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Ya Mohammadah

Waseela ..Moved Topic from Wahabion kay Masail

168 posts in this topic

iska Jawab aap ko raseed kiya gaya is par aapk jawab ... :unsure:

ek baar or chk kar lein dada jaan bula rahy hain...

 

Dada Jaan Ibn Timiya is calling to visit his words... :rolleyes:

 

http://www.islamimehfil.info/index.php?s=&...ost&p=30912

 

 

 

 

rahi baat sure baqra ayat 37 ki to iska jawab sahih ahadees se diya ja chuka hai....

 

آدم علیہ السلام نے زمین پر آنے کے بعد تین سو برس تک حیاء سے آسمان کی طرف سر نہ اٹھایا اگرچہ حضرت داؤد علیہ السلام کثیر البکاء تھے آپ کے آنسو تمام زمین والوں کے آنسوؤں سے زیادہ ہیں مگر حضرت آدم علیہ السلام اس قدر روئے کہ آپ کے آنسو حضرت داؤد علیہ السلام اورتمام اہلِ زمین کے آنسوؤں کے مجموعہ سے بڑھ گئے۔ (خازن) طبرانی و حاکم و ابو نعیم و بیہقی نے حضرت علی مرتضیٰ رضی اللّٰہ تعالیٰ عنہ سے مرفوعاً روایت کی کہ جب حضرت آدم علیہ السلام پر عتاب ہوا تو آپ فکر توبہ میں حیران تھے اس پریشانی کے عالم میں یاد آیا کہ وقت پیدائش میں نے سر اٹھا کر دیکھا تھا کہ عرش پر لکھا ہے لا الہ الا اللّٰہ محمد رسول اللّٰہ میں سمجھا تھا کہ بارگاہِ الہٰی میں وہ رُتبہ کسی کو میسر نہیں جو حضرت محمد صلی اللّٰہ علیہ وآلہ وسلم کو حاصل ہے کہ اللّٰہ تعالیٰ نے ان کا نام اپنے نام اقدس کے ساتھ عرش پر مکتوب فرمایا لہذا آپ نے اپنی دعا میں '' رَبَّنَا ظَلَمْنَا ''الآیہ ' کے ساتھ یہ عرض کیا '' اَسْئَلُکَ بِحَقِّ مُحَمَّدٍ اَنْ تَغْفِرَلِیْ '' ابن منذر کی روایت میں یہ کلمے ہیں۔ '' اَللّٰھُمَّ اِنِّی اَسْلَکَ بِجَاہِ محمَّدٍ عَبْدِکَ وَکَرَامَتِہٖ عَلَیْکَ اَنْ تَغفِرَلِیْ خَطِیْئَتِیْ '' یعنی یارب میں تجھ سے تیرے بندۂ خاص محمد مصطفٰے صلی اللّٰہ علیہ وآلہ وسلم کے جاہ و مرتبت کے طفیل میں اور اس کرامت کے صدقہ میں جو انہیں تیرے دربار میں حاصل ہے مغفرت چاہتا ہوں یہ دعا کرنی تھی کہ حق تعالیٰ نے ان کی مغفرت فرمائی مسئلہ اس روایت سے ثابت ہے کہ مقبولان بارگاہ کے وسیلہ سے دعا بحق فلاں اور بجاہ فلاں کہہ کر مانگنا جائز اور حضرت آدم علیہ السلام کی سنت ہے مسئلہ : اللّٰہ تعالیٰ پر کسی کا حق واجب نہیں ہوتا لیکن وہ اپنے مقبولوں کو اپنے فضل و کرم سے حق دیتا ہے اسی تفضلی حق کے وسیلہ سے دعا کی جاتی ہے صحیح احادیث سے یہ حق ثابت ہے جیسے وارد ہوا '' مَنْ اٰمَنَ بِاللّٰہ ِ وَرَسُوْلِہٖ وَاَقَامَ الصَّلوٰۃَ وَصَامَ رَمَضَانَ کَانَ حَقاً عَلیٰ اللّٰہ ِ اَنْ یُدْخِلَ الْجَنَّۃَ '' حضرت آدم علیہ السلام کی توبہ دسویں محرم کو قبول ہوئی جنت سے اخراج کے وقت اور نعمتوں کے ساتھ عربی زبان بھی آپ سے سلب کرلی گئی تھی بجائے اس کے زبان مبارک پر سریانی جاری کردی گئی تھی قبول توبہ کے بعد پھر زبان عربی عطا ہوئی (فتح العزیز) مسئلہ : توبہ کی اصل رجوع الی اللّٰہ ہے اس کے تین رکن ہیں ایک اعتراف جرم دوسرے ندامت تیسرے عزم ترک اگر گناہ قابل تلافی ہو تو اس کی تلافی بھی لازم ہے مثلا تارک صلوۃ کی توبہ کے لئے پچھلی نمازوں کی قضا پڑھنا بھی ضروری ہے توبہ کے بعد حضرت جبرئیل نے زمین کے تمام جانوروں میں حضرت آدم علیہ السلام کی خلافت کا اعلان کیا اور سب پر ان کی فرماں برداری لازم ہونے کا حکم سنایا سب نے قبول طاعت کا اظہار کیا ۔(فتح

العزیز)

(1) Quran me us Hadees ke alfaaz ka zirk na kiya jana is hadees ke mozu / Zaeef ki daleel kab se hony laga...ab (2) mujhy lagny laga hai ki we are waisting time with jehla..janab haqeeqat sahab agar waqai yahi daleel ban ny lagy to itni kutub ahadees kis kaam ki, ye fun hadees, asma o rijaal ka ilm....ahadees ke darjy....be ja hi muhaddsin ne apna waqt zaya kiya ...lo ji sahab aa gaya jehla wahabis ka fatwa..sab se pehly ja kar aap apny us aalim ko ye nayi daleel foran sunaye jisky article ko aapny pichli post me quote karky hazrat adam alehsalam wali hadees ko zaeef/Mozu sabit karny ke liye ayerhi choti ka zor lagaya tha...(3) khuda jab deen leta hai to aql cheen leta hai...Allah (azw) samajhny ke liye Huzur (saw) ke sadqy or tufel me aql e saleem ata farmaye..Ameen

 

(1) Quran main us k zikar na hona to usko zaeef sabit naheen kerta, lakin kissi hadees k quran k mukhalif hona daleel kerta hai k woh zaeef hai, Quran nay saaf saaf bayan kia k Hazzarat Adam (as) nay aur Hazarat Hawa (as) nay jo dua mangi woh kia hai jiss per unki maghfirat hoi. Aap us hadees ko pakar rahay hain jis per ulama ka ikhtelaaf hai lakin Quran ki wazay khuli hoi ayaat ka inkaar ker rahay hain.

 

(2) Janab aap kitnay fatway dain gay "jehla, wahabi, khabees etc etc ", aap sabit kerain k Allah k nabi (saw) nay kissi kafir ko bhi kafir kaha ho?? Achay ikhlaaq to emaan ki nishani hain bilkul ussi emaan ki jiss ka sawal aap nay uthaya tha??

 

(3) Waqay jub aik zaeef hadees ko lay ker chaltay ho aur Allah k Quran k munkir hotay ho to yehi lagta hai k Allah jab deen leta hai to aql cheen leta hai.

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:lol:(bis):lol:

 

2) Janab aap kitnay fatway dain gay "jehla, wahabi, khabees etc etc ", aap sabit kerain k Allah k nabi (saw) nay kissi kafir ko bhi kafir kaha ho?? Achay ikhlaaq to emaan ki nishani hain bilkul ussi emaan ki jiss ka sawal aap nay uthaya tha??

 

haa ji haan bilkul hum yahan aap jaiso ki rehnumai ke liye hi to aapki khidmat me bethy

hai...ehsan tareeqy se poochyngy to zaroor mustafiz hongy...oow par ye to shirk

ho jayega...ki khuda ke alawa to koi nafa nahin de sakta...nahin i think nahin hoga kyu ki me to zida jo hu... :lol: ...zinda nafa de sakta hai Allah ke Alawa bhi.....(me nahin kehta wahabi kehty hain)

 

kher bawajood isky ke ye topic se related nahin hai or na hi wo sure mohommad ki ayat ka mana humara topic hai phir bhi aap ki zid humary sir ankho par lo munna hadith tumny mangi hum hadith dete to tum usy zaeef kehny ke liye apny sir ke sary baal och lete is liye hum tumhy quran me dikhaty hain ki Allah (azw) ne apny habeeb (saw) se kehlwaya....

 

kafir.JPG

abhi itna hi seekhiye baqi sabaq baad mein... :lol:

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main ne pehle 1 post ki hadees e aadam se related ap ne jawab nahi dya.

 

* apne jo surah muhammad (47.19) key lye tarajim post kye woh kis ka tarjama hay? urdu main koi aisa tarjma post karain jo sab ke nazdek authentic ho.

 

* kisi motabar tafseer se ye sabit karain ke is aayat main Allah ke pyare habib (saw) ko apne gunaho ki maafi mangne ka hukm dya gaya hay?

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(salam)

 

Haqeeaqt sahab.

 

Adam aalyhis salam ki mainey jo hadith dee thee ,usaka MATAN ( TEXT) aur ISNAD ( chain) DONON aapki pesh kardey hadith se alag hai. Ummed karta hoon yeh baat wazeh ho gayee hogee. Aap ney jo hadith pesh ki hai usmein Zayd ibn Asalam hain , zo daeef hain, jisakee wajah sey wah isanad daeef hai. Mainey jo hadith pesh kee hai , usmein zayd ibn asalam nahee hain.

 

 

Dusaree baaat, apaney man sey tafseer mat pesh kijiye. Ek hadith ka mafhoom hai " agar apany man sey tafseer batao to jahannam ki aag mein jana padega" ( Ibn kathir). ( man kala fil quran bi rayeehe fatwa zauuana bi azzani minnnaaar)

 

Adam alayhi salam ney nabee paak ka naam le kar dua maangee , jisaka imam suyuti (rh) , Imam Ibn kathir (rh) aur baaki mufassirren ney zikar kiya hai. Aap koee naee baat laein to daleel zaroor dein.

 

Ulum hadith ke kis qawaid ke mutabik sey aapney hadith ko zaeef keh diya? Kya aap yeh bataney ki takeelf kareigein?

 

 

Quran kehta hai nabee paak ' ummee" they aur sahih bukhari mein hadith hai ki rasul paak ney apana naam khud apaney hathon sey likha .. tab aap to sahih bukhari ki hadith ko bhee daeef kahengein!

 

Bhai sahab, SOLID POINTS aur daleel le kar aaiye.

 

In topic mein discussion kar key intenet per sarey forum full ho chukey hain!

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:lol:(bis):lol:

 

 

haa ji haan bilkul hum yahan aap jaiso ki rehnumai ke liye hi to aapki khidmat me bethy

hai...ehsan tareeqy se poochyngy to zaroor mustafiz hongy...oow par ye to shirk

ho jayega...ki khuda ke alawa to koi nafa nahin de sakta...nahin i think nahin hoga kyu ki me to zida jo hu... :lol: ...zinda nafa de sakta hai Allah ke Alawa bhi.....(me nahin kehta wahabi kehty hain)

 

kher bawajood isky ke ye topic se related nahin hai or na hi wo sure mohommad ki ayat ka mana humara topic hai phir bhi aap ki zid humary sir ankho par lo munna hadith tumny mangi hum hadith dete to tum usy zaeef kehny ke liye apny sir ke sary baal och lete is liye hum tumhy quran me dikhaty hain ki Allah (azw) ne apny habeeb (saw) se kehlwaya....

 

post-393-1220878072.jpg

abhi itna hi seekhiye baqi sabaq baad mein... :lol:

 

 

 

(2) ka jawab to day diya baqi (1) aur (3) nazar naheen aye kiun uska jawab naheen tha.

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kia aap Asmat e Anbiya alaihiSlam kay bhee munkir hai'n? ...Qurane karim ki is ayat mai (1) Li Zanbika kay Kaaf say Murad wo jo Aap kay Khas hain un kay gunaho ki mafi kay leay Astaghfar karain aur phir lil momineena wal mominat farma kay Allah azzawjal nay ta qayamat tamam momineen mominat pay ahsan e azeem farmaya, kay apnay Mahboob (saw) ki dua mai hamain bhee shamil farma dia. (al)

 

For Saif ul Islam

Mujeh "Li Zanbika" ka maanay bata dein k in alfaaz k mafhoom kaisay "Khas aur Aam" banta hai. aik aur baat "Zanb" ka kia matlab hai yeh bhi batain.

 

* (2) apne jo surah muhammad (47.19) key lye tarajim post kye woh kis ka tarjama hay? urdu main koi aisa tarjma post karain jo sab ke nazdek authentic ho.

* (3) kisi motabar tafseer se ye sabit karain ke is aayat main Allah ke pyare habib (saw) ko apne gunaho ki maafi mangne ka hukm dya gaya hay?

 

For Ubaid-e-Raza

(2) Janab yeh ayaat aap ki taraf say paish ki gai jis main "Li Zanbika" k matlab "Khas aur Aam" likha huwa hai, pehlay ap batain k aap logon nay authentic mutrajim ka tarjuma paisha kia hai agar kia hai to woh kiss ka hai? aap say bhi yehi sawal hai "Li Zanbika" k matalab kaisay "Khas aur Aam" nikala aap nay.

 

(3) Mohtaram main nay ooper Sahih Muslim ka dua wala complete bab upload kia hai, aap nabi (saw) ki duain dekh saktay hai kaisi hain. iss k sath sath aap ki farmayash per main Tafseer ibn Kaseer bhi upload ker raha hon woh bhi dekh lain.

 

 

post-2048-1220930426.jpg

post-2048-1220930456.jpg

post-2048-1220930502.jpg

 

iss yeh murad naheen k Allah k Nabi (saw) say gunah sarzad huwai hain iss say murad yeh k Allah (swt) ki zaat itni bari itni bari aur Aala o Arfa hai k her waqt us say astaghfar aur us k shukar ada kerna chihya aur yeh Allah k haq hai, aur yehi baat nabi (saw) ki duaon say bhi nazar aati hai.

 

umeed hai meri yeh baat samjh aai ho gi, main aap logon say iltemaas kerta hon k khud say ayaat k matlab na nikalain, sirf issi ayat ko lain aap nay tarjuma ko badla hai sirf yeh sabit kernay k liya k nabi (saw) gunahon say paak hain aur hum bhi yeh kehtay hain Nabi (saw) gunahon say paak lakin aap logon nay yeh nahin soocha K Allah ki zaat ka haq hai us say istaghfar ki jai, aur Quran ki is ayaat main Allah nay khud apnay nabi (saw) ko farmaya k astaghfar kiya kerain, agar nabi (saw) nay Allah (swt) say mughfirat chahi to iss say kahan sabit huwa k nabi (saw) gunehgar hain. aur issi baat per "Mr. Y A Mohammadah" nay hum per Nabi (saw) ko gunehgar kehnay k (maaz allah) fatway diya huway hain.

 

Regards

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:lol:(bis):lol:

 

haa ji haan bilkul hum yahan aap jaiso ki rehnumai ke liye hi to aapki khidmat me bethy

hai...ehsan tareeqy se poochyngy to zaroor mustafiz hongy...oow par ye to shirk

ho jayega...ki khuda ke alawa to koi nafa nahin de sakta...nahin i think nahin hoga kyu ki me to zida jo hu... :lol: ...zinda nafa de sakta hai Allah ke Alawa bhi.....(me nahin kehta wahabi kehty hain)

 

kher bawajood isky ke ye topic se related nahin hai or na hi wo sure mohommad ki ayat ka mana humara topic hai phir bhi aap ki zid humary sir ankho par lo munna hadith tumny mangi hum hadith dete to tum usy zaeef kehny ke liye apny sir ke sary baal och lete is liye hum tumhy quran me dikhaty hain ki Allah (azw) ne apny habeeb (saw) se kehlwaya....

 

post-393-1220878072.jpg

abhi itna hi seekhiye baqi sabaq baad mein... :lol:

 

 

Asslamualium Warehamtullah Waberkathaoo

 

1 chota sa sawal aur ager jawaab de deiyaa to ye saree behess yehin pe khutum ho jaigi aur sabit ho jaigaa....

 

mairei bhaion bhai {removed}... maire is sawal ka jawab de dein khali kiya Imam Abu-Hanafiya(Nauman Bin Sabit) Imam Shaffai, Imam Malik, Imam Ahmed Bin Humbbal Aur baqee mOhaddaseen Jo Guzrei un ka kiya ye nazariya tha k kisi ka waseela lagana zaroori hei yani k kisi aesse shakhs ka waseela jo is duniya main naan ho aur ye bhi bata dein kiya nabee walee wagharia sun saktei hein ya nahin bus ye aqeeda clear kar dein kyun k aap muqallid logon k lyein ye hi kafee hei jin ki aap taqleed kartei hein woh kiya aqeed arakhtei hein... Behter hoga jo bhi aqeeda pesh karein mohaddaseen ka woh daleel k sath deinggei aur kisi suahaba ka bhi aqeeda bata dein k un ka kiya tha k murdei sunttei hein k nahin maire khayaal se ahl-e-bid'at nahin 1900 main jo payda hoe unhon nain islam sumajh liyaa aur jo Mohammad(SAW) ki sohbat main rahei unhon nahin...????

 

Wa Aslamulikum Warehmatulah Waberkathao

Edited by Saif ul Islam
Mr Haqeeqat, Peaceful, Kafeel Ahmed Khan please use proper language

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For Saif ul Islam

Mujeh "Li Zanbika" ka maanay bata dein k in alfaaz k mafhoom kaisay "Khas aur Aam" banta hai. aik aur baat "Zanb" ka kia matlab hai yeh bhi batain. For Ubaid-e-Raza

(2) Janab yeh ayaat aap ki taraf say paish ki gai jis main "Li Zanbika" k matlab "Khas aur Aam" likha huwa hai, pehlay ap batain k aap logon nay authentic mutrajim ka tarjuma paisha kia hai agar kia hai to woh kiss ka hai? aap say bhi yehi sawal hai "Li Zanbika" k matalab kaisay "Khas aur Aam" nikala aap nay.

(3) Mohtaram main nay ooper Sahih Muslim ka dua wala complete bab upload kia hai, aap nabi (saw)

ki duain dekh saktay hai kaisi hain. iss k sath sath aap ki farmayash per main Tafseer ibn Kaseer bhi upload ker raha hon woh bhi dekh lain.iss yeh murad naheen k Allah k Nabi (saw) say gunah sarzad huwai hain iss say murad yeh k Allah (swt) ki zaat itni bari itni bari aur Aala o Arfa hai k her waqt us say astaghfar aur us k shukar ada kerna chihya aur yeh Allah k haq hai, aur yehi baat nabi (saw) ki duaon say bhi nazar aati hai.

umeed hai meri yeh baat samjh aai ho gi, main aap logon say iltemaas kerta hon k khud say ayaat k matlab na nikalain, sirf issi ayat ko lain aap nay tarjuma ko badla hai sirf yeh sabit kernay k liya k nabi (saw) gunahon say paak hain aur hum bhi yeh kehtay hain Nabi (saw) gunahon say paak lakin aap logon nay yeh nahin soocha K Allah ki zaat ka haq hai us say istaghfar ki jai, aur Quran ki is ayaat main Allah nay khud apnay nabi (saw) ko farmaya k astaghfar kiya kerain, agar nabi (saw) nay Allah (swt) say mughfirat chahi to iss say kahan sabit huwa k nabi (saw) gunehgar hain. aur issi baat per "Mr. Y A Mohammadah" nay hum per Nabi (saw) ko gunehgar kehnay k (maaz allah) fatway diya huway hain.

Regards

 

Aslamulikum Warehmatulah Waberkathao

Haqeeqat bhai ye sub batein sumajhnain k lyein haque ka chashmaa pehen kar sumajhnaa hota hei mager afsoss bhai logon k pass woh hei nahin ager hei bhi to pehnttei nahin aur jo pehnttei hein woh phir woh nahin rehtei hein...hahaha

Wa Aslamulikum Warehmatulah Waberkathao

Edited by Saif ul Islam
Images Removed from Quote

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(salam)

 

Haqeeaqt sahab.

 

Adam aalyhis salam ki mainey jo hadith dee thee ,usaka MATAN ( TEXT) aur ISNAD ( chain) DONON aapki pesh kardey hadith se alag hai. Ummed karta hoon yeh baat wazeh ho gayee hogee. Aap ney jo hadith pesh ki hai usmein Zayd ibn Asalam hain , zo daeef hain, jisakee wajah sey wah isanad daeef hai. Mainey jo hadith pesh kee hai , usmein zayd ibn asalam nahee hain.

 

 

Dusaree baaat, apaney man sey tafseer mat pesh kijiye. Ek hadith ka mafhoom hai " agar apany man sey tafseer batao to jahannam ki aag mein jana padega" ( Ibn kathir). ( man kala fil quran bi rayeehe fatwa zauuana bi azzani minnnaaar)

 

Adam alayhi salam ney nabee paak ka naam le kar dua maangee , jisaka imam suyuti (rh) , Imam Ibn kathir (rh) aur baaki mufassirren ney zikar kiya hai. Aap koee naee baat laein to daleel zaroor dein.

 

Ulum hadith ke kis qawaid ke mutabik sey aapney hadith ko zaeef keh diya? Kya aap yeh bataney ki takeelf kareigein?

 

 

Quran kehta hai nabee paak ' ummee" they aur sahih bukhari mein hadith hai ki rasul paak ney apana naam khud apaney hathon sey likha .. tab aap to sahih bukhari ki hadith ko bhee daeef kahengein!

 

Bhai sahab, SOLID POINTS aur daleel le kar aaiye.

 

In topic mein discussion kar key intenet per sarey forum full ho chukey hain!

 

yani quran ki roshan ayat dekh ker bhi aap kehtay hain k naheen Hazarat Adam (as) nay wohi dua mangi aur jo Quran nay dua batai jis per unki maghfarat hoi woh theek naheen (maaz allah), pehlay aap accept ker lain k Sura Aaraf ki jo ayaat main nay paish ki ap un say inkaar kertay hain phir agay chalay gain.

 

aap say sawal yeh hai kia Quran ki daleel SOLID POINT naheen?

 

Regards

 

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yani quran ki roshan ayat dekh ker bhi aap kehtay hain k naheen Hazarat Adam (as) nay wohi dua mangi aur jo Quran nay dua batai jis per unki maghfarat hoi woh theek naheen (maaz allah), pehlay aap accept ker lain k Sura Aaraf ki jo ayaat main nay paish ki ap un say inkaar kertay hain phir agay chalay gain.

 

aap say sawal yeh hai kia Quran ki daleel SOLID POINT naheen?

 

Regards

 

 

 

Asslamualikum

 

Qur'an Ki bat to bila jhijak maan leni chahei shayad in ka jawaab abhi ajaai k main accept kar leita hon wessei musalman se to ye hi ummeed hei.....

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For Saif ul Islam

Mujeh "Li Zanbika" ka maanay bata dein k in alfaaz k mafhoom kaisay "Khas aur Aam" banta hai. aik aur baat "Zanb" ka kia matlab hai yeh bhi batain.

 

Mairi last post mai aapka jawab maujood hai

 

mazeed yei bhee baghour parh lain kuch hissa aur us mai say mazeed kuch alfaz aap ki mazeed asani kay lay different colour aur bold kar deay hain ghour say parh lain aur phir bata daina kay Zanb kay kia manay hai aur liZanbika say kia murad hai ..

 

تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي (ت 606 هـ) مصنف و مدقق

{ فَٱعْلَمْ أَنَّهُ لاَ إِلَـٰهَ إِلاَّ ٱللَّهُ وَٱسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَاتِ وَٱللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ }

 

ولبيان المناسبة وجوه الأول: هو أنه تعالى لما قال:

{ فَقَدْ جَاءَ أَشْرَاطُهَا }

[محمد: 18] قال: { فَٱعْلَمْ أَنَّهُ لاَ إِلَـٰهَ إِلاَّ ٱللَّهُ } يأتي بالساعة، كما قال تعالى:

{ أَزِفَتِ ٱلآزِفَةُ * لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ }

[النجم: 57، 58]، وثانيها: { فَقَدْ جَاءَ أَشْرَاطُهَا } وهي آتية فكأن قائلاً قال متى هذا؟ فقال: { فَٱعْلَمْ أَنَّهُ لاَ إِلَـٰهَ إِلاَّ ٱللَّهُ } فلا تشتغل به واشتغل بما عليك من الاستغفار، وكن في أي وقت مستعداً للقائها ويناسبه قوله تعالى: { وَٱسْتَغْفِـرْ لِذَنبِكَ } ، الثالث: { فَٱعْلَمْ أَنَّهُ لاَ إِلَـٰهَ إِلاَّ ٱللَّهُ } ينفعك، فإن قيل النبي عليه الصلاة والسلام كان عالماً بذلك فما معنى الأمر، نقول عنه من وجهين أحدهما: فاثبت على ما أنت عليه من العلم كقول القائل لجالس يريد القيام: اجلس أي لا تقم ثانيهما: الخطاب مع النبي عليه الصلاة والسلام، والمراد قومه والضمير في أنه للشأن، وتقدير هذا هو أنه عليه السلام لما دعا القوم إلى الإيمان ولم يؤمنوا ولم يبق شيء يحملهم على الإيمان إلا ظهور الأمر بالبعث والنشور، وكان ذلك مما يحزن النبي عليه الصلاة والسلام، فسلى قلبه وقال أنت كامل في نفسك مكمل لغيرك فإن لم يكمل بك قوم لم يرد الله تعالى بهم خيراً فأنت في نفسك عامل بعلمك وعلمك حيث تعلم أن الله واحد وتستغفر وأنت بحمد الله مكمل وتكمل المؤمنين والمؤمنات وأنت تستغفر لهم، فقد حصل لك الوصفان، فاثبت على ما أنت عليه، ولا يحزنك كفرهم، وقوله تعالى: { وَٱسْتَغْفِـرْ لِذَنبِكَ } يحتمل وجهين أحدهما: أن يكون الخطاب معه والمراد المؤمنون وهو بعيد لإفراد المؤمنين والمؤمنات بالذكر. وقال بعض الناس { لِذَنبِكِ } أي لذنب أهل بيتك وللمؤمنين والمؤمنات أي الذين ليسوا منك بأهل بيت وثالثهما: المراد هو النبي والذنب هو ترك الأفضل الذي هو بالنسبة إليه ذنب وحاشاه من ذلك وثالثها: وجه حسن مستنبط وهو أن المراد توفيق العمل الحسن واجتناب العمل السيء، ووجهه أن الاستغفار طلب الغفران، والغفران هو الستر على القبيح ومن عصم فقد ستر عليه قبائح الهوى، ومعنى طلب الغفران أن لا تفضحنا وذلك قد يكون بالعصمة منه فلا يقع فيه كما كان للنبي صلى الله عليه وسلم وقد يكون بالستر عليه بعد الوجود كما هو في حق المؤمنين والمؤمنات، وفي هذه الآية لطيفة وهي أن النبي صلى الله عليه وسلم له أحوال ثلاثة حال مع الله وحال مع نفسه وحال مع غيره، فأما مع الله وحده، وأما مع نفسك فاستغفر لذنبك واطلب العصمة من الله، وأما مع المؤمنين فاستغفر لهم واطلب الغفران لهم من الله { وَٱللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ } يعني حالكم في الدنيا وفي الآخرة وحالكم في الليل والنهار

 

Syedina Abubakr Siddiq , Syeinda Umar Farooq raziAllah anho Sahaba kiram rizwanullah alaihim ajmaeen say Allah azzawjal nay RaziAllaho anhum wa Radu an'h ka wada farma lia aur Nabi pak AlaihiSlam nay dunya mai he jannat ki gurantee day thee magar yei zindagi bhar Allah azzwjal kay azab say dartay howay dozakh ki panah mangtay Astaghar kartay rahay .. kia unhain Nabi pak AlaihiSlam ki guranantee pay yaqeen nahee tha kay yei sab jannati hain? ugar tha tu phir kia waja thee un kay baypnah khauf ki Allah azzawjal ki bargah mai girya zari iztarab ki ?

 

Aslamulikum Warehmatulah Waberkathao

Haqeeqat bhai ye sub batein sumajhnain k lyein haque ka chashmaa pehen kar sumajhnaa hota hei mager afsoss bhai logon k pass woh hei nahin ager hei bhi to pehnttei nahin aur jo pehnttei hein woh phir woh nahin rehtei hein...hahaha

Wa Aslamulikum Warehmatulah Waberkathao

 

Yei aap kay haan hota hoga jab jee chaha Haq ka chashma laga lia phir utar dia jo jee chaha man lia jo jee chaha thukra dia ,,ham Ahlesunnat wal jamat hain (al) hamari Aankho ko Allah azzawjal zindagi bhar har har lamhay haq dikhata hamai haq sunata haq manwata aur haq pay he amal karwata hai Alhamdulillah azzawjal

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Yei aap kay haan hota hoga jab jee chaha Haq ka chashma laga lia phir utar dia jo jee chaha man lia jo jee chaha thukra dia ,,ham Ahlesunnat wal jamat hain

(al) hamari Aankho ko Allah azzawjal zindagi bhar har har lamhay haq dikhata hamai haq sunata haq manwata aur haq pay he amal karwata hai Alhamdulillah azzawjal

 

Asslamualikum

bhai jaan ager haque hei to maan lo aur sirf quran aur sahee hadith pe amal peraan ho jao buss ye hi deen al islam hei....

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post-393-1220696729.gif

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post-393-1220701658.gif

 

 

kher bawajood isky ke ye topic se related nahin hai or na hi wo sure mohommad ki ayat ka mana humara topic hai phir bhi aap ki zid humary sir ankho par lo munna hadith tumny mangi hum hadith dete to tum usy zaeef kehny ke liye apny sir ke sary baal och lete is liye hum tumhy quran me dikhaty hain ki Allah (azw) ne apny habeeb (saw) se kehlwaya....

post-393-1220878072.jpg

 

Janab kia mujeh aap yeh bata saktay hain k jo ayaat ap nay paish ki us main Allah nay Kuffar or buton ko kahan mukhatib kia, jab Allah kissi ko mukhatib naheen kerta to woh baat sab k liya hoti hai.

Regards

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Asslamualium Warehamtullah Waberkathaoo

 

1 chota sa sawal aur ager jawaab de deiyaa to ye saree behess yehin pe khutum ho jaigi aur sabit ho jaigaa....

mairei bhaion bhai {removed}... maire is sawal ka jawab de dein khali kiya Imam Abu-Hanafiya(Nauman Bin Sabit) Imam Shaffai, Imam Malik, Imam Ahmed Bin Humbbal Aur baqee mOhaddaseen Jo Guzrei un ka kiya ye nazariya tha k kisi ka waseela lagana zaroori hei yani k kisi aesse shakhs ka waseela jo is duniya main naan ho aur ye bhi bata dein kiya nabee walee wagharia sun saktei hein ya nahin bus ye aqeeda clear kar dein kyun k aap muqallid logon k lyein ye hi kafee hei jin ki aap taqleed kartei hein woh kiya aqeed arakhtei hein... Behter hoga jo bhi aqeeda pesh karein mohaddaseen ka woh daleel k sath deinggei aur kisi suahaba ka bhi aqeeda bata dein k un ka kiya tha k murdei sunttei hein k nahin maire khayaal se ahl-e-bid'at nahin 1900 main jo payda hoe unhon nain islam sumajh liyaa aur jo Mohammad(SAW) ki sohbat main rahei unhon nahin...????

 

Wa Aslamulikum Warehmatulah Waberkathao

 

(bis)

(saw)

ji ji janab aap pappu or munna dono ki khwahish pura karna to humhari khushqismati hai...

:lol: parhiye Aimma e Deen ke fatway or haa apny Abba jaan Mohommad Bin Abdul Whahab or Dada Jaan Ibn Timiya ka faisla bhi qabile ghor rakhiyega...or Aitraaz kariye...maana k Munkir ho jaeye... (al)

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1 chota sa sawal aur ager jawaab de deiyaa to ye saree behess yehin pe khutum ho jaigi aur sabit ho jaigaa....

....kher ab to jaisa tumy kaha ki aimma mujtaheden, Ulma e ikram se saboot

de do to behas khatm.....or sabit ho jayega.. !! :lol: Ho gaya sabit ??

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(1) Quran main us k zikar na hona to usko zaeef sabit naheen kerta,

 

jab aapy tasleem kar liya to phir baqi bachta hi kya hai jis par aap pareshan ho rahy hain... (al) ?

lakin kissi hadees k quran k mukhalif hona daleel kerta hai k woh

zaeef hai, Quran nay saaf saaf bayan kia k Hazzarat Adam nay aur Hazarat Hawa nay jo dua mangi woh kia hai jiss per unki maghfirat hoi.

Aap us hadees ko pakar rahay hain jis per ulama ka ikhtelaaf hai lakin Quran ki

wazay khuli hoi ayaat ka inkaar ker rahay hain.

ye hadees mukhalif kis tarah hai Quran ki is par to roshni dalein...?

kya is hadees me ye lafz hain ki Hazrat Adam Alehsalam ne rabbana zalamna parhy hi nahi sirf or sirf Huzur (saw) ki zaat se Tawassul kiya?

agar ap nahin dikha paye or yaqeenan nahin dikha sakyngy jo mene 2 line upar mutabla kiya is halat me aapka wo aitraaf maqbool hoga jo mene red colored text me quote kiya....

(3) Waqay jub aik zaeef hadees ko lay ker chaltay ho aur Allah k Quran k munkir hotay ho to yehi lagta hai k Allah jab deen leta hai to aql cheen leta hai.

 

Muuny Haqeeqat (hope u like Munny instead of wahabi / khabees/ Jehla) aap pelhly is zaeef sabit karei dalail ke saath, aapky keh deny bhar se ye hadees zaeef ahi ho jayegi (jaisy me aapko bewaqoof kahu to aap nahi man lege aap kahengy sabit karo theek wasiy hi) jabki humny is hadees ke sahih hony par beshumar muhaddis ke hawalajaat aapky mu par raseed kiye hain...Allah ke quran ke munkir hum nahin aap hain jo sure baqra ki ayat 89 par imaan nahin rakhty... :rolleyes:

 

or Munny Haqeeqat tumny poocha tha ki waseely ka sharai or lughwi mafhoom mene kis post me diya tha...is se sabit hota hai ki tum yahan humara time waste karny ke alawa kuch nahin kar rahy otherwise itni wazeh post tumhary deed se kese choot jati...?

http://www.islamimehfil.info/index.php?s=&...ost&p=30146

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jab aapy tasleem kar liya to phir baqi bachta hi kya hai jis par aap pareshan ho rahy hain... (al) ?

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Tum Allah ki kitab ki ayaat ko badal detay ho, apni marzi say ayaat ka matlab nikaltay ho, ayat k chand alfazz nikaal ker apnay matlab nikaltay ho, to humari tehreer ko poora kaisay perho gay main nay to yeh bhi likha tha jab koi hadees Quran k mukhalif hoti hai to us say uska zauf sabit hota hai, tumhain yeh naheen nazar aye ga iss liya k khud hi kehtay ho "Allah jab deen leta hai to aqal cheen leta hai".

 

ye hadees mukhalif kis tarah hai Quran ki is par to roshni dalein...?

kya is hadees me ye lafz hain ki Hazrat Adam Alehsalam ne rabbana zalamna parhy hi nahi sirf or sirf Huzur (saw) ki zaat se Tawassul kiya?

tum to bilkul hi bachay ban gay ho, tum nay khud hi kaha tha k "Hazarat Adam (as) nay nabi (saw) k tawassul say yeh dua mangi" us hadees main tum nay alfaaz bhi likhay k unhon nay kaisay dua mangi jis say unki maghfirat hoi, ab Quran nazar ayaa to hosh urh gay, yeh dekh ker k Allah nay khud Quran main utaar diya k Hazarat Adam (as) nay yeh dua mangi jis per unki maghfarat hoi. abh bhi kehtay ho sabit karo. lakin tum naheen mano gay. mujeh pata hai Surah Baqara ayat 89 main Allah nay kiya hukam utaara, ussi Allah nay Surah Aaraf ki woh ayaat bhi utari jis main Hazarat Adam (as) ki dua bhi likhi aur jis main koi tawassul naheen. tum jitni bar bhi paida ho jao Allah k Quran ko ghalat sabit naheen ker saktay. ab perho Surah Baqara ki ayat 89.

agar ap nahin dikha paye or yaqeenan nahin dikha sakyngy jo mene 2 line upar mutabla kiya is halat me aapka wo aitraaf maqbool hoga jo mene red colored text me quote kiya....

dekhnay k liya baseerat chahiya, ab phir sura Baqara ki Ayat 89 perhiya ho sakta hai baseerat wapas a jai.

post-2048-1221019029.jpg

 

 

Muuny Haqeeqat (hope u like Munny instead of wahabi / khabees/ Jehla) aap pelhly is zaeef sabit karei dalail ke saath, aapky keh deny bhar se ye hadees zaeef ahi ho jayegi (jaisy me aapko bewaqoof kahu to aap nahi man lege aap kahengy sabit karo theek wasiy hi) jabki humny is hadees ke sahih hony par beshumar muhaddis ke hawalajaat aapky mu par raseed kiye hain...Allah ke quran ke munkir hum nahin aap hain jo sure baqra ki ayat 89 par imaan nahin rakhty... :rolleyes:

 

mainay pichli kai posts main yeh likha tha k "achay ikhlaq emaan ki nishani hai" aur aap logon nay aik post main kaha k yeh "emaan" kia hota hai. ab mujeh bhi pata chala jab sirf Aamal-e-Saliha wali ayaat ki tum nay farmaysh ki thi to main nay paish ker di thein to tum nay hujjat paish ker k kaha tha k yeh emaan kiya hota hai, woh aap ka sawal bilkul theek tha main ussay joke samjha tha. to aap ki posts say aap k achay ikhlaq aur emaan donon nazar aa gay. Rahi Surah Baqara ki ayat 89 ki woh mainay aap ko kafi dafa perhwa di bus aik baar aur perh lain.

 

or Munny Haqeeqat tumny poocha tha ki waseely ka sharai or lughwi mafhoom mene kis post me diya tha...is se sabit hota hai ki tum yahan humara time waste karny ke alawa kuch nahin kar rahy otherwise itni wazeh post tumhary deed se kese choot jati...?

http://www.islamimehfil.info/index.php?s=&...ost&p=30146

 

main nay yeh nahi poocha tha k kis post main kiya hai mainay poocha tha k kiss kitab say post kiya hai us k musanif waghaira k naam pata bhi bata dain. aap to bohat jaldi main hotay hain time waste naheen kertay jo likha hota hai us ko waste ker datain hain.

 

post-2048-1221018932.jpg

 

Regards

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(bis)

(saw)

Tum Allah ki kitab ki ayaat ko badal detay ho, apni marzi say ayaat ka matlab nikaltay ho, ayat k chand alfazz nikaal ker apnay matlab nikaltay ho, to humari tehreer ko poora kaisay perho gay main nay to yeh bhi likha tha jab koi hadees Quran k mukhalif hoti hai to us say uska zauf sabit hota hai, tumhain yeh naheen nazar aye ga iss liya k khud hi kehtay ho "Allah jab deen leta hai to aqal cheen leta hai".

oh ! ho !! kya waqai hum aisa karty hain...? to munny haqeeqat Jao pehly in hazraat par Quran ki ayato mein tehreef ka fatwa wahabis se la kar do kyu ki inka bhi moqif wohai jisy aap shirk se tabeer karty hain..itny kaseer tadaad me tamam muhaddiseen ne is hadees ko riwayat kiya or iski sanad ko sahih kaha or saboot diya ki Ahle Sunnat wal jamat aqeeda e tawassul par mutaffiq hain....... (al) koi na many to jaye jehenum me.

 

Imam Malik was asked the following question by the Caliph Abu Ja`far al-Mansur: "Shall I face the Qibla with my back towards the grave of the Messenger of Allah when making du`a (after salams)?" He replied:

 

How could you turn your face away from him when he is the means (wasila) of your and your father Adam's forgiveness to Allah on the Day of Resurrection? Nay, face him and ask for his intercession (istashfi` bihi) so that Allah will grant it to you as He said: "If they had only, when they were wronging themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful (4:64)."

 

It is cited by al-Qadi `Iyad in al-Shifa (2:92-93) with a sound (sahih) chain, and also cited by Samhudi in Khulasat al-Wafa, Subki in Shifa' al-siqam, Qastallani in al-Mawahib al-laduniyya, Ibn Jama`a in Hidayat al-salik, and Haytami in al-Jawhar al-munazzam and Tuhfat al-zuwwar. See also Ibn `Abd al-Hadi in al-Sarim al-munki p. 244. Ibn Jama`a says in Hidayat al-salik (3:1381): "It is related by the two hafiz Ibn Bashkuwal and al-Qadi `Iyad in al-Shifa' after him, and no attention is paid to the words of those who claim that it is forged purely on the basis of his idle desires."

The words "he is the means (wasila) of your and your father Adam's forgiveness to Allah" are confirmed by the verses whereby the Prophet is witness over all communities and people including their Prophets (2:143, 3:81, 4:41, 33:7), as well as the sound hadith of his intercession over all Prophets on behalf of all believers in Sahih al-Bukhari (Kitab al-tawhid). Furthermore, it is also established from the verse "And Adam received words from his Lord and He relented towards him" (2:37) that Adam has been forgiven.

 

Imam Ahmad made tawassul through the Prophet a part of every du`a according to the following report: `Ala' al-Din al-Mardawi said in his book al-Insaf fi ma`rifat al-rajih min al-khilaf `ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3:456):

 

The correct position of the [Hanbali] madhhab is that it is permissible in one's supplication (du`a) to use as one's means a pious person, and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: yatawassalu bi al-nabi fi du`a'ih -- "Let him use the Prophet as a means in his supplication to Allah."

 

The same report is found in Imam Ahmad's Manasik as narrated by his student Abu Bakr al-Marwazi.

 

Similarly the lengthy wording of the tawassul according to the Hanbali madhhab as established by the hafiz Ibn `Aqil in his Tadhkira was cited fully by Imam Kawthari in his appendix to Shaykh al-Islam Taqi al-Din al-Subki's al-Sayf al-saqil included in Kawthari's edition of the latter.

 

The Prophet said on the authority of `Umar: "When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne:

 

LA ILAHA ILLALLAH MUHAMMADUN RASULULLAH

I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you."

 

It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62).

 

1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651), although he acknowledges Abd al-Rahman ibn Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book"; al-Hakim also declares sound another version through Ibn `Abbas.

 

2. al-Bulqini declares this hadith sound in his Fatawa.

 

3. al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated.

 

4. The hadith is also included by Qadi `Iyad among the "sound and famous narrations" in al-Shifa, and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a."

 

5. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false," although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned."

 

6. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness;

 

 

7. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180).

 

8. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa' show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books.

 

9. Three scholars reject it, such as Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger(Lisan al-mizan 3:360, 3:442).

 

 

10. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara and says: "These two are like the elucidation (tafsir) of the authentic ahadith (concerning the same topic)" (Fatawa 2:150). The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: "This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith"; al-Maliki also quotes (without reference) Dhahabi's unrestrained endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47).

 

 

11. It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his Majmu`at al-fatawa in the volume on tasawwuf (11:95-97):

 

Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah. This is why some have said that "Allah created the Universe due to him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet... but it may be explained from a correct aspect...

 

Since the best of the righteous of the children of Adam is Muhammad, creating him was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence the completion of creation and the fulfilment of perfection was attained with Muhammad, may Allah Exalted bless him and grant him peace... The Chief of the Children of Adam is Muhammad, may Allah Exalted bless him and grant him peace, Adam and his children being under his banner. He, may Allah Exalted bless him and grant him peace, said: "Truly, I was written as the Seal of the Prophets with Allah, when Adam was going to-and-fro in his clay," i.e. that my prophethood was decreed and manifested when Adam was created but before the breathing of the Spirit into him, just as Allah decrees the livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo but before the breathing of the Spirit into it.

 

Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that "Due to him all of this was created", or that "Were it not for him, all this would not have been created," so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable.

 

12. Its latter part is mentioned as a separate hadith in the wording: "Were it not for Muhammad, I would not have created the spheres (al-aflak)." al-`Ajluni said in Kashf al-khafa' (#2123): "al-Saghani (d.650) said it is forged. I say: but its meaning is correct." Similarly `Ali al-Qari said in al-Asrar al-marfu`a (#754-755): "al-Saghani (in al-Ahadith al-mawdu`a p. 7) said: "It is forged," however, its meaning is sound (mi`nahu sahih), as Daylami has narrated on the authority of Ibn `Abbas that the Prophet said: "Gabriel came to me and said: O Muhammad! Were it not for you, Paradise would not have been created, and were it not for you, the Fire would not have been created." And Ibn `Asakir's narration has: And were it not for you, the world would not have been created."

 

As for Albani's rejection of Qari's use of Daylami in support of the hadith with the words: "I do not hesitate to declare it weak on the basis that Daylami is alone in citing it" (Silsila da`ifa #282), it shows exaggeration and deviation from the practice of the scholars concerning Daylami and his book. Ibn Taymiyya said in Minhaj al-sunna (4:38): "The fact that Daylami alone narrates a hadith does not indicate that the hadith is sound." Note that he never said: "The fact that Daylami alone narrates a hadith indicates that it is forged," yet this is what Albani concludes! The reader may compare Albani's method of apriori rejection in lieu of a discussion of the hadith itself, to Ibn Hajar al-`Asqalani's reliance on a hadith narrated by Daylami, as is shown by hadith #33 of his Arba`un fi rad` al-mujrim `an sabb al-muslim, although Daylami is alone in citing it. Further in Minhaj al-sunna (4:78) Ibn Taymiyya declared of him and his book: "al-Daylami in his book al-Firdaws mentioned many sound (sahih) hadiths, and also fair (hasan) narrations and forged ones.... He was one of the people of knowledge and religion and he was not a liar."

 

13. Ibn al-Qayyim in his Bada'i` al-fawa'id went so far as to represent Allah saying to humankind that everything was created for the sake of human beings:

 

hal `arifat qimata nafsik? innama khalaqtu al-akwana kullaha laka... kullu al-ashiya'i shajaratun wa anta al-thamara

 

Have you realized your value? I only created all the universes for your sake... All things are trees whose fruit you are.

Ibn Qayyim al-Jawziyya, Bada'i` al-fawa'id (Alexandria: dar al-da`wa, 1412/1992) p. 63.

 

If Allah created all the universes for the sake of human beings, then how could all humanity be given what the Prophet is grudged, who is better than mankind and jinn put together?

 

14. Following are some of the hadiths of the mention of the Prophet's name together with Allah on the Throne and in the heavens cited by the hadith masters, as related by Suyuti in al-Khasa'is al-kubra (1:12-14):

 

a) In Ibn `Asakir from Ka`b al-Ahbar: Adam said to his son Sheeth: "O my son, you are my successor, therefore found my successorhip upon godwariness and the Firm Rope, and every time you mention Allah, do mention next to His name the name of Muhammad, for I saw his name written on the leg of the Throne as I was between the spirit and the clay. Then I circumambulated the heavens and I did not see in them a single spot except the name of Muhammad was written upon it, and when my Lord made me inhabit Paradise I saw in it neither palace nor room except the name of Muhammad was written on it. I have seen his name written on the bosom of the wide-eyed maidens of Paradise, on the leaves of the reed-stalks and thickets of the Garden, on the leaves of the Tree of Bliss, on the leaves of the Lote-tree of the Farthermost Boundary, and upon the veils and between the eyes of the angels. Therefore, make frequent remembrance of him, for the angels remember him in every moment."

 

B) Ibn `Adi and Ibn `Asakir from Anas: The Prophet said: "When I was taken up to heaven I saw written on the leg of the Throne:

 

la ilaha illallah muhammadun rasulullah

ayyadtuhu bi `ali."See also al-Khatib (11:173) and Suyuti in al-Durr al-manthur (4:153). al-Haythami cites it in Majma` al-zawa'id as narrated from the Companion "Abu al-Hamra' (Hilal ibn al-Harith) the servant of the Prophet," rather than Anas, and says: "Its chain contains `Amr ibn Thabit, and his narrations are abandoned (matruk)." This is different from `Amr ibn Thabit al-Tabi`i (the student of `Abd Allah ibn `Umar), who is trustworthy (thiqa).

 

c) Ibn `Asakir from `Ali: The Prophet said: "The night I was enraptured I saw written on the Throne:

 

la ilaha illallah muhammadun rasulullah

abu bakr al-siddiq `umar al-faruq

`uthman dhu al-nurayn."

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Also al-Khatib in Tarikh Baghdad (10:264) and Suyuti in al-Durr al-manthur (4:153) without the mention of the three caliphs.

d) Ibn `Adi, Tabarani in al-Awsat, Ibn `Asakir, and al-Hasan ibn `Arafa in his famous volume from Abu Hurayra: The Prophet said: "The night I was enraptured and taken up to heaven I did not pass a heaven except I saw in it my name written: muhammadun rasulullah with Abu Bakr at my side."

 

e) al-Bazzar from Ibn `Umar: The Prophet said: "When I was taken up to heaven I did not pass a heaven except I saw in it my name written: muhammadun rasulullah."

 

al-Haythami said in Majma` al-zawa'id: "From Ibn `Umar: The Prophet said: "When I was taken up to heaven I did not pass a heaven except I saw in it my name written: muhammadun rasulullah abu bakr al-siddiq." Its chain contains `Abd Allah ibn Ibrahim al-Ghifari who is weak."

 

f) al-Khatib, Ibn `Asakir, and al-Daraqutni in al-Afrad (Reports from a single narrator), from Abu al-Darda': The Prophet said: "The night I was enraptured I saw a green garment on the Throne whereupon was written in letters of light:

 

 

la ilaha illallah muhammadun rasulullah

abu bakr al-siddiq `umar al-faruq."

 

g) Ibn `Asakir from Jabir: The Prophet said: "On the gate of Paradise is written:

 

la ilaha illallah muhammadun rasulullah."

al-Haythami in Majma` al-zawa'id narrates it with the addition: `ali akhu al-nabi sallallahu `alayhi wa sallama qabla an yakhluqa al-khalq (in another version: qabla an yakhluqa al-samawati wa al-ard) bi alfay sanatin. Haythami says: "Tabarani narrated it in al-Awsat and its chain contains al-Ash`ath ibn `Amm al-Hasan ibn Salih who is weak, and I don't know him."

 

h) Abu Nu`aym in al-Hilya from Ibn `Abbas: The Prophet said: "There is not in all Paradise one tree with a single leaf but inscribed:

 

la ilaha illallah muhammadun rasulullah."

al-Haythami in Majma` al-zawa'id says: "In Tabarani from Ibn `Abbas: The Prophet said: "There is a tree in Paradise" -- or: "There is no tree in Paradise," the narrator `Ali ibn Jumayl was unsure -- "except all of its leaves are inscribed:

 

la ilaha illallah muhammadun rasulullah

abu bakr al-siddiq `umar al-faruq

`uthman dhu al-nurayn.

Tabarani narrates it and its chain contains `Ali ibn Jumayl who is weak."

 

 

 

i) al-Hakim from Ibn `Abbas, and he graded it sahih (sound): "Allah revealed to `Isa the following: Believe in Muhammad and order all those of your Community who see him to believe in him, for were it not for Muhammad I would not have created Adam, nor Paradise, nor the Fire. When I created the Throne upon the water it shuddered. So I wrote upon it:

 

la ilaha illallah muhammadun rasulullah

and it became calm." al-Dhahabi said: "Its chain contains `Amr ibn Aws and it is not known who he is."

 

No doubt this is other than `Amr ibn Aws al-Thaqafi the great Tabi`i whose narrations are found in Bukhari and Muslim.

 

j) In Ibn `Asakir from Jabir through Abu al-Zubayr: "Between Adam's shoulders is written:

 

muhammadun rasulullah khatam al-nabiyyin."

Imam Shawkani said in his commentary on al-Jazari's (d. 833) `Iddat al-hisn al-hasin entitled Tuhfat al-dhakirin bi `iddat al-hisn al-hasin (Beirut ed. 1970), p. 37: "He [al-Jazari] said: Let him make tawassul to Allah with His Prophets and the salihin or saints (in his du`a). I say: And exemplifying tawassul with the Prophets is the hadith extracted by Tirmidhi et al. (of the blind man saying: O Allah, I ask You and turn to You by means of Muhammad the Prophet of Mercy) [see below]... as for tawassul with the saints, among its examples is the hadith, established as sound, of the Companions' tawassul asking Allah for rain by means of al-`Abbas the Prophet's uncle, and `Umar said: "O Allah, we use as means to You the uncle of our Prophet etc. [see below]." We cite further below Shawkani's complete and detailed stand on tawassul from his treatise al-Durr al-nadir.

 

A blind man came to the Prophet and said: "Invoke Allah for me that he help me." He replied: "If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)." He said: "Then invoke him." The Prophet said to him: idhhab fa tawadda', wa salli rak`atayn thumma qul -- "Go and make an ablution, pray two rak`at, then say: "O Allah, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O Muhammad (ya Muhammad), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih -- another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with you) for me (allahumma shaffi`hu fiyya)."

 

It is related by Ahmad (4:138 #17246-17247), Tirmidhi (hasan sahih gharib -- Da`awat Ch. 119), Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat #1385), Nasa'i (`Amal al-yawm wa al-laylat p. 417-418 #658-660), al-Hakim (1:313, 1:526), Tabarani in al-Kabir, and rigorously authenticated as sound (sahih) by nearly fifteen hadith masters including Ibn Hajar, Dhahabi, Shawkani, and Ibn Taymiyya.

 

1. The Prophet's order, here as elsewhere, carries legislative force for all Muslims and is not limited to a particular person, place or time; it is valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself, Peace be upon him.

 

2. The Prophet was not physically present at the assigned time of the invocation, since he said to the blind man: "Go and make ablution," without adding: "and then come back in front of me." With regard to physical absence, the living and the dead are exactly alike, namely: absent.

 

3. Despite the Prophet's physical absence, the wording (sigha) for calling upon his intercession is direct address: "O Muhammad." Such a wording -- "O So-and-So" -- is only used with someone present and able to hear. It should also be noted that Allah forbade the Companions from being forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only way, therefore, that the Prophet, Blessings and peace be upon him, could both be absent and at the same be addressed is that the first be understood in the physical sense and the second in the spiritual.

 

 

tum to bilkul hi bachay ban gay ho, tum nay khud hi kaha tha k "Hazarat Adam nay nabi k tawassul say yeh dua mangi" us hadees main tum nay alfaaz bhi likhay k unhon nay kaisay dua mangi jis say unki maghfirat hoi, ab Quran nazar ayaa to hosh urh gay, yeh dekh ker k Allah nay khud Quran main utaar diya k Hazarat Adam nay yeh dua mangi jis per unki maghfarat hoi.

 

shayad humary muhawry humy wapas karny ki khushi me aap humary quotations se aisy guzar jaty hain jaisy chuha billi ke samny se... or haa Hosh to janab ke ury thy jab Qul ya Ahiyol Kafiroon parhi thi.... :rolleyes: Dhyan dein zara agar beenayi salab na ho gayi ho to...

 

(bis)

آدم علیہ السلام نے زمین پر آنے کے بعد تین سو برس تک حیاء سے آسمان کی طرف سر نہ اٹھایا اگرچہ حضرت داؤد علیہ السلام کثیر البکاء تھے آپ کے آنسو تمام زمین والوں کے آنسوؤں سے زیادہ ہیں مگر حضرت آدم علیہ السلام اس قدر روئے کہ آپ کے آنسو حضرت داؤد علیہ السلام اورتمام اہلِ زمین کے آنسوؤں کے مجموعہ سے بڑھ گئے۔ (خازن) طبرانی و حاکم و ابو نعیم و بیہقی نے حضرت علی مرتضیٰ رضی اللّٰہ تعالیٰ عنہ سے مرفوعاً روایت کی کہ جب حضرت آدم علیہ السلام پر عتاب ہوا تو آپ فکر توبہ میں حیران تھے اس پریشانی کے عالم میں یاد آیا کہ وقت پیدائش میں نے سر اٹھا کر دیکھا تھا کہ عرش پر لکھا ہے لا الہ الا اللّٰہ محمد رسول اللّٰہ میں سمجھا تھا کہ بارگاہِ الہٰی میں وہ رُتبہ کسی کو میسر نہیں جو حضرت محمد صلی اللّٰہ علیہ وآلہ وسلم کو حاصل ہے کہ اللّٰہ تعالیٰ نے ان کا نام اپنے نام اقدس کے ساتھ عرش پر مکتوب فرمایا لہذا آپ نے اپنی دعا میں '' رَبَّنَا ظَلَمْنَا ''الآیہ ' کے ساتھ یہ عرض کیا '' اَسْئَلُکَ بِحَقِّ مُحَمَّدٍ اَنْ تَغْفِرَلِیْ '' ابن منذر کی روایت میں یہ کلمے ہیں۔ '' اَللّٰھُمَّ اِنِّی اَسْلَکَ بِجَاہِ محمَّدٍ عَبْدِکَ وَکَرَامَتِہٖ عَلَیْکَ اَنْ تَغفِرَلِیْ خَطِیْئَتِیْ '' یعنی یارب میں تجھ سے تیرے بندۂ خاص محمد مصطفٰے صلی اللّٰہ علیہ وآلہ وسلم کے جاہ و مرتبت کے طفیل میں اور اس کرامت کے صدقہ میں جو انہیں تیرے دربار میں حاصل ہے مغفرت چاہتا ہوں یہ دعا کرنی تھی کہ حق تعالیٰ نے ان کی مغفرت فرمائی مسئلہ اس روایت سے ثابت ہے کہ مقبولان بارگاہ کے وسیلہ سے دعا بحق فلاں اور بجاہ فلاں کہہ کر مانگنا جائز اور حضرت آدم علیہ السلام کی سنت ہے مسئلہ : اللّٰہ تعالیٰ پر کسی کا حق واجب نہیں ہوتا لیکن وہ اپنے مقبولوں کو اپنے فضل و کرم سے حق دیتا ہے اسی تفضلی حق کے وسیلہ سے دعا کی جاتی ہے صحیح احادیث سے یہ حق ثابت ہے جیسے وارد ہوا '' مَنْ اٰمَنَ بِاللّٰہ ِ وَرَسُوْلِہٖ وَاَقَامَ الصَّلوٰۃَ وَصَامَ رَمَضَانَ کَانَ حَقاً عَلیٰ اللّٰہ ِ اَنْ یُدْخِلَ الْجَنَّۃَ '' حضرت آدم علیہ السلام کی توبہ دسویں محرم کو قبول ہوئی جنت سے اخراج کے وقت اور نعمتوں کے ساتھ عربی زبان بھی آپ سے سلب کرلی گئی تھی بجائے اس کے زبان مبارک پر سریانی جاری کردی گئی تھی قبول توبہ کے بعد پھر زبان عربی عطا ہوئی (فتح العزیز) مسئلہ : توبہ کی اصل رجوع الی اللّٰہ ہے اس کے تین رکن ہیں ایک اعتراف جرم دوسرے ندامت تیسرے عزم ترک اگر گناہ قابل تلافی ہو تو اس کی تلافی بھی لازم ہے مثلا تارک صلوۃ کی توبہ کے لئے پچھلی نمازوں کی قضا پڑھنا بھی ضروری ہے توبہ کے بعد حضرت جبرئیل نے زمین کے تمام جانوروں میں حضرت آدم علیہ السلام کی خلافت کا اعلان کیا اور سب پر ان کی فرماں برداری لازم ہونے کا حکم سنایا سب نے قبول طاعت کا اظہار کیا ۔(فتح العزیز

abh bhi kehtay ho sabit karo. lakin tum naheen mano gay. mujeh pata haiSurah Baqara 89 main Allah nay kiya hukam utaara, ussi Allah naySurah Aaraf ki woh ayaat bhi utari jis main Hazarat Adam ki dua bhilikhi aur jis main koi tawassul naheen. tum jitni bar bhi paida ho jaoAllah k Quran ko ghalat sabit naheen ker saktay. ab perho Surah Baqaraki ayat 89.

 

hmmm haqeeqat tumny ye kya quote kiya ki isky zariye (waseela) se..kuch samajh nahin aaya ki aap zara roshni dalengy...

post_2048_1221019029.GIF

  • kaya zariya (waseela) naik amaal bany...?
  • kya zariya (waseela) Allah (azw) ke muqrrab bandy ki koi dua bani .....?
  • zariya (waseela) kya bana..........?

tarjuma tumny khud quote kiya ki Quran waseela bana....to humy kuch samajh nahi aaya ki Quran to Allah (azw) ka kalam hai na? aapki paish karda daleel ke mutabiq pehly sirf amaal waseela thy phir aap ek paidaan neechy utry ki nahin nahin amaal to hai hi saath me muqarrib bandy ki dua bhi waseela hai....ab aap ek ragdra or lagny par mazeed lurakty heuy ab aapny waseely ki list me ek izafa or kiya hai Quraan ka....Quran na kisi swaleh bandy ki dua hai na naik Amaal phir.....waseela bana to kese bana ? or na sirf bana balki Maqbool bhi hua. :unsure:

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Janab kia mujeh aap yeh bata saktay hain k jo ayaat ap nay paish ki us main Allah nay Kuffar or buton ko kahan mukhatib kia, jab Allah kissi ko mukhatib naheen kerta to woh baat sab k liya hoti hai.

Regards

 

(bis)

 

(saw)

janab,

Allah hi mabood e haqeeqi hai...or baqi sab wasail hain be iznillah ...zaraiya hain...sifarshi Magar Allah ka izn se...(un ayat ka mafhoom yahi hai). Allah mukhatib kuffaro se hi hai or jo taqseem humny ki yahan khusoosan kuffaro se khitaab ki, agar na karo to Allah ke kalam me Tazaad ka ilzaam aayid hoga (MazAllah !!) jo shayad aapko bhi manzoor na ho.

 

in ayat sure sajda, sure anaam, sure zumur, me ek baat ki taraf tawajjo chahta hu ki Allah ne in ayat ko kinky radd me utara iska shan e nuzool kya tha? kya musalmano ke radd me ye ayatien utri ya kuffaro ke radd me? kya yahan unko ye nahin samjhaya gaya ki Allah hi mabood e haqeeqi hai. buto ko Allah ki ata se mabood tasleem karty thy wo uski ibadat is liye karty thy ki wo Allah ke samny in buto ko apna sifarshi samjhty thy. jab ki haqeeqat me koi but sifarish nahin kar sakty....jabki isi qurabn me momineen ke liye farmaya ki inky sifarshi to ambiya hain, farshity hain, or wo owliya Allah hain or Ahle haq hain...jinhy Allah ne izn diya...un ayat me sifrasih ki nisabt Allah ki taraf jo ki gayi wo haqeeqi hai or momineen ke haq me jis sifarsh ke hum motqid hai wo to quran se sabit hai...or majazi hai...faail e haqeeqi Allah ki zaat hai wo wadahu la sharik hai...usky Alawa kisi ki ibadat nahin, to ye kis tarah ho sakta hai ki ek jagah to Allah kahy ki mere Alawa koi sifrash karny wala nahin or usi quran me deegar muqamaat par ambiya, owliya, farishto ki momineen ka sifarshi kahy...kya aap Quraan me Tazaad (Contradiction) ke qayal hain....? ek baat or ghor kijyega ki kuffar ek to un ka waseela paish karty thy jinka radd Allah ne apni kitab me kiya ki ye kuch paida nahin karty, ye khud murda hain...inhy izn nahi tha sifarish ka, or dusri baat ye ki kuffar in buto ki ibadat karty thy....to jahan kahin aapko inka rad quran me milega wahan ibadat ka lafz zaroor milega...or yahi qabil e fikr nuqta hai.... (al)

 

apko bhi manna parega ki in ayat ki koi aisi towjee or tashreeh zaroor karna paregi jis se ye ayat apas me baham takraye nahin ( ki ek me nafi militi hai to dusry me saboot).

 

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yani quran ki roshan ayat dekh ker bhi aap kehtay hain k naheen Hazarat Adam (as) nay wohi dua mangi aur jo Quran nay dua batai jis per unki maghfarat hoi woh theek naheen (maaz allah), pehlay aap accept ker lain k Sura Aaraf ki jo ayaat main nay paish ki ap un say inkaar kertay hain phir agay chalay gain.

 

aap say sawal yeh hai kia Quran ki daleel SOLID POINT naheen?

 

Regards

 

 

 

(salam)

 

 

Mainey Quran sherif aur hadith ka zikar , Rasul Allah (saw) ke "ummi" honay per sirf isliye kiya tha taki Haqqeqat sahab ka jawab dekh sakoon! Lekin as usual , haqeeqat sahab ko koee jawab nahee sujha.

 

 

 

Quran , sura Al araf , ayat 22-23 , adam alayhis salam ke taubay ka zikar kartee hai. Adam alayhissalam ne kafee muddatt tak bahut see duaein mangee. Yahan per un sab ka zikar hai. Jab unhonay ne nabee paak ka waseela istemal kiya tab unakee dua qubool kee gayee.

 

Usool e tafsir----> Jab quran mein kisee waqiye ya hukm ka zikar sirf isharay sey hota hai , tab sahih hadith ki roshnee mein us waqiye ya hukm ko pura samjhaya jata hai. Jaisey Namaz ka hukm quran mein, aur tafseel hadith mein. Fiqh mein qanoon ke liye jo darza quran ka hai wahee darza sahih mutawatir hadith ka.

 

Jab sahih hadith quran ke kisee ayat se zahiri taur per takrati hai tab" Tabteeq" ka istemal hota hai. Jaisey Quran wazu ke mutalliq paaon dhoney ka nahee paaon "pocheny" ( masah) ka hukm deta hai. Lekin Hadith mein paaon dhonay ka hukm hai. Ab yahan per tabteeq ki jati hai.

 

Adam alayhusalam ke masaley per suta al Araf ( 7:23) na kisee hadith ko radd nahee kartee isliye yahan tabteeq ka istemaal ki zaroorat hee nahee! Yeh ayat ek waqiye ke taraf isharah kar rahee hai , jisaka tafseeli zikar hadith mein hai.

 

 

CHAND ULEMA KE NAAM JINHONAY IS WAQIYE KO ( nabe pak se wasiley ka zikar) SAHEE KAHA aur in sab ka ilm hum sab sey zyada tha. Wah apaney marzi ki tafsir nahee pesh kartey they!

 

1. Imam Al Hakim ( rh)

2. Imam Al bulqini (rh)

3.Imam Al subki (rh)

4. Imam qadi Iyad (rh)

5.Imam Ibn al Jawzi al Hanbali (rh)

6. Imam Suyuti (rh)

7. Imam Ibn Kathir (rh)

8. Imam Al Haythami (rh).

9. Shaykh Ibn Taymiah

 

20 aur ulema ke naam pesh kiya ja saktey hain, lekin koee fayada nahee.

 

Haqeeqat sahab , agar aap "mufassir" hain to khud tafseer bataein aur agar arabee nahee aatee , tafseer ke qanoon nahee aatey, usool e fiqh nahee aata , yani , aap bhee hamari tarah hain, us haalat mein mufasireen ki tafseer qubool karein.

 

Aapney jo ayat pesh kee hai... wah koee proof hai hee nahee us hadith ko galat/ daeef/ munkar/ mawdu saabit karney ke liye.

 

Waqt lijiye aur koee achha sa jawab dijiye is hadith ke mutallik.

 

TAHQEEQ kijiye ki ulema ney kya kaha hai is hadith ke mutallik aur jab tahqeeq puri ho jaye tab tawassul ke baki muddon per baat ho saktee hai.

 

Aap ke ilm ke ,liye chand ulema jinhonay "tawassul" ko apanee dua mein istemal kiya.

 

 

1) Ibrahim Al-Harbi (Tarikh Baghdad 1:122)

2) Abul-Rabi' bin Salim (Siyar A'lam Al-Nubala 21:251)

3) Abul-Shaikh Al-Asbahani (Siyar A'lam Al-Nubala 16:400)

4) Abu 'Ali al-Khallal (Tarikh Baghdad 1:120)

5) Abu Zar'ah Al-Razi (Al-Muntadhim 9:74)

6) Ibn Abil-Dunya (Qurra al-Dayf 5:225)

7) Ibn Al-Jazari (Iddatul-Hisn Al-Husain)

8) Ibn Al-Jawzi (Zad Al-Maseer 4:253)

9) Ibn 'Asakir (Tarikh Dimishq 6:43) and in his Arba'iniyat

10) Ibn Kathir (Bidayah 13:192)

11) Al-Bayhaqi (Al-Muntadhim 11:211)

12) Al-Darimi (Sunan Al-Darimi: Chapter on what Allah blessed His Prophet with)

13) Al-Sakhawi (Fath Al-Mughith 2:261)

14) Al-Suyuti (Al-Itqan 2:502)

15) Al-Tabarani (Siyar A'lam Al-Nubala 16:400)

16) Al-'Ijluni (Kashf Al-Khafa 2:55)

17) Al-Mundhiri, in his Risalah

18) Al-Qurtubi (Tafsir Al-Qurtubi 8:240)

19) Al-Haythami (Majma' Al-Zawaid 9:420)

20) Al-Ghazali (Ihya 'Ulum Al-Din 1:260).

 

 

 

 

Shaykh al-Islam Ibn Hajar departed this life in 852. His funeral was attended by ‘fifty thousand people’, including the sultan and the caliph; ‘even the Christians grieved.’ He was remembered as a gentle man, short, slender, and white-bearded, a lover of chess and calligraphy, much inclined to charity; ‘good to those who wronged him, and forgiving to those he was able to punish.’ A lifetime’s proximity to the hadith had imbued him with a deep love of the Messenger (may Allah bless him and grant him peace), as is shown nowhere more clearly than in the poetry assembled in his Diwan, an original manuscript of which has been preserved at the Egyptian National Library. A few lines will suffice to show this well:

 

By the gate of your generosity stands a sinner, who is mad with love,

 

O best of mankind in radiance of face and countenance!

 

Through you he seeks a means [tawassala], hoping for Allah’s forgiveness of slips;

 

from fear of Him, his eyelid is wet with pouring tears.

 

Although his genealogy attributes him to a stone [hajar],

 

how often tears have flowed, sweet, pure and fresh!

 

Praise of you does not do you justice, but perhaps,

 

In eternity, its verses will be transformed into mansions.

 

My praise of you shall continue for as long as I live,

 

For I see nothing that could ever deflect me from your praise.

 

Ab baat , yahan per aaye hai ki , haqeeqat sahab ko in ulema ki pairee nahee karnee! Yeh sab ulema galat they!

 

Haqeeqat sahab, agar aap khud qabiliyat rakhtey hain to apanee daleel laiye aur nahee to kisee Aalim ke daleel.

 

Jab uloom al tafseer nahee maloom to quran sheif ki aayaton ka istemaal apanee baat manwaney ke liye na kijiye.

 

 

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(bis)

 

(saw)

 

Waseela Zaat ka Baad Wafaat

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Haaye teray bahanay, chalo dekhatay hain k kahan tak tum jatay ho, khair ab naya masla khara kar diya k jo ayaat, ahadees aur duain paish ki unki tafseer naheen, khair yeh bhi hum bardasht ker hi lain gay aur aap ki farmayash bhi poori ker dain gay.

 

Surah Aaraf ki Ayat 191-194 paish ker raha hon, sirf aik tafseer naheen 3 mukhtalif tafaseer say mulahiza farmaiya.

Tafseer 1

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Tafseer 2

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Tafseer 3

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Mohataram yeh sawal to waisa hi huwa jaisay apnay "emaan" wala point uthaya tha.

 

اپنی دعا میں '' رَبَّنَا ظَلَمْنَا ''الآیہ ' کے ساتھ یہ عرض کیا '' اَسْئَلُکَ بِحَقِّ مُحَمَّدٍ اَنْ تَغْفِرَلِیْ '' ابن منذر کی روایت میں یہ کلمے ہیں۔ '' اَللّٰھُمَّ اِنِّی اَسْلَکَ بِجَاہِ محمَّدٍ عَبْدِکَ وَکَرَامَتِہٖ عَلَیْکَ اَنْ تَغفِرَلِیْ خَطِیْئَتِیْ '' یعنی یارب میں تجھ سے تیرے بندۂ خاص محمد مصطفٰے صلی اللّٰہ علیہ وآلہ وسلم کے جاہ و مرتبت کے طفیل میں اور اس کرامت کے صدقہ میں جو انہیں تیرے دربار میں حاصل ہے مغفرت چاہتا ہوں یہ دعا کرنی تھی کہ حق تعالیٰ نے ان کی مغفرت فرمائی مسئلہ اس روایت سے ثابت ہے کہ مقبولان بارگاہ کے وسیلہ سے دعا بحق فلاں اور بجاہ فلاں کہہ کر مانگنا جائز اور حضرت آدم علیہ السلام کی سنت ہے

 

iss say pehlay is thread k page no. 4 per apni hi post ki jo hadees aap nay (Imam Hakim (ra) aur ibn ul munzir (ra) )paish ki woh zaroor dekhna.

 

Mohtaram pehlay to aap iss bat par array rahay k jo hadees aap logon nay paish ki us main Hazarat Aadam (as) nay jo dua perhi us per unki maghfarat hoi, jab us ki daleel Quran say hi main nay paish ker di k Hazarat Adam (as) nay yeh wali dua perhi jo Quran main hai to ab aap kehtay ho "Rabbana Zalamna" k saath yeh wali dua perhi agar us k sath yeh dua bhi thi to aap k matlab yeh huwa k Quran nay poori dua naheen batlai (Maaz Allah), Ab aap nay yeh sabit kerna hai k Quran main poori dua kiun warid naheen hoi???? (aap ko to waisay bhi farmaishain poori kernay ki adat hai na yeh zaroor poori kijiya ga)

 

 

Regards

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(bis)

 

(saw)

Haaye teray bahanay, chalo dekhatay hain k kahan tak tum jatay ho,

 

bhagny ki halat kis ki ho gayi hai or bhag kar kon jayega ye to parhny waly par apny aap munkashif ho hi raha hai....

 

khair ab naya masla khara kar diya k jo ayaat, ahadees aur duain paish ki unki tafseer naheen, khair yeh bhi hum bardasht ker hi lain gay aur aap ki farmayash bhi poori ker dain gay.Surah Aaraf ki Ayat 191-194 paish ker raha hon, sirf aik tafseer naheen 3 mukhtalif tafaseer say mulahiza farmaiya.

 

ab aap munazir ban kar aaye hain to ye zehmat to aapko uthana hi paregi waisy aapny jo ayat or uski tafseer quote ki khud usi me aapka radd bhi mojood tha jaisa ki aapko kai baar samjhaya ja chuka par aapk itni toufeeq mili hoti ki zara ghor o fikr kar lete ki jo aap pasih karny waly hain kahin wo aapky khilaaf hi hujjat na ban kar humary hi kaam na aa jaye... :lol:

hum aapko bisyon baar bol chuky ki Quran pak me jahan bhi gherAllah se madad na hony /mangny ka zikr aaya hai wahan mukhatib but parast/ Kafir / Mushrik hain musalmaan nahin jaisa ki mene blue color se aapki sahuliyat ke liye mark kiya hai.... (al) .. humara moqif aapki paish karda tafaseer se hi sabit hai to phir humy kahin or jany ki kya hajat?

 

aap lakh koshish kar lein ki buto/ kuffaro ki ayatein nabyio/waliyo par fit karky hum mushrik sabit nahin kar payengy wo ayat pasih karein jahan momino ko nabi wali ka waseela paish karny se mana kiya gaya ho. baat wahi hui sawal chana or jawab gandoom. aapko itni bhi aql nahin ki humny aapsy momino ke liye waseely ki nafi me ayatein mangi aap bina der kiye foran kharji ban kar phir dubara aa gaye....momino ke liye sifarish or madadgar hain kitni hi ayatein paish ki gayin :

 

http://www.islamimehfil.info/index.php?s=&...ost&p=31416

par itni si baat aapky bary se sir me nahin aati....un ayat ka aapky paas kya jawab hai? kuch nahin siwaye isky ki farar hokar phir se buto wali ayatein le aayein...kyu aapko in tafaseer me mushrik,but,ibadat ke alfaaz nahin nazar aaty..ya phir aql zaya ho gayi momino ko kafir thehrany ke chakkar mein... :)

or aap kyu baar baar humsy kharji hony ka certificate lete rehty hain...? bhool gaye hon to ek baar or yaad dila du...

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Tafseer 1

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Tafseer 2

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Tafseer 3

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Mohataram yeh sawal to waisa hi huwa jaisay apnay "emaan" wala point uthaya tha.

 

jawaab miya jawaab gol gol na ghumiye...or usi quote ke neechy ye bhi tha isko touch karny ki himmat na hui... :P

 

wahabiyo jawab do ?

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iss say pehlay is thread k page no. 4 per apni hi post ki jo hadees aap nay (Imam Hakim (ra) aur ibn ul munzir (ra) )paish ki woh zaroor dekhna.

 

aql hoti to khuda se larai na mol lete...kya sari ahadees word to word same hoti hain kya diff. alfaaz ke saath ek hi mozu par ahadees nahin, to kya tab bhi aap yahi aitraaz karogy..or apaka ye aitraaz hum par nahin hai hum to naqil hain hadees to imam hakim or baki beshumar muhaddis ne apni kutub e ahdees me riwayat ki (jis ka jawab aap or puri wahabiyat se na ho saka) ki jinky pair ki jooti ke barabar bhi nahin tum or tumhary ahle.. ..ha.ees.

 

Mohtaram pehlay to aap iss bat par array rahay k jo hadees aap logon nay paish ki us main Hazarat Aadam (as) nay jo dua perhi us per unki maghfarat hoi, jab us ki daleel Quran say hi main nay paish ker di k Hazarat Adam (as) nay yeh wali dua perhi jo Quran main hai to ab aap kehtay ho "Rabbana Zalamna" k saath yeh wali dua perhi agar us k sath yeh dua bhi thi to aap k matlab yeh huwa k Quran nay poori dua naheen batlai (Maaz Allah), Ab aap nay yeh sabit kerna hai k Quran main poori dua kiun warid naheen hoi???? (aap ko to waisay bhi farmaishain poori kernay ki adat hai na yeh zaroor poori kijiya ga)

iska bohot asaan sa jawaab me aapko aaphi ki zuban me ilzaami tor par deta hu ki jaisa ki aapny quote kiya...

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iska zikr quran me us ayat me kahan aaya hai sahabi ne unky walid ke but ko mary huey pilly ki gardan me bandh kar kuey me phek diya...jis ayat ki tafseer ke liye ibn kaseer ne isy zikr kiya...kya usool hai Ahle ..ha.eeso ka wah ? :P

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bhagny ki halat kis ki ho gayi hai or bhag kar kon jayega ye to parhny waly par apny aap munkashif ho hi raha hai....

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Khair Insha Allah ul Aziz jo zara bhi Allah aur Nabi (saw) ki taleemat per huwa husko zaroor nazar aye ga k kaun Allah aur Nabi (saw) ki taleemat say inheraaf ker raha hai. Abhi tum mano ya na mano Insha Allah aik din faisalay ka muqarar hai aur jald aye ga phir sub kuch samnay aa hi jai ga. phir pata chalay ga k Allah ki ayaat ko kaisay nazar andaaz kiya jata raha aur apnay matalib per morta raha.

(1) ab aap munazir ban kar aaye hain to ye zehmat to aapko uthana hi paregi waisy aapny jo ayat or uski tafseer quote ki khud (2) usi me aapka radd bhi mojood tha jaisa ki aapko kai baar samjhaya ja chuka par aapk itni toufeeq mili hoti ki zara ghor o fikr kar lete ki jo aap pasih karny waly hain kahin wo aapky khilaaf hi hujjat na ban kar humary hi kaam na aa jaye... :lol:

 

hum aapko bisyon baar bol chuky ki (3) Quran pak me jahan bhi gherAllah se madad na hony /mangny ka zikr aaya hai wahan mukhatib but parast/ Kafir / Mushrik hain musalmaan nahin jaisa ki mene blue color se aapki sahuliyat ke liye mark kiya hai.... (al) .. (4)humara moqif aapki paish karda tafaseer se hi sabit hai to (5) phir humy kahin or jany ki kya hajat?

 

(1) Janab zah-e-naseeb, aap to yahan waqt guzarnay aye hain na issi liya,

 

(2) aur jo ainak tum nay pehni hai na tumhain radd zaroor nazar aye ga.

 

(3) Kia yeh qabron perhay huway gherallah nahin???? Rahi baat but parast / Kafir / Mushrik ki woh to Nabi (saw) k daur main bhi yehi kehtay thay k woh mushrik naheen woh to apnay baap dada k mazhab per hain aur rah-e-rast per hain Abu Jehal, Abu Lahab misalain majood hain, Aur mohtaram Mushrik yeh naheen kehtay thay k Allah naheen hai woh kehtay thay k Allah k sath yeh buzarg hasitian jin k but unhon nay bana ker rakhay tha woh Allah k samnay un k sifarshee hain bilkul waisay hi sifarish kertay hain jaisy tum keh rahay ho.

 

(4) Ab tumhara moqif ghalat ho gaya hai ab phir blue ker kero aur sabit kero????

 

(5) Kissi ki qabar per naheen jao gay madad mangnay k liya??

 

aap lakh koshish kar lein ki buto/ kuffaro ki ayatein nabyio/waliyo par fit karky hum mushrik sabit nahin kar payengy (1)wo ayat pasih karein jahan momino ko nabi wali ka waseela paish karny se mana kiya gaya ho. (2) baat wahi hui sawal chana or jawab gandoom. aapko itni bhi aql nahin ki humny aapsy momino ke liye waseely ki nafi me ayatein mangi aap bina der kiye foran kharji ban kar phir dubara aa gaye....momino ke liye sifarish or madadgar hain kitni hi ayatein paish ki gayin :

 

(1) Agar zara bhi aqal hoi na to ab ghor kerna Allah ki kitab k inkar bhi kertay ho aur khud ko momin bhi kehlwatay ho, Pehli kitni ayat paish ki lakin tum nay inkar kiya, inheraf kiya, matalib badlay, yeh lo aik aur ayat ab kia kero gay yaad rakhna iss main allah nay kissi kisam ki taqseem naheen ki yeh ahkamat sab k liya warid huway hain.

 

Surah Anaam ayat 94

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Tafseer-e-Saa'di

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Tafseer ibn Kaseer

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(2) Mujeh pata hai tumhari hat dharmi tum abhi bhi Quran ka inkaar kero gay aur apna hi matlab nikalo gay kiun k mushirk to aisay hi kertay aye hain.

 

par itni si baat aapky bary se sir me nahin aati....un ayat ka aapky paas kya jawab hai? kuch nahin siwaye isky ki farar hokar phir se buto wali ayatein le aayein...kyu aapko in tafaseer me mushrik,but,ibadat ke alfaaz nahin nazar aaty..ya phir aql zaya ho gayi momino ko kafir thehrany ke chakkar mein...

 

Jo Qabron main peray huway hain ab woh bhi to but hain, Quran khud kehta k tum khud un say ziada behtar ho jo suntay ho, dekhtay ho. Aur Mushrik to kabhi naheen kehay ga na k woh mushrik hai kiun k chor bhi kabhi kehta hai k woh chor hai. Aqal kiss ki zaya hoi hai woh to Quran ki Roshan Ayaat k inkaar say hi pata chal raha hai.

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Beshaak koi apnay aamal ka dawa naheen ker sakta tabhi to Allah nay Janat aur Dozakh banai ta k woh khud faisala keray, Phir Faisalay ka din kiun muqarar hota, Allah apni Wahdainiat kaisay sabit kerta? Issi liya Allah nay her jaga yahi kaha k Aamal-e-Saliha (taqwa) jo lay ga woh janat main jai ga aur Allah k haan farq bhi sirf taqway say ho ga?? Phir jo ayat 64 Sura Anaam ki jo ooper paish ki woh ber haq mushrikon pay kaisay sabit ho gi?? Phir lana apnay sifarshi Allah k pass????

 

Rahi baat nabi (saw) ki zaat ki to woh Allah k habib hain, un k zaat main to tum log GHULOO kertay ho warna Nabi (saw) nay to apni Beti Hazarat Fatima (ra) ko bhi keh diya tha mera nabi (saw) hona tumharay kuch kaam na aye ga. Ab iss baat k jawab dena warna agay baat na kerna???

 

Ab to saray tankay tumharay khud ba khud udhar jain gay.

Rahi baat jo riwayat tum nay paish ki yeh rawayat agar Bukhari, Muslim ya Mishkat main hain to unka reference day do main check keron ga phir iss per baat ker lain gay.

iska bohot asaan sa jawaab me aapko aaphi ki zuban me ilzaami tor par deta hu ki jaisa ki aapny quote kiya...

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iska zikr quran me us ayat me kahan aaya hai sahabi ne unky walid ke but ko mary huey pilly ki gardan me bandh kar kuey me phek diya...jis ayat ki tafseer ke liye ibn kaseer ne isy zikr kiya...kya usool hai Ahle ..ha.eeso ka wah ?

 

 

 

Kamal hai tumhari samjhdani buhat choti hai, jab koi tafseer main waqaya paish kerta hai to apnay moqif ki dalalat k liye kerta hai, pehlay to kehtay thay k tafseer naheen paish ki ab tafseer nazar aai to kehtay ho k "kia usool hai" Subhan Allah. yeh to main tumhain pehlay bhi keh chuka hoon k Mushrik kabhi bhi naheen kehta k woh mushrik hai woh to khud ko rah-e-raast per hi samjhta hai. Jo Quran ki Wazay Ayaat ko jhutla deta hai us k "emaan" ki to kia hi baat hai

 

Chalo ab iss tarah kero aik ayat tum bhi paish kero jis main likha ho k "JAB KOI MER JAI TO US KI QABAR SAY CHIMAT JAO, USKO WASEELA BANAO, USSI SAY MANGOO, USS SAY SIFARISH KERAO"?? Ab ayat paish kerna to agali post kerna warna chup hi rehna.

 

Aik baat aur yaad rakhna Allah nay jo Ayaat Kuffar aur Mushrikeen k liya utari hain, un main naseehat muslamano k liya bhi hai, musalmano nay bhi un amoor say bachna hai k kahin aisa na ho woh bhi mushrik ho jain.

 

Ahle Bidaat ab tum bhi jawab do, jo main nay reply kiya tha us k sath to yeh bhi tha

اپنی دعا میں '' رَبَّنَا ظَلَمْنَا ''الآیہ ' کے ساتھ یہ عرض کیا '' اَسْئَلُکَ بِحَقِّ مُحَمَّدٍ اَنْ تَغْفِرَلِیْ '' ابن منذر کی روایت میں یہ کلمے ہیں۔ '' اَللّٰھُمَّ اِنِّی اَسْلَکَ بِجَاہِ محمَّدٍ عَبْدِکَ وَکَرَامَتِہٖ عَلَیْکَ اَنْ تَغفِرَلِیْ خَطِیْئَتِیْ '' یعنی یارب میں تجھ سے تیرے بندۂ خاص محمد مصطفٰے صلی اللّٰہ علیہ وآلہ وسلم کے جاہ و مرتبت کے طفیل میں اور اس کرامت کے صدقہ میں جو انہیں تیرے دربار میں حاصل ہے مغفرت چاہتا ہوں یہ دعا کرنی تھی کہ حق تعالیٰ نے ان کی مغفرت فرمائی مسئلہ اس روایت سے ثابت ہے کہ مقبولان بارگاہ کے وسیلہ سے دعا بحق فلاں اور بجاہ فلاں کہہ کر مانگنا جائز اور حضرت آدم علیہ السلام کی سنت ہے

 

iss say pehlay is thread k page no. 4 per apni hi post ki jo hadees aap nay (Imam Hakim (ra) aur ibn ul munzir (ra) )paish ki woh zaroor dekhna.

 

Mohtaram pehlay to aap iss bat par array rahay k jo hadees aap logon nay paish ki us main Hazarat Aadam (as) nay jo dua perhi us per unki maghfarat hoi, jab us ki daleel Quran say hi main nay paish ker di k Hazarat Adam (as) nay yeh wali dua perhi jo Quran main hai to ab aap kehtay ho "Rabbana Zalamna" k saath yeh wali dua perhi agar us k sath yeh dua bhi thi to aap k matlab yeh huwa k Quran nay poori dua naheen batlai (Maaz Allah), Ab aap nay yeh sabit kerna hai k Quran main poori dua kiun warid naheen hoi???? (aap ko to waisay bhi farmaishain poori kernay ki adat hai na yeh zaroor poori kijiya ga)

 

 

Iss ka bhi jawab dena k ab "Rabana Zalamna" kahan say lay ker aye main nay ayaat dekhain to nazar aya pehlay nazar naheen aya tha??? aur yeh bhi sabit kerna hai k kahan likha hai k "Rabana Zalamna" k sath doosri jo dua tum nay batai woh bhi perhi, koi ayat lao aur phir usk tafseer bhi lao aisay jan naheen chootay gi???

 

Regards

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Khair Insha Allah ul Aziz jo zara bhi Allah aur Nabi (saw) ki taleemat per huwa husko zaroor nazar aye ga k kaun Allah aur Nabi (saw) ki taleemat say inheraaf ker raha hai. Abhi tum mano ya na mano Insha Allah aik din faisalay ka muqarar hai aur jald aye ga phir sub kuch samnay aa hi jai ga. phir pata chalay ga k Allah ki ayaat ko kaisay nazar andaaz kiya jata raha aur apnay matalib per morta raha.

 

jab faisly ka din aayega...haan fasily ka din...is duiya me Allah (azw) ke nabiyo ke waseely ko shirk kehny waly or apny amaalo par ghuroor karny waly kharji or huzur (saw) jinky bargah e khudawandi mein maqbool hony me kisi momin ko shak nahin (wahabi ka pata nahin) ke waseely ko shirk kehny waly wahabi ahle ..ha..ees us din kya karengy jab puri olad e adam shafat ke liye hazrat adam (as) phir hazrat nooh (as) phir hazrat ibrahim (as) phir hazrat moosa (as) phir hazrat isa (as) or akhiri me in tamam anmbiya ke sardaar Huzur (saw) ki bargah me hazir hongy or apni shafaat karwaengy us waqt bhi tum daty rehna apni is jahalat par ki koi sifarsh nahin koi waseela nahin or kuffaro ke haq me utri ayat (jisko tumny upar quote kiya sure anaam ayat 93-94) foran khud apny aap par fit kar uski tilawat shuru kar dena :lol::lol::lol: .

Agar zara bhi aqal hoi na to ab ghor kerna Allah ki kitab k inkar bhi kertay ho aur khud ko momin bhi kehlwatay ho, Pehli kitni ayat paish ki lakin tum nay inkar kiya, inheraf kiya, matalib badlay, yeh lo aik aur ayat ab kia kero gay yaad rakhna iss main allah nay kissi kisam ki taqseem naheen ki yeh ahkamat sab k liya warid huway hain.

Bukahri parho Saaf likha hai ambiya, swaleh momin shafaat/ sifarish karengy....(munkir huey tum quran or hadees ke inkar inkaar karky mubarak ho kharji) tum jahil to keh rahy thy ki Allah kahega momino/kuffaro sab se ki tumhary sifarshi to duniya me reh gaye...(sure Anaam ayat 93-94) nahin munna Haqeeqat tumhy isy manny ke siwaye koi chara nahin ki ye kaha jayega to sirf kuffaro se....jaisa akhri hadees jo neechy mene quote ki usmy roz e roshan ki tarah wazeh hai....pas sabit hua waseela/sifarish shirk nahin warna roz e jaza ke din bhi Allah iski ijazat na deta..

 

 

bukhari or muslim ki rat lagany waly wahabi ye parh me sirf kuch ahadees tabarrukan quote kar raha hu :-

Bukhari


  • Narrated Jabir bin 'Abdullah: The Prophet said, "I have been given five things which were not given to any one else before me. 1. Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month's journey. 2. The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum, therefore anyone of my followers can pray wherever the time of a prayer is due. 3. The booty has been made Halal (lawful) for me yet it was not lawful for anyone else before me. 4. I have been given the right of intercession (on the Day of Resurrection). 5. Every Prophet used to be sent to his nation only but I have been sent to all mankind. (Book #7, Hadith #331)


  • Narrated Jabir bin 'Abdullah: Allah's Apostle said, "Whoever after listening to the Adhan says, 'Allahumma Rabba hadhihi-d-da' watit-tammati was-salatil qa'imati, ati Muhammadan al-wasilata wal-fadilata, wab' athhu maqaman mahmudan-il-ladhi wa' adtahu (O Allah! Lord of this perfect call (of not ascribing partners to You) and of the regular prayer which is going to be established! Kindly give Muhammad the right of intercession and superiority and send him (on the Day of Judgment) to the best and the highest place in Paradise which You promised him)', then intercession for me will be permitted for him on the Day of Resurrection"). (Book #11, Hadith #588)


  • Narrated 'Abdullah bin 'Umar The Prophet said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help, and then Moses, and then Muhammad (p.b.u.h) ." The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah. (Book #24, Hadith #553)


  • Narrated Abu Huraira: We were in the company of the Prophet at a banquet and a cooked (mutton) forearm was set before him, and he used to like it. He ate a morsel of it and said, "I will be the chief of all the people on the Day of Resurrection. Do you know how Allah will gather all the first and the last (people) in one level place where an observer will be able to see (all) of them and they will be able to hear the announcer, and the sun will come near to them. Some People will say: Don't you see, in what condition you are and the state to which you have reached? Why don't you look for a person who can intercede for you with your Lord? Some people will say: Appeal to your father, Adam.' They will go to him and say: 'O Adam! You are the father of all mankind, and Allah created you with His Own Hands, and ordered the angels to prostrate for you, and made you live in Paradise. Will you not intercede for us with your Lord? Don't you see in what (miserable) state we are, and to what condition we have reached?' On that Adam will reply, 'My Lord is so angry as He has never been before and will never be in the future; (besides), He forbade me (to eat from) the tree, but I disobeyed (Him), (I am worried about) myself! Myself! Go to somebody else; go to Noah.' They will go to Noah and say; 'O Noah! You are the first amongst the messengers of Allah to the people of the earth, and Allah named you a thankful slave. Don't you see in what a (miserable) state we are and to what condition we have reached? Will you not intercede for us with your Lord? Noah will reply: 'Today my Lord has become so angry as he had never been before and will never be in the future Myself! Myself! Go to the Prophet (Muhammad). The people will come to me, and I will prostrate myself underneath Allah's Throne. Then I will be addressed: 'O Muhammad! Raise your head; intercede, for your intercession will be accepted, and ask (for anything). for you will be given. " (Book #55, Hadith #556)


  • Narrated Anas: The Prophet said, "On the Day of Resurrection the Believers will assemble and say, 'Let us ask somebody to intercede for us with our Lord.' So they will go to Adam and say, 'You are the father of all the people, and Allah created you with His Own Hands, and ordered the angels to prostrate to you, and taught you the names of all things; so please intercede for us with your Lord, so that He may relieve us from this place of ours.' Adam will say, 'I am not fit for this (i.e. intercession for you).' Then Adam will remember his sin and feel ashamed thereof. He will say, 'Go to Noah, for he was the first Apostle, Allah sent to the inhabitants of the earth.' They will go to him and Noah will say, 'I am not fit for this undertaking.' He will remember his appeal to his Lord to do what he had no knowledge of, then he will feel ashamed thereof and will say, 'Go to the Khalil--r-Rahman (i.e. Abraham).' They will go to him and he will say, 'I am not fit for this undertaking. Go to Moses, the slave to whom Allah spoke (directly) and gave him the Torah .' So they will go to him and he will say, 'I am not fit for this undertaking.' and he will mention (his) killing a person who was not a killer, and so he will feel ashamed thereof before his Lord, and he will say, 'Go to Jesus, Allah's Slave, His Apostle and Allah's Word and a Spirit coming from Him. Jesus will say, 'I am not fit for this undertaking, go to Muhammad the Slave of Allah whose past and future sins were forgiven by Allah.' So they will come to me and I will proceed till I will ask my Lord's Permission and I will be given permission. When I see my Lord, I will fall down in Prostration and He will let me remain in that state as long as He wishes and then I will be addressed.' (Muhammad!) Raise your head. Ask, and your request will be granted; say, and your saying will be listened to; intercede, and your intercession will be accepted.' I will raise my head and praise Allah with a saying (i.e. invocation) He will teach me, and then I will intercede. He will fix a limit for me (to intercede for) whom I will admit into Paradise. Then I will come back again to Allah, and when I see my Lord, the same thing will happen to me. And then I will intercede and Allah will fix a limit for me to intercede whom I will let into Paradise, then I will come back for the third time; and then I will come back for the fourth time, and will say, 'None remains in Hell but those whom the Quran has imprisoned (in Hell) and who have been destined to an eternal stay in Hell.' " (The compiler) Abu 'Abdullah said: 'But those whom the Qur'an has imprisoned in Hell,' refers to the Statement of Allah: "They will dwell therein forever." (16.29) (Book #60, Hadith #3)


  • Narrated Abu Huraira: Some (cooked) meat was brought to Allah Apostle and the meat of a forearm was presented to him as he used to like it. He ate a morsel of it and said, "I will be the chief of all the people on the Day of Resurrection. Do you know the reason for it? Allah will gather all the human being of early generations as well as late generation on one plain so that the announcer will be able to make them all-hear his voice and the watcher will be able to see all of them. The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to bear or stand. Then the people will say, 'Don't you see to what state you have reached? Won't you look for someone who can intercede for you with your Lord' Some people will say to some others, 'Go to Adam.' So they will go to Adam and say to him. 'You are the father of mankind; Allah created you with His Own Hand, and breathed into you of His Spirit (meaning the spirit which he created for you); and ordered the angels to prostrate before you; so (please) intercede for us with your Lord. Don't you see in what state we are? Don't you see what condition we have reached?' Adam will say, 'Today my Lord has become angry as He has never become before, nor will ever become thereafter. He forbade me (to eat of the fruit of) the tree, but I disobeyed Him . Myself! Myself! Myself! (has more need for intercession). Go to someone else; go to Noah.' So they will go to Noah and say (to him), 'O Noah! You are the first (of Allah's Messengers) to the people of the earth, and Allah has named you a thankful slave; please intercede for us with your Lord. Don't you see in what state we are?' He will say.' Today my Lord has become angry as He has never become nor will ever become thereafter. I had (in the world) the right to make one definitely accepted invocation, and I made it against my nation. Myself! Myself! Myself! Go to someone else; go to Abraham.' They will go to Abraham and say, 'O Abraham! You are Allah's Apostle and His Khalil from among the people of the earth; so please intercede for us with your Lord. Don't you see in what state we are?' He will say to them, 'My Lord has today become angry as He has never become before, nor will ever become thereafter. I had told three lies (Abu Haiyan (the sub-narrator) mentioned them in the Hadith) Myself! Myself! Myself! Go to someone else; go to Moses.' The people will then go to Moses and say, 'O Moses! You art Allah's Apostle and Allah gave you superiority above the others with this message and with His direct Talk to you; (please) intercede for us with your Lord Don't you see in what state we are?' Moses will say, 'My Lord has today become angry as He has never become before, nor will become thereafter, I killed a person whom I had not been ordered to kill. Myself! Myself! Myself! Go to someone else; go to Jesus.' So they will go to Jesus and say, 'O Jesus! You are Allah's Apostle and His Word which He sent to Mary, and a superior soul created by Him, and you talked to the people while still young in the cradle. Please intercede for us with your Lord. Don't you see in what state we are?' Jesus will say. 'My Lord has today become angry as He has never become before nor will ever become thereafter. Jesus will not mention any sin, but will say, 'Myself! Myself! Myself! Go to someone else; go to Muhammad.' So they will come to me and say, 'O Muhammad ! You are Allah's Apostle and the last of the prophets, and Allah forgave your early and late sins. (Please) intercede for us with your Lord. Don't you see in what state we are?" The Prophet added, "Then I will go beneath Allah's Throne and fall in prostration before my Lord. And then Allah will guide me to such praises and glorification to Him as He has never guided anybody else before me. Then it will be said, 'O Muhammad Raise your head. Ask, and it will be granted. Intercede It (your intercession) will be accepted.' So I will raise my head and Say, 'My followers, O my Lord! My followers, O my Lord'. It will be said, 'O Muhammad! Let those of your followers who have no accounts, enter through such a gate of the gates of Paradise as lies on the right; and they will share the other gates with the people." The Prophet further said, "By Him in Whose Hand my soul is, the distance between every two gate-posts of Paradise is like the distance between Mecca and Busra (in Sham)." (Book #60, Hadith #236)


  • Narrated Hammad from 'Amr from Jabir: The Prophet said, "Some people will come out of the Fire through intercession looking like The Thaarir." I asked 'Amr, "What is the Thaarir?" He said, Ad Daghabis, and at that time he was toothless. Hammad added: I said to 'Amr bin Dinar, "O Abu Muhammad! Did you hear Jabir bin 'Abdullah saying, 'I heard the Prophet saying: 'Some people will come out of the Fire through intercession?" He said, "Yes. (Book #76, Hadith #563)


  • Narrated 'Imran bin Husain: The Prophet said, "Some people will be taken out of the Fire through the intercession of Muhammad they will enter Paradise and will be called Al-Jahannamiyin (the Hell Fire people)." (Book #76, Hadith #571)


  • (23) Narrated Abu Sa'id Al-Khudri: We said, "O Allah's Apostle! Shall we see our Lord on the Day of Resurrection?" He said, "Do you have any difficulty in seeing the sun and the moon when the sky is clear?" We said, "No." He said, "So you will have no difficulty in seeing your Lord on that Day as you have no difficulty in seeing the sun and the moon (in a clear sky)." The Prophet then said, "Somebody will then announce, 'Let every nation follow what they used to worship.' So the companions of the cross will go with their cross, and the idolators (will go) with their idols, and the companions of every god (false deities) (will go) with their god, till there remain those who used to worship Allah, both the obedient ones and the mischievous ones, and some of the people of the Scripture. Then Hell will be presented to them as if it were a mirage. Then it will be said to the Jews, "What did you use to worship?' They will reply, 'We used to worship Ezra, the son of Allah.' It will be said to them, 'You are liars, for Allah has neither a wife nor a son. What do you want (now)?' They will reply, 'We want You to provide us with water.' Then it will be said to them 'Drink,' and they will fall down in Hell (instead). Then it will be said to the Christians, 'What did you use to worship?' They will reply, 'We used to worship Messiah, the son of Allah.' It will be said, 'You are liars, for Allah has neither a wife nor a son. What: do you want (now)?' They will say, 'We want You to provide us with water.' It will be said to them, 'Drink,' and they will fall down in Hell (instead). When there remain only those who used to worship Allah (Alone), both the obedient ones and the mischievous ones, it will be said to them, 'What keeps you here when all the people have gone?' They will say, 'We parted with them (in the world) when we were in greater need of them than we are today, we heard the call of one proclaiming, 'Let every nation follow what they used to worship,' and now we are waiting for our Lord.' Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but their backs will be rigid like one piece of a wood (and they will not be able to prostrate). Then the bridge will be laid across Hell." We, the companions of the Prophet said, "O Allah's Apostle! What is the bridge?' He said, "It is a slippery (bridge) on which there are clamps and (Hooks like) a thorny seed that is wide at one side and narrow at the other and has thorns with bent ends. Such a thorny seed is found in Najd and is called As-Sa'dan. Some of the believers will cross the bridge as quickly as the wink of an eye, some others as quick as lightning, a strong wind, fast horses or she-camels. So some will be safe without any harm; some will be safe after receiving some scratches, and some will fall down into Hell (Fire). The last person will cross by being dragged (over the bridge)." The Prophet said, "You (Muslims) cannot be more pressing in claiming from me a right that has been clearly proved to be yours than the believers in interceding with Almighty for their (Muslim) brothers on that Day, when they see themselves safe. They will say, 'O Allah! (Save) our brothers (for they) used to pray with us, fast with us and also do good deeds with us.' Allah will say, 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one (gold) Dinar.' Allah will forbid the Fire to burn the faces of those sinners. They will go to them and find some of them in Hell (Fire) up to their feet, and some up to the middle of their legs. So they will take out those whom they will recognize and then they will return, and Allah will say (to them), 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one half Dinar.' They will take out whomever they will recognize and return, and then Allah will say, 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant), and so they will take out all those whom they will recognize." Abu Sa'id said: If you do not believe me then read the Holy Verse:-- 'Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.' (4.40) The Prophet added, "Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, 'Now remains My intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life. They will grow on its banks, as a seed carried by the torrent grows. You have noticed how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. Those people will come out (of the River of Life) like pearls, and they will have (golden) necklaces, and then they will enter Paradise whereupon the people of Paradise will say, 'These are the people emancipated by the Beneficent. He has admitted them into Paradise without them having done any good deeds and without sending forth any good (for themselves).' Then it will be said to them, 'For you is what you have seen and its equivalent as well.'" (Book #93, Hadith #532s)

(1) Janab zah-e-naseeb, aap to yahan waqt guzarnay aye hain na issi liya,

ji haa aap ki rehnumayi me waqt achchy se guzar jata hai yahan :lol:

 

(2) aur jo ainak tum nay pehni hai na tumhain radd zaroor nazar aye ga.

ainak wainak choro yahan wahabis ke taboot me akhiri keely garh chuki hain...(see bukhari Book #93, Hadith #532s) :lol:

 

(3) Kia yeh qabron perhay huway gherallah nahin???? Rahi baat but parast / Kafir / Mushrik ki woh to Nabi (saw) k daur main bhi yehi kehtay thay k woh mushrik naheen woh to apnay baap dada k mazhab per hain aur rah-e-rast per hain Abu Jehal, Abu Lahab misalain majood hain, Aur mohtaram Mushrik yeh naheen kehtay thay k Allah naheen hai woh kehtay thay k Allah k sath yeh buzarg hasitian jin k but unhon nay bana ker rakhay tha woh Allah k samnay un k sifarshee hain bilkul waisay hi sifarish kertay hain jaisy tum keh rahay ho.

Munny Haqeeqat wo waseela jin buto nabiyo waliyo ka istemaal karty thy wo unky mabood thy waseela bator ibadat istemaal karty thy (chk kar lo khud apni quote ki tamam tafaseer jo ab tak tumny yahan upload ki ibadat, mabood milega hi milega)

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hum waseela jinka banaty hai uki ibadat nahin karty ye farq mojood hai par kya kiya jaye ki kharji banny ki dor me peechy na reh jayein....Ahle....

 

(4) Ab tumhara moqif ghalat ho gaya hai ab phir blue ker kero aur sabit kero????

 

kyu dar lagta hai humary blue karny se.....wo is liye karty hain ki aap wahabis ke khilono se khleny me itny mashgool ho jaty ho ki aapki tawajjo un alfaaz par jati hi nahin so dilana parhti hai blue-red karky.

 

lo hum tumhari khuwahish puri kiye dete hain..blue marks kary ki aapki erros par , enjoy :lol:

 

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(5) Kissi ki qabar per naheen jao gay madad mangnay k liya??

jayengy na huzur ke rozy par tum chalogy.....bolo ? Nahin tum kese chalogy tumhary liye to ye hai na....

63.5.GIF

(2) Mujeh pata hai tumhari hat dharmi tum abhi bhi Quran ka inkaar kero gay aur apna hi matlab nikalo gay kiun k mushirk to aisay hi kertay aye hain.

munkir kon ?? hum?? (al) hum nahin aap !!! kis ayat ke munkir huey tum tumhy ginayein....mukhtasiran :

  1. sure baqra ayat 89 (waseela quran bana jiska tumny pehly hi in lafzo me inkaar kiya ki dua or amaal ye HI waseela hain)
  2. ayat 20.109
  3. ayat 34.23
  4. ayat 53.26
  5. ayat 9.80
  6. ayat 9.113
  7. ayat 9.84
  8. ayat 63.6
  9. ayat 3.159
  10. ayat 9.103
  11. ayat 24.62
  12. ayat 47.19
  13. ayat 63.5
  14. ayat 4.69
  15. ayat 4.85
  16. ayat 40.7
  17. ayat 42.5
  18. ayat 43.86
  19. ayat 2.255
  20. ayat 10.3
  21. ayat 19.87
  22. ayat 21.28
  23. ayat 4.64
  24. ayat 9.62
  25. ayat 9.59

Jo Qabron main peray huway hain ab woh bhi to but hain, Quran khud kehta k tum khud un say ziada behtar ho jo suntay ho, dekhtay ho. Aur Mushrik to kabhi naheen kehay ga na k woh mushrik hai kiun k chor bhi kabhi kehta hai k woh chor hai. Aqal kiss ki zaya hoi hai woh to Quran ki Roshan Ayaat k inkaar say hi pata chal raha hai.

 

jehla Ambiya or owliya ki aramgah ko tu but ke barabar manta hai wah re jahalat teri.....quran batil mabood ke bary me farmata hai ki tum un batil maboodo se zyada sunty ho..raha sawaal dekhny sunny ka to wo aapko pehly hi qubool ho chuka hai pichli post me chyjaye ki special time table ke waqt hi sahi par mutlaq ye kena ki sun hi nahin sakty to phir us hadees ka kya banega jab huzur (saw) ne badr ki jang ke baad kuffaro ki lasho par karhy ho kar apny sahaba se kaha ki tum insy zyada nahin sunty . or wahabi kabhi nahin kahega ki wo kharji hai....usy to ye hadees baar baar dikhana paregi ki momino ko apni man maani batil fasid usoolo (zinda murda door paaas aqreeb mafoqul asbaab matehtul asbaab) ke tehat kafir tehra kar wo kharjiyo ki ummat ban chuka hai.... (al)

 

 

Beshaak koi apnay aamal ka dawa naheen ker sakta tabhi to Allah nay Janat aur Dozakh banai ta k woh khud faisala keray, Phir Faisalay ka din kiun muqarar hota, Allah apni Wahdainiat kaisay sabit kerta? Issi liya Allah nay her jaga yahi kaha k Aamal-e-Saliha (taqwa) jo lay ga woh janat main jai ga aur Allah k haan farq bhi sirf taqway say ho ga?? Phir jo ayat 64 Sura Anaam ki jo ooper paish ki woh ber haq mushrikon pay kaisay sabit ho gi?? Phir lana apnay sifarshi Allah k pass????

hmmmm fasily ke din par foran pohoch gaye itni jaldi bhi kya hai naar ki munny pehly isky baad us ka radd kar agar himmat hai to iska radd karo ki...

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huzur ki zaat ko Allah ki bargah me maqbooliyat ka tujhy koi shak hai ?agar nahin to waseela unka paish karny me kyu shirk yaad aata hai jabki amaal jinka pata nahin maqbool ki gher maqbool....ghulu...ghulu to tum wahabi kar gaye ho shirk or biddat ke kichad mein...

or rahi baat jawab ki to jawab aapky mu par tamachy ki tarah bukhari ki ahadees se diya ja chuka ki Huzur tamaam alam ke liye rehmat bankar aay hain puri olad e adam jab unki shafat se jannat me jayegi...balki na sirf unki shafat balky unky tufel or sadqy mein unky ghulamo ko bhi shafat ka haq mila hai....isky liye Quran ki ek ayat hi kaafi hai...

 

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Ab to saray tankay tumharay khud ba khud udhar jain gay.

Rahi baat jo riwayat tum nay paish ki yeh rawayat agar Bukhari, Muslim ya Mishkat main hain to unka reference day do main check keron ga phir iss per baat ker lain gay.

 

wahi diye hain...toufeeq mily to ibrat hasil karky imaan le aao jald az jald...is sy pehly ki Mout aaye or kharji ki ......

 

Kamal hai tumhari samjhdani buhat choti hai, jab koi tafseer main waqaya paish kerta hai to apnay moqif ki dalalat k liye kerta hai, pehlay to kehtay thay k tafseer naheen paish ki ab tafseer nazar aai to kehtay ho k "kia usool hai" Subhan Allah. yeh to main tumhain pehlay bhi keh chuka hoon k Mushrik kabhi bhi naheen kehta k woh mushrik hai woh to khud ko rah-e-raast per hi samjhta hai. Jo Quran ki Wazay Ayaat ko jhutla deta hai us k "emaan" ki to kia hi baat hai

Chalo ab iss tarah kero aik ayat tum bhi paish kero jis main likha ho k "JAB KOI MER JAI TO US KI QABAR SAY CHIMAT JAO, USKO WASEELA BANAO, USSI SAY MANGOO, USS SAY SIFARISH KERAO"?? Ab ayat paish kerna to agali post kerna warna chup hi rehna.

hmmm ab samjhdaaari ka kamaal yaad aaya humary mutalby par .....to janab kya moqif ki dalat ke liye ibn kaseer jhoot jhoot mozu mozu riwaayat quote karta hai jiska zikr pury quran me nahin...jab quran me mojood nahin to iski asliyat bhi sabit nahin ...ab aapko samjh aa gaya hoga ki hum aapky bhejy me kya dalna chahty thy...kitna batil tha tumhara mutalba (hazrat adam wali hadees or huzur ka waseela) jis par tumhy kamal bhai ki yaad aa gai... :P

 

Aik baat aur yaad rakhna Allah nay jo Ayaat Kuffar aur Mushrikeen k liya utari hain, un main naseehat muslamano k liya bhi hai, musalmano nay bhi un amoor say bachna hai k kahin aisa na ho woh bhi mushrik ho jain.

 

bachna to hai par jo mushrik na ho usy bhi mushrik kehna ye kharji ki nishani hai jo aapko dil o jaan se azeez hai...mubarak ho !

 

Ahle Bidaat ab tum bhi jawab do, jo main nay reply kiya tha us k sath to yeh bhi thaIss ka bhi jawab dena k ab "Rabana Zalamna" kahan say lay ker aye main nay ayaat dekhain to nazar aya pehlay nazar naheen aya tha??? aur yeh bhi sabit kerna hai k kahan likha hai k "Rabana Zalamna" k sath doosri jo dua tum nay batai woh bhi perhi, koi ayat lao aur phir usk tafseer bhi lao aisay jan naheen chootay gi???

Adam (as) ki hadees jo huzur ke waseely par dalalat karky hum ahle biddat huey to un mohaddiseen ko kis khaty me dalengy wahabi shaayd MazAllah unky kafir Mushrik hony ka bhi fatwa aa jaye Munny Haqeeqat se...or haan wo pilla, But, Kuwa...ka zikr Quran me kahan hai? agar nahin hai means mozu hai to kya ibn kaseer.. ??

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