RadiatingAli

Jee chemistry tab hogi jab chemicals ka saboot hoga, pehlay aap yeh sabit keren kay chemicals istimaal huween theen yeh aap logoon kee jahalat heh, Ambiyah kay jism decompose nahin hotay Hadith e Sahiha say sabit heh aap kia yeh kahen gay kay yeh faraad heh Nabi kay jism ko chemicals laga ker perserve keeya jata heh ... Allah tallah kee zaat qadir heh chemicals kee zeroorat nahin jistera woh begher baap kay ulaad peda ker sakta heh isee tra woh begher chemicals kay body ko perserve ker sakta heh. Baqi jab tum maray toh ham tumary jism ko chemicals laga ker qabar meh dalen gay, yaqeen kero tumari hadiyan been teen maheenoon kay baad nahn milen gee kabr meh say ... jesay tumaray kartoot hen un ko dekh ker tumaray saath balahi kee kohi tawaqoh nahin heh.

There are many types of crow, if you look at this site: http://en.wikipedia.org/wiki/Crow And there are many species of Magpie: http://en.wikipedia.org/wiki/Magpie magar donoon ek nasal nahin hen, Magpie aur Crow are two different species, which have no connection with each other. Gangohi didnt know what غراب العَقْعَق was and he made the crow halal. Its not his fault the stupid man didnt know Arabic good enough, his lack of knowledge of Arabic lead him to commit this blunder, he should have repented and made tawbah for his mistake rahter the idiot chose to be stubborn and make a haram into halal. Allah says in the Quran that Jews took their priests as lords against Allah, Prophet explained it means the jews accepted it when their priests made something haram into halal and they obeyed them and accepted the haram has halal. The Deobandiya are guilty of Shirk Al Akhbar they have accepted a haram as Halal thus making mr Gangohi an equale a rival to Allah. This is Shirk al Akhbar and apostacy from Islam.

JazakAllah baee, mashallah, aap nay woh kaam ker deeya jis kay kernay kee meh aaj tiyaari ker raha thah chaar kismoon kay Zaagh kee tasweeren aur un kay urdu aur english names pesh kernay laga thah, Persian aur ARabic dictionary meh check keeya thah aur ek IRANI say poocha thah us nay bataya kay bot say parindoon ko Zogh {Zagh} bola jata heh us ko kaha thah kay dictionary la ker deh takay is jhootay Deobandi ka moonh band keeya jahay aur Gangohi joh jahil aur haram ko halal kernay wala thah us ko zaleel keeya jahay, Allah tallah qabool farmahay.

Saeed, baee gumrah honay walay bot type kay logh hotay hen: * Ek jahalat kee bina per gumrah hota heh, * Dosra naqis ilm kee waja say gumra hota heh * Tesra gumrahi ko jantay huway gumrah per bazind hota heh. Yeh Shahid Nazeeer sahib kay do ears kay darmiyaan kee apartment khaali heh, is meh damagh nahin rehta. Aur Ilmi midaan meh bilqul kora kaghaz sabat huwa heh, is leyeh meh nay Nasikh Mansookh kay mutaliq likha, jin ko samajna thah woh samaj gahay ... is ko kuch samaj nahin anay wali, yeh shakhs bilqul anparh aur asool e deen say na waqif heh. Mujjay is keei ilmi oqaat per ek lateefa yaad aa gaya, doh villages ek dosra say compete krtaay thay, village-A meh england say ek anparh jis ko english be nahin aati thee apnay village meh holiday per gaya, aur ittifaaq say village-B meh be un'ni dinoon ek English literature meh PHD ker kay apnay gahoon aya. Jab Village-A kay logoon nay dekha kay Village-B ka baboo toh englishdaan heh toh unoon nay apnay village-B kay baboo ko kaha kay tum Village-B kay baboo say muqabila kero, us ko shakast doh hamari izat ka sawal heh, woh tiyaar ho gaya, jab donoon villages kay Baboo midaan meh punchay toh donoon sides nay fesla keeya kay Engrezi meh muqabila hoga, Village-A kay anparh, baboo ko bata laga kay abh mar jahoon ga besati hogi mujjay toh English be nahin aati wesay hee apnarh logoon kay samnay izzat banahi huwi thee chand lafz bol ker, abh toh bot besati hogi, us nay laakh shor macha, sar meh dard heh, bet'h mehd ard heh muqabla nahin ho sakta, magar kissi nay us kee nah suneeh, jab bahanay baazi kaam nah aahi toh us nay majburan qabool keeya, phir kia thah, dholkiyoon nay dhol baja shoroon ker deeya aur villagers uchal uchal ker naachnay lagay, Village-A ka apnarh baboo jis ko english bee nahin aati thee us nay midaan meh jata hee sawaal ker deeya: "one, two, three, four, five, six, seven, eight, nine, ten." aur pernay kay baad PHD Englishdaan kay samnay seena taan ker, moonh ko filmi hero kee tera bana ker khara ho gaya ... Village-B kay babu nay maskeen sa moon bana ker poocha: "What you mean by, one, two, three, four, five, six, seven, eight, nine, ten?" Village-A waloon nay dekha kay Village-B kay baboo ka moonh maskinoon kee tera ban gaya heh toh ... un'noon nay us kay maskeen aur aajizana andaaz ko dekh ker yeh samjay kay hamaray baboo nay esa point mara heh jis ka jawab Village-B ka PHD wala baboo nahin deh sakka, phir kia thah ... ala'lalala .... aur dhol ko bajana shoroon ho gahay aur apnay baboo ko uthaya aur dhol bajatay huway apnay gahoon ka rukh keeya, bichara PHD wala logoon ka moon taqta raha yeh huwa kia heh ... Tumara bee yahi hisaab heh aah ker ek chawal maar jatay ho, aur Wahabi, dhol baja rahay hotay hen, mar deeya chora nahin, kamar tor deeh, tang tor deeh ... halan kay jawab ka talluq kissi point say nahin hota [] Yeh sirf village a ka baboo heh aur jahiloon kee jahalat kee bina per apni jahalat ko sahih samaj raha heh, .. Is kay sath time waste nah keren, sirf us poday ko pani denh jis kay phal dena heh joh suka heh us ko chor denh. Meh nay doh teen posts likheen akhar meh samaj gaya kay is kay aqal aur ilm kee baat nahin ... abh ek bachay jis ko alif bey pay nah pata ho us ko phd aur Allama Iqbaal kee Shairi pesh kero aur perwaho toh kia nateeja hoga aap samajtay hen ,,, yeh be abhi nursery say farigh huwa heh is ko ilm nahin jis subject per yeh baat ker raha heh.

Babi aur Bahi donoon Kaffir hen ... yeh firqa wirqa nahin hen bilqul ISLAM SAY KHARIJ HEN QADIYANIYOON SAY BARAY KAFFIR HEN.

Iam*****@ Hamaray muhallay meh ek esa kutta heh joh sirf sabzi khata heh, aap khahen ussay aap kay mazhib meh halal heh. Jab woh Kav'wa heh, chahay halal khahay ya sirf haram ya donoon mila ker aur salt peper mirch masala daal ker khahay tab be haram heh, kav'wa fitrat kee bina per haram heh, jistera saamp kee fitrat dasna heh aur Wahabi kee RasoolAllah kee shaan meh gustakhi is'see tera kav'way kee fitrat, nature, hee haram per heh, agar kohi kav'wa sirf sabziyan khata heh aur woh bee taazi taazi toh tab bee halal nahin tab bee haram heh, har janwar parinday ko aur insaan ko Allah nay ek fitrat per peda keeya heh, jistera har bachay kee fitrat yeh heh kay woh peda hotay huway musalmaan hota heh aur us kay maan baap us ko apna mazhib detay hen, is'see tera har jaanwar parindeh kee bee Allah nay ek fitrat banahi heh, kabi kabar woh parinda apni fitrat kay khilaaf be kaam kerta heh magar tab be haram nahin, jistera murghi halal heh magar dana dunka kee kami per keeray maqoray kha leti hen ... is say woh haram nahin ho jaateen balkay halal hee rehti heh keyun kay fitrat meh woh halal heh, istera es'see be gahay, cows, hen jin ko meh nay bhook meh murda cows ko chaba chaba ker khatay dekha heh, magar is say woh cow haram nahin huwi halal heh, keyun kay Allah nay us kee fitrat ko halal banaya heh. Aur aap kee biryaaniyoon kee zeenat, aap kay kav'wa-roast, aap kay tables per baray shoq say pesh keeya jata heh aur har Deobandi kav'wa khata be hoga jab halal heh toh sharmana kia, wesay nah hee khatay magar abh toh Ahle Sunnat kee mukhalfat meh nashta aur kav'way ka shorba bee peetay hoon gay, yeh joh kav'wa heh is kee fitrat banahi hee Allah nay es'se heh kay haram heh, jistera kutta abh agar sabzi khahay toh Deobandi us ka roast aur biryaniyan bana ker nahin khahay ga, balkay is ko khilaaf e fitrat tehra ker haram hee manay ga. Is'see tera aap ka lazeez aap kay tables kee zeenat aap kay taste buds ko fullswing motion meh lanay walay kav'wa be haram heh keyun kay us kee fitrat Allah nay haram banahi heh. Is leyeh agar kav';wa agar khata heh toh tab bee haram hee heh ... Meray muhallay meh ek kutta heh joh sabziyan khata heh aur shikaar be nahin krta ... aap us kuttay ko nosh farmahen gay. Janwar ka shikar nah kernay say muraad yeh nahin kay woh shikaar khud nahin kerta toh halal heh, balkay baat fitrat kee heh kay kia us kee fitrat meh shikaar kerna heh ya nahin, agar us kee fitrat heh meh shikaar kee sift heh toh haram heh, abh cha'hay meray muhallay wala kutta shikaar nahin kerta keyun kay malik ussay boiled sabziyan khelata heh toh tab bee haram heh keyun kay fitrat meh shikaar kerna heh chahay woh shikar keray ya nah is say us ka halal sabit nahin hota. Tum kia jano fiqh kia hota heh ... meray shonay monay chunnay monnay bachay jao rasta napo yeh ilmi bateh aap kee samaj aur aqal meh nahin gusnay wali is leyeh aap kohi alif bay tay kee patti kee kitab doond lenh aur ussay yaad keren, Fiqh aap jesay chawani kay jesoon kay leyeh nahin.

pehlay puri tehqeeq pero kia likha heh, chaar scan page deeyeh hen, pehlay us ko pero phir socho. Rashid Ahmed Gangohi ko itni tehqeeq kahan jitni hamaray Ulamah ko heh ... us ko yeh pata nahin thah kay Zaagh e Maroofan kia heh aur jin ko chaar kav'way sabit keyeh hen haqiqat meh woh kavwa nahin balkay keyun kay thori say mushabat heh un ko kavway say aur keyun kay naam nah honay kee waja say charoon ko Zaagh kehtay hen aur farq kay leyeh tareeki lafz aad ker detay hen, zaagh e maroofan woh kavwa heh joh asli kav'wa heh ... baqi teen kav'way nahin hen.

Woh munazira ... abhi taq mojood heh ghaliban yeh debate 10 question wali thee meh bee mojood thah aur yahee suna thah meh nay bee kay Talib Ur Rehmaan nay khud ko sabika Shia bataya thah, aur in ka Sadiq Kohati joh sabika Deobandi thah aur Wahabi huwa ... us nay jab phir Wahabiat ko chora toh Talib Rehman ko Shia bataya youtube kee video meh, aur baad meh phir Wahabi ho gaya.

Jee nahin abhi mujjay is ko jawab likhna heh ... joh time thah woh agay peechay kee discusion meh lag gaya inshallah monday ko jawab likhoon ga.

JOh meh nay sawaal poocha thah us ka jawab doh, Quran kay baray meh ulti seedi bateh kero aur us ko toilet meh sunnay ko jaiz likho, aur dosri baat ko jo pahlay kaha ghalat samjoh keyun ihtiraam kis ka ziyada kerna chahyeh Quran ka ya tummeh apni maan ka. Aksar esa hota heh kay jab kohi doob raha hota heh toh tinkay ko pakr ker sahara leta heh. Abh jab tooh subject per la jawab ho gaya toh phir abh jhoot bol ker ilzaam laga raha heh kay Fiquha e Ahnaaf kay nazdeeq, yeh ghaleez harkateh kerna jurm nahin is per tum meray saath seperate thread per one to one debate ker lu meh sabit keroon ga kay tum jhootay ho Homosexuality ko early Fuqaha e Ahnaaf nay Zina nahin tehraya thah magar phir be is kay murtaqib ko sazza ka hokam deeya thah, sirf qaazi per chora thah kay kon see sazza dee jahay. Aur later Fuqaha e Ahnaaf nay mot'h ka hokam jaari keeya is leyeh homosexuality kee sazza mot'h be heh aur lashes be ho sakti heh imprisoment be ho sakti heh. Baqi sab jhoot heh joh sirf deeni ghairat say aari shaks he hee bol sakta heh, beastility kay baray meh early aur later fuqaha ka hokam heh kay janwar ko be mara jahay aur esa amal krnay walay ko be mara jahay, later ulamah nay is kee sakhti meh kami kee aur janwar ko marnay aur agar mard dobara esa keray toh phir mot'h kee sazza deeh jahay. Yeh Sharab peeena aap kay mazhib meh jahiz hoga, joh sharab khanay peenay kee cheese say banahi jahay mutlaqan haram heh fuqahat e ahnaaf kay nazdeeq sirf synthetic sharab joh petrolium say banahi jaati heh aur hair gels ya mouth wash meh istimaal hoti heh us ka istimaal jaiz heh. Maan behan say moon kala kerna aap ka kaam hee ho sakta heh aur aap kay mazhib meh Talib ur Rehmaan nay ya joh shaks us kay saath betha thah us nay fatwah deeya heh kay agar nikkah kay beghera zina say larki peda ho toh zaani us zina say joh larki peda huwi heh us say nikkah ker sakta heh yehni zaani apni beti say nikkah ker sakta heh.. meh nay pahlay joh sawaal poocha thah us ka jwab doh munafiqeen kee tera begharati per keyun toolay ho

"Zagh e Maroofan" Zaagh ka mana heh kav'va, maroofan ka mana heh maroof, mashoor, toh sawaal kernay walay nay poocha thah kay hamaray ilaqay meh mashoor kism ka kav'va kasrat say paya jata heh kia us ko khana jaiz heh aur sawab hoga ... Kaw'weh kee chaar kismeh shahid hoon magar sawaal pochnay walay nay maroof kav'way kay baray meh fatwah leeya heh na kay jis ka zikr tum ker rahay ho. India Pakistan Aghanistan Iraan weghera meh Mashoor kav'way ke kism yeh heh: * http://en.wikipedia.org/wiki/House_Crow Zagh e Maroof yahi sahib hen link meh yahee maroof kav'wa heh abh aap chalakiyan nah keren toh behtr hee hoga.

Aap daleel pesh keren nah kay esa kerna jaiz heh? Wesay ek sawaal heh, zehn meh aya toh socha pooch loon, umeed heh bura nahn manaho gay. Agar aap bathroom me naha rahy ho to kya us waqt jin kay aap izzat kartay ho kia un kay baray meh socho gay? Aap kia samajtay hen kay yeh be'adabi, begherati hogi ya nahin? Wesay mujjay toh pata heh aap kay leyeh esa kerna bilqul bura nahin hoga balkay aap toh esa kertay bee hoon gay aur barelwi ko jhoota sabit kernay kay leyeh demonstrate kernay kay leyeh bee tiyaar ho jahen ga, aap say bilqul yahee tawaqoh heh. Quran kee mazallah sirf Wahabi mazhib meh yeh hee maqam heh kay toilet me suna jahay.

Awal, Imam kay qaul say muraad yeh nahin kay Imam apni taraf say ek kahani bana ker biyaan keray ga, balkay fatwah muraad heh, aur joh kuch woh biyaan keray ga Quran ko Hadith kee roshini meh biyaan keray ga. Yehni qaul kee bunyaad Quran Hadith kee daleel heh, abh Imam kee daleel kay khilaaf agar kohi daleel hogi toh phir kia kerna chahyeh jis ko meh nay pehlay biyaan keeya heh. Aap ko ibarat samaj nahin aa rahi, pehlay yeh samaj lenh kay Imam ka qaul mangarat kahani nahin hogi, balkay us fatway, qaul kee bunyaad Quran Hadith kee daleel hogi, aur Imam Karkhi nay farmaya heh joh ayaat, Hadith imam kee daleel kay khilaaf hogi us ko mansookh, ya tarjeeh, ya muwafiq keeya jahay ga. Mansookh is leyeh keyun kay ek aam Mufti ko bee pata heh kon see ayaat Quran meh Mansookh hen, Imam {yehni Mujtahid} ko kesay nah pata hoga kay kon see ayaat Nasikh heh aur kon see Mansookh, is leyeh agar Imam kay qaul/fatway kay khilaaf kohi daleel hogi toh yahi murad hogi kay Imam nay is ayaat ko Mansookh samja, Tarjeeh deeh, ya Muwafiqiat nikaali. Abh agar Imam, Mujtahid ka qaul ek wazia ayaat kay khilaaf jata heh toh is kee do wajoohat ho sakti hen: * Imam ko ayaat/hadith ka ilm nahin thah, * Ayaat/hadith ka ilm thah, ayaat/hadith ko mansookh jana, aur Nasikh per hokam jaari keeya. Abh agar ek Imam ek fatwah deta heh aur woh kissi Hadith/ayaat, kay khilaaf heh toh phir, autometically assume yahee hoga kay ya ayaat Mansookh ho gaee, ya Hadith mansookh ho gaya. Misaal kay tor per, kohi Imam, Sahabi, Tabi fatwah deta heh kay sharab haram heh us ka peena haram heh, Aur agar koh Wahabii is kay khilaaf yeh daleel pesh keray aur kahay kay Imam ka fatwah ghalaat heh keyun kay is ayaat meh sharab ko haram nahn bataya gaya, balkay sirf nashay kee halat meh namaz say door rehnay ka hokam heh: AN-NISA 43 "O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, ..." Toh ham Imam kay fatway kee mukhalfat nahin keren gay balkay is ayaat ko mansookh maneh gay ya esi taweel keren gay joh Imam qaul kay khilaaf nah ho keyun kay Imam, Mufassir, apni qiyaas arahi say biyaan nahin keray ga balkay us kay fatway kee be kohi daleel hogi, beghar daleel kay woh kohi be opinion qahim nahin keray ga. aur Ulil Amr kee atahat ka hokam heh: Surah Nisa {4} 59: "O ye who believe! Obey Allah, and obey the Messenger, and those Ulil Amr {charged with authority} among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination." Ham ko Allah tallah nay Ulil Amr kee atahat ka hokam deeya heh ham un kee atahat keren gay, aur un kay fatway, kee joh daleel heh us kee justjooh keren gay talash keren gay, aur agar un kay fatway kee daleel nahin toh phir ek Ulil Amr ko chor ker dosray jis kee daleel strong heh us kee atahat keren gay, is case meh sharab kay haram honay kee daleel yeh heh, yeh Surah Nisa kee ayaat 43 ko mansookh kerti heh: * Surah Al Maidah {5} 90: "O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shaitan's work; shun it therefore that you may be successful." Agar Ulil Amr Allah aur RasoolAllah kay deen kee ittibah nah kertay toh phir Allah tallah kabi be Ulil Amr kee atahat ka hokam nah detay sirf Allah aur RasoolAllah kee atahat taq hokam mehdood rehta. Agay ayaat meh Allah nay farmaya heh kay agar Ulil Amr meh ikhtilaaf ho toh phir woh Allah aur RasoolAllah kee taraf rajooh keren. Aur yeh fact heh kay IImam Muhammed nay Imam Abu Hanfiah kay shagird thay, unoon nay bot say masail per imam Abu Hanifah say ikhtilaaf keeya, magar keyun kay asool Imam Abu Hanfiah kay thay toh Imam Muhammed kay ikhtilafat be Hanafi fiqh tehrahay. Agar tujjay ilm e Asool e deen hotai toh meray points ko kab kay samaj chukay hotay aur mujjay yeh bachoon kee tera nah samjana perta. Aur mujjay pata heh kay tumari samaj meh phir be nahin aahay gee. Keyun kay Imam ka qaul apni taraf say nahin hota, balkay us kee daleel hoti heh Quran o Hadith say jesi be ho, daleel zeroor hoti heh, is leyeh agar Imam kay qawl/fatway kay khilaaf kohi es'si ayaat hadith ho joh us say ikhtilaaf kerti ho toh matlab yahee hoga kay jis ayaat/hadith ko Imam nay apnay fatway kee daleel banaya heh un donoon meh bazahir tazaad heh is leyeh donoon kee taweel kerni peray gee. Misaal kay tor per: Surah 6 Verse 50: "Say: "I tell you not that with me are the treasures of Allah, nor do I know what is ghayb,[/b] nor do I tell you I am an angel. I but follow what is revealed to me." Say: "can the blind be held equal to the seeing?" Will ye then consider not?" Is ayaat meh Ghayb kay saath deghir kee nafi ka hokam heh, abh agar kissi kay pass yeh ayaat punchti heh, aur woh is kee bunyaad per ilm e Ghayb e RAsoolAllah kee nafi kerta heh, aur ilm e Ghayb e RasoolAllah ka munkir hota heh toh phir is ayaat kay mutabiq Kaffir sabit huwa: Surah 72 Verse 26: "He (alone) knows the Unseen, nor does He make any one acquainted with His Ghayb. 27. "Except an apostle whom He has chosen: and then He makes a band of watchers march before him and behind him," Abh us kay pass choices kia hen: * Ek ayaat ko mansookh manay * donoon meh say kissi ek ko be mansookh nah manay {aqahid wali ayaat mansookh nahin ho sakti sirf fiqhi issues wali hoti heh}, aur ek ayaat ko dosri per tarjeeh deh * Jis ko Tarjeeh deeh, us kee khilaaf joh ayaat heh us kee es'see taweel keray jis say contradiction door ho {Quran meh contradictions nahin} * Taweel ko Quran/Hadith say sabat keray, yehni taweel heh us per dalahil hoon, * Agar yeh be nahin ker sakta toh phir Ulil Amr {Sahabah, Tabi, Tabitabi, aur jayyid Ulamah} kee taraf rajooh keray, yehni jis aqeedeh ko Ulim Amr nay mana heh us ko manay beghair daleel ko samjay, janay Mukhtasar Imam Karkhi Rehmatullah Alayhi rehmat nay joh asool batahay hen bilqul sahih aur darust hen, is per Sunni, Wahabi, Deobandi, Shia, sab ka amal heh, aur sab mantay hen. Hadith say Quran kee kohi ayaat mansookh nahin kee ja sakti, agar Hadith sahih ho, toh yeh sabat ho sakta heh kay ayaat Quran hee kee kissi ayaat say mansookh huwi thee. Mansookh ayaat kee kismeh: * Ayaat Mansookh, Hokam e Shari mansookh * Ayaat Mansookh, hokam e Shari baqi * HOkam e shari mansookh, ayaat baqi, Dosri category meh Rajam {stoning to death} kee Hadith aati heh ...Aur yeh be ho sakta heh kay Hadith meh zikr ho kay kon see ayaat kis ko mansookh kerti heh, toh phir us hadith ko bee mana jahay ga aur Nasikh ayaat aur mansookh ko us'see darjay per mana jahay ga joh Hadith meh biyaan hogi. Awal kiss pagal kay bachay naay ayaat meh conflict kee baat kee heh, ayaat meh tazaad heh hee nahin, khadam nay sirf ek point ko samjanay kee khatar ek noomunay kay tor per in doh ayaat ko pesh keeya thah. Aap nay ayaat kee Taweel/Tafsir pesh keeh, toh khadam is'see point ko sabt ker raha thah kay, agar doh ayat meh bazahir tazaad ho toh phir, phir musalmaan kay pass choice hen: * Ek ayaat ko mansookh manay * donoon meh say kissi ek ko be mansookh nah manay {aqahid wali ayaat mansookh nahin ho sakti sirf fiqhi issues wali hoti heh}, aur ek ayaat ko dosri per tarjeeh deh * Jis ko Tarjeeh deeh, us kee khilaaf joh ayaat heh us kee es'see taweel keray jis say contradiction door ho {Quran meh contradictions nahin} * Taweel ko Quran/Hadith say sabat keray, yehni taweel heh us per dalahil hoon, * Agar yeh be nahin ker sakta toh phir Ulil Amr {Sahabah, Tabi, Tabitabi, aur jayyid Ulamah} kee taraf rajooh keray, yehni jis aqeedeh ko Ulim Amr nay mana heh us ko manay beghair daleel ko samjay, janay Aap nay mufassireen kee Tafsir pesh keen: عَٰلِمُ ٱلْغَيْبِ فَلاَ يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَداً { عَالِمُ ٱلْغَيْبِ } بنزول العذاب يعلم ذلك { فَلاَ يُظْهِرُ } فلا يطلع { عَلَىٰ غَيْبِهِ أَحَداً إِلاَّ مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ } إلا من اختار من الرسل فإنه يطلعه على بعض الغيب { * تفسير القرآن/ الفيروز آبادي (ت817 هـ) مصنف و مدقق قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ ٱللَّهِ وَلاۤ أَعْلَمُ ٱلْغَيْبَ وَلاۤ أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَىٰ إِلَيَّ قُلْ هَلْ يَسْتَوِي ٱلأَعْمَىٰ وَٱلْبَصِيرُ أَفَلاَ تَتَفَكَّرُونَ { قُل } يا محمد لأهل مكة { لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ } مفاتيح خزائن { ٱللَّهِ } من النبات والثمار والأمطار والعذاب { وَلاۤ أَعْلَمُ ٱلْغَيْبَ } من نزول العذاب { وَلاۤ أَقُولُ لَكُمْ إِنِّي مَلَكٌ } من السماء { إِنْ أَتَّبِعُ } ما أعمل شيئاً ولا أقول { إِلاَّ مَا يُوحَىٰ إِلَيَّ } إلا ما أمرت في القرآن { قُلْ } يا محمد لأهل مكة Abh Mufassir nay ayaat kay mafoom kee taweel kee, Surah Jin kee ayaat say Baz ilm e Ghayb muraab liya, aur 'baaz' kee kedh mufassir nay Tawheed kee bunyaad per lagahi warna ayaat meh "Baaz" kee qedh nahin, yeh Taweel kee mafoom meh. Dosri ayaat meh mufassir nay Ilm e ghayb ko khas mafoom deeya, yehni: "I tell you not that with me are the treasures of Allah, nor do I know what is the punishmen, or when it will come ..." Toh unoon nay ayaat meh taweel kee, ilm e Ghayb aam thah ussay khaas mafoom diya, sabit huwa kay mufassir nay ayaat kay wazia mafoom meh Taweel kee, aaur aap be ker rahay hen Kulli kee takhsees ker kay: "jis ayat mein nafi ki ja rahi hay ghaib ki..us say kull ghaib murad hay..." ayaat meh zaati, Atahi, Baaz, Qulli, kee joh takhsees heh woh ayaat say sabit nahin balkay Aqeedah e Tawheed ko mad e nazr rakh ker mafoom biyaan keeya jata heh kay Qulli, aur Zaati ghayb kee nafi heh, kay RasoolAllah farma rahay hen kay agar meray pass Ghayb Zaati hota toh meh jab chahta bateh maloom ker leta aur kulli hota toh phir har cheese janta ... yeh sab taweelat hen jin per kissi Sunni Sahih ul Aqeedah ko ihtiraaz nahin khadam ka aqeedah bee yahee heh kay RasoolAllah ka Ilm Baaz {ba muqabila e Allah subhana wa tallah heh}. Meh aap kay dost joh Imam Karkhi ko bohank raha thah us ko Asool samja raha thah example deh ker taqay stupid ko samajnay meh asaani ho, magar ek ko patri per charnay kee koshish kee dosray nay khud hee patri say chalang laga deeh. Joh aap nay wazahat kee heh khadam ko aur har Sunni ko us per ittifaaq heh, aur ham be tawilaat kertay hen ayaat kee, jesa kay khadam nay pehlay hee likha thah kay yeh asool musalmah asool heh, Sunni Shia Wahabi, Deobandi meh ... agar donoon ayaat ko literally leeya jata toh ikhitlaaf hota magar Sunniyoon nay aur aap jesay anparh Wahabi nay bee taweel kee, toh Allama Karkhi rehmatullah alayhi Tallah nay aur kia farmaya heh kay agar ayaat meh bazahir conflict ho toh phir: * Ek ko Nasikh dosri ko Mansookh samjoh * Tarjeeh doh, * Taweel Kero, * Behtreen tareeka heh kay do ayaat meh sula kero * Ulil Amr kee taraf rajooh kero, Time nahin warna darja ba darja biyaan kerta, Ya Allah Madad sahib aap nay donoon ayaat kee Taweel kee, Ulil Amr kee taraf rajooh keeya, aur esa mafoom biyaan bee keeya kay donoon meh sula be ho gaee, toh meh nay kia baat explain kerna chahi thee yahee asool samjah raha thah aap kay Wahabi baee ko joh jayyid Ulamah ko bhonk raha heh. Wahabi sahib aap nay likha heh: "Agar aap farmatay hen kay yeh Imam kee murad heh toh barahay mahirbani issay sabit ker denh aur asool e karkhi ya Imam Karkhi kee kissi dosri kitaab say karkhi sahib kee es'si ibarat pesh keren jis say aap logoon kee taweelat kee tasdeeq ho sakkay." Aap kee jahalat ka andaza yeh heh kay aap nay khud hee Imam Karkhi kee yeh ibarat pesh kee: "... har hadith joh hamaray ashab kay khilaaf hogi ussay mansookh samja jahay ga aur ya yeh samja jahay ga kay hadith kissi dosri hadith kay khilaaf heh ...." jab Imam nay mansookh samja jahay ga ka likha heh toh kia woh joh Mansookh Hadith/ayaat huwi heh us kee Nasikh hadith/ayaat nahin hogi? Jahil Mansookh mana jahay ga, aur mansookh kay leyeh Nasikh ka hona zeroori heh Nasikh Quran hota heh ya farmaan e RasoolAllah. Mansookh kernay kay leyeh Nasikh ka hona zeroori heh is say sabit hota heh kay Imam nay joh Mansookh ka zikr keeya heh woh Asool e Quran kay mutabiq heh aur jissay mansookh ayaat/hadith heh us kee Nasikh be hoti heh, toh Imam ka matlab yeh huwa kay joh bee Quran kee ayaat, ya Hadith Hanafi Ulamah kay khilaaf hogi us ayaat/hadith ko mansookh mana jahay ga, aur joh us kee Nasikh heh us ko tarjeeh deeh jahay ge ya taweel kee jahay gee weghera ... Tum ko meh nay Nasikh aur Mansookh kee category is leyeh batahi thee kay tum samaj sako kay ek ayaat Nasikh hoti heh aur ek Mansookh, jis ayaat ko Nasikh mana jahay us kee Mansookh ayaat be sabit kerna hoti heh. Kohi ayaat Nasikh ho aur woh kissi aur ko Mansookh nah kerti ho, yeh muhaal heh, aur joh Mansookh ho, us ayaat ka Nasikh zeroor hogi, begher Nasikh kay Mansookh nahin ho sakti. Yeh yaad rakho meray bachay, kay jab Nasikh Mansookh kee baat ho toh wahan per Quran ya Hadith kee baat hoti heh aur Imam nay Mansookh man'nay kee baat kee heh, toh jissay mansookh mana jahay us kee Nasikh Hadith/Ayaat hoti heh, is leyeh Imam Karkhi nay Quran o Hadith kee daleel kee baat kee thee, kay joh daleel hamaray ashab kay qawl/fatway/daleel/ayaat/hadith kay khilaaf jahay gee, ussay Mansookh mana jahay ga, aur jis ko Mansookh mana jahay us kee Nasikh hadith/ayaat ko be man'a pray ga. Pehlay, Nasikh Mansookh, aur Imam kee ibarat ko samaj loh phir bhonkna. Aur tum nay likha thah kay Imam Karkhi kee kissi aur kitaab say yeh sabit keroon, jahil kay bachay Jistera Quran kee ayaat kee Tafsir kee jaati heh, aur Tafsir wohi kerta heh jis ko Quran ka Ilm ho, is'see tera Ulamah kee kitabooh kee sharah likhi jaati heh, aur jis subject kee kitaab ho us subject ko samajnay wala Aalim kee kitaab kee Sharah kerta heh. Khadam nay Imam Karkhi kay qaul kee sharah biyaan kee heh. Tum ko ata toh heh kuch nahin toh samjo gay kia. Abh agar meh Tafsir kay mutaliq likhoon kay kahan per likha heh ayaat say woh explicit mafoom nikaal ker doh joh mufassir nay biyaan keeya heh warna sabit hoga kay mufassir jhoota heh. Abh agar ek muhaddith likhta heh: "sahih Marfooh qawli hadith say sabat heh kay Allah ek heh." Toh agar kohi aur muhaddith is ibarat kee sharah likhay: "Sahih Hadith heh jis meh RasoolAllah ka farmaan heh kay Allah ek heh." Toh is ko jhoot kehna jahalat heh, keyun kay jis aalim nay ibarat likhi heh us nay jahiloon kay leyeh nahin likhi balkay ilm walay tabkay kay leyeh likhi heh aur woh asool e Hadith samajtay hen aur istilahat ko samajtay hen, is leyeh us ko tafseelan zikr kernay kee zeroorat nahin, ahle ilm samaj lenh gay kay muraad kia heh. Is'see tera Imam Karkhi nay joh kuch likha heh woh ek khaas tabkay kay logoon yehni Ulamah kay leyeh likhi heh aur Ulamah samajtay hen kay asool kia hen, is leyeh un kay leyeh zeroori nahin kay har ek cheese ko tafseelan likhen. Jistera Muhaddith ka ilfaaz Marfooh Haqiqi Qawli, ya fehli, ya taqriri ya wasfi kee istilahat ka istimaal keray toh zeroori nahin kay woh abh in kee sharah be keray, keyun kay in ilfaaz ka mafoom Ulamah ko pata heh, common knowledge heh. Imam Karkhi nay joh likha heh woh common knowledge thah aur heh, is leyeh unoon nay tafsilan ibarat ko explainnah keeya aur zeroorat bee nahin, keyun kay ahle ilm joh Asool ko samajtay hen woh ibarat ko be samaj saktay hen un kay leyeh mushkil nahin. Marfooh woh hadith hoti heh joh directly RAsoolAllah say mansoob ho, aur is kee chaar kismeh ke, Qawli, Wasfi, Feh'li, Taqriri. * Marfooh Feh'li yehni woh Hadith jis say RasoolAllah ka amal sabit ho, * Marfooh Qawli yehni woh hadith jis say RasoolAllah ka farmaan, ya us ka mafoom biyaan ho, * Marfooh Taqriri yehni kissi nay rasoolAllah kee wajoodgi meh kohi ilfaaz bolay hoon ya amal keeya ho aur RasoolAllah nay man'na nah keeya ho {Hadith: "sab say ala martba imaan ka heh kay burahi ko hadith say roka jahay, phir dosra darja us burahi kay khilaaf awaaz buland kee jahay, dil me bura jana jahay." RasoolAllah kabi ghair shari dekhtay toh zeroor roktay} * Marfooh Wasfi, yehni woh hadith jin say RAsoolAllah kay kirdaar aur halaat maloom hoon, Abh agar kohi Marfooh Fehli, Qawli kay ilfaaz boltay heh toh Hadith kay asooloon istihalaat ko samajnay wala agar sharah keray ga toh woh tafseel say biyaan keray ga, aur sharah wohi ker sakta heh joh pehlay asoloon ko samajta ho. Abh agar Imam Bukhari kissi Hadith ko Marfooh Qawli likhen toh kia tum kaho gay kay yeh joh tum nay joh Marfooh Qawli ka mafoom biyaan keeya heh us ko Imam Bukhari kee kissi kitaab say sabit kero, bewaqoof istilahat ko Aalim samjtay hen aur Imam Bukhari ko tafseel say biyaan kernay kee zeroorat nahin. Imam Karkhi nay joh kuch likha heh woh Nasikh Mansookh kay asool kay upper likha heh aur Ulamah samajtay hen kay Mansookh ayaat ho toh phir us ko Nasikh kernay wali ayaat be hogi, Imam nay farmaya heh kay Mansookh samji jahay gee, toh maloom hona chahyeh kay jissay Mansookh samja jahay ga us kee Nasikh bee hogi aur jab ussay mansookh mana jahay ga toh naturally yahi nateeja nikalta heh kay Hanafi Ulamah kay nazdeeq Hanafi Aalim ka fatwah/qawl Nasikh kee bunyaad per hoga. Jistera Raf ul Yadain Fuqaha e Ahnaaf kay Fiqh kay khilaaf heh toh ham us ko Mansookh mantay hen, aur joh us kee Nasikh Haditheen hen woh daleel kay tor per pesh kertay hen. Jissay Mansookh mana jata heh us ko mansookh, Nasikh kee bunyaad per mana jata heh. Masjid ul Aqsa kee taraf moon ker kay namaz perna Quran aur Hadith donoon say sabat heh, abh agar kohi daleel pakrta heh kay Masjid Ul Aqsa kee taraf moon ker kay namaz peri jaa sakti heh keyun kay yeh sabat heh. Toh hamaray Fuqaha kay qawl/fatway kay khilaaf heh ham is amal kay dalahil e Hadith ko mansookh maneh gay, aur joh Nasikh hen un ko pesh keren gay. Nasikh kay begher Mansookh nahin, aur Mansookh kay begher Nasikh nahin, Imam nay likha heh kay ham Mansookh maneh gay toh matlab yahee hoga kay ham Nasikh ayaat/hadith ko tarjeeh denh gay. Meray bachay pehlay kuch perh loh phir ana aur mera muqabila kerna, yeh ilmi yateemi, yeh jahilana bateh, yeh sirf aur sirf meray Nabi kay farmaan kee tasdeeq hen, jesa RasoolAllah nay farmaya thah kay Najdi Khariji [Wahabi] intihahi bewaqoof hoon gay, aur Wahabi anparh jahil bewaqoof, kitni jurrat say bewaqoofi ka muzahira ker rahay ho, wah! wah! jis ko alif bay pay tay say nahin pata woh aya Imam Karkhi rahimullah alayhi tallah, Allah say teri jang heh tooh jheet nahin sakta. Muhammed Ali Razvi

ShahidNazeer@ Jistera Quran kee ayaat kee Tafsir kee jaati heh, aur Tafsir wohi kerta heh jis ko Quran ka Ilm ho, is'see tera Ulamah kee kitabooh kee sharah likhi jaati heh, aur jis subject kee kitaab ho us subject ko samajnay wala Aalim kee kitaab kee Sharah kerta heh. Khadam nay Imam Karkhi kay qaul kee sharah biyaan kee heh. Tum ko ata toh heh kuch nahin toh samjo gay kia. Abh agar meh Tafsir kay mutaliq likhoon kay kahan per likha heh ayaat say woh explicit mafoom nikaal ker doh joh mufassir nay biyaan keeya heh warna sabit hoga kay mufassir jhoota heh. Abh agar ek muhaddith likhta heh: "sahih Marfooh qawli hadith say sabat heh kay Allah ek heh." Toh agar kohi aur muhaddith is ibarat kee sharah likhay: "Sahih Hadith heh jis meh RasoolAllah ka farmaan heh kay Allah ek heh." Toh is ko jhoot kehna jahalat heh, keyun kay jis aalim nay ibarat likhi heh us nay jahiloon kay leyeh nahin likhi balkay ilm walay tabkay kay leyeh likhi heh aur woh asool e Hadith samajtay hen aur istilahat ko samajtay hen, is leyeh us ko tafseelan zikr kernay kee zeroorat nahin, ahle ilm samaj lenh gay kay muraad kia heh. Is'see tera Imam Karkhi nay joh kuch likha heh woh ek khaas tabkay kay logoon yehni Ulamah kay leyeh likhi heh aur Ulamah samajtay hen kay asool kia hen, is leyeh un kay leyeh zeroori nahin kay har ek cheese ko tafseelan likhen. Jistera Muhaddith ka ilfaaz Marfooh Haqiqi Qawli, ya fehli, ya taqriri ya wasfi kee istilahat ka istimaal keray toh zeroori nahin kay woh abh in kee sharah be keray, keyun kay in ilfaaz ka mafoom Ulamah ko pata heh, common knowledge heh. Imam Karkhi nay joh likha heh woh common knowledge thah aur heh, is leyeh unoon nay tafsilan ibarat ko explainnah keeya aur zeroorat bee nahin, keyun kay ahle ilm joh Asool ko samajtay hen woh ibarat ko be samaj saktay hen un kay leyeh mushkil nahin. Tummeh kohi samaj nahin sirf jahalat ka ghalaba heh.

deen meh sirf two three traveling means thay, pedal, horse, camel, abh agar teen eden nahin thee aur Sahabah nay doh keen hen toh phir tesri jaiz nahin baqaul aap kay toh phir pedal horse camel kay siwa kissi aur ko be transport means nahin bana saktay, agar ek eid add nahin ker saktay toh phir ek means of transport kesay ker saktay ho? Soch ker jawab dena, agar nah deh sakkay toh mujjay batana meh tum ko tumari taraf say aur Sunniyoon kee taraf say jawab doon ga.

Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell. Prophet said Qullu, you say only in matters of deen, not dunya, in Islam evrything thing is deen there is no dunya, youhave ###### for deen, have children for deen, walk talk sleep learn teach, sit, travel everything we do is connected with deen in islam there is no dunya everything is deen, when he said every it meant every ... so why isnt traveling on car biddat, while Sunnah is camel, why should you abandon a Sunnah, why isnt traveling on Car a Biddah when the Sunnah is traveling on Camel ... isnt this wahabi principle: anything which eliminates a Sunnah is Biddah, wellcome to nices cars they are Biddah and you eat sleep biddah, nice soft beds, using soft pillows instead of brick how many Sunnahs have u opposed just by sitting infront of computer?

Talib Ur Rehman pakka kaffir heh joh apni behan say nikkah jaiz likha, us kay leyeh tum kia ilfaaz istimaal kero gay, behan say nikkah jaiz kernay walay kay leyeh sirf doh lafz Talib ur Rehaman bara ***********kaffir heh. **************************************

Awal, Imam kay qaul say muraad yeh nahin kay Imam apni taraf say ek kahani bana ker biyaan keray ga, balkay fatwah muraad heh, aur joh kuch woh biyaan keray ga Quran ko Hadith kee roshini meh biyaan keray ga. Yehni qaul kee bunyaad Quran Hadith kee daleel heh, abh Imam kee daleel kay khilaaf agar kohi daleel hogi toh phir kia kerna chahyeh jis ko meh nay pehlay biyaan keeya heh. Aap ko ibarat samaj nahin aa rahi, pehlay yeh samaj lenh kay Imam ka qaul mangarat kahani nahin hogi, balkay us fatway, qaul kee bunyaad Quran Hadith kee daleel hogi, aur Imam Karkhi nay farmaya heh joh ayaat, Hadith imam kee daleel kay khilaaf hogi us ko mansookh, ya tarjeeh, ya muwafiq keeya jahay ga. Mansookh is leyeh keyun kay ek aam Mufti ko bee pata heh kon see ayaat Quran meh Mansookh hen, Imam {yehni Mujtahid} ko kesay nah pata hoga kay kon see ayaat Nasikh heh aur kon see Mansookh, is leyeh agar Imam kay qaul/fatway kay khilaaf kohi daleel hogi toh yahi murad hogi kay Imam nay is ayaat ko Mansookh samja, Tarjeeh deeh, ya Muwafiqiat nikaali. Abh agar Imam, Mujtahid ka qaul ek wazia ayaat kay khilaaf jata heh toh is kee do wajoohat ho sakti hen: * Imam ko ayaat/hadith ka ilm nahin thah, * Ayaat/hadith ka ilm thah, ayaat/hadith ko mansookh jana, aur Nasikh per hokam jaari keeya. Abh agar ek Imam ek fatwah deta heh aur woh kissi Hadith/ayaat, kay khilaaf heh toh phir, autometically assume yahee hoga kay ya ayaat Mansookh ho gaee, ya Hadith mansookh ho gaya. Misaal kay tor per, kohi Imam, Sahabi, Tabi fatwah deta heh kay sharab haram heh us ka peena haram heh, Aur agar koh Wahabii is kay khilaaf yeh daleel pesh keray aur kahay kay Imam ka fatwah ghalaat heh keyun kay is ayaat meh sharab ko haram nahn bataya gaya, balkay sirf nashay kee halat meh namaz say door rehnay ka hokam heh: AN-NISA 43 "O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, ..." Toh ham Imam kay fatway kee mukhalfat nahin keren gay balkay is ayaat ko mansookh maneh gay ya esi taweel keren gay joh Imam qaul kay khilaaf nah ho keyun kay Imam, Mufassir, apni qiyaas arahi say biyaan nahin keray ga balkay us kay fatway kee be kohi daleel hogi, beghar daleel kay woh kohi be opinion qahim nahin keray ga. aur Ulil Amr kee atahat ka hokam heh: Surah Nisa {4} 59: "O ye who believe! Obey Allah, and obey the Messenger, and those Ulil Amr {charged with authority} among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination." Ham ko Allah tallah nay Ulil Amr kee atahat ka hokam deeya heh ham un kee atahat keren gay, aur un kay fatway, kee joh daleel heh us kee justjooh keren gay talash keren gay, aur agar un kay fatway kee daleel nahin toh phir ek Ulil Amr ko chor ker dosray jis kee daleel strong heh us kee atahat keren gay, is case meh sharab kay haram honay kee daleel yeh heh, yeh Surah Nisa kee ayaat 43 ko mansookh kerti heh: * Surah Al Maidah {5} 90: "O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shaitan's work; shun it therefore that you may be successful." Agar Ulil Amr Allah aur RasoolAllah kay deen kee ittibah nah kertay toh phir Allah tallah kabi be Ulil Amr kee atahat ka hokam nah detay sirf Allah aur RasoolAllah kee atahat taq hokam mehdood rehta. Agay ayaat meh Allah nay farmaya heh kay agar Ulil Amr meh ikhtilaaf ho toh phir woh Allah aur RasoolAllah kee taraf rajooh keren. Aur yeh fact heh kay IImam Muhammed nay Imam Abu Hanfiah kay shagird thay, unoon nay bot say masail per imam Abu Hanifah say ikhtilaaf keeya, magar keyun kay asool Imam Abu Hanfiah kay thay toh Imam Muhammed kay ikhtilafat be Hanafi fiqh tehrahay. Agar tujjay ilm e Asool e deen hotai toh meray points ko kab kay samaj chukay hotay aur mujjay yeh bachoon kee tera nah samjana perta. Aur mujjay pata heh kay tumari samaj mehphir be nahin aahay gee.

Mujjay Sunni muftiyaan e karam ka toh pata nahin magar khadam ka yeh mowaqif heh kay agar kohi toilet meh jata heh aur bahir bilkhasoos is leyeh Quran kee tilawat ya Hadith kee casset lagata heh ya kissi bachay, baray ko hokam kerta heh kay woh peray takay woh toilet meh sunay ga toh pakka Kaffir, parlay darjay ka kaffir, firawn, dajjal, nimrood, aur wajid ul qatal, balkay esay shakhs kee puri nasl ko qatal kerna meh fakhr, sawaab, samajta hoon. Han agar kissi aur jaga ya kohi aur lagata heh aur ek fard ko toilet meh azaan, tilawat kee awaaz aati heh toh yeh us ka kasoor nahin, adab ka taqaza heh kay woh apni tawajoh ko kissi aur taraf kernay kee koshish keray, toilet meh agar us ko awaaz aati heh toh us meh us ka irada shamil nahin thah is leyeh gunnah nahin. Agar qasdan aur irada niyatan tape lagata heh ka toilet meh sunoon ga toh pakka Kaffir heh: Surah 22 Verse 32: "Such (is his state): and whoever holds in honour the symbols of Allah, such (honour) should come truly from PIETY of heart." Quran Shahirullah say heh aur is kee tazeem dil ka taqwah heh. aur qasdan tape lagani kay toilet meh sunoon ga, kuffr heh.

Hayaati ho ya Mamaati Deobandi hee heh, jisteraa aap Thanvi ko khuda mantay hen is'see tera woh bee Thanvi kee ibadat meh din raat maqan rehtay hen, Hayaatiyoon aur Mamatiyoon kay panch arqaan e Deobandiat ek jesay hee hen: Thanvi, Gangohi, Ambethvi, Dehalvi, Nanotavi, aap kay mazhib ka paanch arqaan, jin kee ibadat hayaati aur mamaati be kertay hen, farq yeh heh kay mamati dehalvi ko afzal khuda mantay hen aur hayaati baqi chaaroon ko afzal khuda mantay hen is'see leyeh Hayaat e Ambiyah ka farq peda huwa ...

Is say pehlay kay tum kuch meray jawab meh likho, pehlay sari post ko perh loh kay likha kia heh, aap ko bila wajjah ikhitlaaf kee adat peri huwi heh. Awal kiss pagal kay bachay naay ayaat meh conflict kee baat kee heh, ayaat meh tazaad heh hee nahin, khadam nay sirf ek point ko samjanay kee khatar ek noomunay kay tor per in doh ayaat ko pesh keeya thah. Aap nay ayaat kee Taweel/Tafsir pesh keeh, toh khadam is'see point ko sabt ker raha thah kay, agar doh ayat meh bazahir tazaad ho toh phir, phir musalmaan kay pass choice hen: * Ek ayaat ko mansookh manay * donoon meh say kissi ek ko be mansookh nah manay {aqahid wali ayaat mansookh nahin ho sakti sirf fiqhi issues wali hoti heh}, aur ek ayaat ko dosri per tarjeeh deh * Jis ko Tarjeeh deeh, us kee khilaaf joh ayaat heh us kee es'see taweel keray jis say contradiction door ho {Quran meh contradictions nahin} * Taweel ko Quran/Hadith say sabat keray, yehni taweel heh us per dalahil hoon, * Agar yeh be nahin ker sakta toh phir Ulil Amr {Sahabah, Tabi, Tabitabi, aur jayyid Ulamah} kee taraf rajooh keray, yehni jis aqeedeh ko Ulim Amr nay mana heh us ko manay beghair daleel ko samjay, janay Aap nay mufassireen kee Tafsir pesh keen: عَٰلِمُ ٱلْغَيْبِ فَلاَ يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَداً { عَالِمُ ٱلْغَيْبِ } بنزول العذاب يعلم ذلك { فَلاَ يُظْهِرُ } فلا يطلع { عَلَىٰ غَيْبِهِ أَحَداً إِلاَّ مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ } إلا من اختار من الرسل فإنه يطلعه على بعض الغيب { * تفسير القرآن/ الفيروز آبادي (ت817 هـ) مصنف و مدقق قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ ٱللَّهِ وَلاۤ أَعْلَمُ ٱلْغَيْبَ وَلاۤ أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَىٰ إِلَيَّ قُلْ هَلْ يَسْتَوِي ٱلأَعْمَىٰ وَٱلْبَصِيرُ أَفَلاَ تَتَفَكَّرُونَ { قُل } يا محمد لأهل مكة { لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ } مفاتيح خزائن { ٱللَّهِ } من النبات والثمار والأمطار والعذاب { وَلاۤ أَعْلَمُ ٱلْغَيْبَ } من نزول العذاب { وَلاۤ أَقُولُ لَكُمْ إِنِّي مَلَكٌ } من السماء { إِنْ أَتَّبِعُ } ما أعمل شيئاً ولا أقول { إِلاَّ مَا يُوحَىٰ إِلَيَّ } إلا ما أمرت في القرآن { قُلْ } يا محمد لأهل مكة Abh Mufassir nay ayaat kay mafoom kee taweel kee, Surah Jin kee ayaat say Baz ilm e Ghayb muraab liya, aur 'baaz' kee kedh mufassir nay Tawheed kee bunyaad per lagahi warna ayaat meh "Baaz" kee qedh nahin, yeh Taweel kee mafoom meh. Dosri ayaat meh mufassir nay Ilm e ghayb ko khas mafoom deeya, yehni: "I tell you not that with me are the treasures of Allah, nor do I know what is the punishmen, or when it will come ..." Toh unoon nay ayaat meh taweel kee, ilm e Ghayb aam thah ussay khaas mafoom diya, sabit huwa kay mufassir nay ayaat kay wazia mafoom meh Taweel kee, aaur aap be ker rahay hen Kulli kee takhsees ker kay: "jis ayat mein nafi ki ja rahi hay ghaib ki..us say kull ghaib murad hay..." ayaat meh zaati, Atahi, Baaz, Qulli, kee joh takhsees heh woh ayaat say sabit nahin balkay Aqeedah e Tawheed ko mad e nazr rakh ker mafoom biyaan keeya jata heh kay Qulli, aur Zaati ghayb kee nafi heh, kay RasoolAllah farma rahay hen kay agar meray pass Ghayb Zaati hota toh meh jab chahta bateh maloom ker leta aur kulli hota toh phir har cheese janta ... yeh sab taweelat hen jin per kissi Sunni Sahih ul Aqeedah ko ihtiraaz nahin khadam ka aqeedah bee yahee heh kay RasoolAllah ka Ilm Baaz {ba muqabila e Allah subhana wa tallah heh}. Meh aap kay dost joh Imam Karkhi ko bohank raha thah us ko Asool samja raha thah example deh ker taqay stupid ko samajnay meh asaani ho, magar ek ko patri per charnay kee koshish kee dosray nay khud hee patri say chalang laga deeh. Joh aap nay wazahat kee heh khadam ko aur har Sunni ko us per ittifaaq heh, aur ham be tawilaat kertay hen ayaat kee, jesa kay khadam nay pehlay hee likha thah kay yeh asool musalmah asool heh, Sunni Shia Wahabi, Deobandi meh ... agar donoon ayaat ko literally leeya jata toh ikhitlaaf hota magar Sunniyoon nay aur aap jesay anparh Wahabi nay bee taweel kee, toh Allama Karkhi rehmatullah alayhi Tallah nay aur kia farmaya heh kay agar ayaat meh bazahir conflict ho toh phir: * Ek ko Nasikh dosri ko Mansookh samjoh * Tarjeeh doh, * Taweel Kero, * Behtreen tareeka heh kay do ayaat meh sula kero * Ulil Amr kee taraf rajooh kero, Time nahin warna darja ba darja biyaan kerta, Ya Allah Madad sahib aap nay donoon ayaat kee Taweel kee, Ulil Amr kee taraf rajooh keeya, aur esa mafoom biyaan bee keeya kay donoon meh sula be ho gaee, toh meh nay kia baat explain kerna chahi thee yahee asool samjah raha thah aap kay Wahabi baee ko joh jayyid Ulamah ko bhonk raha heh. Aakhar meh saamp kee tera dassa bee, agar is ayaat meh rAsoolAllah kay qull ilm e Ghayb kee nafi heh aur baaz ghayb kee nafi nahin toh phir soch ker batahen kay qull khazanoon kee nafi huwi hogi ya baaz aur qull donoon kee? Mukhtasar ayaat meh RasoolAllah kay leyeh Zaati aur Qulli sifaat kee nafi heh, Zaati aur Qulli sifaat sirf Allah kay leyeh khaasi hen, wohi Zaati tor per janta heh aur us ko kohi aur atah nahin kerta aur woh har cheese janta heh aur kohi cheese us say chuppi huwi nahin. Mukhtasar nah Zaati Qulli Ghayb heh, nah Zaati Qulli khazanay, weghera weghera ... Abh keyun kay tum nay be'imaani kee aur RasoolAllah ko joh khazanay deeyeh gahay thay us kee nafi kee heh khadam ko abh sabit kerna heh kay khazanay deeyeh gahay: * Sahih Al Bukhari, Book 59, Number 411: "Narrated Uqba: One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer a funeral prayer for any dead person, and then (after returning) he ascended the pulpit and said, "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." * Sahih Al Bukhari, Book 59, Number 660: "Narrated Abu Huraira: Allah's Apostle said, "While I was sleeping, I was given the treasures of the earth and two gold bangles were put in my hands, and I did not like that, but I received the inspiration that I should blow on them, and I did so, and both of them vanished. I interpreted it as referring to the two liars between whom I am present; the ruler of Sana and the Ruler of Yamaha." * Sahih Al Bukhari, Book 76, Number 434: "Narrated 'Uqba bin 'Amir: The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, "I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that after me you will worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world." Conclusion yeh nikla kay agar Quran kee kissi ayaat meh bazahir kissi aur ayaat ya Sahih Mutawatir Hadith say ikhtilaaf ho toh phir us ayaat kee taweel kee jahay gee joh donoon kay darmiyaan ikhtilaaf dor ker deh. Is point ko sabat krnay kay leyeh meh nay doh ayaat ka example deeya thah. Abh aap nay keyun kay Rasoolallah kay leyeh khazayn ka inqaar keeya hehtoh meh nay Hadith says abit ker deeya kay khazayn RasoolAllah kay pass hen aur deeyeh gahay thay. Pehlay socha keren kay ikhtilaaf kernay wali baat heh bee ya nahin. Wesay be aap say kissi sensiable baat kee kabi tawaqoh nahin thee aur aynda heh be nahin. Wahabiyo Barelwi kehta heh kay RasoolAllah aakhiri nabi hen, un kay baad kohi Nabi nahin, peda ho hee nahin sakta RAsoolAllah ka farmaan heh meray baad kohi nabi nahin, kabi bee tum is ko ghalat sabit nahn ker saktay." {Chavl ka intizaar heh, dekhyeh Wahabi ahay ga aur kahay ga Barelwi Mushrik heh, Biddati heh RasoolAllah aakhiri Nabi nahin ... weghera weghera ..."} Umeed heh Yam hee aa ker Barelwi ko bichaar deh ga, choray ga nahin ... yeh ikhtilaaf har point say ikhtilaaf, Allah ek heh us ka kohi Shareek nahin, Wahabi aa ker ikhtilaaf keray ga nahin nahin Barelwi jhoot bolta heh god is father son and the holy ghost three in one and one in three ...

* Agar kohi Shia, apnay aap ko Wahabi likhay aur Shia aqahid kee tableegh keray toh batahen, Shia heh ya Wahabi? * Agar Wahabi {Khariji} Ahlul Hadith kay laqab ko aghwa, hijack, ker lenh aur un aqahid kee tableegh keren jin ka asal Ahlul Hadith say kohi talluq nahin, toh kia woh Wahabi heh ya Ahlul Hadith? Mukhtasar jin logoon nay Ahlul Hadith ko Ahle Sunnat likha heh un kay aqahid Wahabiyo apnay Wahabi mazhib say compare ker loh, agar un kay aqahid aur aap kay aqahid miltay hen toh aap be Ahlul Hadith hen, agar aap kay aqahid aap kee Fiqha un kay khilaaf ho toh phir tum khaaq Ahlul Hadith ho. Yeh Ahle Hadith ka itna bara faraad heh jis ko Muhammed Ali Razvi nay two paraghraphs meh cheer kay rakh deeya. Meh abh apnay aap ko Sahabi likhnay lagoon aur Quran say ayaat pesh kerna shoron ho jahoon kay Sahabi kee yeh shaan heh woh toh behtreen Ummat hen joh burahi say roktay aur achai kee taraf mutowajoh kertay hen, toh kia tum mujjay Sahabi maan loh gay? Lota! Lota! hota heh laakh bar us ko tum salan kee plate likho laakh bar us ko murghi ka shorba, zagh e maroofan kee biryaani likho, aur mano, magar haqiqat lotay kee nahin badal sakti, salan kee plate nahin banay gee, is'see tera ka ek lota jissay meh Wahabi aur woh apnay aap ko Ahle Hadith kehta heh, laakh bar Ahle Hadith likhay, Kitaboonh say Ahle Hadith kee shaan biyaan kereh, us waqt Ahle Hadith sabit nahn hoga jab taq us ka Aqeedah Ahle Hadith kay mutabiq nah ho, jin Imamoon kay Ahle Hadith likha gaya heh woh saray muqallid, tum ghair muqallid, woh saray Sunni, tum Wahabi, woh RasoolAllah ko Noor man'nay walay, RasolAllah kee shaan o shokat ko biyaan kernay walay, tooh sab kuch ka munkir, is had taq kay Wahabi tera bas chalay toh mojzaat e RasoolAllah ka be munkir ho jahay, Woh Ahle Hadith aur thay un kay aqahid aur thay, Wahabi-Ahle Hadith aur heh aur us kay aqahid o Fiqha aur heh, jistera lota salan kee plate nahin ho sakta, bakri ko soowar likhnay say bakri soowar nahin ban sakti is tera Wahabi ka apnay aap ko Ahle Hadith likhnay say tum Ahle Hadith nahin ban saktay, agar Ahle Hadith ban'na heh toh phir jin kee kitabooh kay refference deh rahay ho, un kay aqahid be apna loh, jin ko Ahle Hadith likha heh un kay aqahid be apna loh, phir tum waqia hee Ahle Hadith ho gay, warna kutta laakh bar apnay aap ko bakri likhay, us keee haqiqat nahin badlay gee. Ya Kuttay ka naam agar kohi Bakri rakh leh aur bakri bakri kehta rahay, toh us ka matlab yeh thora heh kay kuttay kee haqiqat badal gaee, Wahabi tooh lakh bar Ahle Hadith likh teri haqiqat Wahabiat Kharijiyat heh.

Imam Karkhi Rehmatullah alayhi Tallah nay joh kuch likha heh, bilqul haq heh, misaal kay tor per, Quran kee ayaat: 6:50 Say: "I tell you not that with me are the treasures of Allah, nor do I know what is ghayb,[/b] nor do I tell you I am an angel. I but follow what is revealed to me." Say: "can the blind be held equal to the seeing?" Will ye then consider not? Is ayaat meh Ghayb kay saath deghir kee nafi ka hokam heh, abh agar kissi kay pass yeh ayaat punchti heh, aur woh is kee bunyaad per ilm e Ghayb e RAsoolAllah kee nafi kerta heh, aur ilm e Ghayb e RasoolAllah ka munkir hota heh toh phir is ayaat kay mutabiq Kaffir sabit huwa: 2:26 "He (alone) knows the Unseen, nor does He make any one acquainted with His Ghayb. 27. "Except an apostle whom He has chosen: and then He makes a band of watchers march before him and behind him, Abh us kay pass choices kia hen: * Ek ayaat ko mansookh manay * donoon meh say kissi ek ko be mansookh nah manay {aqahid wali ayaat mansookh nahin ho sakti sirf fiqhi issues wali hoti heh}, aur ek ayaat ko dosri per tarjeeh deh * Jis ko Tarjeeh deeh, us kee khilaaf joh ayaat heh us kee es'see taweel keray jis say contradiction door ho {Quran meh contradictions nahin} * Taweel ko Quran/Hadith say sabat keray, yehni taweel heh us per dalahil hoon, * Agar yeh be nahin ker sakta toh phir Ulil Amr {Sahabah, Tabi, Tabitabi, aur jayyid Ulamah} kee taraf rajooh keray, yehni jis aqeedeh ko Ulim Amr nay mana heh us ko manay beghair daleel ko samjay, janay Mukhtasar Imam Karkhi Rehmatullah Alayhi rehmat nay joh asool batahay hen bilqul sahih aur darust hen, is per Sunni, Wahabi, Deobandi, Shia, sab ka amal heh, aur sab mantay hen. Aap Imam Karkhi kee jooti kay barabar nahin joh baat un'noon nay likhi woh musalma heh har Firqeh meh, aap ko alif bey ka bee pata nahin Ulamah kee ibarat ikay peechay kitni gehri soh, kitni tehqeeq heh us ka kia pata hoga ... yeh Imam nay char lines likhi hen magar in chaar lines meh joh kuch biyaan keeya heh woh un kee umar bar kee tehqeeq ka nateeja heh, aap jesay chawani kay moon utha ker aa jahen toh kia ho sakta heh. @YA.Allah.Madad Jee nahin Hadith say Quran kee kohi ayaat mansookh nahin kee ja sakti, agar Hadith sahih ho, toh yeh sabat ho sakta heh kay ayaat Quran hee kee kissi ayaat say mansookh huwi thee. Mansookh ayaat kee kismeh: * Ayaat Mansookh, Hokam e Shari mansookh * Ayaat Mansookh, hokam e Shari baqi * HOkam e shari mansookh, ayaat baqi, Dosri category meh Rajam {stoning to death} kee Hadith aati heh ...Aur yeh be ho sakta heh kay Hadith meh zikr ho kay kon see ayaat kis ko mansookh kerti heh, toh phir us hadith ko bee mana jahay ga aur Nasikh ayaat aur mansookh ko us'see darjay per mana jahay ga joh Hadith meh biyaan hogi. Baqi Talib Ur Rehman jesay kee kitabeh aur taqareer suno gay toh yahee nateeja hoga joh Wahabiyoon ka huwa heh, kam say kam apnay uqabir Ulamah Sana'ullah Amritsari, Waheed Uz Zamah, aur apnay seikh e Qul kee kitabeh pero, uqabir kee kitabeh pero chawal maulviyoon kee chor doh kam say kam yeh logh aqalmand soch, sudh budh, ghor o fikr walay thay ... yeh aaj kal kay Wahabi maulvi*

Aap nay ikhtisaar ker leeya is'see reply per ya aur be likhen gay? Wesay aap nay likha heh kay aap nay pura jwab deeya heh, toh perh lenh kis kis point ka jawab aap per udhar heh: * Ummat ka Shirk e Akhbar say paak hona * Singular ka ek say ziyada kay leyeh istimaal hona, * Mufassireen ka RasoolAllah ko Noor man'na * Jamhoor aur Ijmah say Noor e rAsoolAllah ka sabat hona, * Ijmah aur Jamhoor ka gumrahi say paak hona * Mufasireen per Biddat, Kuffr, Shirk ka fatwah nah lagana, * RasoolAllah kee mukhalfat kerna * Imam Raazi kee Aajzi kee Tafsir ka munkir hona, * RasoolAllah ka farmaan kay Quran ka mafoom bara waseeh heh magar likha mukhtasar gaya heh * RasoolAllah ko Noor e Hidayat man'na aur phir munkir hona ... * Sawaad e Azaam {great majority} kay aqeedeh ka siraat e mustaqeem per hona * Zikr aur Hikmat say muraad Quran kee ayaat hona * RasoolAllah ka chupi huwi batoon ko zahir kerna, Noor handeray meh zahir kerta heh apni roshini say, is leyeh Noor say muraad RasoolAllah * Ayaat kay akhiri hissay ka awal hisaay kee Tafseer hona, "Qad Ja aqum Nooruv wa Kitabum Mubeen" meh Noor ka zikr heh, Noor kee sift heh kay khud zahir hota heh aur joh anderay meh chupi huwi cheezen hen un ko zahir kerta heh, aur yahi RasoolAllah kee Shaan Allah nay batahi heh: "“O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, ..." Is leyeh Noor say muraad RasoolAllah kee zaat heh. * "Allahu Noorus Samawati Wal Ard Kamishkatu Masalu noorihi ..." meh "Masalu Noorihi" say muraad RAsoolAllah kee zaat hona * Mufassireen aur Hazrat Ibn Abbas radiallah tallah anh ka tasdeeq kerna * RasolAllah kee nooraniat per ihtiraaz kerna kay khalis Bashr say kaam nahin ho sakta thah Jibraeel joh Noor thah Bashr ban ker aya toh us per ihtiraaz nah kerna * RasoolAllah kee Bashariat meh joh fazeelat heh Kaffiroon kay upar us ka munkir hona, Yeh chand points jis ka aap nay jawab nahin deeya joh meh nay top of the head say likhay hen, agar perh kay likhta toh aap kay leyeh lambi list tiyaar hoti, aur kuch panch guna aur bari ho sakti heh agar meh aap kay saath joh discussion huwi heh us meh say chun ker likhoon jin point ka aap nay jawab nahin deeya balkay hazam ker gahay. Aap yeh keren meray is pichlay response ka pura jawab denh, aap nay toh buri bistera, lota leh ker nikalnay lagay hen. Wahshi ko wahshat mein ulta nazar aataa hai majnoo nazar aatee hai laila nazar aataa hai........

Mushkil Kusha kee definition pesh keren, kay is lafz ka mafoom kia heh?