RadiatingAli

@AbyZaid, Sharam ker, is ko perh, aur jawab deh: * Kia Ismail Dehalvi {khabees Kaffir} baqaul Wahabiyat kay aqeedah e Wasilah kee bina per Mushrik heh ya Nahin? Agar jawab nahin deh sakta toh likh: "Meh Abu Zaid ilmi yateem hoon, Tawheed aur Shirk kee definition ka baqi Wahabiyoon kee tera mujjay bee pata nahin heh aur gherat, insaaf, sharm o haya, jurrat, imaan, aur haq pasandi, kee asal muj meh be nahin aur nah mujjay jinoon nay peda keeya aur nah meray meri AhleHadisiyat meh heh, is leyeh meh mazrat khawa hoon aur Ismail Dehalvi ko Mushrik nahin likhta." Agar yeh tum likh doh toh meh apnay Sunni baeeyoon say appeal keroon ga kay woh tummeh mazeed besat nahin keren gay, aur tumari qat'ti huwi dumb per namak aur mirch, nahin chirken gay, meri gaurantee heh. Muhammed Ali Razavi

@AbuZaid Lambi Lambi nah choro, meh nay sawaal yeh poocha thah: * Kia Ismail Dehalvi {khabees Kaffir} baqaul Wahabiyat kay aqeedah e Wasilah kee bina per Mushrik heh ya Nahin? Khata sirf mujtahid kee maaf heh, warna Hindu ko be khata huwi Islam ko samajnay meh, Yahoodi be apni Khata kee bunyaad per musalmaan nah huwa ... Shia say be khata huwi aur woh Sahabah gaali deh rahay hen ... istera toh har kohi khata kee waja say gumrah heh ... likh Ismail Dehalvi Kaffir heh Mushrik heh ... HIndu thah, abh excuses nah bana.

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,

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

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 ...

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

Meray sawaal ka jawab denh: ^ Kia Ismail Dehalvi {khabees Kaffir} baqaul Wahabiyat kay aqeedah e Wasilah kee bina per Mushrik heh ya Nahin? Khalil kee ho mahirbani, mar gaee abh Wahabiyoon kee naani, Ismail Dehalvi sabat huwa Mushrik, khatam huwa Wahabi ka paani, Jawab nah yeh denh gay abh, begherati heh in kee reet purani, Ihtimam per punchi yeh Waseeleh kee lambi Kahani Muhammed Ali Razavi

Abu Zaid@ Ismail Dehalvi kee kitaab ka refference, pesh e khidmat heh, kia hokam heh is per, Mushrik thah Kaffir thah, note kero us nay Waseelah ko baja, darust likha heh:

Ya Allah, Wahabiat Meh Ek Gherat Mand Ko Peda Ker Deh, Joh Razavi Kay Saath Munazirah Keray, Ya Allah, Tooh Kissi Ek Meh Hee Thori See Gherat Peda Ker Deh, Taqay Jhootay Besat Hoon, Aur Jis Zillat, Ka Munafiqeen Ka Tooh Nay Wada Farmaya Heh Woh In Najdiyoon KO MIllay. Ameen, Suma'ameen!! Sab Sunni bolo Aameen!! Muhammed Ali Razavi

Jee meh nay socha thah kay kohi challenge qabool keray ga, kohi ek halali hoga joh mera challenge qabool keray ga phir jab us nay yeh mutalba keeya doraan e munazirah: "Imam Abu Hanifah say Tawassul sahih, mutawatir sanad say sabat kero." toh phir meh us ko jawab doon ga aur la'jawab bee keroon ga. Wesay Razavi say toh Wahabiat kay maulviyoon ka wudu toot'h jata heh, yeh toh chotay chotay chunny munnay murghi kay bachoon kee tera bachay hen Razavi kay challenge ko qabool kesay kertay. Abh meh jawab likhta hoon kohi ahay aur jawab deh. Wahabiat kee jahalat, abh agar Imam e Azam Abu Hanifah nay Tawheed per kohi kitaab nahin likhi, toh is ka matlab yeh nahin kay woh Tawheed ko mantay nahin thay, Khatam e Nabuwat per kitaab nahin likhi toh is ka matlab yeh nahin kay woh mantay nahin thay, aur nah hee RAsooolAllah kay Shahid honay per kitab likhi to is ka matlab yeh nahin kay woh mantay nahin thay ... Aur nah hee is ka yeh matlab heh kay kitabeh likhi nahin aur sahih sanad kay saath un ka RasoolAllah ko aakhiri Nabi man;na sabat nahin heh to is ka matlab yeh heh kay woh RAsoolallah ko akhiri nabi nahin mantay thay. Agar kohi kehta heh kay falan ka esa aqeedah sabat keren toh tab hee sabat hoga kay woh esa aqeedah rakhta heh toh woh bilqul jahil heh, keyun kay meh challenge deh ker keh sakta hoon kay Hazrat Um ul Momineen Salamah ka aqeedah e Tawheed kohi Wahabi sabat ker deh, agar kohi daleel nah millay toh kia aap yeh kahen gay kay un ka aqeedah e Tawheed nahin thah? Jahil Wahabiyoon ko maloom hona chahyeh kay Um e Salamah ka aqeedah e Tawheed sabat nah be ho toh kohi un kay muwahid honay ka munkir nahin ho sakta, aur Imam Abu Hanifah Rahimullah Alayhi Tallah nay agar kohi kitab Tawassul per nahin likhi ya unoon nay zeroori nah samji toh is ka matlab yeh nahin kay woh munkir thay. Yeh Musalam asool heh aur kohi be ba shahoor aadmi inqaar nahin keray ga kay agar kissi fard ka kissi aqeedeh per silence sabat ho yehni nah us kee taheed sabat ho toh matlab yeh nahin leeya jahay ga kay us ka aqeedah nahin thah. Balkay sakoot ko nah tardeed meh aur nah hee Taheed meh leeya ja sakta heh. Abh agar Imam Abu Hanifah nay kuch tawassul per nahin likha toh is ka matlab yeh nahin kay woh mantay nahin thay, aur yeh assumption bee nahn lee jaa sakti kay woh mantay thay, jab black board per kuch likha hee nahin, toh perh ker batahen kia, Imam Abu Hanifah kee nah tardeed aur nah taheed black board kay blank honay per daleel heh. Dosri asooli baat Fiqha meh ham Imam e Aazam Abu Hanifah Rahimullah kay Muqallid hen aqahid meh nahin, ham ko Allah kay ek honay, wahda'hu la shareek honay, be misl o misaal honay meh Imam Abu Hanifah kee rehnumahi kee zeroorat nahin, keyun kay in masail per Quran wazia heh aur Imam e Azam Mujtahid thay, aur joh un ka Ijtihad Quran o Sunnat say sabat huwa, yeh hamara Fiqh heh. Aqahid meh Taqleed nahin kee jaati, keyun kay yeh ho hee nahin sakta kay ek Aalim Quran har ek Aqeedeh per kuch likha, Quran o Hadith meh itnay aqahid kay points hen kay maulvi likhtay likhtay mar saktay hen magar aqahid ka tafseel complete nahin ho sakti. Dosri baat jin points per Imam Abu Hanifah nay Ijtihaad keeya, aur apnay Ijtihaad ko Quran o Sunnat say sabat keeya ham us ko tasleem kertay hen, Imam kay Ijtihad joh Fiqhi masail aur joh Fiqhi masail per nahin thay sab ko mantay hen, magar jis jis issue per un kee rehnumahi hasal heh ham kertay hen, aur jin per un ka sakoot heh ham directly Quran o Hadith say rajooh kertay hen, un ka kissi aqeedeh per sakoot ka matlab yeh nahin kay ham Quran o Ahadith kay un aqahid kay munkir ho jahen joh Imam e Azam kay Ijtihad say sabat nahin hen. Abh agar meh kissi Karachi jana heh aur meh us kee rehnumahi kay wastay us ko rasta batlahoon aur meh us ko Islamabad say Lahore ka rasta naqshay per dekhahoon, aur woh naqshay ko saath leh ker meray dekha hay huway rastay per chal peray, aur jab woh Lahore puncha toh is ka kia matlab hoga kay woh dobara naqshay say rajooh nahin ker sakta, jee nahin ker sakta heh meh nay ussay rasta Islamabad say Lahore taq bataya, joh meh nay nahin bataya abh woh ya khud naqsha khol ker baaqi rasta dekh sakta heh ya kissi aur say maloom ker sakta heh. Is'see tera jahan taq Imam e Azam Abu Hanifah Rahimullah Alayhi Tallah nay Siraat e Mustaqeem, seeday rastay ko Quran o Hadith say dekhaya ham chalay, jahan taq un kee guidance Quran o Hadith say milti heh ham chaltay hen abh Siraat e Mustaqeem ko jahan taq bataya Quran o Hadith say ham chaltay rahay us rastay per gamazaan rahay, joh nihsandaee kee Sirat e Mustaqeem kee Quran o Hadith say ham us per chaltay rahay, aur jahan per unoon nay kuch nah bataya, ham nay Quran o Hadith kholay aur Siraat e Mustaqeem per bartay chalay gahay, Imam e Azam Abu Hanifah Rahimullah Alayhi Tallah nay Sirat e Mustaqeem ka rasta bataya ham chaltay rahay, jab un ka bataya huwa rastay kee hadood say agay punchay toh ham nay Quran O Hadith ko samnay rakh ker khud tehqeeq shoroon ker deeh, jab taq Imam Abu Hanifah ba'hasiyat e ustad guide kertay rahay Quran o Hadith per, ham nay un kee guidance ko qabool keeya un kay shagird banay, un kay muqallid banay, jab ustaad nay kissi maslay per kuch nah bataya ham nay khud Quran o Hadith per tehqeeq ker leeh. Alhasal yeh heh kay Imam e Azam Abu Hanifah Rahimullah Alayhi Tallah nay agar Tawassul per kuch likha nahin toh is ka matlab yeh nahin kay ham Sirat e Mustaqeem per chalna band ker denh, balkay unoon nay thoray say Sirat e Mustaqeem kee nishandaee kee thee, ham ba'asaani say us Siraat e Mustaqeem per chalay, agay Imam nay kuch nahin bataya Quran o Hadith say toh ham nay khud tehqeeq shoroon ker deeh. Aur alhamdulillah khadam nay Quran o Hadith say Tawasul ko sabat keeya heh, joh la jawab raha, aur inshallah Najdi'at kay leyeh ta qiyamat taq la jawab rahay ga. Muhammed Ali Razavi

Is ka jawab Deobandi sub-forum meh deeya gaya heh, Zaagh e Maroofan Kav'weh ko farsi meh kehtay hen aur lafz Zaagh generally parindoon kay leyeh istimaal hota heh jin meh thori see mushabat ho. Aap tafseel say thread say rajooh keren aap ko jawab mil jahay ga: http://www.islamimehfil.info/index.php?/topic/2094-kawwa-khana-kaisa/\ Ghor say peren is ko, aap ko jawab mil jahay ga, doh baar peren phir be samaj nah ahay toh rabta keren, masla samja denh gay. Ali

* Surah Al Maidah {5} Verse 35: "O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper." Allah states in the Quran, seek Waseelah, i.e. means, ways, to approach to Allah, gain nearness to Allah, there are many Waseelah in Shariah indicated in Quran and Sunnah, and one form of Waseelah which Allah instructs the beleivers to seek is of Prophets {SAW}: * Surah Nisa {4} Verse 64: "We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to 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." Allah subhana wa tallah states that we have sent the Prophet, the Messenger to be obeyed by his fallowers as well as the Mushrikeen in accordance to what Allah wills, and when the sinners, munafiqeen were unjust to them selves, i.e. wronged, sinned, and had earned Allahs wrath, they should have come to Prophet {SAW} and asked Allahs forgiveness, note Allah says come in the presence of the Prophet and then seek Allahs forgiveness Allah doesnt say stay at home, but says come in the presence of Prophet and then seek forgiveness from Allah, and when the messenger had asked forigveness for the sinners then they would have found Allah forgiving mercifull, indicating that Allah preffers the Waseelah, Allah wishes that sinners those who have wronged themselves should make dua in the presence of Prophet this it self is form of Waseelah because nearness to Prophet, those who desire to be in presence of Prophet {SAW} Allah is pleased with them ... and dua in his presence is more worthy of acceptance, and secondly ask the Prophet to seek forgiveness on the behalf of sinner. This proves the Waseelah of Prophet Muhammed {SAW} while he was on this world, and is proof that his Waseelah can be made, and the sinners in this world can belong to any era as long as they are siners they can make his Waseelah. In case someone thinks that RasoolAllah sallalahu alayhi was'salam is not with them so how can they ask him to seek forgiveness for them on their behalf, they are reminded that Allah states in Quran: * Surah Al Ahzaab {33} Verse 6: "The Prophet is closer to the Believers than their own selves, and his wives are their mothers ..." * Surah Al Hujjarat {49} Verse 7: "And know that among you is Allah's Messenger; were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune. But Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion; such indeed are those who walk in righteousness." * Surah At Tawbah {9} Verse 94: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did." Allah says the Prophet Muhammed Sallalahu alayhi was'salam is closer to the beleivers then their own selves, and in another verse Allah says, that Allah is closer to the beleiver then his jegular vain, Allah is close to the beleivers so is RasoolAllah. Allah states that Messenger of Allah is among us, and in another verse Allah says that Allah and RasoolAllah will observe the deeds of Munafiqeen, and Quran is for every era hence RAsoolAllah observes the deeds of Munafiqeen of every era till the day of judgement. * Sahih Al Bukhari, Book 36, Number 472: "Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle saying, "Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you from this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah's sake only).' So, one of them said, 'O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet added, "The second man said, 'O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah's slave! Don't mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.' So, that rock shifted completely and they got out walking." These three pious beleivers made Waseelah of the pious deeds, they invoked Allah beseached him implored him and asked Him to releive them from their suffering through the Waseelah of their pious deeds, they didnt say O Allah you are, Ghafoor Ur Rahim, O Allah you are Rabbul Alameen, the knower of Allah, etc ... they didnt invoke with the beautiful asma was sifaat, but they invoked Allah with their pious deeds, and Allah loved their pious deeds, and Allah removed their suffering. If a Sunni says o Allah I invoke you, O Allah I make Waseelah of Messneger Muhammed sallalahu alayhi was'salam, and O Allah if you love him and my this beseaching you, then o Allah answer my prayer. It cant be Shirk, because in both cases, the Waseelah are Ghair-ullah, in the Hadith the Waseelah are pious deeds, and in the Sunnis dua the Waseelah is Messenger of Allah sallalahu alayhi was'salam, and if it was Shirk in one case it would have to be Shirk in both cases. And note Allah in the previously quoted verse states: "wabtaghu alayhis wasilata" seek Wasilah to Allah. * Surah Al Baqarah {2} Verse 89: "And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for VICTORY against those without Faith,- when there comes to them that which they (should) have recognized, they refuse to believe in it, but the curse of Allah is on those without Faith." Jews use to make dua to Allah prior to the birth of Prophet {SAW} to Allah by using Prophet {SAW} as Waseelah, they asked O Allah grant us victory with the Waseelah {through} the Prophet Muhammed {SAW}: Tafsir Ibn Kathir: "(although aforetime they had invoked Allah (for coming of Muhammad ) in order to gain victory over those who disbelieved) meaning, before this Messenger came to them, they used to ask Allah to aid them by his arrival, against their polytheistic enemies in war. They used to say to the polytheists, "A Prophet shall be sent just before the end of this world and we, along with him, shall exterminate you, just as the nations of `Ad and Iram were exterminated.'' Also, Muhammad bin Ishaq narrated that Ibn `Abbas said, "The Jews used to invoke Allah (for the coming of Muhammad ) in order to gain victory over the Aws and Khazraj, before the Prophet was sent. When Allah sent him to the Arabs, they rejected him and denied what they used to say about him. Hence, Mu`adh bin Jabal and Bishr bin Al-Bara' bin Ma`rur, from Bani Salamah, said to them, `O Jews! Fear Allah and embrace Islam. You used to invoke Allah for the coming of Muhammad when we were still disbelievers and you used to tell us that he would come and describe him to us,' Salam bin Mushkim from Bani An-Nadir replied, `He did not bring anything that we recognize. He is not the Prophet we told you about.' Allah then revealed this Ayah about their statement," * Tafsir Al Jalalayn: "When there came to them a Book from God, confirming what was with them, in the Torah, that is the Qur’ān — and they formerly, before it came, prayed for victory, for assistance, over the disbelievers, saying: ‘God, give us assistance against them through the Prophet that shall be sent at the end of time’; but when there came to them what they recognised, as the truth, that is, the mission of the Prophet, they disbelieved in it, out of envy and for fear of losing leadership (the response to the first lammā particle is indicated by the response to the second one); and the curse of God is on the disbelievers." * Tafsir Ibn Abbas: "(And when there cometh unto them a Scripture from Allah, confirming that in their possession) which accords with that which is in their possession (though before that) before Muhammad (pbuh) (they were asking for a signal triumph) through Muhammad and the Qur'an (over those who disbelieved) of their enemies: the tribes of Asad, Ghatafan, Muzaynah, and Juhaynah (and when there cometh unto them that which they knew) of his traits and description in their Book (they disbelieved therein) they denied it was him. (The curse of Allah) His wrath and torment (is on disbelievers) the Jews." Yahoodi RasoolAllah kee Milaad say pehlay hee Allah say dua keeya kertay thay kay Ya Allah ham ko Nabi Muhammed {SAW} kay waseeleh say Mushrikeen e Arab per fatah ata farma, Allah farmata heh kay unoon nay pehchaan ker be bughz meh inqaar ker deeya. Note keren Allah tallah nay un kee joh Waseeleh say dua mangi gaee thee, un kay is amal ko Shirk, Kuffr, ilhad, kuch nahin farmatay, agar Shirk hota Allah kee nazr meh toh Allah farmata kay Shirk keeya kertay thay. Note keren kay Hadith ka asool heh, agar RasoolAllah kay samnay ya sun'nay meh kohi amal esa aya ho joh ghair sharaee thah toh RasolAllah us ko zeroor roktay ya islah farmatay, aur agar un kay samnay kuch amal huwa ho aur unoon nay sakoot farmaya ho toh phir yeh matlab hoga kay yeh amal ilfaaz weghera darust thay ghair islami nahin thay. Allah tallah kee zaat ko ziyada haq punchta heh kay woh achay buray kee tameez logoon ko batahen apni kitab meh Allah kee khamoshi daleel heh kay RasoolAllah ka Waseelah bana'na jaiz aur hukam e illahi heh. Han dua Allah tallah say mangni chayeh, magar Allah kay muqaribeen, ibadat, Isma o Sifaat e bari talah, aur Saliheen, Ambiyah ka aur amaal e saliha Waseelah jaiz heh, yehni yoon dua farmana: "Ya Allah apnay piyaray Nabi kay waseeleh say meray gunnahoon ko maaf farma." Agar is tera dua mangi jahay to jaiz heh. Summary, RasoolAllah is closer to the beleivers then their own selves, Prophet is among i.e. Hadhir in Madinah but Naadhir on his Ummah, and he is watching with Allah the deeds and actions of munafiqeen, hence to say: "O Messenger of Allah seek pardon for me from Allah, has you are sent as Rehmatal Lil Alameen, O beloved Prophet sallalahu alayhi was'salam beseech Allah on behalf. O Allah forigve my sins for the sake of Messenger of Allah, for he is your beloved Prophet, for no deed, no person is more beloved to you then your Prophet Muhammed, O Allah I implore you to forgive my sins because I love the Messneger whom you love, O Allah fogive my sins because I am Ummati of ur beloved Prophet." is perfectly okay. Allah instructs what the zalimeen should do, that they should go to Messenger of Allah to make him Waseelah to Allah by asking him to make dua for them, and Yahood made dua to Allah with the Waseelah of Messenger of Allah sallalahu alayhi was'salam, and Sahih Bukhari hadith states that certain pious individuals made dua by making their pious deeds as Waseelah, and Sunnis pious deed is that he doesnt make his own deeds as Waseelah but he makes Waseelah of Messneger of Allah. Those who call Waseelah Shirk, have no understanding of deen of Islam they are ingorant and are heretics at best, and apostates, murtids at worst. And Wahabiyah my challenge to you is nominate one chamcha, and bring him here to debate this subject out once for all. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi

* Surah Al Maidah {5} Verse 35: "O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper." Allah states in the Quran, seek Waseelah, i.e. means, ways, to approach to Allah, gain nearness to Allah, there are many Waseelah in Shariah indicated in Quran and Sunnah, and one form of Waseelah which Allah instructs the beleivers to seek is of Prophets {SAW}: * Surah Nisa {4} Verse 64: "We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to 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." Allah subhana wa tallah states that we have sent the Prophet, the Messenger to be obeyed by his fallowers as well as the Mushrikeen in accordance to what Allah wills, and when the sinners, munafiqeen were unjust to them selves, i.e. wronged, sinned, and had earned Allahs wrath, they should have come to Prophet {SAW} and asked Allahs forgiveness, note Allah says come in the presence of the Prophet and then seek Allahs forgiveness Allah doesnt say stay at home, but says come in the presence of Prophet and then seek forgiveness from Allah, and when the messenger had asked forigveness for the sinners then they would have found Allah forgiving mercifull, indicating that Allah preffers the Waseelah, Allah wishes that sinners those who have wronged themselves should make dua in the presence of Prophet this it self is form of Waseelah because nearness to Prophet, those who desire to be in presence of Prophet {SAW} Allah is pleased with them ... and dua in his presence is more worthy of acceptance, and secondly ask the Prophet to seek forgiveness on the behalf of sinner. This proves the Waseelah of Prophet Muhammed {SAW} while he was on this world, and is proof that his Waseelah can be made, and the sinners in this world can belong to any era as long as they are siners they can make his Waseelah. In case someone thinks that RasoolAllah sallalahu alayhi was'salam is not with them so how can they ask him to seek forgiveness for them on their behalf, they are reminded that Allah states in Quran: * Surah Al Ahzaab {33} Verse 6: "The Prophet is closer to the Believers than their own selves, and his wives are their mothers ..." * Surah Al Hujjarat {49} Verse 7: "And know that among you is Allah's Messenger; were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune. But Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion; such indeed are those who walk in righteousness." * Surah At Tawbah {9} Verse 94: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did." Allah says the Prophet Muhammed Sallalahu alayhi was'salam is closer to the beleivers then their own selves, and in another verse Allah says, that Allah is closer to the beleiver then his jegular vain, Allah is close to the beleivers so is RasoolAllah. Allah states that Messenger of Allah is among us, and in another verse Allah says that Allah and RasoolAllah will observe the deeds of Munafiqeen, and Quran is for every era hence RAsoolAllah observes the deeds of Munafiqeen of every era till the day of judgement. * Sahih Al Bukhari, Book 36, Number 472: "Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle saying, "Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you from this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah's sake only).' So, one of them said, 'O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet added, "The second man said, 'O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah's slave! Don't mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.' So, that rock shifted completely and they got out walking." These three pious beleivers made Waseelah of the pious deeds, they invoked Allah beseached him implored him and asked Him to releive them from their suffering through the Waseelah of their pious deeds, they didnt say O Allah you are, Ghafoor Ur Rahim, O Allah you are Rabbul Alameen, the knower of Allah, etc ... they didnt invoke with the beautiful asma was sifaat, but they invoked Allah with their pious deeds, and Allah loved their pious deeds, and Allah removed their suffering. If a Sunni says o Allah I invoke you, O Allah I make Waseelah of Messneger Muhammed sallalahu alayhi was'salam, and O Allah if you love him and my this beseaching you, then o Allah answer my prayer. It cant be Shirk, because in both cases, the Waseelah are Ghair-ullah, in the Hadith the Waseelah are pious deeds, and in the Sunnis dua the Waseelah is Messenger of Allah sallalahu alayhi was'salam, and if it was Shirk in one case it would have to be Shirk in both cases. And note Allah in the previously quoted verse states: "wabtaghu alayhis wasilata" seek Wasilah to Allah. * Surah Al Baqarah {2} Verse 89: "And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for VICTORY against those without Faith,- when there comes to them that which they (should) have recognized, they refuse to believe in it, but the curse of Allah is on those without Faith." Jews use to make dua to Allah prior to the birth of Prophet {SAW} to Allah by using Prophet {SAW} as Waseelah, they asked O Allah grant us victory with the Waseelah {through} the Prophet Muhammed {SAW}: Tafsir Ibn Kathir: "(although aforetime they had invoked Allah (for coming of Muhammad ) in order to gain victory over those who disbelieved) meaning, before this Messenger came to them, they used to ask Allah to aid them by his arrival, against their polytheistic enemies in war. They used to say to the polytheists, "A Prophet shall be sent just before the end of this world and we, along with him, shall exterminate you, just as the nations of `Ad and Iram were exterminated.'' Also, Muhammad bin Ishaq narrated that Ibn `Abbas said, "The Jews used to invoke Allah (for the coming of Muhammad ) in order to gain victory over the Aws and Khazraj, before the Prophet was sent. When Allah sent him to the Arabs, they rejected him and denied what they used to say about him. Hence, Mu`adh bin Jabal and Bishr bin Al-Bara' bin Ma`rur, from Bani Salamah, said to them, `O Jews! Fear Allah and embrace Islam. You used to invoke Allah for the coming of Muhammad when we were still disbelievers and you used to tell us that he would come and describe him to us,' Salam bin Mushkim from Bani An-Nadir replied, `He did not bring anything that we recognize. He is not the Prophet we told you about.' Allah then revealed this Ayah about their statement," * Tafsir Al Jalalayn: "When there came to them a Book from God, confirming what was with them, in the Torah, that is the Qur’ān — and they formerly, before it came, prayed for victory, for assistance, over the disbelievers, saying: ‘God, give us assistance against them through the Prophet that shall be sent at the end of time’; but when there came to them what they recognised, as the truth, that is, the mission of the Prophet, they disbelieved in it, out of envy and for fear of losing leadership (the response to the first lammā particle is indicated by the response to the second one); and the curse of God is on the disbelievers." * Tafsir Ibn Abbas: "(And when there cometh unto them a Scripture from Allah, confirming that in their possession) which accords with that which is in their possession (though before that) before Muhammad (pbuh) (they were asking for a signal triumph) through Muhammad and the Qur'an (over those who disbelieved) of their enemies: the tribes of Asad, Ghatafan, Muzaynah, and Juhaynah (and when there cometh unto them that which they knew) of his traits and description in their Book (they disbelieved therein) they denied it was him. (The curse of Allah) His wrath and torment (is on disbelievers) the Jews." Yahoodi RasoolAllah kee Milaad say pehlay hee Allah say dua keeya kertay thay kay Ya Allah ham ko Nabi Muhammed {SAW} kay waseeleh say Mushrikeen e Arab per fatah ata farma, Allah farmata heh kay unoon nay pehchaan ker be bughz meh inqaar ker deeya. Note keren Allah tallah nay un kee joh Waseeleh say dua mangi gaee thee, un kay is amal ko Shirk, Kuffr, ilhad, kuch nahin farmatay, agar Shirk hota Allah kee nazr meh toh Allah farmata kay Shirk keeya kertay thay. Note keren kay Hadith ka asool heh, agar RasoolAllah kay samnay ya sun'nay meh kohi amal esa aya ho joh ghair sharaee thah toh RasolAllah us ko zeroor roktay ya islah farmatay, aur agar un kay samnay kuch amal huwa ho aur unoon nay sakoot farmaya ho toh phir yeh matlab hoga kay yeh amal ilfaaz weghera darust thay ghair islami nahin thay. Allah tallah kee zaat ko ziyada haq punchta heh kay woh achay buray kee tameez logoon ko batahen apni kitab meh Allah kee khamoshi daleel heh kay RasoolAllah ka Waseelah bana'na jaiz aur hukam e illahi heh. Han dua Allah tallah say mangni chayeh, magar Allah kay muqaribeen, ibadat, Isma o Sifaat e bari talah, aur Saliheen, Ambiyah ka aur amaal e saliha Waseelah jaiz heh, yehni yoon dua farmana: "Ya Allah apnay piyaray Nabi kay waseeleh say meray gunnahoon ko maaf farma." Agar is tera dua mangi jahay to jaiz heh. Summary, RasoolAllah is closer to the beleivers then their own selves, Prophet is among i.e. Hadhir in Madinah but Naadhir on his Ummah, and he is watching with Allah the deeds and actions of munafiqeen, hence to say: "O Messenger of Allah seek pardon for me from Allah, has you are sent as Rehmatal Lil Alameen, O beloved Prophet sallalahu alayhi was'salam beseech Allah on behalf. O Allah forigve my sins for the sake of Messenger of Allah, for he is your beloved Prophet, for no deed, no person is more beloved to you then your Prophet Muhammed, O Allah I implore you to forgive my sins because I love the Messneger whom you love, O Allah fogive my sins because I am Ummati of ur beloved Prophet." is perfectly okay. Allah instructs what the zalimeen should do, that they should go to Messenger of Allah to make him Waseelah to Allah by asking him to make dua for them, and Yahood made dua to Allah with the Waseelah of Messenger of Allah sallalahu alayhi was'salam, and Sahih Bukhari hadith states that certain pious individuals made dua by making their pious deeds as Waseelah, and Sunnis pious deed is that he doesnt make his own deeds as Waseelah but he makes Waseelah of Messneger of Allah. Those who call Waseelah Shirk, have no understanding of deen of Islam they are ingorant and are heretics at best, and apostates, murtids at worst. And Wahabiyah my challenge to you is nominate one chamcha, and bring him here to debate this subject out once for all. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi

In'na lillahi wa inna ilyhi raaji'yoon Allah tallah un kay darjaat buland keray, Sybarite baee aur un kee family ko sabr kee tofeeq deh, ameen

* Surah Al Maidah {5} Verse 35: "O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper." Allah states in the Quran, seek Waseelah, i.e. means, ways, to approach to Allah, gain nearness to Allah, there are many Waseelah in Shariah indicated in Quran and Sunnah, and one form of Waseelah which Allah instructs the beleivers to seek is of Prophets {SAW}: * Surah Nisa {4} Verse 64: "We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to 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." Allah subhana wa tallah states that we have sent the Prophet, the Messenger to be obeyed by his fallowers as well as the Mushrikeen in accordance to what Allah wills, and when the sinners, munafiqeen were unjust to them selves, i.e. wronged, sinned, and had earned Allahs wrath, they should have come to Prophet {SAW} and asked Allahs forgiveness, note Allah says come in the presence of the Prophet and then seek Allahs forgiveness Allah doesnt say stay at home, but says come in the presence of Prophet and then seek forgiveness from Allah, and when the messenger had asked forigveness for the sinners then they would have found Allah forgiving mercifull, indicating that Allah preffers the Waseelah, Allah wishes that sinners those who have wronged themselves should make dua in the presence of Prophet this it self is form of Waseelah because nearness to Prophet, those who desire to be in presence of Prophet {SAW} Allah is pleased with them ... and dua in his presence is more worthy of acceptance, and secondly ask the Prophet to seek forgiveness on the behalf of sinner. This proves the Waseelah of Prophet Muhammed {SAW} while he was on this world, and is proof that his Waseelah can be made, and the sinners in this world can belong to any era as long as they are siners they can make his Waseelah. In case someone thinks that RasoolAllah sallalahu alayhi was'salam is not with them so how can they ask him to seek forgiveness for them on their behalf, they are reminded that Allah states in Quran: * Surah Al Ahzaab {33} Verse 6: "The Prophet is closer to the Believers than their own selves, and his wives are their mothers ..." * Surah Al Hujjarat {49} Verse 7: "]"And know that among you is Allah's Messenger;[/b] were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune. But Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion; such indeed are those who walk in righteousness." * Surah At Tawbah {9} Verse 94: ”They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did." Allah says the Prophet Muhammed Sallalahu alayhi was'salam is closer to the beleivers then their own selves, and in another verse Allah says, that Allah is closer to the beleiver then his jegular vain, Allah is close to the beleivers so is RasoolAllah. Allah states that Messenger of Allah is among us, and in another verse Allah says that Allah and RasoolAllah will observe the deeds of Munafiqeen, and Quran is for every era hence RAsoolAllah observes the deeds of Munafiqeen of every era till the day of judgement. * Sahih Al Bukhari, Book 36, Number 472: "Narrated 'Abdullah bin 'Umar: I heard Allah's Apostle saying, "Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), Nothing could save you from this rock but to invoke Allah by giving referenda to the righteous deed which you have done (for Allah's sake only).' So, one of them said, 'O Allah! I had old parents and I never provided my family (wife, children etc.) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet added, "The second man said, 'O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire, she said: It is illegal for you to outrage my chastity except by legitimate marriage. So, I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all the people to me, and also I left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep and slaves you see, are yours. He said: O Allah's slave! Don't mock at me. I said: I am not mocking at you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.' So, that rock shifted completely and they got out walking." These three pious beleivers made Waseelah of the pious deeds, they invoked Allah beseached him implored him and asked Him to releive them from their suffering through the Waseelah of their pious deeds, they didnt say O Allah you are, Ghafoor Ur Rahim, O Allah you are Rabbul Alameen, the knower of Allah, etc ... they didnt invoke with the beautiful asma was sifaat, but they invoked Allah with their pious deeds, and Allah loved their pious deeds, and Allah removed their suffering. If a Sunni says o Allah I invoke you, O Allah I make Waseelah of Messneger Muhammed sallalahu alayhi was'salam, and O Allah if you love him and my this beseaching you, then o Allah answer my prayer. It cant be Shirk, because in both cases, the Waseelah are Ghair-ullah, in the Hadith the Waseelah are pious deeds, and in the Sunnis dua the Waseelah is Messenger of Allah sallalahu alayhi was'salam, and if it was Shirk in one case it would have to be Shirk in both cases. And note Allah in the previously quoted verse states: "wabtaghu alayhis wasilata" seek Wasilah to Allah. * Surah Al Baqarah {2} Verse 89: "And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for VICTORY against those without Faith,- when there comes to them that which they (should) have recognized, they refuse to believe in it, but the curse of Allah is on those without Faith." Jews use to make dua to Allah prior to the birth of Prophet {SAW} to Allah by using Prophet {SAW} as Waseelah, they asked O Allah grant us victory with the Waseelah {through} the Prophet Muhammed {SAW}: Tafsir Ibn Kathir: "(although aforetime they had invoked Allah (for coming of Muhammad ) in order to gain victory over those who disbelieved) meaning, before this Messenger came to them, they used to ask Allah to aid them by his arrival, against their polytheistic enemies in war. They used to say to the polytheists, "A Prophet shall be sent just before the end of this world and we, along with him, shall exterminate you, just as the nations of `Ad and Iram were exterminated.'' Also, Muhammad bin Ishaq narrated that Ibn `Abbas said, "The Jews used to invoke Allah (for the coming of Muhammad ) in order to gain victory over the Aws and Khazraj, before the Prophet was sent. When Allah sent him to the Arabs, they rejected him and denied what they used to say about him. Hence, Mu`adh bin Jabal and Bishr bin Al-Bara' bin Ma`rur, from Bani Salamah, said to them, `O Jews! Fear Allah and embrace Islam. You used to invoke Allah for the coming of Muhammad when we were still disbelievers and you used to tell us that he would come and describe him to us,' Salam bin Mushkim from Bani An-Nadir replied, `He did not bring anything that we recognize. He is not the Prophet we told you about.' Allah then revealed this Ayah about their statement," * Tafsir Al Jalalayn: "When there came to them a Book from God, confirming what was with them, in the Torah, that is the Qur’ān — and they formerly, before it came, prayed for victory, for assistance, over the disbelievers, saying: ‘God, give us assistance against them through the Prophet that shall be sent at the end of time’; but when there came to them what they recognised, as the truth, that is, the mission of the Prophet, they disbelieved in it, out of envy and for fear of losing leadership (the response to the first lammā particle is indicated by the response to the second one); and the curse of God is on the disbelievers." * Tafsir Ibn Abbas: "(And when there cometh unto them a Scripture from Allah, confirming that in their possession) which accords with that which is in their possession (though before that) before Muhammad (pbuh) (they were asking for a signal triumph) through Muhammad and the Qur'an (over those who disbelieved) of their enemies: the tribes of Asad, Ghatafan, Muzaynah, and Juhaynah (and when there cometh unto them that which they knew) of his traits and description in their Book (they disbelieved therein) they denied it was him. (The curse of Allah) His wrath and torment (is on disbelievers) the Jews." Yahoodi RasoolAllah kee Milaad say pehlay hee Allah say dua keeya kertay thay kay Ya Allah ham ko Nabi Muhammed {SAW} kay waseeleh say Mushrikeen e Arab per fatah ata farma, Allah farmata heh kay unoon nay pehchaan ker be bughz meh inqaar ker deeya. Note keren Allah tallah nay un kee joh Waseeleh say dua mangi gaee thee, un kay is amal ko Shirk, Kuffr, ilhad, kuch nahin farmatay, agar Shirk hota Allah kee nazr meh toh Allah farmata kay Shirk keeya kertay thay. Note keren kay Hadith ka asool heh, agar RasoolAllah kay samnay ya sun'nay meh kohi amal esa aya ho joh ghair sharaee thah toh RasolAllah us ko zeroor roktay ya islah farmatay, aur agar un kay samnay kuch amal huwa ho aur unoon nay sakoot farmaya ho toh phir yeh matlab hoga kay yeh amal ilfaaz weghera darust thay ghair islami nahin thay. Allah tallah kee zaat ko ziyada haq punchta heh kay woh achay buray kee tameez logoon ko batahen apni kitab meh Allah kee khamoshi daleel heh kay RasoolAllah ka Waseelah bana'na jaiz aur hukam e illahi heh. Han dua Allah tallah say mangni chayeh, magar Allah kay muqaribeen, ibadat, Isma o Sifaat e bari talah, aur Saliheen, Ambiyah ka aur amaal e saliha Waseelah jaiz heh, yehni yoon dua farmana: "Ya Allah apnay piyaray Nabi kay waseeleh say meray gunnahoon ko maaf farma." Agar is tera dua mangi jahay to jaiz heh. Summary, RasoolAllah is closer to the beleivers then their own selves, Prophet is among i.e. Hadhir in Madinah but Naadhir on his Ummah, and he is watching with Allah the deeds and actions of munafiqeen, hence to say: "O Messenger of Allah seek pardon for me from Allah, has you are sent as Rehmatal Lil Alameen, O beloved Prophet sallalahu alayhi was'salam beseech Allah on behalf. O Allah forigve my sins for the sake of Messenger of Allah, for he is your beloved Prophet, for no deed, no person is more beloved to you then your Prophet Muhammed, O Allah I implore you to forgive my sins because I love the Messneger whom you love, O Allah fogive my sins because I am Ummati of ur beloved Prophet." is perfectly okay. Allah instructs what the zalimeen should do, that they should go to Messenger of Allah to make him Waseelah to Allah by asking him to make dua for them, and Yahood made dua to Allah with the Waseelah of Messenger of Allah sallalahu alayhi was'salam, and Sahih Bukhari hadith states that certain pious individuals made dua by making their pious deeds as Waseelah, and Sunnis pious deed is that he doesnt make his own deeds as Waseelah but he makes Waseelah of Messneger of Allah. Those who call Waseelah Shirk, have no understanding of deen of Islam they are ingorant and are heretics at best, and apostates, murtids at worst. And Wahabiyah my challenge to you is nominate one chamcha, and bring him here to debate this subject out once for all. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razavi