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Khalil Rana

Aehl E Bidat Kon ?

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JazakAllah Bahi Bohat Achi Post Hai

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(salam)

 

(ja) Rana Sahib... masha Allah (azw) behtreen post hai... per munkir ki main na mano ka koi hal nhin...

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"sahaba sitaraon ki manid hn jo in ki pervi kary ga wo sahai rasty py hy"

kiya koi bata skta hy ky tirmezi ki kn si hadess hy or koi mujhy es hadess ka referance dy skty hn..(tirmizi ya siyasata) m sy kisi ek ki....

m app k jawab ka muntazir hn

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Acchi post hai magar jo is cheez ko nahin maantay hain wo kabhi bhi nahin maanay gein ....... ALLAH hum sab ko is Aqeeday pe qayem rakhay ........ Aameen

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ﻣﻦ ﺍﺣﺪﺙ ﻓﯽ ﺍﻣﺮﻧﺎ ﮬﺬﺍ ﻣﺎ ﻟﯿﺲ

ﻣﻨﮧ ﻓﮭﻮ ﺭﺩ ۔ ﺍﻟﺒﺨﺎﺭﯼ ﻭﺍﻟﻤﺴﻠﻢ

ﯾﻌﻨﯽ ﺟﻮ ﮨﻤﺎﺭﮮ ﺍﺱ ﺩﯾﻦ ﻣﯿﮟ

ﮐﻮﺋﯽ ﺍﯾﺴﯽ ﺑﺎﺕ ﭘﯿﺪﺍ ﮐﺮﮮ ﺟﻮ

ﺍﺱ ﻣﯿﮟ﴿ﯾﻌﻨﯽ ﺩﯾﻦ ﻣﯿﮟ ﺳﮯ

﴾ ﻧﮧ ﮨﻮ ﺗﻮ ﻭﮦ ﺭﺩ ﮨﮯ ۔

ﺍﺱ ﺣﺪﯾﺚ ﻣﯿﮟ ﻟﻔﻆ " ﺍﺣﺪﺙ ﺍﻭﺭ

ﻣﺎ ﻟﯿﺲ ﻣﻨﮧ " ﻗﺎﺑﻞ ﻏﻮﺭ ﮨﯿﮟ

ﻋﺮﻑ ﻋﺎﻡ ﻣﯿﮟ ﺍﺣﺪﺙ ﮐﺎ ﻣﻌﻨﯽ

ﺩﯾﻦ ﻣﯿﮟ ﮐﻮﺋﯽ ﻧﺌﯽ ﭼﯿﺰ ﺍﯾﺠﺎﺩ

ﮐﺮﻧﺎ ﮨﮯ ﺍﻭﺭ ﻟﻔﻆ " ﻣﺎ ﻟﯿﺲ ﻣﻨﮧ

ﺍﺣﺪﺙ " ﮐﮯ ﻣﻔﮩﻮﻡ ﮐﯽ ﻭﺿﺎﺣﺖ

ﮐﺮ ﺭﮨﺎ ﮨﮯ ﮐﮧ ﺍﺣﺪﺙ ﺳﮯ ﻣﺮﺍﺩ

ﺍﯾﺴﯽ ﻧﺌﯽ ﭼﯿﺰ ﮨﻮﮔﯽ ﺟﻮ ﺍﺱ

ﺩﯾﻦ ﻣﯿﮟ ﺳﮯ ﻧﮧ ﮨﻮ ﺣﺪﯾﺚ ﮐﮯ

ﺍﺱ ﻣﻔﮩﻮﻡ ﺳﮯ ﺫﮨﻦ ﻣﯿﮟ ﺍﯾﮏ

ﺳﻮﺍﻝ ﺍﺑﮭﺮﺗﺎ ﮨﮯ ﮐﮧ

ﺍﮔﺮ ﺍﺣﺪﺙ ﺳﮯ ﻣﺮﺍﺩ ﺩﯾﻦ ﻣﯿﮟ

ﮐﻮﺋﯽ ﻧﺌﯽ ﭼﯿﺰ ﭘﯿﺪﺍ ﮐﺮﻧﺎ ﮨﮯ ﺗﻮ

ﭘﮭﺮ ﺟﺐ، ﺍﯾﮏ ﭼﯿﺰ ﻧﺌﯽ ﮨﯽ ﭘﯿﺪﺍ

ﮨﻮﺭﮨﯽ ﮨﮯ ﺗﻮ ﭘﮭﺮ

" ﻣﺎ ﻟﯿﺲ ﻣﻨﮧ " ﮐﮩﻨﮯ ﮐﯽ

ﺿﺮﻭﺭﺕ ﮐﯿﻮﮞ ﭘﯿﺶ ﺁﺋﯽ ؟

ﮐﯿﻮﻧﮑﮧ ﺍﮔﺮ ﻭﮦ ﺍﺱ ‏( ﯾﻌﻨﯽ

ﺩﯾﻦ ‏) ﻣﯿﮟ ﺳﮯ ﮨﯽ ﺗﮭﯽ ﴿

ﯾﻌﻨﯽ ﭘﮩﻠﮯ ﺳﮯ ﮨﯽ ﺩﯾﻦ ﮐﺎ ﺣﺼﮧ

ﺗﮭﯽ ﯾﺎ ﺩﯾﻦ ﻣﯿﮟ ﺷﺎﻣﻞ ﺗﮭﯽ

﴾ﺗﻮ ﭘﮭﺮﺍﺳﮯ ‏( ﺍﺣﺪﺙ ‏) ﯾﻌﻨﯽ ﻧﯿﺎ

ﮐﮩﻨﮯ ﮐﯽ ﺿﺮﻭﺭﺕ ﮨﯽ ﻧﮧ ﺗﮭﯽ۔

ﺍﻭﺭ ﺟﺲ ﮐﻮ ﻧﺌﯽ ﭼﯿﺰ ﮐﮩﮧ ﺩﯾﺎ ﺗﻮ

ﻟﻔﻆ " ﺍﺣﺪﺙ" ﺫﮐﺮ ﮐﺮﻧﮯ ﮐﮯ ﺑﻌﺪ "

ﻣﺎ ﻟﯿﺲ ﻣﻨﮧ " ﮐﮯ ﺍﺿﺎﻓﮯ ﮐﯽ

ﺿﺮﻭﺭﺕ ﻧﮩﯿﮟ ﺭﮨﺘﯽ ۔ ﻣﻄﻠﺐ ﯾﮧ

ﮨﮯ ﮐﮧ ﺍﮔﺮ ﮐﻮﺋﯽ ﭼﯿﺰ ﭘﮩﻠﮯ ﺳﮯ ﮨﯽ

" ﻣﺎ ﻟﯿﺲ ﻣﻨﮧ " ﴿ﯾﻌﻨﯽ ﺩﯾﻦ

ﮨﯽ ﻣﯿﮟ ﺳﮯ ﴾ ﮨﮯ ﺗﻮ ﻭﮦ ﻧﺌﯽ

ﯾﻌﻨﯽ

"ﻣﺤﺪﺛﮧ " ﻧﮧ ﺭﮨﯽ ۔ ﮐﯿﻮﻧﮑﮧ ﻭﮦ

ﺗﻮ ﭘﮩﻠﮯ ﺳﮯ ﮨﯽ ﺩﯾﻦ ﻣﯿﮟ ﺗﮭﯽ

ﺍﻭﺭ ﺩﯾﻦ ﺗﻮ ﻭﮦ ﮨﮯ ﺟﻮ ﮐﻤﭙﻠﯿﭧ

ﮨﻮﭼﮑﺎ ﺟﯿﺴﺎ ﮐﮯ ﺍﮐﺜﺮ ﺍﺣﺒﺎﺏ ﺍﺱ

ﻣﻮﻗﻊ ﭘﺮ " ﺍﻟﯿﻮﻡ ﺍﮐﻤﻠﺖ ﻟﮑﻢ

ﺩﯾﻨﮑﻢ " ﮐﯽ ﺁﯾﺖ ﮐﺎ ﺣﻮﺍﻟﮧ ﺩﯾﺘﮯ

ﮨﯿﮟ۔ ﺟﺒﮑﮧ ﺍﮔﺮ ﮐﻮﺋﯽ ﭼﯿﺰ ﻓﯽ

ﺍﻟﺤﻘﯿﻘﺖ ﻧﺌﯽ ﮨﯽ ﮨﮯ ﺗﻮ ﭘﮭﺮ " ﻣﺎ

ﻟﯿﺲ ﻣﻨﮧ " ﮐﯽ ﻗﯿﺪ ﻟﮕﺎﻧﮯ ﮐﯽ

ﮐﯿﺎ ﺿﺮﻭﺭﺕ ﺗﮭﯽ؟ ﮐﯿﻮﻧﮑﮧ ﻧﺌﯽ

ﭼﯿﺰ ﺗﻮ ﮐﮩﺘﮯ ﮨﯽ ﺍﺳﮯ ﮨﯿﮟ ﮐﮧ

ﺟﺲ ﮐﺎ ﻭﺟﻮﺩ ﭘﮩﻠﮯ ﺳﮯ ﻧﮧ ﮨﻮ

ﺟﺒﮑﮧ ﺟﻮ ﭘﮩﻠﮯ ﺳﮯ ﺩﯾﻦ ﻣﯿﮟ ﮨﻮ

ﺗﻮ ﭘﮭﺮ ﻟﻔﻆ " ﺍﺣﺪﺙ " ﭼﮧ ﻣﻌﻨﯽ

ﺩﺍﺭﺩ؟

ﺍﺱ ﻣﻐﺎﻟﻄﮧ ﮐﺎ ﺍﺻﻞ ﺟﻮﺍﺏ ﯾﮧ ﮨﮯ

ﮐﮧ " ﻣﻦ ﺍﺣﺪﺙ ﻓﯽ ﺍﻣﺮﻧﺎ ﮬﺬﺍ

ﻣﺎﻟﯿﺲ ﻣﻨﮧ ﻓﮭﻮ ﺭﺩ " ﻣﯿﮟ

" ﻓﮭﻮ ﺭﺩ " ﮐﺎ ﺍﻃﻼﻕ ﻧﮧ ﻣﺤﺾ

" ﻣﺎﻟﯿﺲ ﻣﻨﮧ " ﭘﺮ ﮨﻮﺗﺎ ﮨﮯ ﺍﻭﺭ ﻧﮧ

ﻓﻘﻂ " ﺍﺣﺪﺙ " ﭘﺮ، ﺑﻠﮑﮧ ﺍﺱ ﮐﺎ

ﺻﺤﯿﺢ ﺍﻭﺭ ﺩﺭﺳﺖ ﺍﻃﻼﻕ ﺍﺱ

ﺻﻮﺭﺕ ﻣﯿﮟ ﮨﻮﮔﺎ ﺟﺐ ﯾﮧ ﺩﻭﻧﻮﮞ

ﭼﯿﺰﯾﮟ ﺟﻤﻊ ﮨﻮﮞ ﮔﯽ ﯾﻌﻨﯽ "

ﺍﺣﺪﺙ ﺍﻭﺭ ﻣﺎﻟﯿﺲ ﻣﻨﮧ " ﯾﻌﻨﯽ

ﻣﺮﺩﻭﺩ ﻓﻘﻂ ﻭﮨﯽ ﻋﻤﻞ ﮨﻮﮔﺎ ﺟﻮ

ﮐﮧ ﻇﺎﮨﺮﺍ ﻧﯿﺎ ﺑﮭﯽ ﮨﻮ ﺍﻭﺭﺣﻘﯿﻘﯽ

ﺍﻋﺘﺒﺎﺭ ﺳﮯ ﺍﺳﮑﯽ ﮐﻮﺋﯽ ﺳﺎﺑﻖ

ﻣﺜﺎﻝ ﺑﮭﯽ ﺷﺮﯾﻌﺖ ﻣﯿﮟ ﻧﮧ

ﻣﻠﺘﯽ ﮨﻮ ﯾﺎ ﭘﮭﺮ ﺍﺱ ﮐﯽ ﺩﯾﻦ

ﻣﯿﮟ ﮐﺴﯽ ﺟﮩﺖ ﺳﮯ ﺑﮭﯽ ﮐﻮﺋﯽ

ﺩﻟﯿﻞ ﻧﮧ ﺑﻨﺘﯽ ﮨﻮ ﺍﻭﺭ ﮐﺴﯽ ﺟﮩﺖ

ﺳﮯ ﺩﯾﻦ ﮐﺎ ﺍﺱ ﺳﮯ ﮐﻮﺋﯽ ﺗﻌﻠﻖ

ﻧﻈﺮ ﻧﮧ ﺍٓﺗﺎ ﮨﻮ ﭘﺲ ﺛﺎﺑﺖ ﮨﻮﺍ ﮐﮧ

ﮐﺴﯽ ﺑﮭﯽ ﻣﺤﺪﺛﮧ ﮐﮯ ﺑﺪﻋﺖ

ﺿﻼﻟﺔ ﮨﻮﻧﮯ ﮐﺎ ﺿﺎﺑﻄﮧ ﺩﻭ ﺷﺮﺍﺋﻂ

ﮐﮯ ﺳﺎﺗﮫ ﺧﺎﺹ ﮨﮯ ﺍﯾﮏ ﯾﮧ ﮐﮧ

ﺩﯾﻦ ﻣﯿﮟ ﺍﺱ ﮐﯽ ﮐﻮﺋﯽ ﺍﺻﻞ ،

ﻣﺜﺎﻝ ﯾﺎ ﺩﻟﯿﻞ ﻣﻮﺟﻮﺩ ﻧﮧ ﮨﻮ ﺍﻭﺭ

ﺩﻭﺳﺮﺍ ﯾﮧ ﮐﮧ ﻭﮦ ﻣﺤﺪﺛﮧ ﻧﮧ

ﺻﺮﻑ ﺩﯾﻦ ﮐﮯ ﻣﺨﺎﻟﻒ ﻭ ﻣﺘﻀﺎﺩ

ﮨﻮ ﺑﻠﮑﮧ ﺩﯾﻦ ﮐﯽ ﻧﻔﯽ ﮐﺮﻧﮯ

ﻭﺍﻟﯽ ﮨﻮ ﯾﻌﻨﯽ ﺣﻘﯿﻘﺘﺎ ﺩﯾﻦ

ﻣﯿﮟ ﺍﺿﺎﻓﮧ ﮐﺎ ﺑﺎﻋﺚ ﮨﻮ۔ ﻟﯿﮑﻦ

ﺍﺱ ﺳﺐ ﮐﮧ ﺑﺮﻋﮑﺲ ﺟﺐ ﮐﻮﺋﯽ

ﻣﺤﺪﺛﮧ ﻣﺤﺾ ﺻﻮﺭۃ " ﺍﺣﺪﺙ "

ﮨﻮﯾﻌﻨﯽ ﻧﯿﺎ ﮨﻮ ﯾﻌﻨﯽ ﺍﺱ ﮐﯽ

ﮨﯿﺌﺖ ﮐﺬﺍﺋﯿﮧ ﻭ ﺗﺮﮐﯿﺐ ﯾﺎ ﻇﺎﮨﺮﯼ

ﺻﻮﺭﺕ ﻭ ﺷﮑﻞ ﻧﺌﯽ ﮨﻮ ﻣﮕﺮ ﺍﺱ

ﮐﺎ ﻭﺟﻮﺩ ﺣﻘﯿﻘﯽ ﮐﺴﯽ ﻧﮧ ﮐﺴﯽ

ﺍﻋﺘﺒﺎﺭ ﺳﮯ ﻣﺜﺎﻝ ﺳﺎﺑﻖ ﺩﯾﻦ ﻣﯿﮟ

ﯾﺎ ﭘﮭﺮ ﺩﯾﻦ ﮨﯽ ﮐﮧ ﮐﺴﯽ ﺍﺻﻮﻝ

ﮐﮯ ﺗﺤﺖ ﺩﺭﯾﺎﻓﺖ ﮐﯿﺎ ﮔﯿﺎ ﮨﻮﺗﻮ ﻭﮦ

ﭼﯿﺰ ﺍﭘﻨﯽ ﻭﺿﻊ ﻣﯿﮟ ﺗﻮ ﻧﺌﯽ

ﯾﻌﻨﯽ ﺑﺪﻋﺖ ﮨﻮﮔﺌﯽ ﻣﮕﺮ ﺩﯾﻦ

ﻣﯿﮟ ﺍﺻﻼ ﯾﺎ ﺣﻘﯿﻘﯽ ﺍﺿﺎﻓﮧ ﻧﮧ

ﮨﻮﻧﮯ ﮐﯽ ﻭﺟﮧ ﺳﮯ ﺑﺪﻋﺖ ﺿﻼﻟﮧ ﻧﮧ

ﮨﻮﮔﯽ ﺑﻠﮑﮧ " ﻣﺎ ﻟﯿﺲ ﻣﻨﮧ " ﮨﯽ

ﮐﯽ ﻗﯿﺪ ﮐﮧ ﺗﺤﺖ ﺩﯾﻦ ﮐﺎ ﮨﯽ

ﺣﺼﮧ ﺗﺼﻮﺭ ﮐﯽ ﺟﺎﺋﮯ ﮔﯽ ﮐﯿﻮﻧﮑﮧ

ﺍ ﺱ ﭘﺮﻋﻤﻞ ﭘﯿﺮﺍ ﮨﻮﻧﮯ ﮐﯽ ﺻﻮﺭﺕ

ﺩﯾﻦ ﮨﯽ ﮐﮧ ﺍﺻﻮﻝ ﻭ ﻣﺒﺎﺩﯼ ﭘﺮ

ﺍﺟﺘﮭﺎﺩ ﮐﺮﻧﮯ ﮐﮧ ﺑﻌﺪ ﭘﯿﺪﺍ ﮨﻮﺋﯽ ۔

ﺍﺱ ﺣﺪﯾﺚ ﻣﯿﮟ ﺟﻮ ﻟﻔﻆ ﻣﺎ ﻟﯿﺲ

ﻣﻨﮧ ﺍﻭﺭ ﺍﺣﺪﺙ ﺍﯾﮏ ﺳﺎﺗﮫ ﺁﺋﮯ ﮨﯿﮟ

ﺍﺳﯽ ﮐﯽ ﺗﺸﺮﯾﺢ ﮐﮧ ﺑﻄﻮﺭ ﮨﻢ ﻧﮯ

ﻟﻔﻆ " ﺣﻘﯿﻘﯽ ﺍﺿﺎﻓﮧ " ﮐﻮ ﺍﻧﮑﮯ

ﻣﺘﺒﺎﺩﻝ ﮐﮧ ﻃﻮﺭ ﭘﺮ ﺍﺳﺘﻌﻤﺎﻝ ﮐﯿﺎ

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“ Musannif (Ibn al jawzi)

kehte hain keh ! Mujh se bayan kiya gaya keh Mohammad bin Sehel Al Bukhari ne kaha keh Hum Log Imam Ghazali (rta) k paas thay. Unho ne Bidatiyon ki MUZAMMAT shuru ki. To aik ne arz kiya keh AGAR AP YE

ZIKAR CHOR KAR HUMKO HADITH SUNATAY TO

HUMKO ZIYADA PASAND THA”……..Imam Ghazali(rd) Ye sun kar Sakht Jalaal (Ghusa) main aa gay or Farmaya keh “BIDATIYON KI TARDEED main mera KALAAAM KARNA (bolna)

MUJHE Saath (60) Baras ki

Ibaadat se ZIYADA PASAND HAI ‘….. ( According to Ibn al Jauzi in his book ‘Talbees-e-Iblees’).

scan1 : https://c7a83d20b802a71ddadaa131dc91f83569cff204.googledrive.com/host/0B-FhaTv-dc2ITm5LQjN6RnMzWFU/Talbees-e-Iblees-Ibn-al-Jauzi1

scan 2 : https://c7a83d20b802a71ddadaa131dc91f83569cff204.googledrive.com/host/0B-FhaTv-dc2ITm5LQjN6RnMzWFU/Talbees-e-Iblees-Ibn-al-Jauzi2

 

AJKAL K KAWARIJ yani

BIDATI WAHABI DEOBANDI ) karte hain yaani unko kaha keh IS BAAT KO CHORO OR

HADITH SUNAO…… Yahi wahabi aj bhi karte hain jub unko Aqeede par baat karte hain to kehte hain Hadith dikhao. Jub hadith or qurani ayat dikhai jati hai to topic ko ghuma kar naya objection le aayinge lekin apni Jahalat or

Bidatiyana tarz e amal ko

tabdeel nahi karenge. Is se

sabit hua keh Ibn al Jauzi k mutabiq Imam Ghazali (JO KEH SUFI THAY ) (WAHABI/DEOBANDI sufiyon ko kya kya kehte hain yahi saboot kafi hai

unke BIDATI or Khawarij

hone kay proof k tor par). Or yahi tarz-e-amal unka aaj bhi hai. FAISLA AP SUB K APNE

IMAN PAR.

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post-14650-0-58565100-1416751785_thumb.jpeg[attachment=69784: Edited by wasim raza

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