Jump to content

Haq3909

Under Observation
  • کل پوسٹس

    245
  • تاریخِ رجسٹریشن

  • آخری تشریف آوری

  • جیتے ہوئے دن

    1

سب کچھ Haq3909 نے پوسٹ کیا

  1. Janab, AAP ko to abhi tak yahi nahi pata kay yaha Ilm Ghayb say kya muraad hay. Zara Asli ibaraat mulahiza farmayay aur phir is ki akhri lines ko samjhay. Idhr to na hi atayi Ilm Ghayb ki baat ho rahi hay aur na hi AAP Sallallho Alayhi Wa Sallam kay Ilm Mubarak ki.Yani yaha Ghaib say murad aisay batay hay jo kisi dosri say makhfi ho.Agar aap ko is pay iteraz hay to upaar wali post may apnay Ala Hazrat ki ibartaay parhlay.
  2. Janab, 1.) AAP nay abhi tak asli ibaraat nahi samjhi.Is may lafz "Bazahir" istimal huwa hay yani "zahri tor par", jaisay kay Hajj ki misal dee gaye hay. 2.) Pehlay to aap mujhay yay batayay kay jo upar wali post may may nay 10 hawalay diya hay , woh kis zumray may atay hay?
  3. Janab, May nay pehlay bhi bola hay kay Ilzam laganay say pehlay apnay ghar ki khabar leni chahiyay. AAP kay Ala Hazrat kay mutabiq to Gadhay ko bhi Ilm Ghyab hay. Wasallam.
  4. Janab, 1.Mujhay to yeh nahi samjh arahi kay aap ko Molana Qasim Nanotwi Sahab ki ibaraat pay kya iteraz hay? 2.AAP nay baat dil pay hi lay lee aur Mufti Ahmed Yar Khan Naeemi Gujrati ko defend karna shuru hogay. 3.Sirf Qasim Nanotwi Sahab pay hi iteraaz kyon? Jo baki hawalay diya hay , un pay iteraaz kyon nahi? Kya yay zati bughz nahi? 4.Apkay Mufti Yar khan bhi wohi keh rahay hay jo Qasim Nanotwi sahab.Phir ilzam kyon?
  5. 1.) Janab yay bilkul bhi meray post ka jawab nahi. 2.) Is kitaab kay author ki yeh ibaraat parhay, Ab zara mujhay in Ahadith ka jawab day:- From Musa ibn Talhah from his father, he said: I passed with the Messenger of Allah (Allah bless him and grant him peace) by a group at the tops of date-trees, so he said: “What are these [people] doing?” They said: “They are cross-pollinating, making the male [part] in the female [part], so they are fecundated.” The Messenger of Allah (Allah bless him and grant him peace) said: “I do not think that will have any benefit” (ما أظن يغني ذلك شيئا) They were informed of that, so they left it, and then the Messenger of Allah (Allah bless him and grant him peace) was informed of this, so he said: “If that is of benefit to them, then let them do it, for indeed, I only thought a thought, so do not take me to task for a thought, but when I narrate to you anything from Allah, adopt it, for verily, I never lie upon Allah (great and glorious is He).” (al-Sahih, by Muslim, Kitab al-Fada’il, Bab Wujub Imtithal ma qalahu Shar‘an..., no. 2361) The hadith of cross-pollination is what Muslim (Allah have mercy on him) narrated in his Sahih (4:1838), hadith no. 2364, in Kitab al-Fada’il, Bab Wujub Imtithal ma qalahu Shar‘an duna ma dhakarahu sallallahu ‘alayhi wasallam min Ma‘ayish al-Dunya ‘ala Sabil al-Ra’y, from Anas and ‘A’ishah (Allah be pleased with them) that: The Prophet (Allah bless him and grant him peace) passed by a group that were cross-pollinating, so he said: “If you did not [do so], it would be better.” Then [the dates on the trees] appeared bad, so he passed by them and he said: “What is [the matter] with your date-tree?!” They said: “You said such-and-such and such-and-such.” He said: “You are more learned of the matter of your world.” (أنتم أعلم بأمر دنياكم) and Sayyiduna Anas (Allah be pleased with him) narrated this meaning with his statement: “You are more learned of the matter of your world” and ‘A’ishah (Allah be pleased with her) with her statement: “When it is something from the matter of your world, then your position is [effective] therein, and when it is something from the matter of your religion, it is [delegated] to me.” (Sunan Ibn Majah 2:825, no. 2471) And ‘Ikrimah narrated from Rafi‘ ibn Khadij (Allah be pleased with him) with his statement: “I am but a man. When I command you something from your religion, adopt it, and when I command you something from my opinion, I am only a man.” ‘Ikrimah said: “Or the like of this.” Baki kitaab parhnay ki zarorat hi nahi jab musanif nay hadeeth ka mutalia hi nahi kiya to is tara ki batay na likhtay.Wasallam.
  6. Janab aap kay Ilm may kami hay.Pehlay asli ibarat ko samjhay, phir apnay ghar may jhankay aur un par bhi kufr kay fatway lagayay.Wasallam.
  7. Bismillah Walhamdulillah Was Salaatu Was Salaam ala Rasullillah 1.) Aap sab logo say guzarish hay kay ghussay say kam nay lay aur na hi tanz aur tano say 2.) Hum nay Wo ibartay apni kitabo say isi liyay nahi nikali kyon kay woh aap logo ki nazar may kufria hongi leikin hamari nazar may woh bilkul kufria nahi. 3.Jab Molvi Ahmed Raza Khan nay yay khud iqrar kiya kay Molana Ismail Shah Dehlvi rh. ki ibaraat say acha matlaab nikal sakta hay ya unmay tawil/interpretation ki gunjaish hay to phir baki ibarto kay sath aisa kyon nahi kiya?Sirf Ismail Dehlvi ko hi istasna kyon mila.Kya aap log apnay Ala Hazrat ka Imaan sabit karsaktay ho? Ab in pages ko ghor say paro aur agar koi jawab huwa to day. Wasallam
  8. Acha bhai aap agar woh Ibartaay nikal day to issay "behso say ijtinaab kehtay hay" aur agar Hum apnay akabireen ki ibartaay nikaltay to yakeenan hamay gustakh/kafir kaha jata.
  9. Salam, Mujhay aik cheez samjh nahi ati.Tahreef sirf unhi ibaraat may kyon huwi jo mutanazay thee?AUr please yay Wahabi kay lafz say guraiz karay.Wasallam.
  10. Jee mainay mufasireen say hi paish kiya hay(upar hawalay check karay).AUr yaad rakhay kay aap Sallallaho Alayhi Wa Sallam ki apni tafseer kay agay aur koi tafseer qabil qabool nahi agar woh is kay khilaf jai :-)Wasallam
  11. Assalam u Alaikum, Meri Post mostly English may hogi kyon kay mujhay urdu type karnay may dushwari hoti hay. Aap nay jo hawala diya hay , us say mujhay bilkul tasali nahu huwi.Aye pehlay Surah Baqara ki ayat 143 parthay hay. Ab aye khud is ki tafseer AAP Salallaho ALayhi Wa Sallam say suntay hay. Ab aye Surah Al-Nisa Verse 41 ki taraf. According to the Tafsirs, there are two possible meanings of “witness” when used in these verses (4:41, 2:143 and others). 1. He bears witness that he conveyed the message based on his knowledge of himself, and he witnesses that the earlier prophets conveyed the message based on the knowledge he received from revelation. This interpretation is consistent with other verses of the Qur’an (7:6, 28:85 and others) which show the Prophet will bear witness that he conveyed the message. This ummah will bear witness that the previous prophets conveyed the message, and it is clear this “witnessing” is not by means of having seen Nuh (‘alayhissalam) and the other Prophets, but by the knowledge this ummah has received from revelation. If this interpretation is taken, it cannot possibly be used to mean that the Prophet (sallAllahu ‘alayhi wasallam) is Hazir o Nazir. 2. A second interpretation is that he witnesses over his ummah in terms of their acceptance or rejection of him. However, this meaning is applicable only for as long as he lived amongst them (i.e. only for the Sahabah and the disbelievers of his time), but when he passed away this type of “witnessing” ended, as explicitly mentioned by the Prophet (sallAllahu ‘alayhi wasallam) himself in the explanation of this verse: In the commentary of 4:41, al-Tabari narrates with a sound chain from the Prophet (sallAllahu ‘alayhi wasallam) that he said after this verse was recited to him by ‘Abd Allah ibn Mas’ud, quoting the statement of ‘Isa (‘alayhissalam): شهيدا ما دمت فيهم فلما توفيتني كنت أنت الرقيب عليهم وأنت على كل شيء شهيد “I was a witness over them for as long as I was among them, and when You took me (i.e. when I passed away), You was the Watcher over them. You are Witness over all things.” (Qur’an 5:117) Sanad: [ 'Abd Allah ibn Muhammad al-Zuhri, thiqah acc. to Abu Hatim and al-Nasa'i - Sufyan ibn 'Uyaynah, undisputed hadith master - 'Abd al-Rahman ibn 'Abd Allah ibn 'Utbah al-Mas'udi, thiqah acc. to many hadith critics - Ja'far ibn 'Amr ibn Hurayth, a narrator in Sahih Muslim, declared thiqah by al-Dhahabi - Sahabi, 'Amr ibn Hurayth] There is another hadith which states : ثنا يونس بن محمد بن فضالة الأنصاري، عن أبيه قال: وكان أبي ممن صحب رسول الله صلى الله عليه وسلم أتاه في بني ظفر، فجلس على الصخرة التي في بني ظفر اليوم، ومعه ابن مسعود ومعاذ بن جبل وناس من أصحابه، فأمر رسول الله صلى الله عليه وسلم قارئا فقرأ، فأتى على هذه الآية: فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدا فبكى رسول الله صلى الله عليه وسلم حتى ضرب لحياه وجنباه فقال: يا رب هذا، شهدت على من بين ظهري، فكيف بمن لم أره It states that when this verse was recited then Prophet peace be upon him shivered and said "O Allah I am witness upon the people in which i am (living). How can I be witness of those to whom I have not seen?[Tafseer Ibn Abi Haatim 3/956, Tabrani is Mojam alKabeer 19/243, Wahidi in his Tafseer 2/55, Abu Nuyeem in Muarifa tul Sahaba no: 63] Imam Haythamee said:.رَوَاهُ الطَّبَرَانِيُّ، وَرِجَالُهُ ثِقَاتٌ Narrated by atTabrani and Narrators are trustworthy[Majma az-Zawaid 4/7] A narration found in Sahih al-Bukhari and Sahih Muslim mention that the Prophet (sallAllahu ‘alayhi wasallam) in fact repeats this statement of ‘Isa (‘alayhissalam) on the plains of Resurrection when he is told that he has no knowledge of what some people from his ummah innovated after him. Hence it says:- This is, therefore, clear proof from the words of the Prophet (sallAllahu ‘alayhi wasallam) himself in authentic hadiths that if we take the meaning of witnessing the response of his ummah from the characteristic of “witness” it only applies to his companions, those with whom he directly interacted, and it does not extend beyond them. In explaining verse 4:41, al-Razi said: واستشهدك على هؤلاء يعني قومه المخاطبين بالقرآن الذين شاهدهم وعرف أحوالهم ثم إن أهل كل عصر يشهدون على غيرهم ممن شاهدوا أحوالهم وعلى هذا الوجه قال عيسى عليه السلام: وكنت عليهم شهيدا ما دمت فيهم “Allah will make you [the Prophet] witness over these, meaning his people that were addressed by the Qur’an who he saw and knew of their conditions. Furthermore, the people of every age will bear witness over other than them from those whose conditions they saw. Based on this, ‘Isa, peace be upon him, said: I was a witness over them for as long as I was among them.’” Al-Qurtubi says of this verse that the intent is that he will be witness over the Kuffar of Quraysh. Then he said “it was said: the demonstrative noun is for the whole ummah,” but he alludes to this being a weak view by using the phrase “it was said.” Also he presented as proof of this view a narration that is clearly weak (as there is a majhul narrator in the chain, and it is maqtu‘ anyway). Moreover, there is clear evidence from the Qur’an and Sunnah that the Prophet (sallAllahu ‘alayhi wasallam) did not know how all of his ummah responded: First, the Prophet (sallAllahu ‘alayhi wasallam)’s repetition of ‘Isa’s statement for himself both in this world and in the afterlife, as explained above. Second, verse 5:109 of the Qur’an indicates according to some interpretations that the prophets (all of them) are unaware of the full details of the conditions of their peoples’ response to them, which is why they said “We have no knowledge.” In fact, Mulla ‘Ali al-Qari said in the exact place where Haddad quotes him from 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.” Third, the Prophet (sallAllahu ‘alayhi wasallam) is told about some of the innovators from his ummah on the plains of Resurrection by the angels إنك لا تدري ما أحدثوا بعدك and لا علم لك (“You do not know” and “You have no knowledge of what they innovated after you”), as recorded in the Sahihs of Bukhari and Muslim, which is clear evidence that even after death and on the plains of resurrection, he is unaware of the actions of some of his ummah. This is also proven by the hadiths from Bukhari and Muslim which say he will only recognise his ummah by the white marks on them (ghurran muhajjalin) from the traces of wudu’ (and not from his previous knowledge of them). Fourthly, in a hadith al-Tirmidhi said is “sahih,” he narrates the Prophet (sallAllahu ‘alayhi wasallam) said: لا أراكم بعد عامي هذا (Perhaps I will not see you after this year of mine). Fifthly, with respect to the earlier peoples, there are many verses of the Qur’an which explicitly say the Prophet (sallAllahu ‘alayhi wasallam) was NOT present where certain significant events happened to earlier peoples and prophets: “And (O prophet,) you were not there at the Western side (of the mount Tur) when We delegated the matter to Musa, nor were you among those present… And you were not dwelling among the people of Madyan, reciting Our verses to them, but it is We who do send messengers. And you were not at the side of (the mount) Tur when We called (Musa)” (28:44-5) “Nor were you among those present” – the word used for present here is “shahid.” So this verse clearly negates the meaning of shahid as being present and witnessing. And when it affirms “shahid” for him in other verses it is either according to another meaning of “witness” or restricted to those he interacted with. Ibn Kathir says under the commentary of this verse: أي وما كنت حاضرا لذلك ولكن الله أوحاه إليك “You were not present (haadir) at that [event], but Allah inspired it to you.” As Ibn Kathir mentions under the commentary of this verse, this is in fact proof of the Prophethood of the Prophet (sallAllahu ‘alayhi wasalam) as he was not present amongst earlier peoples, and yet related their tales. Ibn Kathir quotes similar verses: “You were not with them when they were casting their pens (to decide) who, from among them, should be the guardian of Maryam, nor were you with them when they were quarrelling.” (3:44) “You were not with them when they determined their object, and when they were planning devices.” (12:102) Hence, the verses of the Qur’an explicitly state that the Prophet (sallAllahu ‘alayhi wasalam) was not present with Musa (‘alayhissalam), Maryam (‘alayhassalam), Shu‘ayb (‘alayhissalm) and Yusuf (‘alayhissalam) at significant events in their lives. Balkay AAP Sallallahu Alayhi Wa Sallam ke yay Hadeeth bhi dekhiyay. Mazeed Eik aur hadeeth dekhay: It is mentioned in Mawatta Imam Maalik: So when Sahaba asked how will you recognise? Saadiq al-Masqood peace be upon him never said because i am witnessing and present untill the day of judgement. Ab eik aur hadeeth: Agar AAP Sallallho Alayhi Wa Sallam Hazir o Nazir hay , to yay kyon farmaya kay may nay unhay nahi dekha? Bas Sabit huwa kay AAP Sallallaho Allayhi Wasallam kay liyay Shahid say har jaga Hazir o Nazir ka matlab lena ghalat hay.Wassallam.
  12. Iss edition may bi tahreef ke gay hay.Kya yahi latest edition hay ya iss say bhi koi naya edition hay.Agar hay to link post karday.
  13. AAP log aksar Quran shareef may muktalif ayat jis me AAP kay liyay "shahid" ka lafz aya hay , to us say hazir o nazir muraad letay ho.Kya aap log sabit kar saktay ho kay Shahid kay liyay hazir o nazir hona lazmi hay?Warna aap logo ka Shahid say yay istidlaal lenay bilkul ghalat hay. Muazzin Azaan may din may 5 dafa gawahi deta hay leikin us nay kabhi aap ko nahi dekha or na he aap par wahi ko nazil hotay huway dekha hay...leikin phir bhi who shahadat deta hay.Pata chala kay Shahid kay liyay hazir o nazir hona lazmi nahi,agar mutabar or sachi zarai say bhi maloom ho jai to shahadat ho sakto hay.
×
×
  • Create New...