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MuhammedAli

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  1. Salam alayqum, Baee chor denh maslay ko agar nahin raha ja raha toh private meh discuss keren. Meray jesa chawani ka banda kabi kissi Sunni e Aalim e Deen say 100% ittifaq nahin kar paya. Doh paray likhay banday joh shahib e ilm aur sahib e aqal aur sahib e feham o firasat hoon woh kabi 100% kissi mozoo par ittifaq nahin kar pahen gay kissi nah kissi aqeedeh ya fiqhi ya issue par ikhtilaf rakhtay hoon gay. Ikhtilafoon kay peechay nah par jaya karen, bhool janay deeya keren.
  2. Tasweer utar lenh aur net par char denh, masjid kay naam kay saath, aur ilaqay kay saath. Taqay logoon ko pata chalay deen kistera badla jata heh.
  3. In kay; la ilaha il Allahu ka tarjuma par be aap ihtibar nah karyeh ga. in ka tarjuma; Kohi ibadat kay lyk nahin siwahay Allah kay. Halan kay Ahle Sunnat kay nazdeeq ibadat Ila yehni khuda kee heh, is leyeh agar kissi ko khuda nahin manta toh ibadat be nahin karta, is leyeh hamara tarjumah heh, kohi khuda nahin siwahay Allah kay, jab khuda hee nahin toh ibadat kay lyk kesay ho.
  4. THE ALL IMPORTANT QUESTIONS ARE: 1 - WERE IMAM JALAL UD DIN SUYUTI, MULLAH ALI AL QARI INNOVATORS? 2 - WILL THESE TWO GO TO HELL OR HEAVEN ACCORDING TO THEIR INNOVATIVE BELIEF? 3 - DO YOU UNDERSTAND QURAN AND AHADITH BETTER OR THEY? 4 - Imam Suyuti rahimullah, Mullah Ali Al Qari rahimullah, did they understand the Ahadith about innovations or did you understand? 5 - Where these scholars following the 'BARELWI sect' or are we the Sunni's following what has been before us? 6 - Prophet (sallallahu alayhi was'sallam) said beware Dajjals and Kazzabs they will say things which you nor your fore-fathers said before. ARE WE THE AHLE SUNNAT DAJJALS AND KAZZABS OR ARE YOU AND YOUR DEOBANDI CLAN, THE CLAN OF LIARS AND DAJJALS, FOR COMMING UP WITH SOMETHING WHICH OUR ANCESTORS DIDN'T SAY? Aynda sawaloon kay jawab sirf Quran aur Hadith say pesh karen agar tumari Deobandiat sachi heh toh, kohi be hadith, agar mardood, mawdu, joh doh din pehlay gar'ri gahi ho woh be daleel kay tor par qabool hogi, magar shart yeh heh kay saboot ho kay doh din pehlay gari gahi heh, sirf tumara kehna nahin mana jahay ga. 7a - Khatam Bukhari - Kia Sahabah nay Khatam Bukhari keeya? b - Tabiyeen nay keeya? c - Taba-tabiyeen nay keeya? d - salaf kay bad khalaf nay keeya? 8 - Kia Sahabah nay Khatam Bukhari Dar Ul Uloom Deoband meh kia? 9 - Sahabah nay Khatam Bukhari kesay para Quran aur Hadith say daleel pesh karen? 10 - Agar Sahabah nay Khatam Bukhari keeya toh bataho kay Sahih Bukhari kay kis nuskhay par Khatam para? [Deobandiyoon ka tareeka e wardat, lol. 'Powerful' Deobandi type arguments against Deobandi's. lol]
  5. Salam alayqum wa rahmatullah wa barakat, Baee, intizar karen kissi Sunni kay jawab ka. Yeh joh ooper wali sarkar hen, in kay kissi refference aur link ka ihtibar nah karyeh ga. Yeh us mehakmay say talluq rakhtay hen joh auroon say woh kitaben mansoob kartay hen joh us nay likhi nahin. Aur saath hee kitaboon meh qaat chaat kar kay puranay zamanay kay Ulamah ko apna ham mazhab o maslak bananay meh expert hen. Kissi Sunni baee kay jawab kay muntazir rahen. Yeh joh uper wali PDF Wahhabi website par host heh is leyeh ignore kar denh.
  6. Salam alayqum, Jazak Allah Khair moteram Khalil baee. PM kay jawab ka muntazir hoon ga.
  7. - Allah ta'ala ka jahanimiyoon ko jannat behijna Allah ta'ala ka jhoot bolna heh ya Allah ta'ala kee rehmat? - Kia tumara khuda jhoot bolta sakta heh ya nahin? - Agar tumara khuda jhoot nah bol sakkay jistera Mirza nay Nabuwat ka dawa kar kay jhoot bola, toh kia Mirza kee quwat tumaray khuda say ziyada heh ya nahin? - Kia tumara khuda aurat kay saath zina kar sakta heh, agar nahin toh Thanvi joh bachas auratoon say ziyada say zina kar sakta heh woh behtr huwa ya tumara khuda? Joh log masla imqaan e kizb, wuqu e kizb, khalf e waad aur khalf e wa'eed, meh farq samajna chahtay hen woh is English kay article ko paren; Allah's Wa'ad, Wa'eed, Kizb In Light Of Qur’An & Sunnah.
  8. THE ALL IMPORTANT QUESTIONS ARE; 1 - WERE IMAM JALAL UD DIN SUYUTI, MULLAH ALI AL QARI INNOVATORS SALAT AL GHAWSIYA? 2 - WILL THESE TWO GO TO HELL OR HEAVEN ACCORDING TO THEIR INNOVATIVE BELIEF? 3 - DO YOU UNDERSTAND QURAN AND AHADITH BETTER OR THEY?
  9. Copy & Paste wali sarkar, all has been already answered, in fact you are getting more then what you bargained for; Praiseworthy-Reprehensible Sunnah- Refuting Claim Sunnah Does Not Mean Innovation. Praiseworthy & Reprehensible Sunnah Understood According To Sunnah Of Rasoolallah (Peace And Blessings Be Upon Him) Praiseworthy & Reprehensible Sunnah Understood According To Sunnah Of Rasoolallah Explaining The Hadith Of Praiseworthy & Reprehensible Practices Understanding Hadith Of Good & Evil Sunnah In Light Of Ahadith Of Reprehensible Innovation. Hadith Of Praiseworthy/reprehensible Innovation: Critical Analysis Of A Interpretation. Hadith Of Praiseworthy & Blameworthy Innovation: Few Sentences, Vast In Meaning. I am pretty much sure all the criticism you can think is already addressed in these four. Incase you or your maulvis came up something original I will adress that in new English article. What I have done, is saved that page, I will read it when i bit of time, and then if there is anything new in it, I will adress it. THE ALL IMPORTANT QUESTIONS ARE; 1 - WERE IMAM JALAL UD DIN SUYUTI, MULLAH ALI AL QARI INNOVATORS? 2 - WILL THESE TWO GO TO HELL OR HEAVEN ACCORDING TO THEIR INNOVATIVE BELIEF? 3 - DO YOU UNDERSTAND QURAN AND AHADITH BETTER OR THEY?
  10. Salam alayqum, Meray baee, aap dakhal nah denh, yeh chahta yahi heh kay kissi tareekay say Hadhir Nazir ka yeh thread kissi aur mozoo kee niklay. Hadhir Nazir par is kay danay abhi khatam ho chukay hen. Joh yeh copy & paste kar sakka yeh kar chuka meray is response kay baad is kay pass abh kohi jawaban copy paste nahin raha.
  11. Aadi baat karna aur adi ko chupana in ka pesha heh. Ala Hazrat kay khilaaf yeh aaj taq kohi essee baat mansoob nahin kar sakkay jis par yeh Ala Hazrat kee jaiz tor girift kar saken.
  12. Ismail Dehalvi apni kitab meh kissi jaga likh gaya heh kay Allah (subhanahu wa ta'ala) har qabeeh yehni har gattiya harkat kar sakta heh aur nah kar sakkay toh makhlooq Allah ta'ala say agay bar jaati heh, is kay rad meh Ala Hazrat rahimullah alayhi ta'ala nay joh kuch likha, yeh shaytaan ka bacha us ka ek hissa quote kar raha heh. Siyaq o sabak meh baat nazria e khuda kay baray meh discussion ho rahi heh, yehni deobandiyoon kay nazria e khuda meh Allah ta'ala ka chori, zina, sharab peena, waghera zeroori heh agar nah kar sakkay toh baqaul deobandiyoon kay makhlooq Allah ta'ala kay muqabila meh ziyada taqatwar heh.
  13. Muslim shareef aur deegir kutub e hadith meh aya heh kay Allah kay Nabi nay farmaya, kay jis nay acha tareeka ijaad keeya us kay leyeh sawab heh aur joh us par amal karay ga us par sawab heh: "It was narrated from Mundhir bin Jarir that his father said: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad practice 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.'" [sunan ibn Majah, Vol. 1, Book 1, Hadith 203] Mullah Ali Al Qari rahimullah aur Imam Jalal Ud Din Suyuti rahimullah waghera nay is bunyad par Namaz e Ghausiya ko mana. Woh amal joh ibadat e illahi ho, woh bura nahin ho sakta.Yeh Ulamah jantay thay kay RasoolAllah nay, Sahabah nay, tabiyeen aur tabatabiyeen nay is par amal nahin keeya. Magar yeh be jantay thay kay yeh acha tareeka heh is leyeh inoon namaz e ghausiya ko qabool keeya.
  14. Because you're imbecile not the one you copy pasted everything from. I am responding to others who wrote the material, not to the one who copy pasted it. I have elaborated the content bit more clearly. Added few words to make it clear what was intended. But Thanks for high lighting it, and I will properly respond. In detail cause my belief regarding Prophet knowing about heart is already been discussed #19 #13These should have been enough to make u realize something was wrong while writting the response, but u wanted to get ur leg up. lol.
  15. Shut it imbecile, and let me finish my response, and then write your stupidities. You will have all time time to be stupid.
  16. Some aspects of the discussion were ambigous and not clearly stated. Hence I added elaborative words which reveal in which context the statements were about. You copy & pasted: “Quran also rejects the idea of Prophet peace be upon him being present and watching, Allah says in Surah al-Qasas addressing the Prophet peace be upon him (44. And you were not on the western side (of the Mount), when We made clear to Musa the commandment, and you were not among the witnesses.) (45. But We created generations, and long were the ages that passed over them. And you were not a dweller among the people of Madyan, reciting Our Ayat to them. But it is We Who kept sending (Messengers).) (46. And you were not at the side of At-Tur when We called. But (you are sent) as a mercy from your Lord, to give warning to a people to whom no warner had come before you, in order that they may remember or receive admonition.) Ibn Katheer commented: Similarly, Allah told him about Maryam and her story, as Allah said: …” You quoted Surah Al Qasas [28] from 44 to verse 46, and you wish to establish Prophet (sallallahu alayhi was’sallam) was not Hadhir Nadhir. This verse is in same style of Surah Al Ma’idah [5] verse 15. Where in the beginning Allah (subhanahu wa ta’ala) states, O people of book, there has come to you a Rasool who revealed what you use to hide and ignores the other, then Allah says; “There has come to you from Allah a Noor and clear book.” In the last part of the verse, the first part of verse is sumarized. Prophet (sallallahu alayhi was’sallam) reveals what they hide, noor reveals what is hidden, this is proof of Prophet (sallallahu alayhi was’sallam) being reffered as Noor. In the context of dicussion, its proof that it is Sunnah of Allah (subhanahu wa ta’ala) to sumarize the first part of verse in last part of verse. Allah (subhanahu wa ta’ala) states: “And you were not on the Western side when We made clear to Musa the comandment ...” This indicates the verse explicitly negates physical presence at the place when Allah (subhanahu wa ta’ala) gave Musa (alayhis salaam) the commandment. If one is present physically at a event then he is witness to the event. If one is amongst the people who are present while the event is taking place then he is amongst the witnesses. Prophet (sallallahu alayhi was’sallam) was not present while the event was taking place, but other people were present, hence he was not amongst the witnesses. Therefore the following part of the verse is emphasizing what was already stated in the first part of the verse; “… and you were not among the Shahideen.” Hence the last part of the verse was mere repition of what is stated in the beginning of the verse. In other words the last part states Prophet (sallallahu alayhi was’sallam) was not amongst those who were present. I have already established the word Shahid [present/witness] has been used by Prophet (sallallahu alayhi was’sallam) as opposite of Ghayb [absent/unseen] in the supplication of funeral prayers, once again the words; “Allahum maghfirli hayyitina wa mayyitina wa shahidina wa ghaybina wa sagheerina wa kabeerina ...” The suplication translates to; “ O Allah forgive our living and our dead, and our present and absent, and our minors and elders …” The part which is my interest is underlined. Therefore the last part of the verse only states; “… and you were not amongst the present [and watching/hearing].” This verse of the Quran only negates physical presence of Prophet (sallallahu alayhi was’sallam) at the event which is mentioned in the verse. The verse does not negate spiritual witnessing of Prophet (sallallahu alayhi was’sallam). From the logical and rational perspective Prophet (sallallahu alayhi was’sallam) could not have been present on the mount because he was not born while the events were unfolding on the Western side of the mount. We the Ahle Sunnat Wal Jammat do not believe Prophet (sallallahu alayhi was’sallam) was present while these events were taking place. [Note, brother Saeedi and Khalil Rana Sahib I believe have already presented Tafasir in the Urdu discussion which support this interpretation.] What is the significance of this verse? Why did Allah (subhanahu wa ta’ala) state this? Everyone knew Prophet (sallallahu alayhi was’sallam) was not present at the events which took place in the life time of Prophet Musa (alayhis salaam) and Prophet Isa (alayhis salaam). This is explained in the few verses later; “And you were not at the side of the mount when We called [Moses] but [Wahi i.e. Ghaybi revelation was sent to you O Prophet Muhammad] as a mercy from your Lord to warn a people to whom no warner had come before you that they might be reminded.” [Ref: 28:46] Meaning even though you was not present Allah (subhanahu wa ta’ala) granted you the knowledge of events which took place long before you, but the Wahi was sent to inform you of the events which you could not have known without being present there. In other words when you inform them of these events which you could not have known this will establish your claim of Prophet-hood. Similar type of verse states; “That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired.” [Ref: 12:102] And also the following verses; “That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed.” [Ref: 3:44] These two verses also establish that even though you wasn’t present your self, but Ghayb news inform of Wahi was given to you to educate you about the events. The purpose is to point out his absence from the event yet knowing them in perfect detail. Its like one person claims to be able to see through walls so to support his claim he sits out side a house and says this is happening behind this wall he describes eveything. Once he accurately describes what he should not know and cannot know without first seeing or while seeing, then he has established his ability of seeing through the wall. Similarly Prophet (sallallahu alayhi was’sallam) claimed Prophet-hood and to support his Prophet-hood Allah (subhanahu wa ta’ala) gave him knoweldge to substantiate his claim. Like he went to Jerusalem, people doubted Allah showed him everything and his visit to Jerusalem was established. So when Prophet (sallallahu alayhi was’sallam) described the events of Musa (alayhis salaam), Isa (alayhis salaam) without being there this established his claim of Prophet-hood. Ibn Kathir writes; “Allah points out the proof of the prophethood of Muhammad , whereby he told others about matters of the past, and spoke about them as if he were hearing and seeing them for himself. But he was an illiterate man who could not read books, and he grew up among a people who knew nothing of such things.” [Ref: Tafsir Ibn Kathir, 28:44] [Note, I see no need to respond to remaining part of copy & paste job because all the material is harmonized with this explanation.] You wrote: “I had already explained this ayat earlier that according to some interpretations the prophets (all of them) were unaware of the full details of the conditions of their peoples’ response to them, which is why they said “We have no knowledge.”[see Tafsir Ibn Kathir] In fact, Mulla ‘Ali al-Qari said in the exact place in his commentary of Mishkat: “This [witnessing] does not negate His statement: “the day when Allah will assemble the messengers and will say to them, “How were you responded to?” They will say, “We have no knowledge. Surely You alone have the full knowledge of all that is unseen” because response is different to conveying, and it (i.e. the response of their peoples) requires details , the essence of which is comprehended only by Allah, as opposed to conveying itself which is from obvious necessary knowledge).” Technically, you didn’t explain anything you just copied&pasted from, you and I know from where. To resolve this difference we have to ask a question and answer this question. Question is, did Allah (subhanahu wa ta’ala) asked about the inner convictions or just outer affirmation with tongue, in the following verse; “[be warned of] the Day when Allah will assemble the messengers and say, "What was the response you received?" They will say, "We have no knowledge. Indeed, it is You who is Knower of the unseen" [Ref: 5:109]? If Allah (subhanahu wa ta’ala) enquired about the inner affirmation only then it would make sense that Prophets negate knowing all details regarding the belief of their nations. But there is no clear indication that Allah (subhanahu wa ta’ala) enquired about the inner or outer, or both, hence the interpretation is speculative. My reading of the verse tells me that Allah (subhanahu wa ta’ala) merely enquired about the outer affirmation of faith. Meaning did your nations affirm in one-ness and your prophet-hood with their tongues, and the question of Allah (subhanahu wa ta’ala) did not enquire if they inwardly, sincerely and firmly believed in the Prophets and Tawheed etc. Mullah Ali Al Qari (rahimullah) assumed that Allah (subhanahu wa ta’ala) enquired about absolute details regarding the response which their nations gave them. Based on the assumption that Allah (subhanahu wa ta’ala) enquired about complete absolute details regarding the response, Mullah Ali Al Qari (rahimullah) writes; “… because response is different to conveying, and it (i.e. the response of their peoples) requires details , the essence of which is comprehended only by Allah, …” I am not familiar with the exact position, nor the quote indicates exact position of Mullah Ali Al Qari (rahimullah) on the issue. It is not clear that Mullah Ali Al Qari (rahimullah) stated this due to his interpretation that Prophets out of respect/fear will say it or not knowing it. [Note, Ibn Kathir states same but he attributes it to chaos of judgment day, fear of Allah (subhanahu wa ta’ala), and respect of Allah (subhanahu wa ta’ala). But my guess is Mullah Ali Al Qari’s (rahimullah) understanding will not definitely be due to ignorance because all those who proceded him have not stated this.] Ibn Kathir, presents two Tafasir, one he writes: “The statement of the Messengers here; “We have no knowledge.” [their saying this] is the result of the horror of that Day, according to Mujahid, Al-Hasan Al-Basri and As-Suddi. `Abdur-Razzaq narrated that Ath-Thawri said that Al-A`mash said that Mujahid said about the Ayah; “On the Day when Allah will gather the Messengers together and say to them: "What was the response you received'' They will become afraid and reply; “We have no knowledge.” Ibn Jarir and Ibn Abi Hatim also recorded this explanation. `Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah, … "They will say to the Lord, Most Honored, `We have no knowledge beyond what we know, and even that, You have more knowledge of them than us.'' This response is out of respect before the Lord, Most Honored, and it means, we have no knowledge compared to Your encompassing knowledge. Therefore, our knowledge only grasped the visible behavior of these people, not the secrets of their hearts. You are the Knower of everything, Who has encompassing knowledge of all things, and our knowledge compared to Your knowledge is similar to not having any knowledge at all.” My Tafsir of the interpretation was that Prophets will negate their knowledge out of their respect for Allah (subhanahu wa ta’ala). Ibn Kathir has fully supported my interpretation. Even though the route which I took to arrive at the conclusion was different but the out come is same. Coming to Tafsir Ibn Kathir, he writes it was due to the confusion and chaos of judgment day and, fear and respect of Allah (subhanahu wa ta’ala) the Prophets will say; “We have no knowledge.” Ibn Kathir like Mullah Ali Qari (rahimullah) too assumed that Allah (subhanahu wa ta’ala) enquired about all details regarding the outer and inner faith of their followers. But he states in his Tafsir that Prophets knew the visible behaviour of the people not the inner testimony of heart; “Therefore, our knowledge only grasped the visible behavior of these people, not the secrets of their hearts.” In summary, my interpretation was that Prophets will say; “We have no knowledge.”, out of respect for Allah (subhanahu wa ta’ala) but in reality will have knowledge, which is supported by Ibn Kathir. Ibn Kathir stops short of saying what the Sahib e Tafsir Al Jalalayn and Tafsir Ibn Abbas wrote, that Prophets will bear witness against their communities later on; In the day when Allah gathereth together the messengers) this is on the Day of Judgement, (and saith) in some place, at the time of bedazzlement: (What was your response (from mankind)) how did people respond to you? (They say) due to the intensity of the situation, which is that place: (We have no knowledge. Lo! Thou, only Thou art the Knower of Things Hidden) i.e. that which is hidden from us of the response of people. But later, they answer and testify that they have delivered the message to their people.” [Ref: Tafsir Ibn Abbas] Alhasil, my interpretation that Prophets will negate their knowledge due to respect/humility of Allah (subhanahu wa ta’ala) and not due to not having knowledge is supported by Ibn Kathir the very guy you quoted against me. Tafsir Ibn Abbas and Tafsir Al Jalalayn also support the position that Prophets will know [but will remember due to fear and fright of judgment day]. You quoted the verse 5:109 to establish that Prophet (sallallahu alayhi was’sallam) will not know what his nation did. Where as this establishes that the Prophets will know but either due to fear or due to forgetfulness caused by the sheer intensity of events, or due to respect and humility of the Prophets will say; “We have no knowledge.” If it was forgetfulness then it was only momentary and is not proof that they will not know the when they are asked about. Hence momentary forgetfulness does not mean not having knowledge. If it’s the inner faith, then we too believe Prophet (sallallahu alayhi was’sallam) does not know absolutely everything (- i.e. inners of hearts of people) as a witness. Instead we believe Prophet (sallallahu alayhi was’sallam) is witness upon the actions NOT intentions. We believe Prophet (sallallahu alayhi was’sallam) sees the actions and he sees actions and seeks forgiveness for sins and praises Allah (subhanahu wa ta’ala) for good deeds of his followers. Therefore this interpretation does not refute our position either. If they said we have no knowledge due to respect then it only proves they had the knowledge but the one asking was all knower, whose knowledge is limitless and required no information, hence as humble and respectful servants they negated their own knowledge as if they didn’t have any knowledge at all. What is a drop compared to the oceans of earth, nothing. When one who is master of oceans ask master of drop, what you have, he will say nothing if he knows his worth. The Prophets knew their worth and worth of their knowledge and knew who asked them, hence they in humility said we know nothing. This does not mean their this statement is taken to mean that they have no knowledge. You yourself have affirmed that the verse means Prophets had some knowledge but not equale to Allah (subhanahu wa ta’ala); “I had already explained this ayat earlier that according to some interpretations the prophets (all of them) were unaware of the full details of the conditions of their peoples’ response to them, …” By stating this you have absolutely refuted your own position. If you argued that; this verse establishes that Prophets said we have NO KNOWLEDGE therefore it proves that Prophet (sallallahu alayhi was’sallam) will not have any knowledge hence he is not Hadhir Nazir, then is would have been your proof against Hadhir Nazir. Instead you have refuted the very basis of your possible argument. Apnay hathoon say apna qatal, mubarak ho. Knowledge of Prophet (sallallahu alayhi was’sallam) is of Lawh Al Mafooz and of Al Qalam which wrote everything but not intentions. Prophet (sallallahu alayhi was’sallam) sees actions as a witness and NOT intentions. Hence according to Ibn Kathir if he was to say I have no knowledge it does not mean he would not have seen/heard the events, it merely means he doesn’t know the entire details regarding faith of Muslims, but only knows their actions, words, and not inner faith. This interpretation of Ibn Kathir is not detrimenal to our Aqeedah of Hadhir Nazir rather perfectly supports it. Cause we believe as a witness Prophet (sallallahu alayhi was’sallam) sees, actions and is shown actions, and he has seen all that has taken place on earth from beginning to end. Therefore he knows all events but is not shown intentions of people, and inner faith of people. Last point, Ibn Kathir writes Prophets will negate knowing the faith in the heart and absolute knowledge of Ghayb compared to Allah (subhanahu wa ta’ala); “…we have no knowledge compared to Your encompassing knowledge. Therefore, our knowledge only grasped the visible behavior of these people, not the secrets of their hearts. You are the Knower of everything, …” In short Ibn Kathir believes actions will be known but the Prophets will negate knowing the inner eman of heart as a act of respect to Allah (subhanahu wa ta’ala). This means that in perspective of Ibn Kathir the actions of people will be seen by Prophet (sallallahu alayhi was’sallam) but their intentions will remain hidden. Alhasil, Ibn Kathir supports the Ahle Sunnat Wal Jammats position of issue of Hadhir Nadhir – Prophets knowing the outer actions. Now coming to the belief of Ibn Kathir that Prophets will not know the inner eman of hearts. If Ibn Kathir believed Prophet (sallallahu alayhi was’sallam) didn’t know the issues of hearts then he was clearly wrong because many Ahadith establish Prophet (sallallahu alayhi was’sallam) knew the issues of heart. The Ahadith state; "Narrated Anas bin Malik:The Prophet led us in a prayer and then got up on the pulpit and said, "In your prayer and bowing, I certainly see you from my back as I see you (while looking at you.)" [Ref: Bukhari, B8, H411] “Narrated Abu Huraira: Allah's Messenger said, "You see me facing the Qibla; but, by Allah, nothing is hidden from me regarding your bowing and submissiveness and I see you from behind my back." [Ref: Bukhari, B12, H708] “Narrated Abu Huraira: Allah's Messenger said, "Do you consider or see that my face is towards the Qibla? By Allah, neither your submissiveness nor your bowing is hidden from me, surely I see you from my back." [Ref: Bukhari, B8, H410] You have answered nothing and the subject is bigger then your little head can cope with. You are Deobandi who doesn’t know what would support his position, Deobandi’s have always been arguing that the verse 5:109 means Prophet (sallallahu alayhi was’sallam) will say I have no knowledge hence he was not Hadhir Nazir. [Ref: Yunus Nomani V.S. Maulana Saeed Assad, Ilm Ghayb Debate, youtube it, and liten to Nomani arguing that Prophet (sallallahu alayhi was’sallam) doesn’t have any knowledge of Ghayb because 5:109 negates knowledge of Ghayb.] This verse is not your evidence, it would be only evidence if you could prove that Prophets will not know when they say; “We have no knowledge.” I laughed when I saw you quoting this in post #3 You seriously are not very bright spark. Stop copy&pasting and start using the brain and think for your self. You wrote: “Now listen!When someone Knows something but yet says out of humility that ' He DOESN'T know' then what does it mean? Now there are two options:Either the prophets were lieing(MazAllah) or they were actually unaware of all the responses.The first option is impossible and the second one is probable as supported by Mulla Ali Qari Rh.Now you need to produce incisive proof that it was due to humility or else my case stands.More on this verse later.” Your scenario entails that one is denying something which he knows and your scenario does not imply in anyway that the person doesn’t know all details, hence your scenario representation is wrong. Prophet (sallallahu alayhi was’sallam) knows something, and he says he doesn’t know all details [according to interpretation of Mullah Ali Al Qari rahimullah] then how can this scenario which you presented be accurate representation of actual reality of knowledge of RasoolAllah (sallallahu alayhi was’sallam) according to Mullah Ali Al Qari’s (rahimullah) explanation? Your scenario should have been; “When someone Knows something but yet says out of humility that, he doesn’t know all the responses then what does it mean?” You wrote; “When someone Knows something but yet says out of humility that ' He DOESN'T know' then what does it mean?” You answered the question; “Now there are two options:Either the prophets were lieing(mazallah!) or they were actually unaware of all the responses.” The scenario you presented was, someone knows something and says he doesn’t know that something [which he knows] but out of the two choices, one is; “… or they were actually unaware of all the responses.” If they know something then how can this be one of the option? Either the option should be; unaware of some of the responses; “Either the prophets were lieing (MazAllah) or they were actually unaware of some of the responses.”, or the scenario should be; “When someone knows all responses but yet says out of humility that he doesn’t know then what does it mean?” when someone knows all responses. Therefore first of all your scenario does not accurately reflect itself and it’s contradictory in details, which I don’t expect you to realize. So if you have the following; “When someone knows something but yet says out of humility that he doesn’t know then what does it mean?” then following should be part of it; “Either the prophets were lieing (MazAllah) or they were actually unaware of some of the responses.” If you have the following as the beginning; “When someone knows all responses but yet says out of humility that he doesn’t know then what does it mean?”, then this should be; “Either the prophets were lieing(mazallah!) or they were actually unaware of all the responses.” Finally, you asked: “When someone knows something but yet says out of humility that he doesn’t know then what does it mean?” Let me answer the question which you asked and failed to answer your self. When someone knows something and says he doesn’t know that something there are two options, 1) he is lieing, 2) or he is being humble. For Prophet (sallallahu alayhi was’sallam) lieing is impossible therefore his saying that he doesn’t know will mean he is being humble. If someone knows something and he says he doesn’t know everything, then there is no need to say, he is lieing or being humble, that’s his reality. But if he knows something and says; I don’t know anything or says; “I have no knowledge.” Then he is either lieing, or being humble. Prophet (sallallahu alayhi was’sallam) doesn’t lie, no Nabi lies, therefore they were being respectfully humble about their knowledge. You also wrote: “Now you need to produce incisive proof that it was due to humility or else my case stands.More on this verse later.” My argument in my previous response was incisively argued soundly established the humility of Prophets and remains irrefutable. Ibn Kathir writes: "They will say to the Lord, Most Honored, `We have no knowledge beyond what we know, and even that, You have more knowledge of them than us.'' This response is out of respect before the Lord, Most Honored, and it means, we have no knowledge compared …” Showing respect to Allah (subhanahu wa ta’ala) is always with humility. We stand in prayers with hands folded its sign of respect and our humility, we bow, its sign of respect and our humility, we prostrate, its sign of respect and our humility. Rule is show of respect to Allah (subhanahu wa ta’ala) without showing humbleness, meekness, is not possible. Ibn Kathir writes that Prophets will negate their knowledge with respect of Allah (subhanahu wa ta’ala). This automatically implies the Prophets will be respectful and humble in presence of Allah (subhanahu wa ta’ala) and in state of humility and respect will deny their knowledge. [Continued ...]
  17. Mian Muhammad Baksh (rehmatullah alayhi) Afif a Khari Shareef, nay khoob farmaya heh. Jin ahbab ko thori punjabi aati hogi un kay leyeh; Aamaan be-ikhlasan ander khasan dee gal karni, Mithi kheer paka Muhammad kutyan aggey dharni. Baqi aap khud samajdar hen ishara samaj gahay hoon gay. Forum meh behas o mubahisa kay kuch rules nahin hen, forum kay admin aur moderators say guzarish heh kay chand rules banahen jin say mubahisoon ka hasil faida mand ho. Kabi ek mozoo say idhar, udhar say idhar, joh pasand aya us par jawab aur jis par pans gaya us ko chor deeya.
  18. Introduction: Tawheed is one of the most fundamental teaching of Islam. All Prophets had different rules and regulations for their respective nations but the doctrine of Tawheed remained constant in their teaching. Each Prophet taught their Ummat to believe in Allah (subhanahu wa ta’ala) as their God and taught He alone should be worshipped and no god-partners of any type should be attributed to Him. Our Prophet (sallallahu alayhi was’sallam) emphasized the teaching of Tawheed in aspect of his daily life. Hence considering the importance of Tawheed effort was made to write a eloquent explanation of Tawheed which would be easier to commit to memory for the readers. Unity Of Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) states: “He is the First and the Last, and the Apparent[1] and the Hidden, and He knows all things full well.” [Ref: 57:3] Allah the First whom none preceeded and the First without beginning. He is the Last without afterwards and the Last without a end. The Apparent undeniable and the Apparent without likeness [to His creation]. He is the Hidden to whom all points to and the Hidden without means to. The first who is preceeded and with beginning, the last with afterwards and with end, the apparent and with likeness, the hidden with leads to and means to is not Allah (subhanahu wa ta’ala). But His creation and from His creation: “There is nothing like unto Him, and He is the All-Hearer and All-Seer.” [Ref: 42:11] Allah (subhanahu wa ta’ala) said: “Say: He is Allah , [who is] One, Allah, the Eternal, Absolute; He begets not, nor was He begotten; And there is none co-equal [or comparable] unto Him." [Ref: 112:1/4] He is the One undivisible, the One un-increasable, the absolute, the perfect One. He is Eternal in meaning of; without beginning, without end. He was from eternity, is from eternity, will be to eternity. He was before creation. He is with creation and will be with creation after the day of judgment. He is not a male that He begets with female. He is not female that He begets with a male. He is was not begotten by another and there is none that can be like Him because: “He is Allah, the One, the Subduer (of all).” [Ref: 39:4] In another verse Allah (subhanahu wa ta’ala) states: “Eyes cannot encampass Him but He encampasses all eyes. He is the Most Subtle, all Aware.” [Ref: 6:103] He is not a creation within His creation. He is not located in a place or situated toward a direction. Therefore vision of eyes cannot behold Him.[2] His vision beholds all for He is not like His creation. He sees all without eyes, without being subject to limitation and restrictions, which His creation is subjected to. His vision is not dependant upon eyes, or light. He sees all, in all times. Day reveals nothing to Him, night hides nothing from Him. Allah (subhanahu wa ta’ala) is Hearing and Knowing; “Indeed, Allah is Hearing and Knowing.” [Ref: 2:181] Allah (subhanahu wa ta’ala) Hears all, without the ears and dependancy. Without limit without restriction. His hearing remains perfect, in all ages, at all times and in all scenarios. Nothing hinders His hearing nothing improves His hearing. No noise can conceal a word from Him nor loudness can improve His hearing. Allah (subhanahu wa ta’ala) is the all Knowing. Knower of the past, the present, and the future. His knowledge is perfect, absolute and complete. Past was not concealed and is not concealed from Him, present and and future was and is known to Him. His knowledge does not increase nor does it decrease. He remembers all and forgets nothing. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnotes: - [1] Allah (subhanahu wa ta’ala) is the Apparent in meaning of His Wujud (i.e. existance). In other words existance of Allah (subhanahu wa ta’ala) is evident and requires no proof; “Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief.” [Ref: 52:35/36] - [2] As our vision beholds objects, humans, animals, birds from creation of Allah (subhanahu wa ta’ala). Creation sees with aid of eyes. As such our vision is restricted to a direction, limited due to weather, impaired vision, material obstructions. Eyes have inherent inability to see everything within creation.
  19. Salam alayqum, Moteram Khalil baee in logoon kee aqaloon par tallay hen. Allah ta'ala aap kay darjaat buland karay aur aap ko aap kee mehnat ka behtreen sila deh ameen. Is ko istighatha ka lafz nahin mila ... yeh lafz dekh raha heh kay istighatha ka lafz nahin is leyeh keh raha heh istighatha ka saboot nahin. In ko kufr ki maut hee lafz martay hen yeh lafz dekhtay hen aur mafoom nahin, lafz nahin toh mafoom be nahin, yeh in ka asool heh.
  20. Salam alayqum, my brother mera nazria aur tehqeeq yahi heh kay jaandar kee tasweer haram heh chahay us meh jaan ho ya nah ho. Masla ikhtilafi heh is leyeh joh tehqeeq aap ko behtr aur baraheen e Quran o Hadith kay mutabiq lagay us ko apnahen, dosray position par tanqeed nah karen sirf apnay mowaqif kay mutabiq dalahil biyan karen, mukhalifeen par jara nah karen, is say joh fasad hoga us say ham bachen gay.
  21. I just completed my five articles on Qawa'id Al Arba's second principle, in sha Allah I will now start completing the response on Hadhir Nadhir. Thank you for your paitence Mr Haq3909.
  22. Introduction: Muhammad bin Abdul Wahhab classified the intercession into two; 1) prohibited intercession and 2) permitted intercession. Both principles will be analyzed in the light of Quran/Sunnah to see if they have any basis in Islam and do these principles accord with teaching of Islam. The Second Principle Of Qawaid Al Arba: "That they say: We do not call upon and turn towards them except to seek nearness and intercession. So the proof against seeking this nearness (through others like Awliyah) is the saying of the Most High: “And those who you take Awliyah besides Him (they say): ‘We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” [Ref: 39:3] And the proof of intercession (through Awliyah) is the saying of the Most High: “And they worship besides Allah things that hurt them not, nor profit them, and they say: These are our intercessors with Allah.” [Ref: 10:18] And intercession is of two types; 1) the prohibited intercession, 2) and the affirmed intercession. The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do. And the proof is the saying of the Most High: “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, after he gives permission, as He, Ta’aala, said: “Who is he that can intercede with Him except with His permission?” [Ref: 2:255] The ‘Prohibited Intercession’ Principle Under Microscope: He defined the prohibited intercession as; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.” To support this principle he presented the following verse of Quran as evidence; “O you who believe! Spend from that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrong-doers.” [Ref: 2:254] Question which begs to be asked is; how does this verse support the principle? Does the verse indicate; prohibited intercession is which is sought from anyone other then Allah (subhanahu wa ta’ala)? If the verse did, then the verse would partly support the following part of principle; “…is that which is sought from other than Allah …” Does the verse of Quran indicate; prohibited intercession is intercession which Allah (subhanahu wa ta’ala) is only able to do but it is sought from other then Allah (subhanahu wa ta’ala)? If the verse did, then the verse would support this part of principle; “… concerning that which only Allah is able to do.” From Islamic point of view this principle of Muhammad bin Abdul Wahhab is without any backing from Quran and Sunnah. Seeking From Other Then Allah Which Only Allah Is Able To Do: Strictly from the perspective of Tawheed all is property of Allah (subhanahu wa ta’ala) and all is granted by Allah (subhanahu wa ta’ala). Hence all should be sought from Allah (subhanahu wa ta’ala) even a glass of water. This is highest level of Eman and the Saliheen of highest level practice this but Allah (subhanahu wa ta’ala) has permitted seeking of anything from creation as long as we do not seek it with intention of worship or with belief that the creation we sought from is the god or partner of God. Importantly what the heretics define as “… which only Allah is able to do.”, can be done by creations of Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) created Prophet Adam (alayhis salam) from clay, Isa (alayhis salaam) created birds from clay and breathed into them life.[1] Allah (subhanahu wa ta’ala) will gives life to the dead and the cursed Dajjal will kill Khadir (alayhis salaam) and return his life.[2] Allah (subhanahu wa ta’ala) will call out all creation to being after He has anahilated it and Prophet Ibrahim (alayhis salaam) killed birds made mince meat out of them scattered it on mountains and called them out and they flew to him.[3] Allah (subhanahu wa ta’ala) will enter people into paradise and Prophet (sallallahu alayhi was’sallam) granted entry to his companion entry to paradise.[4] Point is everything can be done by servants of Allah (subhanahu wa ta’ala) even the cursed Dajjal will be able to revive the dead. Allah (subhanahu wa ta’ala) said: “And Allah is Ever All-Able to do everything. “ [Ref: 4:85] The Awliyah-Allah are able to do everything because their Rabb, their Allah, their Malik, is able to do everything, hence nothing is unique to Allah (subhanahu wa ta’ala). To seek paradise from Prophet (sallallahu alayhi was’sallam) is not seeking; “… which only Allah is able to do.” To seek help of Prophet (sallallahu alayhi was’sallam) with regards to bad memory is not seeking; “… which only Allah is able to do.”These are not and nothing can be; “… which only Allah is able to do.” because Allah (subhanahu wa ta’ala) provides the ability to his servants to perform supernatural abilities and Allah (subhanahu wa ta’ala) has granted his servants the supernatural powers via which these servants perform wondrous acts. Seeking With Right & Wrong Creed Of Tawheed: In Wahhabism if one seeks anything from what is defined as; “…that which is sought from other than Allah…” and “… which only Allah is able to do.”, then one is guilty of [major] Shirk, this includes seeking of intercession. In Islam issue is not of not what one seeks but with what creed ones seeks. If one seeks glass of water from his mother, or asks his mother to supplicate to Allah (subhanahu wa ta’ala), or seeks entry to paradise from Prophet (sallallahu alayhi was’sallam), with the creed that he is the god or partner of God then [major] Shirk will be warranted. The real reasons of Shirk do not surround what one seeks or who one seeks from, but the real reason of Shirk is creed. If the creed is polytheistic is held then regardless of what you seek from whom you seek one will remain of Mushrik. If one believes Allah (subhanahu wa ta’ala) has a son and a mother, yet only seeks help, water, son, wife, biryani, from Allah (subhanahu wa ta’ala) without invoking the ‘son’ or the ‘mother’ of Allah (subhanahu wa ta’ala) he is still guilty of [major] Shirk. If one only worships Allah (subhanahu wa ta’ala) while holding to creed that Allah (subhanahu wa ta’ala) has a ‘son’ and ‘mother’, such a person is still a Mushrik – Kafir. The reason is simple, even though he purified his worship only for Allah (subhanahu wa ta’ala) and only invoked Allah (subhanahu wa ta’ala) in times of distress/comfort, but he still did not purify his creed from [major] Shirk. He attributed partners to Allah (subhanahu wa ta’ala) and attributed god-partners to Allah (subhanahu wa ta’ala), which is [major] Shirk. Alhasil [major] Shirk is determined by creed and not by what one seeks from another. So if one seeks intercession of a Nabi or a Wali, or seeks anything else, with polytheistic creed, in earthly life or in here after, such a one is guilty of [major] Shirk and therefore Mushrik – Kafir. Without polytheistic creed, Tawheed is not negated, and one’s Islam is not affected. Close Inspection Of Principle Of Affirmed Intercession: The principle of permitted intercession is stated to be; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for, is one whom Allah is pleased with; his speech and actions, after he gives permission …” The evidence which Muhammad bin Abdul Wahhab presented for this principle was the following verse: “Who is he that can intercede with Him except with His permission?” [Ref: 2:255] This verse supports the following part of the principle; “…and the intercessor is honored with the intercession …” Also the following part of the principle is supported; “… after he gives permission …”, by the following part of the Hadith, Allah (subhanahu wa ta’ala) will give permission to Prophet (sallallahu alayhi was’sallam) by saying; “Go and take out of Hell (Fire) all those who have faith in their hearts, equal to the weight of a barley grain.” [Quoted fully below] Crossing out the supported part leaves us with parts of principle which are unsupported by evidence; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for is one whom Allah is pleased with; his speech and actions, after He gives permission …” Affirmed Intercession Sought From Allah (subhanahu wa ta’ala😞 Muhammad bin Abdul Wahhab wrote; “And the affirmed intercession is that which is sought from Allah …” Yet the Hadith establishes people will approach Prophet Ibrahim (alayhis salaam) and ask him to intercede for Allah (subhanahu wa ta’ala) and he will recommend Prophet Musa (alayhis salaam), here; “… the narration of intercession): "The people will go to Abraham and say: 'You are Allah's Prophet and His Khalil on the earth. Will you intercede for us with your Lord?' Abraham will then remember his lies and say: Myself! Myself! Go to Moses." [Ref: Bukhari, B55, H581] Another longer version of this Hadith records that on the judgment day the people will approach Prophet Adam (alayhis salaam), then Prophet Nuh (alayhis salaam), who in turn will refuse, instead will recommend Prophet Ibrahim (alayhis salaam), he too would refuse, instead will suggest Prophet Musa (alayhis salaam), who in turn would advise to approach Prophet Isa (alayhis salaam) and who then would send the people to Prophet (sallallahu alayhi was’sallam) and he will intercede for the people.[5] This establishes that permitted intercession is which is sought from the Prophets and not which is sought from Allah (subhanahu wa ta’ala). Allah Being Pleased with Actions And Speech Is Supported: The heretics may argue that following verse; “He knows what is before them and what is behind them, and they do not intercede except for him whom He likes, and they fear with awe of Him.” [Ref: 21:28] supports this part of principle; “and the one interceded for, is one whom Allah is pleased with…” Response is, the verse was revealed in context of Prophet Isa (alayhis salaam) his mother Maryam (alayhis salaam) and Uzair (alayhis salaam). In the context the verse means, the three mentioned will not intercede for anyone except for whom He likes. Therefore it does not apply to intercession of Prophet (sallallahu alayhi was’sallam) hence it too factually remains unsupported. There is no evidence for permitted intercession being which is sought from Allah (subhanahu wa ta’ala). Nor there is evidence that Allah (subhanahu wa ta’ala) will be pleased with the speech and actions of those who will be interceded for by Prophet (sallallahu alayhi was’sallam). Instead the intercession will be based on quantity of Eman. Allah Be Pleased With Or Will Allah Be Angry: Allah (subhanahu wa ta’ala) states, he will give permission to whom he pleases; “And many an angel is in the heavens, whose intercession does not benefit the least unless Allah gives permission for whomever He wills, and whom He likes.” [Ref: 53:26] In another verse Allah (subhanahu wa ta’ala) states, they will not intercede for except whom Allah (subhanahu wa ta’ala) is pleased with; “He knows what is before them and what is behind them, and they do not intercede except for him whom He likes, and they fear with awe of Him.” [Ref: 21:28] Allah (subhanahu wa ta’ala) will be pleased with people of paradise, the Saliheen; “Their reward is - with their Lord - everlasting Gardens of Eden beneath which rivers flow, in which they will abide for ever and ever; Allah is pleased with them and they are pleased with Him; this is for one who fears his Lord.” [Ref: 98:8] Allah (subhanahu wa ta’ala) will be displeased with people of hell fire; “And that He may punish the Munafiqun (hypocrites), men and women, and also the Mushrikun men and women, who think evil thoughts about Allah: for them is a disgraceful torment. And the Anger of Allah is upon them, and He has cursed them and prepared Hell for them - and worst indeed is that destination.” [Ref: 48:6] This reveals for whom Prophet Isa (alayhis salaam), Uzair (alayhis salaam) and Maryam (alayhis salaam) will intercede Saliheen who will have sins. And Allah (subhanahu wa ta’ala) will forgive their these sins and admit them in paradise; “That He may admit the believing men and the believing women to Gardens under which rivers flow (i.e. Paradise), to abide therein forever, and He may expiate from them their sins; and that is with Allah a supreme success.” [Ref: 48:5] The uniqueness of our Prophet (sallallahu alayhi was’sallam) in his intercession is that he will intercede for people with littlest of Eman and enter them into paradise. Therefore those whom Prophet (sallallahu alayhi was’sallam) will intercede for will under the wrath of Allah (subhanahu wa ta’ala). Hence the evidence of verse 53:26 is insufficent to establish the principles following part; “and the one interceded for, is one whom Allah is pleased with…” Affirmed Intercession Being For With Whom Allah Is Pleased: Muhammad bin Abdul Wahhab writes; “… and the one interceded for is one whom Allah is pleased with; his speech and actions …” The Hadith records when the people reach Prophet (sallallahu alayhi was’sallam) they will ask him to intercede for them and he will say he is appointed for the task of intercession. He will prostrate to Allah (subhanahu wa ta’ala) and praise Allah (subhanahu wa ta’ala). Then Allah (subhanahu wa ta’ala) will say to Prophet (sallallahu alayhi was’sallam); “O Muhammad, raise your head and speak, for you will be listened to; and ask, for your will be granted (your request); and intercede, for your intercession will be accepted.” Prophet (sallallahu alayhi was’sallam) will mention the Muslims being in hellfire and Allah (subhanahu wa ta’ala) will respond; “Go and take out of Hell (Fire) all those who have faith in their hearts, equal to the weight of a barley grain.” Then Prophet (sallallahu alayhi was’sallam) will go to hell and take out people with mentioned amount of Eman. He will return two times more, prostrate and praise Allah (subhanahu wa ta’ala), each time the amount of Eman required to get out of fire of hell would be lesser then before; “Go and take out of it all those who have faith in their hearts equal to the weight of a small ant or a mustard seed. […] Go and take out (all those) in whose hearts there is faith even to the lightest, lightest mustard seed. (Take them) out of the Fire.” The fourth time RasoolAllah (sallallahu alayhi was’sallam) after prostrating and being told his intercession will be accepted, will say; “O Lord, allow me to intercede for whoever said, 'None has the right to be worshiped except Allah.” And Allah (subhanahu wa ta’ala) will say; “By my Power, and my Majesty, and by My Supremacy, and by My Greatness, I will take out of Hell (Fire) whoever said: 'None has the right to be worshipped except Allah.” [Ref: Bukhari, B93, H601] There is no evidence that Allah (subhanahu wa ta’ala) be pleased with the actions and speech of those people who will interceded for by Prophet (sallallahu alayhi was’sallam). Instead the Hadith indicates that Prophet (sallallahu alayhi was’sallam) will venture into hell four times to take people out of fire. Each time he will bring out from fire people with lesser quantity of Eman until those who recited; there is no god but Allah, are brought out of fire. Common sense dictates the inhabitant of hell fire will not be people with whose deeds and speech Allah (subhanahu wa ta’ala) will be pleased with. If He was pleased with their actions and speech then they will not be in hellfire. If they are in hell fire [which they will be] then Allah (subhanahu wa ta’ala) is not pleased with the actions of these people. Quran is replete with references to Allah (subhanahu wa ta’ala) being pleased with Saliheen and Momineen, but no mention of Allah (subhanahu wa ta’ala) being pleased with those who are in hell-fire. Simple But The Truth Nothing But Truth: A true Islamic prohibited intercession is, where the one requiring intercession has committed [major] Shirk – believed in gods, or a god partner for Allah (subhanhu wa ta’ala), in form of sons, daughters, or worshipped idols, gods, and died upon such [major] Shirk without repenting etc. Intercession for such people will be and is prohibited, no Prophet or a Muslim will ever intercede for a disbeliever nor will they be permitted nor their intercession be accepted if they were to. Permitted intercession is for one who as at minimum affirmed; there is no god but Allah and Muhammad is the Messenger of Allah. This is a absolute minimum requirement for securing a intercession of Prophet (sallallahu alayhi was’sallam) and if one has some good deeds but not enough to enter paradise, Allah (subhanahu wa ta’ala) the greater the amount earlier the Muslim will be out of fire. Finale Word On The Principles Of Affirmed & Prohibited Intercession: These principles absolutely are irrelevent to understanding intercession in fact these principles of intercession clearly and definitely contradict evidence of Quran and Sunnah. A ‘prohibited intercession’ principle should be exclusive enough to exclude the permitted and exhaustive enough to include all prohibited, and same rule applies to ‘affirmed intercession’. One does not require a principle or principle as presented by Muhammad bin Abdul Wahhab to understand the subject intercession. Muhammad bin Abdul Wahhab had alterior motives behind formulating these two principles of intercession. He strictly intended to forge the minds of his minions into Shirk machine-guns which he managed quite comfortably because his target audience was dessert Beduins who had little to no religious knowledge and intellectual capacity of an ant. Conclusion: In a Hadith narrated by Hadhrat Aysha (radiallah ta’ala anha) in which Prophet (sallallahu alayhi was’sallam) is reported to have said; "If somebody innovates something which is not [in harmony with the principles of] our religion, that thing is rejected." [Ref: Bukhari, B49, H861] The prohibited principle does not have evidence for the following parts; “The prohibited intercession is that which is sought from other than Allah concerning that which only Allah is able to do.”, It is established with evidence that this principle contradicts established aspects of deen of Islam because the Awliyah-Allah are able to perform Karamat (i.e. miracles) with power granted by Allah (subhanahu wa ta’ala) hence nothing can be out of their power. The the following crossed out parts of affirmed intercession principle do have backing in Islam, they are innovations; “And the affirmed intercession is that which is sought from Allah, and the intercessor is honored with the intercession and the one interceded for is one whom Allah is pleased with; his speech and actions, [one interceding intercedes] after He gives permission …” Due to lack of evidence and these principles contradicting Quran and Hadith one employing these principles to judge matters of Islam will fall into heresy, and even disbelief, hence safest path is to reject them as we are instructed in the above Hadith. If we as Muslims we do not reject these principles, then we leave what Prophet (sallallahu alayhi was’sallam) termed; “The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad.” [Ref: Muslim, B4, 1885] Instead we have opted for the misguidance which will lead us into fire of hell. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “And [make him] a messenger to the Children of Israel, [who will say], 'Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah. And I cure the blind and the leper, and I give life to the dead - by permission of Allah. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.” [Ref: 3:49] “[The Day] when Allah will say, "O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and …” [Ref: 5:110] - [2] “… and a person who would be the best of men or one from amongst the best of men would say to him: I bear testimony to the fact that you are Dajjal about whom Allah's Messenger (may peace be upon him) had informed us. The Dajjal would say: What is your opinion if I kill this (person), then I bring him back to life; even then will you harbour doubt in this matter? They would say: No. He would then kill (the man) and then bring him back to life. When he would bring that person to life, he would say: By Allah, I had no better proof of the fact [that you are indeed Dajjal] than at the present time. The Dajjal would then make an attempt to kill him (again) but he would not be able to do that. Abu Ishaq reported that it was said: That person would be khadir (Allah be pleased with him).” [Ref: Muslim, B41, H7017] - [3] “And [mention] when Abraham said, "My Lord, show me how You give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but [i ask] only that my heart may be satisfied." [Allah] said, "Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise." [Ref: 2:260] - [4] “I was with Allah's Messenger (may peace be upon him) one night. and I brought him water and what he required. He said to me: ask (anything you like). I said: I ask your company in paradise. He (the Holy Prophet) said: Or anything else besides it. I said: That is all (what I require). He said: Then help me to achieve this for you by devoting yourself often to prostration.” [Ref: Muslim, B4, H990] - [5] “The Prophet said, "On the Day of Resurrection the Believers will assemble and say, 'Let us ask somebody to intercede for us with our Lord.' So they will go to Adam and say, 'You are the father of all the people, and Allah created you with His Own Hands, and ordered the angels to prostrate to you, and taught you the names of all things; so please intercede for us with your Lord, so that He may relieve us from this place of ours.' Adam will say, 'I am not fit for this (i.e. intercession for you).' Then Adam will remember his sin and feel ashamed thereof. He will say, 'Go to Noah, for he was the first Apostle, Allah sent to the inhabitants of the earth.' They will go to him and Noah will say, 'I am not fit for this undertaking.' He will remember his appeal to his Lord to do what he had no knowledge of, then he will feel ashamed thereof and will say, 'Go to the Khalil--r-Rahman (i.e. Abraham).' They will go to him and he will say, 'I am not fit for this undertaking. Go to Moses, the slave to whom Allah spoke (directly) and gave him the Torah .' So they will go to him and he will say, 'I am not fit for this undertaking.' and he will mention (his) killing a person who was not a killer, and so he will feel ashamed thereof before his Lord, and he will say, 'Go to Jesus, Allah's Slave, His Apostle and Allah's Word and a Spirit coming from Him. Jesus will say, 'I am not fit for this undertaking, go to Muhammad the Slave of Allah whose past and future sins were forgiven by Allah.' So they will come to me and I will proceed till I will ask my Lord's Permission and I will be given permission. When I see my Lord, I will fall down in Prostration and He will let me remain in that state as long as He wishes and then I will be addressed.' (Muhammad!) Raise your head. Ask, and your request will be granted; say, and your saying will be listened to; intercede, and your intercession will be accepted.' I will raise my head and praise Allah with a saying (i.e. invocation) He will teach me, and then I will intercede. He will fix a limit for me (to intercede for) whom I will admit into Paradise. Then I will come back again to Allah, and when I see my Lord, the same thing will happen to me. And then I will intercede and Allah will fix a limit for me to intercede whom I will let into Paradise, then I will come back for the third time; and then I will come back for the fourth time, and will say, 'None remains in Hell but those whom the Quran has imprisoned (in Hell) and who have been destined to an eternal stay in Hell.' " (The compiler) Abu 'Abdullah said: 'But those whom the Qur'an has imprisoned in Hell,' refers to the Statement of Allah: "They will dwell therein forever." (16.29) [Ref: Bukhari, B60, H3]
  23. Salam alayqum, Meri behan, joh Kilk e Raza nay links deeyeh hen zeroor dekhyeh ga.
  24. Salam alayqum, Meri behan, halat badaltay aur phirtay rehtay hen. Hamesha kabi kush aur kabi gham be nahin rahay ga. koshish karen kay buzurgoon ki marzi ko saath mila kar kohi decision banahen. Matlab mother in law say pooch leeya, anti meri marzi toh yeh thee pakanay kee aap batahen aap kee marzi kia heh, chalen aaj aap kee marzi kay mutabiq kuch pakatay hen, buzurgoon ko saath laga kar chalen. Un kee baaz bateh na qabil e bardasht hoti hen magar phir thori umar dalnay kay baad banda samajta heh kay buzurg theek farmaya kartay thay. Meh jawani meh, abhi umar 36 saal kee heh, 14-25 saal kee umar taq kohi itni samaj nahin thee buzurgoon kee nahin sunta thah aur socha karta thah yeh logh anparh hen in ko samaj nahin waghera waghera ... magar 27-36 taq yahi realize keeya kay Muhammed Ali tooh intihahi bewaqoof thah aur buzurg darust farmaya kartay thay, teri taleem collegoon wali thee, aur buzurg anparh ho kar be un ka tajarba asal zindgi wala thah, aur woh halat say guzr chukay thay aur mujjay samjaya kartay thay. Meri behan buzurgoon kee batoon ka bura nah manaya karen, aur sabr keeya karen. Buzurg bahay say rehmat hen jab aap kay walden aur family kay buzurg dunya say rukhsat ho gahay toh phir aap ko pachtawa hoga kay kash ham mil beth-tay un say baten kartay. Aap mother in law kay saath betha karen aur un kee zindgi kay waqiat poocha karen, aqsar buzurgoon ko side par kar deeya jata heh ya woh markaz tawajoh nah honay kee waja say chir chira jatay hen. Meray khandan kay buzurg baray sakht thay, meri grand father, kissi kee majal nahin thee kay kohi hil kar be dekhay, itni sakht tabiyat thay, magar meri adat thee, kay meh shaam ko un kay saath beth jata, aur bateh karta, baba jee jawan kee bateh batahen, aap kia kheltay thay, kon say dost tay, jis ilaqay meh ham rehtay hen in meh kia kia thah joh abh nahin heh aur kia kia heh joh tab nahin thah, khandan kee rishtay dariyoon kay kissay, waghera waghera ... nateeja kia nikla mujjay gar walay joh sab say nakkama aur bewaqoof aur lalloo samajtay thay, woh baba jee ke nazr meh sab say ziyada samajdar aqalman aur pasandeeda ho gaya, gar kay baray joh kehtay Baba jee nah mantay, magar meh kehta Baba jee mera irada yeh heh, toh Baba jee kehtay Ali wali bat mujjay pasand heh. Meri behan mera maqsad kahani biyan karna nahin thah sirf ek example deeya kay baroon ko company chahyeh, un kay haath pahoon daba denay say, woh kush ho jatay hen, yeh choti choti batenh baroon ka dil jeet-ti hen. Meri behan woh mother in law joh us gar kee queen thee aap kay janay kay baad gar meh woh abh sirf buri aurat ban kay reh gaee, aap nay gar bar sab kuch sambal leeya, aur woh side par ho gaheen, sirf zaban chalati hoon gi gar bar nahin. Insaan kee fitrat yeh heh kay jab woh apnay haath say control jata dekhay toh kuch na kuch rad e amal karta heh, bas aap kee mother in law insecure hen, aap nay un ko secure karna heh, yehni un ka dil jeeten taqay un ko masoos ho kay aap un kay gar meh bahasiyat e beti rehti hen malkan nahin. Deen ka ilm hasal karen, aur ibadat aur buzurgoon kee khidmat karen, un kee sakhtiyoon ko piyar samjen, meh 36 ka ho kar abh beth kar sochta hoon kay kash meh kabi apni grandmother kay saath betha karta aur un say bee baten karta, woh akelay meh bethi huwa karti theen, jab aap ke umar thor ziyada huwi aur aap ka shahoor jaga toh phir aap yeh feel keren gee. Apas meh piyar aur muhabbat say rahen dunya meh sirf chand din kay mehman hen ya aap chali jahen gee ya woh, aur joh peechay bachay ga aur zinda dil insaan heh toh zeroor pachtaway ga kay kash meh yeh nah kehti aur ignore karti ... Meh nay apni umar meh realize keeya kay meri zindgi bot kam heh kay meh kissi say naraz hoon, meh koshish karta hoon kay kohi muj say naraz nah ho aur joh ho meh ussay raazi kar loon, meh nahin chahta kay kohi naraz ho aur dunya say rukhsat ho jahay issee narazgi meh, keun kay yeh narazgi phir qayamat kay bad bee qaim rahay gee, nah woh mujjay millen nay meh miloon, thora sa waqt heh achi tara guzar lenh. Meh sirf naraz us say hoon joh meray deen ka dushman, meray rab ka gustakh, meray nabi ka gustakh, aur joh in kay gustakhoon aur gustakhiyon ka difa karay, aap bee essoon say naraz hoon, aur joh aap kay apnay aur sahih ul aqeedah sunni hen un say raazi hoon, momineen kay nishani yahi heh kay woh apas meh ek dosray say achay rehtay hen aur munaifqoon aur kafiroon say sakht hen, Joh sunni heh, kohi be ho, mother in law, father in law, sab say piyar aur narmi karen, aur joh bad mazhab heh sakhti aur nafrat karen chahay baap ho aur esoon ka dil jalahen Allah kee raza kay wastay, apni batoon aur harkaat kay saath. Meri behan apnay piyar, narmi nafrat aur sakhti, raazi aur narazgi ko Sunni aur ghair-sunnioon kay wastay rakhen, joh bad mazhab heh us say naraz, nafrat, sakhti, keren, aur joh Sunni heh kitna be aap ka dil dukha-hay piyar aur narmi aur un say Allah kee raza kee khatir raazi rahen. meri behan Allah ta'ala ham ko aap ko aur sab sunniyoon ko ittifaq, piyar, muhabbat, say rehnay kee tofeeq deh, ameen.
  25. Jahil logh hen khafqat matana chahtay hen kissi tara say. Apnay andar kee steam nikal jahay bas baat ki tuq banti ho ya nah bas barhaas nikal jahay bughz kee aag ka yeh asool heh in ka. Ek Sahib musalmanoon ko Mushrik likh rahay thay aur woh sher pesh ker rahay thay jin meh musalmanoon ko Mushrik tehraya gaya. Muj say baat huwi deen kay masail par, aur meri fitrat hee ashidda alal kuffar wali heh, Itla e dalahil e shariat kay bad Kafir ka 'fatwah' aam tor per mera tareeka heh. Un sahib ko meh nay kaheen baar us kay uqabir aur ko chand dafa janab ko Kafir tehraya toh janab nay hadith pesh kee kay joh la ilaha ilAllah paray woh musalman heh. Meh nay tawajoh dalahi kay falan jaga toh tum musalmanoon ko joh pura kalmah, roza, zakat, hajj, saum, salat, tilawat e Quran, sab krtay hen un ko Mushrik tehra ahay ho idhar mujjay yeh hadith suna rahay ho, tum ko us waqt hadith pata nahin thee. Alhasil yeh huwa kay janab ko hadith toh maloom thee magar baat dao par thee, idhar keun kay Kafir kehnay wala meh thah is leyeh Hadith pesh ker deeh. In logoon kee wardat ka tareeka aur in kay 'Islam' ka ahem asool yeh heh; dao laga loh, asool o insaaf kuch faida nahin deta. Phir janab nay taweel kee kay mera aqeeda yeh nahin, yeh toh falan ka thah aur us nay falan kay mutaliq esa likha, meh nay jawab likha kay chalo tumara toh yahi heh nah kay joh la ilaha ilAllah paray musalman heh toh tum hee bata doh kay falan nay joh falan ko Mushrik tehraya toh tumara falan maulvi Kafir huwa ya nahin Takfir palatnay kee waja say, magar es'see maut aahi kay jawab nah deeya. kehna yeh chahta thah kay in logoon ko haq o batil, asal o asool, jaiz o na-jaiz, kissi kee parwa nahin jahan par joh dao chalta heh chala loh. Keun kay in ka nazria heh andi mukhalfat behtr heh khamosh rehnay say. Is waja say joh ahay, likh detay hen aur jab likh deeh, dunya meh kohi manwa nahin sakta, yeh nasal bey-asal heh, aur joh bey-asal hota heh woh kissi ka lehaz nahin karta, baray chotay, achay buray, haq aur batal, kissi ka nahin.
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