Brailvi Haq

Kazb E Bari K Akiday Pe Deobndio Ka Tafsir E Naeemi Pe Aitraz

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Ak deobndi ne Ye post ki hai.Jis main is ne Tafsir e naeemi pe kazb e bari k hawale se aitraz kia hai.Is ka fori Jawab chaiay

......wahabi link removed......

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ان دیو کے بندو کو اتنی سی بات بھی سمجھ نہیں آتی کہ خلف وعید اور ہے اور کذب اور۔جو حوالہجات ان حضرت نے دیے ہیں ان کا تعلق خلف وعید سے ہے جو کرم ہے اور عیب نقص ہے جو رب تعالی کی ذات پر محال ہے۔پھر خلف وعید کا تو وقوع ہوگا کیا دیوبندی وقوع کزب کے قاءل ہیں؟

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Kia khalaf e Waeed ko Kazb nai kaha jata?jb k Allah ne farmaya k Allah apne waday k khalaf nai krta?Ap ne farmaya k khlaf e waeed hoga lakin ye bt kia Allah k irshad k manafi nai?

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Kia khalaf e Waeed ko Kazb nai kaha jata?jb k Allah ne farmaya k Allah apne waday k khalaf nai krta?Ap ne farmaya k khlaf e waeed hoga lakin ye bt kia Allah k irshad k manafi nai?

بے شک اللہ شرک کو معاف نہیں کرے گا سواءے اس کے جو مرضی کردے۔گناہ کو بخشش دینے کاتعلق رب کے کرم سے ہے اس سے وعدہ کی خلاف ورزی لازم نہیں آتی۔اس پر مزید تفصیل کے لیے تسبیح الرحمان کا مطالعہ کریں۔

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meri nazar me ek jahilana aetraaz hai....
Agar koi banda caroro naikia bhi laye, to bhi uske ek dunah ke badle wo naikia bardaad ho sakti ya nahi??? ye jhoot kaha hua?? lekin ye bhi Allah ki marzi hai... ke us ek gunah maaf karde ya mawakhza farmaiay... to isme jhoot kaha hua???

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Kia ap is ka tafsilee jawab dayn ge? I mean,Deobndi ise boht bra kam smjh rhe hn to Agr Koi tafsili bt ho jaye jis main Gangohi ka akida Ka radd ho Or Mufti Naeemi ra ka difa ho? Warna aise ye kahan mananay wale hn akhar deo k bnday jo thehray!!!

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۔پھر خلف وعید کا تو وقوع ہوگا کیا دیوبندی وقوع کزب کے قاءل ہیں؟

 

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Jahan taq mujjay yaad ata Allama Syed Saeed Ahmad Kazmi rahimullah nay likha heh khalf e wa'id [e azaab] o waad [ e inaam] ka waqu nahin hoga. Imqan kay ham qail hen waqu kay nahin. Imqan khalf wad kay ham qail is waja say hen kay Allah insaaf kar sakta heh, aur jis say Allah insaaf karay ga woh dozakh hee jahay ga, keun kay jannat Allah kay reham say ata hogi. Keun kay insaaf ka takaza heh kay har cheese kamil ho, namaz kamil ho, wuzu kamil ho, hamara har amal kamil ho toh phir Allah qubul karay ga hamaray amaal, magar kon itna keh sakta heh kay us nay wuzu keeya toh ussee tera keeya jistera Allah o Rasool ki taleem thee baqi toh door ... dosri bat, imqan e khalf e waeed kay ham qail is waja say hen keun kay Allah ka ar-Rahman ar-Raheem heh, Ghafoor ar-Raheem heh, chahay toh apnay waday kay khilaf karay, apna reham o karam kee waja say, jistera baap kehta heh, beta meh thappar maroon ga agar esa phir keeya toh, beta wesa hee karay, baap betay ka masoom chehra dekh kar thappar nah maray, toh yeh us ka reham heh magar wada khilafi bi huwi. Magar Allah nay apna wada e azaab o inaam kay khilaf nay karnay ka hokam farma deeya heh is leyeh esa karay ga nahin. Imqaan kay ham sirf is waja say qail hen keun kay imqaan e khalf e waad o wa'eed ka talluq Allah kay reham say heh aur insaaf say heh. Aur ham Musalm imqan o waqu e kizb o afaal qabeeh kay ham qail nahin hen. Kizb o afaal e qabee'a kay imqaan kay qail Deobandi zeroor hen aur un meh say un ka sardar Gangohi wuqu e kizb ka qail huwa magar bad mein Musalman Ulamah kay ihtirazat ki waja say munkir huwa. Deobandi musalmanoon say behas kartay hen toh khalf e wa'id ko kizb kay tor par pesh kartay hen. Kuch arsa pehlay meri maghz mari Wahhabi forum par huwi thee toh inoon nay esa hee keeya jis ki bina par mein nay yeh article likha thah: http://www.islamimehfil.com/topic/21009-allahs-waad-waeed-kizb-in-light-of-qur%E2%80%99an-sunnah/ Mera aap ko mashwara heh kay aap Allama Syed Saeed Ahmad Qazmi rahimullah alayhi ta'ala ki maqalat e kazmi mein joh risala imqan e kizb par heh parh lenh. Agar English par saktay hen toh uppar wala article be par lenh.

 

Edited by MuhammedAli
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Ali bhai itna kuch to main janta hun asal jawab mujhe is bat ka chahiay tha k us post main jis trah Mufti Naeemi k akwaal main tazaad dikha kr un pr bi kazab e Bari k kail hne ka bohtaan lgaya gia he.us aitraz ka jawab chahiay???

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Ali bhai itna kuch to main janta hun asal jawab mujhe is bat ka chahiay tha k us post main jis trah Mufti Naeemi k akwaal main tazaad dikha kr un pr bi kazab e Bari k kail hne ka bohtaan lgaya gia he.us aitraz ka jawab chahiay???

Salam alayqum

 

Bhai, in sha Allah meh is issue ko tafseel say dekhoon ga. Mein 12 gantay kam karta hoon ... mushkil say namazoon kay leyeh time milta heh ... saturday, sunday chooti hogi ... in sha Allah phir ghor o fikr say parh kar kuch bata sakoon ga.

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Salam alayqum

 

Bhai, in sha Allah meh is issue ko tafseel say dekhoon ga. Mein 12 gantay kam karta hoon ... mushkil say namazoon kay leyeh time milta heh ... saturday, sunday chooti hogi ... in sha Allah phir ghor o fikr say parh kar kuch bata sakoon ga.

Boht shukria Bhai,,,,

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Salam alayqum,

Mein us ko jawab likh raha hoon. Jab complete huwa toh post kar doon ga.

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Masla Imqan e Kizb Aur Sayyidi Par Ilzamat Ki Wazahat:

Imqan o wuqu e Kizb bari ta'ala par Mawlvi Rasheed Ahmad Gangohi ka aqeedah Talifat e Rasheedia say wazia heh. jis par agay dalahil hoon gay. Ek baat point karta chaloon kay Mawlvi Rasheed Ahmad Gangohi nay khalf e wa'ad o wa'id kay maslay ko imqan e kizb mein gussaya. Dar asal, Mawlvi Rasheed Ahmad Gangohi, Mawlvi Khalil Ahmad Ambethvi kay nazria ki taweel kar raha thah. Baja'hay is kay kehta kay imqan e kizb ka nazria ghalat heh, is nay imqan e kizb ko khalf e wa'ad o wa'id ka rang lagana chaha.

Mein is ki har chawal ka jawab toh nahin likhoon ga magar joh zeroori aur bunyadi point hen unpar zeroor kuch na kuch likhoon ga. Mein agay joh bi behas karoon ga woh is link par say hogi, talifat e rasheediya. Is leyeh hidayat heh kay matan say apnay aap ko agay keren.

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"molana gangohi r.a. ne khlaf e waeed ko jaiz mana or ashairah b isko jaiz kehte he mgr uske bad b barelwiyo ne khuda ke jhute hone ka ilzam diya mgr khud apni gireban jhankna bhul gaye
barelwiyo ki har dalil or har taweel or har hukm ka ilmi or mudallal jaiza khud barelwiyo ke hi dalail se”
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Banday ko jhoot boltay huway bi sharam nahin aati. Mawlvi Rasheed likhta heh: "Alhasil imqan e kizb hee murad dukhool kizb that qudrat bari ta’ala heh, yehni joh wada, wa’id farmaya heh, is kay khilaf par qadir heh.”Ek aur jaga likhta heh: Muhaqiqeen ahle Islam o Sufia kiram o azaam ka is masla mein yeh heh kay, kizb dakhal that qudrat bari ta’ala heh.”  Is say sabat huwa kay Maulvi Rasheed kay mutabiq Khalf e wa’ad o wa’id hi kizb e bari ta’ala ki daleel heh, aur keun kay khalf e wada o wa’id ka Deobandi imqan mantay hen is leyeh inoon nay khalf e wada o waid ko imqan e kizb banaya aur bataya. Abh joh yeh kahay kay Mauvi Rasheed nay toh khalf e waid ko jaiz mana, sar’ri jhoot bolta heh. Sach aur haq yeh heh kay Maulvi Rasheed nay imqan e kizb kay maslay ko khalf e waad o waid par mahmool keeya. Abh in sha Allah khalf e waad o waid o kizb kay imqan ko chor kar, yeh sabat karoon ga kay Maulvi Rasheed wuqu e khalf e waad o waid o kizb ka qail thah. Aur yeh sar’ri Kufr heh.

Maulvi Rasheed likhta heh: “Ayaat o Ahadith e kaseera say yeh masla sabat heh, ek ek misaal Quran o Hadith ki likhi jaati heh. Ek jaga iashad janab bari; قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا [6:65] Aur dosri jaga farmaya; وَمَا كَانَ اللّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ [8:33] Ayat sania mein nafi azab ka wada farmaya, aur zahir heh agar is [nafi azaab] kay khilaf ho to kizb lazam ahay ga. Magar ayat aula say is [kizb] ka that e qudrat bari ta’ala dakhal hona maloom huwa.” Misaal kay tor par, mera jumla awal yeh heh, mera nam Muhammed Ali heh. Jumla saania, yeh ho; mera  naam Sheraz Akhtar heh. Jumla sania/awal kay khilaf agar mera qawl ho toh phir mera jhoot bolna sabat huwa, yoon keh leejeeyeh, muj say jhoot ka wuqu sadar huwa, ya meray jhoot bolnay ka imqaan sabat huwa? Zahir heh kay jab meray apnay hi qawl meh doh mutazad baten hen toh phir muj say wuqu e kizb sadar huwa. Sawaal yeh heh, agar ayaat sania kay khilaf sabat ho toh imqaan e kizb e bari ta’ala sabat hoga ya wuqu e kizb bari ta’ala? Alhasil is nay wuqu e kizb ko sabat keeya imqan e kizb o khalf e waid ki arh mein.

Abh keun kay Maulvi Rasheed nay imqan e kizb ki taweel imqan e khalf e waid ki heh, is waja say is par yeh ilzam bi ata heh kay yeh wuqu e khalf e waid ka nazria rakhta heh. Keun kay Maulvi Rasheed nay, wuqu e kizb sabat keeya aur khalf e waid sabat keeya, is waja say is par teen wujuhat say kufr lazam huwa. Awal is nay, Allah (subhanahu wa ta’ala) kay leyeh wuqu e kizb sabat keeya, yeh Kufr sar’ri heh. Dohim is nay khalf e wa’id ka wuqu sabat keeya, halan kay Allah (subhanahu wa ta’ala) nay Quran mein farmaya heh kay voh apnay waday kay khilaf nahin karta. Tesri aur aakhiri waja yeh huwi kay Maulvi Rasheed un ayat e Qurania ka munkir sabat hota heh jin mein Allah (subhanahu wa ta’ala) ki wada khilafi nah karnay ka zikr heh. Tafseel kay leyeh yeh English meh sawal jawab ki tara article likha thah, us ko para jahay, here.

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molana gangohi ra pe pehle ahmad raza barelwi ne hussamul haramain me ek jali or jhute khat ki wajah se fatwa lagaya, jo bilkul jhuta tha, ise b me sabit kr chuka, fir barelwiyo ne apni imam ki izzat bachane ki wajah se masla khalf e waeed ko uthaya wo b me barelwiyo k ghar se sabit kr chuka, or yahi nhi hadees se b ise sabit kiya or hazrat umar ke farman se b sabit kiya, uske bad barelwiyo ne kaha ke ye karam o bakhshish he or molana gangohi ne ise kizb kaha, to ye bebuniyad ilzam b me barelwiyo k ghar se sabit kr chuka ke agr Allah taala apni d hui khabar k khilaf karega to kizb lazim ayega, balke barelwi molwi ne yaha tak kaha ke khuda ka zalim hona b lazim ayega, lihaza ab etraz ki koi gunjaish hi nhi he ab etraz kya hota he ye me batata hu barelwiyo ko mene dawa kiya tha ke
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Sayyidi Ala Hazrat, Imam ul Momineen nay Hussam Al Haramain mein likha kay Maulvi Rasheed Ahmad nay Allah ta’ala kay leyeh wuqu e kizb sabat keeya. Janab khat kho chor denh, aap kay apnay Maulvi Rahseed ki chappi Talifat e Rasheediya mein wuqu e kizb e bari ta’ala par daleel qaim kee gai heh. Aur tum nay bi Allah ta’ala kay leyeh wuqu e kizb sabat keeya heh. Aur mein upar is par daleel be qaim kar aya hoon. Allah ta’ala nay Imam e Ahle Sunnat ki izzat ko mafooz rakha aur in sha Allah qayamat kay din ba-izzat uthahay jahen gay.

Khalf e Wa’id e azaab aur khalf e wa’ad inaam ka toh kabi ikhtilaf thah hi nahin. Keun, apnay muft meh number bana rahay ho. Allama Kazmi rahimullah nay toh puri tafseel likhi heh masla khalf e waid e azaab o khalf e waad inam par. Joh Musalmanoon aur Deobandiyoon mein ikhtilafi masla heh voh imqan e kizb wala heh, aur imqan e kizb ko khalf e waid tehranay wala heh. Musalmanoon nay toh kabi bi khalf e waid e azaab ka inqar nahin keeya, balkay meh khud yeh likh chuka hoon:

“Jahan taq mujjay yaad ata Allama Syed Saeed Ahmad Kazmi rahimullah nay likha heh khalf e wa'id [e azaab] o waad [ e inaam] ka waqu nahin hoga. Imqan kay ham qail hen waqu kay nahin. Imqan khalf wad kay ham qail is waja say hen kay Allah insaaf kar sakta heh, aur jis say Allah insaaf karay ga woh dozakh hee jahay ga, keun kay jannat Allah kay reham say ata hogi. Keun kay insaaf ka takaza heh kay har cheese kamil ho, namaz kamil ho, wuzu kamil ho, hamara har amal kamil ho toh phir Allah qubul karay ga hamaray amaal, magar kon itna keh sakta heh kay us nay wuzu keeya toh ussee tera keeya jistera Allah o Rasool ki taleem thee baqi toh door ... dosri bat, imqan e khalf e waeed kay ham qail is waja say hen keun kay Allah ka ar-Rahman ar-Raheem heh, Ghafoor ar-Raheem heh, chahay toh apnay waday kay khilaf karay, apna reham o karam kee waja say, jistera baap kehta heh, beta meh thappar maroon ga agar esa phir keeya toh, beta wesa hee karay, baap betay ka masoom chehra dekh kar thappar nah maray, toh yeh us ka reham heh magar wada khilafi bi huwi. Magar Allah nay apna wada e azaab o inaam kay khilaf nay karnay ka hokam farma deeya heh is leyeh esa karay ga nahin. Imqaan kay ham sirf is waja say qail hen keun kay imqaan e khalf e waad o wa'eed ka talluq Allah kay reham say heh aur insaaf say heh. Aur ham Musalm imqan o waqu e kizb o afaal qabeeh kay ham qail nahin hen. Kizb o afaal e qabee'a kay imqaan kay qail Deobandi zeroor hen aur un meh say un ka sardar Gangohi wuqu e kizb ka qail huwa magar bad mein Musalman Ulamah kay ihtirazat ki waja say munkir huwa. Deobandi musalmanoon say behas kartay hen toh khalf e wa'id ko kizb kay tor par pesh kartay hen. Kuch arsa pehlay meri maghz mari Wahhabi forum par huwi thee toh inoon nay esa hee keeya jis ki bina par mein nay yeh article likha thah: … Mera aap ko mashwara heh kay aap Allama Syed Saeed Ahmad Qazmi rahimullah alayhi ta'ala ki maqalat e kazmi mein joh risala imqan e kizb par heh parh lenh. Agar English par saktay hen toh uppar wala article be par lenh.”

Janab Mufti Ahmad Yar Khan Naeemi rahimullah alayhi ta’ala say yeh naqal kartay hen:

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mufti ahmad yar khan naeemi tafseer e naeemi me likhte he :-

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khuda taala kisi ki sari nekiya barbad farma de to zulm nhi, or kisi ko bila jurm sakht saza de tab b zulm nhi ,zulm k mane he dusre ki milkiyat me bila ijazat amal dar amad krna, sab Allah k bande he uski milkiyat he wo apne bando se jo mamla farmaye ain adl hoga zulm kesa? {tafseer e naeemi jild 4 safa 300}

hadees shareef me he ke agr rab taala tamam jahan ko dozakh me dal de to wo zalim nhi balke adil he shariheen hadees ( hadees ki sharah karne wale ) farmate he ke dusre ki chiz me bila ijazat tasarruf karna zulm he {tafseer e naeemi jild 4 safa no. 81}

etraz :- sare bande Allah k bande he agr wo bila qasoor saza de tab b zuom nhi or kisi ko neki ka sawab na de tab b zulm nhi zulm wo he jo dusre ki milkiyat me na jaiz tasrruf kare fir quran e kareem ne ise zulm q kaha ??? jawab :- iska jawab tafseer e kabeer ne ek maqam par ye diya he ke ye amal surat me zulm he {tafseer e naeemi jild 4 safa 131}


hazrat abdullah bin umar razi a.ka farman he ke agr rab taala sab ko dozakh me bhej de to uska adl he agr sare bando ko jannat de de to uska raham he waha b rab taala ki qudrat ka zikr he {tafseer e naeemi jild 7 safa no. 182}
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Is ko naqal karnay kay baad likhtay hen:

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ab me puchta hu barelwiyo se ke Alkah ne wada kiya he quran me
irshad e rabbani he: Allah ne wada kiya he un se jo un me iman or ache kaam wale he bakhshish or bade sawab ka {surah fatah ayat no. 29} tarjuma b barelwiyo ka he kanzul iman. jisne nek amal kare usko bade sawab ka or bakhshish ka Allah ne wada kiya he to ab tumhare mufti ne tafseer e naeemi me bando ki sari nekiya barbad karne par khuda ko qadir mana to wada khilafi hui ya nhi?

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Janab Allah (subhanahu wa ta’ala) ko apnay wada e inaam o sazza par qadir man-na – aur Allah ka is par qadir hona, wada khilafi kesay huwi? Aqal say bilqul pedal ho kia? Tujjay itni bi samaj nahin aahi kay wada khilafi tab hogi jab wada khilafi karay ga toh. Wada khilafi par qadir hona wada khilaf hona nahin ho jata. Mein Muhammed Ali Razavi wada khilafi par qadir hoon, toh kia meray wada khilafi par qadir honay say, wada khilafi ho gaii ya wada khilaf ho gaya? Abh meh tummen wada karoon kay, mein wada karta hoon, tooh agar mujjay millay toh teray jesay bewaqoof ko das jhootay maroon ga. Jhootay marnay par qadir bi hoon aur nah marnay par qadir bi hoon. Sawal yeh heh, kia jootay nah maroon toh wada khilaafi hogi ya jootay marnay par qadir honay ki waja say wada khilafi ka murtaqib hoon ga? Jab Allah (subhanahu wa ta’ala) mominoon ki nekyan barbad karay ga toh phir wada khilafi hogi, kabi keenh nahin aur kabi karay ga bi nahin toh phir bataho wada khilafi kesay ho gai?

Sayidi Ahmad Yar Khan Naeemi ki yeh ibarat naqal karta heh:

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yani Allah apne wade k khilaf nhi karta qk wada khilafi jhut he or jhut aib he or jo aib dar ho wo Allah nhi {tafseer e naeemi jild 3 safa no. 254}
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Aur saath hee yeh likhta heh:

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wada khilafi jhut he or tumhare molwi ne khuda ko wada khilafi karne wala yani jhut bolne wala mana he to tumhare molwi par fatwa q nhi laga?
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Kahan par Allah (subhanahu wa ta’ala) ko wada khilafi karnay wala mana/tehraya? Array, kam-bakht nakam-may aur jahil, Sayyidi Ahmad Yar Khan nay sirf yeh likha heh kay Allah (subhanahu wa ta’ala) apnay wada e inaam o sazza kay khilaf karnay par qadir heh. Qadir hona wada khilafi kis mantaq kay mutabiq ho gaya? Wada khilafi tab ho jab joh wada keeya gaya heh us kay khilaf wala amal ho – tab wada khilafi hogi. Yehni mein kahoon, mein wada karta hoon kay kal das bajjay tum say milloon ga, aur mein tum say das bajjay nah milloon. Mein nay wada keeya, aur waday par amal nah keeya, yeh wada khilafi huwi. Ya yoon loh, mein wada karoon kay tummeh mein das rupay doon ga, agar tum yeh kam karo gay toh, tum voh kam kar doh, mein tummeh das zabrdast kism kay jootay maroon. Abh note karo, wada keeya pesoon ka aur maray tummeh jootay. Yeh huwi wada khilaafi. Wada bi keeya aur us kay khilaf amal kar kay wada khilafi bi kar di. Wada khilafi kay leyeh yeh zeroori heh kay jis ka wada keeya gaya heh us kay wada par amal nah ho,  ya us kay khilaf ho. Jab Mufti Sahib nay Allah ta’ala kay leyeh yeh sabat hee nahin keeya kay voh qayamat kay din mominoon ko sazza denh gay, ya gunagaroon ko jannat behjen gay toh phir wada khilafi kesi aur Sayyidi par yeh ilzam kesa?

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Zulm Aur Zalim walay ilzamat ki wazahat in sha Allah kal.

 

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ye tha barelwiyo ki nazar me khuda k jhute hone ka dawa ab ate he agle dawe pr
BARELWIYO KI NAZAR ME KHUDA ZALIM B HE

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Janab Musalman Allah (subhanahu wa ta’ala) kay leyeh nah imqan e kizb aur nah hi wuqu e kizb ka nazria rakhtay hen. Ham musalman sirf khalf e wa’ad e azaab o inaam kay qail hen aur voh bi sirf imqan ki had taq wuqu e khalf e wa’ad e azaab o inaam kay ham qail nahin hen keun kay Allah (subhanahu wa ta’ala) wada khilafi nahin karta aur yahi farman e illahi say sabat heh. Sayyidi Ahmad Yar Khan Naeemi rahimullah nay kaheen bi khuda ko jhoota nahin tehraya aur nah jhoot par qadir honay ka zikr keeya heh. Yeh aap ki zehr gohi heh warna aqal mand banda aur sahib e ilm, Mufti Sahib rahimullah ki likhi huwi kissi bat par ihtiraz nahin karay ga.

Mein readers ko point out karna chahta hoon kay Mufti Sahib rahimullah ki kissi bi ibarat say yeh mana – Allah jhoot par qadir heh, ya jhoota heh - akhaz nahin keeya ja sakta. Bilfarz muhaal, chalen yeh man leeya jahay kay Mufti Sahib rahimullah nay likha heh; kay Allah (subhanahu wa ta’ala) mazallah, jhoot par qadir heh, jhoot bolta heh, aur jhoota heh, toh bi Musalmanoon ki Jammat par is ka ilzam lagana esa hoga, jesay aap chori keren, aur aap kay Abba jaan par bi chor honay ka ilzam lagay jahay. Insaaf say batahen kay, agar aap chori keren aur aap kay Abba jaan par chor honay ka kohi ilzam lagahay, ya aap kay saray garanay par chor honay ka ilzam lagaya jahay toh kia aap ussay jaiz janeh gay? Janab agar kohi ghalat bat karta heh toh us ka ilzam ussee par heh jis nay ghalat bat ki. Bilfarz muhal, agar Mufti Sahib rahimullah esee baat likhtay hen joh Musalmanoon kay nazriyeh kay khilaf aur Deobandiat kay mutabiq heh toh ham us’see tera us ki tardeed keren gay jistera aap kay Kafir uqabir aur aap jesay Kafiroon ki kartay ahay hen.

Shahid aap ihtiraz keren kay aap mein nay bi toh ibarat imqan e kizb wali likhi nahin toh mujjay keun Kafir tehraya ja raha heh. Is ka jawab yeh heh, kay aap nay apnay uqabir ki taeed o tasdeeq ki aur un kay Kufriat ka difa keeya aur kar rahay hen is leyeh aap par bi wohi hokam e kufr heh aur aap bi uneeh ki tara Kafir o murtad hen. Musalman toh nah kissi Mufti ya Aalim ki ghalat bat ka difa nahin kartay aur agar Mufti Sahib rehmatullah alayhi ta’ala bi wesa likhtay jesa aap kay Maulvi Rasheed Ahmad Gangohi Sahib nay likha heh toh un par bi kufr lazam ata. Wesay Mufti Sahib rehmatullah tumari Ibleesi zehan ki zehar gohiyoon kay ilzamat say qosoon door aur mazloom o masoom hen.

Rahi baat tumara yeh dawa kay Musalmanoon ka nazria heh kay Allah (subhanahu wa ta’ala) Zalim heh. Toh is ilzam kay mutaliq arz heh, teri maan tujjay lakh bar jannay, is ilzam ko haqeeqat sabat nahin kar sakkay ga. Kabi Islam bi Kufr say hara, kabi haq bi batil say mitta?

Mufti Sahib rahimullah ki yeh ibaraten naqal karta heh:

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khuda taala na to kisi mujrim ko jurm se zada saza dega na kisi nek kar ko neki se kam sawab dega ke in dono chizo ko Allah ne zulm farmaya he or Allah zulm se pak he {tafseer e naeemi jild 5 safa 130}

un par zarra barabar zulm na hoga ke jurm se sada saza de di {tafseer e naeemi jild 5 safa 129}

or yaha ayat me zulm se murad kisi ko bila qasoor saza dena ya nek kar ko bila wajah sawab se mehroom kar dena {tafseer e naeemi jild 5 safa 83}
1 fayda: kisi shakhs ki mamooli neki b rab tala zaya ( barbad ) nhi farmata ke use rab ne zulm qarar diya he or zulm se Allah pak he 3 fayda: kisi mujrim ko jurm se zada saza na di jayegi ke ise b rab ne zulm qarar diya he 4 fayda: kisi ki nekiya bila wajah zabt na farmayi jayegi ke use b rab ne zulm qarar diya or wada farma liya he ke Allah taala kisi par zulm na karega {tafseer e naeemi jild 5 safa 81}
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Phir yeh tabasra karta heh:

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Ab barelwiyo dekh lo, kisi ki nekiya barbad karna, ya bila jurm ke saza dena, ya jurm se zada saza dena ye sab zulm he, rab ne ise zulm kaha he or upar tumhara molwi isko jaiz kehta he, or iske zulm hone ka inkar karta he or taweel ye karta he ke zulm tab hoga jab kisi dusre ki milkiyat me tasarruf kiya jaye or bande Allah ki milkiyat he. barelwiyo lagao ab fatwa apne molwi mufti mufassir par khuda ko bil fa,al zalim man liya he nauzubillah
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Part One: Janab, sari makhlooq Allah (subhanahu wa ta’ala) ki malkiyat heh, cha’hay jannat mein rakhay ya jahannum mein. Aap ki zuban apni heh, aap ki marzi heh issay lagam denh ya racing car kee tara tez chalen aur Awliyah e Ummat ko bhonken. Joh cheese jis ki heh jistera chahay rakhay, aap ki kitab heh gar mein rakhen ya bahir, sar par rakhen ya cha’ht par, malkiyat aap ki, aur rakhnay ka bi haq aap ko heh, esa hee heh kay nahin? Jab sari makhlooq Allah ki malkiyat heh toh phir, jahan chahay rakhay, chahay toh jitni sazza thee us say ziyada deh, ziyada derh jahannum mein rakhay, Malik Allah ta’ala heh. Misaal kay tor par, aap kay pass bank mein pesay hen, aap nay bank meh 25 saal ki muddat wastay jama karwahay hen, aur bank walay ap ko ketay hen, 25 saal rakhwa kar aap ko aap ki rakam ka manafa/sood 75% millay ga, yehni 100 aap kay hen, 25 saal jama huway, unoon nay 75% aap ko sood deeya ba nisbat aap ki rakam kay, toh yeh huwa 75 rupay, total aap ko unoon nay 175 rupay dena heh, aap 25 saal intizar kartay hen, voh aap ko 175 rupay detay hen. Toh kia abh aap par farz ho gaya heh kay un rupoon ko bank say nikaal kar gar lahen. Ya aap ba haseeyat e malik bank waloon say keh saktay hen, is rakam ko bank mein rehnay doh. Alhasil, joh jis ka Malik heh us ko haq heh apni cheez ko jahan rakhay. Allah (subhanahu wa ta’ala) nay toh kissi gunnah ki sazza ka waqt mutayyin nahin keeya kay itnay saal sazza doon ga dozakh mein, Allah nay toh sirf farmaya heh sazza doon ga, kitna arsa yeh nahin farmaya. Is leyeh voh chahay toh jahanum mein rakhay, aur jab chahay reham farma kar jannat behij deh. Chalen yeh bi maan leya jahay kay Allah nay har gunna ki sazza ka waqt mutayyin keeya heh, aur ek banday ko Allah 1 lakh saal jahanum ki sazza deta heh, abh ek lakh saal pura huwa, Allah subhanahu wa ta’ala par lazam nahin kay ussay jannat behjay, voh banda us ki malkiyat heh, jistera pesa aap ki malkiyat thah, aap nay chaha toh 25 saal kay baad bi bank mein raha aur nah chaha toh nikal gar laya. Is’see tera Allah bi chahay toh nikal jannat behjay aur chahay toh udhar hee rakhay.

Part Two: Masla aap kay feham say bahir heh magar koshish kar karta hoon samjanay ki. Jannat amaal par nahin ata hogi balkay Allah (subhanahu wa ta’ala) kay karam say ata hogi. Zulm ka Allah (subhanahu wa ta’ala) kay leyeh jaiz man-na khilaf e Sharah nahin. Keun kay Allah (subhanahu wa ta’ala) nay zulm apnay leyeh haram farmaya heh:

[إِنِّي حَرَّمْتُ عَلَى نَفْسِي الظُّلْمَ وَعَلَى عِبَادِي فَلاَ تَظَالَمُوا]

Yeh Hadith, Muslim Shareef mein do bar naqal huwi heh, ek bar tafseel aur dosri bar mukhtasar soorat mein. Khalf e wa’ad e inaam toh zulm huwa aur is ko Allah (subhanahu wa ta’ala) nay apnay upar haram farmaya heh, magar is par qadir heh, par esa karay ga nahin. Khalf e wa’id toh rehmat e bari ta’ala huwi keun kay jannat toh ata rehmat e illahi say hogi. Tirmadhi Shareef ki Hadith mein aya heh kay jannat aur dozakh meh behas huwi. Allah (subhanahu wa ta’ala) nay jahanum say farmaya, tum mera azaab ho, mein tumaray waseeleh say badla leta hoon aur jannat say farmaya tum meri rehmat ho, tumaray waseeleh say mein apni rehmat zahir karta hoon:

[فَقَالَ لِلنَّارِ أَنْتِ عَذَابِي أَنْتَقِمُ بِكِ مِمَّنْ شِئْتُ ‏.‏ وَقَالَ لِلْجَنَّةِ أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ شِئْتُ]

Bukhari shareef ki hadith mein RasoolAllah (sallallahu alayhi wa aalihi was’sallam) ka farman naqal heh, kay achay amaal kamanay mein darmiyani rah apnaho, keun kay kissi ko jannat amaal ki bina par ata nahin hogi balkay rehmat e illahi kay waseeleh say millay gi. Sahaba nay poocha kia aap bi ya RasoolAllah (sallallahu alayhi wa aalihi was’sallam), toh farmaya muj par bi Allah (subhanahu wa ta’ala) ki maghfirat aur rehmat hogi toh jannat ata hogi:

[‏"‏ سَدِّدُوا وَقَارِبُوا، وَأَبْشِرُوا، فَإِنَّهُ لاَ يُدْخِلُ أَحَدًا الْجَنَّةَ عَمَلُهُ ‏"‏‏.‏ قَالُوا وَلاَ، أَنْتَ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ وَلاَ أَنَا إِلاَّ أَنْ يَتَغَمَّدَنِي اللَّهُ بِمَغْفِرَةٍ وَرَحْمَةٍ ‏"‏‏]
Hasil kalam yeh huwa kay Allah (subhanahu wa ta’ala) ka mominoon aur Nabiyoon ko jannat ata karna maghfirat aur rehmat ki bina par hoga nakay un kay amaal e Salihah ki bina par. Jab jannat ka ata hona nek amaal ki bunyad par nahin toh phir agar Allah (subhanahu wa ta’ala) kissi ko bi apni rehmat ghalab kar kay jannat ata kar sakta heh chahay momin o ya fasiq aur agar esa karay ga toh phir rehmat e bari ta’ala hogi.

Part Three: Janab zulm kay imqan ko jaiz mana heh, wuqu ko nahin. Imqan ko jaiz is waja say mana keun kay, agar zulm muhal hota toh Allah apnay upar ussay haram nah karta, aur keeya heh toh sabat huwa kay kar sakta thah, magar keun kay voh Rab ghafoor ar raheem, rahman o raheem, heh is leyeh apnay upar haram farmaya.Aur us kay zulm honay ka inqar is leyeh keeya keun kay feham e makhlooq, nazria e makhlooq mein, ussay zulm tasawur keeya jata heh, aur haqiqat mein voh zulm nahin, keun kay makhlooq Malik ki malkiyat heh, is waja say Malik ko haq heh voh apni cheez ko jesa chahay rakhay, aur jahan chahay rakhay. Malik chahay toh apni cheez ko aag mein dalay, ya bagh mein rakhay, cheez bi malik ki, aag bi malik ki, baagh bi malik ka, aur marzi bi malik ki.

Part Four: Musalmanoon kay mazhab mein Allah (subhanahu wa ta’ala) zalim tab hota jab musalman yeh mantay kay Allah (subhanahu wa ta’ala) zulm ka murtaqib hoga. Agar yeh hamara nazria hota toh phir aap ka yeh hammeh ilzam dena jaiz hota. Zalim honay kay leyeh mazloom par zulm zeroori heh. Jistera mujrim honay kay wastay jurm ka sadir hona lazam heh. Kabi bila jurm bi kohi mujrim huwa? Ya kabi zulm bina bi Zalim huwa? Bewaqoof, Mufti Sahib rahimullah kay nazdeeq Allah (subhanahu wa ta’ala) zulm par qadir heh – khalf wa’ad e inaam ki bunyad par aur Hadith e Qudsi ki bunyad par, jissay mein phir pesh karta hoon:

[إِنِّي حَرَّمْتُ عَلَى نَفْسِي الظُّلْمَ وَعَلَى عِبَادِي فَلاَ تَظَالَمُوا]

Alhasil, kissi ka jhoot, zulm, Shirk, Kufr, par qadir hona ya kissi kay leyeh in ko jaiz man-na yeh mafoom nahin rakhta kay, jis kay leyeh jhoot ko jaiz mana gaya who kazzab heh, mushrik heh, Kafir heh. Mana yeh hoga kay jab jhoot ka sudoor hoga, shirk ka sudoor hoga, Kufr ka sudoor hoga toh phir, who Zalim, Mushrik, Kafir, kazzab hoga.

Part Five: Janab nay itna bara jhoot bola heh kay, Mufti Sahib rehmatullah alayhi ta’ala nay Allah (subhanahu wa ta’ala) ko bil fa’al zalim mana heh. Yehni Allah ba-qawl Mufti Sahib rehmatullah alayhi ta’ala Allah subhanahu wa ta’ala jhoot bolta heh. Essay nangay jhoot tumaray uqabir martay ahay hen, kitaben gar gar kar Musalmanoon say mansoob kartay ahay hen. Tum bi apnay Kafir uqabir ki tara jhoot garo aur musalmanoon say mansoob kartay raho.

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Aaj b olma e deoband ka aqeeda bilkul saf wazah he ke Allah apni d hui khbar k khilaf karne par qadir he mgr wo karega nhi qk usne wada kiya he agr karega to kizb lazim ayega or Allah kizb se pak he. Agr is aqeede par nahi aaoge to yahi haal hoga ke khuda ko kabi jhuta kabi zalim tasleem karoge.
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Ulamah e Deoband ka joh aqeedah wazia heh voh khalf e wa’ad e wa’id o inaam wala bi heh magar is kay saath imqaan e kizb wala bi heh, aur wuqu e kizb o wa’id wala bi heh, aur in par meh dalahil pesh kar aya hoon.

Allah ta’ala ham sab ko seedha rasta dekhahay aur chalahay, ameen.

Edited by MuhammedAli

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tamam sunni wahabiyo k khilaf aqaid ka ilm hasil krne k saath saath namaz roza haj zakaat ke masail ka bhi ilm hasil kre aur fb wagera kam use kre

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Zulm Aur Allah (subhanahu wa ta'ala).

Allah (subhanahu wa ta'ala) nay jissay zulm tehraya heh aur jis ko apnay upar haram farmaya heh woh makhlooq e illahi kay mutabiq zulm heh, haqiqat mein woh zulm nahin, keun kay woh Malik e makhlooq heh aur ussay haq heh apni malkiyat ko jahan chahay rakhay, aur Malik ka esa karna zulm nahin. Aur us ki tafseel mein pehlay biyan kar chuka hoon kay woh keun zulm nah
in.

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Salam alayqum

yeh ibarat pari nahin ja rahi ...  refference lenh toh yeh dekhen kay para bi jahay ga ya nahin. Apni aur auroon ki asaani socha karen. Abh esi writting ko kissi nay kia parna joh nazr nah ahay. Imqan e kizb ka wali behas say qudrat e kizb say talluq toh heh magr imqan e kizb ka nazria rakhnay wala Kafir zeroor heh. Keun kay imqan e kizb, imqan ka mana possibility hen, yehni jhoot bolnay ki possibility. Joh yeh aqeedah rakhay woh Kafir heh. Kizb par qudrat ka hona aur masla heh, aur yeh gumrahi toh heh Kufr nahin. Yeh imqaan e kizb sabat keren. Imqan, barish ka imqan, imqan real/actual possibility kay bola jata heh, joh na mumkin ho us kay wastay nahin. Deobandi apna imqan e kizb ka aqeedah Salaf o khalf say sabat kar denh, kay kissi nay imqan e kizb ko Allah kay leyeh mana ho. Mutazila bi imqan e kizb kay qail nahin huway hoon gay, Maturidiya aur Ashariyah ki toh muhaal heh.

Edited by MuhammedAli

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میں نے سبحان السبوح میں پڑھا ہے کہ مختلف ائمہ نے کہا ہے کہ محالات میں قدرت کا سوال ہی نہیں .......یعنی کذب محال ہے تو اس کی قدرت بھی اللہ نہیں رکھتا جبکہ ان پیجز میں لکھا ہے کہ کذب پہ قدرت ہے اور آپ بھی یہی کہ رہے ہیں....

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میں نے سبحان السبوح میں پڑھا ہے کہ مختلف ائمہ نے کہا ہے کہ محالات میں قدرت کا سوال ہی نہیں .......یعنی کذب محال ہے تو اس کی قدرت بھی اللہ نہیں رکھتا جبکہ ان پیجز میں لکھا ہے کہ کذب پہ قدرت ہے اور آپ بھی یہی کہ رہے ہیں....

Jee, darust baat heh. Magar joh masla idhar heh, woh imqan ka heh, aur imqan, mumkin ka hontay hen muhal ka nahin. yeh logh qudrat aur mumkin aur imqan sab hi mantay hen. Nazriat aur hen in kay aur dalail aur baat par. Edited by MuhammedAli

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ﻧﻈﺎﻡ ﮐﮩﺘﺎ ﮨﮯ ﮐﮧ ﺧﺪﺍ ﻗﺒﯿﺢ ﺍﻓﻌﺎﻝ ﭘﺮ ﻗﺎﺩﺭ ﻧﮩﯿﮟ ﮐﯿﻮﻧﮑﮧ ﯾﮧ ﺑﺎﺕ ﺟﮩﺎﻟﺖ ﭘﺮ ﺩﻻﻟﺖ ﮐﺮﺗﯽ ﮨﮯ ﺗﻮ ﺍﺱ ﮐﺎ ﺟﻮﺍﺏ ﯾﮧ ﮨﮯ ﮐﮧ ﺧﺪﺍ ﮐﯽ ﻃﺮﻑ ﺟﺐ ﻧﺴﺒﺖ ﮨﻮ ﺗﻮ ﺍﺱ ﻣﯿﮟ ﮐﻮﺋﯽ ﻗﺒﺎﺣﺖ ﻧﮩﯿﮟ‏( ﻃﻮﺍﻟﻊ ﺍﻻﻧﻮﺍﺭﻋﻼﻣﮧ ﺑﯿﻀﺎﻭﯼ ‏)..............علامہ بیضاوی کی اس عبارت سے تو غیر مسلموں کو اللہ کی طرف بدگوئی کرنے کا کھلا لائسنس مل جائے گا...کہ ہر کوئی اللہ پہ بدزبانی کرکے یہ دکھادے گا کہ قبیح افعال کی نسبت خدا کی طرف کرنے سے وہ قبیح نہیں رہتے.......اور دیوبندی اسے اللہ کے لئے امکان کذب ماننے کی دلیل کے طور پہ لارہا ہے اس کا جواب دے دیں

post-17574-0-08094600-1472564998_thumb.jpg

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ﻧﻈﺎﻡ ﮐﮩﺘﺎ ﮨﮯ ﮐﮧ ﺧﺪﺍ ﻗﺒﯿﺢ ﺍﻓﻌﺎﻝ ﭘﺮ ﻗﺎﺩﺭ ﻧﮩﯿﮟ ﮐﯿﻮﻧﮑﮧ ﯾﮧ ﺑﺎﺕ ﺟﮩﺎﻟﺖ ﭘﺮ ﺩﻻﻟﺖ ﮐﺮﺗﯽ ﮨﮯ ﺗﻮ ﺍﺱ ﮐﺎ ﺟﻮﺍﺏ ﯾﮧ ﮨﮯ ﮐﮧ ﺧﺪﺍ ﮐﯽ ﻃﺮﻑ ﺟﺐ ﻧﺴﺒﺖ ﮨﻮ ﺗﻮ ﺍﺱ ﻣﯿﮟ ﮐﻮﺋﯽ ﻗﺒﺎﺣﺖ ﻧﮩﯿﮟ‏( ﻃﻮﺍﻟﻊ ﺍﻻﻧﻮﺍﺭﻋﻼﻣﮧ ﺑﯿﻀﺎﻭﯼ ‏)..............علامہ بیضاوی کی اس عبارت سے تو غیر مسلموں کو اللہ کی طرف بدگوئی کرنے کا کھلا لائسنس مل جائے گا...کہ ہر کوئی اللہ پہ بدزبانی کرکے یہ دکھادے گا کہ قبیح افعال کی نسبت خدا کی طرف کرنے سے وہ قبیح نہیں رہتے.......اور دیوبندی اسے اللہ کے لئے امکان کذب ماننے کی دلیل کے طور پہ لارہا ہے اس کا جواب دے دیں

 

Joh asal behas heh woh karo aur us ka jawab doh. Qabi afaal kay sudoor ka imqaan heh? Kia Allah subhanahu wa ta'ala, mazallah astaghfirullah, kay zina karnay ka imqan heh? Aur Allah (subhanahu wa ta'ala) ka kizb bolnay ka imqaan heh?

 

Mein Arabi toh nahin janta, magar joh tarjuma tum nay pesh keeya, us say sabat yeh hota heh, kay Allama Baydawi rahimullah afaal e makhlooq ko Allah say mansoob karna. Yehni, kissi ko qatal keeya jahay toh kaha jata heh kay, Allah ka karna thah, aur yeh masla qadr/destiny kay mutaliq heh. Aur Allamah sahib nay is nisbat kay mutaliq likha heh kay in ka Allah say mansoob karnay say woh qabeeh nahin rehtay.

 

Joh behas tum kar rahay ho, us mein tum makhlooq kay afaal ko Allah say mansoob nahin kar rahay balkay, balkay Allah kay afaal ka zikr kar rahay ho, yehni jhoot kay bolnay walay fail ka imqaan Allah subhanahu a ta'ala kay leyeh mantay ho.

 

 

Edited by MuhammedAli

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