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Haq3909

Hazir O Nazir Man Kr Ya-Rasool Allah Kehna Shirk Hay

50 posts in this topic

Salam,

 

Kuch time say Shahzad Sahab aur naam nehad Deo k Band aur kafi saray nai barelwi kehtay hay kay aap kay Molana Ashraf Ali Thanvi , Molana Rasheed Ahmed Gangohi aur Qasim Nanotwi Rehmuallah aur sab akabireen nay Rasoolallah (saw) say madad mangi , unko pukara , to yay bhi shirk hay flana flana....to iska jawab khud hi apnay akabireen say sun lo.

 

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Aur yahi baat apkay Molana Abdus Samee Rampoori jo kay apkay Ala Hazrat kay achay dost thay aur jinki kitaab ka akhir may 26 ulama ke taqreezay hay.

 

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Aur Apkay Ala Hazrat to Hazir kay sakht khilaf hay:

 

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Aur hamaray akabireen ka bhi yahi aqida hay:

 

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Hawalay detay detay shayd yay thread hi bhar jai.Ab kamazkam apnay Baro ki to baat maan lo .Barai Mehrbani neechay ultay jawab na day balkay apnay aqeeday ki isla karhay.Is may larai ki to baat hi nahi.

 

Wasallam.

Edited by Haq3909
Forum rules ka khayal rakhein. Next time badmazhab sites ke links ke sath images post kye tu without warning post delete ker di jaye gi.

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UPR K AITRAZAT KA JAWAAB SAEEDI BHAI YA KOI SENIOR MEMBRR TO DE DEGA

 

MAINE EK HAWALA DRKHA TALIMUDDIN KITAB YE MERE GHARPE HAI MAINE SOCHA PADHLU KYA LIKHA HAI KH20 NE MAINE SBSE PELE SHIRK WALA TOPIC OPEN KIYA MERE DIMAG ME TB SE EK KUCH SUWAAL HAI...

 

AB TUM DEOBAMDI HO TO PUCHLETA HU

 

SEHRA BANDHNA SHIRK,,,,,,, MAGR KAISE???

 

choti rakhna shirk??????

 

ABDUNNABI NAAM RAKHNA SHIRK ... YE MAINE BEHSHTI ZEWAR ME B PADHA HAI BEHASHTI ZEWAR K TO KYA KEHNE KHAIR.... TUM APNE AAP KO HANFI BATATE HO SUNA HAI DURRE MUKHTAR JINHO NE LIKHI UNKE WALID KA NAAM ABDUNNABI THA????

Edited by MunAAm Attari

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molvi ashraf ali aur qasim nanotvi nay jo madad mangee, wo kia samjh kar maangi.  kia un hoon nay shirk kia ya madad  sahee maangi.

 

main to ya jawaab maang raha hoon.

 

brailvee kia kehtay hain ya baad main wazahat ho ja ay gee.  aap pehlay mairay swaal ka jawaab dain. phir aagay chalain gay.

 

kia molvi ashraf ali thanvee ke tarah madad maang lia karoon. ya jawaab dain

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Salam,

 

Agar aap nay upar wali post ghor say parhi hoti , to aisa sawal kabhi na kartay.

 

Wasallam.

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جناب حق نمبر 3909صاحب یہ ناحق فارم کی کافی پرانی پوسٹیں ہیں


پہلے بھی کسی نے پوسٹ کی تھیں اس فارم پر ۔۔ اور اب آپ نے پوسٹ کر وہابیوں کی ہٹ دھرمی کا واضح ثبوت دیا


لگتا ہے جناب آپ ابھی تک اہلسنت و جماعت کے عقیدہ حاظر کو نہیں سمجھے آپ نام نہاد مناظر وہابی ساجد خاں وغیرہ کی باتوں میں 


آ کے ان کو پوسٹیں یہاں کاپی پیسٹ کرنا شروع کر دی


اور یہ فتاوی رضویہ کے غالبا وہ پیج ہیں جن میں ایک خط ہے جس کا جواب اعلی حضرت نے دیا تھا۔ اور وہابی نے وہی سوالوں عقیدہ مان کر ناحق فارم پر بھی پوسٹ کر دیا تھا۔۔۔۔۔۔۔۔۔۔۔پکا یاد نہیں جلد نمبر پتہ ہوتا تو کنفرم ہو جاتا


 


اور یہ مظہر مسعود وغیرہ کا جناب تعارف بھی کروا دیں کیوں انھوں نے خود حوالے لگائیں ہیں


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اسی طرح آپ انبیاء اولیاء سے مدد مانگنے پر بھی ہمارہ عقیدہ پڑھ لیں 


 


جناب حق صاحب سے گزارش ہے ساجد خاں وہابی عرف کالا حضرت سے فون پر بات کر کے پھر یہاں ریپلائی کریں تاکہ دوسروں تھریڈز کی یہاں بھی جواب نہ آنے کی صورت میں ٹاپک چینج نہ ہو ۔ابھی اور بھی بھائی رپلائی کریں گئیں سو جناب اگر اس مرتبہ غیر متعلقہ گفتگو شروع ہوئی تو بصورت تھریڈ ہی ڈیلیٹ ہوگا


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ان اﷲ قدرفع لی الدنیا فانا انظر الیہا والٰی ما ھوکائن فیہا الٰی یوم القیامۃ کانمّا انظر الٰی کفی ھذہ جلیان من اﷲ جلاّہ لنبیّہ کما جلّاہ لنبیّن من قبلہ

۔
بے شک میرے سامنے اﷲ عزوجل نے دنیا اٹھالی ہے اور میں اسے اور جو کچھ اس میں قیامت تک ہونے والا ہے سب کچھ ایسا دیکھ رہا ہوں جیسے اپنی ہتھیلی کو دیکھ رہا ہوں ،  اس روشنی کے سبب جو اﷲ تعالٰی نے اپنے نبی کے لیے روشن فرمائی جیسے محمد سے پہلے انبیاء کے لیے روشن کی تھی۔صلی اللہ تعالٰی علیہ وسلم۔
 
 
(کنزالعمال  حدیث ۳۱۸۱۰ و ۳۱۹۷۱     
   

 

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(bis)

فتاویٰ رضویہ ،جلد ۲۹ کے صفحہ ۲۰۴ سے صفحہ ۲۱۰ تک یہ سوال ہے، آگے صفحہ ۲۱۱ سے امام احمد رضا علیہ الرحمہ کا جواب شروع ہوتا ہے، دیوبندی جاہل نے یہ اعتراض اپنے فورم پر بھی ایک مرتبہ دیا تھا، ،وہاں جب اس خیانت کی طرف توجہ دلائی گئی تھی تو دیوبندیوں نے شرمندگی سےتھریڈ ہی غائب کردیا تھا۔

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دیوبندی مولوی اشرف علی تھانوی اپنی کتاب حیوٰۃ المسلمین میں لکھتا ہے کہ یا رسول اللہ صلی اللہ علیہ وسلم ، اگر آپ غائب ہوں تو موت آجائےاور دنیا تنگ وتاریک ہوجائے،تھانوی حضور صلی اللہ علیہ وسلم کو ہر جگہ حاضر وناظر مان رہا ہے۔

مولوی قاسم نانوتوی کہتا ہے، مدد کر اے کرم احمدی کہ تیرے سوا ۔نہیں ہے قاسم بے کس کا ئی حامی کار،

مولوی نانوتوی اللہ تعالیٰ کے سوا مدد مانگ رہا ہے۔

تھانوی ، حضور صلی اللہ علیہ وسلم کو دستگیر کہہ رہا ہے

مولوی احتشام الحسن کاندھلوی حضور غوث پاک رضی اللہ عنہ کا ایک عمل لکھ رہا ہے کہ آپ رسول اللہ صلی اللہ علیہ وسلم کومعین ومددگار مانتے ہیں۔

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NA HAQ KI TO HALAQ ME AB KAWWA ATAK JAYEGA :P

 

AB TO AAPKO JAWAAB MILGAYE AB MERA JAWAAB B DEDO NAHAQ DEOBANDI SAHAB :P

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اب اگر کہوں کہ یہ اس ناحق 3909 کی انتہائی ذلالت اور بے غیرتی ہے کہ ایک بات کا اب تک جواب نہیں دے رہا اور بار بار نئی نئی تاویلات پیش کئے جارہاہے، تو یہ کوئی غلط نہ ہوگا۔ آپ میں سے اکثر لوگ جانتے ہیں کہ تحزیر النّاس ( ستیا ناس ) کی تحریر پر اب تک یہ منہ چھپائے پھر رہا ہے ، اِن دیوبندیوں کے تھانوی نے "اسلام سے خارج" ہونے کا جو فتویٰ دیا ہے وہ انہی کے نانوتوی پر بھی لگتا ہے۔ ریفرنس کے لیئے یہاں دیکھیئے۔

 

LINK  -  Page No.7  and  Post # 122,  123:

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

 

LINK  -  Page No.3  and Post # 45

http://www.islamimehfil.com/topic/22019-kya-quran-shareef-may-shaheed-kay-lafz-say-hazir-o-nazir-muraad-lena-sahe-hay/page-3

 

 

 

 

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NA HAQ KI TO HALAQ ME AB KAWWA ATAK JAYEGA :P

 

AB TO AAPKO JAWAAB MILGAYE AB MERA JAWAAB B DEDO NAHAQ DEOBANDI SAHAB :P

 

 

 

 

(bis)

دیوبندی مولوی اشرف علی تھانوی اپنی کتاب حیوٰۃ المسلمین میں لکھتا ہے کہ یا رسول اللہ صلی اللہ علیہ وسلم ، اگر آپ غائب ہوں تو موت آجائےاور دنیا تنگ وتاریک ہوجائے،تھانوی حضور صلی اللہ علیہ وسلم کو ہر جگہ حاضر وناظر مان رہا ہے۔

 

Salam,

 

Khalil Rana Sahab , AAP nay intahai jahalat ka saboot peesha kiya hay kyon kay aap nay upar wali ibaartay nahi parhi.Is post ka maqsad ki hamaray akabireen ki ibaarto ki wazahat peesh karna tha.Ab sunno hamaray Hakeem Ul Ummat Molana Ashraf Ali Thanvi Rehmaullah ka aqeeda un ki akhri kitaab say.

 

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Is kay baad bhi agar Hat dharmi ka saboot peesh karna hay ,to aap ki marzi.

 

Wasallam.

Edited by Haq3909

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جناب حق نمبر 3909صاحب یہ ناحق فارم کی کافی پرانی پوسٹیں ہیں

پہلے بھی کسی نے پوسٹ کی تھیں اس فارم پر ۔۔ اور اب آپ نے پوسٹ کر وہابیوں کی ہٹ دھرمی کا واضح ثبوت دیا

لگتا ہے جناب آپ ابھی تک اہلسنت و جماعت کے عقیدہ حاظر کو نہیں سمجھے آپ نام نہاد مناظر وہابی ساجد خاں وغیرہ کی باتوں میں 

آ کے ان کو پوسٹیں یہاں کاپی پیسٹ کرنا شروع کر دی

اور یہ فتاوی رضویہ کے غالبا وہ پیج ہیں جن میں ایک خط ہے جس کا جواب اعلی حضرت نے دیا تھا۔ اور وہابی نے وہی سوالوں عقیدہ مان کر ناحق فارم پر بھی پوسٹ کر دیا تھا۔۔۔۔۔۔۔۔۔۔۔پکا یاد نہیں جلد نمبر پتہ ہوتا تو کنفرم ہو جاتا

 

اور یہ مظہر مسعود وغیرہ کا جناب تعارف بھی کروا دیں کیوں انھوں نے خود حوالے لگائیں ہیں

  attachicon.gifpost-1772-0-55063000-1300005963.jpg

اسی طرح آپ انبیاء اولیاء سے مدد مانگنے پر بھی ہمارہ عقیدہ پڑھ لیں 

 

جناب حق صاحب سے گزارش ہے ساجد خاں وہابی عرف کالا حضرت سے فون پر بات کر کے پھر یہاں ریپلائی کریں تاکہ دوسروں تھریڈز کی یہاں بھی جواب نہ آنے کی صورت میں ٹاپک چینج نہ ہو ۔ابھی اور بھی بھائی رپلائی کریں گئیں سو جناب اگر اس مرتبہ غیر متعلقہ گفتگو شروع ہوئی تو بصورت تھریڈ ہی ڈیلیٹ ہوگا

 

 Salam,

 

Janab Mughal Sahab hamay aap logo kay hazir o nazir aqeeday ka achi tarha say pata hay aur is thread ka maqsad aap logo ka aqeeda bayan karna nahi balkay hamaray akabireen ki ibartoo par jo aap logo nay istigasa ka ghalat ilzam lagaya hay , uski ki wazahat karna tha jo kay khud ap logo kay Molana Abdus Samee Rampuri nay kee hay.Agar aap unsay itifak kartay hay , to jagra hi khatam aur agar nahi to un pay ilzam lagao.Ya Rasoolallah  (saw) hamaray akabireen nay bhi kaha , leikin hazir o nazir aqeeday say nahi.

 

Wasallam.

Edited by Haq3909

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JB MERA AUR JAWAAB NAHI DENA TO QUOTE KISLIYE KIYA?????

Edited by MunAAm Attari

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WESE TUMHARI HALAQ ME AB KHALEEL BHAI KAWWWWWA ATQA HI DEGE JUST WAIT .... :P

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.

Salam,

 

Mughal Sahab say guzarish hay kay is banday ko thread say nikal day kyon kay yay topic pay baat nahi kar rahay.

 

Wasallam,

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MERE KHIYAAAL SE TUMEH FORUM SE HI BAN KRDENA CHAHIYEE AB WAJAH MAT PUCHNA.... KYU :P

 

AAJTAK TOPIC PR REHKR KITNE JAWAAB DIYE TUMNE??????

Edited by MunAAm Attari

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(bis)


جناب دیوبندی صاحب ! آپ لوگوں کی یہ پرانی عادت ہے کہ من گھڑت عقیدہ بنا کر اہل سنت کے سر تھونپ دیتے ہیں، اور پھر اُس پر شرک وبدعت کے فتوے لگاتے چلے جاتے ہیں،اور جھوٹ بول کر کہتے ہو کہ یہ مشرکین والا عقیدہ ہے جو کہ اہل سنت کہتے ہیں، استغفراللہ


یہی عقیدہ ہم دیوبندی اکابر کا لکھتے ہیں تو کہتے ہو کہ اس سے مراد توسل ہے ، یہ چالاکیاں یہاں تو بھولے بھالے لوگوں کے سامنے چل جائیں گی ، مگر روز حشر اس چالاکی کا جواب دینا پڑے گا۔


 


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قاسم نانوتوی کہتاہے کہ


رسول اللہﷺ کواپنی امت کے ساتھ وہ قرب حاصل ہے کہ اُن کی


جانوں کوبھی اُن کے ساتھ حاصل نہیں۔(تحذیرالناس:۱۴)۔


اس نظریہ کے ساتھ یارسول اللہ پکارنا شرک ہے یانہیں؟۔


 


رشیداحمد گنگوہی اورحسین احمدمدنی کہتے ہیں کہ


پیرکی روحانیت سے مریددورنہیں(امدادالسلوک،الشہاب الثاقب)۔


فرمائیے اس نظریہ کے ساتھ یارسول اللہ ،یاعلی،یاغوث پاک پکارنا شرک ہے یانہیں؟۔


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HAZIR-O-NAZIR

 
Masla Hazir-o-Nazir # 01

Aam tassur ye paya jata hai k jis zaat ko Hazir-o-Nazir kaha jaye "us zaat ka her waqt her jaga hona zarori hai."

Lihaza Allah k liye Hazir-o-Nazir ka lafz istemal karne se ye aeteraz warid hota hai k "zaat-e-Elahi her waqt her jaga mojood hai to her jaga kehne per Us k liye simt, makan aur jism manna pare ga jo k kufr hai kyonk Allah jism, makan, simt se pak hai."

Agar mazkoora aqeeda na ho tub b (ghalt mana mashoor hone k sabab) Allah k liye lafz Hazir-o-Nazir ka itlaq durust nhi. Lekin ye aqeeda zarori hai k "Allah ilm-o-qudrat k hawale se her jaga mojood hai."


Masla Hazir-o-Nazir # 02

Arabi ki maroof-o-moattabar lughat "Mukhtar-us-sahah" aur "Al-misbah-ul-Muneer" wagera main "Hazir" ka mana "Sehn, Nazdeeki, Samne mojood hona" aur "Nazir" ka mana "Aankh ki siyahi, Dekhne wala" hain.

In dono k lughvi aetebar se lafz "Hazir-o-Nazir" ka itlaq Rub taala k shayan-e-shan ho he nhi sakta.

Isi liye Quran hakeem jesi jama kitab main Hazir-o-Nazir ka lafz istemal nhi howa. Lihaza Allah k mojood hone ki sifat k mutalliq Quran-o-Hadees main lafz "Shaheed" aur dekhne ki sifat k mutalliq lafz "Baseer" aaya hai. Jo bila-shuba Allah tala ki shan k mutabiq hai.

Masla Hazir-o-Nazir# 03

Kisi jaga per Hazir-o-Nazir hona Khaliq ki nhi makhlooq ki sifat hai.
Lihaza jahan tak makhlooq ki nazr ehata kare wahan tak wo Nazir hai aur jahan tak tasarruf ker k ja sake wahan tak Hazir hai. Isi bina per aaj tak Ummat ka Huzoor k Hazir-o-Nazir hone per ijma hai.


Rehmatullil a'lameen sallAllaho alaehi wasallam tamam ummation balke tamam aalam k ahwal per Nazir hain aur Aap apne jism-e-athar k sath Apne Roza-e-anwar main mojood hain per jub chahen bi-ataye-Elahi kahin b tasarruf farma sakte hain aur Aap Nooraniat aur Roohaniat k aetebar se her jaga mojood hain.

Masla Hazir-o-Nazir# 04

Rasool-e-Arabi sallAllaho alaehi wasallam k Hazir-o-Nazir hone k aqeede k hawale se maktaba-e-fikr Ahl-e-hadus aur Deo-band ka inkar raha hai. Aaiye dekhte hain is hawale se Quran-o-Hadees kia kehta hai. InshaAllah ab is hawale se silsile ka aghaz kia jaye ga.

Hazir Nazir MustafaDaleel# 01 Hissa 1/2

Jaan lo k tum sub main Rasoolullah tashreef farma hain.
Surah-e-Hujuraat, aayat 7.

Mazkoora aayat k alfaz se saaf zahir hai k Rasoolullah sallAllaho alaehi wasallam humare darmeyan mojood hain aur Aap ka mojood hona jism-e-zahiri k sath nhi balke nooraniat aur roohaniat k aetebar se hai. Albatta chahen to jism-athar k sath b tashreef la sakte hain. Ye aayat aqeeda-e-Hazir-o-Nazir per wazeh dalalat kerti hai.

Motarizeen is wazeh daleel per ye aeteraz warid kerte hain k is aayat main "tum sub" se sirf Sahaba muraad hain na k tamam adwar k Musalman.

Hazir Nazir Mustafa Daleel#01 Hissa 2/2

Aeteraz ka jawab hai k Namaz, Roza wagera ka b khitab zahiran Sahaba se hota tha lihaza un ka itlaq sirf Sahaba tak hona chahye.
Lekin aisa hergiz nhi kyonk Quran ki her baat her hukm aik khas dour tak mehdood nhi. Lihaza is aayat ka b hukm mehdood nhi.

Ager bil-farz maan b lia jaye k sirf Sahaba se khitab hai tub b aqeeda-e-Hazir-o-Nazir sabit hota hai kyonk Aaqa ki hayat-e-zahiri main b tamam Sahaba khidmat-e-aqdas main hazir na rehte thay lekin jub aayat main khitab kia gaya to sub se kia gaya. Lihaza Aaqa ka mojood hona un sub k sath sabit howa.

Hazir Nazir Mustafa Daleel# 02 Hissa# 01

Aur youn he hum ne tumhen sub ummaton per afzal kia k tum logo per gwah ho aur ye Rasool tumhare gwah. 
Surah-e-Baqara, aayat 143.
Isi tarah Surah-e-Nisa aayat 41 hai.

Tafseer-e-Khazin, Dur-e-Manshoor wagera aur Tirmizi-o-Ibn-e-Maja ki Hadees ka khulasa hai k Qayamat main pichli ummaten Ambia per bohtan bandhen gi k Nabion ne un tak deen nhi pohnchaya tub Ambia ki tableegh-e-deen per ummat-e-Muhammadia gwahi de gi ye gwahi Aaqa k batane se ho gi. Is per aeteraz ho ga k unhon ne to Ambia ka zamana na paya tha tub Sarkar un tamam per gawahi dain ge.

Hazir Nazir Mustafa Daleel# 02 Hissa# 02

Maqam-e-ghor hai aqal walon k liye k yahan ilm-e-ghaib k sath aik aur masla hal ho gaya k Quran ne ummat aur Nabi dono ki gwahi ko bayan kia magar ummat ki gwahi ka moattabar na hona is waja se tha k ye gwahi suni hoi thi. Jub k Aaqa ki gwahi ka moattabar hona is baat ka wazeh ishara hai k Aap ne ba-noor-e-nabuwat tamam waqeat ko mulahiza kia tha yani Aap tamam aalam k ahwal per Hazir-o-Nazir hain.

Hazir Nazir Mustafa Daleel# 03 Hissa 1/2

Beshak Hum ne Tum ko bheja Hazir Nazir aur khush-khabri deta aur dar sunata aur Allah ki tarf us k hukm se bulata aur chmka dene wala aaftab.
Surah-e-Ahzaab, aayat 46.

Mazkoora aayat main lafz Shahid istemal howa jis ka tarjuma Hazir-o-Nazir kia gaya hai. Is pr pehle tafseeli kalaam kia ja chuka hai.

Magar is aayat main Aaqa ko Aaftab se b tashbih di gai hai. Suraj se tashbih dene ki aik hikmat guzishta silsila silsila-e-Nooraniat-e-Mustafa main Noor hone k hawale se bayan ki thi ab is ki aik hikmat Hazir-o-Nazir k hawale se mulahiza farmayen.

Hazir Nazir MustafaDaleel# 03 Hissa 2/2

Suraj se tashbih ki hikmat: Allah ta'ala ne Nabi-e-Rahmat sallAllaho alaehi wasallam ko Aaftab se tashbih de ker wazeh ker dia k ae logo! Ye na samajh lena k mera Mahboob Makka main ho ya Madina main Arsh per ho ya Farsh per to Us ki roohaniat aur nooraniat bus wahin tak hai balke jis tarah Suraj aik jagah hote howe tamam jihaton ko munawwar kerta hai usi tarah Mera Mahboob her jagah roohaniat k aetebar se mojood hai yani tamam cheezen Mere Mahboob ki zair-e-nazr hain.

Aur yahi Ahl-e-Sunnat ka Huzoor k her jagah Hazir-o-Nazir hone ka aqeeda hai.
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Haazir O Naazir k saboot Aayaat ki roshni main
Haazir k Mainey (Meaning) hain saamney Mojood hona,
Yaani Gayab na hona,

Naazir k chand mainey (Meaning) hain,
Dekhney waala,
Aankh ka Til,
Nazar,
Naak ki Rag,
Aankh ka Paani,

Jahaan tak hamari Nazar kaam karey wahaan tak Naazir hain,
aur jis jagah tak hamari Dastaras ho k Tasarruf karlen, wahaan tak hum Haaazir hain,

Aasmaan tak Nazar kaam karti hai wahan tak hum Naazir yaani dekhney waaley hain, Magar wahaan hum Haaazir nahin, q k wahaan hamari Dastaras nahin, aur jis Hujrey ya ghar main hum Mojood hain, wahaan Haazir hain, q k wahaan tak Hamari Puhanch hai,

Aalam main HAAZIR O NAAZIR k Sharai Maeney (Meaning) yeh hain k Qoowat-e-Qudsiyah waala ek hi jagah reh kar tamaam Aalam ko apney Kaf-E-Dast ki tarah dekhey aur Door-o-Qareeb ki Aawaazen suney ya ek Aan main tamaam Aalam ki ser karey, aur Sadha kos par Haajatmandon ki Haajat Rawai karey, yeh Raftar sirf Roohaani ho ya jism Misaali k saath ho, ya isi jism se ho jo Qabar main Madfoon ya kisi Jagah Mojood hai, in sab Maeney ka Saboot Buzurgaaney Deen k liye Quran O Hadees O Aqwaal-E-Ulama se hai..

Aayat#1:

Tarjuma: " Ae GAIB ki khabren Bataney waaley beshak hum ne tum ko bheja Haazir O Naazir aur khushkhabri deta aur Dar sunata, aur ALLAH ki taraf us k hukum se bulaata aur chamka deney waala Aaftaab"..
(Parah: 22, Surah Al Ahzaab, Aayat: 46)


Shaahid k Maeney (Meaning) Gawah k bhi hosaktey hain aur Haazir O Naazir bhi,

Gawah ko shaahid is liye kehtey hain q k woh Mohqay pe Haazir tha,

HUZOOR (ALEH SALAAM) ko shaahid ya to is liye Farmaya gaya, k Aap Dunya main Aalim E GAIB ko dekh kar Gawahi de rahey hain, warna Saarey Ambiya Gawah the, ya is liye k Qayamat main tamaam Ambiya ki Aeni Gawahi denge, yeh Gawahi bager dekhey nahin hosakti, isi tarah Aap ka Mubashir Aur Nazeer aur Daa'i Ali-ULLAH hona hai, k saarey Peghambaron ne yeh kaam kiye, Magar sun k kiye, aur HUZOOR (ALEH SALAAM) ne dekh kar kiye, isi liye Mairaaj bhi HUZOOR (ALEH SALAAM) ko huwi,

Siraaj Muneer Aftab ko kehtey hain, woh bhi Aalam main har jagah hota hai, ghar ghar main Mojood,

AAP (ALEH SALAAM) bhi har jagah mojood hain, Is Aayat k har Kalmey se HUZOOR (ALEH SALAM) ka Hazir O Nazir hona Saabit hai..



Aayat# 2:

Tarjuma: " Aur baat yun hi hai k hum ne tum ko sab Ummatiyon main afzal kiya, k tum logon par Gawah ho, aur yeh RASOOL tumharey Nigehbaan aur Gawah"..
(Parah#2, Surah Baqarah, Aayat# 143)


Aayat# 3:

Tarjuma: " To kesi hogi jab hum har Ummat se ek Gawah laaen aur Ae Mehboob tum ko un sab par Gawah O Nigehbaan bana kar laaen"..
(Parah#5, Surah#4, Aayat#41)


In Aayaton main ek Waqiyeh ki taraf Ishaara hai,

k Qayaamat k din degar Ambiya Karaam ki Ummaten Arz karengi, k hum tak TEray Peghambaron ne Teray Ehkaam na Puhnchaey they,

Ambiya E Karaam Arz karenge k Hum ne Ehkaaam Puhncha diye,

In ki Gawahi par Etaraaz hoga,

k tum ne in Peghambaron ka Zamana na paaya, tum Bager dekhay kesay Gawahi de rahey ho??,

yeh Arz karenge k hum se HUZOOR (ALEH SALAAM) ne Farmaya tha,

tab HUZOOR (ALEH SALAAM) ki Gawahi li jaegi,

AAP (ALEH SALAAM) 2 Gawahiyan denge,

ek to yeh k NABIYON ne Tableegh ki thi,

dusri yeh k yeh meri Ummat waaley Qaabil-E-Gawahi hain,

Pas Muqadma khatam,

Ambiya-E-Karaam k Haq main Degree,

Agar HUZOOR (ALEH SALAAM) ne Guzishta Ambiya ki Tableegh aur aaendah Apni Ummat k Haalaat ko khud chasham-E-Haq been se Mulaahizah na farmaya tha, to AAP ki Gawahi par Jarah q na huwi?? jesay k Ummat ki Gawahi par Jarah huwi thi,

Maaloom huwa yeh Gawahi dekhi huwi thi, aur Ummat ne jo Gawahi di thi, woh sun k di hi, Is se AAP (ALEH SALAAM) ka Haazir O Naazir hona Saabit hai..



Aayat#4:

Tarjuma: " Beshak tumharey pass tashreef lae, tum main se woh RASOOL jin par tumhara Mushqat parna Giraa'n hai"..

(Parah#11, Surah#9, Aayat#128)


Is Aayat se 3 tarah HUZOOR (ALEH SALAAM) ka Haazir O Naazir saabit hai,

ek yeh k Aayat ki Arabi main hai (Jaa'Qum), jis se muraad hai k yeh baat Qayamat tak k Musalmaanon se khitaab ki gai hai, k tum sab k Pass HUZOOR (ALEH SALAAM) tashreeef lae, jis se Maaloom huwa k HUZOOR (ALEH SALAM)har Musalmaan k pass hain, aur Musalmaan to Aalam main har Jagah hain, aur yaani phirHUZOOR (ALEH SALAAM) bhi har Jgah mojood huwe..


Dusra yeh Farmaya gaya Aayat ki Arabi main ( Min'An'Fusi'Qum ), Yaani, Tumhari Nafson main se hain, yaani In ka Aana tum main aesa haijesay jaan ka Qaalib main aanak Qaalib ki Rag Rag aur Rongtey main Mojood auur har ek se Khabar daar rehti hai, aesay hi HUZOOR (ALEH SALAAM) har ek k Fa'el se Khabar daar hain..


Acha aksar log kehtey hain k Upar waali baat ka matlab yeh hai k HUZOOR (ALEH SALAAM) tum main se ek Insaaan hain, to janaab agar yahaan yeh Muraad hoti to sirf(Min'Qum) bhi kaafi tha, par yahaan ALLAH TA'ALA ne Irshaad farmaya,(Min'An'Fusi'Qum)...


Teesra yeh k Farmaya gaya, In par tumhara Mushqat main parna Giraa'n hai, jis se Maaloom huwa, k hamari Raahat O Takleef ki har Waqt HUZOOR (ALEH SALAAM) ko khabar haitab hi to hamari Takleef se Qalb Mubarak ko takleef hoti hai, warna agar hmaari khabar hi na ho to Takleeef kesi, Yeh baat bhi Dar-asal pichli baat ka bayaan hi hai, k jis tarah jism k kisi Hissay ko dukh ho to ROOH ko takleeef hoti hai, isi tarah tum ko dukh dard ho to AAQA ko Giraani, is Karam k Qurbaan (Sallalaho Alehe Wassallam)..



Aayat#5:

Tarjuma: " Aur agar jab woh apni jaanon par Zulum karen to Ae Mehboob tumharey Huzoor haazir hon, phir ALLAH se Maafi chahen aur RASOOL in ki Shafa'at farma den, to Zarur ALLAH ko bohat Tobah karney waala Meherbaan paaen"..
(Parah#5, Surah#4, Aayat#64)


Is se Maaloom huwa k Gunahgaaron ki Bakhsish ki sabeel sirf yeh hai k HUZOOR (ALEH SALAAM) ki Bargah main Haazir ho kar Shifa'at maangen, aur HUZOOR Karam Kareemaana se Shifaa'at farma den, aur is ka yeh to Matlab hosakta nahin k Madiney PAk main Haazir hon, warna phir hum Faqeer Pardesi Gunahgaaron ki Magfirat ki kiya Sabeel hogi, aur Maaldaar bhi Umar main ek Do Baar Puhanchtey hain, aur Gunah din raat kartey hain, Lihaazah Takleef Ma Foq'ul'Taaqat hogi, Lihaaza Matlab yeh huwa, k tumharey pass mojood hain, tum Gayab ho, to tum bhi Haazir hojao, k Mut'tawwaj'jah hojao..
Maaloom huwa k HUZOOR (ALEH SALAAM) har jagah Haazir hain..



Aayat#:6:

Tarjuma: " Aur hum ne tum ko bheja magar Rehmat Saarey jahaan k liye"..
(Surah Al Hajj, Aayat#107)

Phir farmaata hai:

Tarjuma: " Aur meri Rehmat har cheez ko gheray hai "..
(Parah#9, Surah#7, Aayat#33)

Maaloom huwa k HUZOOR (ALEH SALAAM) jahaanon k liye Rehmat hain, aurRehmat Jahaanon ko Gheray huwe hain, Lihaazah HUZOOR (ALEH SALAM) Jahaanon ko Gheray huwey hain, Khayaal rahey, RAB ki shaan hai RAB'BUL'AALAMEENHABEEB ki Shaan hai REHMAT'Ul'LIL'AALAMEEN, Maaloom huwa k ALLAH jis ka RAB hai, HUZOOR (ALEH SALAM) us k liye REHMAT hain..


Aayat#7: 

Tarjuma: " Aur ALLAH ka kaam nahin k Azaab karey, jab tak Ae Mehboob tum in main Tashreef farma ho "..
(Parah#9, Surah#8, Aayat#33)

Yaani Azaab-E-ILAAHI is liye nahin aata k in main AAP (ALEH SALAM) Mojood hain, aur Aam Azaab to Qayaamt tak kisi jagah bhi na Aawey ga, is se maaloom huwa kHUZOOR (ALEH SALAAM) Qayaamat tak har jagah Mojood hain, Balkey ROOH-Ul-Bayaan main Faramya hai k HUZOOR (ALEH SALAM) Har Saeed O Shaki k saath rehtey hain..



Aayat#8: 

Tarjuma: " Jaan lo tum sab main RASOOL ALLAH (ALEH SALAAM) Tashreef farma hain "..
(Parah#26, Surah#49, Aayat#7)

Yeh khitaab tamaam Sahaba-E-Karaam se kiya gaya tha, aur Sahaba-E-Karaam to Mukhtalif jagah rehtey the, Maaloom huwa k HUZOOR (ALEH SALAAM) sab jagah in k Pass the..



Aayat#9:

Tarjuma: " Aur isi tarah hum Ibrahim ko dihkatey hain, Saari Baadshahi Aasmanon aur Zameenon ki"
(Parah#7, Surah#6, Aayat#75)

Is se Maaloom huwa k Hazrat Ibrahim (Aleh Salam) ko Rab ne tamaam Aalam Ba Chashm-E-Sir (Yaani Sir ki aankhon se)Mulaahizah kara diya, HUZOOR (ALEH SALAM) ka Darjah in se Aala haiLihaazah Zauri hai k AAP (Sallalaho Alehe Wassallam) ne bhi Aalam ko Mushaahidah farmaya ho, is Aayat ki Tehkeek Behes-E-ILM-E-GAIB main Guzar chuki..



Aayat#10:

Tarjuma: " Ae Mehboob kiya tum ne na dekha k tumharey RAB ne in Haathi waalon ka kiya haal kiya"..
(Parah#30, Surah Feel, Aayat#1)

Aayat#11:


Tarjuma: "Kiya tum ne na dekha k tumharey RAB ne Qom-E-Aad k saath kiya kiya"..
(Parah#30, Surah#9,Aayat#6)

Qom-E-Aad aur Ashaab-E-Feel ka Waqiyah Wilaadat-E-PAK se Pehlay ka hai,

magar Farmaya jaata hai, Kiya Aap ne na dekha, yaani dekha hai,

agar koi kahey k QURA'AN-E-KAREEM Kufaar k baarey main Farmaata hai:

Tarjuma: " Kiya Unhon ne yeh na dekha k hum ne in se Pehlay kitni Qoowaten Halaak karden"..
(Parah#7, Surah Al-Ina'am, Aayat#6)

Kuffaar ne apney se Pehlay Kuffaar ko Halaak hotey na dekha tha.. Magar Farmayagaya k kiya na dekha Inhon ne,

to is ka Jawaab yeh hai k is Aayat main in Kaffaar k Ujrey huwe Mulk aur Tabah Shudah Makaanaat ka Dekhna Muraad hai, aur Chunkay Kuffaar-E-MAKKAH apney Safaron main in Muqaamaat se Guzartey the, is Liye Farmaya Gaya, k yeh log in Cheezon ko dekh kar Ibrat q nahin pakartey, HUZOOR (ALEH SALAAM) ne na to Zaahir main Duniyah ki Siyaahat farmai aur na Qoam-E-Aad wagera k Ujrey huwe Mulkon ko Bazaahir dekha, is liye Maanna hoga k yahaan NOOR-E-NABUWWAT se dekhna Muraad hai..


QURA'AN-E-KAREEM Jagah Jagah Az Farmaata hai,

(Parah#1, Surah#2, Aayat#30), Jab k AAP k RAB ne Farishton se kaha..

is tarah ek aur jagah

(Parah#1, Surah#2, Aayat#67) Jab k Moosa (aleh Salaam) ne Apni Qoam se kaha

wagera wagera..

is jagah Muffassireen Mehzoof nikaaltey hain, az kar, Yaani is Waqiyey ko yaad karo, aur yaad woh cheez dilai jaati hai, jo pehley se dekhi bhaali ho, udhar tawajjah na ho, jis se Maaloom hota hai k tamaam Guzishta Waqi'aat HUZOOR (ALEH SALAAM) k Dekhey huwey hain.. Rooh-Ul-Bayaan ne Likha hai k Hazrat Aadam (Aleh Salaam) k Saarey Waqi'yaat HUZOOR (ALEH SALAAM) Mushaahidah Farma rahey the, is ka Zikar Aagey Aata hai, agar koi kahey k Bani Israel se bhi Khitaab hai (Parah#1, Surah#2, Aayat#49) Us Waqt ko yaad karo, jab k hum ne tum ko Aal-E-Fir'On se nijaat di thi, HUZOOR (ALEH SALAAM) k Zamaaney k Yahoodi us Zamaaney main kahaan the, Magar Muffassireen yahaan bhi Az Kar O Mehzoof nikaaltey hain, jawaab diya jaega k na Bani Israel ko Taareekhi Waaqiyaat maaloom the, Kutub Tawaareekh Parhi thin, is taraf un ko Mut'taw'waj'jah (Muttawwajah) kiya gaya, HUZOOR (ALEH SALAAM) ne na kisi Kitab se Parha na Kutub Tawaaareekh ka Muta'alla Farmaya, aur na kisi Moorkh ki sohbat main rahey, na Taaleem Yaafta Qoam main Parwarish Paai, ab AAP ko Behez-Noor-E-NABUWWAT Alm ka Zariyah kiya tha..
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***HAZIR-O-NAZIR PE AITRAZAT KE JAWABAAT***
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***Hazir Nazir ***
Hazir Nazir
@01
Zehan Ko Haazir Kar Ke
Hazir Nazir K Ma'na
Aur Is Hawale Se
Ahl e Sunnat Ka Aqeeda Samjhen
#HAZIR K Lugwi Ma'na Samney Mojud HonaYa'ni Gaaib Na Hona
# NAZIR K Ma'na
Dekhney Wala
(Muntahul Adab
AlMisbahul Munir
Qamoosul Lugaat)
#Jahan Tk Hamari Nazar Kaam Karey Wahan Tak Hum Nazir
Aur Jis Jagah Tk Hamari Dastarus Ho K Tasarruf Kr Len Wahan Tk Hum Hazir, Aasman Tk Nazar Kaam Karti Hy Wahan Tk Hum Nazir Magar Dastarus Nhi IsLye Hazir Nhi Hazir Nazir
@02
Jis Jagah Aur Maqam Pr Hum Mojud Hen Wahan Hazir Hen K Is Jagah Humari Puhanch Hy #Aalam Me Hazir Nazir Hone K Shar'yi Ma'na Ye Hen K Qudrat e Qudsiya Wala ALLAH Ke Izn Se 1 He Jagah Reh Kr Tamam Aalam Ko Apne Kaff e Dast Ki Tarah Dekhey. Aur Door o Qareeb Ki Aawazen Suney.
Ya 1 Aan Me Tamam Aalam Ki Sair Kary.
Aur Sad'ha Kos Pe Hajat Mandon Ki Hajat Rawai Karey.
Ye Raftar Khuwa Ruhani Ho Ya Jism e Misaali K Sath.
Suboot Mulahiza Hon>>
Hazir Nazir
@03
Dalail Se Qabal
CHALENGE
2 Questions
Q.1 Poorey Qur'an My Koi Aayet Aisi Bataen
Jis My Rabb Ki Sifat Hazir o Nazir Hona Bayan Ki Gayi Ho?
Haan Shahid, Mojud, Muheet, Aleem, BaseerTo Mil Jaegi
ALLAH ki Zaat Jagah Aur Makaan Se Pak Hy
Khuda Mojud Hey Magar Bagair Jagah Ke,
Aur Uska Ilm o Qudrat Aalam Ko Gheray Huey Hey
Q.2 Hamara Aqeeda Hy Ke ALLAH ki Sifat
Zaati, Qadeem, Wajib,
Na Mitnay Wali Aur Gair Makhluq
Jab K Nabi Ki Sifat Ataee, Haadis, Mumkin, Faani Aur Makhlooq
#Donu Baaton Ki Mojudgi Mey Makhluq Ka Hazir Nazir Hona Qur'an o Hadis Ki Roshni My Kaisay Kufr o Shirk Hoga? Hazir Nazir
@04
#Dalaail#
1>
"Aur Baat Yun Hi Hy Ke Hum Ne Tumko Sb Ummaton My Afzal Kya K Tum Logon Pr Gawah Ho Aur Ye Rasul Tumhare Nigehban Aur Gawah"
(Al Baqarah Ayat#143)
2>
"To Kesi Hogi Jb Har Ummat Sy 1 Gawah Laen Aur
Aye Mehboob Tumko In Sab Pr Gawah o Nigehban Bana Kr Laen"
(Al Nisa Ayat#41)
Hazir Nazir
@05
Mazkura Donu Aayaat My
Huzoor Ko Shahid Farmaya Gaya
"Shahid"
Shuhud w Shahada Se Makhuz Hy
Jiske Ma'ana
Basar ya Basarat Ke Sath
Mushahida Farmaty Huey
Hazir Hona
Aur Gawahi Dena
(Mufridat P#269)
Shahid Yani Hazir Hona
Wo Zaat Jiske Ilm Sy Koi Cheez Ghaaib Na Ho
(Misbahul Lughat P#426)
Shaheeda Ka Ma'ana
HAZIR NAZIR hy
(Roohul Bayan V4 P#639)
Shaheeda Murad
Hazir Nazir
(Bedawi)
Janazey ki Dua e Maasura My Shahid Ke Ma'ana HAZIR Par Sab Muttafiq Shaheed Yani Hazir
(Mishkat #199
Tehat Ismuhu Ta'ala)
Ashraf Ali Thanwi Ne
Sura e Ehzab Ayet #55
My Tarjuma "Hazir Hona"
Hi Likh Dya.
Hazir Nazir
@06
"Shahid"
Ke Ma'ana Samajhny Ke Baad
Ye Suwal Paida Hota Hy
Ke Huzur Kis Par Hazir Nazir Hen?
Talkhis,
Mukhtasarul Ma'ani, Mutawwal,
Roohul Bayan,
Ruhul Ma'ani,
Khazin,
Azizi,
Bedawi,
Jamal,
Mazhari,
Ibne Kaseer,
Sawi,
Zarqani,
Durre Mansur
Aur
Tafseere Usmani (Dewbandi)
Sabka Khulasa w Nichor
Ye Ke
"Huzoor In Sab
(Tamam Makhlooq)
Py Hazir Nazir Hen
Jinki Taraf Rasul Bana K Bhejy Gaye
Aur Unke Ahwal ki Nigehbani, Aa'mal Ka Mushahida Farmaty Hen
Aur
Inke Gawah Banty Hen
Un Tamam Aqaid o
Aamal e Hasana w Qabiha Py Jo Unsy Sadir Huey
Or Qayamat My Is Shahadat Ko Ada Farmaengy Jo
Maqbul Hogi
Hazir Nazir
@07
3>
"Aye Ghaib Ki Khabren Batany Waley (Nabi)!
Beshak Hum Ne Aapko Bheja Hazir o Nazir (Shahid) Aur Khush Khabri Deta Aur Darr Sunata
Aur ALLAH Ki Taraf Iske Hukum Sy Bulata
Aur CHAMKA Deny WALA AFTAB"
(Ahzaab Ayat#46)
Is Aayat My Nabi Paak Ko
Siraj o Munir
Yani Chamka Deny Wala SOORAJ Kaha Gaya
Yani Jis Tarah
Sooraj Apny NOOR Se Purey Aalam Ko Roshan Kye Huey Hy Isi Tarah Huzoor Bhi Apny NOOR Se Tamam Jahano Ko Munawwar Kye Huey Hen. Hazir Nazir
@08
4>
"Beshak Tumhary Paas Tashrif Laye Tum MySe Wo Rasool
Jin Par Tumhara Mushaqqat My Parna Giran Hy"
(Touba Ayat#128)
Is Aayat My
3 Tarah Sy
Huzur Ka Hazir Nazir Hona Sabit,
ChunKe Qayamat Tak Ke Musalmano Se Khitaab Hy
Pas Huzur Qayamat Tak Ke
Har Musalman Ke Paas Hen.
Tumhary Nafson My Se Hen
Yani Har Musalman
Ke Har Feal Sy Baa Khabar Hen.
"Mushaqqat My Parna Giraan Hy"
Ya'ni Tumhari
Raahat o Taklif Ki Har Waqt Huzur Ko Khabar Hy.
Hazir Nazir
@09
5>
"Aur Agar Jb Wo Apni
Janon Par Zulm Karen
To Aye Mehboob Tumhary Huzur Hazir Hon
Phir ALLAH Sy Muafi Chahen
Aur Rasul Inki
Shafa'at Farma Den
To Zarur ALLAH Ko Buhat
Touba Qubool Karny Wala Meharban Payen"
(Nisa Ayat#64)
Murad
Ye Ke Gunahgaron Ki Bakhshish
Ki Sabeel K Lye Huzur To Tumhary Paas Mojud Hen,
Tum Inki Taraf Mutawajjuh
Ho Ke Shafa'at Mango To
Huzur Karimana Shafa'at
Farmaty Hen.
Malum Hua Ke
Huzur Karim Har Jagah
Hazir Hen
Hazir Nazir
@10
6>
"Aur Hum Ne Tumko Na Bheja
Magar Rehmat Sarey Jahan Ke Lye"
(Anbiya Ayat#107)
Malum Hua Ke Huzur Jahanon Ke Lye Rehmat Hen
Aur Rabb Ka Farman;
"Meri Rehmet Har Cheez Ko Ghearey Hey"
(A'araf Ayat#156)
Lihaza Huzur Jahanon Ko Muheet Hen
ALLAH Jiska Rabb Hy,
Huzur Iske Lye Rehmet Hen
Hazir Nazir
@11
7>
"Aur ALLAH Ka Kaam Nahi Ke Azaab Kary Jab Tak Aye Mehboob Tum In My Tashrif Farma Ho" (Anfal Ayat#33)
Murad Ye Ke Huzur Mojud Hen
Is Lye Qayamat Tak Azaab e Aam Na Aayega.
Hazir Nazir 
8>
"Jaan Lo Ke Tum Sab My Rasoolullah Tashrif Farma Hen"
(Hujrat Ayat#7)
Goya Huzur Hamary Paas Hen
9>
"Aur Isi Tarah Hum
IBRAHIM Ko Dikhaty Hen
Saari Badshahi Aasmanon
Aur Zameen Ki"
(An'aam Ayat#75)
Hazrat Ibrahim Ne Tamam Aalam Sar Ki Aankhon Sy Mulahiza Kya
Hazir Nazir
@12
10>
"Aye Mehboob
Tum Ne Na Dekha Ke Tumhary Rabb Ne In Haathi Walon Ka Kya Haal Kya" (Feel Ayat#1)
11>
"Kya Tum Ne Na Dekha Ke Tumhary Rabb Ne Qoum e Aad Ke Sath Kya Kya" (Fajar Ayat#6)
12>
"Kya Inhon Ne Ye Na Dekha Ke Hum Ne In Sy Pehly Kitni Qoumen Halak Kr Deen" (An'aam Ayat#6)
Huzur Karim Ne Zahir My Dunya Ki Sayahet Na Farmayi Thi
In Ayaat My
Noor e Nubuwwat Sy
Guzishta Dour Ke Kuffar
Or Un Py Aany Waly Azabat Ka Dekhna Murad Hy
Hazir Nazir
@13
13>
"Aur Yaad Karo Jb Ke Aapke Rabb Ne Farishton Sy Kaha"
(Baqara Ayat#30)
14>
"Aur Yaad Karo Jb Moosa Ne Apni Qoum Se Kaha "
(Baqara Ayat#67)
Murad Ye Ke Tamam
Guzishta Waqiaat Huzur Ke Dekhy Hen
15>
"Nabi Musalmanon Se Inki Janon Ke Zyada Qareeb Hen"
(Ahzab Ayet#6)
Sb Sy Zyada Qareeb Hum Hamari Jaan aur Jaan Sy Bi Qarib Nabi AlaihisSalam Hen Qasim Nanotwi
Tehzeerun Naas P#10
My Likhta Hy;
Is Ayat My
"Aoula" Sy Murad
Qareeb Tar Hy
Hazir Nazir
@14
16>
"Aur Bola Wo Jiske Paas Kitab Ka Elm Tha,
Ke My Takht e Bilqees Apke Paas Ley Aaunga, Apke Palak Jhapakny Se Pehly" (Namal Ayat#40)
Hazrat Sulaiman Alahissalam
Ke Wazir
Asif Bin Barkhya
(Kitab Ke Aalim Aur Wali)
Mulk e Shaam My Hen
Aur Bilqees Ka Takht Yaman My.
Aur Wo Foran Laney Ki Khabar Dy Rahy Hen.
Sakht Pehron My Mojud Wo Wazani Takht Wahan Jaye Bagair Lana Na Mumkin Hy Lihaza
Malum Hua Wo Is Takht Ko Yahan Sy Dekh Rahy Hen
Hazir Nazir
@15
17>
"To (Moosa Ne) Hamary Bandon My Sy Ek Banda (Khizar) Ko Paaya,
Jisey Hum Ne Apny Paas Sy Rehmat Di
Aur Isy Apna Ilm e Ladunni Ataa Kya"
(Kahaf Ayat#65)
Jab Khizar Ilme Ladunni Sy Makhlooq Ka IlmRakhty Hen To Khizar Ke Bi Aaqa Kya Kuch Ilm Na Rakhty Hongy? 18>
"Essa Ne Farmaya Ke
My Tumhe Khabar Deta Hun
Iski Jo Tum Apny Gharon My Khaaty Ho
Aur Jama Karty Ho"
(Aale Imran Ayat#49)
Hazrat Essa Ki
Quwwat e Nazar Ki Shaan Bayan Hui
Hazir Nazir
@16
19>
"Yousuf Ne Kaha Jo Khana Tumhe Mila Karta Hy Wo Tumhary Paas Na Aany Paega Ke My Uski Ta'beer Us Sy Pehly Tumhe Bata Dunga" (Yousuf Ayat#37)
Hazrat Yousuf Ka Guzishta w Ayenda Ke Poshida Ki Khaber Dena
20>
"Wo Iblees Aur Iska Qabila Tum Sabko Dekhtay Hen
Jahan Sy Tum Inko Nahi Dekhty"
(Aaraf Ayat#27)
21>
"Tum Sabko Mout Ka Farishta Mout Dega Jo Tum Par Muqarrar Kya Gaya Hy" (Sajda Ayat#4)
Shaitan Aur Uski Zurriyat Ko (Gumrah Karny Ke Lye),
Malakul Mout Ko
(Jaan Nikalny Ke Lye)
Ye Taaqat Di Ke Wo Har Jaandar Ko Dekh Letey Hen
To Anbiya Ko Hidayet Ke Lye Aalam Ki Khabar Hona Lazim
Hazir Nazir
@17
22>
"Beshak Wo Banda Sun'ny Wala Dekhny Wala Hy"
(Asra Ayat#1)
Sabit Hua Huzoor Ki Sifat Sami o Baseer Hy
23>
"Ek Chiyunti Boli,
Aye Chiyuntiyon!
Apny Ghar My Chali Jao,
Tumhen Kuchal Na Dey Suleman w Inka Lashkar BeKhabri My,
To Suleman Is Chiyunti Ki Aawaz Sun Kar Muskuraye"
(Namal Ayat#18,19)
Hazrat Suleman Ne Meelon Faasly Se Chiyuntiyon Ko Dekha w Inki Aawaz Suni *Ye Chand Aayaat Theen
Jin Par
Fuqah, Muhaddisin w Mufassirin Ke Beshumar Aqwaal Dalaalat Karty Hen Ke
AAQA HAZIR NAZIR Hen
Ye Khalf w Salf Ka
Muttafiqa w Musallama
Aqeeda Hy
Ab Aaiyye!
Chand AHAADEES Mulahiza Farmayen
Hazir Nazir
@18
24>
"Nakeerain Mayyat Sy Poochty Hen
Tum In (Huzur Karim)
Ke Barey My Kya Kehty Ho?"
(Muslim V#4 H#2870)
Ye Qabar (Chahey Ek Waqt My Hazaron Murday Dafan Hon) My Zahir Zuhoor Apki Zaat Ko Karty Hen Is Tarah Ke Huzoor Ka
Wujood e Misaali
Mojud Kar Daity Hen
(Ashi'atul Lam'aat V#1 P#115)
Hazir Nazir
@19
25>
"Huzoor Karim Ne
Zaid, Jaffer
Or Ibne Rawaha
Ki Mout Sy Qabl
Inki Mout Ki Khabar
Logoun Ko Dy Kar Farmaya
Ab Jhanda ALLAH Ki Talwar
Khalid Bin Waleed
Ne Lya
Ta Aan Ke ALLAH Ne Inko Fatah Dy Di"
(Bukhari V#2 P#611)
Mota Jo Madina Sy Koson Door
Wahan K Halaat
Aaqa Madine Sy Dekhty Hen
Hazir Nazir
@20
26>
"Ek Shab Huzoor Alaihissalatuwassala­m Ghabraye Huwey Baidaar Huwey, Farmaya; Subhanallah,
Is Raat My Kis Qadar Khazaney
Aur Kis Qadar Fitney Utary Gaye Hen"
(Miskhat -
Babut Tehreed Ala Qayamil Lail P#109)
Malum Huwa Ayenda Honey Waley Fitnon Ko Bachashm Mulahiza Farma Rahey Hen. Hazir Nazir
@21
27>
"ALLAH Ki Qasam,
Mujh Par Tumhara
Khushu o Ruku Poshida Nahi. Mey Tumhen Apni Pusht Sy Bhi Dekhta Hun" (Bukhari V1 Kitabus Salaat)
29>
"Tumhari Mulaqat Ki Jagah Houz e Kousar Hy,
May Isko Isi Jagah Sey Dekh Raha Hun"
(Mishkat -
Baab Wafatun Nabi P#547)
Ye Hen HAZiR NAZiR Ke Ma'na.
@22
29>
"Huzoor Ne Ek Pahari Par Khary Hokar Sahaba Sy Pucha,
Ke My Jo Kuch Dekh Raha Hun Kya Tum Bhi Dekhtey Ho?
Arz Ki;
Nahi
Farmaya;
May Tumhary Gharon My Fitney Girtay Dekhta Hun"
(Mishkat -
Kitabul Fitan P#462)
30>
"ALLAH Ta'ala Ny Apna Daste Qudrat Mery Seenay Par Rakha Jiski Thandak Apny Seeney My Mehsoos Ki, Pas My Ne Un Tamam Cheezon Ko Jaan Lya
Jo Zameen o Aasman My Hen"
(Tirmizi -
Kitabut Tafsir H#3246)
Ye Hadees Hasan Sahi Hy

Hazir Nazir
@23
31>
"ALLAH Ta'ala Ney Mery Saamny Saari Dunya Ko Paish Farma Dya,
Pas Mey Is Dunya Ko
Aur Jo Kuch Is Mey
Qayamat Tak Hony Wala Hy
Is Tarah Wazeh Dekh Raha Hun
Jesey Apny Haath Ki Hatheli Ko Dekhta Hun"
(Khasaisul Kubra V2 P#185)
(Mawahibul Ladunya V3 P#95)
(Majmuaz Zawaid V8 P#290)
(Kanzul Ummal V11 P#378-420)
(Jam'ul Jawame'a H#4849)
(Jaami ul Kabeer H#4849)
(Sharh Allama Zurqani V7
P#204)
(At Targheeb Wat Tarheeb
V2 P#211)
Hazir Nazir
@24
"ALLAH Ney Merey Lye Zameen Samait Di,
Pas Mey Ne Zameen Ke Mashriqon Aur Magribon Ko Dekh Lya"
(Muslim H#2889)
(Tirmizi H#2182)
(Ibne Maaja H#3952)
(Abu Dawood H#4252)
(Nisaai H#1637)
33>
"Hum Ko Huzoor Ny Is Haal Par Chor Ke koi Parinda Apnay Par Bhi Nahi Hilata
Magar Iska Humko Ilm Bata Dya"
(Musnad Ahmed V5 H#21399)
(Al Moajjam Kabir
Lit Tibrani V2 H#1647)
(Masnad Abu Ya'la V9 H#5109)
(Majmual Zawaid V8 P#264)
Hazir Nazir
@25
34>
"Huzoor Karim 2 Qabron Par Guzrey,
Jin Par Azaab Ho Raha Tha, Farmaya;
In 2 Shakhson Ko Azaab Ho Raha Hy,
In My Sy 1 Paishab Ke Cheenton Sy Na Bachta,
Dusra Chugli Kya Karta Tha.
Phir Aap Ny 1 Tarr Shaakh Lekar Uske 2 Tukrey Kar Ke Donu Qabar Par 1,1 Ghaar Dya
Aur Farmaya;
Jab Tak Ye Tukrey Khushk Na Hongy
Donu Ke Azaab My Kami Ki Jayegi"
(Bukhari V1 P#211)
(Muslim V1 P#141)
35>
"Huzoor Ne Khaiber Ke Din Farmaya Ke My Kal Aisey Shakhs Ko Jhanda Dunga
Jo ALLAH Aur Iske Rasool Ka Mehboob Hy
Aur Jiske Haath Par ALLAH Khaiber Fatah Farma Dega"
(Bukhari V3 H#3499)
(Muslim V4 H#2407)
Hazir Nazir
@26
36>
"Huzoor Karim Ne Farmaya;
Ye Fulaan Shakhs Ke Girnay Ki Jagah Hy.
Aur Apny Dast Mubarak Ko Idhar Udhar Zameen Par Rakhty They.
Raawi Ne Kaha Ke Maqtooleen My Sy Koi Bhi
Huzur AlaihisSalam Ke Haath Ki Jaga Sy Zarra Barabar Bhi Na Hata"
(Muslim V2 -
Kitabul Jihad - Baab Ghazwa e Badar)
Hazir Nazir
@27
37>
"Nahi Chora Huzoor Ne Kisi Fitna Chalany Waly Ko
Dunya Ke Khatam Hony Tak Jinki Ta'dad
300 Sy Zyada Tk Puhnchy Gi Magar Humko Iska Name,
Baap Ka Naam,
Iske Qabiley Ka Naam Bata Dya"
(Mishkat - Babul Fitan P#463)
38>
"Hum In (Dajjal Sy Jihad Ki Tayyari Karny Walon)
Ke Naam Inke Baap Dadaon Ke Naam,
Inke Ghoron Ke Rang Tak Pehchanty Hen.
Wo Roo e Zamin Par Behtreen Suwar Hen"
(Muslim -
Kitabul Fitan V2 P#392)
(Musnad e Ahmed V1 P#385)
Hazir Nazir
@28
39>
"Shikari Ne Kaha My Ne Aaj
Ki Tarah Kabhi Na Dekha
Ke Bheriya Baaten Kar Raha Hy,
To Bheriya Bola Ke Is Sy Ajeeb Baat Ye Hy Ke
Ek Sahab (Nabi Karim)
2 Medano Ke Darmiyani Nakhlistan
(Madina Pak) My Hen
Aur Tumko Guzishta w Ayenda Ki Khabren Dy Rahy Hen"
(Musnade Ahmed V3 H#11809)
Hazir Nazir
@29
40>
"Hazrat Umer Ne 1 Lashkar Ka Sardar Bana Kar
Sarya Ko Nahawend Bheja, Hazrat Umer Madiney Paak My Khutba Parhty Huey Pukarny Lagy,
Aye Saarya! Paahar Ko Lo"
(Mishkat -
Baab Wafatun Nabi P#546)
Abu Naeem,
Bahiqi,
Kanz,
Tabqatul Kubra Wagera
Mey Isi Hadees Ke Tehat Likha Hy Ke Fatiheen Ne Wapis Aakar Bataya Ke Ain Jummah Ke Khutbey Ke Waqt Hum Ne Ye Aawaz Suni Jo Fatah Ka Sabab Bani
HalanKe Hum
Madina Pak Sy
Ek Maah Ke Faasly Par They
Hazir Nazir
@30
41>
"Hazrat Aqba Bin Aamir Se Marwi;
Sarkar Karim Ne Farmaya Ke
Beshak My Tumhara Paish Ro Aur Tum Par Gawah Hun. Beshak ALLAH Ki Qasam!
My Apny Houz e Kousar Ko Is Waqt Bhi DekhRaha Hun
Aur Beshak Mujhey
Zameen Ke Khazanon Ki Kunjiyaan Ataa KarDi Gayi Hen
Aur ALLAH Ki Qasam!
Mujhey Ye Darr Nahi
Ke Mere Baad Tum Shirk Karny Lago Gey
Bulke Mujhey Is Baat Ka Darr Hy Ke Tum Dunya Ki Muhabbat My Mubtala Hojao Gy"
(Bukhari V3 H#3401)
Hazir Nazir
@31
42>
Huzoor Ne Farmaya;
"Mey Apny Bandey Ke Us Yaqeen Ke Saath Hun
Jo Wo Mujh Se Rakhta Hy
Aur Jab Wo Mera Zikr Karta Hy,
Mey UsKe Paas Hota Hun"
(Mishkaat V1 P#196)
(Bukhari - Muslim)
43>
"Sooraj Girhan Ke Waqt
Nabi Karim Ny Khuda Ki Hamd o Sana Bayan Ki
Aur Farmaya Ke Jo Cheez
(Ab Tak) Mujhy Na Dikhayi Gayi Thi Usy My Ne (Is Waqt) Apni Is Jagah Se Kharey Kharey Dekh Lya
Yahan Tak Ke
Jannato o Dozakh Ko Bhi"
(Bukhari V1 - Kitabul Ilm)
Hazir Nazir
@32
44>
Huzoor Ne Farmaya;
"Jo Mujh Par Salam Bhejey Magar ALLAH Paak Meri Rooh
Ko Mujh Par Lota Deta Hy
Yahan Tak Ke My Uske
Salam Ka Jawab Deta Hun"
(Abu Dawood)
(Musnad Imam Ahmed)
(Baheqi)
45>
Huzoor Ne Farmaya;
Jummah Ke Din Durood Ki Kasrat Karo,
Ke Mujh Par Ye Pesh Kya Jata Hy
Sahaba Ne Arz Ki;
Hamara Durood Ap Par Kesey Pesh Kya Jayega?
Farmaya;
ALLAH Ney Zameen Par
Haraam Kya Ke Wo
Nabiyon Ke Jism Ko Khaye
(Abu Dawood)
(Baheqi)
Hazir Nazir
@33
46>
Sarkar Kareem Ka Farman;
Mey Har Mo'min Ki Jaan Sey
Bhi Zyada Qareeb Hun
(Nisaai)
47>
"Huzur Raat ki Taareeki My Bhi Wesey Hi Dekhty Thy Jesey Din ki Roshni My"
(Bukhari)
(Baheqi)
48>
Hazrat Ayesha Farmati Hen;
"Hazrat Umer Ki Tadfeen Sy Qabal Bagair Chadar Aurhey Sarkar Ke Rozey Par Chali Jaaya Karti
Is Khayal Sey Ke
Meray Walid
(Hazrat Abu Bakar)
Aur Shohar
(Nabi Paak AlaihissalatuwasSala­m) Hi To Yahan Hen.
Lekin Hazrat Umer Ki
Tadfeen Ke Baad Unki Hayaa
Ki Wajah Sey Apney Kapron Ko Khoob Achi Tarah
Lapait Kar Bagair Pardey Ke Kabhi Na Jaati"
(Musnad Imam Ahmed)
(Mustadrak Hakim)

Hazir Nazir
@34
49>
Muslim Sharif My
Tazkira e Mearaj My
Huzoor Karim Ne Farmaya;
1-My Surkh Teelay Ke
Qareeb Sy
Hzrat Moosa Ki Qaber Ke
Paas Sy Guzra,
Wo Kharey Ho Kar
Salaat (Namaz, Aur Ibne Hajer Makki Ny Durood o Salam kaha) Parh Rahy Thy
2-Baitul Maqddas Me My Ny Tamam Anbiya
(Bashamul Hazrat Moosa)
Ki Imamt Ki
3-My Hazrat Moosa Ko Dekh Raha Hun,
Kaano My Ungliyan Rakhy
Ba Aawaz e Buland Talbiya Parhty
1 Pahaar Sy Utar Rahy Hen
4-Mujhy Anbiyae Kiram Dikhaye Gaye,
My Ny Dekha Hazrat Moosa Qabila Shanwa Ke
Aadmiyon Ki Tarah Hen
5-Jab 6th Aasman Par Puhncha To Meri Mulaqat Hazrat Moosa se Huwi
Hazir Nazir
@35
Aqida e Haazir Nazir
Pr Aapko Quran o Hadis
Ki Roshni My
50 Sy Zaaid Dalail Pesh Kye Gaye
Ab Mufassireen w Muhaddiseen Ke Aqwaal
Mulahiza Hon
Hazir Nazir
@36
Allama Khafajee;
"Anbiya Jismani Tour Par Bashar Hoty Hen,
InKi Quwwat e Roohani Farishton Jesi Hy,
Wo Zameen Ke Mashaariq o Magaarib Ko Dekh Sakty,
Aasmaan Ki Charcharahat Sunty
Aur Hazrat Jibrail
Jab UnKe Paas Utarty
Tu UnKi Khushboo Paa Lety Hen"
(Naseemul Riyaz)
(Sharah Shifa 3/545)
Hazir Nazir
@37
Allama Qaazi Ayyaz
Aur
Mulla Ali Qaari;
"Rasoolullah Ki Rooh e Mubarak Har Muslman Ke Ghar Moujood Hoti Hy"
(Sharah Shifa Al-Riyaz 3/464)
Hazir Nazir
@38
Imam Jalaluddin Suyooti;
"Apni Ummat Ke A'maal Par Nazar Rakhna
Aur InKe Gunahon Ke Lye Maghfirat Talab Karna
Aur Apni Ummat Se Balaaoun Ke Door Ki Dua Karna Aur Zameen Me Idhar Udhar Tashreef Lana
Aur Zameen Me Barkat Dena Apni Ummat Ke Naik Shakhs Ki Wafaat Par
UsKe Janazey Me Shirkat Farmana Rasool (Sallallahu AlaihiWasallam) Ke Mashaagil Men Se Hey Jesa Ke Is Barey Men Ahadees Aur Aasaar Warid Hen"
(Intibarul Azkiyaa P#7)
Hazir Nazir
@39
Sheikh Shahab Soharwardi;
"Jesy Insan ALLAH Ko Hr Haal (Zahiri/Batini) Me Waqif Jane,
Rasool Ko Bi Hazir Nazir Jaany"
(Awariful Ma'arif P#125)
Hazir Nazir
@40
Allama Shaami;
"Imam e Azam Ke Pairokaron Me Sy Khatm e Daira e Wilayat Qutubul Wujud Syedi Muhammad Shazli Bakri
Hanfi Faqih
In Buzurgon Men Se Hen JinKo ALLAH Ne Kaainaat Me Tasarruf,Halaat Par Qudrat
Aur Gaib Ki Batoun Ke Bayan Karny Ki Taaqat Ataa Farmayi Hy"
(Durr e Mukhtar 1/41)
Hazir Nazir
@41
Imam Ghazali;
"Rasool Ko Sahaba Ke Sath Aalam e Dunya Me Ghoomny Ka Ikhtyar Haasil Hy,
Aksar Auliya Ne Nabi Ko Dekha"
(Roohul Bayan-Sura Mulk)
Hazir Nazir
@42
Imam Qustalani;
"Ualma Ne Farmaya Ke
Rasool Ki Wafat Aur Zindagi Me Koi Farq Nahi,
Ye Apni Ummat Ko Dekhty
Aur UnKe Ahwaal o Azaaim,
InKe Iradon Ko Janty Hen
Aur Ye Baat Aap Ke Nazdeek Bilkul Wazeh Hey
Is Men Kuch Posheeda Nahi
(Mawahibul Ladunya V2
- Baab Ziyarat Qabar Shariff)
Hazir Nazir
@43
Saahib e Tafseer e Saawi;
"Aalam e Roohani Ke
Nuqta e Nazar Se Rasoolullah
(SallallahuAlaihiWas­allam),
Har Rasool Ki Risaalat
Aur Hazrat Adam AlaihisSalam Sy Lekar AapKe Jism Sharif Tak Tamam Halaat o Waaqiyaat Par
Hazir o Nazir Hen"
(Tafseer Saawi
- Bahawala Surah e Qasas)
Hazir Nazir
@44
Shah Waliyyullah
Muhaddis Dehalwi;
(Har Talib e Elm Ki Sanad Me Inka Name Hy)
"Is Me Koi Shakk Nahi Ke Tamam Fizaa
Rasool e Paak Ki Rooh e Anwar Se Bhari Hui Hy
Aur Aap (Sallallahu AlaihiWasallam) Ki
Rooh e Paak Is Fizaa Me Taiz Hawa Ki TarahMoujen Maar Rahi Hy"
(Fuyoozul Harmain P#28)
Hazir Nazir
@45
Sheikh Abdul Haq
Muhaddis Dehalwi;
(Tulaba Ki Asnaad Me Inka Name Bhi Laazmi Hy)
"Agar Kaha Jaaye Ke HAQ Ta'ala Ne Rasool (Sallallahu AlaihiWasallam) Ke Jism e Athar Ko Aisi Haalat O Qudrat Ataa Farmayi Hy Ke
Jis Makaan Me Chahen
Tashreef Laa Sakty Hen
Bi Ayenihi Isi Jism Ke Saath Ya Jism e MisaaliKe Saath, Aasman Par
Ya Khuwah Qabar Men,
To Ye Bilkul Durust Hy.
Har Haalat Me Qabar Se Khar Nisbat Rehti Hy"
(Madrijun Nubuwwah 2/50)
Hazir Nazir
@46
In Chand Par Iktifa Kar Ke
Moti Aqal Walon Ko
Chand Aqli Dalail Bhi Dey Dun
> Malakul Mout,
Munkar Nakeer, Shetan
Jab Hazir Nazir Ho Sakty Hen To Shirk Ki Tareef My Kya Ta'weel Hogi?
> Mearaj My Huzoor Ka
Hazrat Moosa Ko Qabar My Namaz Parhtey Dekhna,
Aqsa My Iqtida My Namaz Parhna,
6th Aasman Py Mulahiza Karna Kya Sabit Karta Hy?
> Imam Ghazali Aur
Sheikh e Muhaqqiq
Kyun Tashahhud Mey
Huzoor Ko Hazir Jan'ney Ka Hukum Detey Hen?
Hazir Nazir
@47
> Nabi Py Gharon My Salam Karo Ke Unki Arwaah Wahan Mojud,
Hum Muhabbat Walon Ke Durood Ko Sunty Aur Unhen Pehchanty Hen
(Dalailul khairat) Etc
Ko Kesy Radd Karen Gy?
> Bijli,Taar,
Telephone,Internet,
Fax,Loud Speaker,
Stall Light, Waves,
Jibrael Ki Raftar Ke Muzahiron Ki Kya Logic Hy?
Hazir Nazir
@48
Wahabi Hazraat
(Deobandi Aur Ahl e Hadas)
Kabhi
Aqeeda e HAAZiR NAAZiR
Ko SHiRK Kehty
To
Kabhi Such Unki Zuban Par Aa Hi Jata Hy
Dekhye >>Next
Hazir Nazir
@49
Ahle Hadas
Molvi Abdullah Rupari Ney Pur Zour Dalail Sy Sabit Kya Ke
Jab Qabar My Teesra Suwal Hoga Us My Lafz"Haaza" Hy
Is Sy Sabit Hua Ke
Rasoolullah Qabar My
HAZIR Hotey Hen
(Fatawa Ahle Hadis 2/138-145)
Ya'ni Jitney Bhi Loug
Inteqal Kartey Hen
Aaqa Un Sab Ki Qabro My Hazir Hoty Hen

Hazir Nazir
@49
Ahle Hadas
Molvi Abdullah Rupari Ney Pur Zour Dalail Sy Sabit Kya Ke
Jab Qabar My Teesra Suwal Hoga Us My Lafz"Haaza" Hy
Is Sy Sabit Hua Ke
Rasoolullah Qabar My
HAZIR Hotey Hen
(Fatawa Ahle Hadis 2/138-145)
Ya'ni Jitney Bhi Loug
Inteqal Kartey Hen
Aaqa Un Sab Ki Qabro My Hazir Hoty Hen
Hazir Nazir
@50
Nawab Siddiq Hasan Bhopali Wahabi;
Chahye Ke Namaz Me Nabi Ko Hazir Nazir Jaan Kar Salam Kary
(Maslakul Khaatam
-Sharah Balugul Maram 1/459)
Hazir Nazir
@51
Deobandio Ke Guru
Ashraf Thanvi Ne
Apne Par Daada FAREED
Ke Muta'alliq Likha;
Daada Ji Ek Baraat Me Ja Rahy Thy, DaketonKe Hamle Me Maary Gaye
Saathiyon Ne Waheen Dafanaya
Raat Hui To Fareed
(Murda Daada) Mithayi Ka Dabba Le Kar Apny Ghar Aaye, Biwi Se Farmaya
(Jo Bewa Hochuki)
Agar Kisi Ko Nahi Batao Gi
To Rozana Aunga
Mithayi Laun Ga.
Biwi Ki Qismat Kharab
Ke Souch Me Parh Gayi
Ke Logo Ko Malum Hoga
Ke Rozana Mithayi Aati Hy
Tou Kya Kahen Gy
ChunaChey Bata Dya
Aur Faizan Band Ho Ga
(Ashraf ul Sawaneh)
Dada Ji Marny Ke Baad Bi
Faiz Den
Magar Sarkar Ko Hazir Nazir Man'na QuboolNahi
Hazir Nazir
@52
Aetraaz :
Qur'an Me To Hukum Hy,
Nabi Ki Aawaz Se Apni Aawaaz Oonchi To Phir Zour Zour Se Durood o Salam Aur Naat Kyun Parhty Hen?
Ans:
Jisy Aetraz He, Us Ne Shayad Hazir Nazir Ka Mafhoom Nahi Samja
Agar Ye Sary Sms Wasee Qalbi Se Parh Lye Jaen To Zehan Is Aetraaz Sy Paak Hojaye
Next >>
Hazir Nazir
@53
Hum Huzoor Ko Bashariyat e Mutahira Ke Saath Hargiz Hazir Nahi Tasleem Karty
Bulke Nooraniyat o Ruhaniyat Aur Haqiqat e Mubarka Ke Sath Huzoor Ko Hazir Nazir Manty Hen
Aayat e Karima
"La Tarfaoo" Sy Hazir Nazir Ke Mas'aly Par Aetraz Ajeeb Baat Hy
1 Musalman Bacha Bhi Is Haqiqat Ko Samajh Sakta Hy
Ke Buland Awaaz Sy Bolny My Agar Huzur Ke Takleef Paney Ya Be Adabi Ka Koi Tasawwur Na Ho To Wo Rafe'a Sout Is Mumaniyat Ke Tehat Nahi Aata
Hazir Nazir
@54
Huzur Ki Hayat e Zahiri My Huzur Ke Samny Aisa Rafa e Sout Ahadees My Warid Hy.
Jo Huzur Ke Takleef Paney Aur Be Adabi Ke Shaibey Sy Paak Tha.
Jab Hayat e Zahiri My Is Qisam Ka Rafa e Sout Jaiz
To Baad Az Wafat Zahiri
Kis Tarah Najaiz Hua?
Pas Jahan Koi Cheez Be Adabi Ya Takleef Paney Ke Takhayyul Ka Mojab Ho Saky
Masalan Huzur Ke
Roza e Athar Ke Qareeb Hona, Hadees Sharif Ki Qir'at Ka Mouqa Etc.
To Aisi Soorat My
Rafa e Sout NaJaiz Hoga
Hazir Nazir
@55
Jab Aayat
"La Tarfa'oo" Nazil Hui To Sabit Bin Qais
Jinki Aawaz Buhat Buland Thi Ghar My Beth Gaye.
Puchny Par Kaha Ke
Tum Janty Ho My Tum Sab My Zyada HuzoorKi Aawaz Par Aawaz Buland Karny Wala Hun.
Is Lye Aayet Ki Ru Sy My
Ahl e Naar Sy Hun
Huzoor Ny Iske Jawab My Inke Haq My Farmaya
Ke Wo Ahl e Naar Sy Nahi
Bulke Ahl e Jannat Sy Hen
(Bukhari - Muslim)
ChunKe Sahabi Ka
Bulandi e Aawaz
Be Adabi o Ta'azzi Sy Paak Tha Is Lye Huzoor Ki Zahiri Hayaat My Bhi Bey Adabi Qarar Na Paya.
Ba'Aenihi, Huzoor Ki Mojudgi My Azaan, Takbeerat e Tashriq Aur Jang o Juloos My
Na'aron Ki Amsaal Mojud Hen
Hazir Nazir
@56
(Roohul Muani 26/124)
Par Hy Jisey
Shabbir Usmani Dewbandi ne Bhi
(Fathul Mulhim 1/270)
Par Naqal Kya.
"Phir Jehar(Buland Aawazi)
Ki Baaz Wo Soorten
(Jin My Huzoor Ki Bey Adabi Aur Ta'azzi Ka Khayal Tak Paida Na Ho)
Jinko Nahee
Qur'an Bil Ittifaq Shamil Nahi.
Hadees;
Hazrat Abbas Sy Huzoor Ny Farmaya;
As'hab e Sumra
Yani Bait e Rizwan Ko Aawaz Do To Aap Ny Bari Oonchi Aawaz Sy Farmaya,
Kahan Hen As'hab e Sumra?
Ap Barey Buland Aawaz They,
Isi Tarah
Ek Dafa Kuch Lutairey Aa Parey
To Aap Ney "Ya Sabahah" Keh Kar Pukara To
Inki Shiddat e Aawaz Ke Sabab Aurton Ke Hamal Saaqit Ho Gaye.
Hazir Nazir
@57
Aetraaz;
Jab Huzur Hazir Nazir Hen To Madine Kyun Jaaty Ho
Aur Nabi Ne Hijrat Kyun Ki?
Ans;
Iska Tafseeli Jawab Dya Chuka,
Aur
Hazir Nazir Ka Mafhum Samajhny Sy Hi Ye Saari Baat Wazeh Hojati Hy
Ye Aetraaz Goya Zaat e Ilahi Par Hy Ke;
ALLAH Har Jaga Mojud,
To Nabi Ko Meraj Pe Kun Bulaya?
Hazir Nazir
@58
Aetraaz;
Jab Huzur Hazir Hen To Namaz Ki Imamat Kyun Nahi Karaty?
Ans;
Kis Aayat Ya Hadees Me Hy
Ke Huzoor Ki Mojudgi Me
Koi Aur Namaz Na Parhaye?
Siddiqu e Akber Ne Aapki Mojudgi Me 17 Namazen Parhayin
Imam Ka Nazar Aana Bi Zaruri Hy
Aap To Hamen Dekhty Hen
Magar Hum Aapko Nahi Dekhty
Hazir Nazir
@59
Aetraaz;
Aaqa Ne Farmaya
Door Sy Parha Jany Wala Durud Mujhy Puhnchaya Jata Hy,
Aap Hazir Hoty To Durood Kyun Puhnchaya Jata?
Ans;
Hadees Me Ye Kahan Hy Ke
Me Door Walon Ko Sunta Hi Nahi,
Farishty Bi To ALLAH Ki Bargah My Hamary A'maal Le Jaaty Hen,
Kya ALLAH Ke Elm Par Bi Aetraaz Hy?
@60
"Hazir Nazir " Ke Muta'lliq Hum Ne Jaana
Tamam Suwalat Iska Mafhum Na SamajhnyKi Waja Se Paida Hoty Hen
Mera Mashwara Ye Hey Ke
Sunniyon Ko Chahye Ke SMS Ya Net Par JahilExtremists Ko Jawab De Kar Apna Waqt Zayaa Na Karen Bulke Kisi Ilm e Deen Ki Mehfil My Shirket Karen
Kyunke Hum HAQ Par Hen
Is Me Koi Shakk Nahi
Aur Hum Sarkar Ke Is Farman Par Amal Karenge
"Jaahil Ki Baat Par Khamoshi Bhi Ek Jawab Hy"
.
Aap dekhiye ki jab Wahabiyo se hum koi sawal karte hain to wo hume jawab dene ke bajay apne kaam me lage rehte hai, jabki wo batil hai,
bas wo hum logo ko uljhana chahte hain.
Edited by rehman alvi

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قاسم نانوتوی کہتاہے کہ

رسول اللہﷺ کواپنی امت کے ساتھ وہ قرب حاصل ہے کہ اُن کی

جانوں کوبھی اُن کے ساتھ حاصل نہیں۔(تحذیرالناس:۱۴)۔

اس نظریہ کے ساتھ یارسول اللہ پکارنا شرک ہے یانہیں؟۔

 

Salam,

 

Saeedi Sahab ko mo tor jawab:

 

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post-15519-0-15551600-1397819872_thumb.png

post-15519-0-23308000-1397819957_thumb.png

 

Is Qurb say Hazir O Nazir ka Qurb sabit karna khalis seena zori aur hat dharmi ki sharmanak aur bad tareen misaal hay.

 

Wasallam.

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(bis)

جناب دیوبندی صاحب ! آپ لوگوں کی یہ پرانی عادت ہے کہ من گھڑت عقیدہ بنا کر اہل سنت کے سر تھونپ دیتے ہیں، اور پھر اُس پر شرک وبدعت کے فتوے لگاتے چلے جاتے ہیں،اور جھوٹ بول کر کہتے ہو کہ یہ مشرکین والا عقیدہ ہے جو کہ اہل سنت کہتے ہیں، استغفراللہ

 

 

Salam,

 

Ya Ghous madad kehnay walo ,kamazkam Sheikh Abdul Qadir Jillani Rehmaullah ki baat hi sun lo.

 

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PQAAAGlnHOrBZ2MxHl6UbQ2PGGKy_zJDTqcLTuwM

PQAAAKXUqWimWXqtuAW_Eh1XS1Jau9t2UXTohKRW

 

Wasallam.

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حق نجدی صاحب۔ صرف اپنی  من پسند بات کا جواب دیتا ہے اور باقی باتوں کو چھوڑ دیتا ہے کہ اردو کمزور ہے۔


اول :کاپی پیسٹ۔دوم: جواب ملتا ہےتو چپ ۔ سوم: پھر جس  بات کا کچھ  جواب بن پڑے تو بڑے دھڑلے سے لکھتا ہے۔ منہ تو ڑجواب وغیرہ وغیرہ۔ چہارم: پھر سے نیا کاپی پیسٹ۔


 


حق وہابی صاحب۔ فتاوی رضویہ والے اعتراض سے کم از کم اپنے کالے حضرت کی جہالت تو مان لو۔


مگر   جن کے ذہن میں دیوبند ہو ۔ اُن سے حق ماننے کی امیدنہیں ۔


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    • By MuhammedAli
      Introduction:

      Deobandi brother with the name of Mustafvi made a statement in order to argue against Islamic belief of Hadhir Nazir. This article will focus on the statement and try to understand on which basis brother Mustafvi made the statement and how his statements could be interpreted in light of creed of Hadhir Nazir. Please note he might not have intended the details derived and beliefs attributed to him from his statement [in 1.0 and refuted in 1.1 to 1.2] because it is very unlikely he would be familiar with the topic of Hadhir Nazir comprehensively as a educated believer would be. But despite possibility of lack of knowledge his statement is being interpreted as if he was fully aware of all in’s and out’s this belief and implications of his statement. Objective is to comprehensively explore all possible angles of topic of Hadhir Nazir and his statements happens to be a mean to one such detail. The only material directly related to his statement and to him is from 0.1 to 0.2.

      0.0 - My And Brother Mustafvi’s Statements:

      In my discussion with brother Mustafvi on topic of Hadhir Nazir I had written the following: “Prophet (sallalahu alayhi wa aalihi was'sallam) is Shahid (i.e. witness) and a witness must posess two qualties; Hadhir (i.e. present phisically) as well as Nadhir (hearing, seeing). And without these qualities one can not be a truthful witness. Our belief is that Prophet (sallalahu alayhi wa aalihi was'sallam) is Hadhir in his heavenly resting place in Madinah ash'shareef but soul is able to move as soul of Musa (alayhis salam) was able to move from place to place while keeping touch with the body of Musa (alayhis salam) and Nadhir upon his Ummah. Ability of Hadhir Nadhir is a mojzaati qudrat which …” He responded with the following: “It is true that your above mentioned two qualities have some weight but these two are not compulsory in all the cases. One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” [Ref: Mustafvi, Private Discussion, Publicised, Post 1.]

      0.1 - Chain Of Transmission And Its Major Components:

      To be a truthful and trustworthy person witnessing of event is essential. If Bakr is truthful and trustworthy and he witnesses x y z and informs Amr x y z has happened. Then for his truthfulness and trustworthiness to be established it is important that event has taken place and that Bakr witnessed it for himself. Even though the chain of transmission of Khabr (i.e. news/report) may not from eye-witness to eye-witness but it is reiable because Bakr has witnessed it and on account of his eye-witnessing it has passed from eye-witness to truthful to truthful. This is how chain of transmission in Hadith works. A authentic Hadith via many narrators it goes back to a companion who heard and saw Prophet (sallallahu alayhi wa aalihi was’sallam) acted in such a fashion or utter the words of Hadith. Alhasil -: A truthfull and trustworthy individual witnesses a event and then transmits this information to a truthfull person. Then this report is transmitted continously from truthful to truthful. And this report will be trustworthy and truthfull, and is to be believed.’[1] Note this is the foundation on which brother Mustafvi made his statement.

      0.2 - Error In Brother Mustafvi’s Statement:

      Brother Mustafvi’s statement is based on valid principle from principles of Hadith but his statement is incorrect because he inserted into it his error. Firstly the very basic error is that he does not mention witnessing by an eye-witness. One who originates the Khabr must be eye witness to the event he reports otherwise he is lieing or at least spreading rumours as actual events. Secondly one who hears a Khabr does not become witness to the event nor he qualifies to testify as an eye-witness, or as a non-eye-witness. Note which he claims having truthful Khabr qualifies the knower of news as a witness and can bear witness: “One can be a witness without being present physically and can give witness on the basis of his knowledge provided to him by some truthful and trustworthy.” There are thousands of Sahih (i.e. authentic) Ahadith and there are Mutawatir [is grade above, authentic] Ahadith but none claims to be witness on basis of them. Nor can claim to qualify as an eye-witness of event narrated in Hadith. Being informed by another and testifying on account of it is testimony of one’s own faith.[2] And its worth in court of law is no greater then it.

      1.0 - Two Contexts His Statement Can Be Interpreted:

      There are two ways brother Mustafvi’s statement can be interpreted: i) From Prophet Adam (alayhis salam) to Prophet (sallallahu alayhi wa aalihi was’sallam). ii) And from Prophet (sallallahu alayhi wa aalihi was’sallam) to the present. Note brother Mustafvi’s statement was written in effort to refute Islamic belief of Hadhir Nazir. Therefore in the 1st case it implies, brother Mustafvi believes, Prophet (sallallahu alayhi wa aalihi was’sallam) was informed by Allah (subhanahu wa ta’ala) what the nations did before he was sent as last/final Nabi and he will bear witness on account of this learnt knowledge . And in the 2nd case it means, brother Mustafvi believes, we the Ummah will educate Prophet (sallallahu alayhi wa aalihi was’sallam) about what nations did after him and he will testify on account of what we tell him. In both cases Prophet (sallallahu alayhi wa aalihi was’sallam) direct witnessing of the events has been removed and replaced with being informed by Allah (subhanahu wa ta’ala) and by his own Ummah. In other words Prophet (sallallahu alayhi wa aalihi was’sallam) directly witnessing events is being negated.

      1.1 - The Error Of Brother Mustafvi’s Understanding:

      There is no evidence to suggest that Prophet (sallallahu alayhi wa aalihi was’sallam) will be bearing witness on account of being informed by Allah (subhanahu wa ta’ala). Or in other words will be giving testimony of his faith in Allah (subhanahu wa ta’ala). This is Qiyas (i.e. analogy) based on Hadith which states Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will testify in defence of Prophets upon being informed by last/final Prophet (sallallahu alayhi wa aalihi was’sallam): “… It will be said to him: ‘Did you convey the message to your people?’ And he will say: ‘Yes.’ Then his people will be called and it will be said: ‘Did he convey the message to you?’ They will say: ‘No.’ Then it will be said: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’ He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: ‘Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger be a witness over you.’” [Ref: Ibn Majah, B37, H4284] Qiyas was/is not foundation of Islamic creed. Nor there is proof that Prophet (sallallahu alayhi wa aalihi was’sallam) will testify on account of being informed by his own Ummah regarding events transpired after him. Again this is also based on Qiyas and both of these are against clear emphatic teachings of Quran.

      1.2 - Islamic Verdict On 1st Scenario:

      Allah (subhanahu wa ta’ala) states: “So how (will it be) when We bring from every nation a witness and we bring you (O Muhammad) against these (people) as a witness?” [Ref: 4:41]“And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did ...” [Ref: 2:143] “Allah named you Muslims previous (scriptures) and in this (revelation) that the Messenger may be a witness over you and you may be witnesses over the people.” [Ref: 22:73] The Ummah will bear witness in defence of Prophets. Note following Hadith explains what type of testimony they will give: “He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’” Then Allah (subhanahu wa ta’ala) will question the Ummah about how they know Prophets delivered the message to their nations and they will say Prophet (sallallahu alayhi wa aalihi was’sallam) informed them of it: “He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: ‘Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger be a witness over you.’” [Ref: Ibn Majah, B37, H4284] This establishes Ummats testimony is of their Iman. Allah (subhanahu wa ta’ala) does not question Prophet (sallallahu alayhi wa aalihi was’sallam): Who informed you? Allah (subhanahu wa ta’ala) ensured that Muslims know Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) has not witnessed the events regarding which they have testified. For Prophet (sallallahu alayhi wa aalihi was’sallam) this route is not taken and this indicates Prophet (sallallahu alayhi wa aalihi was’sallam) had witnessed these events spiritually.[3] And proof of this is are those verses in which Allah (subhanahu wa ta’ala) within context of historical events says: “Have you not seen[4] how your Lord dealt with Aad.” [Ref: 89:6] “Have you not seen how your Lord dealt with the companions/army of elephant.” [Ref: 105:1] “Have you not seen those elders of the children of Israel after the time of Moses …” [Ref: 2:246] And these verses are supported by Hadith a narrated in Musnad of Imam Ahmad (rahimullah alayhi ta’ala): “عرضات الأنبيا أممها و اتباعها من أممها” Which means: “Presented before me were [all] Prophets and their nations along side [their believing] followers.” This goes on to establish Prophet (sallallahu alayhi wa aalihi was’sallam) witnessed the deeds of those before him and use of, ‘ألم تر’ , is referrence to seeing if Prophet (sallallahu alayhi wa aalihi was’sallam). Alhasil the first belief of brother Mustafvi is refuted.

      Islamic Verdict On 2nd Scenario:

      Allah (subhanahu wa ta’ala) states: “Indeed, We have sent you as a witness and a bringer of good tidings and a warner.” [Ref: 48:8] "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] And he is sent to mankind: "Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you as a Messenger to mankind, and Allah is Sufficient as a Witness." [Ref: 4:79] He is a Prophet sent to mankind as a witness like Musa (alayhis salam) was sent to Firawn: "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] Prophet (sallallahu alayhi wa aalihi was’sallam) is sent as a hearing and seeing witness to mankind like Prophet Musa (alayhis salam) was sent to Fir’awn. Note one who is sent as a witness must witness over whom he was sent to witness and without his witnessing he is not witness. Yet Allah (subhanahu wa ta’ala) states Prophet (sallallahu alayhi wa aalihi was’sallam) is witness and sent as a witness. Hence his witnessing of deeds of mankind is established from ever since he was sent as last/final Prophet and Messenger. There are number of Ahadith which establish that Prophet (sallallahu alayhi wa aalihi was’sallam) has witnessed everything: "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: Tirmadhi, Vol5, H3246, Tafsir Surah Sad] "Narrated Hakim Bin Nafi, Saeed Bin Sinan, narrated Abu Zahriyat, Kathir Bin Murra Abu Shajara al-Hadhrami, Ibn Umar said: Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: "Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand". [Ref: Kitab al-Fitan, 1st Chapter, Hadith No. 2, by Hafidh Naeem Bin Hammad al-Marwazi] On account of this knowledge Prophet (sallallahu alayhi wa aalihi was’sallam) informed all that was to transpire from beginning of creation till the entering of people in paradise/hell: “Narrated Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it.” [Ref: Bukhari, B54, H414] Alhasil all this evidence goes on to refute the notion mentioned in second belief of brother Mustafvi.

      Conclusion:

      If brother Mustafvi’s statement is interpreted in light of science of Hadith even then it fails to meet the criteria because the originator of chain must be witness the event and then to narrate it to others. If Prophet (sallallahu alayhi wa aalihi was’sallam) bore witness without witnessing himself then the rule of chain originator being first hand witness to event is broken. Yet verses of Quran and Hadith of Musnad Ahmad establishes Prophet (sallallahu alayhi wa aalihi was’sallam) witnessed Prophets and their nations and their beleiving followers and their actions. In light of this the chain originator is actual witness and he narrated and Ummah believed and bore witness. But whole objective of inventing ‘bearing witness without witnessing the events’ was to negate actual witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam) which has failed even if your philosophy of bearing witness without witnessing the event was believed. Even then it would be true for the Ummah and not for Prophet (sallallahu alayhi wa aalihi was’sallam). Also if Ummah informing Prophet (sallallahu alayhi wa aalihi was’sallam) about what transpired after him is considered in light of your rule then implication is Ummah has seen it and it will inform Prophet (sallallahu alayhi wa aalihi was’sallam). This was invented with objective to refute actual witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam). Yet the Quranic verses and quoted Ahadith establish Prophet (sallallahu alayhi wa aalihi was’sallam) himself witnesses and had witnessed the deeds of all happenings till the judgment day. If we disregarding the fact Ummat informing Prophet (sallallahu alayhi wa aalihi was’sallam) is without scriptural support. Even then it would imply, Ummat witnessed the events, and they informed Prophet (sallallahu alayhi wa aalihi was’sallam), who also had witnessed the events himself. Therefore scenario would be similar to angels presenting deeds of people to Allah (subhanahu wa ta’ala) despite the fact that He is already aware of them. Or similar to, angels presenting to Prophet (sallallahu alayhi wa aalihi was’salam) salutations of his Ummah despite the fact that good/bad deeds were already seen by him and are seen by him. Alhasil however the ball is rolled the witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be refuted. Hence it would be better to let go of innovative concept of Prophet (sallallahu alayhi wa aalihi was’sallam) testifying for what is established from textual evidences.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi

      Footnotes:

      - [1] A example: Truthful and trustworthy people have transferred Quran and authentic Ahadith and on basis of information in these we believe and testify; there is no Ma’bud (i.e. deserving of worship) except Allah and Prophet Muhammad is Messenger of Allah. Note this testimony is of ones own Iman (i.e. faith) and not of an out side event. Testimony of faith only the person can express none else because one is aware of his own belief. Hence person testifying as such is first hand witness.

      - [2] Like it is in the case of following Hadith: “He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’ He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: ‘Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger be a witness over you.’” [Ref: Ibn Majah, B37, H4284] Note the Ummah will testify and the Ummah of Prophet Nuh (alayhis salam) will question the testimony of Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Ummah would be questioned who informed you and they will say Prophet (sallallahu alayhi wa aalihi was’sallam). Note He will not question Prophet (sallallahu alayhi wa aalihi was’sallam) testifying against Ummah of Prophet Nuh (alayhis salam). Ummah will bear testimony on basis of their own faith in truthfullness and trustworthiness of Prophet (sallallahu alayhi wa aalihi was’sallam).

      - [3] Two logical conclusions can be made because of this: i) RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will be testifying on account of being informed like his Ummah. And there was no difference between testimony of Ummah and RasoolAllah (sallallahu alayhi wa aalihi was’sallam) hence there was no need to pursue it further. ii) Testimony of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was in result of actually witnessing the events therefore Allah (subhanahu wa ta’ala) did not pursue to negate his actual witnessing. But Ummah had testified on account of being informed by RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and Allah (subhanahu wa ta’ala) ensured it was pointed out. Resolution -: Firstly please note Qiyas is not foundation of creed and to believe in first contention is to put faith in Qiyas. This is why I only mentioned the second contention in my main article. Secondly there are numerous places in Quran where Allah (subhanahu wa ta’ala) mentions events which had transpired long before birth of Prophet (sallallahu alayhi wa aalihi was’sallam). In some cases Allah (subhanahu wa ta’ala) while adressing Prophet (sallallahu alayhi wa aalihi was’sallam) begins the narrative with: “Did you not see!” And this is to attest that he saw and he is being reminded. From this scholars of Ahlus Sunnah assume position; Prophet (sallallahu alayhi wa aalihi was’sallam) witnessed the events prior to his brith and he is being asked to recall the events. Alhasil -: This goes on to establish the Islamic position taken in the article.

      - [4] The older translations of Quran in English and Urdu translated the words, ‘ألم تر’ , to denote seeing but new Wahhabi translation, Sahih International, has started the tradition of translating these verses: “Have you not considered …” The objective is to do away with the natural meaning of words due to the implications. They, insha Allah, will never succeed in distortion of Quran because Prophet (sallallahu alayhi wa aalihi was’sallam) has made it clear that he saw the Prophets and their nations before him.
    • By MuhammedAli
      Introduction:

      Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a hearing/seeign type of Shahid/Shaheed (i.e. witness). We also believe he was sent to entire Jinn and mankind as a Nabi and Shahid/Shaheed over them. In connection with these beliefs we also have belief that Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness to actions of Jinn/mankind on judgment day. And to be a true Shahid/Witness one must have seen/heard the events regarding which he/she will be called to bear witness. Therefore Prophet (sallallahua alayhi wa aalihi was’sallam) witnesses all actions of Jinn and mankind.

      Anti-Islam Element Disbelieve In Islamic Teaching:

      Anti-Islam elements rejects this Islamic teaching and argues stating: It is not fundamental requirement to be an actual hearing/seeing type witness to be true Shahid and Shaheed. Instead a truthful person - who has witnessed the event - can inform another and the informed can bear witness on account of that truthful person. The basis for their this argument is; Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness after his Ummah in defence of Prophets therefore he will be [indirectly] informed by truthful Muslims and he will bear witness on account of their testimony. Please note this evidence of anti-Islam element was discussed in detail, here, in sections 3.1 to 3.4, where the invalidity of principle was established along with correct understanding of Hadith. And to their invented principle they present many evidences from Quran/Ahadith and witnessing of Khuzaimah (radiallah ta’ala anhu) of part of their supporting evidences.

      The Ahadith In Which Khuzaimah Bore Witness:

      “It was narrated from 'Umarah bin Khuzaimah that his paternal uncle, who was one of the companions of the Prophet told him that:the Prophet bought a horse from a Bedouin and asked him to follow him, so that he could pay him for the horse. The Prophet hastened but the Bedouin was slow. Men started to talk to the Bedouin and make offers for the horse, and they did not realize that the Prophet had bought it, until some of them offered more than the Prophet had bought it for. Then the Bedouin called out to the Prophet and said; "Are you going to buy this horse or shall I sell it?" The Prophet stood up when he heard him calling and said: "Have I not bought it from you?" He said: 'No, by Allah, I have not sold it to you and the Prophet said "I bought it from you." The people started to gather around the Prophet and the Bedouion as they were talking, and the Bedouin started to say: "Bring a witness who will testify that you bought it." Khuzaimah bin Thabit said: "I bear witness that you bought it." The Prophet turned to Khunzimah and said: "Why are you bearing witness?" He said: "Because I know that you are truthful O Messenger of Allah." Prophet made the testimony of Khuzaimah equivalent to the testimony of two men.” [Ref: Nisai, Book 44, Hadith 4651] “Narrated Uncle of Umarah ibn Khuzaymah: The Prophet bought a horse from a Bedouin. The Prophet  took him with him to pay him the price of his horse. The Messenger of Allah walked quickly and the Bedouin walked slowly. The people stopped the Bedouin and began to bargain with him for the horse as and they did not know that the Prophet had bought it. The Bedouin called the Messenger of Allah saying: If you want this horse, (then buy it), otherwise I shall sell it. The Prophet stopped when he heard the call of the Bedouin, and said: Have I not bought it from you? The Bedouin said: I swear by Allah, I have not sold it to you. The Prophet said: Yes, I have bought it from you. The Bedouin began to say: Bring a witness. Khuzaymah ibn Thabit then said: I bear witness that you have bought it. The Prophet turned to Khuzaymah and said: On what (grounds) do you bear witness? He said: By considering you trustworthy, Messenger of Allah! The Prophet made the witness of Khuzaymah equivalent to the witness of two people.” [Ref: Abu Dawood, B24, H3600]

      Understanding Ibn Khuzayma’s Witnessing:

      When Bedouin said who will bear witness for you that you purchased this horse then Ibn Khuzaymah (radiallah ta’ala anhu) said: “I bear witness that you have bought it.” Prophet (sallallahu alayhi wa aalihi was’sallam) was aware Ibn Khuzayma (radiallah ta’ala anhu) did not witness the transaction and therefore he enquired from companion: “Why are you bearing witness?”, “On what (grounds) do you bear witness?” In response companion said: (-قَالَ بِتَصْدِيقِكَ يَا رَسُولَ اللَّهِ‏) Note the quoted online translations do not provide literal translation but give a interpretative translation – which are correct on their own merit. Translation closer to wording would be: “He said: By affirming/attesting to what you said.” Or alternatively: “He said: By believing what you said.” Which ever translation (i.e. mine or quoted in earlier section) you ascribe to Ibn Khuzayma (radiallah ta’ala anhu) is merely attesting to what Prophet (sallallahu alayhi wa aalihi was’sallam) said. In other words Ibn Khuzayma (radiallah ta’ala anhu) was bearing witness because he heard Prophet (sallallahu alayhi wa aalihi was’sallam) say that he purchased the horse from Bedouin: “Then the Bedouin called out to the Prophet and said; "Are you going to buy this horse or shall I sell it?" The Prophet stood up when he heard him calling and said: "Have I not bought it from you?" He said: 'No, by Allah, I have not sold it to you. And the Prophet said "I bought it from you.” This establishes Ibn Khuzayma (radiallah ta’ala anhu) was not bearing witness as a hearing/seeing type of witness but due to his belief in truthfulness of Prophet (sallallahu alayhi wa aalihi was’sallam). Hadith goes on to state Prophet (sallallahu alayhi wa aalihi was’sallam) stated from that moment onwards Ibn Khuzayma’s (radiallah ta’ala anhu) witnessing is equal to witnessing of two men: “The Prophet made the witness of Khuzaymah equivalent to the witness of two people.” This unique station was granted to Ibn Khuzayma (radiallah ta’ala anhu) because he demonstrated fear Allah (subhanahu wa ta’ala) and demonstrated belief in truthfulness of Prophet (sallallahu alayhi wa aalihi was’sallam): “O you who believe! Have fear of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk.” [Ref: 57:28] Such witnessing is of belief and cannot be used and was not used by Prophet (sallallahu alayhi wa aalihi was’sallam) to support his own position, here.

      The Incident Mentioned In Hadith Is Not Evidence For Principle:

      You believe: ‘Truthful person - who has witnessed the event -  can inform another and the informed can bear witness on account of that truthful person.’ You have stopped short of stating if such witnessing would be sufficient to judge the case in favour of party or not. The real issue is; if this type of testimony in a dispute would be valid grounds to judge the case in favour of a disputing party. Due to anti-Islam elements belief, against Hadhir Nazir, it seems one who presents this Hadith in principle believes such witnessing does resolve the dispute in favour of a party. Question begs to be asked on the ground: When it is evident a person is bearing witness to an event which he/she has not witnessed with eyes/ears. And is only doing so due to being informed by a truthful person then will his witnessing in support of a party settle the dispute in favour that party? Absolutely not! This has never happened in history of Islam. If Prophet (sallallahu alayhi wa aalihi was’sallam) accepted the witnessing of Ibn Khuzayma (radiallah ta’ala anhu) and judged the issue in his own favour then this incident could only have been valid evidence against the notion that in disputes witnessing required is hearing/seeing type. And there absolutely no evidence to suggest that Prophet (sallallahu alayhi wa aalihi was’sallam) used witnessing of Ibn Khuzayma (radiallah ta’ala anhu) to decide the dispute in his own favour.

      Conclusion:

      Ibn Khuzaima (radiallah ta’ala anh) bore witness in defence of Prophet (sallallahu alayhi wa aalihi was’sallam) because of his firm belief and conviction in truthfulness of Prophet (sallallahu alayhi wa aalihi was’sallam). And if Prophet (sallallahu alayhi wa aalihi was’sallam) had accepted the witnessing of Ibn Khuzayma (radiallah ta’ala anhu) and judged the dispute in his own favour. Then it could have been a valid argument against Islamic notion; witnesses in all a criminal acts has to be hearing/seeing type. Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness to actions of his own Ummah and in defence of Prophets, against their nations, saying the Prophets delivered the message of Islam to their nations. This type of testimony requires hearing/seeing type of witnessing and one who bear witness without witnessing the events is a false witness and Prophet (sallallahu alayhi wa aalihi was’sallam) does not give false testimony.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi
    • By MuhammedAli
      Introduction:

      Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is witnessing the actions of mankind and had witnessed the actions of nations before him. This belief in nutshell is called Hadhir Nazir. When concept of Prophet (sallallahu alayhi wa aalihi was’sallam) bearing witness in defence of Prophets is coupled with belief; to be truthful witness hearing/seeing of events is a fundamental requirement then Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the actions of nations before him is established. Anti-Islam element within Ummah disbelieves in this teaching of book of Allah (subhanahu wa ta’ala) and to refute it present various arguments.

      Brother Mustafvi’s Point Three -: Ummat Hadhir Nazir:

      “Assalmo alilum! I am going to make a quite brief comment on your a bit long post. (i) In the Quran Prophet Muhammad and His Ummat has been called ‘Shahid’.[1/2] (ii) It has been made clear in Sahih Ahadith that in which way and sense these two (i.e. RasoolAllah and Ummat) have been called ‘Shahid’ - i.e this ummat will bear witness upon previous ummats on the basis of their knowledge provided to them by Prophet and than Prophet will testify [over] his Ummat.[3] (iii) If you keep on insisting that two abilities (i.e. hearing and seeing) are must for Shahid than you will have to accept that this whole ummat is Hadhir Nazir as it has been called Shahid.[4] (iv) now come to that verse where Prophet(saw) has been called mutlaqan Shahid i.e 33:45 for this i am going to paste what Imam razi said in his tafseer: …” [Ref: Mustafvi, Private Discussion, Hadhir Nazir Discussion, Publicised, Post 3.]

      Explanation Of Evidence Of Anti-Islam Element:

      It is recorded in book of Allah (subhanahu wa ta’ala): “And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” [Ref: 2:143] Prophet (sallallahu alayhi wa aalihi was’sallam) explained the verse with example of Prophet Nuh (alayhis salam) in following Hadith: “Allah's Messenger said: “‘Noah will be brought (before Allah) on the Day of Resurrection, and will be asked: 'Did you convey the message of Allah?’ He will reply: 'Yes, O Lord.' And then Noah's nation will be asked: 'Did he convey Allah's message to you?' They will reply: 'No warner came to us.' Then Noah will be asked: 'Who are your witnesses?' He will reply: 'Muhammad and his followers.' Thereupon you will be brought and you will bear witness." Then the Prophet recited: 'And thus We have made of you a just and the best nation, that you might be witness over the nations, and the Apostle a witness over you.'” [Ref: Bukhari, B92, H448] On basis of Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) bearing witness in defence of Prophets would it be correct to conclude Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was Hadhir Nazir? If not then Prophet (sallallahu alayhi wa aalihi was’sallam) was not witnessing the actions of nations before him.

      Ummah Will Bear Witness Upon Being Informed By Prophet:

      Hadith documented in Musnad of Imam Ahmad (rahimullah alayhi ta’ala) and Sunan of Ibn Majah  indicates Prophet (sallallahu alayhi wa aalihi was’sallam) was intrepreting the same verse 2:143 and stated: “… It will be said to him: ‘Did you convey the message to your people?’ And he will say: ‘Yes.’ Then his people will be called and it will be said: ‘Did he convey the message to you?’ They will say: ‘No.’ Then it will be said: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’ He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: ‘Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger be a witness over you.’” [Ref: Ibn Majah, B37, H4284] Hadith reveals Ummah will be questioned on how do they know the Prophet delievered the Message and the just Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will respond that Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) has informed them that Prophets delivered the message. This establishes Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will negate being first hand witnesses to events. In light of this fact; belief of Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the actions of previous nations on account of following verses cannot be challenged because Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) has negated Hadhir Nazir, witnessing the actions of previous nations by themselves: “And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” [Ref: 2:143] “Allah named you Muslims before and in this (revelation) that the Messenger may be a witness over you and you may be witnesses over the people.” [Ref: 22:78] Instead the Ummah affirmed that Prophet (sallallahu alayhi wa aalihi was’sallam) has informed them. And there is no evidence to suggest that Prophet (sallallahu alayhi wa aalihi was’sallam) has informed his Ummah after being informed by Allah (subhanahu wa ta’ala). Or to suggest that he did not actually witness the events himself with permission and power granted by Allah (subhanahu wa ta’ala). Therefore natural conclusion would be; Hadhir Nazir ability is negated for Ummah, or in other words hearing/seeing type of witnessing is negated, for Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) but not for Prophet (sallallahu alayhi wa aalihi was’sallam).

      Conclusion:

      Allah (subhanahu wa ta’ala) established in his book that Prophet (sallallahu alayhi wa aalihi was’sallam) and his Ummah is to be witness over nations before them. Prophet (sallallahu alayhi wa aalihi was’sallam) explained when the nations of earlier Prophets will deny receiving the Message given to their Prophets then the Prophets will say Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) will bear witness in their defence. Ummah of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) will proceed to bear witness in defence of Prophets. Upon being questioned how the knows that Prophets delivered the message to their respective nations the Ummah will respond that Prophet (sallallahu alayhi wa aalihi was’sallam) has informed them. Establishing the Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was/is not; Hadhir Nazir, hearing/seeing type of witness.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi

      Footnotes:

      - [1] (i) In the Quran Prophet Muhammad and His Ummat has been called ‘Shahid’. “Ummah of Prophet (sallalahu aalayhi was'sallam) is called Shuhada (i.e. witnesses) and not Shahid (i.e. witness). They will be called to bear witness and not because they are witness to the events: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] In another verse the same is affirmed: "How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] And Prophet (sallalahu alayhi was'sallam) has been sent as a actual seeing/hearing type of witness upon his Ummah and previous nations: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) will be called to give testimony as a Shaheed (i.e. a witness) because he is Shahid (i.e. Witness). Where as the Ummah will be called on day of judgment as witnesses to testify in defence of Prophets. To give statement of faith demonstrating their belief, in teaching of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and truthfulness of Prophets. And this witnessing would be in meaning of; affirming their faith as the Hawariyoon of Isa (alayhis salam) affirmed their faith in being Muslims: “And when I (Allah) revealed to Al-Hawariyyun (the disciples) [of 'Îsa (Jesus)] to believe in Me and My Messenger, they said: "We believe. And bear witness that we are muslims." [Ref: 5:111] [Ref: Private Discussion, Hadhir Nazir Discussion, Publicised, Edited Post 4, by Muhammed Ali Razavi]

      - [2] There is not a single verse in Quran in which Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) has been called Ummat Shahidah (i.e. a witness nation). Or Allah (subhanahu wa ta’ala) said: You’re witness nation. Or said: We have sent you as a witness nation. Allah (subhanahu wa ta’ala) said - note the referrence to future -: “… you’re a just nation so that you will be shuhada alan – naas (i.e. witnesses over mankind) and the Messenger will be Witness over you.” This indicates Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is currently not witness but will be in future. And Prophet (sallallahu alayhi wa aalihi was’sallam) explained when he and his Ummah will be witness – i.e. day of judgment. On that day the Ummah will bear witness in defence of Prophets because they were informed by Prophet (sallallahu alayhi wa aalihi was’sallam) that Prophets delivered the message given to them. The uniqueness of Prophet (sallallahu alayhi wa aalihi was’sallam) in being witness is that he was as a witness in earthly life: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] This gives meaning; Prophet (sallallahu alayhi wa aalihi was’sallam) has been witness since he was sent as a last and final Prophet and Messenger.

      - [3] (ii) It has been made clear in Sahih Ahadith that in which way and sense these two (i.e. RasoolAllah and Ummat) have been called ‘Shahid’ - i.e this ummat will bear witness upon previous ummats on the basis of their knowledge provided to them by Prophet and than Prophet will testify [over] his Ummat. (ii) First of all Ummah RasoolAllah (sallallahu alayhi wa aalihi was’sallam) no where as been called Shahid. Can you quote me a reference for your claim, thank you. Secondly it has been established with Sahih Ahadith that Prophet's Ummat will bear witness in defence of Prophets because Prophet (sallalahu alayhi was'sallam) himself has also informed them. Therefore we the Ahlus Sunnah have no objection to accepting that Ummah will bear witness on being told by Prophet (sallalahu alayhi was'sallam). But we do object to your Qiyas assumption: ‘Since Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by Prophet (sallalahu alayhi was'sallam) therefore it must be that Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by truthful, trusted Muslims from his Ummah.’ Please quote me a single Sahih, definitive meaning Hadith, or verse of Quran which states Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness because he will be told by truthful, trusted Muslims about what has happened after him. You believe in qiyaas instead of what Allah (subhana wa ta'ala) revealed: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] We know on what basis the Ummah will bear witness – i.e. being told by Prophet (sallallahu alayhi wa aalihi was’sallam) that Prophets delivered the deens given to them. My question is on what basis will Prophet (sallallahu alayhi wa aalihi was’sallam) bear witness against the previous nations? I make a educated guess and say your answers could be: (i)“On the basis of Quran in which Allah told stated that Prophets delivered their deen to their nations.” (ii)“Truthful, trusted Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness and on this basis Prophet (sallalahu alayhi was'sallam) will bear witness.” Now if you say on the first one then my question which I have already asked: Allah (subhana wa ta'ala) used the word Shahid in following verse: “O Prophet! Truly We have sent you as a Shahid, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] If Allah (subhana wa ta'ala) did not mean type of Shahid who fullfils the conditions of Shahid then why did Allah use such a word? If the apparent meaning of hearing/seeing type of Shahid/Witness is rejected then the word serves no purpose whatsoever. And if your choice is second then this is the paradox of witnessing because Prophet (sallallahu alayhi wa aalihi was’sallam) told the Ummat that Prophets delivered their messages to their nations. And now in hereafter, on the day of judgement, the one who informed his Ummah, will be told by the truthful and trusted Muslims, that Prophets delivered to their nations the message given to them.What a irrational, illogical, and irreligious innovation this concept of yours is. Correct interpretation of Hadith is that Ummah will say they were told by Prophet (sallallahu alayhi wa aalihi was’sallam) Allah (subhanahu wa ta’ala) will then ask Prophet (sallallahu alayhi wa aalihi was’sallam) and he will affirm that he has told his Ummah that Prophets passed the Deen given to them by Allah (subhanahu wa ta’ala) to their nations. And Allah (subhana wa ta'ala) will not ask Prophet (sallallahu alayhi wa aalihi was’sallam): Who told you prophets delivered the Deen given to them? Because Allah (subhanahu wa ta’ala) has stated He has sent Prophet (sallallahu alayhi wa aalihi was’sallam) as a seeing/hearingwitness upon his Ummah and previous Ummahs. [Ref: Private Discussion, Hadhir Nazir Discussion, Publicised, Edited Post 4, by Muhammed Ali Razavi,]

      - [4] (iii) If you keep on insisting that two abilities (i.e. hearing and seeing) are must for Shahid than you will have to accept that this whole ummat is Hadhir Nazir as it has been called Shahid. (iii) I am not insisting on anything other then the established facts of Quran. Where as you my brother are arguing purely based on speculative knowledge and assumptions. And neither of these two are source of Deen. You have assumed; Ummat is Shahid because they will be witnesses in defence of Prophets. You have assumed just because Ummat has been told by Prophet (sallallahu alayhi wa aalihi was’sallam) that Prophets delivered the Deen given to them it nesseciates Prophet (sallallahu alayhi wa aalihi was’sallam) will be bearing witness based on information given to him someone truthful and trusted. Yet there is no proof either of these. Ummat is indeed Hadhir Nazir. In fact entire mankind and Jinkind is Hadhir Nazir in their limited attributes and restricted evoriments but not Hadhir Nazir in the sense that every individual of Ummat is hearing/seeing every action of Jinn and Mankind. This miralous ability is only granted to Prophet (sallalahu alayhi was'sallam) by Allah (subhana wa ta'ala) because he was sent as a Shahid mutlaq: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] [Ref: Private Discussion, Hadhir Nazir Discussion, Publicised, Edited Post 4, by Muhammed Ali Razavi,]