MuhammedAli

Post 24 meh, meh khadam nay aap kay mazhab kay asooloon kay mutabiq Dajjal ka Ilah hona sabat keeya. Aur jistera aap ka asool heh ba-ghayr wazia tor par kissi kay baray meh ilah ka iqrar bil lisaan aur tasdeeq bil qalb say bi kohi kissi ka ilah ho sakta heh. Aap toh mantay hen kay agar yeh yeh yeh khoobiyan maneeh jahen toh phir woh ilah heh chahay lafzi tor par kohi y ko ilah nah manay. Aap kay is asool kay mutabiq zahir bat heh kay aap Dajjal ko ilah mantay hen, aur ilah toh ek heh aur Allah kay ilawa ya saath kissi aur ko ilah manna Shirk heh. Is leyeh aap par aap kay apnay asool kay mutabiq Shirk e Akbar ka fatwah lagta heh. Haqiqat meh aap kay asool o zawabat kay mutabiq sari ummat Mushrik teharti heh aur Allah kay Nabi jinoon nay Dajjal kay murday zinda karnay kee taleem deeh un par be aap kay mazhab meh Dajjal ko ilah mannay ka ilzam lagta heh balkay aap kay asool kay mutabiq sabat be ho jata heh aur Allah kay nabi sallallahu alayhi wa aalihi was'sallam kee takfir be aap kay asool kay mutabiq jaiz hogi. Meri post 26 meh, khadam nay mazeed ilah kay mafoom Tawheed aur Shirk ki wazahat ki aur is kay saath kee bunyadi ikhtilaf joh ahle Islam aur ahle Shirk meh thah us par kuch likha, aur Dajjal ka aap kay asooloon kay mutabiq ilah hona sabat keeya. Aur is'see post meh muj say ghalti huwi joh post meh wazia red ilfaaz ka izafa joh bad meh keeya bata rahay hen. Post 27 meh khadam nay Tawheed aur Shirk kee wazahat ki. Post 31 meh aap ki taraf say ilzam laga aur joh apni jaga darust thah kay Islami nazriyeh meh tazad heh. Aur aap kay is point kee wazahat aur ghalti ka ihtiraf meh nay apni post 34 meh keeya aur post 26 meh be tarmeem kar deeh. Ghalti kay izalay kay baad post 26 kay kissi be point par aap ka kohi ihtiraz nahin rehta aur nah kohi nuqs sabat kar saken gay. Haqaiq ko mad e nazr rakh kar keh raha hoon kay aap ka meri post 26 kay is pehloo par kohi maqool jawab nahin aya. Post 31 meh aap nay likha kay aap nay bunyadi ikhtilaf par bot si ayaat pesh keen hen, ayaat ko mad e nazr rakh kar meh is nateejay par pauncha kay aap nay ahle islam aur ahle shirk meh bunyadi ikhtilaf nafa o nuqsaan waghera ko tehraya heh. Aur aap ki islah apni post 37 meh kar deeh aur is leyeh meh yeh kehnay par haq baja hoon ga kay aap nay post 26, aur post 37 kay par aap ki taraf say kohi maqool aur qabil hujjat jawab nahin aya. Post 31 meh aap nay Hadith pesh kee, is ka jawab khadam nay post 38 kay shoroon meh deeya. Mazeed wazahat abh kar deta hoon. is Hadith ka aap kay nazriyeh say kohi talluq nahin, keun kay aap to mantay hen kay Mushrik Allah par kamil imaan rakhtay thay is hadith say sabat hota heh kay Mushrik kay Hubal ko Allah ka mad e muqabil bana kar pesh keeya. Mushrik Allah par istera imaan rakhtay thay jistera Deobandi Allah kay Nabi sallallahu alayhi wa aalihi was'sallam par rakhtay hen. Yehni, jistera Deobandi Allah kay Nabi sallallahu alayhi wa aalihi was'sallam ki khoobiyoon ko bardasht nahin kar saktay aur qantray nikaltay hen, magar wohi khoobiyan Thanvi, Gangohi, Nanotavi Dehalvi, kay leyeh baray josh say sabat kartay hen. Matlab mera yeh heh kay jistera Deobandiyoon ko apnay uqabir maulviyoon say ziyada muhabbat heh aur woh un kay leyeh har khoobi mantay hen magar wohi khoobi Allah kay Nabi sallallahu alayhi wa aalihi was'sallam kay leyeh Shirk heh aur Kufr tehrahi jaati heh. Hasil yeh kay kuch Mushrikoon ko apnay buttoon aur khudahoon say ziyada muhabbat thee aur ziyada kamil imaan un par thah jistera Hadith say sabat hota heh. Aur un ka butoon kay leyeh itna piyar aur iman thah kay woh Allah ko gali denay par bi tiyar ho jatay thay, jis waja say Allah nay Quran meh farmaya heh kay mushrikon kay buttoon ko gali mat doh woh Allah ko gali deh bethen gay - is point ki wazahat meh nay apnay english articles meh kab kee kee huwi heh. Aur is part bee aap ka kohi jawab nahin aya. Post 31 kay aakhar meh aap nay likha kay DAJJAL walay point ka jawab aap future meh denh gay. Jis par khadam nay post 38 meh tafseel likhi. Aur is par mujjay aur har ahle islam o ilm ko maloom heh balkay aap ko be maloom heh kay aap kay pass is ka kohi jawab nahin. Aap kay pass idhar udhar ki batoon ka jawab deh rahay hen aur itnay ahem point aur itnay sakht ilzam kay jawab kay leyeh aap kay pass time nahin. Aap nay tehqeeq ka rasta ikhtiyar keeya heh aur tehqeeq meh aap ko ghalti huwi heh. Joh aap nay tehqeeq kar kay asool baramand keeyeh hen woh ilah kay tayyun kay leyeh istimal nahin keeyeh ja saktay agar karen gay toh bayanak natahij joh niklay hen abh us par aap la jawab hen. Sunni bahiyoon say appeal heh kay, aap tang mat maren. Akela banda heh kis kis ko woh jawab deh. Ham masail ka hal chahtay hen aur chahtay hen kay Hazrat Tawheed aur Shirk ko samjen, yeh nahin chahtay kay, material kee itni bochaar ho kay janab bojh kay neechay dab jahen aur masla hadoora reh jahay. Is leyeh aap say guzarish heh kay moteram Khalil Rana sahib, moteram Saeedi sahib, aur meray darmiyan aur in kay darmiyan baat rehnay denh.

Yeh Hadith meh nay bar'ri dafa para heh magar yeh tumara mowaqif kee taheed nahin karta. Aur agar karta heh toh kis kee karta heh? Agar karta toh mujjay ilm hota keun kay jis poday kay phalh tum ho us ko meh nay bot paani deeya heh aur agar say tumara kohi nazria sabat hota toh mujjay ilm hota. Pehlay mujjay bataho kay kon say tumara point sabat hota heh phir meh tummeh batahoon ga kay ahle islam ka is say kon sa nazria sabat hota heh. Chalen aap ta'nay mar lenh kohi qasr nah chorna agar dil ka barhas na niklay gali be deh lenh. Dosri baat janab, joh jis par qudrat rakhta heh woh us par ikhtiyar rakhta heh. Agar aap kay pass chalnay kee quwat aur chal saktay hen toh phir aap kay pass donoon par ikhtiyar heh. Misaal kay tor par, idol chalnay, pakrnay, sunnay samajnay par qadir aur qudrat nahin rakhta is leyeh kaha jahay ga kay kuch karnay par ikhtiyar nahin rakhta. Aap nay mujay kaha kay meh nay aap ko tanay maray is ko likhnay par aap qadir aur quwat rakhtay thay aur yeh aap kay ikhtiyar meh thah kay aap is ko likhen aur aap nay likha. Jab yeh bunyad samja deeh toh, abhi Tawheedi pehlo be samja doon. Allah ta'ala nay aap ko jis par tasarruf ki qudrat bakshi, yehni joh kaam aap kar saktay hen aur insaani quwat say bahir nahin, us par aap ko Allah nay ikhtiyar deeya heh, aap Allah kay deeyeh huway ikhtiyar say chaltay hen, agar Allah aap ko ikhtiyar nah deta toh aap kabi chal na saktay. Agar dekhnay ka ikhtiyar Allah aap ko nah deta to kabi nah dekh saktay aur sari dunya kay doctor aap ko dekha nah saktay. Allah nay aap kee rooh ko yehni aap ko aap kay jism par ikhtiyar deeya heh aur aap kee rooh/aap mutkhar hen jism par, aap joh karen is jism kay saath. Agar aap ko Allah jism ko istimal karnay ka ikhtiyar nah deta toh aap kuch nah kar saktay. Aap ka har amal ikhtiyar e bari ta'ala kay hokam say hota heh. Kissi insaaf pasand banday say poochen ja kar kay mujjay ya aap ko ikhtiyar ka matlab maloom nahin, joh woh kahay sach heh. Allah mujjay is 'jahalat' par qaim rakhay ameen. Dajjal kay issue par aap kay pass kohi jawab nahin, agar hota toh aap kab kay deh kar mujjay JAHIL tehra chookay hotay. Haq baat yahi heh: Kushboo aa nahin sakti kaghaz kay phooloon say Haq phup nahin sakta banawat kay asooloon say. Jis daldal meh aap nay apnay mangarat asooloon say apnay aap ko phansaya heh us say nikalnay ka wahid haq wala tareeka post 27 meh bata chooka hoon. Agar kohi aur hota toh mujjay ilm hota keun kay meh aap say ziada ghaali Wahhabi aur Deobandi reh chuka hoon. Aap ka wazan Wahhabiat meh ek pao heh meh Sunni us waqt huwa thah jab meh poora ek Sehr Wahhabi thah. Mujjay Wahhabiat aur Deobandiat bilqul us'see tera aati heh jistera aap ko sirf Kalmah parna ata heh, yehni baghayr ghalti kay. Aap joh keh rahay hen kay time nahin, janab time toh heh jawab nahin. Is point ka insaaf kay taqazay aur imandari par jawab denh toh yeh jawab banta heh: meh nay mangarat asool bana leeyeh jin ka kohi saboot Quran o Hadith say nahin. Joh meray point ka sacha aur sucha aur haq par mabni aur Islam ka ayn heh woh jawab woh heh joh musalman aap ko bata raha heh aur aap maan nahin rahay. Meh nay baray baray qutb ul aftab dekhay hen magar un meh woh aftab kabi nahin paya joh haq ko dekh kar pehchaan leh aur agar pehchaan leh toh maanay kee sakkat rakhta hoon. Aur aap esay kutb ul aftaboon meh say hee hen. Is post meh kafi ghaltiyan theen jin ko darust kar deeya heh.

Kia aap ko joh kuch Allah nay ata keeya heh us deeyeh huway par tasaruf ka ikhtiyar nahin rakhtay? Rakhtay hen na! Jab aap apnay aap ko insaan maan kar tasarruf ka ikhtiyar maan rahay hen aur Dajjal ka be tasarruf ka ikhtiyar maan rahay hen toh Mushrik joh buttoon ko KHUDA mantay thay UN KAY LEYEH TASSARUF KA IKHTIYAR KESAY NAH MANTAY. Kohi aqal e saleem wala banda yeh tasleem nahin karay ga kay Mushrikeen apnay khudhoon ko bey-ikhtiyar mantay thay aur un ka tasarruf ka aqeedah nahin thah, aur meri aqal bilqul saleem. ["] Jin kee aqal saleem heh woh sab yeh nazria rakhtay hen kay insaan ko makhlooq e khuda meh tasarruf ka ikhtiyar heh aur tasarruf kartay hen. Joh Mushrikeen insaanoon kay leyeh qaynaat ka tassaruf maan saktay hen aur mantay thay woh apnay khudahoon kay baray meh yeh kesay nazria rakh saktay thay aur meh Muhammed Ali Razaavi kesay nazria rakh sakta hoon kay un kay khuda tasarruf nahin kar saktay. Aur meh alhamdu lillah Allah kay karam say aqal say khaali nahin. Haqiqat meh aap ko meri baat kee samaj nahin aahi meh kia likh raha thah aur meh us kee wazahat keeyeh deta hoon. Tum kia samajtay ho kay mujjay ilm nahin kay Quran meh Allah nay farmaya heh kay mushrikeen kay khuda kuch be nahin bana saktay, makhi be nahin bana saktay ... dekhtay suntay chaltay pakartay ilm nahin rakhtay magar is kay bar khilaf mushrikeen mantay thay kay in kay khuda yeh tasarruf ka haq rakhtay hen. Yeh mozoo kay idols kuch bana saktay hen nafa nuqsan deh saktay hen ikhtilafi thah magar bunyadi nahin thah jis ko meh nay guzri posts meh sabat kar deeya thah. Challenge yeh thah: "Challenge deh kar kehta hoon, ek ayaat pesh kar doh, jis meh say yeh zahir hota ho kay mushrikeen aur ahle islam meh nafa o nuqsaan waghera ... ka hi bunyadi ikhtilaf thah. Bunyadi ikhtilaf [Ilah ki] Wahhadiyat par thah, nafa o nuqsaan, waghera ka wahhadniyat [e Ilah], ahadiat [e Ilah] say kohi talluq nahin. Agar kohi nafa o nuqsaan deh, ya zinda ko murda aur murda ko zinda kar deh toh Wahhandiyat e illahi meh woh shareek nahin ho jata, agar nafa nuqsan aur zinda ko murda aur murda ko zinda karnay karna ka talluq Tawheed aur Shirk say hota toh phir Dajjal tumara Allah hota aur tum kalma la ilah il-dajjal partay. Bunyadi ikhtilaf Wahdaniyat [e Ilah] aur Ahadiat [e Ilah] par thah, ..." Woh ayaat pesh karo jis say yeh sabat hota ho kay bunyadi ikhtilaf nafa o nuqsaan par thah. Nafa o nuqsaan waghera kay mozoo par ikhtilaf thah magar bunyadi nahin thah. Bunyadi ikhtilaf wahdaniyat e Ilah par thah. Bunyadi ikhtilaf wahdaniyat e Khuda par thah. Musalman Tawheed ko manta heh aur yeh bi manta heh kay Isa alayhis salam murday zinda kartay thay, aur Isa alayhis salam yeh be mantay thay kay unoon nay murday zinda keeyeh jistera tum apnay chalnay phirnay par izn e illahi ka nazria rakhtay ho, ussee tera woh be mojza karnay par izn e illahi ka nazria rakhtay thay. Jistera tum chaltay phirtay ho taqat Allah kee taraf say mantay ho aur chalnay kay leyeh izn allah ka nazria heh, magar amal tumara heh, issee tera mojza kee qudrat aur izn Allah ka thah magar mojza Isa alayhis salaam kartay thay. Musalman joh Tawheed ko manay aur Shirk kee samaj rakhta ho toh phir us ka Isa alayhis salam kay baray meh nazria rakhna kay woh makhlooq e illahi meh tasarruf kartay thay kissi harj ka ba-is nahin. Aur abh agar is'see murday zinda karnay ko ek Christian manta heh toh batahen, kay woh Mushrik Isa alayhis salam ko murday zinda karnay wala man-nay kee waja say huwa ya Isa alayhis alam ko ilah khuda man-nay kee waja say? Agar murday zinda karnay kee waja say huwa toh janab e wala aap phir kesay musalman huway [aur meh yeh be nahin kehta kay tum musalman ho woh tummeh gumaan heh is waja say poocha]? Aur agar tum musalman ho toh woh keun Kafir Mushrik huwa? Yahi waja banti heh kay us nay Isa alayhis salam ko ilah mana Allah ka beta maan kar? Joh meh tummeh samja raha hoon woh tumari khopri meh nahin gussay ga. Keun kay us kay leyeh aqal chahyeh aur Wahhabi farman e RasoolAllah sallallahu alayhi wa aalihi was'sallam heh kay intihahi bewaqoof hen. BUNYADI IKHTILAF CHRISTIANS KAY SAATH, MUSHRIKEEN E ARAB KAY SAATH, YAHI THAH KAY WOH APNAY BUTTOON KO KHUDA MANTAY THAY AUR AHLE ISLAM ALLAH KO EK MANTAY HEN AUR US KAY SAATH AUR KHUDAHOON KO SHAREEK NAHIN MANTAY. Wahdaniyat/Ahadiat e Khuda par bunyadi ikhtilaf thah. Jistera Shia kay saath hamara ikhtilaf bunyadi tor par woh Sahabah ko Kafir/Munafiq mantay hen aur ham Sahabah ko behtreen Musalman Ummat mantay hen. Donoon fareekoon kay yeh nazriyeh bunyadi ikhtilaf teharta heh. Abh Shia Hadhrat Abu Bakr, Umar, Usman, Muawiyah, Aisha, Hafsa, waghera kee shaan ko nuqsaan pauchanay kee khatar woh tara tara kay point nikaltay hen in kay khilaf. Falan nay yeh kar deeya, falan nay woh kar deeya, esa ho gaya wesa kar deeya. Yehni bunyadi ikhtilaf kee bina par woh abh towheen kartay hen. Is'see tera Ahle Islam aur Ahle Arab meh bunyadi ikhtilaf Wahdaniyat e Khuda par thah, aur Allah nay un kay khudahoon par nuqs keeya, esa nahin kar saktay wesa nahin kar saktay taqay Wahdaniyat ko sabat keeya ja sakkay. Joh Quran meh nuqs keeya gaya heh woh sirf Allah kee Wahdaniyat ko manwanay kee khatir keeya gaya heh. Yeh wohi andaaz heh jistera ham Musalman Mirza ko Nabi nahin mantay, aur us kee bewaqoofiyoon ko point out kartay hen kay dekho yeh kesa thah esa thah, esay daway keeyeh kay esa esa hoga magar nahin huwa. Abh ham musalman nuqs karen gay aur Qadiyani jawab denh gay aur mozoo ikhtilafi ho jahay ga, magar bunyad kia heh ikhtilaf kee, woh us ko Nabi mantay hen aur ham us ko Nabi nahin balkay Kazzab Dajjal mantay hen. Ham us ko Kazzab Dajjal sabat karnay kay leyeh is kee jhooti peshan gohiyoon ka istimal kartay hen. Bunyad aur masla heh yehni Mirza ka Nabi honay ka dawa magar us ko jhoota sabat karnay kay leyeh tara tara kay waar keeyeh jatay hen. Abh joh ham tara tara kay waar karen un ko bunyadi ikhtilaf toh nahin tehraya ja sakta nah, bunyadi ikhtilaf toh us ka Nabuwat ka dawah heh nah, kay nahin? Aur baqi ikhtilafat is bunyadi ikhtilaf kee shakhen hen. Is'see tera bunyadi ikhtilaf Allah yehni Ilah kee Wahdaniyat/Ahadiyat thah, nafa nuqsan waghera ka ikhtilaf bunayadi nahin magar branches hen joh bunyadi mozoo e ikhtilaf nahin. Agar tumari khopri is baat ki abh bi samj nah ahay toh kasoor mera nahin tumari moti aqal ka heh. Footnote: - ["] Tumari ka pata heh kay saleem nahin keun kay tum Wahhabi ho aur Muhammad bin Abdul Wahhab ki Qawaid e Arba pari hogi is waja say tumara nazria toh yahi heh kay kay Mushrikeen e Makkah apnay buttoon kay leyeh bilqul qaynaat kay nazam meh kohi ikhtiyar nahin mantay thay. Wahhabi ban kar is'see pechay walay point ko likhoon toh yoon hoga, tum yeh mantay ho kay Mushrikeen Tawheed e Rububiyat kay qail thay aur Rububiyat meh Shirk nahin kartay thay. Quran say joh sabat heh woh is kay bilqul bar khalaf heh aur hansi kee bat yeh heh kay tum Rububiyat meh tasarruf ka nazria toh Dajjal kay baray meh rakhtay ho. Meh nay is Post ko completely rework kar deeya heh, kuch new material add keeya heh, aur kuch restructuring kee heh. Purani post meray pass safe heh, agar kohi woh dekhna chahay toh dekh sakta heh. PM karyeh ga.

تو اب محمدعلی صاحب خود اقرار کر کے مشرکین مکہ اللہ کے اختیارات نفع نقصان وغیرہ میں آپنے الہٰ کو شریک کرتے تھے اور مشرکین مکہ کا دعوی تھا کہ ہمارے الہٰ کو اللہ نے آپنا شریک بنایا ہے وہ آپنے الہٰ کے پاس نفع نقصان کا اختیار مانتے تھے ۔دوسری جگہ لکھتے ہیں۔ ... آپ نے دو متضاد با تیں کی ایک طرف آپ نے کہا مشرکین مکہ آپنے الہٰ کے پاس نفع نقصان کی قدرت مانتے تھے دوسری طرف آپ نے کہا کی جھگڑا نفع نقصان اللہ کی سلطنت میں تصرف کرنے کا نہیں تھا مشرکین مکہ یہ سب تو اللہ کے لئے خاص مانتے تھے۔ اور چیلنج بھی کر دیا Woh Allah meh nafa o nuqsaan waghera kee khoobiyan ayn tawheedi lehaz say mantay thay, yehni Allah haqiqi tor par, zaati tor par, qulli tor par, azli tor par, daimi, bi ghayr izni, ... tor par nafa o nuqsaan par qadir heh. Aur apnay ilahoon kay wojood ko Allah kee ata, bi-izni, limited, restricted, hadis mantay thay aur joh un meh nafa o nuqsan kee khobiyan mantay thay woh un meh atahi, bi-izni, limited, restricted, hadis, lehaz say mantay thay. Allah kay leyeh nafa o nuqsaan mantay ho ya nahin? Mantay ho nah, aur agar meh tum ko pandra sola jootay maroon, toh tum bataho Allah tum ko jootoon say maar raha hoga ya Muhammed Ali Razavi? Muhammed Ali Razavi tum ko jootay maar raha hoga nah, ittifaq kartay hogay yaqeenan. Jab tum nay Nafa o Nuqsaan khaas Allah kay leyeh mana toh phir nuqsaan ko meri nisbat keun kee? Mantay sirf Khaas Allah kay leyeh hen magar nuqsan aur nafa insaan say be mantay hen. Jab aap khaas mantay hen toh phir insaan meh kesay man saktay hen? Nafa nuqsan aap Allah kay leyeh ek khaas mafoom meh khaas mantay hen. Tawheed aur Shirk ka tummeh ilm hota toh mujjay wazahat kee zeroorat nah parti aur samaj jatay kay likhnay meh ghalti huwi. Magar phir bee meri ghalti heh keun kay mukhalif say insaaf ya kissi aur kay nazriyeh ko smajnay ki tawaqoh karna bewaqoofi heh. Halan kay meh nhin samajta kay aap kakay hen joh aap ko asal mowaqif ka pata nahin aap achi tara jantay ho kay Islami nazria kia heh magar tum nay Islami nazriyeh ka radd karna heh is leyeh joh dao lagay chala loh ka asool heh. Abh joh ibarat meh khata huwi woh door kar deeh: "Aayeh meh batata hoon jagra kis baat par thah. Joh Mushrikoon ko asal maror thee woh, is baat par nahin thee kay nafa nuqsan, mushkal kusha, zameen asman kee santanat meh tasarruf, kon kar sakta heh kon nahin. Woh toh Quran kee ayaat say sabat hota heh kay Mushrikeen. nafa nuqsaan waghera waghera sab Allah kay leyeh khaas ek khaas mafoom meh mantay thay, misaal kay tor par 24:84-90, 29:61-63, 31:32. 39:38 in saab aur baqi ayaatoon say yahi sabat hota heh kay Mushrik Allah kay yeh mantay thay." Aur yahi underlined ilfaaz meh nay asal response meh be izafa kar deeyeh hen magar brackets meh.Islami mowaqif bara wazia heh meri ghalti say mowaqif ghalt nahin hota. Jis mafoom meh woh Allah kay leyeh sari khoobiyan khaas mantay thay woh be wazia kar deenh hen aur jis mafoom meh woh apnay buttoon meh nafa o nuqsan mantay thay aur aap apnay leyeh mantay hen yehni, atahi, bi izni waghera us ki bi wazahat ho gaee.

Shirk kia heh: Kissi makhlooq meh Allah jesi zaat, sifat ya afaal manna Shirk heh. Ahadiat/Wahhabiyat e Illah meh ghayr tab shareek hota heh jab ghayr khuda ko Ilah mana jahay ya phir ghayr khuda ko Ilah man kar us ko hamesha say mojood honay wala mana jahay, ya hamesha taq mojood rehnay wala mana jahay, ya phir us ghayr khuda ko illah maan kar us ki zaat, sifaat, afaal ko zaati, qulli, haqiqi, qadeemi, daimi ... mana jahay. Ya phir ghayr ko ilah maan kar us ko khaliq, malik, raziq, ... manay jahay. Jab taq kissi ghayr khuda ko Ilah nah mana jahay us waqt taq us ko pukarna us say ma taht al asbab ya ma fawkal asbab madad, ya us say pani ka glass manna ya beta ya jannat ya mushkal kushahi kee faryad, shirk nahin. Shirk tab hoga, jab ghayr e khuda ko ilah man kar, misaal kay tor par apni zinda ammi jaan ko ilah, us say ma fawkal asbab ya ma taht al asbab madad mangi jahay, misaal kay tor par aap nay apni ammi ko Ilah mana, abh aap us ammi say pani ka glass mangtay hen, halan kay yeh pani ka glass mangna aap kay asool kay mutabiq ma taht al asbab heh aur aap kay mazhab meh shirk nahin, magar ham Musalmanoon kay mazhab meh aap nay apni ammi ko Ilah mana heh, jab Ilah maan leeya abh aap ma taht ya ma fawkal asbab kee madad mangen, Mushrik o Kafir hoon gay. Alhasil Shirk Allah kay saath ghayr khuda ko bator Ilah man-nay say lazam ata heh aur yeh bunyad heh. Agar yeh bunyad nah pahi jahay aur kissi ko nafa nuqsaan, zinda murda karnay walay, asman say barish barsanay wala, ... waghera, mana jahay toh shirk nahin. Abh aap kay asool kay mutabiq dajjal toh aap ka Allah heh magar ham musalmanoon kay asool o zawabat meh Dajjal Allah nahin balkay ek zalim insaan rahay ga. Zera ghor karo, Allah nay farishtoon ko barish barsanay kay fareezay par mamoor keeya heh, abh kohi yeh manta heh kay farishta barish behijta heh ya barsakata heh, toh kia us nay Mika'eel ko Ilah bana deeya? Ya kohi banda Malik uk Mawt kay baray meh yeh nazriya rakhay kay woh mawt waqia karta heh toh kia us nay Malik u Mawt ko Ilah bana deeya? Ilah istera nahin banta yeh wahhabiat/Deobandiat kee jahalat aur Tawheed aur Shirk say na waqfi heh. Quran para heh, magar halq say neechay nahin utra. Jab kissi ko Ilah maan leeya jahay, kissi be waja say, toh phir Shirk lazam ata heh, aur Ilah maan kar us ko pukarna, us ko razik, malik, khaliq man-na, ya us kay baray meh nazriya rakhna kay woh murday zinda karta heh, woh zameen asmanoon say barish barsata heh ya nafa nuqsaan par qadir heh, ya kissi ko pani ka glass deh sakta heh, beta deh sakta heh, beti deh sakta heh ... waghera toh phir esa mannay walay nay Shirk keeya aur Mushrik heh. Lambi taqreer khatam, hasil yeh kay, bunyadi tor par jab kissi ko Ilah manay jahay toh Shirk heh aur phir mazeed us ko pukarna, nafa nuqsan, mushal kushahi, waghera ... ka malik mana jahay toh yeh sab nazriyaat shirk kay jurm meh mazeed izafa kartay hen. Ham musalmanoon par joh farz thah ham nay mil kar tumari rehnumahi kee taqay tum sachay Islam kee taraf aho aur Islam ko qabool kar loh, baqi tumari mehnat aur ghor o fikr par heh aur Allah kee mansha e hidayat par.

ilah, ka mafoom Ulamah e lught nay mabood bataya heh, yehni jis kee ibadat kee jahay woh ilah tehrta heh. Istera, agar kissi hasti kay mutaliq yeh nazria rakha jahay kay yeh lyk e ibadat heh toh phir us ko Ilah ka darja deeya jata heh. Abh sawal yeh heh kay kis ko mabood/ilah ka darja deeya jata heh? Ham musalman, us ko Ilah mantay hen, joh hamesha say tha, heh aur rahay ga, aur joh apni zaat sifaat afaal meh kamil thah heh aur rahay ga, aur jis ki zaat sifaat o aafaal meh kohi shareek nahin, us ki sifaat o afaal zaati, qulli, bi-ghayr izni, qadeemi, daimi,... hen, yeh Ilah aur ham is esay ko Ilah mantay hen. Mushrikeen e Makkah kay nazriat kia thay Ilah kay baray meh, toh woh wazia hen kay Mushrikeen e Makkah apnay butoon ko Mabood/Ilah mantay thay aur un kee ibadat be kartay thay, aur yeh nazria rakhtay thay kay un kay Ilah Allah nay makhlooq meh say kuch khaas ko darja e ulluhiyat ata keeya heh jis waja say woh ibadat kay layk hen. Aur un ka nazirya yeh be thah kay in kay mabood/ilah Allah kay shareek hen keun kay Allah nay unnay apna shareek banaya heh - ba hasiyat betiyan, betay, waghera ... aur yeh be sabat heh kay woh apnay khudahoon meh nafa nuqsan waghera kee qudrat mantay thay. Jee nahin un ko Allah kee zaat ka iqrar matloob har giz nahin thah keun kay Quran say yeh sabat heh kay woh Allah ko mantay thay. Magar Mushrikeen e Makkah ka ikhtilaf yeh thah kay woh Allah ko baghair shareek mannay kay leyeh tiyar nahin thay, woh kehtay thay Allah kay saath hamaray maboodoon ka iqarar bee keeya jahay. Magar Islam kee taleemat toh la ilahha il Allah ... theen kohi Ilah nahin sirf Allah. Jee Mushrikeen bilqul mantay thay kay qaynaat banay wala Allah heh. Magar chalanay walay, nafa aur nuqsaan denay wala aur har cheez par pura ikhtiyar sirf Allah kay leyeh nahin mantay thay. Balkay Quran kee ayaat say sabat hota heh kay Mushrikeen apnay buttoon meh bee ikhtiyarat mantay thay. Quran ki ayaat meh aya heh kay mushrkeen Musalmanoon ko daratay thay kay un kay khuda un ko nuqsaan paunchahen gay:“Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] Aur is ka wazia saboot yeh heh: "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] Balkay ek aur ayaat say yeh be sabat hota heh kay Mushrikeen mantay thay kay un kay khuda izzat, taqat aur shaan o shoqat denay kee taqat rakhtay hen: “And they have taken gods besides Allah that they might give them honor, power and glory.” [Ref: 19:81] Aur qaynaat meh ikhtiyar kay saath is ka talluq nafa o nuqsaan say be heh. Sara malba aap bila waja ek taraf nah kar denh. Aayeh meh batata hoon jagra kis baat par thah. Joh Mushrikoon ko asal maror thee woh, is baat par nahin thee kay nafa nuqsan, mushkal kusha, zameen asman kee santanat meh tasarruf, kon kar sakta heh kon nahin. Woh toh Quran kee ayaat say sabat hota heh kay Mushrikeen. nafa nuqsaan waghera waghera sab Allah kay leyeh khaas [ek khaas mafoom meh] mantay thay, misaal kay tor par 24:84-90, 29:61-63, 31:32. 39:38 in saab aur baqi ayaatoon say yahi sabat hota heh kay Mushrik Allah kay yeh mantay thay. Joh un ko asal dard, asal jagra ka mozoo thah, woh is baat par thah kay Allah ek heh ya nahin? dosra masla thah ibadat ka, aur phir baqi ... alhasil bunyadi masla wahhadiyat par thah aur woh kaha kartyay thay kay yeh kia is nay toh bot saray khudahoon ko khatam kar kay ek khuda ka idea pesh kar deeya: "And they wonder that there has come to them a warner from among themselves. And the disbelievers say, "This is a magician and a liar. Has he made the gods [only] one God? Indeed, this is a curious thing." And the eminent among them went forth, [saying], "Continue, and be patient over [the defense of] your gods. Indeed, this is a thing intended. We have not heard of this in the latest religion. This is not but a fabrication." [Ref:38:4-7] Aur woh kehtay thay kay jab tum kehtay ho hamara khuda; kuch nahin kar saktay, makhi nahin bana saktay, agar kohi un say cheen lay toh wapis nahin leh saktay, balkay dekhta suntay kuch nahin chal be nahin saktay, toh tum un kee toheen kartay ho: "And when those who disbelieve see you, [O Muhammad], they take you not except in ridicule, [saying], "Is this the one who insults your gods?" And they are, at the mention of the Most Merciful, disbelievers." [21:36] Alhasil bunyadi tor par jagra ikhtilaf is baat par thah kay Allah ek heh ya 360 Ilah jistera mushrik mantay thay. Yeh uppar wala toh tum nay mangarat bana leeya. Challenge deh kar kehta hoon, ek ayaat pesh kar doh, jis meh say yeh zahir hota ho kay mushrikeen aur ahle islam meh nafa o nuqsaan waghera ... ka hi bunyadi ikhtilaf thah. Bunyadi ikhtilaf Wahhadiyat par thah, nafa o nuqsaan, waghera ka wahhadniyat, ahadiat say kohi talluq nahin. Agar kohi nafa o nuqsaan deh, ya zinda ko murda aur murda ko zinda kar deh toh Wahhandiyat e illahi meh woh shareek nahin ho jata, agar nafa nuqsan aur zinda ko murda aur murda ko zinda karnay karna ka talluq Tawheed aur Shirk say hota toh phir Dajjal tumara Allah hota aur tum kalma la ilah il-dajjal partay. Bunyadi ikhtilaf Wahdaniyat aur Ahadiat par thah, ... yehni Allah ek heh, us ka kohi Ilah shareek nahin. Jab yeh tasleem ho jata toh phir ibadat bee Allah kee hoti, aur barish barsanay wala waghera ko fil haqiqat Allah ko mana jata. magar mushrikeen nay Ahadiat ko qabool nah keeya. Nafa Nuqsaan makhlooq deti heh magar us ka izn fil haqiqat Allah kee taraf say hota heh, agar tum samjoh kay idol kohi nafa nuqsaan nahin deta, toh ek idol meray pass lana aur khud be ana, meh nay tumara sar ussee idol say porh kar sabat karna heh kay idol kesay nuqsaan deta heh aur phir ussee ko bech kar, aur us haram kay pesay say tumaray sar par patti karwa doon ga, nafa o nuqsaan sabat ho jahay ga. Agar nuqsaan aur nafa say Ilah ka tayyun hota toh phir, Dajjal ka qatal karna [yehni nuqsaan dena] aur phir us ko dobara zinda karna [yehni nafa dena] Dajjal ko ilah banata ya nahin? Chalen kissi kay baray meh har mushkal kay hal ka nazria na rakha jahay, sirf yeh rakha jahay kay mawt anay kay bad joh Kafir/Munafiq kee litrawl hogi, us ki kushahi Dajjal kay control meh heh, zahir heh banda jab murda heh toh literawl hogi nah, jab us nay murda ko zinda kar deeya toh phir murda kee mushkal kushahi hogi kay nahin? Soch kar batayeh, Dajjal aap ka Ilah heh ya nahin? Tumara tesra point, Dajjal ka Allah kee santanat meh tasarruf karna, zinda ko marna, aur phir murda ko dobara zinda karna. Bataho, is tasarruf say Dajjal tumara Ilah e haqiqi huwa ya nahin? Acha, chalo Dajjal ko mukhtar e qull nah mano sirf zinda karnay par hee mukhtar maan loh, zinda karnay wala toh Allah thah nah, dajjal nay zinda kar deeya toh kia huwa Tawheed ko? Dajjal tumaray char points say tumaray Wahhabi/Deobandi mazhab ka Allah ban gaya. Nafa o nuqsaan, mushkil kushahi, Allah kee santan-nat meh tasarruf, kissi ka kissi ko rizq dena, ya kissi ko mukhtar e qull yehni kissi kay leyeh Allah qull kee santannat meh tasarruf ka ikhtiyar mannay say, ya barish barsanay wala, zinda karnay wala, marna wala, maar kar phir zinda karnay wala, beta denay wala, beti denay wala is say Ilah ka tayyun nahin hota. Ilah kon heh aur Ilah kay baray meh musalman kay kia nazriat honay chahyeh woh pesh kar deeyeh. ----------------------------------------------------------------------------------------------------------------------------- Dil bot karta heh Waseem Mughal kee tara tummeh be jawab doon, magar time nahin aur meray pass kafi kuch likhnay ko heh aur mazeed bojh bardasht nahin kar sakta. Advice yahi heh kay agar engrezi aati heh toh meray English articles study karen aur Tawheed aur Shirk kee tareef achi tera seekhen. Meray articles forum par mojood hen, aur milnay par link post kar doon ga, Baqi aap ki marzi ham nay joh rehumahi aur niqab kushahi karni thee kar deeh. Allah ta'ala aap ko Islam ki haqiqat ko qabool karnay kee tofeeq deh, ameen.

Lambay chawray lecture chor doh, swal ka jawab chand jumloon meh deeya karo, teen teen page lamba para nahin jata. Aap Maulvi Ghulamullah aur Muhammad bin Abdul Wahhab ki nasal say hen is leyeh sach yahi heh kay aap nay bi in'nee kee tera naik bandoon ko taghoot tehraya magar aap nay tehri tang seedhi kar leeh magar phir be naaq unchi rakhi. Tumara kohi screw loose to nahin nah? Banday be thay ... meh nay joh poocha us kay mutaliq jawab doh. Kia tum samajtay ho kay Quran aur Hadith tumara uppar nazil huwi aur farishta tummi ko deh kar gaya heh aur kissi aur kay pass nahin! Joh sawal jis kay mutaliq poocha heh us ka jawab doh. Keun kay tumari soowi bila waja naik bandoon walay point par atak chuki heh is leyeh un ko be sawal me gusa deeya heh takay tum sawal ka jawab doh. Yeh loh lattest: Idol ya naik-banday ko Ilah maan kar Allah ka shareek manna Shirk heh ya Idol ya naik-banday ko Ilah maan kar Allah kay haan safarshi manna Shirk heh ya Allah kay haan kissi ko safarshi manna Shirk heh? Quran kee ayaat ba qawl tumaray saaf bata rahi hen kay kissi ko Allah kay han safarshi maan kar us ke ibadat karna shirk heh. Abh bunyadi sawal ka jawab deh den; Allah kay han kissi ko ilaah manna be Shirk heh ya nahin? Ibadat karnay walay kay leyeh zeroori heh kay woh ibadat kee janay walay ko Ilah manay ya nahin? Yehni, y ko ba-ghair ilah manay y ki ibadat ho sakti heh ya nahin? Ek aur bat yaad aahi, kay banday/butt ko safarshi mana jahay aur us ki ibadat nah kee jahay toh kia safarshi mannay wala Mushrik heh ya nahin? Murday ko zinda karna aur matti kay putlay meh jaan dalna agar yeh ikhtiyar e khuda heh toh phir toh DAJJAL apna dawa e Allah honay meh sacha hoga nah. Dawa aur us kay daway par daleel yeh hogi kay us nay murday ko zinda karna heh. Aap kay mazhab yehni Deobandiat/Wahhabiat kay asooloon kay mutabiq DAJJAL aap ka ALLAH heh ya nahin? Aap maneh ya nah maneh, Dajjal aap ka Allah heh keun kay us nay ikhtiyar e khuda ka muzahira keeya heh. Aur aap nay baray zabrdast andaaz meh yeh likha: اسی طرح کسی ہستی کے بارے میں کچھ باتیں خصوصیات مانیں تو وہ الہٰ قرار پائے گی اب اگر کوئی وہ باتیں خصوصیات کسی ہستی کے بارے میں مانتا ہے اور صرف اس کے لئے الہٰ کا لفظ استعمال نہیں کرتا تو اس سے حقیقت نہیں بدل جاتی اس نے اس ہستی کو الہٰ تو بنا لیا ہے۔ Aap apnay Ilah yehni Dajjal kay leyeh Ilah ka lafz bolen ya nah bolen us ko apna Ilah maneh ya nah maneh haqiqat yahi heh kay ba qawl aap kay deobandi/wahhabi mazhab kay asoloon kay Dajjal Ila/Allah heh us ka dawa aur us par woh daleel qaim qaray ga joh baqawl aap kay mazhab kay Allah ka ikhtiyar heh. ------------------------------------------------------------------ Guzarish heh kay meray joh sawalat hen un kay jawabat zeroor dena. Keun doodh ka doodh aur pani ka pani un'neeh kay saath hoga aur maloom hoga kay joh kuch tum peechay likh ahay ho darust heh kay nahin. Tawheed fehmi aur Shirk fehmi ka fesla ho jahay ga. Nabi sallallahu alayhi wa alaihi wassallam ka farman heh kay Khariji Quran paren gay magar halq say neechay nahin utray ga.

Taghoot ka lafz button kay leyeh bola gaya heh naik bandoon par nahin bola gaya. Saliheen e qom e Nuh alayhis salam ko, aur Awliyah e kamileen ko, farishtoon ko, taghoot kehna gustakhi aur kufr sarree aur esay kay murtaqib ho kar musalman nahin mar saktay. Wesay kohi tawaqoh nahin toba kee, keun kay jis kufr kay tum chashm o handera ho us firqa ki khoobi yahi heh kay Nabiyoon waliyoon kee gustakhi aur phir us gustakhi ko islam sabat karnay par zor lagana aur bahair toba kay marna, yehni Kafir marna, tajarba kehta heh kay toba nahin karo gay. Jaho challenge deh kar kehta hoon, kissi ayaat ki tafsir say sabat kar doh kay Allah nay naik bandoon aur ibadat guzaar farishtoon ko taghoot tehraya ho. Anparh banday, taghoot Quran meh shaytan aur buttoon ko farmaya gaya heh. Kissi be mufassir kee tafsir utha kar dekh loh, Ibn Kathir, Jalalayn, Ibn abbas, Al Kashf, Baidawi, qurtubi, Kabeer, ...

Joh meh nay poocha us ka jawab denh, joh aap nay likha meh nay para huwa heh. Lambi maghzmari meh nay chor deeh heh, doh tok bat aur jawab denh. Doh lines meh meray sawalat ka jawab ho jata ... ek dafa phir ...

Idol ko Ilah maan kar Allah ka shareek manna Shirk heh ya idol ko Ilah maan kar Allah kay haan safarshi manna Shirk heh ya Allah kay haan kissi ko safarshi manna Shirk heh? Dosri baat woh kon say ikhtiyarat hen jinnay tum nay, khuda'i ikhtiyaraat, tehraya heh, esa asool bata doh jis say pata chalay kay kon say khudahi ikhtiyarat hen. Murda ko zinda karna khudahi ihtiyar heh ya nahin? matti kay putlay meh jaan dalna aur ussay haqiqi jaan bakshna khudahi ikhtiyar heh ya nahin? Aur agar yahi ikhtiyar kissi makhlooq kay pass ho toh kia woh khuda heh ya nahin?

Salam alayqum, Meray baee, aaj kay dawr meh balkay har dawr meh dar us kuttay ka hota heh joh bhonk raha bi ho aur rassi say banda bi nah ho. Joh kutta rassi say banda ho aur lakh bar bhonkay chotay nannay bachay us kay agay disco kar rahay hotay hen. Ham sunniyoon ka banday huway kuttay wala hisaab heh, keun kay ham nay SUFIAT kay peace tolerance love care dil na dukhaween kissay da dillaan wich rab renda walay pagal sufiyoon ki philosophy ko apna leeya heh, jab taq yeh rassi ham sunniyoon kay galay meh pari rahay gee, ham sirf bhonknay walay kuttay hen jin kay agay atkal bachay naach tappa kartay hen. Hammeh ya bhonkna band kar dena chahyeh keun kay bhonk kay peechay qatnay kee support nahin, agar bhonk maren toh phir rassi ko utaar kar phenk dena chahyeh, keun kay bhonk kamyab nah huwi toh phir ham ko qatna chahyeh. Meh bhonknay ka aadi nahin agar muj par ho meh baghair bhonkay baghair kissi shor o protest kay is Talib Johri ka fishing cable say sar qatoon, magar mujjay pata heh yeh meh kar nahin sakta, itni support aur sakkat nahin. Jab mujjay pata heh kay meri bhonk kamyab nahin hogi aur baat qatnay taq paunchay gee aur qatnay kee mujjay sakkat nahn, is waja say meh bhonkta hee nahin. Keun kay bhonka aur agay say kohi muasir jawab bi na milay yehni agay say mafi nay mangi jahay aur qaat bi nah pahoon, tab ek toh pehlay hee toheen huwi dosra phir apni bey bassi par be toheen hee hogi, is say behtr yahi heh kay bangi aur charsi malangoon kee tera meh be, Allah ki raza kay khilaf pata be nahin hilta agar Allah nay in ko marwana chaha toh kuttay behij kar marwa deh ga aur agar nah chaha toh meh kia kar sakta hoon. Yeh wohi famous Sufi line heh ... Allah nay bakshna chaha toh baksh deh ga aur na chaha toh namaz roza ... par amal huwa toh be na bakshay ga, baat Allah kay karam ki heh. Joh esa kehtay hen un ka matlab yeh kay mujjay kuch na karna paray ... Ham sunniyoon meh sirf khana peena aur is kay mutaliqa joh rasmeh hen bas wohi reh gahi hen. Maulvi aur Peeroon nay be innee par zor deeya huwa heh, maut parti heh Jihad o qitaal kee baat kartay huway, joh kartay hen un ki dunya jootiyan chat-ti heh. Mera aap ko aur Sunniyoon ko yahi advice heh kay esa waqiat nah forum par paste keeya karen yeh ham Sunniyoon kee besati ka basat bantay hen. Agar kohi RasoolAllah sallallahu alayhi wa aalihi was'sallam ya sahabah ki shaan meh gustakhi karta heh toh jalsay jaloos ki zeroorat nahin jis kay samnay ho woh apni jaan Allah ki rah meh lara deh, agar yeh nahin toh phir joh sahib e iman hen un ko batahay aur baat ko raaz meh rakhay aur us ka khatma kar deeya jahay. Shor sharabay say agay wala muhtat ho jata heh ... dushmanan e Islam say seekhen kistera apnay dushman ko mara jata heh, Israeli yahoodiyoon nay Qatar meh ek Hamas kay banday ko injection lagaya jis say ussay heart attack ho gaya aur mar gaya. Goli be aur bomb say be ura saktay thay magar unoon nay moqay kee munasbat say apni manzil paunchi.

Agar yeh ZiaBashir Wahhabi heh toh is ki post delete kar denh.

Salam alayqum, Meri behan Allah ta'ala aap kay jazbay ko aur mazboot karay aur deeni dunyawi maseebatoon ko aap say door rakhay, ameen.

Kuch nahin hoga ... cheekh chala kar dekh lenh. Shia aur Deobandi/Wahhabi kay khilaf hakoomat aur hakoomat kay idaray aur TV kuch be nahin karen gay.

Introduction: Prophet (sallallahu alayhi wa aalihi was’sallam) has reportedly stated, one who introduces into Islam a good Sunnah he/she will be rewarded and those who act on this good Sunnah will also receive equal reward, Hadith: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] From the literal reading of the words of Prophet (sallallahu alayhi wa aalihi was’sallam) it is clear that it is permissible to introduce into Islam good Sunnahs/Biddahs and to follow them. If it was impermissible to introduce good Sunnahs/Biddahs into Islam then Prophet (sallallahu alayhi wa aalihi was’sallam) would not have told of reward. The Muslims believe the literal implications of this Hadith and accept all interpretations that can be derived according to historical context. Prophetic teaching is that Prophet (sallallahu alayhi wa aalihi was’sallam) has been granted ‘Jawami Al Kalim’ meaning the ability to express vast meanings in few sentences. Hence the multiple interpretations of this Hadith are in agreement with this nature of prophetic words hence all are valid. Now, the opponents of religion of Islam argue against the literal implications and interpret the Hadith in historical context in order to negate the understanding of Muslims. Their understanding is; in a gathering where people are reluctant to give charity, one who gives charity and those who follow his example all will receive equal reward. Readers should note, this is article is continuation of response given to brother Sa’id Imtiaz, here and here. Evidence For Validity Of Holding To Literal Meaning Of Prophetic Words: Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) gave following instruction to a group of Sahabah after returning from the battle of Al Ahzab: “None of you Muslims should offer the Asr prayer but at Banu Quraiza's place.” While they were travelling toward the tribe of Quraiza the Hadith records: “The Asr prayer became due for some of them on the way.” This divided the companions into two groups, one group said: “We will not offer it till we reach it, the place of Banu Quraiza.” While the other group said: “No, we will pray at this spot, for the Prophet did not mean that for us.” The Hadith goes on to record that the difference of opinion was brought to attention of Prophet (sallallahu alayhi wa aalihi was’sallam) who did not rebuke either group: “Later on it was mentioned to the Prophet and he did not berate any of the two groups.” [Ref: Bukhari, B59, H445] Position Of Both Group Of Companions On This Matter: The first group acted on the literal instructions of Prophet (sallallahu alayhi wa aalihi was’sallam) and did not perform Asr prayer. They second group of companions via Ijtihad came to conclusion that Prophet (sallallahu alayhi wa aalihi was’sallam) was not preventing them from performing Asr prayer on the way but he was instructing them to travel quickly and reach the destination before Asr prayer and then perform the Asr prayer. So they realized they will not reach destination before the Asr prayer time expires and worship of Allah (subhanahu wa ta’ala) is more important then reaching a destination quickly hence they decided to perform the prayers on the way: “… (Some) people being afraid that the time for prayer would expire, said their prayers before reaching the street of Banu Quraiza.” [Ref: Muslim, B19, H4374] The other group they said: “We will not offer it till we reach it, the place of Banu Quraiza.” [Ref: Bukhari, B59, H445] “We will not say our prayer except where the Messenger of Allah has ordered us to say it even if the time expires.” [Ref: Muslim, B19, H4374] This establishes one group of companions held to literal instructions and made no Ijtihad hence did not perform prayers on the way to destination and also establishes one group of companions did engage in Ijtihad and performed prayers on the way to said destination. Reaction Of Prophet (sallallahu alayhi wa aalihi was’sallam) To This Difference: Hadith of Bukhari and Muslim record the following words regarding this difference of opinion between the companions: ”When he learned of the difference in the view of the two groups of the people, the Messenger of Allah did not blame anyone from the two groups.” [Ref: Muslim, B19, H4374] “Later on it was mentioned to the Prophet and he did not berate any of the two groups.” [Ref: Bukhari, B59, H445] Prophet (sallallahu alayhi wa aalihi was’sallam) not correcting any group indicates both groups of companions were correct in their approach because Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Whoever among you sees an evil action, and he is able to change it with his hand, then change it with his hand (by taking action); if he cannot, (do so) with his tongue then with his tongue (by speaking out); and if he cannot then with his heart (by hating it and feeling that it is wrong), and that is the weakest of faith.” [Ref: Ibn Majah, B5, H1275] Disobedience to command of Prophet (sallallahu alayhi wa aalihi was’sallam) is form of Munkir (i.e. evil/wrong) hence Prophet (sallallahu alayhi wa aalihi was’sallam) would have clearly pointed out the error of Ijtihad if there was any. Therefore the conclusion both groups were correct in their understanding is established. The Principle Derived From Incident Of Banu Quraiza: From this historical event it is established; literal implications of prophetic words and interpreted implications derived using tool of Ijtihad are both be correct. If any of the two interpretations of prophetic words was in contradiction with Prophet’s (sallallahu alayhi wa aalihi was’sallam) teaching he would have corrected the wrong party. An important point, both groups were correct hence Prophet’s (sallallahu alayhi wa aalihi was’sallam) methodology is of literal and reinterpretation. Hadith Of Good Sunnah In Light Of Approved Methodologies: Understanding the prophetic words literally and acting upon them as Prophet (sallallahu alayhi wa aalihi was’sallam) instructed is established. Also reinterpreting the words of Prophet (sallallahu alayhi wa aalihi was’sallam) in light of other evidence is also established. The following prophetic words now can be understood according Prophet’s (sallallahu alayhi wa aalihi was’sallam) approved methodologies: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] The literal reading of Hadith establishes reward for introducing good Sunnahs/Biddahs into Islam and which is akin to establishing permissibility of introducing good Sunnahs/Biddah into Islam. The reinterpreting methodology establishes reward for engaging in prophetic Sunnahs which people are reluctant to practice and this is akin to granting permission for engaging in prophetic Sunnahs which people are reluctant to engage. Conclusion: Prophetic words are according to ‘Jawami Al Kalim’ nature hence they can be interpreted differently depending on the evidence. From the Hadith of Bani Quraiza it was deduced that Prophet (sallallahu alayhi wa aalihi was’sallam) approved the actions of two groups of companions who differed over the meaning of prophetic words. One group held to the literal meaning of words while the other reinterpreted the words and came to different understanding. As a result one group did not perform their prayers until they reached their destination while the other performed it on the way to destination. In context of objective of this article it is important to point out; the Muslims in regards to the Hadith of good Sunnah hold to the literal meaning and consider it permissible to create good Sunnah/Biddahs and introduce them into Islam with hope of gaining reward from Allah (subhanahu wa ta’ala), while accepting the interpretation presented by opponents of Islam. It is important to point out, we the Muslims accept the interpretation of Hadith in discussion but not their understanding of; it is not permitted to introduce good innovations into Islam.

Baee Sahib ham Sunni ko Islam aur maslak say kohi muhabbat nahin aur nah kissi ko jazba heh ilm hasil karnay aur phehlanay ka. Logh geerwiyoon, naatoon ki mehfiloon, milaadoon, ursoon, khatmoon, joh kuch khanay peenay kee rasmeh hen bas issee meh lagay hen. Jab taq banda Sunni aur sahih ul aqeedah hota heh murda lash kee tera hota heh aaj kay dawr meh, jistera murda lash ko kutta billa kha jahay kohi parwa nahin issee tera Sunniat ko kuttay billay kha jahen kissi sunni ko kohi parwa nahin. Magar jab yeh murda lash ko Deobandiat ya Wahhabiat kay keeray partay hen toh phir uth kar esay josh o jazbay say apnay mazhab kee tableegh karti heh kay zinda bee peechay reh jatay hen. Hamaray Sunniyoon ka kohi ilaaj nahin, sirf wohi ilaaj heh joh anqareeb Wahhabi aur Deobandi mil kar in ka karen gay. Sunni jab taq gajjar mooli kee tara zabiya nah ho aur jab taq wahhabi aur deobandi in ki maan betiyoon ko jismani khawashaaat ko poora karnay kay leyeh pakr pakr kar nah leh jahen aur janwaroon kee tera in kee maan betiyoon ko nah bechen mandiyoon meh jistera aaj syria aur iraq meh ho raha heh, us waqt taq kohi Sunni nahin jagay ga. Meri dua heh kay esa ho aur Allah in sunniyoon kay badlay woh sunni lahay joh jihaad o qitaal ka biyaan kartay hen aur shareek be hotay hen. Iraq/syria meh poori dunya say Wahhabi jama ho rahay hen taqay isis joh new wahhabi mulk bana raha heh us ko mazboot keeya jahay aur sari dunya kay wahhabi shareek ho rahay hen in kee jang meh. Aur future meh jab be Saudi petro dollar kee support kay saath pakistan meh jang huwi aur Wahhabi ek taraf ho gahay toh dekhna poori dunya say Wahhabi aa kar sunniyoon kay khilaaf laren gay, aur aap dekhen gay kay Pakistan kay sunni kuch bee kar nah pahen gay, ham sunniyoon meh say ginti kay das mujahid bee tiyar nahin hoon gay, hammeh ya toh America aa kar bachahay ga ya Europe ya United Nation. Wahhabi aur Deobandi, jahan par apnay mazhab kay perokaron ko tableegh kay leyeh tiyar kartay hen wahan par jihad kee talimat ka batatay hen aur jihad kee talkeen kartay hen. Hamaray Maulvi aur Piroon ko abhi taq yeh samaj nahin aahi kay kesay sunniat kay difa meh awaam ko tiyar keeya jahay. Sirf taqreeroon taq hee baat mehdood kar di, ham nay taqreer kar deeh, aur taqreer meh be kohi ilmi behas nahin hoti, ek sirf kaam ka nuqta hota heh aur sari taqreer agay peechay kee batoon meh guzaar deeh jaati heh, ek ek baat ko das dafa khud repeat karta heh maulvi aur pachas dafa joh awam bethi heh un say repeat karwata heh. Aur agar kohi maulvi jazbay wala aur vision wala ho aur hamaray sunniyoon ko kaho kay aho aqeeda seekho aur namoos e risalat kee toheen kernay waloon ko pehchano toh phir in sunniyoon ko DAMAGH KHARAB SUFIYOON kay sher yaad a jatay hen: da deh mandar da deh masjid da deh joh kuj denda, na daween dil kissay da rabb dilan wich rehnda. Aur saath bashin deetay hen kay islam piyar muhabbat ka deen heh kissi kay khilaaf kohi kehnay kee ijazat nahin. Essay murda bandoon ko kohi kuch samja aur bata nahin sakta in sunniyoon ki misaal zamana e rasoolallah sallallahu alayhi wa aalihi was'sallam kay mushrikoon jesi heh, summun bukmun umyun fahum aur kabi sunniat kay difa kay leyeh tiyar nahin hoon gay. is leyeh in ka rona mat rohen, apna imaan bachahen, aur gar waloon ka. Anay walay dawr meh sunni nah honay kay barabar ho jahen gay har taraf Wahhabiat aur Deobandiat ka ghalba hoga.

Salam alayqum, Baee in sha allah is forum par aap ko agar kohi masla pesh ahay toh aap search karen agar search kay baad be nah millay toh members say rojooh karen in sha allah aap ko kohi na kohi tassali aur kafi shafi jawab pesh kar deh ga. Allah kay karam say is forum meh kafi ilm walay hazrat mojood hen. Ham yahan par Deobandiyon kee khaal khenchnay meh mahir hen. Hamari speciality yahi heh is forum meh kay Wahhabi aur Deobandiyoon kay ihtirazaat ka Quran o Hadth say jawab dena. Shahid kohi esa ihtiraz ho jissay ham nay pehlaynah suna ho aur jis ka pehlay jawab mojood nah ho forum par. Agar nahin toh jawab mil jahay ga. Is link par bot sari deeni books hen, Urdu meh: https://www.scribd.com/Muhammad%20Tariq%20Lahori Joh aap ko pasand aahay down load karen aur paren. Har maslay aur har firqay khilaaf kitaben hen is meh 12hazar kitabenh hen is par.

Salam alayqum, Shukria, Allah ta'ala aap ko jaza e khair aur imaan o hub e rasoolallah sallallahu alayhi wa aalihi was'sallam ko qaim aur daim rakhay. ameen.

Yeh woh Hadith heh jis meh Sahabah nay apas meh ikhtilaf keeya, ek nay rastay meh hee Asr kee namaz pari aur dosri jammat nay Banu Quraizah kay dehray par paunch kar pari. Is Hadith ka matan aur poora reference darkar heh.

Introduction: In exchanges with brother Sa’id Imtiaz it was argued; Islam permits good Biddahs/Sunnahs into Islam and there is reward one who innovates a good Sunnah and those who follow them, a understanding based on the following: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] In response to my line of argument, Wahhabi brother quoted two Wahhabi scholars and one from these two was Muhammad Salih Al-Munajjid, he is prominent scholar of the sect. Their methodology of interpretation was; the ‘good Sunnah’ is to be interpreted according to the context. The interpretation which they presented according to the methodology was; reviving a prophetic Sunnah is good Sunnah and all those who follow the newly revived Sunnah will earn equal reward. Comprehensively this would be as; reviving a prophetic Sunnah which has been neglected, or forgotten, or people are reluctant to practice it, is the good Sunnah and all those who follow the newly revived Sunnah will earn equal reward. Comprehensive response to this line of argument against Islam has been posted here. Methodologies And Interpretations On Trial: There is absolutely no need to dedicate time and critically examine the argument presented and therefore no effort will be made. The already written is sufficient to straighten the crooked path of heretics, if they lend it an ear. In here the methodologies employed to interpret the Ahadith in question by the Muslims and their opponents will be on trial. In an effort to determine which methodology is valid and which interpretation is valid. To properly analyze the methodologies and establish consistency in its application another set of Ahadith will be introduced into discussion which are essential part of the discourse, namely Ahadith of ‘newly invented matters’. The Methodology Of Interpretation To Be Employed: If the Ahadith of ‘newly invented matters’ are to be interpreted in the historical context which surround them and these Ahadith are not be interpreted according to generality wording then there is no need to interpret the Hadith of ‘good Sunnah’ according to generality of wording then they also should be interpreted according to their historical context. If the Ahadith of ‘newly invented matters’ are interpreted according to generality of words and these Ahadith are not restricted to their context but their generality is used then same methodology of interpretation is to be employed for Ahadith of ‘good Sunnah’ and this is to be fair and impartial. The Hadith Of Divine Decree And Adhering To Prophectic Sunnah And Predecessors: “Sufyan said (according to one chain), and Abu al-Salit said (according to another chain): A man wrote to 'Umar b. 'Abd al-Aziz asking him about Divine decree. He wrote to him: To begin with, I enjoin upon you to fear Allah, to be moderate in (obeying) His Command, to follow the Sunnah of His Prophet and to abandon the novelties which the innovators introduced after his Sunnah has been established and they were saved from its trouble; so stick to Sunnah, for it is for you, if Allah chooses a protection; then you should know that any innovation which the people introduced was refuted long before it. […] So accept for yourself what the people (in the past) had accepted for themselves for they had complete knowledge of whatever they were informed and by penetrating insight they forbade; they had more strength (than us) to disclose the matters and they were far better (than us) by virtue of their merits. If right guidance is what you are following, then you out-stripped them to it. And if you say whatever the novelty occurred after them was introduced by those who followed the way other then theirs and disliked them. It is they who actually outstripped, and talked about it sufficiently, and gave a satisfactory explanation for it. Below them there is no place for exhaustiveness, and above them there is no place for elaborating things. Some people shortened the matter more than they had done, and thus they turned away, and some people raised the matter more than they had done, and thus they exaggerated. They were on right guidance between that. You have written (to me) asking about confession of Divine decree, you have indeed approached a person who is well informed of it, with the will of Allah. I know what whatever novelty people have brought in, and whatever innovation people have introduced are not more manifest and more established than confession of Divine decree. The ignorant people in pre-Islamic times have mentioned it; they talked about it in their speeches and in their poetry. They would console themselves for what they lost, and Islam then strengthened it. The Messenger of Allah did not mention it in one or two traditions, but the Muslims heard it from him, and they talked of it from him, and they talked of it during his lifetime and after his death. They did so out of belief and submission to their Lord and thinking themselves weak. There is nothing which is not surrounded by His knowledge, and not counted by His register and not destined by His decree. Despite that, it has been strongly mentioned in His Book: from it they have derived it, and from it they have and so they also read in it what you read, and they knew its interpretation of which you are ignorant. After that they said: All this is by writing and decreeing. Distress has been written down, and what has been destined will occur; what Allah wills surely will happen and which He will not, will not occur. We have no power to harm or benefit ourselves. Then after that they showed interest (in good works) and were afraid (of bad deeds).” [Ref: Abu Dawood, B41, H4595] The Hadith Of Newly Invented Matters And Sticking To Sunnah: “It was narrated from 'Abdur-Rahman bin 'Amr As-Sulami that: He heard Al-'Irbad bin Sariyah say: "The Messenger of Allah delivered a moving speech to us which made our eyes flow with tears and made our hearts melt. We said: 'O Messenger of Allah. This is a speech of farewell. What did you enjoin upon us?' He said: 'I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And you must obey, even if (your leader is) an Abyssinian leader. For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies." [Ref: Ibn Majah, B1, H43] “Narrated Al-'Irbad bin Sariyah: "One day after the morning Salat, the Messenger of Allah exhorted us to the extent that the eyes wept and the hearts shuddered with fear. A man said: 'Indeed this is a farewell exhortation. So what do you order us O Messenger of Allah?' He said: 'I order you to have Taqwa of Allah, and to listen and obey [to your leader] even in the case of an Ethiopian slave. Indeed, who ever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa', cling to it with the molars.'" [Ref: Tirmadhi, B9, H2676] The Ahadith Of Introducing Good Sunnah And Reward: “It was narrated from Mundhir bin Jarir that his father said: "The Messenger of Allah said: 'Whoever introduces a good Sunnah that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad Sunnah that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] “Jarir b. Abdullah reported that some desert Arabs clad in woolen clothes came to Allah's Messenger. He saw them in sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Messenger said: He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Hadith Of ‘Divine Decree’ Contextualized: “A man wrote to 'Umar b. 'Abd al-Aziz asking him about Divine decree. He wrote to him: To begin with, I enjoin upon you to fear Allah, to be moderate in (obeying) His Command, to follow the Sunnah of His Prophet [about divine decree] and to abandon the novelties [of negating divine decree] which the innovators introduced after his Sunnah [of divine decree] has been established and they [the Sahabah] were saved from its trouble; so stick to Sunnah [in this matter of belief], for it is for you, if Allah chooses a protection; then you should know that any innovation [regarding divine decree] which the people introduced was refuted long before it. […] So accept for yourself what the people (in the past) had accepted for themselves [regarding the belief of pre-ordained destiny] for they had complete knowledge of whatever they were informed [about divine decree] and by penetrating insight they forbade [discussion regarding divine decree]; they had more strength (than us) to disclose the matters [of divine decree] and they were far better (than us) by virtue of their merits. If right guidance is [Allah has not pre-ordained all things, which is] what you are following, then you out-stripped them to it. And if you say whatever the novelty occurred [in this matter of divine decree] after them was introduced by those who followed the way other then theirs and disliked them. It is they [the predecessors] who actually outstripped and talked about it sufficiently and gave a satisfactory explanation for it. Below them there is no place for exhaustiveness [on this matter of divine decree] and above them there is no place for elaborating things [with regards to divine decree]. Some people shortened the matter [of divine decree] more than they had done, and thus they turned away [from the path predecessors], and some people raised the matter more than they had done, and thus they exaggerated [the path predecessors in this regard]. They [the predecessors] were on right guidance between that. You have written (to me) asking about confession of Divine decree, you have indeed approached a person who is well informed of it, with the will of Allah. I know what whatever novelty people have brought in [regards to the divine decree] and whatever innovation people have introduced [in connection with divine decree] are not more manifest and more established than confession of Divine decree. The ignorant people in pre-Islamic times have mentioned it; they talked about it in their speeches and in their poetry. They would console themselves for what they lost, and Islam then strengthened it [the belief in pre-ordained divine decree]. The Messenger of Allah did not mention it in one or two traditions, but the Muslims heard it from him, and they talked of it from him, and they talked of it during his lifetime and after his death. They did so out of belief and submission to their Lord and thinking themselves weak. There is nothing which is not surrounded by His knowledge, and not counted by His register and not destined by His decree. Despite that, it has been strongly mentioned in His Book: from it they have derived it, and from it they have and so they also read in it what you read, and they knew its interpretation of which you are ignorant. After that they said: All this is by writing and decreeing. Distress has been written down, and what has been destined will occur; what Allah wills surely will happen and which He will not, will not occur. We have no power to harm or benefit ourselves. Then after that they showed interest (in good works) and were afraid (of bad deeds).” [Ref: Abu Dawood, B41, H4595] Hadith Of ‘Beware Of Newly Invented Matters’ Contextualized: "One day after the morning Salat, the Messenger of Allah exhorted us to the extent that the eyes wept and the hearts shuddered with fear. A man said: 'Indeed this is a farewell exhortation. So what do you order us O Messenger of Allah?' He said: 'I order you to have Taqwa of Allah, and to listen and obey [to your leader and do not rebel against his authority] even in the case of an Ethiopian slave. Indeed, who ever among you lives, he will see much difference [leading to rebellion]. Beware of the newly invented matters [which lead to rebellion against a Khalifah because] for indeed they are misguidance. Whoever among you sees that [time of differences and rebellion], then he must stick to my Sunnah [which prohibits rebellion against Khalifah] and the Sunnah of the rightly guided Khulafah, cling to it [i.e. Sunnah] with the molars." [Ref: Tirmadhi, B9, H2676] Ahadith Of ‘Good Sunnah’ Contextualized: “’Whoever introduces a good Sunnah [i.e. giving of charity by Ansari companion and] that is followed, he [the Ansari companion] will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad Sunnah [such as being stingy and not spending in the way of Allah subhanahu wa ta’ala and if] that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Important Note Regarding The Forth Coming Discussion: Hadith of divine decree will not be discussed because it is too long. It is solely being presented so people understand the limitation contextualization and how such contextualization limits the understanding of Hadith and its application. Readers are more then welcome to follow the methodology used and demonstrate how the divine decree Hadith is affected and how such contextualization negates comprehensiveness of guidance contained in Ahadith. Due to Ahadith of ‘beware of the newly invented matters’ and Hadith of ‘good Sunnah’ being shorter, they will be discussed in detailed. Interpreting Hadith Of ‘Beware Of The Newly Invented Matters’ According To Context: Contextually Prophet (sallallahu alayhi wa aalihi was’sallam) warned against innovation of rebellion/disobedience to Khalifah: “I order you to have Taqwa of Allah [i.e. fulfill your obligations, enjoin good and forbid evil] and to listen and obey [to your leader and do not rebel against his authority] even in the case of an Ethiopian slave. Indeed, who ever among you lives, he will see much difference [leading to rebellion]. Beware of the newly invented matters [which lead to rebellion against a Khalifah because] for indeed they are misguidance. Whoever among you sees that [time of differences and rebellion], then he must stick to my Sunnah [which prohibits rebellion against Khalifah] and the Sunnah of the rightly guided Khulafah, cling to it [i.e. Sunnah] with the molars." [Ref: Tirmadhi, B9, H2676] Contextualizing this Hadith limits the application of this Hadith to innovations in general and it contradicts Prophet’s (sallallahu alayhi wa aalihi was’sallam) words where he stated he has been granted ‘Jawami Al Kalim’. Hadith Of ‘Beware Of The Newly Invented Matters’ According To Generality Of Words: Prophet (sallallahu alayhi wa aalihi was’sallam) warned against innovation with following words: “I order you to have Taqwa of Allah, and to listen and obey [to your leader] even in the case of an Ethiopian slave. Indeed, who ever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa', cling to it with the molars.'" [Ref: Tirmadhi, B9, H2676] The generality of the Hadith quoted permits it to be applied to all types of innovations and the generality is in accordance with ‘Jawami Al Kalim’ nature of prophetic words. Interpreting Hadith Of ‘Who So Ever Introduces A Good Sunnah’ According To Context: Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “’Whoever introduces a good Sunnah [i.e. giving of charity by Ansari companion and] that is followed, he [the Ansari companion] will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad Sunnah [such as being stingy and not spending in the way of Allah subhanahu wa ta’ala and if] that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Contextually this Hadith is about a companion and the group of companions who followed his example and acted on the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Based on the context the Hadith means when people are reluctant to give charity and the first one to start and those who follow, all will get equal reward. It also means for the modern Muslim; one who is acting on the prophetic Sunnah of giving charity then you are following the example of the Ansari companion and you will get equal reward. Hadith Of ‘Who So Ever Introduces A Good Sunnah’ According To Generality Of Words: Understanding the words of Prophet (sallallahu alayhi wa aalihi was’sallam) in general meaning and without restricting it to historical context yields following understanding: “Whoever introduces a good [non-prophetic] Sunnah [which accords with teaching of the religion and if] that is followed [by others beside him, then] he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest.” [Ref: Ibn Majah, B1, H203] Maintaining and holding to generality of words of Prophet (sallallahu alayhi wa aalihi was’sallam) establishes permissibility of introducing praiseworthy Sunnahs and reward for them. Putting it into perspective of history, Hadhrat Umar (radiallah ta’ala anhu) had the idea to collect the Quran in one book format. He introduced this Sunnah and Hadhrat Abu Bakr (radiallah ta’ala anhu) implemented his idea and the result of this was Quran which we possess as a single book. There is reward for him for purposing the compilation of Quran and those who follow and publish Quran. Generalizing on the historical context, one can derive the following principle: “Whoever introduces a good Sunnah [such as initiating action on prophetic Sunnah and if] that is followed [by others] he [the initiator of action on prophetic Sunnah] will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad Sunnah that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] This generalized principle in historical context can also be interpreted to mean, when people are reluctant to engage in a particular religious activity, one who starts it and those who follow his example all will get equal reward. The contextualization and the derived principle from historical context negate the ‘Jawami Al Kalim’ nature of prophetic words which have been established in this part. In short the generality of Hadith accords with prophetic teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) being given ‘Jawami Al Kalim’. All Ahadith On The Subject Of Innovation Have A Historical Context: There are many Ahadith about the topic of innovation but all of them have a particular event associated with it. Even if the historical context has not been narrated it is entirely logical to assume there was a historical context. Hence all those Ahadith are also in context of historical events and cannot be taken as general principle. Even the Ahadith narrated without the historical context give instruction of rejection teachings/practices which go against the clear injunctions and the spirit/essence of Islam. Therefore even these Ahadith are restricted to the context of innovations which contradict the teaching of Islam. The Effect Of Restricting Ahadith Of Innovation To Historical Context: By interpreting the Ahadith of innovation in context of historical events we solely restrict its application to a particular event. And if all Ahadith of innovation are restricted to a context and interpreted in context of an event then we have no prophetic guidance on matters of innovations. Pay attention, if all Ahadith are restricted to a context and the generality of the meaning of sentences is negated then is there anything which prohibits innovations? If you say yes, then to be consistent in methodology Ahadith are to be interpreted in context like the Hadith of good Sunnah is interpreted in context of historical event. If this method is applied to all the Hadith then there is no Hadith which prohibits innovations. If Hadith are restricted and interpreted according to context and generality is negated then end result is; both Quran and Ahadith are silent about subject of innovations other then addressed in the Ahadith. And about issues on which Quran and Ahadith are silent Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “The lawful is what Allah made lawful in His Book, the unlawful is what Allah made unlawful in his Book, and what He was silent about; then it is among that for which He has pardoned." [Ref: Tirmadhi, B22, H1726] Excused by Allah (subhanahu wa ta’ala) is allowed as favor by Allah (subhanahu wa ta’ala): “What Allah has made lawful in His Book is halal and what He has forbidden is haram, and that concerning which He is silent is allowed as His favor. So accept from Allah His favor, for Allah is not forgetful of anything. He then recited, "And thy Lord is not forgetful." [Ref: Musnad Al Bazzar] Therefore interpreting Ahadith in a particular context to negate generality of Ahadith of good Sunnah and generally of all Ahadith in connected with subject of innovation will not harm the position of Muslims. Rather our position that all innovations composed of Islamicly sanctioned acts of piety are permissible is also established from Ahadith quoted above. The Effect Of Maintaining Generality Of Ahadith Of Innovation: Holding to the generality of prophetic words about subject of innovation including the Ahadith of ‘introducing good Sunnah’ is in accordance with ‘Jawami Al Kalim’ nature of prophetic words. Result of this is that all Ahadith of innovation can be applied to every single innovation which does not accord with the teaching of Islam. This generality of words in connection with Hadith of ‘introducing good Sunnah’ establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) has permitted introduction of good Sunnahs into Islam and told of reward for those who engage in the newly introduced good Sunnah. In addition, the Ahadith quoted above indirectly establish the legitimacy of good Sunnahs into Islam. Conclusion: If the Ahadith of innovations and good/bad Sunnahs is interpreted in historical context of a particular event and their generality is negated even then the permissibility of engaging in actions which Allah (subhanahu wa ta’ala) did not forbid but remained silent on would be established. The generality and the literal reading of the prophetic words of good Sunnah Hadith undeniably establish the position of Muslims and refute the opponents of Islam. What ever the methodology of interpretation is adopted by the opponents of Islam if that methodology is applied consistently and without practicing selectivism then the conclusion would be as explained.

I am sure you can tell us what that special thing is.

Surah A'raf ayaat 194 par yeh tafseeli jawab mojood heh. http://www.islamimehfil.com/topic/20936-waseem-mughal-ki-awliyahallah-per-chispan-kee-janay-wali-ayaat-ki-qurani-tafsir/ Sab tafseel say wazia kar deeya gaya heh.

Salam alayqum meri behan Meh nay toh baray shafeeq aur tahamul mizaaji say sab kuch likha thah. Meh bi yahi samja thah kay Islam kay muhafizoon say murad Ulamah o Muftiyan e kiram hen ... Meri behan Muftiyan e kiram kar rahay hen joh un say ho sakta heh. Magar musalman ko indian dramoon aur filmon say fursat nahin kay kuch Islam ka seekhay aur agar kuch seekh be leh us nay kia amal karna heh.

Allah agar Koh e Toor par nahin thah toh phir Musa alayhis salam keun gahay thay Allah say ham kalam honay kay leyeh? Musa alayhis salam ka koh e toor par jana sabat karta heh kay Allah Koh e Toor par rehta heh. Kia yeh theek heh mantaq baazi.

salam alayqum, bhai sahib aap ko ham kia advice denh. Deen ka kohi masla ho toh ham kuch batahen garelloo mamulat meh ham kia advice deh saktay hen. Biwi khawand ko ghair shar'ri kam say rokay toh jaiz heh yehni aap kee mehfil meh naach gana, chars sharab, waghera say rokay toh is meh kohi harj nahin keun kay yeh ghalat say rokna heh aur ghalat say rokna deen e islam ka hissa heh. Joh sawal pooch rahay hen, is say toh nahin lagta aap ki mehfil meh naach gana chars sharab waghera chalti hogi is leyeh pabandi aur rokna larahi jagra karna sharan jaiz nahin. Aap nay bataya kay sab aram aur azaish milti hen un ko. Magar joh nahin milti woh waqt heh aap ka waqt aur aap say mil kar bethna. Yeh karen kay itna kaam karen kay roti do waqt kee millay gar kay bills pay ho jahen ... thora muhayya karen, teen rotiyoon kay bajahay 2 muhayya karen aur tesri roti ka waqt bacha kar woh un kay saath spend karen, wesay be teen char char aur desi gee say kha kha kay sehat kharab hogi ... kam khanay ko milay ga sehat be theek rahay gee aur aap waqt bee deh saktay hen. Aur aap mehfil par be ja saken gay. Jis cheez kee kami heh us ko poora karnay kay leyeh aap jis kee ziyadti heh us ko kam karen - aap bee biwi be kush, dubli patli be, sehat mand be, future meh ziyada khanay kee waja say bemariyoon say joh medicine ahay gee ,doctors ki medicines be ka kharcha bachay ga, aap kaam be kam karen gay, waqt be family kay saath guzaar saken gay, aur dostoon kay saath be. Is say behtr ilaaj kuch nahin. Kaam kam karen gay toh itnay faiday, ziyada karen gay toh utni maseebat. Mera matlab yeh nahin kay aap kaam doh gantay karen aur gar waloon ko ration ki jesi line meh laga denh. ek roti kay char tukray keeyeh , ek quater tumara, ek tumara ek tumara aur keun kay meh kama kar lata hoon aadi roti meri. lol Matlab yeh thah kay sara kharcha kam karen, control karen, gar ka karcha fix kar lenh kay haftay meh itna kharcha, itnay arsay bad kapra boot sandal lena heh ya jab taq qabil e istimal nah rahay etc ... jab aap ka karcha kam hoga toh zeroorat kamanay kee kam hogi aur phir aap har cheez muhayya kar saktay hen. Sab kuch khana peena lagana nahin heh hansi mazak saath mil bethna yeh be zeroori heh. Moterma ko batehen, mera idea yeh heh ... kay ham kharchay par control karen, meh kaam kam karoon, tummeh time doon aur apni entertainment wastay be time nikaloon. Jab un ka makeup aur boot sandal aur kaproon kay joray kam hotay nazr ahay toh ya larahi jagra khatam ho jahay ga ya phir han meh han mila kar boot sandal kapray makeup waghera say haath doh bethen gee.