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MuhammedAli

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Everything posted by MuhammedAli

  1. - Tafsir 3: Allah (subhanahu wa ta'ala) nay Quran e kareem meh farmaya: Bey shak tum jinnay pukartay ho Allah kay siwa, voh [Mushriko] tumaray jesay banday hen, ...” [Ref: Surah 7 Ayat 194] Aayeh dekhtay hen kay Mushrik kesay banday thay: “Aur agar tum unneh [sirat e mustaqeem ki] rah kee taraf bulaho toh nah suneh aur tooh unneh dekhay ke voh teri taraf rahay hen aur unneh kuch be nahin dekhaee deta.” [Ref: Surah 7 Ayat 198] Allah (subhanahu wa ta'ala) nay mushrikeen kay mutaliq mazeed farmaya: “Behray, goongay, anday, toh voh lo't anay walay nahin.” [Ref: Surah 2 Ayat 18] “Aur kaffiroon kee
  2. Point 4 - aur nah apni madad ker saktay hen. - Allah (subhanahu wa ta'ala) buttoon kay mutaliq farmata heh: “Be'shak jinnay tum Allah kay siwa pukartay ho voh har giz ek makhi bi peda nah ker saken gay khawa is kay leyeh voh sab jamah ho jahen, aur agar makhi un say kuch cheen leh toh voh is say nah charwa saken gay, kitna kamzor heh talib aur matloob.” [Ref: Surah 22 Ayat 73] aur dosri jaga Hazrat Ibrahim (alayhis salam) ka waqia naqal kerta heh: “Aur Allah kee kasam albatta meh tumaray buttoon (asnamuqum) say zeroor chaal chaloon ga jabke tum peet pher ker chalay jaho gay. Pas us nay un kay
  3. Taruf: “Al hamdu'lillahi rabbil alameen, was salatu was'sallamu ala sayyidil ambiyah wal mursaleen. Amma bad fa awzu billahi manishayta nir'rajeem. Bismillah ir'rahma nir'raheem.” Khadam ka asal maqsid, sirf yeh sabat kerna heh kay joh ayaat janab Waseem Sahib nay pesh keenh hen voh mushrikeen aur un kay khudahoon yehni buttoon kay baray meh nazil huween theen. Is leyeh meh koshish keroon ga kay ayaat ka tafseelan mafoom nah bataya jahay balkay sirf us pehloo ko ujagar keeya jahay jis say yeh sabat hota heh ke yeh ayaat mushrikeen aur un kay khudahoon yehni buttoon kay mutaliq hen. Jawab ko
  4. As-Salam alayqum wr wb, Meray piyaray Sunni bahiyo. Khadam Pakistan gaya huwa thah wahan per Waseem Mughal joh khalis khariji thah us say deegir masail per guftgoo huwi magar kohi khatami fesla nah ho sakka. Magar janab nay jab Quran say Mushrikoon aur buttoon wali ayaat Allah kay waliyoon per chispan kerna chaheen toh khadam nay challenge deh ker kaha kay joh tum ayaat pesh kero gay woh sab buttoon kay baray meh nazil huween theen na kay Awliyah Allah kay baray meh. Waseem nay khadam ko jawaban challenge deeya kay agar tum yeh sabat ker doh nay yeh bandoon kay wastay hen toh meh Sunni ho jah
  5. Salam alayqum wr wb, Bad aqeedah kay saath Syed kee nisbat meh pasand nahin kerta. Mujjay karahat hoti heh is say aur mera esa krna shar'an jaiz heh. RasoolAllah (sallalahu alayhi was'sallam) ka farman heh kay joh bat dil ko chubay us ko chor dena chahyeh. Agar kohi apnay aap ko Wahhabi kehlahay aur us kee agar gumrahi had e kuffr taq nahin paunchi toh Syed kehnay meh harj nahin ba shart e Syed ho toh. Aur agar woh apnay Wahhabi mazhab kay baray meh ilm rakhta heh aur us kay aqahid wohi hen joh aam Wahhabi maulvi taleem detay hen toh phir kaffir heh aur murtad ka nasab sabat nahin rehta is ley
  6. brother Izhar Ahmed salam alayqum wr wb Aaj subho meh Pakistan ja raha hoon is leyeh. mazeed kohi madad nahin ker sakoon ga. Wahhabiyoon Deobandiyoon kee taraf say joh ihtirazat hotay hen woh taqriban sab kay jawabat is discussion meh mojod hen. Thori mehnat ker kay aap ko talash kerna peren gay. jazakallah khair. Ihtiraaz ka jawab yeh heh:
  7. Discussion has come to end. Now you are free to comment.
  8. My brother adequet response was already given. The aspect which was not adressed before I will adress here. The station of Shahid when granted was not perfected in him yet it was gradual evolution to perfection. And until the perfection was achieved Prophet (sallalahu alayhi was'sallam) did not know absolutely evrything, and did not see absolutely evrything hence he had to be informed of matters which he did not know via wahi. Note that just as knowledge of RasoolAllah (sallalahu alayhi was'sallam) increased gradually his mujzati powers of related to his being Shahid increased gradually and wh
  9. You may argue that; Prophet (sallalahu alayhi was'sallam) did not see because the verses of Quran narrate the historical events which Prophet (sallalahu alayhi was'sallam) has read himself. Hence the seeing of evidences of past events is being reminded and not seeing of actual vision with eyes. My response is; Prophet (sallalahu alayhi was'sallam) was sent as a Shahid mutlaq: O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: Sahih International 33:45] “We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a Warner:” [Ref: 48
  10. The subject has been jumbled between hadhir nadhir jismani/bashri and mushayda e ghayb roohani/noorani. And this happened because you have bought the statements of Jaa al Haq and compared what I wrote. I have written my statements in light of my short definition of hadhir nadhir as well as in light of specific sub-subject of hadhir nadhir (i.e. Prophet sallalahu alayhi was'sallam is shahid on actions of Jinn and mankind). Where has Mufti sahib has written his statements in context of his comprehensive definition of hadhir nadhir as well as in light of general aqeedah of hadhir nadhir. Now I am
  11. Salam alayqum wr wb I cannot ignore anything you post, it must be replied so chance of me having to explain something again is eliminated.So posts will get longer chance of the replies getting shorter is very little to nill. This is nature of discussion that once it starts many sub-subjects become part of discussion also hence they need to be discussed. I did attempt to keep the discussion short and to the point but you have brought into discussion issues which are not relevent to what I have wrote about. Please as a note, regardless of how general my statement is written, even if the
  12. - [29] The Mushrikeen took their idols-gods as intercessors: “They [the idol worshipers] worship besides Allah things that hurt them not nor profit them, and they say: "These are our intercessors with Allah." ...- Glory to Him! and far is He above the partners they ascribe (to Him)!" [Ref: 10:18] but the gods whom they worshiped will disown them on the day of judgment and then Allah (subhana wa ta'ala) dressings the Mushrikeen will say: "... We see not with you your intercessors whom ye thought to be partners in your affairs: so now all relations between you have been cut off, and your (pet) f
  13. Foot Notes: - [01] Correct deduction from this principle would be; belief in Allah (subhana wa ta'ala) alone is not sufficient to be a Muwahid but all aspects of aqeedah of Tawheed need to be affirmed to be a Muwahid. Which leads to the Wahhabi's argument; Yes, you believe in Allah (subhana wa ta'ala) but you Sunni's take [prohibited type of] intercessors with Allah (subhana wa tala) which is Shirk, therefore your belief in Allah (subhana wa ta'ala) alone isn't sufficient to make you Muwahid. - [02] He did not state the reason for Mushrikeen not being Muslim in the first principle beca
  14. Introduction: Muhammad Ibn Abdul Wahhab an'Najdi at'Tamimi the reviver, the strengthener of Khariji apostasy originator of Wahhabi sect wrote a short essay which he named 'Qawaid Al Ar'ba' or 'Four Principles'. These four principles are basis of Wahhabi takfir (i.e. denouncing a Muslim as Kafir) which is made by accusing Muslims of taking partners with Allah (subhana wa ta'ala) or by accusing Muslims of worshiping others beside Allah (subhana wa ta'ala). A Wahhabi who is literate in his belief system knowingly or unknowingly uses the rules in this booklet to denounce Muslims as Mushrikeen.
  15. As salam alayqum wr wb Meray baee hadith us amal kee hoti heh joh amal sahabah ka ho ya RasoolAllah ka ya tabiyeen ka. Geeyarweenh ki haqiqat isaal e sawab heh yehni dua meh amaal e saleha ka sawab Ambiyah Sahabah, awliyah, bilkhasoos seikh abdul qadir ko isaal e sawab keeya jata heh. Aur keun kay yeh amal har chand ki 11 tareekh ko keeya jata heh is leyeh is ko Geeryarween kehtay hen. 11 tareekh ko is ka kerna nah Sunnat heh, na farz, is ka na krnay wala kaffir nahin balkay fasiq o fajir be nahin keh saktay, sirf sawab ka kaam heh keren gay toh sawab heh aur nah keren gay toh geeyarween k
  16. Salam alayqum wr wb, Kohi baat nahin, in do hissoon ko sun lenh jawab in meh heh. Kohi baat nahin meray baee, mafi ki kia baat heh. Koshish keeya keren kay baee ka adat dalen kay aap ka knowledge first hand ho. Joh refference ho khud check keeya keren aur tehqeeq keeya keren. Meh nay kaheen bar ek reffrence kee talash meh puri puri kitab perh daali heh. Esa kernay say ilm waseeh be hota heh aur apna mowaqif per confidence be peda hota heh aur shaytaan shakook o shubat peda nahin ker sakta joh aur kissi kay batanay say kerta heh. Aur is kay sath tehqeeq o tasdeeq kee adat
  17. Baee aap ko kia kaha ja sakta heh. Ghaliban aap ko abhi interest deen ka peda huwa heh aur tableegh kay josh meh jhoot gar rahay hen. Esa nah keren aap sirf apna nuqsaan ker rahay hen. Joh baat keren aap daleel say keren, ya kam say kam woh baat keren joh Sunniyoon ka amal ho ya nazriya ho, jis ko ham be kahen jee hamara yahi amal be heh aur yeh nazriya rakhtay hen. Toh phir ham aap ki kissi baat kee tasdeeq be ker saktay hen aur Quran o hadith kee roshini meh wazahat be ker saktay hen. Magar joh tareeka aap nay ikhtiyar keeya heh, fatawah razaviyya meh likha heh kay Allah panch hen, chalo meh
  18. KHuda kay banday jhoot woh bola keren joh kohi maan leh. Sayyidi Ala Hazrat kissi ko is maslay meh kaffir nahin keh saktay. Aap ko shahid maloom nahin is forum per Sunni hazrat ahle ilm heh woh bangi, charsi type sunni nahin jinneh aap jhoot bol ker bad zan ker denh gay maslak e ala hazrat say. Khuda ka dil me khauf peda keren aur sach bol deeya keren. Wesay be buzurg ulamah e ahle sunnat aap deobandiyoon aur wahhabiyoon kay mutaliq qawl kertay hen kay wahhabi aur jhoot behan baee hen.
  19. Introduction: Hadith narrated by Hadhrat Jabir (radiallah ta'ala anh) records a guiding principle given by Prophet (sallalahu alayhi was'salam): “Jabir (Allah be pleased with him) reported that Allah's Apostle (may peace be upon him) visited Umm Mubashshir al-Ansariya at her orchard of date-palms and said to her: Who has planted these trees of dates-a Muslim or a non-Musim? She said: A Muslim, of course, whereupon he said: Never a Muslim plants, or cultivates a land, and it out of that men eat, or the animals eat, or anything else eats, but that becomes charity on his (planter's) behal
  20. As- Salam alaqyqum wr wb, Yeh janab Syed Muhammad sahib ko ghaliban meh janta hoon. In'neeh jesay naam kay saath ek banday nay RasoolAllah (sallalahu alayhi was'sallam) kay leyeh qull ilm e ghayb e illahi sabat kerna chaha apni oot'patang shirk e akbar ko sufiat kay lebaday meh gussa kay mujjay hazam kerwanay kee koshish meh laga thah. Aur us banday ko Ala Hazrat Imam e Ahle Sunnat, qutb ul ulama o awliyah Ahmad Raza Khan rahimullah alayhi ta'ala say is maslay kee waja say kafi chir ho gaee thee. Aur un janab ka kehna thah kay Ala Hazrat, mujadid e millat e islamiyah nay wahhabiyoon kay kh
  21. Explaining The Principles Of 'Praiseworthy Innovation'. Introduction: Definition of bidd'a was explained as: - Praiseworthy Innovation: Any new Action/Practice with ASAL (i.e. origin,genesis)from the Qur'an/Sunnah then it is Biddah Hasanah. The principles outlined to allow the readers to properly understand the definition were not explained. In this article inshallah all the principles will be explained with examples and supplemented with evidence. Praiseworthy Innovation: - Some praiseworthy innovations have been made by making additions into what Prophet of Allah (sub
  22. Explaining The Hadith Of Praiseworthy & Reprehensible Practices Introduction: The Ahlus Sunnah Wal Jammah are of the belief that there are two type of innovations; praiseworthy innovations for which there is reward, and reprehensible innovations for which there is punishment. The heretical Wahhabiyah, Deobandi and their sub sects are of belief that every innovation is reprehensible no matter how virtuous it may be in practice.[1] And both sides have evidences from Qur’an and Ahadith to prove their definitions. The real issue is whose ijtihad on definition of innovation is firmly es
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