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Salar Raza

Maan k pait main kia hai ?

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(salam)

 

kia koi molvi sahab ya koi alim saab ya shiekh ye bata sakte hein k maan k pait mein kia hai ?? UltraSound k begair:p

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** koi deobandi jawab de plz **

Main deobandi to nahi laikin Allah Quran main farmata hai k 'maan k pait main kia hai?Mairay siwa koi nahi jaanta.'

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<!--quoteo(post=50499:date=May 15 2009, 09:28 PM:name=Salar Raza)--><div class='quotetop'>QUOTE (Salar Raza @ May 15 2009, 09:28 PM) <a href="index.php?act=findpost&pid=50499"><{POST_SNAPBACK}></a></div><div class='quotemain'><!--quotec-->** koi deobandi jawab de plz **<!--QuoteEnd--></div><!--QuoteEEnd-->

Main deobandi to nahi laikin Allah Quran main farmata hai k 'maan k pait main kia hai?Mairay siwa koi nahi jaanta.'

deobandi se pocha tha :unsure:

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agar mazaq karna hai to mazaq wala jawab bhi sun lo... agar zara si b aqal hoti to yeh sawal ap kisi dayi se poochhte :lol:.

 

ab serious jawab sun lo. ap logo k aqeeday k mutabiq to huzoor(saw) hazir o nazir bhi hein, aalim-ul-gaib bhi hein, mukhtar-e-kul bhi hein to ap un se hi poochh lein.

 

deobandiyon ki taraf se to yehi jawab hai k surah-e-luqman mein 5 guyoob k ilm ka zikr hai aur woh sirf aur sirf ALLAH hi ko pata hein. un mein se ek yeh bhi hai jis ka ap ne sawal kiya hai.

 

umeed hai k yeh jawab ap ko hazam ho jaaye ga, agar na ho to hashmi ispaghol boosi lo.

Edited by awrathore
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Deobandi ko saheeh tareeqay say mazaq karna b nahi aata...Bhala Daaii ko kaisay pata chalay ga ...hahhahah

 

Aur janab AlhamdoLillah humara aqeeda hay aur Quran o Hadees say sabat shuda hay....Agar Ilm e Ghaib par bat karni hay tu isi forum main Ilm e Ghaib par behas hoc huki hay usay paro ja kar...Phir ja kar is tarah k questions karna

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agar mazaq karna hai to mazaq wala jawab bhi sun lo... agar zara si b aqal hoti to yeh sawal ap kisi dayi se poochhte :lol:.

 

ab serious jawab sun lo. ap logo k aqeeday k mutabiq to huzoor(saw) hazir o nazir bhi hein, aalim-ul-gaib bhi hein, mukhtar-e-kul bhi hein to ap un se hi poochh lein.

 

deobandiyon ki taraf se to yehi jawab hai k surah-e-luqman mein 5 guyoob k ilm ka zikr hai aur woh sirf aur sirf ALLAH hi ko pata hein. un mein se ek yeh bhi hai jis ka ap ne sawal kiya hai.

 

umeed hai k yeh jawab ap ko hazam ho jaaye ga, agar na ho to hashmi ispaghol boosi lo.

 

Aap ka mazaak tu khair jawab dene ke layk hi nahi. Aap ke serious jawab ki taraf aatay hain.

 

Aap ke mutabiq Maa ke pait mein kya hai ye siwaye Allah ke aur koi nahi jaanta. Tu phir ye bataiye ke Hafiz Ghulam Murtaza Majzoob Pani'patti ko aap kya Khuda mantay hain? Ab aap yaqeenan poochay gay ke ye kaun se bala hai. Tu ye woh Majzoob sahab hain jinho ne aap ke Ashraf Thanvi ki paidaish ka itna tafseeli mau'ina kya ke poochiye hi matt.

 

Aap Maa ke pait ki baat kartay hain, inn Ghulam Murtaza sahab ne aalam-e-arwah mein pohanch kar ye tak batla dya tha ke Ashraf Ali Thanvi ki walida ke bachay Hazrat Ali(ra) aur Hazrat Umer(ra) ki "Kasha'kashi" mein girr jatay hain. Tafseeli hawala chahiye ho tu bataiye ga:P

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agar mazaq karna hai to mazaq wala jawab bhi sun lo... agar zara si b aqal hoti to yeh sawal ap kisi dayi se poochhte :lol:.

 

ab serious jawab sun lo. ap logo k aqeeday k mutabiq to huzoor(saw) hazir o nazir bhi hein, aalim-ul-gaib bhi hein, mukhtar-e-kul bhi hein to ap un se hi poochh lein.

 

deobandiyon ki taraf se to yehi jawab hai k surah-e-luqman mein 5 guyoob k ilm ka zikr hai aur woh sirf aur sirf ALLAH hi ko pata hein. un mein se ek yeh bhi hai jis ka ap ne sawal kiya hai.

 

umeed hai k yeh jawab ap ko hazam ho jaaye ga, agar na ho to hashmi ispaghol boosi lo.

 

 

jaisa k aap ne kaha k yeh 5 guyoob main se hai jo ALLAH k siwa koi nahi janta . tu ager koi ALLAH k siwa kisi k leye mane tu woh kia mushrik hoa ya kafir?

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agar mazaq karna hai to mazaq wala jawab bhi sun lo... agar zara si b aqal hoti to yeh sawal ap kisi dayi se poochhte :lol:.

 

ab serious jawab sun lo. ap logo k aqeeday k mutabiq to huzoor(saw) hazir o nazir bhi hein, aalim-ul-gaib bhi hein, mukhtar-e-kul bhi hein to ap un se hi poochh lein.

 

deobandiyon ki taraf se to yehi jawab hai k surah-e-luqman mein 5 guyoob k ilm ka zikr hai aur woh sirf aur sirf ALLAH hi ko pata hein. un mein se ek yeh bhi hai jis ka ap ne sawal kiya hai.

 

umeed hai k yeh jawab ap ko hazam ho jaaye ga, agar na ho to hashmi ispaghol boosi lo.

 

 

 

kis jurrat se Deobandi ne humary Aaqa e do jahan   (saw) ke uloom e ghybiya or deegar sifaat ka mazaaq uraya hai... tujhy itna bhi shaoor nahin ki kis ke bary me baat kar raha hai... Deen jab khuda ley leta hai tu aisi gustkahyan hisey main aati hain...le dekh Allah ki ata se uloom e khamsa bhi  humary aaqa e do jahan  (saw) ko hasil hueuy....tu sirf parh or jal jal ke rakh ho...ya munkir e hadees...ye ahadees to sirf ilm ma fil arhaam par hain baqi 4 uloom par dalail chahiye to wo bhi bata..  :angry:

 

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Edited by Sag-e-Attar

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ohoo bachane wale bhi aa gaye aur apni ghatiya zaban bhi istamal kardi...hehehe, yehi hai madani mahol ap ka. munne hatt-ti q hai. tumhareaqeeday ka hi to zikar kiya hai mein ne. jal bhun k kabab q ban raheho. jab har cheez huzoor(saw) k naam kar di hai to phir poochhne mein kya harj hai. seedha seedha yeh q nahi kehte k aisa mumkin nahi.

 

kher ab shuru ho hi gaya hai to phir is bat ko age barhate hein. pehleto mujhe yeh batao k tum barelviyon ki nazar mein qurani ayat aurahadees mein se muqaddam kya hai. in dono mein se kis ko pehle tarjeehdo ge? apni na hankna, apne mufti ki batana. phir INSHALLAH scene onhoga.

 

pehle is sawal ka jawab de do.

 

P.S. yeh last post mein sab se pehle wali tasveer apne kis madani qadri ki book se lagai hai? nam bata dena.

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(salam)

 

Awrathora Deobandi Writes :

deobandiyon ki taraf se to yehi jawab hai k surah-e-luqman mein 5 guyoob k ilm ka zikr hai aur woh sirf aur sirf ALLAH hi ko pata hein. un mein se ek yeh bhi hai jis ka ap ne sawal kiya hai.

 

Meri Tamam Perhne walon se request hai k Insaaf kee jeye ga .

 

ager aik Aqeeda Hum Nabi e Kareem (saw) k leye rakhen tu deobandi mushrik mushrik ki ratt laga de , likin wohi aqeeda ager in k apne molviyoon k barey mein ho tu Ain Tauheed ban jaye . Nechey deye howe scan mein aap perh sakte hein k Deobandi Molvi k paas ager koi Hamal wali aoret ati thee woh usko bata deta tha k beta hoga ya beti , aor jo woh batata wohi hota .. ALLAH o AKBer

 

Arey aik taraf tu nabi e kareem (saw) k ilm ka inkar , ager koi aap k ilm i baat kare tu soorah luqman ki ayat pesh karo , k nabi e kareem ko ilm nahi tha . aor jab apne 2 takay k molvi ki baat aye tu maan lo . us wakt soorah luqman yaad nahi aye ? us wakt shirk k fatwe kahan gaye ??

 

Khudaraa Insaaf ki jeye kia yeh Gustakhi e Rasool (saw) nahi tu phir kia hai ? kia ab deobandi gustakh nahi tu phir kia hai ? Deoband ka her Chawal molvi zoor laga laga ker Bhonkta hai k Nabi e kareem (saw) ko " Main main pait main kia hai " is ka ilm nahi tha, aor jo aisa mane woh mushrik hai . likin Apne molvi k leye wohi Aqeeda maan lia!! kia in k molvi ka martaba Nabi e Kareem (saw) se zayda ilm rakhta tha ?? Deobandi tu kehta hai is ka ilm sirf ALLAH ko hai , tu kia tum ne apni molvi ko Apna ALLAH maan lia hai??

 

awrathore deobandi writes :jab har cheez huzoor(saw) k naam kar di hai to phir poochhne mein kya harj hai. seedha seedha yeh q nahi kehte k aisa mumkin nahi.

 

hum ne tu wohi mana jo ALLAH ne apne Piyare Nabi (saw) ko Ata kia .. tu bata tu ne apne molvi k leye kaise maan lia ?? tum ko tumhara 2 takay ka molvi aziz , hum ko ALLAH k Mahbooob Mohammed e Mustafa (saw) Aziz .. Alhumdulilah .

 

 

Kisi Deobandi Main himmet hai tu lagaye shirk ka fatwa ...

Kisi Deobandi mein Himmet hai tu kahe ye molvi Mushrik hai .... we will wait .....

 

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kis jurrat se Deobandi ne humary Aaqa e do jahan   (saw) ke uloom e ghybiya or deegar sifaat ka mazaaq uraya hai... tujhy itna bhi shaoor nahin ki kis ke bary me baat kar raha hai... Deen jab khuda ley leta hai tu aisi gustkahyan hisey main aati hain...le dekh Allah ki ata se uloom e khamsa bhi  humary aaqa e do jahan  (saw) ko hasil hueuy....tu sirf parh or jal jal ke rakh ho...ya munkir e hadees...ye ahadees to sirf ilm ma fil arhaam par hain baqi 4 uloom par dalail chahiye to wo bhi bata..  :angry:

 

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 إِنَّ ٱللَّهَ عِندَهُ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِي ٱلأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَداً وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ ٱللَّهَ عَلَيمٌ خَبِيرٌ

زعم الفراء أن هذا معنى النفي؛ أي ما يعلمه أحد إلا الله تعالى. قال أبو جعفر النحاس: وإنما صار فيه معنى النفي والإيجاب بتوقيف الرسول صلى الله عليه وسلم على ذلك؛ " لأنه صلى الله عليه وسلم قال: في قول الله عز وجل: { وَعِندَهُ مَفَاتِحُ ٱلْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ } [الأنعام: 59] «إنها هذه» " قلت: قد ذكرنا في سورة «الأنعام» حديث ابن عمر في هذا، خرجه البخاري. و " في حديث جبريل عليه السلام قال: «أخبرني عن الساعة؟ فقال رسول الله صلى الله عليه وسلم: «ما المسؤول عنها بأعلم من السائل، هن خمس لا يعلمهن إلا الله تعالى: إن الله عنده علم الساعة وينزل الغيث ويعلم ما في الأرحام وما تدري نفس ماذا تكسب غداً» قال: «صدقت» " لفظ أبي داود الطيالسيّ. وقال عبد الله بن مسعود: كل شيء أوتي نبيّكم صلى الله عليه وسلم غير خمس: { إِنَّ ٱللَّهَ عِندَهُ عِلْمُ ٱلسَّاعَةِ } ، الآية إلى آخرها. وقال ابن عباس: هذه الخمسة لا يعلمها إلا الله تعالى، ولا يعلمها ملَك مقرّب ولا نبيّ مرسل؛ فمن ادّعى أنه يعلم شيئاً من هذه فقد كفر بالقرآن؛ لأنه خالفه. ثم إن الأنبياء يعلمون كثيراً من الغيب بتعريف الله تعالى إياهم. والمراد إبطال كون الكهنة والمنجمين ومن يستسقي بالأنواء وقد يعرف بطول التجارِب أشياء من ذكورة الحمل وأنوثته إلى غير ذلك؛ حسبما تقدّم ذكره في الأنعام. وقد تختلف التجربة وتنكسر العادة ويبقى العلم لله تعالى وحده. وروي أن يهودياً كان يحسب حساب النجوم، فقال لابن عباس: إن شئت نبّأتك نجم ابنك، وأنه يموت بعد عشرة أيام، وأنت لا تموت حتى تعمى، وأنا لا يحول عليّ الحول حتى أموت. قال: فأين موتك يا يهوديّ؟ فقال: لا أدري. فقال ابن عباس: صدق الله: { وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ } فرجع ابن عباس فوجد ابنه محموماً، ومات بعد عشرة أيام. ومات اليهوديّ قبل الحول، ومات ابن عباس أعمى. قال عليّ بن الحسين راوي هذا الحديث: هذا أعجب الأحاديث. وقال مقاتل: إن هذه الآية نزلت في رجل من أهل البادية اسمه الوارث بن عمرو بن حارثة، أتى النبيّ صلى الله عليه وسلم فقال: إن امرأتي حبلى فأخبرني ماذا تلد، وبلادنا جدبة فأخبرني متى ينزل الغيث، وقد علمتُ متى وُلدت فأخبرني متى أموت، وقد علمت ما عملت اليوم فأخبرني ماذا أعمل غداً، وأخبرني متى تقوم الساعة؟ فأنزل الله تعالى هذه الآية؛ ذكره القُشَيْرِي والماوَرْدِيّ. وروى أبو المَلِيح عن أبي عَزّة الهُذلِيّ قال: قال رسول الله صلى الله عليه وسلم: " إذا أراد الله تعالى قبض روح عبد بأرض جعل له إليها حاجة فلم ينته حتى يَقْدَمَها ـ ثم قرأ رسول الله صلى الله عليه وسلم ـ { إِنَّ ٱللَّهَ عِندَهُ عِلْمُ ٱلسَّاعَةِ ـ إلى قوله ـ بِأَيِّ أَرْضٍ تَمُوتُ } "

 تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ) مصنف و مدقق

Is tafseer ko ghor se parh lo aur apne batil aqeeday ki islah karlo..nahi maante to bolo ke ye tafseer ghalat hay...aur hum in Sahaba ke qol ko nahi maante ..

Red line ghor se parho...Imam Qurtubine ne aik hadees naqal ki hay hadees jibrael..Ke jibrael 

(as) Rasool Allah  (saw) ke pass tashreef laey aur poocha ..ke Ya Rasool Allah Qayamat ki khabar deejye ke kab aaey gi..to Rasool Allah  (saw) ne jawab diya ke saail masool se ziyada jannta hay..qayamat ka ilm , barish kab hogi, maa ke pait me kia hay , kal kia kamaey ga , aur kis jagah mare ga ...ye ilm sirf Allah ke pass hay..to Jibreel  (as) ne jawab diya ke aap ne sach kaha....  

Hazrat Abdullah bin masood 

(ra) ne farmaya ke Rasool Allah  (saw) ko har cheez ata ki gai hay siwaey in 5 uloom ke ..

Hazrat Ibn Abbas 

(ra) farmatay hein ke in ye 5 uloom Allah ke siwa koi nahi jaanta..chahay wo koi muqarrab farishta ho ya koi Nabi mursal ..is ke sath Ibn Abbas ne ye bhi farmaya  JO BHI YE DAWA KARE KE  YE 5 ULOOM ALLAH KE SIWA KOI AUR BHI JAANTA HAY USNE QURAN SE KUFUR KIA AUR USKI MUKHAALFAT KI..

Mufassir Maqatil

(ra) farmate hein is ayat ka shan e nuzool kuch yun hay ke Ahle Baadia ka aik shakhs Waris bin amr bin haarsa aya aur usne ye 5 uloom Rasool Allah  (saw) se poochay to Allah ki taraf se ye ayat nazil hoi..

Allah tum logon ko samjh day aur sahih aqeeda ata karey...

Edited by Ya Allah Madad

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Salam

 

YaAllahMadad writes " Hazrat Abdullah bin masood ne farmaya ke Rasool Allah ko har cheez ata ki gai hay siwaey in 5 uloom ke ""

 

Madad saab ap se sirf aik sawal hai bilkul seedha s.aor mujhe iska to the point jawab chaheye , us k baad inshaALLAH hum 5 uloom per b hawala Jaat pesh karen ge .

 

My Sawal is k yeh jo aap ne Sahabi e Rasool ka jo Qool Naqal kia hai aap Khud isko mante hein ?? kia aap mante hein k rasool ALLAh ko in 5 cheezan k ilawa her cheez ka ilm de dia gaya ??

 

Mujhe 2 the point jawan chaheye ... tum ne khud sahabi ka qool naqal kia hai .

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This will be a brief point on the five ghaybs, inshallah in future I will write comprehensive explanation of the point with numberous Ahadith and veres to support my point of veiw.

 

Allah Tallah nay Quran meh, farmaya:

 

* Surah Al An'A,{6} Verse 59: "With Him are the keys of the unseen, the treasures that none knoweth {by their own self} but He. He knoweth {by His own self} whatever there is on the earth and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a record clear (to those who can read)."

 

* Sahih al Bukhari, Book 17, Hadith 149: "Narrated Ibn 'Umar: Allah's Apostle (p.b.u.h) said, "]"Keys of the unseen knowledge are five which nobody knows but Allah [/b]. . . nobody knows what will happen tomorrow; nobody knows what is in the womb; nobody knows what he will gain tomorrow; nobody knows at what place he will die; and nobody knows when it will rain."

 

Important Note: Allah says these fives cant be known by creation, if its proven that atleast one of them is known it will autometically will mean that all five Ghayb can be known.

 

The verse and Ahadith both reffer to a beings unability to knowing the where abouts of ghayb without Allahs bestowal. Meaning that no human, jinn, wali, Nabi, angle can know Ghayb or by their own self. To say that no one can ever find out the five ghaybs is wrong, because its proven from Quran and Ahadith that Allah granted the knowledge of five ghaybs to his various creations.

 

Al Lawh Wal Kalam, both know what has happened in past and what is going to happen in future, this includes the birth, death, the amount of rain, and how much a person is going to earn tomarrow, and what place the person is going to die, all these details about every individual as well as alot more information is in Lawh Al Mafooz. Also Allah grants the knowledge of angle of death about the place where a person will die, and when he is to die, and angle takes life accroding to how hes instructed.

 

So its clear that the verse doesnt absolutely negate a creations knowing about the five Ghayb, but it negates the point that creation can find these out by their own self, it negates Zaati knowing of these Ghayb by creation of Allah, but does not negate the Atahi knowing of these five Ghayb, meaning that it does not negate knowing of the five Ghayb when Allah grants the knowledge Himself.

 

Allah tallah states that no one knows the Keys of Ghayb, which Prophet explained as five Ghaybs, one of them is that no one can know where a individual would die, Ahle Sunnats aqeedah is that the verse of Quran negates Zaati knwoing of these Ghayb, and not Atahi knowing, lets see if Allah does indeed Grants {Atah} the knowledge of where someone is going to die to a creation of Allah or not:

 

* Sahih Muslim Book 19, Number 4394: "Narated by Anas {RA}: ... When he saw this he finished his prayer and said: By Allah in Whose control is my life, you beat him when he is telling you the truth, and you let him go when he tells you a lie. The narrator said: Then the Messenger of Allah (may peace be upon him) said: This is the place where so and so would be killed He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may peace be upon him) had indicated by placing his hand on the earth."

 

Hadith affirms that Prophet Muhammed Sallalahu alayhi was'salam indeed did knew where certain Kaffir was to die, he marked the places where they would fall and die during battle, this proves that the verse does not negate Atahi knowing of Ghayb, but only negates Zaati knowing of Ghayb. And this principle applies to all the five Ghaybs, when Allah wishes to reveal the Ghayb he does to to whom he wills.

 

Regarding the knowing of the day of judgement:

 

Surah Ar'raf {7} Verses {187}: "They ask thee about the (final) Time - when it is appointed? Say: "The knowledge thereof is with my Lord: He will reveal it, on its apointed time. Heavy are its burden through the heavens and the earth. All of a sudden will it come to you." They ask thee as if you have reseached it: Say: "The knowledge thereof is with Allah, but most men know not."

 

Allah says: "Yas'a'loonaqa qa'an'naka khaf'fiyun anha." Meaning: "They ask thee as if you have researched it." Allah Subhana Wa Tallah says in the beginning of the verse 187: "Yas'a'loonaqa a'nis'sa'a'ti ay'yana mursaha ..." Meaning: "They ask thee about the about the {Final} Time - When It is apointed?" Futher Allah asks RasoolAllah {SAW} to: "Qul in'nama ilmuha in'da rabbi, la yujalliha li'waqtiha illa Hu." Meaning: "Say: The Knowledge thereof is with my Lord, He will reveal it on its apointed time."

 

Allah Subhana Wa tallah states that the questioners asked RasoolAllah {SAW} about the Knowledge of Final Time as if RasoolAllah {SAW} as researched on this matter, and Allah commands Prophet {SAW} to negate his knowledge of the 'Final Time'. Quetioner thought that RasoolAllah {SAW} as researched and on Final Time, Allah commands RasoolAllah {SAW} to say that its knowledge is with Allah, not as you assume that it can be discovered with research. Then Allah Subhana Wa tallah commands RasoolAlah {SAW} to say that knowledge of the Final Time will be revealed on its apointed time. Take note of the fact that it will be revealed on its apointed time, and to whom it will be revealed the one who is revealing the very fact that it will be revealed on its apointed time i.e. Rasoolallah {SAW}.

 

Inshallah I will gather the evidence for the other three to prove that Allah granted the knowledge of these five ghaybs to Prophet Muhammed sallalahu alayhi was salam.

 

Conclusion: It is proven that Al Qalam and Lawh Al Mafooz both know, where a person will be born, die, what he will eat, earn how much, and when there would be rain, etc ... when the day of judgement will come, where and when a person and how a person is to die etc ... is all known to both of them because Allah granted the knowledge of these things to them by His own self, Prophet Muhammed too knew the place where so and so will die and he hihglighted the places ... this proves that the verse is stating that no one can ever know these five Ghaybs by their own self, but if Allah wished to inform of any of them they then can know, and Allah granting such knolwedge to elect as been demonstrated with evidence.

 

Wama Alayna ilal Balaghul Mubeen.

 

Muhammed Ali Razavi

Edited by RadiatingAli

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This will be a brief point on the five ghaybs, inshallah in future I will write comprehensive explanation of the point with numberous Ahadith and veres to support my point of veiw.

 

Allah Tallah nay Quran meh, farmaya:

 

* Surah Al An'A,{6} Verse 59: "With Him are the keys of the unseen, the treasures that none knoweth {by their own self} but He. He knoweth {by His own self} whatever there is on the earth and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a record clear (to those who can read)."

 

* Sahih al Bukhari, Book 17, Hadith 149: "Narrated Ibn 'Umar: Allah's Apostle (p.b.u.h) said, "Keys of the unseen knowledge are five which nobody knows but Allah . . . nobody knows what will happen tomorrow; nobody knows what is in the womb; nobody knows what he will gain tomorrow; nobody knows at what place he will die; and nobody knows when it will rain."

 

Important Note: Allah says these fives cant be known by creation, if its proven that atleast one of them is known it will autometically will mean that all five Ghayb can be known.

 

The verse and Ahadith both reffer to a beings unability to knowing the where abouts of ghayb without Allahs bestowal. Meaning that no human, jinn, wali, Nabi, angle can know Ghayb or by their own self. To say that no one can ever find out the five ghaybs is wrong, because its proven from Quran and Ahadith that Allah granted the knowledge of five ghaybs to his various creations.

 

Al Lawh Wal Kalam, both know what has happened in past and what is going to happen in future, this includes the birth, death, the amount of rain, and how much a person is going to earn tomarrow, and what place the person is going to die, all these details about every individual as well as alot more information is in Lawh Al Mafooz. Also Allah grants the knowledge of angle of death about the place where a person will die, and when he is to die, and angle takes life accroding to how hes instructed.

 

So its clear that the verse doesnt absolutely negate a creations knowing about the five Ghayb, but it negates the point that creation can find these out by their own self, it negates Zaati knowing of these Ghayb by creation of Allah, but does not negate the Atahi knowing of these five Ghayb, meaning that it does not negate knowing of the five Ghayb  when Allah grants the knowledge Himself.

 

Allah tallah states that no one knows the Keys of Ghayb, which Prophet explained as five Ghaybs, one of them is that no one can know where a individual would die, Ahle Sunnats aqeedah is that the verse of Quran negates Zaati knwoing of these Ghayb, and not Atahi knowing, lets see if Allah does indeed Grants {Atah} the knowledge of where someone is going to die to a creation of Allah or not:

 

* Sahih Muslim Book 19, Number 4394: "Narated by Anas {RA}: ... When he saw this he finished his prayer and said: By Allah in Whose control is my life, you beat him when he is telling you the truth, and you let him go when he tells you a lie. The narrator said: Then the Messenger of Allah (may peace be upon him) said: This is the place where so and so would be killed He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may peace be upon him) had indicated by placing his hand on the earth."

 

Hadith affirms that Prophet Muhammed Sallalahu alayhi was'salam indeed did knew where certain Kaffir was to die, he marked the places where they would fall and die during battle, this proves that the verse does not negate Atahi knowing of Ghayb, but only negates Zaati knowing of Ghayb. And this principle applies to all the five Ghaybs, when Allah wishes to reveal the Ghayb he does to to whom he wills.

 

Regarding the knowing of the day of judgement:

 

Surah Ar'raf {7} Verses {187}: "They ask thee about the (final) Time - when it is appointed? Say: "The knowledge thereof is with my Lord: He will reveal it, on its apointed time. Heavy are its burden through the heavens and the earth. All of a sudden will it come to you." They ask thee as if you have reseached it: Say: "The knowledge thereof is with Allah, but most men know not."

 

Allah says: "Yas'a'loonaqa qa'an'naka khaf'fiyun anha." Meaning: "They ask thee as if you have researched it." Allah Subhana Wa Tallah says in the beginning of the verse 187: "Yas'a'loonaqa a'nis'sa'a'ti ay'yana mursaha ..." Meaning: "They ask thee about the about the {Final} Time - When It is apointed?" Futher Allah asks RasoolAllah {SAW} to: "Qul in'nama ilmuha in'da rabbi, la yujalliha li'waqtiha illa Hu." Meaning: "Say: The Knowledge thereof is with my Lord, He will reveal it on its apointed time."

 

Allah Subhana Wa tallah states that the questioners asked RasoolAllah {SAW} about the Knowledge of Final Time as if RasoolAllah {SAW} as researched on this matter, and Allah commands Prophet {SAW} to negate his knowledge of the 'Final Time'. Quetioner thought that RasoolAllah {SAW} as researched and on Final Time, Allah commands RasoolAllah {SAW} to say that its knowledge is with Allah, not as you assume that it can be discovered with research. Then Allah Subhana Wa tallah commands RasoolAlah {SAW} to say that knowledge of the Final Time will be revealed on its apointed time. Take note of the fact that it will be revealed on its apointed time, and to whom it will be revealed the one who is revealing the very fact that it will be revealed on its apointed time i.e. Rasoolallah {SAW}.

 

Inshallah I will gather the evidence for the other three to prove that Allah granted the knowledge of these five ghaybs to Prophet Muhammed sallalahu alayhi was salam.

 

Conclusion: It is proven that Al Qalam and Lawh Al Mafooz both know, where a person will be born, die, what he will eat, earn how much, and when there would be rain, etc ... when the day of judgement will come, where and when a person and how a person is to die etc ... is all known to both of them because Allah granted the knowledge of these things to them by His own self, Prophet Muhammed too knew the place where so and so will die and he hihglighted the places ... this proves that the verse is stating that no one can ever know these five Ghaybs by their own self, but if Allah wished to inform of any of them they then can know, and Allah granting such knolwedge to elect as been demonstrated with evidence.

 

Wama Alayna ilal Balaghul Mubeen.

 

Muhammed Ali Razavi

Ali writes,

 

{So its clear that the verse doesnt absolutely negate a creations knowing about the five Ghayb, but it negates the point that creation can find these out by their own self, it negates Zaati knowing of these Ghayb by creation of Allah, but does not negate the Atahi knowing of these five Ghayb, meaning that it does not negate knowing of the five Ghayb when Allah grants the knowledge Himself.}

 

 

Ali sahab aap ki koi haysyat nahi hay ke aap ki kee hoi khud saakhta tafseer ko maan lia jaey..ye jo aap ne likha hay iska hawala kisi ahlesunnat ke quroon e oola ke mufassir se deejye..jaysa mein ne apna moqaf ..IMAM QURTUBI ke hawale se wazeh kia hay..

 

phir mein aap se behas shroo karoonga..zaati rai ki mere nazdeek koi haysayat nahi hay..aaj firqay bane hi is liye hein tum jaysay logon ne khud saakhta tafseer karna shroo kardi aur alag hokar beth gaey..

 

ye jo tum logon ne ZAATI aur ATAAI ka drama shroo kia hay usko AUTHENTIC mufassireen se sabit karo..ye Abdul haq dehelvi jaysay logon ka qol koi haysyat nahi rakhta ..ye log pichlay 300--400 saal ke log hein...ye bilkul isi tarah hein jaysay thanvi sahab ya ahmed raza sahab...

 

 

Tafseer Ibn Abbas   

(ra)  الفيروز آبادي (ت817 هـ)

 بحر العلوم/ السمرقندي (ت 375 هـ)

 للإمام الطبراني (ت 360 هـ)

 مجاهد بن جبر المخزومي (ت 104 هـ)

 مقاتل بن سليمان/ مقاتل بن سليمان (ت 150 هـ)

جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ)

 تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

 

aap logon ke pass kia ahle sunnat ke in mufassireen ke hawalon ka fuqdaan hay jo apni tashree karne beth gaey..

aur aap post urdu mein tehreer kai karein takay tamaam readers ko samjh aaey aur har koi is debate mein share kar sakay.. 

Edited by Ya Allah Madad

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Ali sahab aap ki koi haysyat nahi hay ke aap ki kee hoi khud saakhta tafseer ko maan lia jaey..ye jo aap ne likha hay iska hawala kisi ahlesunnat ke quroon e oola ke mufassir se deejye..jaysa mein ne apna moqaf ..IMAM QURTUBI ke hawale se wazeh kia hay..

phir mein aap se behas shroo karoonga..zaati rai ki mere nazdeek koi haysayat nahi hay..aaj firqay bane hi is liye hein tum jaysay logon ne khud saakhta tafseer karna shroo kardi aur alag hokar beth gaey..

ye jo tum logon ne ZAATI aur ATAAI ka drama shroo kia hay usko AUTHENTIC mufassireen se sabit karo..ye Abdul haq dehelvi jaysay logon ka qol koi haysyat nahi rakhta ..ye log pichlay 300--400 saal ke log hein...ye bilkul isi tarah hein jaysay thanvi sahab ya ahmed raza sahab...

Tafseer Ibn Abbas

(ra) الفيروز آبادي (ت817 هـ)

بحر العلوم/ السمرقندي (ت 375 هـ)

للإمام الطبراني (ت 360 هـ)

مجاهد بن جبر المخزومي (ت 104 هـ)

مقاتل بن سليمان/ مقاتل بن سليمان (ت 150 هـ)

جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ)

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

aap logon ke pass kia ahle sunnat ke in mufassireen ke hawalon ka fuqdaan hay jo apni tashree karne beth gaey..

aur aap post urdu mein tehreer kai karein takay tamaam readers ko samjh aaey aur har koi is debate mein share kar sakay..

 

Kissi be musalmaan ko meri likhi huwi baat say ihtiraaz nahin ho sakta, aur joh kuch meh nay guzri huwi post meh likha heh ayn Islam aur Tawheed ka biyan heh, sirf ek Kaffir aur Mushrik e azeem hee munkir ho sakta heh.

 

Aur Khadam nay Sahih Hadith say sabat keeya heh kay RasoolAllah ko maloom thah kay Mushrikeen jang meh kon kis kis jaga per gir ker maray ga, RasoolAllah nay nishaan laga deeyeh thay, abh is kay khilaf agar kohi mufassir likhta heh toh aap jaaneh aap kay qaroon e aula mufassireen, Quran,aur Hadith is baat per mutafiq hen kay Allah jab chahta heh, mafatih ul ghayb ka ilm deh, RasoolAllah ko bataya kay falan falan, falan jaga per maray gay, Allah tallah nay Quran meh farmaya heh kay qiyamat ka ilm deeya jahay ga jab us ka waqt ahay ga: "Qul in'nama ilmuha in'da rabbi, la yujalliha li'waqtiha illa Hu." Meaning: "Say: The Knowledge thereof is with my Lord, He will reveal it on its apointed time." Agar tum kehtay ho kay kis nay kahan per marna heh kissi ko maloom nahin ho sakta toh tumari takzeeb hadith kerti heh, agar tum kehtay ho kay qiyamat ka ilm kissi ko maloom nahin ho sakta toh, tumara jhoota hona Quran say sabat heh, Allah khud farmata heh mehboob kehdo kay qiyamat ka ilm muqarra waqt meh bataya jahay ga ... aur Allah tallah nay Quran meh farmaya heh:

 

* Surah 27: 235: "Wama min Ghaybatin fis'samahi wal ardi illa fi kitabim mubeen." {"Dunya jahan meh jitnay be ghayb hen, sab ka zikr Kitab e mubeen meh heh."

 

Is ayaat say sabat hota heh kay Kitab e Mubeen {Lawh Al Mafooz} ko Ilm e Mufatih Ul Ghayb bee deeya gaya heh keyun kay woh panch be Ghayb hen, aur keyun kay Al Qalam nay poocha thah Ya Allah Lawh e Mafooz per kia likhoon Allah nay farmaya joh kuch ho chuka aur joh kuch hona heh sab likh doh, aur Lawh e Mafooz meh har baat likh dee gaee, paanch ghayboon kay saath, is say Al Qalam kay pass Ilm hona be sabat hota heh.

 

Khadam nay Quran o Sunnat kee roshini meh ayaat kee wazahat ker deeh, joh aqal o ilm walay hen aur jin kee kismat meh hidayat heh woh samaj gahay hoon gay kay Tawheed kay biyaan ka munkir kitnay ilm wala heh.

 

Tumari batooh say Shirk e Akhbar aur KUffr kee booh aa rahi heh, jab taq tum Allah kay Ilm ko Zaati, aur us kee Makhlooq kay Ilm ko Atahi, yehni Allah kee Atah nah mano musalmaan nahin ho saktay, aur agar mantay ho toh phir ayaat meh joh contradiction heh Ahadith e Sahiha kay saath us ko kistera door kero gay.

 

Khadam nay joh likhna heh woh Quran o Hadith say phir lower category kay dalahil yehni maulvi showlvi ...

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Kissi be musalmaan ko meri likhi huwi baat say ihtiraaz nahin ho sakta, aur joh kuch meh nay guzri huwi post meh likha heh ayn Islam aur Tawheed ka biyan heh, sirf ek Kaffir aur Mushrik e azeem hee munkir ho sakta heh.

 

Aur Khadam nay Sahih Hadith say sabat keeya heh kay RasoolAllah ko maloom thah kay Mushrikeen jang meh kon kis kis jaga per gir ker maray ga, RasoolAllah nay nishaan laga deeyeh thay, abh is kay khilaf agar kohi mufassir likhta heh toh aap jaaneh aap kay qaroon e aula mufassireen, Quran,aur Hadith is baat per mutafiq hen kay Allah jab chahta heh, mafatih ul ghayb ka ilm deh, RasoolAllah ko bataya kay falan falan, falan jaga per maray gay, Allah tallah nay Quran meh farmaya heh kay qiyamat ka ilm deeya jahay ga jab us ka waqt ahay ga:  "Qul in'nama ilmuha in'da rabbi, la yujalliha li'waqtiha illa Hu." Meaning: "Say: The Knowledge thereof is with my Lord, He will reveal it on its apointed time." Agar tum kehtay ho kay kis nay kahan per marna heh kissi ko maloom nahin ho sakta toh tumari takzeeb hadith kerti heh, agar tum kehtay ho kay qiyamat ka ilm kissi ko maloom nahin ho sakta toh, tumara jhoota hona Quran say sabat heh, Allah khud farmata heh mehboob kehdo kay qiyamat ka ilm muqarra waqt meh bataya jahay ga ... aur Allah tallah nay Quran meh farmaya heh:

 

* Surah 27: 235: "Wama min Ghaybatin fis'samahi wal ardi illa fi kitabim mubeen." {"Dunya jahan meh jitnay be ghayb hen, sab ka zikr Kitab e mubeen meh heh."

 

Is ayaat say sabat hota heh kay Kitab e Mubeen {Lawh Al Mafooz} ko Ilm e Mufatih Ul Ghayb bee deeya gaya heh keyun kay woh panch be Ghayb hen, aur keyun kay Al Qalam nay poocha thah Ya Allah Lawh e Mafooz per kia likhoon Allah nay farmaya joh kuch ho chuka aur joh kuch hona heh sab likh doh, aur Lawh e Mafooz meh har baat likh dee gaee, paanch ghayboon kay saath, is say Al Qalam kay pass Ilm hona be sabat hota heh.

 

Khadam nay Quran o Sunnat kee roshini meh ayaat kee wazahat ker deeh, joh aqal o ilm walay hen aur jin kee kismat meh hidayat heh woh samaj gahay hoon gay kay Tawheed kay biyaan ka munkir kitnay ilm wala heh.

 

Tumari batooh say Shirk e Akhbar aur KUffr kee booh aa rahi heh, jab taq tum Allah kay Ilm ko Zaati, aur us kee Makhlooq kay Ilm ko Atahi, yehni Allah kee Atah nah mano musalmaan nahin ho saktay, aur agar mantay ho toh phir ayaat meh joh contradiction heh Ahadith e Sahiha kay saath us ko kistera door kero gay.

 

Khadam nay joh likhna heh woh Quran o Hadith say phir lower category kay dalahil yehni maulvi showlvi ...

 

Ali says...

 

{Quran,aur Hadith is baat per mutafiq hen kay Allah jab chahta heh, mafatih ul ghayb ka ilm deh, RasoolAllah ko bataya kay falan falan, falan jaga per maray gay,}

 

Exactly u r write..mera bhi yahi moqaf hay ke Allah jab chahata hay jisko chahata hay mafatihul ghaib day deta hay..iski misaal yun samjho..ke kisi buzurg ne kisi aurat ko yeh kaha ke jao tumhara beta paida hoga aur naik bakhat hoga..to iska matlab ye hay ke us buzurg ko Allah ne us waqt ye ghaib alhaam kar diya to usne wo baat us aurat ko bata di..uske baad us buzurg ke pass aurto ki line lag gai ke batao ke mere pait mein kia hay...to bhai wo buzrg kehte hein ke wo aik waqti baat thi us waqt Allah ne mujh par wo baat khol di thi (KASHAF) aur mein ne us aurat ko bata diya..iska matlab ye thori hay un buzurg ko har waqt hi ye pata hota hay ke aurto ke pait mein kia hay..

 

bilkul yahi misaal Anbiya (as) ke ilm ki hay..Allah unke opar bhi waqtan fa waqtan mafatihul ghaib kholte rehte hein..jo wo logonko bayan kar dete hein..unho (saw) ne jin kufaar ki nishaan dahi ki thi ke falan yahan mare ga falan yahan mare ga ..wo Allah ne waqti tor par unpar KASHAF kar diya..iska matlab ye thori hay har koi Rasool Allah  (saw) se poocne beth jaey ke bataiey ke mein kahan maroonga..

 

to meray bhai qurani ayaat mein aur jo ahadees aap ne code ki hein inmein koi tazaad nahi hay..dono sahi hein..

 

surah kahaf ka nuzool aapko pata hi hoga ke 15 roz tak wahi nahi i..aur kufaar ka taan o tashee bardaasht kia ..kion nahi bata diya ..jo swalaat poochay gaey thay ..kion wahi ka intizaar kar rahay thay..is tarah ki beshumar misaal mojood hay..magar kia karen aap logonko ka aap ko apne akabireen ka difa ziyada aziz hay ..jo wo keh kar chalay gaein hein..

 

 

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Khadam kee post 17, post 15 kee mazeed wazahat thee. Aur mujjay maloom nahin kay post 15 tummeh samaj keyn nah aahi, magar kuffr toota khuda khuda ker kay, kam say kam tumari aqal meh ek baat toh peri nah.

 

Tum nay pehli post meh, Zaati Atahi per ihtiraaz keeya magar alhamdulillah point samaj aa gaya kay Allah ka Ilm e Ghayb Zaati heh yehni Allah Ghayb janta heh us ko kissi nay bataya nahin, Allah kissi ka mohtaaj nahin, woh jaanta heh sab kuch beghear kissi aur kee Atah kay, aur Allah kee Makhlooq Allah kee mohtaaj heh, Allah agar apni makhlooq ko nah deh toh woh nahn jaan sakti, Ambiyah o Awliyah e Kamileen, agar kohi Ghayb janeh toh un ko Allah tallah nay deeya, woh Allah kay mohtaaj hen, begher Allah kee Atah kay, begher Allah kee ijazat kay, kohi kuch be nahin jaan sakta, Ghayb ho ya ilm e Zahir. Yeh ayn Tawheed, heh jissay Allah ka shukar heh kay aap nay qabool ker leeya.

 

Reh gaya kay RasoolAllah ko kitna ilm heh, Qull say muraad kia heh, ya Baaz, agar Baaz heh toh is "Baaz" kee had kia heh, aur is kay dalahil kia hen aur Ahle Sunnat ka aqeedah kia heh, agar aap cha'hen toh khadam aap kay saath discuss ker sakta heh, dalahil Quran o Hadith say hoon gay aur phir baqi maulvi logoon kay dalahil, tarteeb war.

 

Yaqeen ker lenh aap ko Ahle Sunnat Wal Jammat kay Aqeedah e 'Qull Ghayb e RasoolAllah' ka pata nahin, aur nah technical aspect pata hen aap kee sirf misunderstanding hen joh agar aap ko batahee jahen toh yaqeen say keh sakta hoon kay aap ko is per be ihtiraaz nahin hoga. Ek zamana esa bee thah jis meh khadam Imam e Ahle Sunnat Sayyidi Ala Hazrat ko un'ni ilfaaz say yaad kerta thah jis say aaj kal kay Wahabi Deobandi kertay hen. Magar tehqeeq kee toh joh mujjay ghalat fehmiyan theen woh door huween, aur khadam Sunni ho gaya.

 

Misaal kay tor per aap nay likha kay 16 din RasolAllah kay pass wahi nahin aahi aap nay intizaar keeya, kay wahi ahay gee toh jaawab doon ga, toh hamara bee yahee Aqeedah heh kay un ko nahin maloom thah 16 din kay baad jab Allah kay khabr deeh toh aap ko maloom huwa. Magar aap sochtay hoon gay kay yeh Qull Ghayb RasoolAllah ka aqeedah rakhtay hen toh phir esay kesay tazaad biyaani ker rahay hen ek taraf kehtay hen kay RasoolAllah ko qull ilm e ghayb ka ilm thah, dosri taraf yeh be kehtay hen kay jee nahin un ko 16 din taq ilm nahin thah jab bataya gaya toh Ilm huwa ... bazahir ikhtilaaf heh, magar chand haqaiq joh aap ko maloom nahn aur Ahle Sunnat ka aqeedah e qull ghayb aap ko maloom nahin details maloom nahin is leyeh aap yeh soch rahay hen, jab aap ko maloom huween toh aap ihtiraaz nahin ker saken gay.

 

Agar aap khaloos e niyat aur haq kay hasal kay leyeh baat cheet kerna chahtay hen toh khadam aap ko apna email adress deh ga, aap mesnegr meh aad ker leejeeyeh ga, ham private meh tafseelan guftgooh ker saktay hen.

 

Muhammed Ali Razavi

Edited by RadiatingAli

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Dosri baat aap nay uqabireen e Ahle Sunnat ko pera hee nahin, aap nay sirf un kay mukhalifeen say suna, joh unoon nay uqabireen e ahle sunnat say mansoob keeya aap us'see ko hamara aqeedah samaj ker behas ker rahay hen, nah Wahabi aur Deobandi maulviyoon nay khud pera, khud bee kitab ka title perh kay: "Qull Ilm e Ghayb e RAsoolAllah", Shirk! Shirk! Kuffr! Biddat! shoroon keeya aur dosroon ko bee itna brain wash kee kay unoon nay be nah pera ... nateeja kay andoon nay dosroon ko be anda keeya, aur bila waja ikhtilaaf kee bunyaad dali.

 

Hamara Uqabir kee kitabeh aap nay peri nahin, aur meh nay alhamdulillah Deobandi'at Wahabi'at aur Barelwi'at Shi'at ko ult pult ker kay rakha ker haq ko samja jana heh, aur meh yaqeen say keh sakta hoon kay aap nay sirf ghairoon kee sun kay Ahle Sunnat kee mukhalfat kee heh, Ahle Sunnat ko perh kay samaj kay nahin. khadam nay bee pehlay ghairoon kee sun kay Ahle Sunnat kee mukhalfat kee, phir ek din Allah kay piyaray Nabi ka farmaan yaad aya 73 firqeh 72 jahanumi, 1 janati, mujjay kesay maloom kay meh kon say firqeh meh hoon 72 meh say ya 1 janati, sirf dil meh yeh baat bethi kay meh nay beghair janchay ek group kay mowaqif ko haq maan leeya joh us ka X-Sect kay khilaaf apnaya huwa heh, kia pata woh X-Sect he Janati ho, is fikr nay haq kee talash kee raah meh nikaal deeya, girta gaseet'ta, dorta, chalta' 11 saal kee taweel muddat kay baad, ek firqeh ko dosray kay leyeh chora, phir us ko chora, phir us ko chora, Shia, say Deobandi, phir Wahabi, Semi-Anti-Hadith, aur phir socha kay Barelwi reh gahay hen yeh say say pagal firka heh, nah agay ka pata nah peechay ga kabroon ko sajday, yeh woh, falan deeng, matlab joh kuch Wahabi Deobandiat say mila thah wohi soch thee ... magar phir be Allah ka naam leh ker, Allah kay farmaan, Iqra bismi Rabbi kallazi khalaq, pero apnay Rab kay naam kay saath, wali ayaat per amal keeya, Allah kee kushi raza kay leyeh Barelwiyoon kee kitabeh uthaheen, aur phir joh mera ihtirzat Hadhir Nadhir, Ilm e Ghayb, Noor Bashr, weghera per thay gradually sab kay jawabat millay, aur khadam phir Barelwi hee ho gaya, ... 11 sala tehqeeq meh teen cheezoon ko saath leh kr chala, Quran O Hadith aur apni aqal, feham, kissi baray, chotay, Aalim, Zaalim, Mufti, Peer, Sufi, Allama, Mujtahid, Imam, Muhaddith, Hafiz, ka in 11 saal meh bilqul kohi lihaaz nahin keeya, agar Wahabiat meh thah joh jis baat ko meh nay Barelwiyat meh ka kufffr samja aur agar wohi meh nay Deobandiat meh pahi toh ussay kuffr mana aur alal ilaan kuffr bataya, kissi ka kohi lihaaz nahin kissi kay martbay ka kohi lihaaz nahin, agar meh nay kissi ek point ko kuffr samaja toh phir woh point kissi meh be paya, deobandiyoon ka mualvi huwa ho ya Wahabi ya Barelwi ya kohi aur, us ko Kaffir hee bataya. Nateeja kia, kissi kay martbay nay, kissi kee roohaniat nay, kissi kay ilm nay, kissi kee respect meray meh rakawat nah ban saki. Aaj kal kohi haq kee talash meh nikalta heh toh Maulvi kee teen gaz dari ko dekh ker khiyaal kerta heh kay aalim heh, kissi kee meethi meethi batoon ko sun ker un ka saath ho jata heh, kissi kay ilm ka qahil honay kee waja say us kay khilaaf nahin hona chahta balkay apni aqal ko past kerta heh aur us kay feham ko motbar jaan ker taqled ker leta heh ... kissi kee respect itni kerta heh kay respect haq baat kehnay say rokti heh kay esa kaha toh gustakhi ho jahay gee hazrat kee. Magar khadam nay kissi ka kohi lihaaz nahin keeya, Quran aur Hadith aur us kay baad meri aqal mera feham, khadam meh Taqleed aur Uqabir ko fallow kernay ya un kee kushi kee khawahish nahin, khadam sirf jannati firqeh say hona chahta heh,

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