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Ilme Gaib Ata'ee nahi hota


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  • 1 month later...

(salam)

(bis)

 

Awal arz heh kay meray pass Tafsir e Madarik nahin heh, khaadim kee yeh sirf qiyaas arahi heh.

 

Tafsir e Madarik meh likha heh kay Ilm e Ghayb Atahi nahin hota, balka Zaati hota heh, ghaliban un ayaat kay context meh hoga jin meh Allah tallah kay leyeh 'Alim Ul Ghayb' kay ilfaaz bolay gahay hen.

 

Yehni, un ayaat meh Allah tallah kay ilm ka zikr heh, joh Ashraf Ali Thanvi Kaffir kee istilah meh 'Bila Wasta' aur Ahle Sunnat Wal Jammat kee istilah meh 'Zaat'i' tehraya gaya heh.

 

Aur Aqeedah e Tawheed ko mad e nazr rakhtay huway, arz heh kay Allah tallah ka Ilm e Ghayb Bila Wasta, Zaati heh, yehni Allah tallah ko yeh ilm kissi dosray kay wastay, zareeyeh, waseeleh, say nahin mila, balkay Allah tallah ka Ilm e Ghayb Zaati heh, Allah tallah ka apna ilm heh, kissi aur kee atah nahin, balkay Allah ba'zaat e khud Ilm e Ghayb jaantay hen.

 

Aur aagir Allama Nasfi Hanafi nay wazia ilfaaz meh Atahi kee nafi kee heh toh jesay nay arz keeya heh kay yeh Allama sahib kee apni Istilah heh, yeh Jamhoor ka Aqeedah nahin aur nah yeh Istilah heh.

 

Ilm e Ghayb Atahi Quran say sabit heh, jistera Allah tallah nay Kitab e Mubeen kay Ilm ka zikr yoon keeya heh:

 

* Surah An'Naml ayaat 75: "Wama min Ghaa'ibatin fis'samaahi wal ardi illa fi kitabim Mubeen." MEANING: "And what ever Ghayb there is in HEAVENS and EARTH it mention has been made in KITAB E MUBEEN."

 

And In connection with RasoolAllah's knowledge of Ghayb Allah tallah states:

 

* Surah Al Jin Verse "{26} "Alim Ul Ghayb {Allah} does not apoint anyone on {station of} Ghayb." {27} "Except a chosen Rasool; and then He makes a band of watchers march infront of him and behind him."

 

This proves the Istilah, the termonlogy of Ahle Sunnat Wal Jammah, Atahi, that Allah grants the knowledge to creation as well as RasoolAllah (saw). The munkir of Istilah of Atahi is according to Sharia, a Mushrik because such a individual is guilty of Shirk Al Akhbar, hence such a person becomes Kaffir, apostate.

 

Aqeedah of Tawheed teaches that our bodies, our attributes, ability to see, hear, touch, walk, talk, think, anger, happiness, guilt, hunger, thirst, hands, feet, tonge, heart, lungs, are Atah of Allah, Allah granted these to us, if we deny THE CATEGORY OF 'ATAH' of Allah AND BELEIVE THAT THESE ARE OUR ZAATI ATTRIBUTES, we become Mushriks, and no longer remain Muslims, anyone who does not beleive in the ISTILAH OF 'Atah e Illahi' is Mushrik Kaffir.

 

And Allama Nasfi Hanafi, is Scholar of Ahle Sunnat Wal Jammat, and he did not, could not, reject this ISTILAH, and one has to read what he as to say about the verses in which Ilm Al Ghayb of RasoolAllah is proven, if he states that Ilm Al Ghayb wasnt given to RasoolAllah then without doubt this is heretical beleife, and a mistake on part of Allama Nasfi Hanafi, but if he states that Rasoolallah was granted Ilm e Ghayb by Allah, then its clear that his position is misrepresented, and I have explained the what he could be on about.

 

Wama Alayna Ilal Balaghul Mubeen.

 

Muhammed Ali Razvi

 

fi-aman:

Edited by RadiatingAli
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(bis)

(salam)

Laqab: Alim Ul Ghayb.

 

Laqab 'Alim Ul Ghayb' Allah tallah ka khasa heh, aur Quran meh yeh Laqab sirf aur sirf Allah tallah kay leyeh istimaal huwa heh. Jistera Laqab Rehmatal Lil Alameen RasoolAllah kay leyeh Khasa heh. Allah tallah ka laqab nah RasoolAllah ko deeya ja sakta heh, aur nah Rasoolallah ka laqab Allah tallah ko deeya ja sakta heh. Agir kohi laqab Alim Ul Ghayb ko bila taweel, us'see mafoom meh, jistera Allah kay leyeh istimaal hota heh, is'see mafoom meh kissi makhlooq, cha'hay woh RAsoolAllah (saw) hoon ya kohi aur sakhsi'yat, bolay toh Ahle Sunnat Wal Jammah Barelwi ka mowaqif yeh heh kay, esa shakhs, Mushrik, Kaffir, hoga.

 

Aur agir kohi Alim Ul Ghayb ko Taweel kay saath, yehni, RasoolAllah (saw) ko is aqeedeh kay saath Alim Ul Ghayb tehrata heh kay un'nay Allah tallah nay Ilm e Ghayb Atah keeya, aur woh Allah Tallah kee atah say Ilm e Ghayb jantay hen, aur utna jantay hen jitna Allah nay ata keeya, toh phir esa shakhs khasa laqab e illahi ko makhlooq meh taqseem kernay kee bunyaad per Biddati tehraya jahay ga, aur Kaffir o Mushrik nahin hoga.

 

Aqeedah e Ilm e Ghayb:

 

Ahle Sunnat Wal Jammat ka Aqeedah heh kay Allah tallah kay Rasool ko Allah tallah nay Ilm e Ghayb deeya, atah keeya, aur jitna cha'ha utna ata keeya. Is aqeedeh per meh istidlal pesh ker chuka hoon apni guzri huwi tehreer meh.

 

Laqab Alim Ul Ghayb Quran meh sirf Allah tallah kay leyeh istimaal huwa heh, ghair kay leyeh nahin, magir is say Nafi e ilm e ghayb e RasoolAllah (saw) nahin hoti. Keyun kay Allah sari qaynaat per rehmat heh, magir laqab Rehmatal Lil Alameen Allah tallah kay leyeh nahin bola ja sakta, keyun kay Allah tallah nay yeh laqab apnay habib ko deeya heh, aur jab bee yeh ilfaaz bolay jahen gay toh mukhativ RasoolAllah hoon gay, is'see tera Alim Ul Ghayb Allah tallah ka khasa laqab heh, aur jab be istimaal hoga Allah kay leyeh hee hoga ghair kay leyeh nahin, magir laqab khasa Illahi honay say ilm e Ghayb e Rasoolallah kee nafi nahin hoti, keyun kay Quran kee ayat say Ilm e Ghayb e RasoolAllah sabit heh.

 

Aur joh bila taweel RasoolAllah kay Ilm e Ghayb ka munkir heh, woh har giz musalmaan nahin ho sakta balkay Kaffir, murtid heh, Quran kee ayaat ka munkir heh, balkay Quran jis ko Allah tallah nay Ghayb ka darja deeya us puray Quran ka munkir heh. Keyun kay yeh Ghayb Quran Allah tallah nay RasoolAllah ko ba zariya e Wahi Atah keeya. Is leyeh Ilm e Ghayb e RasoolAllah ka munkir bila shak o shuba, KAFFIR, MURTID heh.

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  • 4 years later...

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ابن کثیر ٖفرماتے ہیں کہ :: حضرت خضر اس علم کے ساتھ مخصوص کئے گئے تھے جو حضرت موسیٰ علیہ السلام کو نہ تھا ۔ اور حضرت موسیٰ کے پاس وہ علم تھا جس سے حضرت خضر بےخبر تھے ۔۔ ّّّّّّّّّّّّ___________________________________________

 

 

مطلب حضرت خضر علیہ السلام موسیٰ علیہ السلام کے علم سے بے خبر تھے ۔ اگر اللہ نے علم غیب عطا کر دیا تھا تو تفسیر ابن کثیر کے مطابق خضر علیہ السلام کی موسی ٰ علیہ السلام کے علم سے بے خبری کیسی۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ ؟

 

 

 

 

 

 

IS itraz ka moo tor jawab atta farmaien

 

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