MuhammedAli

Maulana/Maulvi honay kee khatir kohi madrassa ka farigh taseel hona zeroori nahin. Sahib e ilm hona zeroori heh aur yeh donoon hazraat sahib e ilm hen.

Salam alayqum, Moteram meh mazrat khawa hoon meh aap ki post ka matlab nah samja. Aap kay comment joh khawab ki tabeer kay baray meh paray toh samja shahid aap Qasim Nanotavi Sahib kee tanqeed aur us kay nazriyat kee tardeed say rok rahay hen. Hazrat Allah ta'ala aap kay ilm amal meh barkat deh. Banda nacheez kohi ziyada taleem yafta nahin sirf teen jammat taq Urdu para hoon is waja say samajnay meh ghalt huwi. Aap hamaray baee, Mualana Khalil Rana Sahib, Maulana Saeedi Sahib, aur hamaray forum kay membran say zeroor rojooh karen, in sha allah aap ki zeroor madad karen gay. Is link par aap ko bot si kitaben millen gi: https://www.scribd.com/Muhammad%20Tariq%20Lahori Wesay agar kissi direct issue par aap ko madad chahyeh toh zeroor rojooh karen yahan par ahle ilm hazrat aap ko zeroor jawab denh gay. Apni duahoon meh yad rakhyeh ga.

Salam alayqum, Baee safa aur volume kafi nahin. Surat aur ayaat ka reference deeya karen kuen kay har printer kee jilden aur saffoon meh kuch aur hota heh.

Seeday tareekay say samjaya toh nahin samaj aahi, kohi bat nahin. Jab jhoot sabat ho gaya aur yeh be sabat ho gaya kay Bukhari bara kazzab thah joh jan boojh kar choopata thah? Joh banda jan booj kar Nabi kay farman e Sahih ko apni tang oopar rakhnay kee khatir daeef karar deh sakta heh dokay say woh aur kitnay jhoot aur farad gar gar kar Nabi say mansoob kar sakta heh? Aap ko kia pata kay Imam Bukhari nay kahan par joot maray hen Imam Bukhari kay leyeh kia mushkil thee kay woh kissi jhoot aur farad ko garta aur us kay saath ek chain of narrators laga deta. Imam Bukhari kay baray meh mashoor heh kay us nay ek banday say is wastay rawayat nah leeh keun kay woh bakri ko gaas dekha kar trick kar raha thah. Itni choti bat par rawayat nah leeh toh rawayat ko daeef karnay kee khatir apnay ustad ka nam nah biyan keeya toh phir bakri ko trick karnay wala Imam Bukhari say behtr heh. Jab bakri ko trick keeya aur rawayat nah leeh toh joh hammeh jhoot pila gaya aur jis ka joot sabat ho be gaya toh phir ham us ki rawayat keun lenh. Jaho sahih bukhari ko bin meh phenk aaho, yahi aakhiri nateeja heh. Tadlees karnay walay kee rawayat qabool nahin hoti, yehni mudallis kee rawayat qabool nahin. Aur Imam Bukhari toh phir parlay darjay ka mudallis sabat huwa kay nahin es'say farad ka murtaqib ho kar?

Salam alayqum, Janab Qasim Nanotavi Kafir thah aur asli bani e qadiyaniat aur Mirza Ghulam Ahmad Qadiyani kay jurm meh dar haqiqat fifty fifty ka partner thah. Ham Musalman aur sahib e iman ussay Kafir jantay/mantay hen. Waja sirf yeh heh kay us nay khatim/khatam un nabiyeen kay ijmahi mafoom ka inqar keeya. Yeh sakht lehja nahin us kay Kufr ko zahir karna aur hukm Kafir honay ko batana deen kay difa ka hissa heh. Agar kohi aap kay samnay Mirza Ghulam Ahmad kee khoobiyan aur tareef aur us kay ilm kay taranay gahay toh aap kia yeh be kehna gawara nahin karen gay kay yeh khatamiat ka munkir aur muddai e nabuwat thah aur ijmahi tor par Kafir thah? Aur agar aap esa karen aur jawaban agar Qadiyani aap kay walden ya uqabir ulamah e Ahle Sunnat ko gali deh toh kia aap Qadiyaniat ka radd karna chor denh gay aur auroon ko hidayat karen gay kay Qadiyaniat, rafziyat, wahhabiyat, christianity ka rad mat karna aur un kay kufriat ka rad mat karna warna woh tummeh gali denh gay. Joh ayaat aap nay pesh kee heh ussay samjen, ek heh rad karna jistera idols suntay nahin, dekhtay nahin agar kohi machar un say kuch cheen kar leh jahay toh wapis nahin la saktay ya kia tumaray idols kay pass hath hen jissay woh pakrtay hen .... waghera waghera istera ka radd bilqul jaiz aur quran ki ayaat ka hissa heh. Jis say roka ja raha heh woh gali galoch heh, misal kay tor par, tumaray idol par khanzeer ka peshab ... etc istera kay tarz e amal say roka gaya. Qasim Nanotavi Kafir heh aur josh meh aa kar jawaban kohi agar hamaray uqabir ko Kafir kahay toh us ka nateeja wohi bugtay ga. Mirza mardood ko Kafir kahen toh Qadiyani agar Sayyidi Ala Hazrat ko Kafir kahay toh kia is ka yeh matlab hoga kay ham Mirza ko Kafir nah kahen, dajjal nah kahen, joota nah kahen?

Ummul Momineen Kay Ahadith Ki Wazahat.

Introduction: Muslims believe that Prophet (sallallahu alayhi wa aalihi was’sallam) was granted the information about matter of unseen and possessed the [granted] ability to see the unseen. Apart from misconstruing the meaning of various verses of Quran and using ‘if’ type arguments the opponents of Ahle Sunnat Wal Jammat also quote Ahadith of Hadhrat Ayesha (radiallah ta’ala anha) to refute the Islamic creed of Prophet (sallallahu alayhi wa aalihi was'sallam) possessing knowledge of unseen and having the ability to see unseen. Statements Of Hadhrat Ayesha From Ahadith: She has been reported to have said: “Narrated Masruq: 'Aisha said, "If anyone tells you that Muhammad has seen his Lord, he is a Liar, for Allah says: 'No vision can grasp Him.' (6.103) And if anyone tells you that Muhammad knows the Unseen, he is a Liar, for Allah says: "None has the knowledge of the Unseen but Allah." [Ref: Bukhari, B93, H477] In another Hadith it is stated by her: “... She (Hadhrat Ayesha radiallah ta'ala anha) said: He who presumes that the Messenger of Allah (may peace be upon him) concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says: "O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message" (5:67) She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says: "Say thou (Muhammad): None in the heavens and the earth know the unseen save Allah." (27: 65) [Ref: Muslim, B1, H337] Their argument is one who believes Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) possesses knowledge of unseen he at lowest level a liar and a denier/rejecter of Quran [hence a Kafir] and a Mushrik for making Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) equal with Allah (subhanahu wa ta’ala) in knowing matters of unseen.[1] 1.0 - Literal Meaning Of Hadith: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” Hadhrat Ayesha’s (radiallah ta’ala anha) literal statement: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” is refuted by Allah (subhanahu wa ta’ala): “Knower of unseen (i.e. Allah) informs none of His unseen to anyone. Except to a Messenger whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.” [Ref: 72:26/27] and by the following verse: “Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messenger. (For) whom He pleases. So believe in Allah. And His apostles: And if ye believe and do right, ye have a reward without measure.” [Ref: 3:179] Allah (subhanahu wa ta’ala) has affirmed the knowledge of Unseen for Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) by stating; Allah grants knowledge of Unseen to a chosen Messenger. For one who is granted access to knowledge and one has acquired knowledge then it is fundamental one knows to what he is granted access to. In this case the type of knowledge is of unseen and one given access to and one knowing knowledge of unseen is Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) states about Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) that: “Neither does he withhold knowledge of the unseen.” [Ref: 81:24] By saying Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) is not bidaneen(in) (i.e. stingy, greedy) over the knowledge of unseen Allah (subhanahu wa ta’ala) implied that he (sallallahu alayhi wa aalihi was’sallam) gives/shares the knowledge of unseen freely.[2] Does this prove he knows the unseen or was he unaware of the unseen? 1.1 - Literal Meaning Of Hadith: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” Hadhrat Ayesha (radiallah ta’ala anha) has been reported to have said: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” The literalism of this statement is so evidently against the teaching of Islam; it doesn’t require much convincing, instead just a slight nudge in the right direction. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Syria will be conquered and some people will go out of Medina along with their families driving their camels … Then Yemen will be conquered and some people will go out of Medina along with their families driving their camels … Then Iraq will be conquered and some people will go out of it along with their families driving their camels, …” For all these people he said, if they remained in Madinah it would be better for them: “… and Medina is better for them if they were to know it.” [Ref: Muslim, B7, H3200] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) told about the false/impostor Christ who will visit outskirts of Madinah and residents of Madinah will go out to meet him: “Narrated Anas bin Malik: The Prophet said, "Ad-Dajjal will come and encamp at a place close to Medina and then Madinah will shake thrice whereupon every disbeliever and hypocrite will go out (of Medina) towards him." [Ref: Bukhari, B88, H239] Prophet (sallallahu alayhi wa aalihi was’sallam) gave detailed description of this impostor who will claim to be Christ for whom the Jews are awaiting and part this comprehensive description is that he will be blind in the right eye and his eye will look like a protruding grape: “Ad-Dajjal was mentioned in the presence of the Prophet. The Prophet said, "Allah is not hidden from you; He is not one-eyed," and pointed with his hand towards his eye, adding, "While Masih ad’Dajjal (i.e. the impostor Christ) is blind in the right eye and his eye looks like a protruding grape." [Ref: Bukhari, B93, H504] This proves that Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. This proves that Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. Now the all important question, did Prophet (sallallahu alayhi wa aalihi was’sallam) inform the believers about the events of future? Anyone knowing prophesies of Prophet (sallallahu alayhi wa aalihi was’sallam) about the future events regarding the coming of judgment day will know the answer is affirmative. Hadhrat Ayesha On Prophet’s Knowledge Of Unseen: Hadhrat Ayesha (radiallah ta’ala anha) has reported to have said: “Narrated `Aisha: Allah's Messenger said, "The people will be gathered barefooted, naked, and uncircumcised." I said, "O Allah's Messenger! Will the men and the women look at each other?" He said, "The situation will be too hard for them to pay attention to that." [Ref: Bukhari, B76, H534] In another Hadith she has stated: “Aishah narrated "The Messenger of Allah said: 'In the end of this Ummah there will be a collapse, transformation, and Qadhf."' She said:"I said: 'O Messenger of Allah! Will they be destroyed while they are righteous among them?' He said: 'Yes, when evil is dominant." [Ref: Tirmadhi, B7, H2185] The transformation mentioned in the Hadith by her is, transformation of transgressors as animals: “It was narrated from Abu Malik Ash’ari that the Messenger of Allah said: “People among my nation will drink wine, calling it by another name, and musical instruments will be played for them and singing girls (will sing for them). Allah will cause the earth to swallow them up, and will turn them into monkeys and pigs.” [Ref: Ibn Majah, B36, H4020] This establishes Hadhrat Ayesha (radiallah ta’ala anha) her self believed in Prophet (sallallahu alayhi wa aalihi was’sallam) possessing knowledge of future events. If her statements are interpreted literally then she is liar like the ones whom she accuses of attributing lies to Allah (subhanahu wa ta’ala). 1.3 – Conclusion On Literal Understanding Of Statements: The literal meanings of the Ahadith quoted are clearly against the vast evidence of Quran and Hadith. Someone with rudimentary knowledge of Quran/Ahadith will know that these statements in their literal meanings are in conflict with hundreds of Ahadith, and numerous verses of Quran. Therefore a female companion, a scholar in her own right and wife of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) Hadhrat Ayesha (radiallah ta’ala anha) can not be guilty of such blunder in creed. The source of such erroneous and heretical creed is not Hadhrat Ayesha (radiallah ta’ala anha) but those who interpret her statements because she herself believes in events that will take place in the future yet the source of these future events was Prophet (sallallahu alayhi wa aalihi was’sallam). 2.0 - Analysis Of Ahadith Of Hadhrat Ayesha: These two narrations are in contradiction with in some finer detail on the issue of knowledge of unseen but also contradict abundant of evidence against them from Quran/Hadith. There are two ways the contradiction between these Ahadith can be resolved. First, prefer one over another due to one being stronger then other and second, to harmonize the two in a fashion both are in agreement. What ever the method the result is; these two Ahadith will contradict concretely established beliefs of Quran/Hadith and to resolve that difficulty there are two ways. First is to interpret the statement of Hadhrat Ayesha (radiallah ta’ala anha) in light of all the evidence – essentially to present a meaning which accords with the teaching of Quran/Hadith. Second is to consider apparent has actual creed of Hadhrat Ayesha (radiallah ta’ala anha) and deem it an Ijtihadi error. 2.1 – Number Of Problems With Text Of Ahadith Of Hadhrat Ayesha: Firstly, Bukhari's version attributes to Hadhrat Ayesha (radiallah ta’ala anha) as saying: “... if anyone tells you that Muhammad knows the Unseen, he is a Liar, …” and Sahih Muslim version attributes: “... He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” The apparent difference can be reconciled if one was to understand this statement as foundational: “... if anyone tells you that Muhammad knows the Unseen, he is a Liar …” and the following statement to be further clarification of Bukhari’s version: “... He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” Or consider one or the other statement to be a narrator narrating it in his own words. Secondly, Hadhrat Ayesha (radiallah ta’ala anha) in support of her statement (i.e. Prophet doesn’t know Unseen) attributed following words to Allah (subhanahu wa ta’ala): “... la ya'lamul ghayba il'lalahu.” There is no such verse in the Quran. Instead the following verse contains the words attributed to Hadhrat Ayesha (radiallah ta’ala anha): “Qul'la ya'lamu man fis'samawati wal ardil ghayba il'lallahu ...” [Ref: 27:65] Verse is fully quoted in Muslim’s version and due to this some degree corruption of Bukhari’s version is established. Thirdly, Hadhrat Ayesha’s (radiallah ta’ala anha) statements contradict many Quranic verses and at minimum a hundred plus Ahadith. 2.3 – Conclusion On The Contradiction Of Ahadith: Based on the textual variance of the two Ahadith and the contradiction of literal reading with various verses of Quran and Ahadith it would be easier and it is very tempting to dismiss the two Ahadith as corrupted texts. Even if this was actually done one difficulty will remain; literal reading of following verse: “Qul'la ya'lamu man fis'samawati wal ardil ghayba il'lallahu ...” [Ref: 27:65] Hence rejection of the Hadith would serve no purpose because one still would be required to harmonize the verse with evidence which contradicts its literal reading. One thing is certain if the following verse is understood to mean only Allah (subhanahu wa ta’ala) knows the unseen: "Say thou (Muhammad): None in the heavens and the earth will know the unseen save Allah."[27:65] Then this verse will contradict the following verses which establish that Prophet (sallallahu alayhi wa aalihi was’sallam) knows the unseen: “Knower of unseen (i.e. Allah) informs none of His unseen to anyone. Except to a Messenger whom He has chosen ...” [72:26 – 27] Therefore a harmonization is required to explain all the differences. 3.0 – The Historical Context Behind The Statements: The historical context which prompted her to state: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” and to state: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” and quoted verse in support of her creed is absent from the evidence. Who were the people about whom she said they are liars? What exactly were they saying? Mere affirmation in Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) knowing unseen can not be cause of her opposition. There is more to it then the text of Ahadith records. If the point of view of her opposition is known then one can draw the meaning of her statements in the historical context. 4.0 – A Possible Context For The Statements: The reconstruction of belief of her opponent is possible due to the fact the evidence she quoted in support of her point of view. Those who opposed her likely to have believed; RasoolAllah (sallallahu alayhi wa aalihi was’sallam) knows unseen by his own self – like Allah (subhanahu wa ta’ala) knows by His own self. To refute them she quotes the verse to argue that only Allah (subhanahu wa ta’ala) knows unseen by His own self. In contrast to the creed of those who opposed Hadhrat Ayesha (radiallah ta'ala anha) the Ahle Sunnat's creed is that Allah (subhanahu wa ta’ala) granted the knowledge of unseen to RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and this knowledge of unseen is limited in comparison to Allah's (subhanahu wa ta’ala) limitless knowledge of unseen. And this creed is ayn (i.e. absolute) Tawheed, as well as perfect representation of Quranic teachings which have been firmly established in the first part of article. 4.1 - Interpretation Of Hadhrat Ayesha's Ahadith In Light Of Tawheed: Due to the contradictory nature, the verse 27:65 of Quran has to be understood in light of Tawheed. Allah (subhanahu wa ta’ala) instructs Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) to say: “Say thou (Muhammad): None in the heavens and the earth will know the unseen save Allah.” Meaning, Allah's (subhanahu wa ta’ala) knowledge of unseen is Zaati (i.e. personnel) not Atahi (i.e. given) to Him by another. He alone is the one who knows it by Himself: None in the heavens and the earth will know the unseen by their own selves save Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) alone knows Qulli (i.e. All, Absolute) knowledge of Unseen: None in the heavens and the earth will know absolutely everything of the unseen save Allah (subhanahu wa ta’ala). This leads us to the conclusion that Hadhrat Ayesha (radiallah ta’ala anha) or at least Allah (subhanahu wa ta’ala) did not negate Atahi (i.e. given/granted) and Baaz (i.e. limited/partial) knowledge of unseen. In other words: “And if anyone tells you that Muhammad knows the unseen (i.e. by his own self, and absolutely everything of unseen) he is a Liar, ...” Same can be inserted in the Muslim version of the Hadith: “He who presumes that he (i.e. Muhammed) would inform (i.e. by his own self and absolutely everything) about what was going to happen tomorrow fabricates the greatest lie against Allah.“ 4.2 - Why Isn’t There Explicit Mention: One may question, why did not Allah (subhanahu wa ta’ala) explicitly affirmed both meaning in the Quran? Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) said about Quran: ”Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet.” Therefore Allah (subhanahu wa ta’ala) did not clearly explicitly mention either of the two interpretations otherwise the multiple verses would have to be revealed to negate/affirm both interpretations. Note there are four interpretations of this one verse in context of Tawheed. The other two, 1) “None in the heavens and the earth will know the unseen [from eternity] save Allah.”, and the other 2) “None in the heavens and the earth will know the unseen [to eternity] save Allah.” If there wa explicit mention of each point of creed of Tawheed in this regard there would have been four verses on same topic. This would be unbefitting Allah's (subhanahu wa ta’ala) speech and it would contradict what Allah's Messenger (sallallahu alayhi wa aalihi was’sallam) said about the Quran; Quran is short in expression and vast in meanings. 5.0 – Hadhrat Ayesha’s Position And The Reality Of Prophet’s Knowledge: According to literal reading of her statement, anyone who believes/claims Prophet (sallallahu alayhi wa aalihi was’sallam) knows the unseen or knows what is going to take place in the future is a liar. If the apparent of the Ahadith is considered the true creed of Hadhrat Ayesha (radiallah ta’ala anha) then there is no doubt she made Ijtihadi error and we are under no obligation to accept her errors. Allah (subhanahu wa ta’ala) has stated: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Hence we will refer to Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) in regards to her position. When many verses of Quran/Ahadith attest to Prophet (sallallahu alayhi wa aalihi was’sallam) being granted the knowledge of unseen by Allah (subhanahu wa ta’ala) and when it is established Prophet (sallallahu alayhi wa aalihi was’sallam) acquired knowledge then there is no doubt in his knowing the matters of unseen. Questions can be raised, how much knowledge of unseen did Allah (subhanahu wa ta’ala) grant Prophet (sallallahu alayhi wa aalihi was’sallam)? Did that knowledge include just the Wahi? Did he only know of past events or future or both? 5.1 – Past, Present, Future Knowledge Of Prophet (sallallahu alayhi wa aalihi was’sallam): Prophet (sallallahu alayhi wa aalihi was’sallam) was asked about what the angels are arguing about when he went upon his night journey. In order for Prophet (sallallahu alayhi wa aalihi was’sallam) to know the answer Allah (subhanahu wa ta’ala) placed His ‘palm’ between the shoulder blades of Prophet (sallallahu alayhi wa aalihi was’sallam) and the result was that everything was revealed to him. This is documented in the following Hadith: "Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything." [Ref: Tirmadhi, H3246, Tafsir Surah S'ad] Then Allah (subhanahu wa ta’ala) enquired again about what the angels were arguing about and Prophet (sallallahu alayhi wa aalihi was’sallam) answers the question – Hadith: “I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do them contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep." [Ref: Tirmadhi, H3246, Tafsir Surah S'ad] A Hadith reveals Prophet (sallallahu alayhi wa aalihi was’sallam) performed a miracle in which he informed everything from the beginning of creation till the sending of people to hell/paradise – Hadith: “Narrated 'Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places.” [Ref: Bukhari, B54, H414] Another version of the quoted Hadith expresses the same meaning bit more clearly and emphatically, saying Prophet (sallallahu alayhi wa aalihi was’sallam) stated everything that was to happen till the day of judgment - Hadith: “Narrated Hudhaifa: The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored ...” [Ref: Bukhari, B77, H601] This establishes that everything established from Hadith of Tirmadhi was not everything being asked at that time but everything fro beginning of the creation till the last hour and till entering of people into hell/paradise. Conclusion: The statements of Hadhrat Ayesha (radiallah ta’ala anha) in their literal meaning contradict the Quran and many Sahih Ahadith. The evidence she presented in support of her creed points to the fact that she was affirming an angle of Tawheed on matter of unseen. Ahadith establish that Prophet (sallallahu alayhi wa aalihi was’sallam) knows all matters of unseen – beginning of creation till entrance of people to hell/paradise. Hence he knew all matters of unseen – of past, present and future. Therefore the literal reading of Hadhrat Ayesha’s (radiallah ta’ala anha) is nothing but clear refutation of what Allah (subhanahu wa ta’ala) has stated in the Book and negations of hundreds of Ahadith which establish future knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam). Ignoring the Quranic and Ahadith which prove unseen knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) for statements of Hadhrat Ayesha (radiallah ta’ala anha) would be a costly mistake.[3] The safest path in this regard would be to reject the Ahadith of Hadhrat Ayesha (radiallah ta’ala anha) on the grounds of being Ijtihadi errors. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Liar: Allah (subhanahu wa ta’ala) has stated: “It is only those who believe not in the verses/signs of Allah, who fabricate falsehood, and it is they who are liars.” [Ref: 16:105] Hadhrat Ayesha (radiallah ta’ala anha) accused of lying because those who do not believe in the verses/signs of Allah (subhanahu wa ta’ala) and invent other false notions are liars. Kafir: Allah (subhanahu wa ta’ala) stated: “And thus We have sent down to you the Qur'an. And those to whom We [previously] gave the Scripture believe in it. And among these are those who believe in it. And none reject Our verses except the disbelievers.” [Ref: 29:47] The Heretics accuse the Muslims of being Kafir for rejecting what is apparent from literal reading of the Ahadith in discussion. Even though the literal reading completely contradicts over whelming evidence of Quran/Hadith literature but the rabid Takfiri gives no ear to Islam. Mushrik: According to the verse of the Quran only Allah (subhanahu wa ta’ala) knows the unseen. Due to this the rationale of the heretics is; if one who believes Prophet Muhammad (sallallahu alayhi was aalihi was’sallam) knows/saw matters of unseen then one has attributed quality of Allah (subhanahu wa ta’ala) to a creation. Hence one has made Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) equal with Allah (subhanahu wa ta’ala) in the quality of knowing/seeing unseen. - [2] If the literalism of the Hadith is believed, then Prophet (sallallahu alayhi wa aalihi was’sallam) does not know any type of unseen. Yet Allah (subhanahu wa ta’ala) states Prophet (sallallahu alayhi wa aalihi was’sallam) freely shares the knowledge of unseen. So how is it possible that one who does not know what he shares with others? What is wrong with you people do you not ever think? Or is there a contradiction in the speech of Allah (subhanahu wa ta’ala)? You would be insane to even contemplate a affirmative to this. How can the mother of believers Hadhrat Ayesha (radiallah ta’ala anha) not know what Allah (subhanahu wa ta’ala) stated in the Book – in Quran about Prophet (sallallahu alayhi wa aalihi was’sallam) being given the knowledge of unseen? If she knew the quoted verses of Quran then how could she conclude that Prophet (sallallahu alayhi wa aalihi was’sallam) does not know the unseen? Will you not admit you have misconstrued her statements to refute a fundamental of Quranic teaching? Are you not insane for attributing a belief to Hadhrat Ayesha (radiallah ta’ala anha) which is evidently Kufr? Are you ready to submit to Allah (subhanahu wa ta’ala) and believe in His teaching and understand Hadhrat Ayesha’s (radiallah ta’ala anha) statement in light of Quran/Hadith? Or are you still lost in the darkness of Kufr and on the path of rebellion? - [3] If one believes that Wahi given to Prophet (sallallahu alayhi wa aalihi was’sallam) is part of Ghayb and makes Taweel of Ahadith which establish his knowledge of unseen then such a person is innovator. If one rejects the Wahi being Ghayb and rejects the belief of Prophet (sallallahu alayhi wa aalihi was’sallam) knowing matters of unseen including past, present, future then such a person is Kafir because he rejects Quranic verses which establish at minimum Ghayb of Wahi being given to Prophet (sallallahu alayhi wa aalihi was’sallam).

Introduction: After reading latest article a heretic supporter of Ibn Uthaymeen (lanatu lillah) wrote a response to 5.0 defend the Wahhabi Sheikh. The supporter of heresy attempted to argue; Ibn Uthaymeen’s methodology does not demonize those who use modern weapons in battle field. Rather his position his being misrepresented to erect a boogie man for purpose of refuting Salafi/Wahhabi Minhaj. Despite his claim Salih Ibn Uthaymeen position is being used unjustly to victimize Salafi Minhaj he presented no proof how my presentation of Salih Ibn Uthaymeen’s position does not truly represent his actual position. Instead he attempted to justify how modern weapons are legal in light of Quran/Hadith. 1.0 – Wahhabi Arguments - Weapons Used Were Not Part Of Islam: Firstly, Jihad is part of teaching of Islam but the weapons to be used in Jihad are not part of Islam. Secondly, Allah (subhanahu wa ta’ala) stated: “And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy, and others besides whom, you may not know but whom Allah does know.“ [Ref: 8:60] Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) employed against the disbelievers all that was available to Muslims in his time. In our times the Mujahideen acquired modern weaponry and by employing them they are obeying the command of Allah (subhanahu wa ta’ala) because Quranic verse states; “And make ready against them all you can of power, including …” Therefore they are not guilty of any innovation but rather obeying the command of Allah (subhanahu wa ta’ala). 2.0 – Response To The Heretical Argument – Weapons Are Part Of Islam: Allah (subhanahu wa ta’ala) states: “There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” [Ref: 33:21] Allah (subhanahu wa ta’ala) declared that the example/practice of Prophet (sallallahu alayhi wa aalihi was’sallam) is excellent for one who wishes to succeed on the day of judgment. The mother of believers, Hadhrat Aysha (radiallah ta’ala anha) explains why the example/practice of Prophet (sallallahu alayhi wa aalihi was’sallam) is best of example for those who wish to succeed on the day of judgment. She said Prophet (sallallahu alayhi wa aalihi was’sallam) was walking, talking, living example of Quran in action and he was indeed embodiment of Quran. Hence the weapons he used in Jihad and the weapons which he saw being used by his followers are part of Islam. How could the living example of Quran use sword, spear, bow and arrow, horse, camel, shield and these weapons not be part of written Quran/Islam? Salah is part of Islam and how it is performed demonstrated is by the living Quran. Jihad is part of Islam and the means weapons to be used were demonstrated by the living Quran. Secondly, if Jihad is part of Islam and the weapons used in it are not part of Islam then why would you make an attempt to justify the validity of using modern weapons in Jihad according to Quranic verse? Surely you consider the weapons as part of Islam as well and therefore you had to establish the legality of modern weapons in light of Quran/Hadith. If the type of weapons that can be used was not part of Islam then why would you attempt to establish the modern weapons can be used according to broad meanings of Quran? 2.1 – Allah’s Instructions To Prepare Horses Of War: Allah (subhanahu wa ta’ala) instructs the believers to have the war horses in ready state: “And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy, and others besides whom, you may not know but whom Allah does know.“ [Ref: 8:60] Hence the use of war horses in battle is part of Islam. 2.2 – The Conclusion Of The Discussion So Far: The Wahhabis who use modern weaponry and do not employ the war horses in their terrorist activities [which they label JIHAD unjustly] and who support use of modern weapons including battle Tanks are innovators according to their own methodology. They according to Ibn Uthaymeen’s understanding are denier of perfection/completion of Islam and they indirectly insinuate they have perfected/completed the teaching of Islam which Allah (subhanahu wa ta’ala) and his beloved Messenger (sallallahu alayhi wa aalihi was’sallam) did not. 2.3 – The Muslim Position On The Weapons Of Jihad: Everything Prophet (sallallahu alayhi wa aalihi was’sallam) did was according to either Wahi Zahiri or Wahi Khaf’fi. Wahi Zahiri means apparent revelation and this is Quran. Wahi Khaf’fi means hidden revelation and this became source of Sunnah Qawli and Sunnah Fehli. Sunnah Qawli means words of Prophet (sallallahu alayhi wa aalihi was’sallam) and Sunnah Fehli means actions of Prophet (sallallahu alayhi wa aalihi was’sallam) and both these reached us in form of Hadith. The following verses of Quran are evidence for both types; “Your companion has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only a Revelation revealed.” [Ref: 53:62] “There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” [Ref: 33:21] Hence weapons used by Prophet (sallallahu alayhi wa aalihi was’sallam) and his companions are part of teaching of Islam and are part of perfection/completion of the religion of Islam and the teaching of Quran and one who teaches/believes against this has brought into religion of Islam a reprehensible innovation. 3.0 – Wahhabi Argument – Make Ready All Of Power: The heretic argued: “Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) employed against the disbelievers all that was available to Muslims in his time. In our times the Mujahideen acquired modern weaponry and by employing them they are obeying the command of Allah (subhanahu wa ta’ala) …” The explanation and the refutation of this would be in line with the principle of Wahhabi methodology. Allah (subhanahu wa ta’ala) has stated in the Quran: “And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy, and others besides whom, you may not know but whom Allah does know.“ [Ref: 8:60] Based on the principle that the verse states, make ready all means of power against enemies of Allah (subhanahu wa ta’ala) and no specific weapon has been mentioned. 4.0 – Incompatibility Of Wahhabi’s Argument With Wahhabi Methodology: Wahhabi methodology of interpreting the Quran/Hadith consists of interpreting Quran/Hadith according to the understanding of Prophet (sallallahu alayhi wa aalihi was’sallam) and Salaf As Saliheen – the companions and two succeeding generations. According to Wahhabism your understanding is a novelty. Only, when you don’t find a precedent from Prophet (sallallahu alayhi wa aalihi was’sallam) then one is permitted to take route of Ijtihad according to Wahhabi methodology, isn't it? Yes, indeed Ijtihad only when there is no precedent to be followed from the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) then the route of Ijtihad is to be taken on a matter. The Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) has interpreted the verse with his actions and has demonstrated all the means of power to threaten the enemies of Allah (subhanahu wa ta’ala) and there is a precedent to be followed regarding the type of weapons to be used in Jihad. Therefore your own interpretation contradicts the methodology you adhere to. According to your methodology the means to be prepared to threaten and to strike fear in the hearts of enemy of Allah (subhanahu wa ta’ala) are: sword, spear, bow and arrow, shield, camel, horse, and what ever else that Prophet (sallallahu alayhi wa aalihi was’sallam) and his companions used. 4.1 – Concluding This Aspect Of Discussion: According to Wahhabi methodology Quran is to be understood and acted upon as Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) understood and acted on. And any interpretation of Quran which is not from the the practical/oral teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) and of Salaf As Saliheen (i.e. pious predecessors) it is to be rejected. Hence the interpretation of 'and prepare against them all means of power' presented by the Wahhabi contradicts the Prophetic interpretation. In addition to this it also goes against Ibn Uthaymeen’s philosophy of Islam being perfected/completed and Prophet (sallallahu alayhi wa aalihi was’sallam) explaining every aspect of Islam – including weapons of Jihad. According to frame work of Ibn Uthaymeen's methodology, Quran/Islam was explained in detail and anyone introducing even good Sunnah – such as modern weaponry is insinuating Islam/Quran was not completed/perfected by Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam). 4.2 – Wahhabi’s Methodology And The Interpretation: The methodology employed by the Wahhabi and the interpretation of the following verse are correct according to Muslims: “And make ready against them all you can of power …” We the Muslims believe; Quran is written short but expresses widest possible meanings. Therefore it has capacity to validate and address all aspects of human life. In the time of Prophet (sallallahu alayhi wa aalihi was’sallam) horse was the fastest and best mean of charging enemy ranks. Hence we deduce prepare the best of means of threatening the enemies of Allah (subhanahu wa ta’ala). At present the horse is obsolete as a mean weapon of war. Yet the believer is still instructed to prepare horse to strike fear in the enemy of Allah (subhanahu wa ta’ala). At the present instruction is, prepare for Jihad even with the very least battle option – horse. When least is instructed then anything greater then it, is automatically instructed – battle tanks, APC’s etc. Hence the short expression vast meaning of speech of Allah (subhanahu wa ta’ala) yields that as Muslims we should have whatever means possible for war - the very best means of war and the very least. 4.3 – Islamic Methodology Employed By Wahhabi: Heretic ignored the traditional Wahhabi methodology in interpreting the Quran and adopted the Islamic methodology to interpret and justify the weapons used by Wahhabi terrorists in their terrorist activities. On the basis of following verse: “And make ready against them all you can of power …” he argued the legality of modern weapons. He used the generality of meaning of verse of Quran to legalize the use of modern weapons. Based on this principle we can understand the following Hadith: “It was narrated that Abu Juhaifah said: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed after him, will have a reward for that and the equivalent of their reward, without that detracting from their reward in the slightest. Whoever introduces an evil practice that is followed after him, will bear the burden of sin for …" [Ref: Ibn Majah, B1, H207] The generality of Hadith establishes any good practice or custom or festivity [which incorporates Islamic acts of worship, charity, etc.] is permissible and is reward worthy. 4.4 - Triumph Of Islamic Methodology: Wahhabi employed Islamic methodology to legalize the use of modern weaponry and to defend his terrorist brothers who use these weapons in their terrorist activities. If he held to traditional Wahhabi understanding and methodology then chance of arguing against Ibn Uthaymeen’s position was zero.[1] Note to argue the case that modern weapons are permissible – he by default rejected Ibn Uthaymeen’s position that all innovations are misguidance even if the intention is good. He shifted his methodology to establish permissibility of modern weaponry.[2] This only validates Ahle Sunnat’s methodology and refutes Wahhabi and Ibn Uthaymeen’s heretical reasoning – no room for [praiseworthy] innovations. Only complete methodology which is equipped to meet the challenges of the modern world and still hold to Islam is methodology of Ahle Sunnat. Conclusions: According to Wahhabi methodology the precedent of Prophet (sallallahu alayhi wa aalihi was’sallam) is to be followed because his precedent is Islam and leaving his precedent and following a new Sunnah/Biddah is misguidance. Therefore one cannot legitimately use any modern means for which there is precedent of Prophet (sallallahu alayhi wa aalihi was’sallam). If someone introduces a Sunnah/Biddah then Ibn Uthaymeen’s words are enough to establish that y has become heretic according to Wahhabi methodology. Salih Ibn Uthaymeen’s and his Wahhabi ilk’s position, Islam is perfected/completed and there is no room for Sunnah/Biddah within boundaries of Sharia does not leave any room for flexible maneuvering to incorporate Ijtihad. Rather this rigid and extreme position is destructive enough to close the gates of Ijtihad.[3] Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnote: - [1] Wahhabi Traditional Understanding: Interpretation of Prophet (sallallahu alayhi wa aalihi was’sallam) and the pious predecessors is Islam and all innovations are misguidance, - [2] Please note, commonly Wahhabi arguing against a Muslim and in attempt to demonize the celebration of Prophet’s birthday as [reprehensible] Biddah/Sunnah will strictly utilize Salih Al Ibn Uthaymeen’s methodology of – Islam is perfected/completed hence no room for [praiseworthy] Biddahs/Sunnah in Islam and one is distorting the perfection of Islam by introducing [praiseworthy] Sunnahs/Biddahs into Islam. Soon as one starts criticizing their practice of – reading Quranic in Taraweeh prayers then he will change to Islamic methodology to justify its permissibility but rejects Islamic methodology and what is derived with it when it does not suite his sectarian bias. - [3] All things legalized via implicit/indirect evidence (i.e. Ijtihad) are fundamentally praiseworthy Sunnah/Biddah for which the Mujtahid reaps reward and those who follow his Ijtihad. Bottom line is without praiseworthy Sunnah/Biddah being part of Islam and implicit/indirect evidence being valid methodology of conducting Ijtihad there can be no Ijtihad and no room for dressing modern trends into Islamic garb.

Imam Bukhari rahimullah muttaqi prezgar thay aaj kal kay Wahhabi aur Deobandi Mualvi nahin thay kay Hadith meh qaat chaat kartay. Imam Bukhari rahimullah Imam Abu Hanifah rahimullah kay mukhalifeen meh say thay aur gumrahi taq kay Fatway deeyeh hen. Magar meh yeh tawaqoh nahin kar sakta kay ek momin muttaqi banda sahih farman e Rasool sallallahu alayhi wa aalihi was'sallam ho aur kohi esa rawi gusa deh jis say zaeef ho jahay toh aap khud samajen kay esay banday ka imaan zaya kesay nah hota. Zeroor kohi nah kohi qat chaat ya Imam Bukhari taq joh rawayat paunchi jesi unoon nay naqal kee heh.

Go Qureshi! Go!

Aalim e deen kee gustakhi Kufr nahin. Agar kohi Aalim e deen kee gutakhi us kay ilm kee waja say karta heh yehni ilm e deeni kee waja say toh phir zeroor murtaqib e kufr heh.Is'see tera agar kohi Hafiz e Quran kee towheen is leyeh kartaheh keun kay us nay Quran ko seenay meh mafooz keeya heh toh Kufr heh. Joh banda ulamah e rabbiniyeeh o Saliheen aur Awliyah e Kamileen kee towheen karta heh toh zeroor gumrahi par maray ga.

Salam alayqum, Deobandiyoon kay is ihtiraaz kee aap nay aag nikal deeh. Allah ta'ala aap kay ilm o amal meh barkat deh.

Salam alayqum, Shahzad baee, abh jab aap nay darya ko koozay meh band karwa leeya heh toh hammeh be bata denh shahid future meh hammeh be band karna paray. lol. Matlab heh kay maulana nay kia jawab deeya thah.

Aaap ko jawab yeh heh kay is thread ka link sms behijnay walay ko behij denh. Umeed heh aap is ko samaj gahay bee hoon gay aur sms meh fit be kar lenh gay. Meh nay aap kay wastay bot nawafil baray kay shahid meh ek doh din meh Allah ka Wali e Kamil aur Sahib e Karamaat ho jahoon toh thread ko ek sms meh karamat kar kay fit kar doon ga, magar kamyabi nahin huwi.

Salam alayqum, Brother RealSalafi the questions have been answered by Mufti Sahib and there is no real need to answer them urgently. In sha Allah, when I am done with pre-occupied articles then I will address the topic of Mawlad Un Nabi sallallahu alayhi wa aalihi was'sallam and as part of it these ten questions will be answered as well as many other objections.

Statement Of Hadhrat Ayesha - “... Anyone tells ... Muhammad knows the Unseen he is Liar, ...” Explained In Light Of Quran And Hadith. Introduction: Muslims believe that Prophet (sallallahu alayhi wa aalihi was’sallam) was granted the information about matter of unseen and possessed the [granted] ability to see the unseen. Apart from misconstruing the meaning of various verses of Quran and using ‘if’ type arguments the opponents of Ahle Sunnat Wal Jammat also quote Ahadith of Hadhrat Ayesha (radiallah ta’ala anha) to refute the Islamic creed of Prophet (sallallahu alayhi wa aalihi was'sallam) possessing knowledge of unseen and having the ability to see unseen. Statements Of Hadhrat Ayesha (radiallah ta’ala anha): She has been reported to have said: “Narrated Masruq: 'Aisha said, "If anyone tells you that Muhammad has seen his Lord, he is a Liar, for Allah says: 'No vision can grasp Him.' (6.103) And if anyone tells you that Muhammad knows the Unseen, he is a Liar, for Allah says: "None has the knowledge of the Unseen but Allah." [Ref: Bukhari, B93, H477] In another Hadith it is stated by her: “... She (Hadhrat Ayesha radiallah ta'ala anha) said: He who presumes that the Messenger of Allah (may peace be upon him) concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says: "O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message" (5:67) She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says: "Say thou (Muhammad): None in the heavens and the earth know the unseen save Allah." (27: 65) [Ref: Muslim, B1, H337] Their argument is one who believes Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) possesses knowledge of unseen he at lowest level a liar and a denier/rejecter of Quran [hence a Kafir] and a Mushrik for making Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) equal with Allah (subhanahu wa ta’ala) in knowing matters of unseen.[1] 1.0 - Literal Meaning Of Hadith: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” Hadhrat Ayesha’s (radiallah ta’ala anha) literal statement: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” is refuted by Allah (subhanahu wa ta’ala): “Knower of unseen (i.e. Allah) informs none of His unseen to anyone. Except to a Messenger whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.” [Ref: 72:26/27] and by the following verse: “Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messenger. (For) whom He pleases. So believe in Allah. And His apostles: And if ye believe and do right, ye have a reward without measure.” [Ref: 3:179] Allah (subhanahu wa ta’ala) has affirmed the knowledge of Unseen for Prophet Muhammed (sallallahu alayhi was’sallam) by stating; Allah grants knowledge of Unseen to a chosen Messenger. For one who is granted access to knowledge and one has acquired knowledge then it is fundamental one knows to what he is granted access to. In this case the type of knowledge is of unseen and one given access to and one knowing knowledge of unseen is Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) states about Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) that: “Neither does he withhold knowledge of the unseen.” [Ref: 81:24] By saying Prophet Muhammed (sallallahu alayhi was’sallam) is not bidaneen(in) (i.e. stingy, greedy) over the knowledge of unseen Allah (subhanahu wa ta’ala) implied that he (sallallahu alayhi was’sallam) gives/shares the knowledge of unseen freely.[2] Does this prove he knows the unseen or was he unaware of the unseen? 1.1 - Literal Meaning Of Hadith: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” Hadhrat Ayesha (radiallah ta’ala anha) has been reported to have said: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” The literalism of this statement is so evidently against the teaching of Islam; it doesn’t require much convincing, instead just a slight nudge in the right direction. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Syria will be conquered and some people will go out of Medina along with their families driving their camels … Then Yemen will be conquered and some people will go out of Medina along with their families driving their camels … Then Iraq will be conquered and some people will go out of it along with their families driving their camels, …” For all these people he said, if they remained in Madinah it would be better for them: “… and Medina is better for them if they were to know it.” [Ref: Muslim, B7, H3200] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) told about the false/impostor Christ who will visit outskirts of Madinah and residents of Madinah will go out to meet him: “Narrated Anas bin Malik: The Prophet said, "Ad-Dajjal will come and encamp at a place close to Medina and then Madinah will shake thrice whereupon every disbeliever and hypocrite will go out (of Medina) towards him." [Ref: Bukhari, B88, H239] Prophet (sallallahu alayhi wa aalihi was’sallam) gave detailed description of this impostor who will claim to be Christ for whom the Jews are awaiting and part this comprehensive description is that he will be blind in the right eye and his eye will look like a protruding grape: “Ad-Dajjal was mentioned in the presence of the Prophet. The Prophet said, "Allah is not hidden from you; He is not one-eyed," and pointed with his hand towards his eye, adding, "While Masih ad’Dajjal (i.e. the impostor Christ) is blind in the right eye and his eye looks like a protruding grape." [Ref: Bukhari, B93, H504] This proves that Messenger of Allah (sallallahu alayhi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. This proves that Messenger of Allah (sallallahu alayhi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. Now the all important question, did Prophet (sallallahu alayhi wa aalihi was’sallam) inform the believers about the events of future? Anyone knowing prophesies of Prophet (sallallahu alayhi wa aalihi was’sallam) about the future events regarding the coming of judgment day will know the answer is affirmative. 1.3 – Conclusion On Literal Understanding Of Statements: The literal meanings of the Ahadith quoted are clearly against the vast evidence of Quran and Hadith. Someone with rudimentary knowledge of Quran/Ahadith will know that these statements in their literal meanings are in conflict with hundreds of Ahadith, and numerous verses of Quran. Therefore a female companion, a scholar in her own right and wife of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) Hadhrat Ayesha (radiallah ta’ala anha) can not be guilty of such blunder in creed. The source of such erroneous and heretical creed is not Hadhrat Ayesha (radiallah ta’ala anha) but those who interpret her statements. [Continued ...]

Salam alayqum, Shahzad baee, kafi arsa pehlay ek English meh article likha thah is Hadith par. Pehlay toh mil hee nahin raha thah abh mila heh toh us ko thora modernize ker raha hoon. In sha Allah kal taq paste kar doon ga. Thora intizar karen in sha Allah is mozoo par tafseelan jawab mil jahay ga. Doh gantoon ki muddat meh joh kuch kar sakka woh neechay heh.

Munazray ka bana kia? huwa be ya Wahhabiyoon ko munazir nahin mila?

Amin Okarvi mardood ka munazra mojood heh net per. Is channel per check karen. https://www.youtube.com/channel/UCn1Zm1EYj1iUHsAmaacNFpg

kuch pata chala, kia huwa munazra ka,

Maulana Shawkat Sialvi achay munazir hen yeh mawaneen meh say hona chahyeh.

Salam alayqum, Mujjay pehlay pata thah kay munazra nahin hoga. Keun kay Wahhabiyoon aur Deobandiyoon ka tareeka e wardat yeh heh kay woh adkar bachoon ko pakr kar un say munazra kartay hen aur joh Sunni Munazireen qabil aur tajarbakar hen un say bagtay hen. Maulana Saeed Assad, Maulana Haneef Qureshi ya in jesay tajarbakar munazireen say munazra nahin karen gay. Talib Rehman nay Mufti Hanif Qureshi is is'see waja say munazra keeya, new bacha heh kabi munazra nahin asaani say daba lenh gay. Wahhabi Abdul Rasheed nay Maulana Ghulam Mustafa Shakir say munazra keeya. In doh young Mualviyoon nay agay say khoob litrawl ki bilkhasoos Mufti Hanif Qureshi nay khoob litrawl ki jab taq Mufti Hanif Qureshi zinda us waqt taq yeh idhar munazra ka moon nahin karen gay. Woh dawr gaya jab Wahhabi jayyid Ulamah say munazra kartay thay abh inoon nay media say gur seekha heh kay kamzor banday ko pakro us ko dabaho aur phir khoob propganda karo, ham jeet gahay, jeet gahay, jeet gahay.

Deobandi Munazir kon heh?

Salam alayqum, Jazakallah khair, moteram baee. Allamah Ashraf Sialvi rahimullah ka munazra jab meh nay pehli dafa suna toh us waqt meh Haq Nawaz Jhangvi ko bot bara Aalim mana karta thah. Yeh woh zamana thah jab mujjay har kohi Shia ka agent lagta thah. Allah ta'ala Allamah Ashraf Sialvi rahimullah ki khatahoon aur gunnahoon ko bakshay aur darjaat buland karay. Woh baray achay Aalim thay aur Haq Nawaz ki unoon nay essee qamr tori kay zindgi bar Ahle Sunnat kay khilaf kabi stage par nah chara.

Qamr Ud Din Sialvi rahimullah alayhi ta'ala? Jhang me toh Allama Ashraf Sialvi (rahimullah alayhi ta'ala) ka munazra huwa thah.