Jump to content

Kya Quran Shareef May 'shaheed" Kay Lafz Say Hazir O Nazir Muraad Lena Sahe Hay?


Recommended Posts

Please Do Not Respond To My Posts Until I Confirm That My Response Is Fully Complete. I Want To Make Sure We Have A Detailed And Comprehensive Dicussion On The Subject Where Your Material Is Adressed In Detail.

 

 

You questioned: "Did the Prophet (sallallahu alayhi was'sallam) approve of the hearing and seeing type of witnessing if not negate it?" No Prophet (sallallahu alayhi was'sallam) did not explicitly state that he will be hearing seeing type of witness in that Tafsir. And why are you even asking me this question any way? Did I claim that this Tafsir of Prophet (sallallahu alayhi was'sallam) refutes those who say Prophet (sallallahu alayhi was'sallam) is not Hazir Nazir? You employed the Tafsir issue: "Moreover our Holy Prophet Sallallaho Alayhi Wasallam has himself explained the verse 143 of Surah Baqara hence presenting another Tafseer , that goes totally against it is unacceptable." to argue that a Tafsir of verse which states Prophet (sallallahu alayhi was'sallam) is Hadhir Nadhir/hearing seeing type of witness is unacceptable. It can only be unacceptable to a Muslim when the Tafsir we the Muslims present contradicts what Prophet (sallallahu alayhi was'sallam) interpreted. When i questioned: "Prophet (sallallahu alayhi was'sallam) gave interpretation of the verse but did he negate the hearing and seeing type of witnessing?" Purpose was that you will realize that Prophet (sallallahu alayhi was'sallam) has not negated the hearing seeing type of witnessing. Which you know that Prophet (sallallahu alayhi was'sallam) has not negated this. So how can you reject the Tafsir of Muslims when it does not contradict what Prophet (sallallahu alayhi was'sallam) has stated. How can a Tafsir of Quran which is supported by Quran be unacceptable to you when it is not in contradicting what Prophet (sallallahu alayhi was'sallam) stated? You don't need to question me if Prophet (sallallahu alayhi was'sallam) proved hearing seeing type of witness from this tafsir because I didnt present it has evidence to prove that Prophet (sallallahu alayhi was'sallam) is seeing hearing type of witness. I questioned you to establish the reality of the meaning of verse, to prove to you that you have rejected Prophet being Hadhir Nadhir based on evidence which does not contradict or refute Hadhir Nadhir. Tafsir of Prophet (sallallahu alayhi was'sallam) would only refute Hadhir Nadhir if he stated he is not hearing seeing type of witness. Nature of Quran is Jawami Al Kalim meaning it is written short but has widest meanings: "I heard Allah's Apostle saying, "I have been sent with Jawami al-Kalim, and I was made victorious with awe (caste into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand." Muhammad said, Jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet." [Ref: Bukhari, B87, H141] Interpreting verses of Quran in light of other verses is not going against the interpretation of Quran. But interpreting verses of Quran in light of Quran is according to Jawami al Kalim nature of Quran. Prophet (sallallahu alayhi was'sallam) only gave one interpretation from Quran from the wide meanings he explained one. We cannot limit restrict to one meaning which Prophet gave. The Rawafiz - Shia they take the ahadith of cloak in whch Prophet (sallallahu alayhi was'sallam) covered Hadhrat Ali, Fatimah, Hassan, Hussain (Allah be pleased with all of them) and recited the verse of tatheer. They say on basis of this that these people were the intended members of Ahli bayt and not wives of RasoolAllah (sallallahu alayhi was'sallam). To prove to them that wives of Prophet (sallallahu alayhi was'sallam) are also Ahli Bayt what do you and what do we the Muslims do? We go back to Quran and not restrict our selves to hadith only. We quote the entire verse 33:33 and say wives are also Ahli Bayt. Just to refute the creed of Muslims you have adopted the methodology of Rawafiz. That you want to stick to hadith only and ignore the book of Allah.

 

Your question: "How does the understanding that Prophet (sallallahu alayhi was'sallam) was sent as a hearing seeing type of witness go in favour of the Tafsir which Prophet (sallallahu alayhi was'sallam) gave?" Who said it goes in favour and who presented it as evidence to prove Prophet (sallallahu alayhi was'sallam) is a hearng seeing type of witness? No one, then why are you questioning me. I questioned you to establish your fault because you was using this Tafsir to refute seeing hearing type of witnessing of Prophet (sallallahu alayhi was'sallam) saying that any tafsir other then the one in hadith is against Prophet's (sallallahu alayhi was'sallam) tafsir. My objective was to establish the Tafsir does not refute our aqeedah hence why would you consider anything unacceptable when it does not contradict Prophetic Tafsir. I established that Quran has many meanings a verse can be interpreted to mean many things. If our tafsir contradicts what Prophet said then you have a point but if it doesnt and which it doesnt contradict then how can you say aqeeday of hazir nazir is unacceptable.

 

You wrote: "I mean how can you deduce the meaning of Hazir o Nazir for the word "Shahid" from  Prophet (sallallahu alayhi was'sallam')'s own Tafsir when he did not give such a meaning himself?" Here pay attention let me establish something for you. Allah (subhanahu wa ta'ala) states in Quran: “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] Because Prophet (sallallahu alayhi was'sallam) will be bearing witness on the day of judgment, Allah (subhanahu wa ta'ala) has sent him to earth to be a witness with eyes, and ears, hearing and seeing: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] Or are you going to argue Prophet (sallallahu alayhi was'sallam) was sent as a witness without eyes, ears and without the ability to hear and see? O now you can interrogate me how these two verses mean seeing hearing type of witness. Now because he was sent as a WITNESS Allah (subhanahu wa ta'ala) questions Prophet (sallallahu alayhi was'sallam) about what the angles are arguing about. And Allah the all knower didnt ask because Allah didnt know, Allah asked for a purpose. Prophet said he doesnt know what they are arguing about. The rest read the hadith: Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Allah (subhanahu wa ta'ala) granted all the knowledge in earth and universe to Prophet (sallallahu alayhi was'sallam) in an instant and then asked again but this time he knew all: He (i.e. Allah) said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, ..." [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Mukhtasar, Prophet has been sent as a witness to earth and he has been made witness to all the events in an instant.

 

You wrote: "I mean how can you deduce the meaning of Hazir o Nazir for the word "Shahid" from  Prophet (sallallahu alayhi was'sallam')'s own Tafsir when he did not give such a meaning himself?" To answer you question. Allah (subhanahu wa ta'ala) has stated: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] First of all lets be logical and not closed and narrow minded. Lets take Shahid in meaning of Witness. A witness must possess atleast two qualities and a kamil will have three essential qualities. A witness must be hazir/present and must be able to see/nazir the events he is witness on. You are witness to the discussion we are having on IslamiMehfil because you are Hazir and because you are Nazir. If you was not Hazir as a creation as a human/Jinn/animal/insect/bird/ etc... that will mean you don't exist. Therefore two most essential qualities for a WITNESS are being HAZIR and NAZIR. In dua of Janaza the word Shahid has been used to mean opposite of ghayb - present. Dua begins, Allahum maghfirli hayyitina wa mayyitina wa shahidina wa ghaybina wa sagheerina wa kabeerina ... which means Allah forigve our alive and dead and present and absent and young and old, those who are males and females. Note here the opposite are mentioned, opposite of dead is alive, opposite of young is old, opposite of male is female, opposite of ghayb (i.e. absent) is present (i.e. Shahid). And note the word Shahid was used for the living who are present in the funeral and ghayb for those who are not. Now tell me when Prophet (sallallahu alayhi was'sallam) bare witness in defence of the Ambiyah will he not be present and will he not be seeing/hearing? From the Tafsir which he gave isn't it obvious that he has to be present and hearing/seeing/speaking/understanding/knowing  on the day of judgment and as result of these he will testify on the day of judgment. You claimed to have study concept of Hazir Nazir and fact is you don't know head or tail of the issue. You don't know with what part of Hazir Nazir you should agree or what you should disagree with. Pay attention to this, Prophet (sallallahu alayhi was'sallam) said he will bare witness on the day of judgment. This means he will be Hazir on the day of judgment and seeing, hearing, talking, speaking, answering, understanding, and defending the Prophets. Every creation which is Shahid must also be HAZIR in the creation in some form. Metaphorically speaking you are barking up the wrong tree. The issue of Prophet (sallallahu alayhi was'sallam) in aakhirah being Hazir is not even contented by the foolish I think you are pretty reasonablly educated so why would you contend this beats me. I am ex-Deobandi my advice to you is first learn the real issue of IKHTILAF and then come to argue over it.

 

You wrote: "Moreover the other hadith which i have quoted substantiates my proof of using the word, "Shahid" to mean Witness based on the previous knowledge that Prophet (sallallahu alayhi was'sallam) had received through revelation and not "Actual" witnessing in the sense that you refer to. Please read the following hadith once again." It doesnt really matter if you take the word to mean Shahid or Hazir or Hazir/Nazir. The point is it can be easily established and no reasonable or rational or educated can contend with it. Shahid = Witness and witness has to be HAZIR/NAZIR. You don't even know this basic aspect and you earlier claimed that you have studied the subject. Witnessing is dependant upon two factors either you hear or you see then you can bear witness. Here the verse attests to witnessing after seeing: "He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!" [Ref: 12:26] And seeing of Prophet (sallallahu alayhi was'sallam) is stated: And say: "Do deeds! Allah will see your deeds, and (so will) his Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do." [Ref: 9:105] There are two possible things which you may have alluded to one, angels saying Prophet (sallallahu alayhi was'sallam): "Don't you know what they did after you!" and this issue has thoroughly answered and explained in this dicussion:http://www.falaah.co...ulghatul-hairan Firstly, you are writting something which is not established from your elders.

 

This issue has already been discussed in detail.It is more important that we concentrate on our own aqeeda. Even if that person is wrong, he does not represent the whole Jammat. Moreover I can quote 100s of such statements from the barelwi creed but i won't because i have read the following hadith:

"Abu Zarr reported that the Holy Prophet said: "No man accuses another man of being a sinner, or of being a kafir, but it reflects back on him if the other is not as he called him".Narrated by al-Bukhari.I hope you understand next time.
 
Then you said: 

It would be unjust to declare that Prophet (sallallahu alayhi was'sallam) didn't know something based on a question because the possibility of knowing and not knowing there. Also absence of clear explicit proof for knowing something is not criteria of not knowing........ Based on this fact should we assume these are meaningless? Let's be sensible and not make absence of clear, explicit evidence as a evidence of Prophet (sallallahu alayhi was'sallam) not knowing something. The possibility of knowing it but not declaring it on command of Allah is established from the verse of Quran: "Your companion [Muhammad] has not strayed, nor has he erred, Nor does he speak from [his own] inclination. It is not but a revelation revealed, Taught to him by one intense in strength." [Ref: 53:2/5]

You have taken the wrong meaning of the bolded portion:Imam Hafiz Ibn Kathir, says in the commentary of this verse (Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,

(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Hence there is no mention of knowing it and not declaring.On the contrary we fin the following hadith in Sahih Bukhari:
وَمَنْ حَدَّثَكَ أَنَّهُ كَتَمَ فَقَدْ كَذَبَ، ثُمَّ قَرَأَتْ: {يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ} [المائدة: 67]
[صحيح البخاري 6/ 141]
Who so ever narrates to you that he (Sallallho Alayhi Wa Sallam) concealed, then he has indeed lied. Then she recited "O Rasul! preach to them that which has been revealed to you from your Lord".
 
Yet again we find the following hadith:
 
Kharijah bin Zaid bin Thabit narrated that Yazid bin Thabit, who was older than Zaid, said: “We went out with the Prophet (ﷺ) and when we reached Al-Baqi’, we saw a new grave. He asked about it and they said: ‘(It is) so-and-so (a woman).’ He recognized the name and said: ‘Why did you not tell me about her?’ They said: ‘You were taking a nap and you were fasting, and we did not like to disturb you.’ He said: ‘Do not do that; I do not want to see it happen again that one of you dies, while I am still among you, and you do not tell me, for my prayer for him is a mercy.’ Then he went to the grave and we lined up in rows behind him, and he said four Takbir (i.e. for the funeral prayer).”
 
This hadith clearly shows that after the telling of the Sahaba Radiallahu Anhum , the  Prophet (sallallahu alayhi was'sallam) recognized her and the proof is " Whom Messenger of Allah knew (فَعَرَفَهَا رَسُولُ اللَّهِ صلى الله عليه وسلم) in another version of the hadith. Hence this hadith clearly proves that Prophet Sallallho Alayhi Wa Sallam is NOT Hazir o Nazir everywhere and neither has Ilm Ghayb.

 

In the end you said : What you have asked here is not really important because we the Ahle Sunnat Wal Jammat do not believe Prophet (sallallahu alayhi was'sallam) knew everything before the Akmaliat of his knowledge. We believe his knowledge was perfected when the last verse of Quran was revealed to him. Then Prophet (sallallahu alayhi was'sallam) knew everything which is in Lawh Al Mahfooz. To refute our aqeedah you need to quote those Ahadith which are about incidents which happened after the Quran was completed

 

First of all , According to Mufti Ahmad Yaar Khan, Hakim al-Ummah of Barelwis, our beloved Prophet (Allah bless him and give him peace) knew the Qur'an even before he was born. Just look at this absurdness.Now to answer your demand:

 

 

Hadrat Abdullah bin Abbas (r.a.) states that Surah Nasr is the last Surah of the Quran to be revealed, i.e. no complete Surah was sent down to the Holy Prophet after it.
Related by Muslim Nasai, Tabarani, Ibn Abi Shaibah, Ibn Marduyah.
 
According to Hadrat Abdullah bin Umar (r.a.), Surah Nasr was sent down on the occasion of the Farewell Pilgrimage in the middle of the Tashriq Days at Mina, and after it the Holy Prophet rode his she camel and gave his well known Last Sermon.
Related by Tirmidhi, Bazzar, Baihaqi, Ibn Abi Shaibah, Abd bin Humaid, Abn Yala, Ibn Marduyah.
 
Baihaqi in Kilab al-Hajj has related from the tradition of Hadrat Sarra bint-Nabhan (r.a.) the Sermon which the Holy Prophet gave on this occasion. She says: "At the Farewell Pilgrimage I heard the Holy Prophet (saws) say: 'O people, do you know what day it is?' They said: 'Allah and His Messenger (saws) have the best knowledge.' He (saws) said: 'This is the middle day of the Tashriq Days.' Then he (saws) said: 'Do you know what place it is?' They said: 'Allah and His Messenger (saws) have the best knowledge.' He (saws) said: 'This is Masharil-Haram.' Then he (saws) said: 'I do not know, I might not meet you here again. Beware, your blood and your honor are forbidden, until you appear before your Lord, and He questions you about your deeds. Listen: let the one who is near convey it to him who is far away. Listen: have I conveyed the message to you?' Then, when we returned to Madinah, the Holy Prophet passed away not many days after that."
 
If these traditions are read together, it appears that there was an interval of three months and some days between the revelation of Surah An-Nasr and the Holy Prophet's (saws) death, for historically the same was the interval between the Farewell Pilgrimage and the passing away of the Holy Prophet.
 
Now look at the following Hadith:
 
post-15519-0-57409700-1396191870_thumb.png
 
Hence your aqeedah has been refuted.The End.
 
 
 
Wa akhiru dawana anil hamdulillahi rabbil allamin

 

Wasallam.

 

 

 

 

 

 

 

 

Edited by Haq3909
Link to comment
Share on other sites

 

Salam,

 

My response is now complete and you may reply but remember these points:

 

1.) You have to reply to ALL hadith

2.) You have to support your arguments with quotes from the great Muffasirs, Muhadiths and Fuqahaa as i have done WITHOUT self-interpretation.

 

If you can't do this, then don't bother replying.

 

Wasallam.

Link to comment
Share on other sites

I Am Writting Reponse It Will Take Atleast A Week To Fully Complete And I Suspect It Will Be 30 Plus A4 pages.

I apologise for this news, but my response just has reached 30 A4 pages and I am not even half way through completing my response therefore I revise my original estimate and say 50 A4 pages.

Edited by MuhammedAli
Link to comment
Share on other sites

Salam,

 

Kya is may Hazir o Nazir ka matlab hay?Nahi na.

الشہود والشہادۃ الحضور مع المشاہدۃاما بالبصر او بالبصیرۃ

شہود اور شہادت  کا معنی ہے   بصر یا بصیرت کے ساتھ مشاہدہ  فرماتے ہوئے حاضر ہونا

ہم سے کیا بحث کرتے ہو جو اعتراض کرنا ہے امام راغب اصفہانی علیہ الرحمہ پر کرو

Edited by Khalil Rana
Link to comment
Share on other sites

Salam,

 

May In Sha' Allah aap ko jawab donga ankareeb.Waisay bhi aap ki kuch batay upar walay post may discuss huwi hay.

 

Wasallam.

 

جواب کامنتظررہوں گا۔کہیں

 

Haq3910

بن کرجواب نہ دینا۔کیونکہ آپ

 

کے یہاں حق کے ماڈل بھی بڑی جلدتبدیل ہوتے ہیں۔

Edited by Saeedi
  • Like 1
Link to comment
Share on other sites

 

ALLAH

attachicon.gif1.jpg

attachicon.gif2.jpg

attachicon.gif3.jpg

attachicon.gif4.jpg

attachicon.gif5.jpg

 

Salam,

 

Bismillah. Alhamdulillah. Was salatu was salamu 'ala Rasoolillah. Amma ba'd.

 

Bhai Saeedi Sahb.Is jawab kay likhnay may , may nay apnay eik bhai say bhi kuch hawalay liyay hay.Allah Ta'ala unhay jazai khair ata farmayay.May aap kay har paragraph ka jawab tarteebwar dena chahu ga.Afsoos to mujhay is baat ka hay kay aap nay sab dalail Ja Alhaq say liyay hay jis ka bohat dafa rad ho chuka hay:

 

1.) AAP nay shuru may Surah Al-Baqarah ki Ayat 143 ka Hawala diya aur saat hi sirf Tafseer Tabari ka hawala diya.Kya hi acha hota kay aap Tafseer Ibn Kathir , Tafseer Aloosi , Dur e Mansoor aur Rooh-ul-Mainay ki tafseer be peesha karlatay to baat khud hi wazay ho jati.Doosri baat yay kay aap nay Phir Surah Tauba ki ayat 105 kay teht Imam Razi ki tafseer peesh ke aur phir Surah Al-Nisa ki ayat 41 kay teht Hafiz Ibn Kathir Rehmaullah ki tafseer peesh ki.AAP nay insab say Hazir O Nazir ka aqeeda sabit karni ki koshish key jis may aap In Sha' Allah kamyab nahi hosaktay.

 

> AAP zara Surah Al-Nisa ki ayat 41 kay teht Imam Ibn Jarir Tabari ki tafseer bhi dekhay jo may nay apni sab si pehli post may peesh ki hay.

> AAP zara Surah Al-Nisa ki ayat 41 kay teht Imam Razi ki tafseer bhi dekhay jo may nay apni sab si pehli post may peesh ki hay.Woh kehtay hay :

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

>Kash aap yay bhi dekh letay kay Surah Tauba ki ayat 105 ka Shan-e-Nuzool kya hay.Aur agar aap is say Hazir O Nazir ka matlab lay rahay ho , to yaad rakhay kay is may "Momin" bhi shamil hay , to phir to har momin bhi Hazir O Nazir huwa.

>Akhri baat yay kay aap nay Surah Al-Nisa ki ayat 41 kay teht Tafseer Ibn Kathir Ghalat peesh ki hay.

>Aur agar maan bhi lay kay amal peesh hotay hay , to us say sirf Ummat-e-ajabat kay baaz amal ki ijmali peeshi hi muraad hay jis ki tafseel meray guzishta posts may guzar gay hay.Is may kafiro waghaira....kay amaal nahi.

>Akhri baat yay kay Gawahi kay liyay Hazir O Nazir hona zarori nahi.May nay upaar do hadeethay peesh ki hay jis may Sahaba nay baghair dekhay gawahi dee.

 

2.) AAP nay jo Hazrat Isa Alayhi Salam ka Surah Maida ki aya 117 say jo hawal diya , to aap ko yaad hona chahiyay kay Hazrat Isa Alayhi Salam kay yahi alfaaz AAP  (saw) nay apnay liyay is dunya may bhi aur akhiraat(Hoz e Kausar) may bhi dohrai.Mulhaiza ho Surah Al-Nisa ki ayat 41 kay teht Imam Razi, Imam Tabari aur Hafiz Ibn Kathir ki tafseer.AAP nay apnay hi tang pay kularhi mar de hay.Bas jo mana aap nay Hazrat Isa Alayhi Sala kay liyay liya , wohi matlab aap  (saw)  kay liyay bhi lena hoga.

 

3.) Teesri baat yay kay Agar كُلَّ شَىْ say Muraad SAB KUCH janay kay hay, to phir in ayat par ghor farmayay.

 
 
Hazrat Musa Alayhi Salam kay liyay bhi كُلَّ شَىْ aya hay(16:154)
 
ثُمَّ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحْسَنَ وَتَفْصِيلًۭا لِّكُلِّ شَىْءٍۢ وَهُدًۭى وَرَحْمَةًۭ لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ
 
 
Poori Insaniyaat kay liyay  bhi كُلَّ شَىْ aya hay(17:12)
 
وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ ۖ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةًۭ لِّتَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ وَكُلَّ شَىْءٍۢ فَصَّلْنَـٰهُ تَفْصِيلًۭا
 
Dhul Qarnain kay liyay bhi كُلَّ شَىْ aya hay(18:84)
 
إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَـٰهُ مِن كُلِّ شَىْءٍۢ سَبَبًۭا
 
To kya AAP Sallallaho Alayhi Wasallam , Poori Insaniyaat , Hazrat Musa Alayhi Salam aur Dhul Qarnain ka Ilm barabar huwa? MazAllah.
 
AB zara in tamam Hazrat ki Surah 16 Verse 89 may  كُلِّ شَىْ ka matlaab check karay.:
Tabari, Zamakhshari, Razi, Qurtubi, Baydawi, Jalal al-Din Mahalli and Jalal al-Din al-Suyuti, Fayruzabadi, Shawkani, Baghawi, Khazin, Ibn al-Jawzi, al-Nasafi, Abu Hayyan, Abu al-Sa'ud, Isma'il al-Haqqi, Tabrani ....
 
post-15519-0-83842100-1396783293_thumb.png
 
 
4.) Un Murtadeen kay chehray bhi Roshan hongay jaisay may nay Mawtta Imam Malik ha hawal diya hay.
 
5.) AAP nay jo "kya aap nay nahi dekha/Alam Tara" wali ayat say jo istidlal kiya hay, to woh bohat bari ghalti hay.
 

☛ Al-Qurtubi ki “Tafsir”:
الأولى: قوله تعالى: { أَلَمْ تَرَ } أي ألم تُخْبَر. وقيل: أَلَمْ تَعْلَم. وقال ابن عباس: أَلَمْ تسمع؟
 
 
☛ An-Nasafi ki “Tafsir”:
والمعنى إنك رأيت آثار صنع الله بالحبشة وسمعت الأخبار به متواتراً فقامت لك مقام المشاهدة
 
 
☛ Al-Baydawi ki tafseer:
{ أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَـٰبِ ٱلْفِيلِ } الخطاب للرسول صلى الله عليه وسلم، وهو وإن لم يشهد تلك الوقعة لكن شاهد آثارها وسمع بالتواتر أخبارها فكأنه رآها،
 
 
☛Ar-Razi ki tafseer:
الأول: لم قال: { أَلَمْ تَرَ } مع أن هذه الواقعة وقعت قبل المبعث بزمان طويل؟ الجواب: المراد من الرؤية العلم والتذكير، وهو إشارة إلى أن الخبر به متواتر فكان العلم الحاصل به ضرورياً مساوياً في القوة والجلاء للرؤية،
 
 
Kisi eik Mufasir Nay bhi woh maina nahi liyay jo aap nay liyay hay.
 
Phir Para 29 may Surah Nuh ki yay ayat dekhay:-
 

Alam taraw kayfa khalaqa Allahu sabAAa samawatin tibaqan( Ay Insaan! Kya tum nay nahi dekha......)

 

To kya hum nay dekha hay?Kya humay bhi yaad dilaya ja raha hay kay hum nay bhi dekha hay?Ajeeb istidlal hay aap ka.

 

 

6.) Aur aap nay jo Surah Yusuf ki ayat 102 peesha ki hay aur us say jo istidlal liya hay to aye zara tafsir ko bhi dekh lay:

 

 

☛ Imam Ibn Jareer Tabree nay kaha
يقول: وما كنت حاضراً عند إخوة يوسف، إذ أجمعوا واتفقت آراؤهم وصحّت عزائمهم علـى أن يُـلقوا يوسف فـي غيابة الـجبّ،
 
 
☛Ibn Kather nay kaha
{ نُوحِيهِ إِلَيْكَ } ونعلمك به يا محمد؛ لما فيه من العبرة لك، والاتعاظ لمن خالفك { وَمَا كُنتَ لَدَيْهِمْ } حاضراً عندهم، ولا مشاهداً لهم
 
☛Tafsir Jalayn nay kaha
{ ذٰلِكَ } المذكور من أمر يوسف { مِنْ أَنبَآءِ ٱلْغَيْبِ } أخبار ما غاب عنك يا محمد { نُوحِيهِ إِلَيْكَ وَمَا كُنتَ لَدَيْهِمْ } لدى إخوة يوسف { إِذْ أَجْمَعُواْ أَمْرَهُمْ } في كيده أي عزموا عليه { وَهُمْ يَمْكُرُونَ } به أي لم تحضرهم فتعرف قصتهم فتخبر بها، وإنما حصل لك علمها من جهة الوحي.
 
Aur yahi matlab Baydawi , Ibn Jowzi aur Nafasi nay diya hay.Is say bilkul bhi aap ka aqeeda sabit nahi hota.
Kisi nay bhi yay nahi kha kay aap nay in waqiat ko ruh ki nakh say dekha.Balkay Surah Al-Qasas may Hazrat MUsa Alahyi Salam kay waqiah may Allah Ta'ala nay Ruku 5 may farmaya "aut tu na tha magrabi kinaray par jab hum nay Musa ko hukm beja aur na tha tu shahideen may say".Idhr to saaf nafi hogai to jismani ankh ya rooh ki ankh say dekhnay ki baat hi khatam.
 
7.) Jaha tak Surah Maida ki ayat number 109 ka taluq hay to zara in tafaseer ko parh lay:
Tafseer Khazin , Siraj-u-Muneer,Tafseer Kabir,Madarik,Ibn Katheer. AAP nay jo Nisyaan ka kaha hay , to yay Qaul aksar tafasir ka kamzoor hay mutabar tafasir kay muqablay may.Aur doosra kya Huzoor  (saw) par bhi khof aur hiraas hoga is din?Is ka koi saboot hay?
 
8.)AAP nay jo Nuh ALayhi Salam ka jo hawal diya , to hum to us say bhi itifak kartay hay kay aap  (saw) Quran may jo ilm tha , us ki bunyaad pay gawahi dengay aur nay kay asal mushahida kay bunyad pay.
 
9.) Akhir may aap nay bohat ghataya harkat ki hay.May nay aap say hadeeth mangi thee aur aap upar say mujhay Sheikh Abdul Qadir Jilani Rehmaullah ki ibaraat peesh kar dee jo kay khud Sharee Hujjat nahi.Chalo un ka aqeeda bhi sun lo:
 
post-15519-0-35535200-1396789644_thumb.png
 
Wasallam.
 

 

Edited by Haq3909
Link to comment
Share on other sites

(saw)

 

چل مرے خامہ بسم اللہ

attachicon.gif1.jpg

attachicon.gif2.jpg

attachicon.gif3.jpg

attachicon.gif4.jpg

attachicon.gif5.jpg

attachicon.gif6.jpg

attachicon.gif7.jpg

attachicon.gif8.jpg

attachicon.gif9.jpg

attachicon.gif10.jpg

 

Salam,

 

Bismillah. Alhamdulillah. Was salatu was salamu 'ala Rasoolillah. Amma ba'd.

 

AAP nay to bari chalaki say kaam liya hay jaisa aap pehlay bhi kartay huway arahay hay , kabhi apnay naam badal kay to kabhi adhi ibaraat laga kay(jis may bhai KalaHazrat nay aap ki khoob pitai ki) aur kabhi idhr udhr ki batay.

 

AAP nay abhi tak mujhay in sawalo ka jawab nahi dia.

 

1.) Sab say pehlay to aap mujhay ya batai kay aap akhir Woh Janaza wali hadeeth say sabit kya karna chahtay hay?

 

2. ) Surah Tauba ki ayat 105 may munafiqo ki taraf ishara hay jis say aap bhi mutafiq hay.Ab batai kya apkay Ala Hazrat Momin thay ya nahi?Agar is say aap Hazir O nazir sabit kar rahay ho , to phir to har Momin ko bhi Hazir o Nazir samjna hoga.Phir is may aap  (saw) ki kya taksees.MazAllah.

 

3. )Sab say aham baat yay kay amaal ki peeshi ko hazir o nazir say link karni ki koshish na karay.May nay pehlay bhi kaha hay kay yay peeshi Ijmali hay.Yay aap nay jahalat ka sabot peesha kiya hay.Agar Saeedi Sahab kay samnay eik register peesh kar diya jai jis may sab Islamimehfil kay members kay naam aur activities hay , to kya is ka yay matlab hay kay Saeedi sahib nay un sab activites ka khud mushahida kiya hay?AAP (saw) par hamaray amaal Farishtay peesh kartay hay , na kay who khud mushaida kar rahay hay.Peesh karna aur khud mushaida karnay may farq hay Saeedi sahib.Agar AAP (saw) khud hamaray sab amaal ka mushaida kar rahay hay , to Farishto ki peeshi ki kya zaroorat?Doosri baat yay kay kya  AAP  (saw)  par jo amaal ki peeshi hay , to kya is may kafiro kay amaal shamil hay?Agar nahi , to phir un par gawahi ka kya huwa?

 

4. ) AAP nay Kull Shay walay portion may Hazrat Muadh Bin Jabal walay Hadith ka jwab nahi diya.

 

5. ) AAP nay mujhay Molana Sarfaraz Khan Safdar Rehmaullah kay pages 130 ka hawala diya. Zara page 129 bhi phar lay kay woh "rooyat" say muraad kya lay rahay hay.Baki jo aap nay Tafseer Sawi ka jo hawal diya hay , to may isay nahi manta.Ya toh barelwio ka kaam hay , kay har jaga eik Sufi ki tafseer peesh kardo.Mujhay jayad aur Mashoor mufasireen kay qaul dikhao.

 

6. ) Jo hauz e kawthar wali hadeeth hay , to sab hadeeth may na hi murtadeen ka zikr hay aur na hi munfaiqeen balkay kuch hadeeth may biddatio ka bhi zikr hay.Ab aap nay jo upaar deobandi keh kay hamay pukara hay , to ab zara khud dekho kay kinho nay kaha kay unkay chehray chamaktay hongay.Aur phir yeh bhi batana kay gustakhi kis nay kee? 

 

post-15519-0-88450700-1397374310_thumb.png

post-15519-0-62300500-1397374339_thumb.png

 

Jee janab kya huwa ab?Agar Tora sa bhi ishq e rasool  (saw) hay , to apni kahe huwi batay wapas lay lo warna 

لعنت اللہ الا لکازبین.

 

 

7. ) Aur aap nay jo "Agrifuhum" say jo "pehchanta ho" ka matlab liya to yay ghalat hay.Asal tarjama hay "pehchan longa".Aur doosri baat jo aap nay kahi kay aap  (saw)  isi dunya may unkay baray may bata rahay hay to yeh bhi do dekhay kay aap  (saw) nay isi dunya may isi hadeeth may yeh bhi to farmaya kay "aap unko nahi pehchantay".Aur doosri baat yay kay , kay khabar dena ijmali hay.Baki tafseel "la tadri" may kay kay woh kon log hongay , naam kya hoga?kabeela waghaira.Yay us waqt mushahida say hi pata chali gay.

 

8. ) AAP nay meray kisi bhi peesh ke huwi tafseer ka jawab nahi diya.Shabash.

 

9. ) May nay aap say kaha tha kay Imam Razi ki Surah Al-Nisa ki ayat 41 ki tafseer bhi parh lay:Is may Hazrat Isa Alayhi Salam ki shahadat ka jawab hay.

 

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
 
Kya aap yeh kehna chah rahay hay kay Hazrat Isa Alayhi Salam asmano par uthnay ka baad bhi takreeban 600 saal tak apni ummat kay gawah thay(yani mushaida kar rahay thay)?

 

 

Wasallam.

Edited by Haq3909
Link to comment
Share on other sites

haq 3909,   molvi qasim nanotvi,siddik bhopali,aur moulvi ashraf ali thanvi nay ghair ALLAH say madad maangi,  in teenoon nay kia shirk kia ?

 

sirf haan   ya  naan main jawab dain.  agar shirk hay to aap mushrikoon kay followers hu ay,  aur agar shirk naheen hay to phir ham dono mil kar kehtay hain   YA GHOUSAY AZAM dastgeer.  

 

aik jawab laazmi dain, warna  logo  hata dain,  ya allah madad, baaqi shirko biddat

Link to comment
Share on other sites

 

Salam,

 

Bismillah. Alhamdulillah. Was salatu was salamu 'ala Rasoolillah. Amma ba'd.

 

AAP nay to bari chalaki say kaam liya hay jaisa aap pehlay bhi kartay huway arahay hay , kabhi apnay naam badal kay to kabhi adhi ibaraat laga kay(jis may bhai KalaHazrat nay aap ki khoob pitai ki) aur kabhi idhr udhr ki batay.

 

______________________________________________________________________________________________________

 

Jee janab kya huwa ab?Agar Tora sa bhi ishq e rasool  (saw) hay , to apni kahe huwi batay wapas lay lo warna 

لعنت اللہ الا لکازبین.

 

 

Wasallam.

 

 

یہ شخص بنام " حق 3909" خود تو دوسروں پر اِس طرح کے الزامات لگا رہا ہے مگر خو کیا کررہا ہے ذرا اِس پوسٹ میں ملاحظہ کرلیں۔ یہ لوگ دوغلے ہیں اصل میں تو یہودیوں کا ہاتھ بٹا رہے ہیں۔ شرم مگر اِن کو نہیں آتی۔۔۔

 

LINK:

 

http://www.islamimehfil.com/topic/22025-wahabi-deobandi-ebarat-or-un-ka-difa-mean-deobandi-wazahat/page-7

 

 

Link to comment
Share on other sites

جزاک اللہ  ۔قبلہ سعیدی صاحب۔ اللہ آپ کے علم میں مزید برکت دے۔ آمین۔


کالے حضرت ساجد خاں کو طفل مکتب کہنا بھی آپ کا بڑا پن ہے۔ورنہ جو بحث ہوئی تھی، اس سے تو مجھے وہ علمی یتیم لگ رہا تھا۔


Link to comment
Share on other sites

 

ادھرآستم گرہنرآزمائیں

توتیرآزما ہم جگرآزمائیں

attachicon.gif16.jpg

attachicon.gif17.jpg

attachicon.gif18.jpg

attachicon.gif19.jpg

attachicon.gif20.jpg

attachicon.gif21.jpg

attachicon.gif22.jpg

attachicon.gif23.jpg

attachicon.gif24.jpg

attachicon.gif25.jpg

 

Salam,

 

Is thread ka maqsad "Shahid" ka sahi matlab bayan karna tha aur nay kay Hazir O Nazir kay mutaliq bhas.Baki bhas agar aap nay karni hay , to kabhi Sajjid Bhai say dobara mulakat karna.

 

Surah Al-Ahzab ki ayat 45-46 ki tafseer idhr peesh ki jarahi hay:

 

 

{ يٰأَيُّهَا ٱلنَّبِيُّ إِنَّآ أَرْسَلْنَٰكَ شَٰهِداً وَمُبَشِّراً وَنَذِيراً }

 

 

1.) * تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ) مصنف و مدقق 

{ شَاهِداً } قال سعيد عن قتادة: «شاهداً» على أمّته بالتبليغ إليهم، وعلى سائر الأمم بتبليغ أنبيائهم؛ ونحو ذلك }

 

2.) * تفسير جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ) مصنف و مدقق 

يقول تعالـى ذكره لنبـيه مـحمد صلى الله عليه وسلم: يا مـحمد { إنَّا أرْسَلْنَاكَ شَاهِداً } علـى أمتك بإبلاغك إياهم ما أرسلناك به من الرسالة

 

3.) * تفسير تفسير القرآن الكريم/ ابن كثير (ت 774 هـ) مصنف و مدقق 

فقوله تعالى: { شَاهِداً } أي: لله بالوحدانية، وأنه لا إله غيره، وعلى الناس بأعمالهم يوم القيامة، 

 

4.) * تفسير روح المعاني/ الالوسي (ت 1270 هـ) مصنف و مدقق 

فتأمل ولا تغفل، وقيل: المراد شاهداً على جميع الأمم يوم القيامة بأن أنبيائهم قد بلغوهم الرسالة ودعوهم إلى الله تعالى، وشهادته بذلك لما علمه من كتابه المجيد، وقيل: المراد شاهداً بأن لا إله إلا الله

 

5.) * تفسير التفسير الكبير / للإمام الطبراني (ت 360 هـ) مصنف و مدقق 

قَوْلُهُ تَعَالَى: { يٰأَيُّهَا ٱلنَّبِيُّ إِنَّآ أَرْسَلْنَٰكَ شَٰهِداً }؛ على أُمَّتِكَ وعلى جميعِ الأُممِ بتبليغِ الرِّسالةِ، 

 

6.) * تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق 

وأخرج عبد بن حميد وابن جرير وابن أبي حاتم عن قتادة رضي الله عنه في قوله { يا أيها النبي إنا أرسلناك شاهداً } قال: على أمتك بالبلاغ 

 

7.) * تفسير البحر المحيط/ ابو حيان (ت 754 هـ) مصنف و مدقق 

{ شاهداً } على من بعثت إليهم، وعلى تكذيبهم وتصديقهم، أي مفعولاً قولك عند الله، وشاهداً بالتبليغ إليهم، وبتبليغ الأنبياء قولك }

 

8.) * تفسير زاد المسير في علم التفسير/ ابن الجوزي (ت 597 هـ) مصنف و مدقق 

قوله تعالى: { يا أيُّها النبيُّ إِنَّا أرسلناكَ شاهداً } أَي: على أُمَّتك بالبلاغ

 

9.) * تفسير مدارك التنزيل وحقائق التأويل/ النسفي (ت 710 هـ) مصنف و مدقق 

{ يٰأَيُّهَا ٱلنَّبِىُّ إِنَّا أَرْسَلْنَـٰكَ شَاهِداً } على من بعثت إليهم وعلى تكذيبهم وتصديقهم أي مقبولاً قولك عند الله لهم وعليهم. كما يقبل قول الشاهد العدل في الحكم، وهو حال مقدرة كما تقول «مررت برجل معه صقر صائداً به» إي مقدراً به الصيد غداً 

 

Kisi nay bhi aap kay Mufti Ahmed Yar Khan Naeemi sahab ki tarha Hazir O Nazir ka matalb nahi liya hay.Pata nahi aap logo ka aqeeda kis say milta hay?

 

Wasallam.

Edited by Haq3909
Link to comment
Share on other sites

 

ادھرآستم گرہنرآزمائیں

توتیرآزما ہم جگرآزمائیں

attachicon.gif16.jpg

attachicon.gif17.jpg

attachicon.gif18.jpg

attachicon.gif19.jpg

attachicon.gif20.jpg

attachicon.gif21.jpg

attachicon.gif22.jpg

attachicon.gif23.jpg

attachicon.gif24.jpg

attachicon.gif25.jpg

 

Salam,

 

Hadeeth Hawd e Kauthar ki Sharah bhi dekh lay:

 

Mulla Ali Qari Rehmaullah:

 

post-15519-0-06217900-1398005914_thumb.png

 

Imam Nawawi Rehmaullah ki sharah:

 

post-15519-0-44659600-1398005954_thumb.png

 

Aur Hafiz Ibn Hajar Rehmaullah ki Sharah:(English may)[Arabi yaha say mulahiza ho:

http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=3630&BookID=33&PID=11961

 

Hafiz Ibn Hajar said in “Fath ul Bari” Kitab Riqaq Bab Kayfa Al-Hashr: 

“Firabri said that it is mentioned from Abi Abdillah Al-Bukhari from Qabisah that these (people) are those who became apostate at time of Abu Bakr and Abu Bakr fought them, meaning until they were killed and died on disbelief. Al-Isma’ili brought a full Isnad of that trough another way from Qabisah. Al-Khattabi said that none of the Sahabah did became apostate, only some hard Bedouins bringing no help to religion did became apostate, and this does not bring any blame on the famous Sahabah… 

 

And others said : the disbelief is on its apparent meaning, and the meaning of “my Ummah” is the Ummah of Da’wah (the community addressed by the Prophet saw.gif, meaning all mankind including disbelievers) and not the Ummah of Ijabah (the community who believed in the Prophet saw, meaning our community), and this is given precedence because of his saying in the Hadith of Abu Hurayrah : “Then I would say to them go away (Suhqan)” and this is also strengthened by the fact that their situation remained hidden to him, and if they were from Ummah of Ijabah, then he would know their situation as their actions are presented to him. 

 

And this (view) is refuted by his saying in the Hadith of Anas: “until I recognized them” (‘araftuhum) and the same in the Hadith of Abu Hurayrah. 

 

And Ibn Tin said that it is possible that they were hypocrites or doers of Kabair (major sins). And it has been said that they were people from hard Bedouins who entered Islam out of fear. 

Ad-Dawudi said: there is nothing preventing people of major sins and innovations to be from these people. 

 

And An-Nawawi said: And it is said they are the hypocrites and the apostate, and it is possible that they would be resurrected with Al-Ghurah wat Tahjeel (white blaze on the foreheads and white marks on the feet) because of them being from the Ummah generally, and he saw.gif will call them because of their marks that will be on them and he will be told: they changed after you, meaning they did not die on the apparent (Islam) on which you left them. 

 

‘Iyad and others said: And after this, their Ghurah and Tahjeel will disappear and their light will extinguish. 

 

And it has been said that there is no necessity for them to have marks, rather he saw.gif will call them from what he knew from their Islam. 

 

And it has been said that they are people of major sins and innovations who died on Islam, so we cannot be certain of their entry into fire, as it is permissible that they are first prevented from Al-Hawd as a punishment for them, then they are being forgiven. 

 

And it is not impossible that they have signs, so he recognizes them with their signs whether they were from his time or after him. 

 

And ‘Iyad, Al-Baji and others gave preference to the saying of Qabisah, the narrator of the narration, that they became apostate after him saw.gif, and the fact that he recognized them does not necessitate them to have marks, because it is a favour that shows the actions of the Muslim, and the actions of the apostate are cancelled, so he will recognize them individually and not because of their characteristics, (he will recognize them basing) on what they were before their apostasy. 

 

And it is not far that hypocrites from his time might be included in these people, and it will come in the Hadith of Shafa’ah that “this Ummah will remain with hypocrites inside it”, so this shows that they will be gathered with the believers and their individuals will be recognized, although they will not have these signs, and he will called those he will recognize, thinking that their condition upon which he left them in the world, did not change. 

 

As for including the people of innovations in this, then it is far because he called them: “My companions” and people of innovations innovated after him. And it has been answered by taking the meaning of companion in a general meaning, 

 

And this is also far because we do not say “Woe to you (Suhqan)” to a Muslim although he is an innovator. This has been answered that it is not forbidden to say that to someone known to be judged with punishment for his sins, then he will be saved with the Shafa’ah, then his saying “Suhqan” is acknowledging the decision of Allah with remain of hope, and likewise for people of major sins. 

 

And Al-Baydhawi said that his saying “apostate” is not a clear prove for their being apostate from Islam, rather it is a possibility, and it is also possible that it means they were sinners among believers, turning away from the right path and they changed good actions by evil ones. End of his words. 

Abu Ya’la narrated with a Hasan Isnad from Abu Sa’id : “I heard the Messenger of Allah saw.gif” … he mentioned the Hadith and he said : “O people, I will be your predecessor on the Hawd, when you will come, a man will say : “O Prophet of Allah, I am so and so ibn so and so” and another will say : “I am so and so (Fulan) son of so and so” and I will say : as for the genealogy I know it, but maybe you changed after me and became apostate.” 

 

And Ahmad and Al-Bazzar narrated a similar version from the Hadith of Jabir…” End of Ibn Hajar’s words 

 

 

Meray paas sab ki english translations mojood hay:Arabi say aap khud tarjama kar lay.Kisi nay bhi yay nahi kaha kay pehlay say AAP  (saw) ko Ilm tha.Ab batao , aap zyada jantay ho ya yeh hastiya?Akhir aap logo ka aqeeda kaha say aya hay?Brailey say?

 

Wasallam.

Link to comment
Share on other sites

 

786

 

Salam,

 

AAP ko to sharam ani chahiyay adhi ibaraat ka hawala denay may:Rooh ul Mainay ki poori ibaraat:

 

 وأشار بعض السادة الصوفية إلى أن الله تعالى قد أطلعه صلى الله عليه وسلم على أعمال العباد فنظر إليها ولذلك أطلق عليه عليه الصلاة والسلام شاهد. قال مولانا جلال الدين الرومي قدس سره العزيز في

 

Wasallam.

Link to comment
Share on other sites

Join the conversation

You can post now and register later. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
×
×
  • Create New...