not ‘every reprehensible innovation is misguidance’. There is no proof for your Takhsees and you should fear Allah (subhanahu wa ta’ala). You’re distorting the words of Prophet (sallallahu alayhi wa aalihi was’sallam) to misguide people. Saeed Imtiaz The Evidence For Takhsees and Explaining The Evidence Of Takhsees: First of all the evidence on which Takhsees was made based was quoted in following section: ‘1.2 - Prophetic Criterion Of Determining A [Reprehensible] Innovation.’ Unfortunately you did not contemplate on the previous section or at least not deep enough hence you did not realize the evidence. Assuming you did read the following Hadith but ignored it: “Whoever introduces an evil Sunnah that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] In the quoted Hadith word Sunnah has been used to mean innovation. Also the following Hadith was quoted: "And whoever introduces an erroneous Biddah with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] This part of the Hadith: “…whoever introduces an erroneous Biddah …” is evidence for Takhsees of reprehensible innovation and the following part goes on to educate how to recognize a erroneous innovation: ”… with which Allah is not pleased nor His Messenger …” In other words the Hadith of Tirmadhi and the words of Prophet (sallallahu alayhi wa aalihi was’sallam) establish; concept of reprehensible innovation is valid and it was due to it Prophet (sallallahu alayhi wa aalihi was’sallam) pointed how reprehensible innovation is to be recognized – i.e. which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) are pleased with acts which involve, worship, charity, encouraging good and forbidding wrong, hence anything composed of these cannot be reprehensible innovation. Coming back to the subject, the words: “… with which Allah is not pleased nor His Messenger …” are extra addition and are not fundamental part of Hadith. At the fundamental level the Hadith is stating: "And whoever introduces an erroneous Biddah then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” This is in accordance with Hadith of Ibn Majah already quoted and in also with the following: “And whoever introduces a bad Sunnah that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Hence it is correct to conclude; religiously the concept of reprehensible innovation is valid. ‘Every Innovation’ In Context Of ‘Whoever Introduces An Erroneous Innovation’: It is narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) said: "And whoever introduces an erroneous Biddah … then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] According to this Hadith it is clearly established; according to Prophet (sallallahu alayhi wa aalihi was’sallam) erroneous/reprehensible innovation is sinful and not just any/every innovation and reprehensible innovation is one which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam). Hence it is only correct to interpret the words of Prophet (sallallahu alayhi wa aalihi was’sallam) according to his own words and based on this correct understanding of Ahadith you quoted would be: “And the most evil affairs are the [erroneous] innovations; and every [erroneous] innovation is misguidance." [Ref: Muslim, B4, H1885] The Hadith of avoiding novelties is to be understood with similar insertion: “Avoid [erroneous] novelties, every [erroneous] novelty is an [erroneous] innovation and every [erroneous] innovation is misguidance." [Ref: Abu Dawood, B40, H4590] Coming to the Hadith of Abdullah Ibn Umar (radiallah ta’ala anhu) in which he is reported to have said, every innovation is misguidance even if the people see good in the innovation, this Hadith should be understood exactly the same way: “Abdullah Ibn Umar said, "Every [erroneous] innovation is misguidance, even if the people see it as something good ." [Ref: Darimi, B1, H96, Urdu Version] Conclusion: The Ahadith of every innovation are about reprehensible innovation and reprehensible innovation is innovation which does not please Allah (subhanahu wa ta’ala) and such innovation is misguidance and sinful and therefore it should be avoided and remains misguidance even if people see good in it. The position of Ahle Sunnat is established from Ahadith which has been explained in detail. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Salam alayqum, jazakhallah.

Tumaray kissi be sawal ka jawab dena banda aajiz aur meray jesay anparh kee towheen heh meh sirf apnay ham palla mad e muqabil kay sawalat ka jawab doon ga.

Pehlay toh meh ziyada qantray nahin nikaal raha thah is waja say kay ziyada nuqta cheeni say tum shahid mukhalfat barahay mukhalfat meh par jaho gay, magar abh mukhalfat apni izzat ko bachanay kee khatar kar rahay ho, aur nangay jhoot aur farad par aa gahay ho. Aur tumaray dawa kay haq ki samaj ki khatar behas meh paray ho, us ka banda phoot chuka heh, aur ayaan ho chuka heh kay janab sirf bakri kay roop meh geedar hen is leyeh abh jis treat kay layk ho ussi kay pesh ahoon ga. Janab nay Allah kay leyeh qulli, haqiqi, zaati, maan leeh. Haqiqi ko Malikiat kay mozoo par mana, qulli ko har, pura, kay tehat mana, aur abh zaati ko bee maan leeya heh, magar abhi taq BARELWIYAT jhooti heh aur Zaati, Qulli, Haqiqi, Qadeem, Daymi, Bi Ghayr izni, Mustaqil, kay asool jhootay hen, BAAAAAATALLLLLLLLLLLL hen. Quran say be SABAT NAHIN AUR HADITH SAY BI SABAT NAHIN, sabat bi nahin aur batal o mardood aur khud-sakhta bi hen ba qawl is kay magar phir bi imaan laya heh. MAGAR PHIR BE BARELWI HAAR RAHAY HEN, BARELWIAT BATAL HO GAHI HEH. IS NAY HAMARAY ASOOL O ZAWABAT MAAN KAR BI DAWA YEH KEEYA HEH KAY MERI MAAN LEENH HEN. Wah ray teri aqal aur dokay baazi aur kizb biyaani par panch das Wahhabi churi say qurbaan karoon. <<------ IDHAR IS PARAGRAPH MEH TUM KO TANAY MARAY HEN - BE IZZAT KARNAY KEE KHATIR BA QAIDA NIYYAT AUR SAWAB SAMAJ KAR. Janab ka challenge yeh thah: محترم میں چاہتا ہوں کہ ہماری گفتگو کا فیصلہ ہو میں پھر گزارش کر دیتا ہوں یہ ذاتی اور عطائی کی تقسیم کااصول قرآن اور حدیث سے ثابت کر دیں میں مان لوں گا بریلوی مسلک سچا ہے لیکن آپ یہ کر نہیں پائیں گیں۔ Pehlay toh yeh likha kay Zaati aur Atahi ka asool sabat kar denh, magar phir girgat kee tarah rang badal kar yeh likha: آپ لوگوں کی طرف سے آپنے نام نہاد اصولوں کا ثبوت نہیں آتا بلا وجہ بات کو آپ لمبی کر رہے ہیں ثابت کر دیں مخلوقات کیلئے ذاتی اور عطائی کا اصول اور منوا لیں بریلوی مسلک سچا ہے بغیر ثابت کئے آپ ادھر ادھر کی بات کرتے جا رہے ہیں Makhlooqaat kay leyeh ham zaati aur atahi nahin mantay, makhlooq kay leyeh hamara nazria heh kay woh Atahi zawaat aur sifaat o afaal kay malik hen, yehni makhlooq kee tamam khoobiyan zaaten Allah kee ATAH hen. Allah ki zaat sifaat aur afaal Zaati hen. Janab aap ko achi tara pata thah kay hamara nazria kia heh, keun kay aap to BARELWI thay, aur aap ka dawa heh kay aap ko achi tara maloom hen yeh asool o zawabat kis mafoom meh apply hotay hen, toh aap nay ham say woh sabat karnay KA MUTALBA keun keeya joh hamara nazria hee nahin. Sirf, ek hee waja ho sakti heh, jaan booj kar ham say jhoot mansoob karna thah, taqay readers samjen kay hamara nazria wohi heh jis ka aap mutalba kar rahay hen. Yeh dajjaliat heh. Jis Zaati ko tum nay Barelwiyat kay leyeh miyaar e haq tehraya thah abh us zaati ko par be imaan lahay ho: جہاں تک بات ہے اللہ کی صفات کی اللہ کو اُن تمام صفات میں (جو قرآن حدیث سے ثابت ہیں) یکتا بے مثال اور لا شریک مانتا ہوں میں نے یہ نہیں لکھا اللہ کے اختیارات ذاتی نہیں مجھ پر تہمت نہ لگا ئیں۔ میری بات بلکل صاٖف ہے Tumari tardeed say yahi mafoom nikalta heh kay tum mantay ho kay Allay kay ikhtiyaraat zaati hen. Sirf ikhtiyaar hee nahin sifaat, afaal be zaati hen aur kissi dosray kee atah nahin balkay Allah kay apnay hen. Jab Allah kay Ikhtiyarat ko zaati maan leeya toh phir Qadeemi yehni ikhtiyarat ko 'hamesha say' honay ka be maan lenh, Daymi yehni ikhtiyarat ko 'hamesha taq' rehnay walay be maan lenh, qulli yeni sari qaynaat par ikhtiyar be maan lenh, Haqiqi yehni sari qaynaat par sirf Allah ka hee haqiqi tor par ikhtiyar heh kissi aur ka nahin, bi ghayr izni bee maan lenh, yehni Allah kay ikhtiyar kissi kay izn say atah nahin huway aur tasarruf meh kissi ghair kay izn ki zeroorat nahin, Allah kay ihtiyarat istiqlali hen, yehni Allah ikhtiyar meh independant heh, khud-mukhtar heh, kissi assembly say ijazat leh kar banata nahin. Khadam nay sirf Ikhtiyar e illahi par Tawheed ka aqeedah tafseeli tor par biyaan keeya, aur Zaati, Qulli, Haqiqi, Qadeemi, Daymi, Bi Ghayr Izni, Istiqlali, ... kay asool kay mutabiq biyan keeya.Yeh sirf ek point par meh nay in asool o zawabat kay tehat wazahat kee heh, Allah ki har sift, ineeh asool yehni Zaati, Qulli, Haqiqi, Qadeemi, Daymi, Bi Ghayr Izni, Istiqlali, ... kay mutabiq samji jaati heh. Agar thori pasdari heh apnay ilfaaz kee toh phir abhi ilaan kar doh kay Ahle Sunnat ka maslak sacha heh.

Hazrat khadam nay Zia ki Takfir nahin kee, sirf hokam e sharah bataya thah: Hazrat in par irtad ka hokam lazam ata heh aur janab bazahir Mushrik hen. Kohi musalman Allah ki zaat, sifaat a'afaal kay Allah kay apnay honay, yehni Zaati honay aur kissi ghayr ki taraf say nah honay ka inqaar nahin karay ga, is ko batal tehrata heh Kafir, balkay badtreen Kafir heh, agar musalman thah toh murtad huwa aur essay ka qatal karna sharah meh jaiz aur sawab heh. In ki Takfir bi meray feham kay mutabiq jaiz ho chooki heh. Meh nay bee lazoom e Kufr ka likha heh agar iltizam e kufr ka hokam deta toh ilfaaz kuch istera hotay: Hazrat in par irtad ka hokam lazam ho chuka heh aur janab haqiqat meh Mushrik hen. Kohi musalman Allah ki zaat, sifaat a'afaal kay Allah kay apnay honay, yehni Zaati honay aur kissi ghayr ki taraf say nah honay ka inqaar nahin karay ga, is ko batal tehrata heh Kafir, balkay badtreen Kafir heh, agar musalman thah toh murtad huwa aur is ka qatal karna sharah meh jaiz aur sawab heh. In ki Takfir bi meray feham kay mutabiq jaiz ho chooki heh. Sirf Sharah ka hokam bataya heh lagaya nahin. Jab lagaya toh naam aur waldiat kay zikr kay saath aur wazia ilfaaz kay saath karoon ga. Aur jahan taq mujjay ilm heh sar'ri kufr meh kissi Mufti say rujoo karna zeroori nahin. Kafi arsa pehlay ek banda bazahir Sunni thah magar Thanvi ki ibarat ka difa aur us ka iman sabat karta thah aur Nanotavi ki Kufriat ko tassawuff aur Sufiat ka ala darja batata thah, khadam nay us ki Takfir ki, qafi arsa behas chali. Ek meray mukhlis baee ko shikwa thah kay khadam ka fatwah denay ka haq nahin is leyeh takfir na jaiz heh. Meh aur meray woh baee Bradford, UK meh ek jayyid Aalim kee khidmat meh hazir huway aur masla biyan keeya. Syed sahib nay farmaya kay fatwah un points par leeya jata heh jin ka banday ko ilm nah ho aur jin masail par maharat rakhta ho aur Kufr wazia ho toh Takfir meh kohi harj nahin aur banda kar sakta heh. Yeh janab jin say ham maghz mari kar rahay hen in ka damaghi tawazoh bi kharab heh aur Tawheed aur Shirk kay bunyadi asool bi in ko pata nahin. Jab mujjay yeh pata heh toh meh is bad damagh ki keun Takfir karoon.

Muj par jhoot thomp kar tummeh ratti bar, bilqul, thori si be sharam aahi ya imaan ki ammi yehni aya ko us tara door phenkta heh jistera khanzeer ko musalman? Jhootay par Allah ki lanat. Itnay nangay jhoot bolay joh tumari Wahhabiat kay shaan kay layk hen. Agar tum itnay nangay jhoot nah boltay toh shahid mujjay shak hota kay tum Wahhabi nahin ho magar tumaray nangay jhoot sabat kar rahay hen kay tum kin kay chashm aur handera ho - Jhoot meh tum nay Khalil Ahmad Saharanpuri ka maat deeh, nahin shahid Saharanpuri ko abhi nahin pawnch pahay us ko sirf Dajjal aur Iblees hee pawnch saktay hen. Apnay jhooton say tum nay sabat kar deeya kay tumara behas karna haq samajnay kay leyeh heh. Tumaray jhoot aur muj say ghalat bateh mansoob kar kay tum nay apna behroopiyah pan zahir kar deeya heh - tum abh sirf apni ana, naaq, aur izzat kay wastay behas meh paray ho, is leyeh Islami asool o zawabat ko maan kar un kay mutabiq taweel kar kay bi hammeeh say apni manwa rahay ho. Wama alayna ilal balaghul mubeen.

Hazrat in par irtad ka hokam lazam ata heh aur janab bazahir Mushrik hen kohi musalman Allah ki zaat, sifaat a'afaal kay Allah kay apnay honay, yehni Zaati honay aur kissi ghayr ki taraf say nah honay ka inqaar nahin karay ga, is ko batal tehrata heh Kafir, balkay badtreen Kafir heh, agar musalman thah toh murtad huwa aur essay ka qatal karna sharah meh jaiz aur sawab heh. In ki Takfir bi meray feham kay mutabiq jaiz ho chooki heh.

yeh woh nahin kohi aur heh ... us meh agay kitaben pari hen.

Principles Which Explain How A Creation Is Elevated To Status Of God: To believe a creation is a god [partner with Allah subhanahu wa ta’ala] or the God, then the creation has been elevated to status of a god [partner with Allah subhanahu wa ta’ala] or the God. To believe a creation has the right to be worshipped is to elevate the creation to status of a god [partner with Allah subhanahu wa ta’ala]. Or to intend to worship a creation without believing one is a god is taking the being to be a god [partner with Allah subhanahu wa ta’ala]. Or to believe one is wajib ul wujood (i.e. existence is essential), or the being possesses certain quality/qualities or all qualities according to understanding of zaati (i.e. personal), qulli (i.e. total), azli/abdi (i.e. eternal), haqiqi (i.e. real), bi-ghayr izni (i.e. without permission), ghayr muntahai (i.e. unlimited), ghayr makhlooq (i.e. uncreated), muhaal al fana (i.e. impossible to annihilate), bi-ghayr misl (i.e. without comparison), and khaliqi (i.e. creator’s), akmal (i.e. perfect), mustaqil (i.e. independent), is elevating the creation to status of a god [partner with Allah subhanahu wa ta’ala]. Or to believe a creation can benefit/harm, or remove hardship, or has power to utilize means in creation, or grants and distributes sustenance, or grants male/female children, or manages affairs of creation, or gives life to the dead, or sends rain from clouds as a god [partner with Allah subhanahu wa ta’ala] or the God is taking the being to be a god [partner with Allah subhanahu wa ta’ala] or the God. To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations) qualities no longer requires permission from Allah (subhanahu wa ta’ala) to utilize his qualities, or to make use of what is provided in creation is elevating the creation to status of being a god besides Allah (subhanahu wa ta’ala). To believe a creation possessed all attributes/actions in according to understanding of; atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations), but now has become equal to Allah (subhanahu wa ta’ala) in his one or more or all qualities, or has been elevated to status of a god by Allah (subhanahu wa ta’ala) is elevating the creation to status of god partner of Allah (subhanahu wa ta’ala). To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) qualities can provide ma teht al asbab (i.e. according to natural means) type of harm/benefit[2] without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) qualities can provide ma fawq al asbab (i.e. according to supernatural means) type of harm/benefit[3] without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). Footnotes: - [2] Ma that al asbab are – cure through use of medicine, strength through eating food, quenching of thirst with water, burning with fire, cutting with sharp instrument, light with bulb, walking with legs, lifting wit hands … in all these the; cure, strength, satisfying thirst, burning, cutting, light, walking, lifting is done with means available and not supernatural means. - [3] Such as raising the dead, bringing rain from clouds, breathing life into clay bird figures, healing the blind instantly, splitting the moon, turning the staff into snake, bringing water out of fingers, growing trees from ash of seeds, rising the sun from the place of it’s setting. [This is uncomplete version, there maybe additions.]

Salam alayqum, Janab meh ziyada baq baq nahin karoon ga keun kay ya aap bad damagh hen ya meh. Mozooh sulajnay kee taraf aya thah magar aap ki adat - uljaho sab kuch aur suljaho kuch nahin, phir wazia ho rahi heh. Aap sochtay nahin sirf likhtay hen thora socha karen phir likha karen. Janab kohi bi musalman aur muwahid hamaray asool o zawabat ka inqar nahin karay ga, agar karta heh toh do wojoohat hen, ek ussay joh techinical ilfaz istimal huway un ka lafzi aur shar'ri mafoom nahin maloom, dosra Kafir ya Mushrik heh. ------------------------------------------------------------------------------------------------------------------------------------------------- Chalen bilfarz hamaray asool o zawabat sabat nahin aur sar'ri tor par Quran o Hadith kay khilaaf hen, bil farz heh. Meh nay joh yeh likha thah: Joh point khadam nay likha, kay darust heh, in asooloon meh say ek kay tehat darust thah: Zaati, Qulli, Haqiqi, Bi Ghayr Izni, Qadeem, Daimi, Istiqlali ... Agar aap nahin par sakkay ko blue/neela rang mila kar dekh lenh kay meh nay kia likha heh. Aap nay likha: Janab jab hamara asool qulli wala sabat nahin aur aap nay Ahle sunnat kay tamam asooloon ko khud sakhta likha aur batal hona be likha: Janab jab qulli ka asool khudsakhta aur batal ho gaya toh joh aap nay, har yehni qulli, kissi bi yenni qulli, pura yehni qulli kee rat lagahi heh toh phir aap ka is qulli ko istimal karna kesay jaiz aur darust ho gaya? ------------------------------------------------------------------------------------------------------------------------------------------------- Aap nay likha kay meh nay aap kee baat maan leeh heh: Abh meh aap ko haqiqat batata hoon, awal aap nay hamaray asool kay mutabiq apnay mowaqif ko badla heh. Janab, aap toh sirf nafa o nuqsaan ... Ilah kay tayyun kay leyeh tehratay a'hay hen, abhi jab aap nay 'har' aur 'kissi bi' kay ilfaaz kay saath Qulli lehaz say taweel ki aur hamaray asool o zawabat kay tehat taweel kee toh khadam nay tasdeeq kee mohar lagahi. Magar Allah ka shukr agar meh wazhat nah karta kay aap ka lafz 'har' aur 'kissi bi' hamaray asool kay lafz qulli kay mafoom meh istimal huwa heh toh aap nay jheet janay kee biglen bajani thee. Yeh dekhyeh aap ki post number 1 meh aap nay 'har' aur 'kissi bi' ka zikr nahin keeya thah: Magar jab hamaray ihtirazat warid huway aur sabat huway toh aap nay har aur kissi bi yehni Qulli kay mafoom ka izafa keeya: Aur jab yeh har, aur kissi bi aur pura yehni qulli phir khadam nay taeed aur tasdeeq kee.Note kar lenh aap kee pehli post say leh kar post 82 taq kissi meh be qulli wali tafseel nahin thee is leyeh ham aap ka rad kartay rahay, aur jab aap nay ek qadam seedhi janab rakha toh meh nay us qadam kay seedhay honay kee taeed kee. Alhasil jab aap nay apnay ghalat asooloon ko Ahle Sunnat kay asool kay saath likha toh khadam nay taeed kee. Idhar ham nay aap ki nahin maneeh, aap nay Tawheed kee taraf pesh qadmi kee toh us ko saraha heh. Ek Mushrik joh Allah ta'ala kee zaat o sifaat o a'afaal ko zaati, qulli, bi ghayr izni, qadeemi ... nahin manta. Us Mushrik nay chand khoobiyoon ko qulli asool kay mutabiq likha. Joh qulli asool us mushrik kay mutabiq batal aur khud-sakhta heh, toh phir woh Muwahid ko kesay kehta heh kay tum nay meray mowaqif kee taeed ki? Jis asool ko aap khud nahin mantay aur batal aur mardood samajtay hen magar meh us asool ko manta hoon toh agar aap meray asool kay mutabiq ek baat likhen aur meh taeed karoon toh kia meh nay aap kay asool ko mana ya aap nay meray? ------------------------------------------------------------------------------------------------------------------------------------------------- Aap ki bemari kay ilaaj kay leyeh joh likha he pesh ke khidmat heh: Polytheistic Beliefs Which Elevate A Creation To Status Of God.

Salam alayqum, Maulana Amjad Rizvi ka kissi Deobandi kay saath munazra huwa thah kuch arsa pehlay ... Is kay mutaliq kissi ko kuch ilm ho?

Note: Allah ki har khoobi/sift Zaati, Qulli, Haqiqi, Bi Ghayr Izni, Qadeem, Daimi, Istiqlali kay mafoom meh heh. Ilah Ka Tayyun: Kissi bi makhlooq ko zaat ya kissi be khoobi ko Zaati, Qulli, Haqiqi, Bi Ghayr Izni, Qadeem, Daimi, Istiqlali ... mafoom kay mutabiq man-na us ko Ilah bana heh. Ihtiraz: Abh is par aap ka ihtiraz heh kay agar yeh darust heh toh phir Mushrikeen bi Mushrik nahin keun kay woh Allah kee Atah say tamam khoobiyan apnay khudahoon say mantay thay. Wazahat: Is par wazahat yeh heh kay chalen bil farz ham aap ki baat ko haq tasleem kar letay hen, magar is ka aap bi inqar nahin kar saktay kay unoon nay Ilah maan kar khoobiyan Atahi maneeh hen. Hamaray asool o zawabat kay mutabiq sirf makhlooq Ilah man-na hi Shirk akbar kay lazam honay kay leyeh kafi heh. Is leyeh khoobiyoon kay zaati ya atahi honay ka nazria rakhnay say un kay Mushrik honay meh farq nahin parray ga. Haqiqat yeh heh kay Mushrik apnay khudahoon kay leyeh khoobiyan Atahi mantay thay, magar un khoobiyoon kay tasarruf meh apnay khudahoon ko Allah ka mohtaj nahin mantay thay balkay khud mukhtar mantay thay, aur yeh khud mukhtari ka nazria un kay Shirk kee dosri waja banta thah, pehli waja makhlooq meh say kissi ko Ilah maan lena hee Shirk heh. Note: Yeh sirf do asool biyaan keeyeh hen jab tafseelan biyan karoon ga toh phir aap ko andaza hoga kay behas bila waja lambi huwi. Aap nay material post keeya ham nay be ihtiraz kar deeya aur behas say behas chalti rahi. Halan kay meh samajta hoon kay hamari ghalti heh kay yeh behas itni lambi huwi. Ham ko sirf apnay asool o zawabat pesh karna chahyeh thay jin say Ilah ka tayyun hota ho aur aap kay asool o zawabat par nuqs kartay aur phir un ko apnay asool o zawabat say door kartay toh shahid panch chay posts meh behas khatam ho jati. Joh ghalti muj say pehlay huwi meh us kay izalay kay leyeh laga hoon aur tafseelan asool o zawabat likh raha hoon aur aap say guzarish he kay thori mehnay par kay joh meray english article hen jin ka link peecha pesh keeya thah un meh say jin kay mutaliq hidayat kee thee woh paren us waqt taq mera article complete ho jahay ga aur aap Ilah kay tayyun wala article parh kar sara mamla samj jahen gay. Meh nahin samajta aap phir kohi ihtiraz ya behas karen gay aur agar huwi bi toh teen char posts kay exchange meh khatam ho jahay gee. Thora sabr karen in sha Allah article complete honay wala heh.

@ZiaBashir Magar abhi moteram Khalil Rana kee upload huwi kitab par raha thah aur guzri huwi behas kay mutaliq thora mawad milla toh socha pesh e khidmat kar doon. Baee, meh aap par kohi tana kashi nahin kar raha, sirf apni jammat kay mowaqif kee wazahat kar raha hoon takay aap hamaray Maslak kay nazriyat ko samjen. Dosri waja yeh heh kay ek Deobandi Sahib nay mujjay private meh message behja thah kay tum Barelwi jab panstay ho toh taweelen karnay lagtay ho. Khadam nay post 49 meh Dajjal ko [atahi, baaz, hadis, bi izni, majazi ...] malik o mukhtar likha us par janab nay apni post 50 meh: Aap kay is comment par khadam nay tafseeli wazahat post 50 meh kee thee. Aur wazia keeya thah kay Malikiat Haqiqi aur Majazi type kee heh aur meri Malikiat Majazi murad thee Dajjal kay baray meh Haqiqi nahin. Zeroorat nahin thee kay mazeed aur tafseel biyan karoon. Magar socha kay private message walay Deobandi ko sharminda kar hee doon. Malikiat Haqiqi aur Malikiat Majazi ka zikr meh nay bot pehlay keeya thah: Mushrik Kaun? RadiatingAli [yehni khadam] ki post 61 meh zikr heh.Jis say kam say kam yeh toh sabat ho jahay ga kay yeh Malikiat Haqiqi/Majazi ka aqeedah abhi gara nahin thah jaan churwanay kee khatir balkay purana heh. Wesay joh material Kitab say hasil huwa pesh karta hoon: Mazeed yeh add karta hoon kay, Ahle Sunnat kay munazir nay meray moqif ko biyan keeya heh, meh nay Malikiat kay Haqiqi/Majazi kay pehloo ko biyaan keeya unoon nay Malikiat par Zaat/Atahi biyaan keeya. Khadam aur Hazrat Mualana nay sirf ihtisaran ek asool kay tehat wazahat kee thee magar haqiqat meh Allah kee har ek khoobi [misaal kay tor par Malik o Mukhtar o Raziq o Al Hayy, Rahman,Rauf,Raheem ...] Zaati, Qulli, Haqiqi, Bi Ghayr Izni, Qadeem, Daimi, Istiqlali ... kay mafoom meh heh aur agar kissi ko in asool o zawabat kay tehat Malik o Mukhtar ... mana jahay toh phir us ko Ilah kay darjay par faiz keeya gaya heh. Aur makhlooq ka Atahi, Baaz, Majazi, Bi Izni, Hadis, Mumkin Ul Fana, Mohtaj, kay asool o zawabat kay mutabiq malik o mukhtar, Rauf o Raheem[1] hona har giz deen e Islam kay khilaf nahin aur man'nay meh harj nahin, balkay Hazrat Maulana nay RasoolAllah (sallallahu alayhi wa aalihi was'sallam) ko Malik, Maulvi Ghulam Ullah Khan kee pesh karda ayat say sabat kar deeya heh.Moteram Zia Bashir baee, RasoolAllah (sallallahu alayhi wa aalihi was'sallam) Quran ke ayat say Malik sabat hotay hen. Footnote: - [1] "Now hath come unto you an Messenger from amongst yourselves: it grieves him that ye should perish: ardently anxious is he over you: to the Believers is he most Rauf and Raheem." [Ref: 9:128]

Salam alayqum, Moteram baee, baat ilfaaz kay chunaho kee nahin baat Tawheed ko joh samajnay aur Shirk ko samajnay kay leyeh joh asool o zawabat hen hamara is baee ko nahin pata. Mera ek Somalian Wahhabi say Ilm e Ghayb kay mozoo par munazra huwa ... us nay tehreer likh kar deeh kay Allah kay Nabi kay pass kohi bilqul ratti bar be Ilm e Ghayb nahin [jistera Sadiq Kohati nay Maulana Abdul Tawab Siddiqi walay munazray meh likha thah]. Us kee taqreer pehli thee, us nay woh tamam ayaat pesh keen jin say Allah ka Aalim Ul Ghayb hona sabat hota heh aur jin meh bazahir RasoolAllah kay ilm e ghayb ki nafi hoti heh [wala aalimul ghayb ...]. Aur yeh kar beth gaya kay is say sabat huwa kay RasoolAllah kay pass kohi ilm e ghayb nahin. Meri taqreer meh khadam nay isbat kee ayaat pesh keen [... illa manir tada manir rasool] aur chand ek Ahadith. Woh aya us nay apni taqreer meh takhsees ki kay in ayaat meh ghayb say murad wahi heh ... meh nay apni taqreer meh kaha kay agar joh tum nay Tafsir kee heh agar sirf is'see Tafsir ko leeya jahay aur baqiyoon ko na mana jahay toh phir is ka matlab yeh hoga kay Allah sirf wohi ilm e ghayb yehni wahi ka ghayb hee janta heh aur baqiyoon ka ilm Allah ko nahin. Saath apnay mowaqif par dalahil ko doraya aur mutliq aur muqayyid aur jawami al kalim kee behas biyan ki. Wahhabi mukhlis thah is leyeh us nay Ilm e ghayb e nabi (sallallahu alayhi wa aalihi was'sallam) ka iqrar keeya. Meh samja 2 gantoon kee maghz-mari kamyab huwi magar agay wala mamla ajeeb thah. Abh woh kehnay laga kay jab ham yeh ayaat paren gay toh Ilm e ghayb ka inqaar ka aqeedah karen gay aur yeh paren gay toh iqrar ka aqeedah rakhen gay. Yehni thah aur nahin be thah donoon contradictory batoon ka zikr hoga. Meh nay poocha yeh kia heh? Kehnay laga zahir heh Quran meh contradiction nahin, is leyeh ilm e Ghayb heh be aur nahin bi. Meh nay poocha 1 + 1 = 2 ka ilm jissay ho kia us kay is ilm ka iqrar aur tardeed aqal wala kesay kar sakta heh? Ya phir mantay ho kay ilm e ghayb heh ya mantay ho kay nahin, donoon ko beyak waqt kesay man saktay ho? Phir kehnay laga kay Allah nay Ilm e ghayb ki nafi is waja say keeh keun kay joh logh Shirk kartay thay woh ilm e Ghayb e RasoolAllah(sallallahu alayhi wa aalihi was'sallam say un ko khuda nah bana lenh, is leyeh mushrikoon [yehni Sunniyoon] kay muqabileh meh ham nafi karen gay takay Mushrik sachay nah hoon aur Tawheed e Ilm e ghayb ka zikr karen gay magar muwahidoon meh ham donoon ka zikr karen gay. Meh nay kaha janab ek baat toh meh samja kay tadbeer kay tehat baat biyan karna magar muwahidoon RasoolAllah (sallallahu alayhi wa aalihi was'sallam) ka ilm ghayb jannay aur nah jannay ka zikr kesay karo gay? Phir kehnay laga kay Ilm ghayb kay zikr wali ayaat mansookh hen, aur nafi wali ayaat ka hokam qaim heh, is leyeh ham nafi wala aqeedah rakhtay hen. Meh nay kaha acha chalo bil farz ayaat mansookh ho gaheen, yeh bataho kay jab mansookh shuda ayaat nazil huween theen us kay baad kohi ilm e ghayb ata huwa, kehnay laga zahir baat heh kay huwa hoga, meh nay kaha toh mansookh honay say pehlay taq ilm e ghayb milta raha, kehnay laga han. Meh nay poocha ayaat kay mansookh honay say woh joh ayaat kay nazil honay say leh kar mansookh honay kay darmiyan joh ilm e ghayb atah hota raha woh ghayb ho gaya mansookh honay kay baad? ... Aakhar meh taqriban 5 gantoon kee behas kay baad janab nay hands up keeya, aur sirf surrender nahin slender ho gaya. Kehnay laga tum say behas kar kay mujjay khatra par gaya heh kay shahid meh murtid nah ho jahoon. Meh nay bot koshish kee kay kissi tara taweel karoon magar yeh Quran meh contradiction heh aur Allah contradict nahin karta. Meray dil meh abh shuba par gaya heh kay yeh Quran gara toh nahin gaya. Lamba kissa mukhtasar ... janab ko Tawheed kay bunyadi asool nahin maloom thah, yehni zaati, atahi, qulli, baaz, haqiqi majazi, bi izni, bi ghayr izni, ... is waja say kabi kohi scud missile marta kabi kuch aur jab meh nay ussay yeh asool explain keeyeh aur un ki application kee ayaat par toh us ki phir blood circulation phir dobara chali. Meh nay ussay English meh apnay article thay woh deeyeh, aur samjaya. Itni maghz mari kay bad kuch hasal huwa, magar haftay kay bad phir message aya kay woh phir is'see mozoo par munazra karna chahta heh, meh nay message likh behja, meh munazra haar gaya hoon, woh jheet gaya, us kay dalahil na qabil e tardeed hen meh shakast tasleem karta hoon, jaan churwahi bewaqoof say. ZiaBashir baee ko be yahi problem heh, Tawheed kay bunyadi asool o zawabat ka ilm nahin in ko, jis waja say ek sans meh; agar is ko makhlooq kay leyeh mana jahay toh makhlooq ilah ban jati heh, aur phir dosray jumlay meh wohi baat makhlooq kay leyeh sabat kartay hen aur Ilah nahin banta. Abh yeh kahen gay kay meh nay in ko tana mara heh, halan kay haq yahi heh kay janab ko nahin pata, aur agar pata hota toh joh kichri pakki heh woh nah pakti. Baee, mera mashwara heh kay aap hamaray asool o zawabat seekhen aur phir in ko azma kar dekh lenh. Yaqeen karen jistera ham aap kay asooloon kay mutabiq ham aap par Quran o Hadith say ihtiraz warid kartay hen aap hamaray asool o zawabat par Quran o hadith kee rooh say ham par kohi ihtiraz warid nah kar pahen gay. Meh Wahhabi aur Deobandi reh chooka hoon, aur meh aap ko ba hasiyat e sahib e tarjurba keh raha hoon. Agar aap kay asool o zawabat Quran o Hadith kay mutabiq hotay toh meh kabi bi Sunni nah hota. Salam alayqum, Khadam nay lafz 'har'/'kissi bi' ko 'qull' kay mafoom meh samja, yehni Allah kay jesa 'qull', jis mafoom meh Allah kay leyeh har/ every/ qulli/ ka lafz bola jata heh. Meh nay aap ki likhi huway ko ba-ghor para aur Ahle Sunnat kay asool o zawabat kay mutabiq paya. Agar kissi makhlooq kay mutaliq yeh nazria rakha jahay kay woh qulli tor par nafa nuqsaan raziq mushkal kusha ... par qadir heh toh phir us ko Ilah ka darja deeya gaya. Yehni meri taraf say joh aap nay likha heh aur jis mafoom meh khadam nay samja aur apnay ilfaaz meh biyan keeya, us mafoom meh aap ka point bilqul darust heh. ZiaBashir baee, meh English meh ek article likh raha hoon kay Ahle Sunnat kay mutabiq makhlooq kistera darja e Ilah par faiz hoti heh. Aap ko chand ghalt fehmiyan hen aur hamaray asool o zawabat say la ilmi ki bina aap behas kar rahay hen, meh nahin samajta kay aap ko tafseelan Ahle Sunnat kay nazriat ka ilm ho jahay toh aap phir ihtiraz ya inqar karen gay ... sirf thora sabr karen, meh likh raha hoon. Joh aap say behas chali heh is say meh nay idea lay kar ek article likhna shoron keeya huwa heh. Chand gantay lagen gay, pesh e khidmat kar doon ga. Agar aap ko English nahin aati toh batayeh ga, Urdu meh tarjuma shoroon kar doon. Allah ta'ala aap ko aur hammeh haq baat samajnay qabool karnay kee towfeeq deh, aur hamara aur aap ka khatma imaan e kamil par ho, ameen rabil alameen. Aap ki murad yeh heh; mushrik apnay khudahoon kay ikhtiyarat kay tasarruf ko bi iznillah mantay thay, ya aap mantay hen kay ikhtiyaraat ka ata hona bi iznillah heh, ya aap mantay hen kay iktiyarat ka ata hona aur un meh tassaruf karna Mushrik apnay khudahoon meh bi iznillah mantay thay. thori wazahat kar denh.

Janab aap ko meh post 38 meh ikhtiyar kay point par wazahat kar aya thah: Agar aap meray biyan karda mafoom say ittifaq nahin kartay toh lught kee kitab say meray mafoom kee tardeed kar denh aur agar chahtay hen kay meh ikhtiyar/mukhtar ka mafoom Urdu aur Arabi ki kutub say sabat karoon toh mang lenh, online dictionaries say nikal kar deh doon ga. Aap bila waja ek baat ko pakr kar beth gahay hen. [Nechay wali post apni post 38 kay quote keeyeh huway material kay taeed meh likhi heh.] @ZiaBashir Aap kay mazhab kay mutabiq agar kissi kay mutaliq yeh nazria rakha jahay kay us nay [ma fawq al asbab] kohi cheez banahi toh woh Allah ka Shareek heh yehni Ilah. Is ayaat meh Allah nay farmaya heh: "Thy Lord does create and choose as He pleases: no right/authority (i.e.yakhtaru) have they (in the matter): Glory to Allah. and far is He above the partners they ascribe (to Him)!" [Ref:28:68] Yehni jin ko woh Allah ka shareek banatay hen un kay pass kohi [ma fawq al asbab aur ma taht al asbab ka] ikhtiyar nahin. Abh agar kohi [ma fawq al asbab] kohi cheez banahay ya murda zinda karay, ya asman say barish barsahay, toh phir us ka [ma fawq al asbab ka] ikhtiyar sabat ho jahay ga aur joh aap ka dawah heh kay kissi kay pass kohi [ma fawq al asbab ka] ikhtiyar nahin woh be batal o mardood ho jahay ga. Abh Dajjal ka murday zinda karna, badaloon say barish barsana, Isa alayhis salaam ka murdoon ko zinda karna, nabeenoon ko nazr dena, matti kay parindoon meh phoonk kar jaan bakshna, Ibrahim (alayhis salaam) ka zinda paridoon ka kameema bana kar paharoon par rakhna aur pukarna aur un ka urh kar ana, Nabi e kareem (sallallahu alayhi wa aalihi was'sallam) ka chand ko shak karna, ungliyoon say paani ka chashma jari hona, lubab mubarak say karwa paani ka meetha ho jana, musallay par khara ho kar jannat aur dozakh ko dekna, yeh sab ma fawq al asbab meh ata heh. Alhasil, joh kaam Mushrikoon kay idol-gods nahin kar saktay aur nah qudrat o ikhtiyar rakhtay hen un par jin ka pichlay paragraph meh zikr guzra heh woh wohi kaam kartay nazr atay hen aur jab wohi kaam kartay hen toh phir jis par mushrikoon kay idols ikhtiyar nahin rakhtay us par pichlay para graph walay ikhtiyar rakhtay hen. ------------------------------------------ Mera aap ko advice heh kay aap jawab par jawab mat denh thora aap sabr kar lenh, ek/haftay guzrnay denh, abhi kafi confusion hogi, phir dosri dafa phir ghor say paryeh ga.