Ghulam E Mustafa

SHIA AQAAID OR BELIEFS We have listed some of the major Shia beliefs below:- Together with the testifying of the Oneness of Allah and accepting the Prophethood of Rasoolullah (sallal laahu alaihi wasallam), it is also a condition of Imaan to testify to the Imaamat of the 12 Imaams. It is Fardh to follow the A'IMMA in the same manner as a Muslim ought to follow Rasoolullah (sallal laahu alaihi wasallam). MU'TAH (Temporary Marriage) is not only JAA'IZ but also a source of great blessings and Sawaabs. Temporary marriage amongst the SHIAS does not require the procedure of Nikah as shown to us by Rasoolullah (sallal laahu alaihi wasallam). It is just a temporary agreement between a man and a woman either to spend the night, a week, a month or a year together for the purposes of satisfying their lust. The chain of Prophethood is not complete, but rather it is still in progress in the form of the appearance of Imaams from time to time. The QURAN SHAREEF has two-thirds of its volume missing. The present form only represents one-third of the original Quran. The original Quran was that which was compiled by Hazrat Ali (radi Allahu anhu) and Imaam-e-Ghaib, the hidden Imaam who will appear with it in the future. TAQIYYAH is Fardh. Taqiyyah is a Shia'ite practice of concealing the truth for the purposes of misleading unsuspecting people into the Shia'ite fold. After Rasoolullah (sallal laahu alaihi wasallam) left this world only few Sahabas were steadfast in spreading Islam. The rest turned apostate or MURTADDS (one who is out of the fold of Islam). The four Ashaabs accepted by the Shi'ites are:- Hazrat Salman Farsi (radi Allahu anhu), Hazrat Abu Zarr Ghaffari (radi Allahu anhu), Hazrat Miqdad bin Aswad (radi Allahu anhu) and Hazrat Amaar bin Yaasir (radi Allahu anhu) Imaamat is the fifth pillar of Islam, the rejection of which amounts to Kufr. All the above Shia'ite beliefs are in direct conflict with established Islamic practices as shown by Rasoolullah (sallal laahu alaihi wasallam) and the teachings of the Holy Quran. The lives and character of the illustrious Sahaba (radi Allahu anhum ajma'in) have been confirmed by both Muslim and non-Muslim historians alike. The distorted views regarding the Sahabas, as presented by the Shia'ites, contradicts confirmed historical proof on the lives of the Sahabas. The Shia'ites believe that Sayyiduna Ali (radi Allahu anhu) was without distinction the first Caliph. They reject the Khilaafat of Sayyiduna Abu Bakr Siddique (radi Allahu anhu), Sayyiduna Umar Farooq (radi Allahu anhu) and Sayyiduna Uthman Ghani (radi Allahu anhu).

Waisy malang tu mian arslan k forum per baray dawah kar raha tha abb kiya howa sab kuch matti mein mil gaya.

Bhai sabhi Imam Haq per hain hum kisi ka inkaar nahi karty maghar Imam Azam Abu Hanfia kyon ki Huzoor say qareeb ke dour mein howay hain so iss liye unn ka muqam o martaba bhi zyada hai magher yeh nahi ke baqi Imam ghalat hain. Fiqh Hanafi aur Dosry Fiqh mein kuch masail per ekhtlaf hai magher jaisa ke Sag-e-Attar bhai ne kaha hum Imam Azam Abu Hanifa ki taqleed karty hain so humain unn ke tareeqa per chalna cahiye.

JazakAllah khair brother thanks for sharing

nice sharing

Astagfirullah...

The presence of Rasoolullah (sallallahu 'alaihi wasallam) in many places at the same time As for the claim that Rasoolullah (sallallahu 'alaihi wasallam) cannot make himself Haazir (Present) in many places simultaneously we ask you to carefully read the following : Moulvi Ashraf 'Ali Thanwi writes, "Muhammad al-Hazrami Majzoob was a possessor of amazing qualities and miracles. Once, he performed Jummah and gave Khutbah in 30 cities at the same time. He could be present in many cities in the same night". (Jamalul Awliya, Page 188, Maktaba Islamia, Lahore) So it is seen that Moulvi Ashraf 'Ali Thanwi makes reference to the above incident thereby accepting the fact that it is possible to be present in many place at the same time. Muhammad al-Hazrami was the servant of Rasoolullah (sallallahu 'alaihi wasallam). So one can imagine what is the status of the blessed soul of Rasoolullah (sallallahu 'alaihi wasallam) if his servant could achieve all this. Khwaja Azeezul Hassan has written a book by the name of Ashraful Sawaneh in three volumes on the occurrences of Ashraf Ali Thanawi's life which has been published by Khangah Imdadiya Thana Bhoon District Muzaffarnagar. He has copied a very peculiar incident of Thanawi Sahib in his book. He writes : “After a long period of time a merchant narrated personally to me of his incident that, though as seen, Hadhrat (Ashraf Ali Thanawi) is sitting here yet who knows where he is at this very moment. Because, once despite Hadhrat being in Thana Bhoon I saw him in Alighar where there was an exhibition and was in heavy flames. I also had a shop in that exhibition. On the day when it was going to catch on fire, that very day against my usual habits there was a feeling of fear in my heart from the time of Asr. The effect of which was that despite it being a busy period for business I took all the fittings and merchandise of my shop before time and began packing them into boxes. After Maghrib when there was chaos and confusion of the fire breaking up, then as usual being alone and the boxes being rather heavy I became alarmed that Oh God ! How am I to take these boxes out from the shop. Meanwhile what I saw was suddenly Hadhrat appeared and going to each and every box and said me to quickly pick them up. Accordingly he lifted on one side and I on the other side. In a short while each and every box was placed outside. The other merchants lost heavily from this fire, but with God's blessings all my goods were saved. On hearing this incident I (meaning the author of the book) asked him that you did not question Hadhrat as to how he is here ? At that moment I was not in my right frame of mind to ask, and was engrossed in my own problems." (Ashrafus Sawaneh, Volume 3, Page 71) Concerning the questioning (of the dead person) in the grave, the third question that will be asked by the Angels of the grave is, "Ma kunta taqulu fi haqqi hazar rajul" (meaning : "What did you have to say about this person?" (i.e. the Prophet (sallallahu 'alaihi wasallam)). When this question is asked the veil is removed from the dead person's eyes so that he can see the Holy Prophet (sallallahu 'alaihi wasallam) who will be present (Haazir) in the grave. (Mishkaat Shareef, Bukhaari Kitaabul Janaaiz, Hadith 422) From this Hadith we learn that the Prophet (sallallahu 'alaihi wasallam) is seen by the dead in person and not in some sort of mental thought, because the word "rajul" that is used in the question, in Arabic grammar refers to a real person made of flesh and bones. So it is established that every person that dies sees the Holy Prophet (sallallahu 'alaihi wasallam) in his grave in person. Now, at any given time thousands of people around the world are buried and all these people see the Holy Prophet (sallallahu 'alaihi wasallam) at the same time and are asked the same question. This is ample proof that the Holy Prophet (sallallahu 'alaihi wasallam) by the grace of Allah Ta'ala can present himself in many places at the same time. All the 'Ulama of Ahl as-Sunna agree with this, and the following comment regarding this issue is the fatwa of Ahmad ibn Hajar al-Haitami (rahmat allahi alaih), which is written on the ninth page of the second volume of Fatawa al-kubra: Question : "Does a person, when he commends his soul, see Rasoolullah (sallallahu 'alaihi wasallam)? It is said that, when he (Rasoolullah) is seen, he (the person) is asked what he (the person) would say about this person (ie. Rasoolullah). 'This person' is used for the person who is at his presence. Many people die at the same time. Since the words 'this person' are used for all of them (dead people), it is understood that he (Rasoollullah) is seen at many places at the same time. How can this happen?" Answer: "It is true that Rasoolullah (sallallahu 'alaihi wasallam) is seen by everybody who is about to die, and he (the dead person) is asked, 'What did you have to say about this person?' This shows the Supremacy of Allahu Ta'ala's Power. The word 'this' is used for pointing to the person who is at his presence (i.e. Rasoolullah). This word is the answer to the person who does not believe that Rasoolullah (sallallahu 'alaihi wasallam) can be seen in various ways at various places at the same moment. In fact, this can be believed through intellect, also: adh-dhat ash-Sharif (honorable person) of his becomes like a mirror, and everybody sees the image of his own beauty or ugliness in this mirror. There takes place no change in the beauty of the mirror. The life in grave and that in the Hereafter do not resemble to worldly life. Each person has a single figure in the world. It has been witnessed many times that Awliya' have taken various figures in this world, also. It is famous that Kadeeb al-ban Hasan al-Musuli and others have been seen as such." Imam Mullah 'Ali Qari states that, Imam Ghazaali (rahmat allahi 'alaih) has said,"When you go into a mosque then say Salaam to the Holy Prophet (sallallahu 'alaihi wasallam) because the Holy Prophet (sallallahu 'alaihi wasallam) is present (Haazir) in mosques." (Naseemu Riaz Sharah Shifa in the end of third Vol) Now, consider how many mosques there are throughout the world and the Holy Prophet (sallallahu 'alaihi wasallam) is present in all of them! Qadhi 'Iyad (rahmat allahi 'alaih), the eminent scholar of the Ahl as-Sunnah, in his book Shifa, writes, "Whenever there is nobody present in the home and you enter the home recite, 'Assalaamu 'Alaika Ayyuhannabi Warahmatullah Wa Barakatahoo'". Meaning, "Peace be upon you 'Oh' Holy Prophet (sallallahu 'alaihi wasallam) of Allah and Allah's mercy and blessings be upon you." (Shifa Shareef) Substantiating the above, the great Islamic scholar, Mulla 'Ali Qari (rahmat allahi 'alaih) in his Sharh Shifa writes, "The reason is that the Holy Prophet's (sallallahu 'alaihi wasallam) soul is HAAZIR (present) in every Muslim home". Sayyid Ahmad al-Hamawi (rahmat allahi 'alaih), noted in his book, Nafakhaat al-qurb wa 'l-ittisaal bi-ithbaati 't-tasarrufi li awliyaa'i'llaahi ta'aalaa wa 'l-karaamati ba'd al-intiqaal that the Ruhaniyya (spirituality) of Awliya (saints) was more powerful than their Jismanniyah (physical existence), and they therefore could be seen in different places at the same moment. He quoted the following Hadith Shareef as a document for his words : "There are people who will enter Paradise through every gate. Each gate will call them to itself," upon which Abu Bakr as-Siddeeq (radi allahu 'anhu) asked, "Will there be anyone to enter through all the eight gates, Oh Rasoolullah?" and Rasoolullah (sallallahu 'alaihi wasallam) answered, "I hope you will be one of them." One can appear in different places at the same moment when his soul aquires the power of having connection with his original position in 'aalam ul-amr. Since the soul's interest in the world decreases when a man dies, his soul becomes more powerful. It becomes easier for him to appear in different places at the same moment.

USING THE 'HARF-E-NIDAA' WHEN RECITING SALAWAT AND SALAAM The 'Harf-e-Nidaa' means - to use the pronoun for addressing the second person - who is present (ie. using the word 'YA' which means 'O !', when addressing the Prophet (sallallahu 'alaihi wasallam) eg. 'Ya Nabi !, Ya Rasool !') The words 'Ya' and 'Ayyu' are for addressing. The one who is addressing is called Munadee and the addressee is called Munadaa. If the Munadaa has the quality of hearing then the addressing would be 'Real', like calling a person who is present: Ya Zaid !, and if the Munadaa cannot hear then the addressing will be metaphorical, like : Oh sky! Oh earth! Oh mountain! In the book Sharh Jami, which is a set book for the Maulvi Degree, it is written : Munadaa means to address or call the attention for real, like: Oh Zaid! or metaphorically, like Oh Sky! Oh Earth! Because the person or the thing is established which can be addressed then the word of address is affixed to it. By this general law of Arabic grammar is known that it is not necessary for the addressed to hear, to permit the addresser to use the word 'Ya'. So it is seen that we are allowed to address even inanimate things. Rasoolullah (sallallahu 'alaihi wasallam) on the other hand, is alive, and hears the Salaam and so it is obvious that he can be addressed using the Nida'. Some individuals say that it is Shirk (attributing partners to Allahu Ta'aala) to use words like Ya Nabi ! and Ya Rasool! They say this because they believe that the Prophet (sallallu 'alaihi wasallam) cannot hear and is not present so one should not call to him as if he can hear and is present. (This is answered in this chapter and next) Others, say that it is permissible to say so only out of love for the Prophet (sallallahu 'alaihi wasallam) but not with the belief in mind that he can hear you. If the 'Harf-e-Nidaa' was not permissible then why is it present in the Salaah that we read five times a day, when every worshipper salutes the Holy Prophet (sallallahu 'alaihi wasallam), "Ayyuhannabiyyu" (Oh Prophet !) ? Some individuals state that, one does not have the intention of calling to the Prophet (sallallaahu 'alaihi wasallam) in the "Attahiyaat", rather one is merely repeating the story of M'iraj. This opinion is without basis. The religion of Islam has never commanded us to recite any Dhikr, without pondering on its meaning. Therefore, when we are reciting the "Attahiyaat", we should not possess this belief, rather we should believe that we are directly addressing the Holy Prophet (sallallaahu 'alaihi wasallam) and sending Salaams to him, upon oneself and upon all the pious of the Ummat. Moreover, in the famous book of Jurisprudence, Durr ul-Mukhtar, Volume 1, Page 228, is explained: "The 'Tashahud' (Du’a read in the sitting position of Namaaz) must be read in the present and not as the repetition of an event such as took place during the Mi'raj when the 'Tashahud' was revealed. In fact, one must know and read 'Tashahud' and recite Allah's Praises then make present (haazir) the Prophet (peace be upon him) and say 'Assalamu alaika ayyahannabiyu ...', then the Salaam upon the present congregation and the pious peoples, and then the testament of the Oneness of Allah and the Messengership of the Prophet (sallallahu 'alaihi wasallam). This then constitutes the 'Tashahud'." Words of similar effect are also found in the books of Jurisprudence, Fatawa Alamgeeri (also see Chapter on Haazir and Naazir for testimonies of the 'Ulama regarding the Attahiyyaat). Allah Ta'aala orders us not to call upon the Prophet (sallallahu 'alaihi wasallam) in the same way as we call upon each other : “Make not the summoning of the Messenger among yourselves, like one calls the other among you.” (Surah al-Furqan, Verse 63) i.e. When we call upon the Prophet (sallallahu 'alaihi wasallam) it must be with utmost respect and not like how we call each other. This Ayat is sufficient evidence, because besides making it permissible, Allah Ta'aala also shows us the etiquette when calling Rasoolullah (sallallahu 'alaihi wasallam). Imam Bukhari (radi allahu 'anhu) in his Kitaabul Adaabul Mufrad, Imam Ibnus Sinni and Imam ibn Bashkool (radi allahu 'anhuma) have recorded that, Hadhrat Abdullah Ibn 'Umar (radi allahu 'anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, "YA MUHAMMADAH". It is recorded that he was immediately relieved. Imaam Nawawi (rahmat allahi 'alaih) in his commentary of the Sahih Muslim, including in his book, Kitaabul Azkaar, records that some individuals were sitting in the company of Hadhrat Abdullah ibn Abbas (radi allahu 'anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, "YA MUHAMMADAH". He was immediately cured. There are in fact many Ashaab who narrate incidents of similar import. Substantiating this, Allama Shahaab Khafaaji Misri (radi allahu 'anhu) states in his Naseem-ur Riyaaz, a commentary of the Shifa by Imaam Qadhi 'Iyad (radi allahu 'anhu), that it is indeed an established practice of the people of Madina Shareef to proclaim, "YA MUHAMMADAH" in times of difficulty and anxiety. A blind man came to the Prophet (sallallahu 'alaihi wasallam) and said: "Invoke Allah for me that he help me." He replied: "If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you)." He said: "Then invoke Him." The Prophet said to him: idhhab fa tawadda', wa salli rak`atayn thumma qul -- "Go and make an ablution, pray two rak`at, then say: "O Allah, I am asking you (as'aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad), the Prophet of mercy; O MUHAMMAD (YA MUHAMMAD), I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih -- another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with You) for me (allahumma shaffi`hu fiyya)." It is related by Ahmad (4:138 #17246-17247), Tirmidhi (hasan sahih gharib -- Da`awat Ch. 119), Ibn Majah (Book of Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat #1385), Nasa'i (`Amal al-yawm wa al-laylat p. 417-418 #658-660), al-Hakim (1:313, 1:526), Tabarani in al-Kabir, and rigorously authenticated as sound (sahih) by nearly fifteen Hadith masters including Ibn Hajar, Dhahabi and Shawkani. Even the non-conformist, Ibn Taymiyya relates it. The Prophet's (sallallahu 'alaihi wasallam) order, here as elsewhere, carries legislative force for all Muslims and is not limited to a particular person, place or time; it is valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself, peace be upon him. The Prophet (sallallahu 'alaihi wasallam) was not physically present at the assigned time of the invocation, since he said to the blind man: "Go and make ablution," without adding: "and then come back in front of me." With regard to physical absence, the living and the dead are exactly alike, namely: absent. Despite the Prophet's (sallallahu 'alaihi wasallam) physical absence, the wording (sigha) for calling upon his intercession is direct address: "O MUHAMMAD." Such a wording -- "O So-and-So" -- is only used with someone present and able to hear. It should also be noted that Allah forbade the Companions from being forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only way, therefore, that the Prophet, blessings and peace be upon him, could both be absent and at the same time be addressed as if he is present is that it should be understood that he is absent in the physical sense but present in the spiritual sense. The above invocation was also used after the Prophet's (sallallahu 'alaihi wasallam) lifetime, as is proven by the sound (sahih) Hadith authenticated by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri (Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf's nephew Abu Imama ibn Sahl ibn Hunayf: A man would come to `Uthman ibn `Affan for a certain need, but the latter would not pay him any attention nor look into his need, upon which he complained of his condition to `Uthman ibn Hunayf who told him: "Go and make ablution, then go to the mosque and pray two rak`at, then say (this Du’a)," and he mentioned the invocation of the blind man, "then go (to `Uthman again)." The man went, did as he was told, then came to `Uthman's door, upon which the door-attendant came, took him by the hand, and brought him to `Uthman who sat him with him on top of the carpet, and said: "Tell me what your need is." After this the man went out, met `Uthman ibn Hunayf again, and said to him: "May Allah reward you! Previously he would not look into my need nor pay any attention to me, until you spoke to him." He replied: "I did not speak to him, but I saw the Prophet when a blind man came to him complaining of his failing eyesight," and he mentioned to him the substance of the previous narration. It is written in the book Hisn-ul-Hasin, Rasoolullah (sallallhu 'alaihi wasallam) declared, "Any person who has lost his animal should say, 'O Allah's slaves ! Help me ! And may Allah Ta'ala help you !'” Shah Wali-Allah Muhaddith Dahlawi (rahmat allahi 'alaih) in Atyabun Naghm Fi Madahi Sayyidil Arab wal Ajam, Page 22 addresses the Prophet (sallallahu 'alaihi wasallam) as "O, the best of all creations, the blessing of Allah be on you,..." It was the practise of the Shah Wali-Allah (rahmat allahi 'alaih) to emulate and remember daily, the practises of Shaikh Muhammad Ghawth Gawalyary (rahmat allahi 'alaih) after seeking permission from his teachers Mawlana Abu Taahir Madani and Shaikh Muhammad Sa'eed Lahori (rahmat allahi 'alaih). In this (practise) is recorded the following : “Call on Ali whose life is an open miracle. When you invoke him, he will help dispense all your difficulties." (Al Intibah Fi Salaasil Awliya Allah, Page 138) Hadhrat Mawlana Shah Abd al-Azeez Muhaddith Dahlawi (rahmat allahi 'alaih) says that if one knows that although all help comes from Allah, to call upon another for help is allowed. He says that Awliya and Prophets also sought help in this way. Thus if one asks for help from another, he is infact, asking for help from Allah. (Tafseer Azeezi, Page 10) Imam Allama Khairudeen Ramli (rahmat allaih 'alaih) states in Fatawa Khayria, "People who proclaim, Ya Abdul Qaadir (are merely emulating) a call. What therefore, is the reason for it not to be permissible". It is recorded in the Fatawa of Hadhrat Shahaab Ramli Ansari (rahmat allahi 'alaih), whether it was permissible for the people to invoke the names of Prophets, Saints and 'Ulama in times of difficulty as they normally did. The great scholar replied, "Undoubtedly, it is permissible to seek the assistance of great Prophets, Saints and 'Ulama. They do, in fact, assist after they have departed from this world." Ibn Khateer (rahmat allahi 'alaih) in his book Al bidayah wa al-Nihaaya states that during the Yamama expedition the call of the Muslims was "Ya Muhammada". Hadhrat Hajee Imdaadullah Muhaajir (rahmat allahi 'alaih) says, "O Muhammad Mustapha (sallallahu 'alaihi wasallam)! I have a complaint,....."(Naala-Imdaa Ghareeb, Page 26) What the 'Ulama of Deoband have to say Moulvi Qaasim Nanotwi, founder of Darul Uloom Deoband, says, "Help me! Oh kindness of Ahmed, for besides thee, There is none helper for Qasim, the helpless!” (Qasaid Qasimi Deobandi, Page 8) Moulvi Ashraf 'Ali Thanawi in an Arabic quartet says, “O intercessor of the servants (of Allah)! help me, you (sallallahu 'alaihi wasallam) are my last hope. Besides you there is none to listen to my complaints, O my Master, listen to my complaints, I am encompassed by difficulties ..." (Nasharut Teeb, Page 232) In Munaajaat-e-Maqbool Qurbat indallahi wa Salawaatir Rasool, Page 230, he again says, “O Messenger of Allah help me, for I am in great loss, ..."

:lol: :lol: :lol: :lol: yaar Asif bhai ki baat maan lo plz meine bhi Molvi Qasim nanotvi say buhat kuch pochna hai

4 unglion ka fasla rakhna chahiey yeh darust hai aur kandhy say kandha bhi mila hona cahiye. But jo Wahabi hotay hai woh bilkul apni both taangain khool kar namaz partay hain 2-2 Feet say yeh muraad hai jo k bilkul ghalat tareeqa hai namaz mein aisa khara hona cahiye jaisy app asaani say khare ho sakty hain.

4 unglion ka fasla rakhna chahiey yeh darust hai aur kandhy say kandha bhi mila hona cahiye. But jo Wahabi hotay hai woh bilkul apni both taangain khool kar namaz partay hain 2-2 Feet say yeh muraad hai jo k bilkul ghalat tareeqa hai namaz mein aisa khara hona cahiye jaisy app asaani say khare ho sakty hain.

Asif bhai mein abhi yahi likh raha tha

Bhai 4 unglion ka fasla thekh hai meine bhi yeh hadith parhi hai but hum yeh baat kar rahai hain ke Wahabion ki tarha 2-2 feet nahi hona cahiye

ok thats good Yasir bhai

Sahi farmaya Qaiser bhai ne meray ilm ke mutabiq bhi yeh baat bilkul sahi hai jo Qaiser bhai ne kahi.

raza_e_muhammad.pdf

Bhai Deoband ka aik Molvi apni ibrat nak mout ke baad kitne hee years k baad apni Qabr say nikal kar apne Molvion ki larai chorane aa sakta hai tu Allah ke wali kyon zinda nahi hoo sakty

falsafah_e_azan_e_qabr.pdf

Bhai mein koi Mufti ya Alim tu nahi but jahan tak mujhe pata hai Islam mein Shakti nahi aur meine iss baray mein yahi parha hai ke Aik Namazi ka Kandha (Shoulder) dosray namazi say mila hona cahiye nah ke uss ka Foot aur Namazi ke dono foots ke darmayan 4 ungli ka fasla hona cahiye iss masla per meine aik Alim say bhi pocha unhon ne kaha ke namazi jaisy asaani say khara hoo sakay zarori nahi ke 2-2 Feet apne foots ko khool kar Wahabion ki tarha khara howa jai So Namaz mein koi shakti nahi app jaisy asaani say khara ho sakty hain hoo jai aur 2-2 Feet khool kar khara hone ki koi hadith bhi nahi jaisa ke wahabiyah khara hotay hain.

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thanks marhaba sister and Saif ul Islam brother.

Sarfaraz bhai puri Taqwiya-tul-Iman tu Internet per available nahi but lijiye iss ki chand KUFRIYA ibarat meine attach kar di hain umeed karta hon app Haq-o-Batil ko pechano gai.

bhai but yeh tu kafi purani site hai

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