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Anwar200

who is shaikh amin in multan

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Shaikh Amin's Shaikh was the renouned Hanafi Alim and Idrisi Shaikh Muhammad al-Mulla of Arabia. Look for Shaikh Amin's name among the Shaikh al-Mullah's students at daralhadith dot blogspot dot com. Go to this site and search for sheikh amin pakistan and then look for Shaikh Sahib's name among the three Pakistani students of Shaikh al-Mulla.

 

Sidi Amin is all praises for Hazrat Ahmad Raza Barelvi, whose naats are often recited in his mehfils. How can you bring Alahazrat's sayings with regard to the British-friendly Muslims to apply to the greatest Aashiq-i-Rasool of this age? He is the Qutbul Aqtaab, the Imam, the greatest Ghulam-i-Rasool today, Sidi Amin bin Abdul Rahman, whose heart is all noor. That is why whoever meets him once with an open heart always feels him in his heart wherever he goes.

 

His face is a mirror of hearts, just as his heart is the mirror of God's Light on the spirit of Syedi Rasul-Allah (Sal-Allahu alaihay wasalam). Don't know what is visible to people with feelings of Abu Jahl in their hearts, but those who meet him with the love of Syedi Abu Bakr in their hearts can only see noor on his person.

Edited by bud

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Ahmed ibn Idriss al-Hassani al-Araichi al-Fasi (d. 1252/1837); most accounts of

him appear by way of a preface lo studies or his pupils. And yet through his teachings,

pupils, and family, he was undoubtedly one of the key religious figures of the

19th century Arab Muslim world. Three of his pupils from his immediate circle

established major brotherhoods, the Sanussiya, Khatmiya, and Rashidiya, from which

stemmed several other orders. Of his descendants one branch established a local dynasty

in southern Arabia that survived until 1933 when it was incorporated into the Saudi state.

 

Yet Ibn Idriss remains an enigma. That he was very influential is

beyond doubt; why, is less easy to explain. His doctrinal position

was not unique; others held the same or similar positions. He wrote

relatively little; his teachings are known largely through the

writings of his students and contemporaries, his few surviving

letters, and through his litanies and prayers. The explanation must

lie in his personality; not so much what he taught, but how he

taught it. That, rather than doctrinal originality, best explains

the enormous authority he exercised over his students and

contemporaries and why established scholars so eagerly sought ijazas

from him.

 

Ibn Idriss was born into a holy family at Maysur in the district of

al-`Araich (Larache) on Morocco's Atlantic coast; the date of his

birth is given as either Rajah 1173/February-March 1760 or

1163/1749-50, the latter date supported by Idrissi family tradition.

He was a descendant through the Imam Idriss b. 'Abdellah al-Mahd of

the Sharifian Idrissi dynasty, sometime rulers of Fez (788-974).

 

After the usual Quranic studies, Sidi Ahmed went at the age of about

20 to study at the Qarawiyyin mosque school in Fez. There he studied

a wide range of subjects under a number of teachers, who included

Sidi Mohammed at-Tawdi ibn Souda (d. 1209/1794), al-Majidri (or al-

Mijaydri) al-Shinqiti, Sidi Abul Mahawib Abdelwahhab Tazi (d.

1198/1783), and Abul Qacem al-Wazir. Other teachers referred to in

the sources include Abdelkarim Yazghi (d. 1784) and Mohammed Tayyeb ibn

Kiran (d. 1812). Ibn Kiran was later to teach al-Sanusi. Among the texts Ibn

Idriss studied were the works of Ibn Hajar al-Asqalani (d. 1499) and the

Asanid of Ibn Suda from the latter's period of study in Egypt.

It was from among the same teachers that Ibn Idriss took his Sufi

affiliations; he was initiated into the Khadiriya by al-Tazi and

into the Nasiriya Shadhiliya by al-Wazir, while al-Shinqiti taught

him the famous prayer attributed to Sidna Ali ibn Abi Talib, al-Hizb

al-Sayfi. In other words, Ibn Idriss received an education that

combined the formal religious sciences, apparently with an emphasis

on tafsir and hadith, with the mysticism of the brotherhoods.

 

In the middle of 1212/1797-98, Sidi Ahmed set out

with an entourage from Fez on the pilgrimage; he was never to return

to Morocco. Travelling via Algiers, Tunis, and Tripoli, he stopped

at Benghazi, where he taught people from Jabal al-Akdar and Barqa.

He then took a boat from Benghazi directly to Alexandria, arriving

apparently in early 1798, some few months before Bonaparte's

invasion From Alexandria he travelled up to Cairo where he gave a

series of public lectures at al-Azhar which huge audiences attended,

a number of whom went with him when he continued on to Mecca at the

end of 1213/1798-99 or the beginning of 1214/1799-1800.

Sidi Ahmed was to stay in Mecca, except for the years spent on his

two, possibly three, extended visits to Upper Egypt, until his

enforced departure for the Yemen in 1243/1827-28.

 

From the outset, he appears to have encountered hostility from the Meccan

ulama, but to have enjoyed the support and patronage of the Sharif Ghalib ibn

Musa, emir of Mecca between 1788 and 1814. It was the latter who

granted Sidi Ahmed the palace (saray) of al-Jaafariya in Mecca for

the use of himself and his followers. Emir Ghalib was himself driven out of

Mecca by the Wahhabis under Sa'ud ibn Abdellaziz in 1803.

 

Sidi Ahmed left Mecca in 1813. Together with Sidi al-Uthman

Mirghani, he crossed the Red Sea to al-Zayniya, a village near Luxor

(al-Uqsur) approximately half way between Qina and Isna. Al-Zayniya

was apparently a religious centre of some importance as well as

being at the end of some short desert crossing from the Nile to the

Red Sea coast. Ibn Idriss may have visited al-Zayniya before; in his

Bulaq, Mohammed Hijrasi suggests that during his first stay m Egypt

he visited Upper Egypt where he was initiated into the Khalwatiya by

Sidi Hassan ibn Hassan Bey al-Qina'i, a student of the Qutb Mahmoud

al-Kurdi (d. 1186/1771). This latter is credited to have initiated

his master Sidi Abdelwahhab Tazi as well as Moulay Abul Abbas

Ahmed Tijani (d. 1230/1815).

 

 

Sidi Ahmed returned to Mecca in 1817. But conditions there were

beginning to turn against him; there was continuing tension between

the Sharifian Zayd clan, to which his patron Ghalib belonged, and

the occupying forces of Mohammed Ali. Ten years later, in 1243/1827,matters

finally came to a head. Mohammed Ali transferred the position of emir from the

Zayd to the 'Awn clan. In the same year, Sidi Ahmed was

forced to leave; he set out for the Yemen with all his pupils except

for al-Sanusi who stayed behind to act as his master's agent in

Mecca.

 

 

Ibn Idriss' reputation was already known in the Yemen and the

contrast between his reception by the networks of scholarly clans

there and hostility of the Meccans is striking. Indeed, one recent

study, describes Ibn Idriss coming as contributing to a Sufi revival

in the Yemen. But among the Yemeni scholars were ulama who had

attained the highest rank of ijtihad; in other words, whose

doctrinal position was very close to that of Ibn Idriss. He went

first to Mukha in the far south where he stayed for four months,

before moving to Zahn: where he was the guest for nearly a year of

the town's mufti Abderrahman ibn Sulayman al-Ahdal (d. 1835). From

Zabid he travelled north via Bayt al-Faqih and al-Hudayda to al-

Qutay and Bajil. His progress along the coastal region of the Yemen

seems to have been marked by extraordinary enthusiasm. His

position was undoubtedly enhanced by a warm recommendation from the great

Yemeni scholar, Mohammed Shawkani, whom he did not actually meet but with

whom he corresponded.

 

Among those he taught was, for example, the Qadi of Bait al-Faqih, AbderRahman

ibn Ahmed al-Bahkali (d. 1836). To the young al-Hassan b. Ahmed Akish

Damidi (d. 1872), he taught the Risala (Letters) of Abul Qacem al-Qushayri(d.467/1052)

and Ibn Ata'Allah Sakandari's (d. 709/1294) Hikam (Spiritual Aphorisms); to Abu Bakr ibn

Abdellah al-`Attas (d. 1866) his prayer, as-Salat al-A'adhamiya. But these were by no

means the only scholars he met; both Yemeni and Idrissi sources give manymore.

 

The doctrinal difference seems to have disappeared in the face of

Ibn Idriss' spiritual status. After nearly two years of travel, Ibn

Idriss came, in 1244/1828, to the town of Sabya in the district

of `Asir. 'Asir's ruler, Ali ibn Mujathlhil (d. 1834) welcomed him

and gave him a grant upon which to live. Now an old man, Ibn Idriss

seems to have decided to settle in Sabya. Once more, as before in

Fez and Mecca, his teaching begin to provoke opposition, this lime

from a group or Wahhabi-inspired ulama led by one Nasir al-Kubaybi.

Matters, came to a head just over a year later, when in Jumada 11

1245/November 1829, Ibn Mujathlhil ordered a public debate

(munazara) to be held between al- Kubaybi and Ibn Idriss, a debate

recorded verbatim by al-Hassan Akish. The debate is too long to be

analyzed here, but characteristic is Ibn ldriss' criticism to

Mohammed ibn Abdelwahhab,

 

Ibn Idriss died in Sabya on 21 Rajab 1253/21 October I837. Of his

descendents, one branch later emerged as the Idrissi dynasty

of `Asir, while another branch, founded by his sons Mohammed and Abd al-`Ali

propagated what became the Idrissiya Tariqa in Upper Egypt, based on al-Zayniya,

and around Dongola and Omdurman in the northern Sudan, where they settled and

still live.

 

Ibn ldriss' teachings; as regards Sufism, had an emphasis on the

Prophet (peace and blessing be upon him) as the way to God. He expounded

his own distinctively mystical interpretation of the Quran and hadith.

Central to his mysticism was the concept of Tariqa Mohammediya,

namely that there was only one "way," that of the Prophet, who alone

could act as intermediary between the seeker and God. Sidi Ahmed

Akish Damidi reports,

He, the teacher (at-ustadh) said, "The leaders of this tariqa took

their way through intermediaries (bi-wasita), but I took my tariqa

from the Messenger (peace and blessing be upon him), without any

intermediary; thus my way is the Mohammediya Ahmediya; its

beginning and its end is the Mohammedian light."

His form of teaching was the majlis or open lecture. Sidi Ibrahim ar-

Rashid (d. 1874) records that on one occasion he held six majalis in

three days; two a day, one after the evening prayers, the other

after the morning prayers.

The forty or so surviving letters to and from Sidi Ibn Idriss

conform the impression of extraordinary spiritual status; the series

of letters to and from Sidi Uthman Mirghani are within the classical

tradition of the spiritual master guiding a novice who oscillates

between exaltation and self-doubt. To others he writes on more

prosaic matters. On the leaning of a writing tablet (law'h), upon which

Quranic verses have been written against the wall: The latter point

gives a good illustration of his style of argument.

There is no objection to this. Indeed, the tablet upon which is

written the Quran has, its origin from the earth. And the earth has

its origin from the water. And the earth has its origin from the

Light of our Lord Mohammed (peace and blessing be upon him). And the origin of

everything is pure, and leaning the tablet against the

wall is likewise, and the Book likewise."

 

It is difficult to discuss all of Ibn Idriss' disciples and the

movements that stemmed from them. The first group; including Sidi Mohammed ibn

Ali Sanusi, Sidi Uthman Mirghani, Sidi Ibrahim al-Rashid (d. 1874), and his own

family, the

Adarisa.

 

Among those orders that stemmed directly or indirectly from the

generation following the Sidi Mohammed Sanusi and Sidi Uthman al-

Mirghani were the Ismailiya, the Majdhubiya, and the Rashidiya; from

the latter came the Salihiya and Dandarawiya. Sidi Ismail al-Wali

never met Shaykh Ibn Idriss, being initiated into the Khatmiya by al-

Mirghani when the latter visited al-Ubayyid in Kordofan in 1816. He

subsequently broke away on the basis of divine and prophetic

injunctions and formed his own order. Like Sidi Ismail al-Wali, Sidi Mohammed al-

Majdhub was first initiated by Shaykh al-Mirghani, but later went

and took from Ibn Idriss in Mecca. He also broke

away from the Khatmiya.

Sidi Ibrahim al-Rashid (d. 1874) joined Ibn Idriss' circle at a

later date than al-Mirghani or al-Sanusi. Most

accounts suggest that Ibrahim was closest, both personally and

spiritually, of all his students to Ibn Idriss. Sidi Ibrahim al-Rashid then moved across

the Red Sea to al-Zayniya; after a lengthy and successful propagation journey in

the northern Sudan, where he initiated followers into the Tariqa Mohammediya Ahmediya,

he returned to Mecca. It was his nephew, Sidi Ibn MohammedSalih al-Rashidi (d. 1919)

who was responsible for organizing the Rashidiya into an independent order, although

for reasons that are unclear, Ibn Mohammed Salih broke away in 1887 to form his own

order, the Salihiya. The Salihiya soon spread widely in Somalia; one of those initiated

by Ibn Mohammed Salih was the Somali leader, Sidi Mohammed Abdellah (Abdille) Hassan.

The eastern dimension of Ibn Idriss' influence has yet to be fully

explored. The Idrissi tradition was taken to Minagkbeau in central

Sumatra by Shaykh Padri who had encountered Ibn Idriss in Mecca

before his return to Sumatra in 1803.

 

A final category of Shaykh ibn Idriss' students are those who

founded not orders, but local schools propagating his teachings.

There are several examples; one from Egypt is Sidi Ali Abdelhaqq al-

Qusi (d. 1877) who studied with Ibn Idriss and then spent five years

with Sidi Mohammed ibn Ali Sanusi in Cyrenaica before to return and

settle and Asyut. Our first Sudanese example is Sidi al-Haj

Mohammed Ballol al-Sunni, a Bidayri from Kurti in the northern

Sudan, who stayed with Ibn Idriss for seven years. It was his master

who bestowed upon him the laqab, al-Sunni. On his return to the

Sudan, he undertook a series of propagation journeys before settling at Qarri, just

north of Khartoum. His school still (1982) flourishes under his grandson, Sidi al-Sadiq

al-Sunni, and still teaches the doctrines of Ibn Idriss. Another Sudanese example was

also a Bidayri, but a student of al-Rashid; Sidi Abdullahi ad-Dufari

studied with al-Rashid in the Hijaz before returning to Sudan.

It was al-Dufari who provided a link between Ibn Idriss and the Sudanese Mahdiya.

Edited by bud

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Hazrat Ahmad bin Idris was given "La-Ilaha Il-Allahu Muhammadu Rasul-Allahe fi kule

lamhatin-wa nafasin adada ma wasiahu Ilmullah" directly by Syedi Rasul-Allah.

 

This wazifa is included among the basic wazaif given by Sidi Amin in Multan.

Edited by bud

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Anyone can see that Silsila Idrisia has what is known as "Uwaisiat" in the

sub-continent.

 

I think it should be mentioned here that Sidi Amin had been the Imam of

a mosque in Medina for 20 years before coming to Pakistan in the 80s.

 

He says he looks older than his age because of a lot of service of

Mashaikh.

 

He also once told of his meeting with a Shaikh in Sudan, whose heart was

all noor.

 

Students of Shaikh al-Mulla, like his son Shaikh Yahya al-Mulla, and

Shaikh Ibrahim al-Khalifa, both of them Hanafi scholars teaching in Arabia,

have known Syedi Amin for a long time.

 

Ba-adab ba naseeb bay-adab bay naseeb.

 

May God's mercy be on Syedi Amin and on those respectful to him.

Edited by bud

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Lies and more lies from idrisi Bud, sheikh amin is being asked about his beliefs and his lies upon

 

Prophet Mohammad (pbuh) for ages? But you have not come with any answer about the main points. I know you deliberately ignore the real objections about sheikh amin’s misled beliefs

 

Sheikh amin dose not represent any of the stem of sufi silsalas he is simply a kafar and what ever you do his kufar not hidden from the world.

 

If you have some saying about the main points like his statements of (marfat ke ilm per ubor) Allah and Nabi is his body the reason of his long hairs (sahaba munafiq thay) and other kufriyat of sheikh amin then don’t waste time and drop few lines on the main issues.

 

Do you know the name of sheikh amin’s father?or his family background? You idrisi are biggest lairs and sheikh amin is a dog of hell.

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Laanat-Allah-e alal kazibin.

 

Aur Allah ki rahmat muhsineen kay qareeb hay, one of whom is Al-Shaikh Al-Hafiz Syedi Amin

bin Abdul Rahman. The biography of Hazrat Ahmad bin Idris, which is an independent account

that I picked from the net, shows that Sisila Idrisia has what is known as the "Uwaisi" colour

in the sub-continent. This explains Idrisis' unwillingness to give any reference but

that of Hazrat Muhammad Sal-Allahu alaihay wasalam in normal circumstances.

Even the daralhadith blogspot that I referred to has not been established by the Pakistani

Idrisis, but rather by the al-Mulla family or their students.

Edited by bud

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Whatever you do you cant prove him a muslim come and answer the questions which are being asked from sheikh amin ? I know in 10000000000 years you peoples can’t bring the reference of the hadees where Aqa ji said marfat ka ilm meray uboor mein itna nahi ata.

 

Sheikh amin is a lair and a lair can never be a sufi.ok

 

Now let me ask for the last time bring the refenrence of the hadess in which (Aqa ji said marfat ka ilm meray uboor mein itna nahi ata)

 

If you bring the reference of the hadees then you win this debate and I will stop calling him a lair.

 

I hope you will do as I asked you.go and bring the reference.

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As far as I remember, I haven't heard him narrating the hadith mentioned on this site.

Even if it has been told by Syedi Ji, I wonder what is all the fuss about, as Syedi Amin

also says that Aqa Ji was created from God's Noor. This, of course, means that

potentially Aqa Ji has all the maarifah possible, which is to be actualised in due time, as

every later instant is better than the former for Hazrat Muhammad (Sal-Allahu alaihay wasalam).

 

As a matter of fact, this is the aim of the lives of Ghulaman-i-Rasool in my view-- that the

Ideal that Aqa Ji realized actually in a particular set of circumstances (and potentially for all

sets of circumstances) is to be realized actually in all possible sets of circumstances by

the Ghulaman-i-Rasool.

 

As far as the reference is concerned, Idrisis are not inspired by the bookish knowledge but

by the current, the Noor, induced in their hearts by the Nazar of Aqa Ji via the nazar of

their fana-fi-Rasul Shaikh. Therefore, they do not read too many books. This silsila is

not about mind primarily, it is about heart. It goes beyond Ilmul Yaqin to Ainul Yaqin and

Haqul Yaqin. (This reminds me of the friend whose spiritual transformation after meeting Syedi

inspired me to visit this Wali-Allah. He once uttered the Naara of "Haq" and fell unconscious.)

Edited by bud

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Mr bud you have not come with answer yet as you know it very well

 

That sheikh amin did say in one of his speeches (aqa ji ne apnay mutaliq bi aik defa keha tha ke marfat ka ilm meray uboor mein bi itna nahi ata)

 

If you have not listened this speech of you beloved peer then kindly visit this link and let us know

 

When and where aqa ji said so?

 

 

do u deny to accept it the one who narates the qoute of the HOLY PROPHET (saw) , is recuired to give the reference of the action of the holy Prophet (saw) Sheikh amin is a person who pasted lies on the HOLY PROPHET (saw) and if you are a muslim then bring the reference of it ?the facts is the HOLY PROPHET (saw) never said (aqa ji ne apnay mutaliq bi aik defa keha tha ke marfat ka ilm meray uboor mein bi itna nahi ata) and your kafar sheikh

 

Is a lair who spoke many lies upon HOLY PROPHET (saw)

 

Now I like to hear straight forward answer of my question and if you not come with the answer then

 

I will have no hesitation to call you ------

 

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visit this link and you will here this kafar and lair sheikh amin's speech

http://www.youtube.com/watch?v=JsM4EwE8wXc...feature=related

aik taraf to tum log kehtay ho ke idrisi kisi kitab ko nahi pertay aur dosri taraf

tumhara kafar sheikh keh raha ha ke mehmood ulhassan deobadi ki kitab sab idrisi

parin,shame shame tum logon ki kon si baat per itbar kiya jay?

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Am I supposed to be talking to Muslims on what is supposed to be an Islamic forum, or

with a person whose very style of speech falls outside the ambit of Islam? Whose very speech

shows him to be obssessed with hate and under the influence of devil?

 

May God destroy those disrepectful to Syedi Amin.

 

May God keep Syedi Amin in His mercy and those in peace with him.

Edited by bud

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is this the answer of my question ?shame on your and your kafar sheikh amin who pasted lies upon Aqa ji (saw) you have no reference of it accept or not it is your kafar peer who is devil

tum ne bi sabat kar diya ha ke tum kiya ha you cant answer you cant face the facts

shame on you.

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Shame on you and on your futile attempts to defame a Wali-Allah.

 

Whoever has FELT Syedi Amin would never be moved an inch by your

accursed mumbo jumbo.

 

Can't this man see that I have aleady answered everything

that could be answered by saying that Syedi Amin has a direct spiritual

relationship with Hazrat Muhammad (Sal-Allahu alaihay wasalam).

 

Let me try to make this point clear by announcing that whatever Syedi Amin

says is written inside me, so I do not need to see it written in any book.

This is tareeqat. This is Uwaisiat.

 

Is this satan, who calls himself "anwar" but sounds more like zulmat, working

on the agenda of some organization that cannot digest the amazing spread of

Silsila Idrisia? Let me assure such people that their attempts would lead them

nowhere but to damnation, because only one in hundreds of thousands of Mashaikh

has real ASAR and Syedi Amin is one such Shaikh-i-Kamil.

Edited by bud

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Mr,bud i make it very easy for you just let me know? Do you deny to accept it the one who narrates the quote of the HOLY PROPHET , is required to give the reference of the action of the holy Prophet don’t ran away and simply answer me in YES or NO?

 

Forget about sheikh amin just let me know your opinion ?

 

jawab choata sa ha yes or no ka ager tum ko jurat ha to jawab day do?

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With Quran and Sahih Hadith, the strongest reference for me is whatever is stated

by Syedi Amin. (By the way, whatever he says I have sooner or later found in one

or the other authentic book.) Only those books that are validated by Syedi Amin's

referring to them are accepted by me as true. Books cannot validate him, he

validates books.

 

This guy obviously does not know anything about Tareeqat or he would have

understood my answer. One cannot learn Tareeqat by going through a few

books. Tareeqat concerns feeling and experience rather than bookish

knowledge.

 

Let me clarify that I have called this person who calls himself "anwar" a satan

metaphorically-- meaning that he is under the influence of Satan, which his style of

speech obviously shows him to be.

 

Let me further clarify that I understand "Badmazhab" as the person who has a

misunderstanding about the most truthful person of this age, the Mard-i-Momin,

i.e. Syedi Amin; therefore, for me Radd-i-Badmazhab means Radd of such people.

Moreover, as I understand it, Sulah Kulliyat refers to Sulah with people of other

religions and not to Sulah with Muslims.

Edited by bud

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SAME OLD STORY LIES LIES AND MORE LIES I ASKED YOU TO GIVE ME THE ANSWER IN YES OR NO . SAB BAATIN CHOR DO AUR SIRAF ITNA BATA KE KIYA AQA JI KE BIYAN KARNAY WALAY PER OS BIYAN KI HADEES KA HAWALA DAYNA LAZIM HA YA NAHI?

PLS LET ME KNOW THIS ONLY ?WHY DO YOU NOT ANSWER IT?I NEED YOUR ANSWER IN YES OR NO I DONT WANT LENGTHY POST FROM YOU ONLY YES OR NO PLS?

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Yes-- and the strongest reference in the physical world today is Syedi Amin himself.

 

Is shakhs-- "anwar"-- ko baat karnay ki tamiz tak nahi-- kya yeh hay Islam (Khuda na khwasta)? Tumhara andaaz-i-guftugu khud tumharay khilaf gawahi hay -- isi se pata chal raha hay k kon baatil hay or kon Haq par.

 

Sulah Kulliyat tumhara shaitani andaaz-i-guftugu hay-- jo yeh bata raha hay k tum nay Shaitan se sulah ki hui hay, lekin apni jalan apnay Jahanum men jitna marzi gehra jao, phookon se ye chiragh bhujaya na jaey ga.

 

Is shakhs k defamation propaganda jaisi futile efforts k baray me Allah kehta hay k "khoay guy aamal unkay" (Habitat amaluhum).

 

Syedi Amin ki roohani aulad men itnay ziada Aulia hen k jab wo zahir hon gay to is Nur ki roshni itni ziada ho gi k alam-i-Islam k chand baray buzurgon men Shaikh Sahib ka naam log shamil karen gay. Insha-Allah.

 

Kyun k Syedi Amin k haan Ishq-i-Rasool (Sal-Allahu alaihay wasalam) ka faiz buhat tez hay.

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Yes-- and the strongest reference in the physical world today is Syedi Amin himself.

Yeah, perhaps he doesn't even know what is Hadees and what is not.

 

Is shakhs-- "anwar"-- ko baat karnay ki tamiz tak nahi-- kya yeh hay Islam (Khuda na khwasta)? Tumhara andaaz-i-guftugu khud tumharay khilaf gawahi hay -- isi se pata chal raha hay k kon baatil hay or kon Haq par.

Sulah Kulliyat tumhara shaitani andaaz-i-guftugu hay-- jo yeh bata raha hay k tum nay Shaitan se sulah ki hui hay, lekin apni jalan apnay Jahanum men jitna marzi gehra jao, phookon se ye chiragh bhujaya na jaey ga.

Acha agar aap is qabil nahi hain keh Anwar se se takkar le sakain to is adna se ghulam, Mustafa, se hi baat karlain. Agar aap aik achi zubaan wali guftgu karne ko taiyari hain ba-shart yeh keh ap tamam jawabat Quran-o-Hadees ki roshni main laaenge, main is k liye Hazir hun.

 

Is shakhs k defamation propaganda jaisi futile efforts k baray me Allah kehta hay k "khoay guy aamal unkay" (Habitat amaluhum).

Dusron k bajaae behtar hai keh Sheikh Amin par jitne aitarazat hain un ko saaf karain, Wese aik bataun, agar koi sacha Mureed hota Sheikh Sahib ka to un aitarazat k jawabat laane main dorh-dhoop ki mehnat karta. Lekin esa kuch nahi nazar aya bajae jawab dene ke khud idhar udhar ki maar rahe hain aur fazaail k ird gird ghoom rahe hain. Learn how to talk.

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Dear Mustafa,

Which Quran and Hadees Reference were given when you went on your propaganda rampage declaring a person Kafir? So please lets not try to give others lecture on protocols when clearly your not following it.

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quran aur hadees se sabat ha ke jis ne ghair Allah ki puja ka keha wo kufar ha aur yeh hi wajh ha ke sheikh amin kafar ha.

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There are thousands of people with their hearts filled with Noor from Syedi Amin who would bear witness to the fact that this guy -- "anwar"-- has become a kafir by calling a Momin kafir -- because misplaced kufr returns to the person who alleges it.

 

Ya Wajh-Allah Ya Wajh-Nabi means invoking the REFLECTED LIGHT, i.e. the Noor of Allah and Noor of His Messenger. Shaikh Sahib also says these words and only tells his murids to repeat the same. This is the basis of Sufism. This guy obviously has no knowledge of sufism to be calling this kufr-- Nauzu Billah. This is rather the essence of Islam-- this is the essence of Oneness (the "wine" of Tauheed). There is no God but Allah-- Ashadu La Ilaha Il-Allah -- this is an Idrisi, a follower of Shaikh Amin speaking.

Edited by bud

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You have not come with the answer i asked?

 

Ya wajh Allah ya wajh nabi mean the face of Allah and the

 

Face of nabi.

 

To describe Allah with face or any of his creations is kufar.

 

Bad az khuda in hi ko pujiye ? is undeniable kufar of sheikh amin.

 

Yes he is kafar and after knowing sheikh amin’s kafar you call him a momin

 

It is kufar as well because islam and kufar are to different things.

 

You better go and bring the answer and then we can talk about the other issues.

 

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Ya wajh Allah ya wajh nabi mean the face of Allah and the

 

Face of nabi.

 

To describe Allah with face or any of his creations is kufar.

Yeh Quran ki ayat hay Surah Baqara men-- "Fa-ainama tuwalu fathama Wajh-Allah" ("Whereever you may turn, you would find the Face of Allah"). Thus God has laid bare your kazab, your falsity and your ignorance, as you have called something kufr that is in Quran (Nauzu-Billah).

 

Syedi Amin zindabad.

 

This is the essence of Tareeqat-- God's Light reflected by Himself (Noor-Allah, Wajh-Allah), reflected in turn by the heart (and face) of the Prophet (Noor-i-Nabi, Wajh-Nabi Sal-Allahu alaihay wasalam, reflected in turn by the heart of the Shaikh, reflected in turn by the heart of the Mureed-- this is Noor-Allah--the essence of Sufism.

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Bad az khuda in hi ko pujiye ?

 

You have a typical propagandist's approach of quoting the Shaikh out of context-- just as Aqa Ji said kay agar Ghair-Allah ko sajda ki ijazat hoti, to men aurat ko hukm deta k wo apnay khawind ko sajda karay.

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You people are lairs and paaka kafars you trying to hide the kufar of your martad sheikh

 

A dog of hell but I tell you what ever you try to do you will be failed totally in it insha Allah. yawajh Allah and yawajh nabi is being said just in front of the your kafar sheikh and here your are

 

Trying to twist in to quran ? ok fine let me know where is this ayat in quran ya wajh Allah yawajh nabi? Tell me if sheikh ka roop ha zil-e- khuda o nabi is it a ayat qurani?

 

Sheikh ke gird hala ha aik noor ka aks-e-Allah kabhi aske-e-aqa kabhi is it written in quran too?

 

This all kufriyat of your qadyani deobandi sponsored cult sheikh amin is not muslim because

 

He called himself (Allah ka roop Allah ki picture ) sheikh amin is dog of hell who pasted lies upon Nabi paak and you or your kafar sheikh could not bring the references about the statements of his lies.yes if you had bring the references then it is different matter but you

 

Have not come with any answers this is clear proof of you and your sheikh are liars and misled

 

And kafars.

 

Nabi paak ne jo keha thaw o yon ha ke AGER Allah ke baad kisi ko sajad ki ijazat hoti to mein

 

Bevi ko shohar ke sajday ka humkam fermata.

 

But what your kafar sheikh is saying bad az khuda in hi ko pujiye and you know it very well that both statments are not same prophet using word (AGER) but you kafar sheikh is directly

 

Asking to worship ghair Allah,which is absolutely kafar of your sheikh.

 

Jo kisi ka kufar saun kar bi os ko kafar na janay wo bi kafar ha.

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