Ya Mohammadah

Aap apny dost ko batlayein ki Allah ke waliyo ko wasily ke tor par apni hajat rawai ke liye pukarna or unsy duaein karwana quran or hadees se sabit hai..or Allah ka hi kukm hai ki waseela thamo..sure maidah 5.35. aapka dost kis maslak ka hai agar wo tablighi jaamt / deobandi hai to bataiyega mazeed dalail inky akabir se paish kiye ja sakty hain... Waliyo se Mohobbat rakhna Allah ka hukum Allah ke bandy Madad karty hain Allah ke izn se, Hadees or sahaba se saboot Hadees e Qudsi waliyo se Adawat rakhna Allah ki narazgi ka sabab Allah ka wali jo dua mangta hai Allah usy zaroor pura karta hai Mazar_e_owliya_se_faiz.rm fautshuda_se_sawal_karna_shirk_nahin.mp3 Owliya_Allah_ka_Baad_Wisaal_madad_karna.mp3 Kya_Allah_se_barahy_rast_nahin_mang_sakty_waseela_kyu.mp3 mazaro par jana ulmea ikram ka tareeqa hai, mazeed detail is post se red kairen... http://www.islamimehfil.info/index.php?s=&...ost&p=32000 (waseela) http://www.islamimehfil.info/index.php?sho...965&hl=gher (kia hamare liye ALLAH kafi nahi)

Aaya_Hai_Bulawa_Mujhay_Darbar_e_Nabi_Say___Owais_Qadri.rm Aaya_Hai_Bulawa_Mujhay_Darbar_e_Nabi_Say___Khursheed_Ahmed.rm

ye book bhi bohot mufeed hai... http://www.islamieducation.com/islamic-lib...-haqaniyat.html

Waseela Zaat ka Baad Wafaat

janab, Allah hi mabood e haqeeqi hai...or baqi sab wasail hain be iznillah ...zaraiya hain...sifarshi Magar Allah ka izn se...(un ayat ka mafhoom yahi hai). Allah mukhatib kuffaro se hi hai or jo taqseem humny ki yahan khusoosan kuffaro se khitaab ki, agar na karo to Allah ke kalam me Tazaad ka ilzaam aayid hoga (MazAllah !!) jo shayad aapko bhi manzoor na ho. in ayat sure sajda, sure anaam, sure zumur, me ek baat ki taraf tawajjo chahta hu ki Allah ne in ayat ko kinky radd me utara iska shan e nuzool kya tha? kya musalmano ke radd me ye ayatien utri ya kuffaro ke radd me? kya yahan unko ye nahin samjhaya gaya ki Allah hi mabood e haqeeqi hai. buto ko Allah ki ata se mabood tasleem karty thy wo uski ibadat is liye karty thy ki wo Allah ke samny in buto ko apna sifarshi samjhty thy. jab ki haqeeqat me koi but sifarish nahin kar sakty....jabki isi qurabn me momineen ke liye farmaya ki inky sifarshi to ambiya hain, farshity hain, or wo owliya Allah hain or Ahle haq hain...jinhy Allah ne izn diya...un ayat me sifrasih ki nisabt Allah ki taraf jo ki gayi wo haqeeqi hai or momineen ke haq me jis sifarsh ke hum motqid hai wo to quran se sabit hai...or majazi hai...faail e haqeeqi Allah ki zaat hai wo wadahu la sharik hai...usky Alawa kisi ki ibadat nahin, to ye kis tarah ho sakta hai ki ek jagah to Allah kahy ki mere Alawa koi sifrash karny wala nahin or usi quran me deegar muqamaat par ambiya, owliya, farishto ki momineen ka sifarshi kahy...kya aap Quraan me Tazaad (Contradiction) ke qayal hain....? ek baat or ghor kijyega ki kuffar ek to un ka waseela paish karty thy jinka radd Allah ne apni kitab me kiya ki ye kuch paida nahin karty, ye khud murda hain...inhy izn nahi tha sifarish ka, or dusri baat ye ki kuffar in buto ki ibadat karty thy....to jahan kahin aapko inka rad quran me milega wahan ibadat ka lafz zaroor milega...or yahi qabil e fikr nuqta hai.... apko bhi manna parega ki in ayat ki koi aisi towjee or tashreeh zaroor karna paregi jis se ye ayat apas me baham takraye nahin ( ki ek me nafi militi hai to dusry me saboot).

ge ge Huzur aapka hukm sir ankhon par mene to jawab 2 pages pehly hi aapko isaal kar diya tha shayad aap khilono se khelny me masroof hongy...ye lijye iska jawab... aap yahan is ayat mein Quran ki mansha Murdo se kya hai bata dein (i hope ki aap ko kehna hi hoga ki "murda se kya matlab hota hai murda matlab murda, kabr wala or kya ...?" hai na ? ) to phir insha Allah hum bhi kuch himmat karky aap ko bata saky..... [/color]

oh ! ho !! kya waqai hum aisa karty hain...? to munny haqeeqat Jao pehly in hazraat par Quran ki ayato mein tehreef ka fatwa wahabis se la kar do kyu ki inka bhi moqif wohai jisy aap shirk se tabeer karty hain..itny kaseer tadaad me tamam muhaddiseen ne is hadees ko riwayat kiya or iski sanad ko sahih kaha or saboot diya ki Ahle Sunnat wal jamat aqeeda e tawassul par mutaffiq hain....... koi na many to jaye jehenum me. Imam Malik was asked the following question by the Caliph Abu Ja`far al-Mansur: "Shall I face the Qibla with my back towards the grave of the Messenger of Allah when making du`a (after salams)?" He replied: How could you turn your face away from him when he is the means (wasila) of your and your father Adam's forgiveness to Allah on the Day of Resurrection? Nay, face him and ask for his intercession (istashfi` bihi) so that Allah will grant it to you as He said: "If they had only, when they were wronging themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful (4:64)." It is cited by al-Qadi `Iyad in al-Shifa (2:92-93) with a sound (sahih) chain, and also cited by Samhudi in Khulasat al-Wafa, Subki in Shifa' al-siqam, Qastallani in al-Mawahib al-laduniyya, Ibn Jama`a in Hidayat al-salik, and Haytami in al-Jawhar al-munazzam and Tuhfat al-zuwwar. See also Ibn `Abd al-Hadi in al-Sarim al-munki p. 244. Ibn Jama`a says in Hidayat al-salik (3:1381): "It is related by the two hafiz Ibn Bashkuwal and al-Qadi `Iyad in al-Shifa' after him, and no attention is paid to the words of those who claim that it is forged purely on the basis of his idle desires." The words "he is the means (wasila) of your and your father Adam's forgiveness to Allah" are confirmed by the verses whereby the Prophet is witness over all communities and people including their Prophets (2:143, 3:81, 4:41, 33:7), as well as the sound hadith of his intercession over all Prophets on behalf of all believers in Sahih al-Bukhari (Kitab al-tawhid). Furthermore, it is also established from the verse "And Adam received words from his Lord and He relented towards him" (2:37) that Adam has been forgiven. Imam Ahmad made tawassul through the Prophet a part of every du`a according to the following report: `Ala' al-Din al-Mardawi said in his book al-Insaf fi ma`rifat al-rajih min al-khilaf `ala madhhab al-Imam al-mubajjal Ahmad ibn Hanbal (3:456): The correct position of the [Hanbali] madhhab is that it is permissible in one's supplication (du`a) to use as one's means a pious person, and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: yatawassalu bi al-nabi fi du`a'ih -- "Let him use the Prophet as a means in his supplication to Allah." The same report is found in Imam Ahmad's Manasik as narrated by his student Abu Bakr al-Marwazi. Similarly the lengthy wording of the tawassul according to the Hanbali madhhab as established by the hafiz Ibn `Aqil in his Tadhkira was cited fully by Imam Kawthari in his appendix to Shaykh al-Islam Taqi al-Din al-Subki's al-Sayf al-saqil included in Kawthari's edition of the latter. The Prophet said on the authority of `Umar: "When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: LA ILAHA ILLALLAH MUHAMMADUN RASULULLAH I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you." It was transmitted through many chains and was cited by Bayhaqi (in Dala'il al-nubuwwa), Abu Nu`aym (in Dala'il al-nubuwwa), al-Hakim in al-Mustadrak (2:615), al-Tabarani in his Saghir (2:82, 207) with another chain containing sub-narrators unknown to Haythami as he stated in Majma` al-zawa'id (8:253), and Ibn `Asakir on the authority of `Umar ibn al-Khattab, and most of these narrations were copied in Qastallani's al-Mawahib al-laduniyya (and al-Zarqani's Commentary 2:62). 1. This hadith is declared sound (sahih) by al-Hakim in al-Mustadrak (2:651), although he acknowledges Abd al-Rahman ibn Zayd ibn Aslam, one of its sub-narrators, as weak. However, when he mentions this hadith he says: "Its chain is sound, and it is the first hadith of Abd al-Rahman ibn Zayd ibn Aslam which I mention in this book"; al-Hakim also declares sound another version through Ibn `Abbas. 2. al-Bulqini declares this hadith sound in his Fatawa. 3. al-Subki confirms al-Hakim's authentication (in Shifa' al-siqam fi ziyarat khayr al-anam p. 134-135) although Ibn Taymiyya's rejection and criticism of this hadith was known to him and he rejects it, as well as saying that Ibn Taymiyya's extreme weakening of Ibn Zayd is exaggerated. 4. The hadith is also included by Qadi `Iyad among the "sound and famous narrations" in al-Shifa, and he says that Abu Muhammad al-Makki and Abu al-Layth al-Samarqandi mention it; Qadi `Iyad says: "It is said that this hadith explains the verse: 'And Adam received words from his Lord and He relented towards him' (2:37)"; he continues to cite another very similar version through al-Ajurri (d. 360), about whom al-Qari said: "al-Halabi said: This seems to be the imam and guide Abu Bakr Muhammad ibn al-Husayn ibn `Abd Allah al-Baghdadi, the compiler of the books al-Shari`a devoted to the Sunna, al-Arba`un, and others.'" This is confirmed by Ibn Taymiyya in his Qa`ida fi al-tawassul: "It is related by Shaykh Abu Bakr al-Ajurri, in his book al-Shari`a." 5. Ibn al-Jawzi also considers it sound (sahih) as he cites it in the first chapter of al-Wafa bi ahwal al-mustafa, in the introduction of which he says: "(In this book) I do not mix the sound hadith with the false," although he knew of `Abd al-Rahman ibn Zayd's weakness as a narrator; he also mentions the version of Maysarat al-Fajr whereby the Prophet says: "When satan deceived Adam and Eve, they repented and sought intercession to Allah with my name"; Ibn al-Jawzi also says in the chapter concerning the Prophet's superiority over the other Prophets in the same book: "Part of the exposition of his superiority to other Prophets is the fact that Adam asked his Lord through the sanctity (hurmat) of Muhammad that He relent towards him, as we have already mentioned." 6. Suyuti cites it in his Qur'anic commentary al-Durr al-manthur (2:37) and in al-Khasa'is al-kubra (1:12) and in al-Riyad al-aniqa fi sharh asma' khayr al-khaliqa (p. 49), where he says that Bayhaqi considers it sound; this is due to the fact that Bayhaqi said in the introduction to the Dala'il that he only included sound narrations in his book, although he also knew and explicitly mentions `Abd al-Rahman ibn Zayd's weakness; 7. Ibn Kathir mentions it after Bayhaqi in al-Bidayat wa al-Nihaya (1:75, 1:180). 8. al-Haythami in Majma` al-zawa'id (8:253 #28870), al-Bayhaqi himself, and al-Qari in Sharh al- shifa' show that its chains have weakness in them. However, the weakness of Abd al-Rahman ibn Zayd was known by Ibn al-Jawzi, Subki, Bayhaqi, Hakim, and Abu Nu`aym, yet all these scholars retained this hadith for consideration in their books. 9. Three scholars reject it, such as Ibn Taymiyya (Qa`ida jalila fi al-tawassul p. 89, 168-170) and his two students Ibn `Abd al-Hadi (al-Sarim al-munki p. 61-63) and al-Dhahabi (Mizan al-i`tidal 2:504 and Talkhis al-mustadrak), while `Asqalani reports Ibn Hibban's saying that `Abd al-Rahman ibn Zayd was a forger(Lisan al-mizan 3:360, 3:442). 10. At the same time, Ibn Taymiyya elsewhere quotes it and the version through Maysara and says: "These two are like the elucidation (tafsir) of the authentic ahadith (concerning the same topic)" (Fatawa 2:150). The contemporary Meccan hadith scholar Ibn `Alawi al-Maliki said: "This indicates that Ibn Taymiyya found the hadith sound enough to be considered a witness for other narrations (salih li al-istishhad wa al-i`tibar), because the forged (al-mawdu`) and the false (al-batil) are not taken as witness by the people of hadith"; al-Maliki also quotes (without reference) Dhahabi's unrestrained endorsement of the ahadith in Bayhaqi's Dala'il al-nubuwwa with his words: "You must take what is in it (the Dala'il), for it consists entirely of guidance and light." (Mafahim yajib an tusahhah p. 47). 11. It is furthermore evident that Ibn Taymiyya considers the meaning of the creation of everything for the sake of the Prophet as true and correct, as he declares in his Majmu`at al-fatawa in the volume on tasawwuf (11:95-97): Muhammad is the Chief of the Children of Adam, the Best of Creation, the noblest of them in the sight of Allah. This is why some have said that "Allah created the Universe due to him," or that "Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon." However, this is not a hadith on the authority of the Prophet... but it may be explained from a correct aspect... Since the best of the righteous of the children of Adam is Muhammad, creating him was a desirable end of deep-seated purposeful wisdom, more than for anyone else, and hence the completion of creation and the fulfilment of perfection was attained with Muhammad, may Allah Exalted bless him and grant him peace... The Chief of the Children of Adam is Muhammad, may Allah Exalted bless him and grant him peace, Adam and his children being under his banner. He, may Allah Exalted bless him and grant him peace, said: "Truly, I was written as the Seal of the Prophets with Allah, when Adam was going to-and-fro in his clay," i.e. that my prophethood was decreed and manifested when Adam was created but before the breathing of the Spirit into him, just as Allah decrees the livelihood, lifespan, deeds and misery or happiness of the slave when He creates the embryo but before the breathing of the Spirit into it. Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad, being the Pupil of the Eye, the Axis of the Mill, and the Distributor to the Collective, is as it were the Ultimate Purpose from amongst all the purposes of creation. Thus it cannot be denied to say that "Due to him all of this was created", or that "Were it not for him, all this would not have been created," so if statements like this are thus explained according to what the Book and the Sunna indicate, it is acceptable. 12. Its latter part is mentioned as a separate hadith in the wording: "Were it not for Muhammad, I would not have created the spheres (al-aflak)." al-`Ajluni said in Kashf al-khafa' (#2123): "al-Saghani (d.650) said it is forged. I say: but its meaning is correct." Similarly `Ali al-Qari said in al-Asrar al-marfu`a (#754-755): "al-Saghani (in al-Ahadith al-mawdu`a p. 7) said: "It is forged," however, its meaning is sound (mi`nahu sahih), as Daylami has narrated on the authority of Ibn `Abbas that the Prophet said: "Gabriel came to me and said: O Muhammad! Were it not for you, Paradise would not have been created, and were it not for you, the Fire would not have been created." And Ibn `Asakir's narration has: And were it not for you, the world would not have been created." As for Albani's rejection of Qari's use of Daylami in support of the hadith with the words: "I do not hesitate to declare it weak on the basis that Daylami is alone in citing it" (Silsila da`ifa #282), it shows exaggeration and deviation from the practice of the scholars concerning Daylami and his book. Ibn Taymiyya said in Minhaj al-sunna (4:38): "The fact that Daylami alone narrates a hadith does not indicate that the hadith is sound." Note that he never said: "The fact that Daylami alone narrates a hadith indicates that it is forged," yet this is what Albani concludes! The reader may compare Albani's method of apriori rejection in lieu of a discussion of the hadith itself, to Ibn Hajar al-`Asqalani's reliance on a hadith narrated by Daylami, as is shown by hadith #33 of his Arba`un fi rad` al-mujrim `an sabb al-muslim, although Daylami is alone in citing it. Further in Minhaj al-sunna (4:78) Ibn Taymiyya declared of him and his book: "al-Daylami in his book al-Firdaws mentioned many sound (sahih) hadiths, and also fair (hasan) narrations and forged ones.... He was one of the people of knowledge and religion and he was not a liar." 13. Ibn al-Qayyim in his Bada'i` al-fawa'id went so far as to represent Allah saying to humankind that everything was created for the sake of human beings: hal `arifat qimata nafsik? innama khalaqtu al-akwana kullaha laka... kullu al-ashiya'i shajaratun wa anta al-thamara Have you realized your value? I only created all the universes for your sake... All things are trees whose fruit you are. Ibn Qayyim al-Jawziyya, Bada'i` al-fawa'id (Alexandria: dar al-da`wa, 1412/1992) p. 63. If Allah created all the universes for the sake of human beings, then how could all humanity be given what the Prophet is grudged, who is better than mankind and jinn put together? 14. Following are some of the hadiths of the mention of the Prophet's name together with Allah on the Throne and in the heavens cited by the hadith masters, as related by Suyuti in al-Khasa'is al-kubra (1:12-14): a) In Ibn `Asakir from Ka`b al-Ahbar: Adam said to his son Sheeth: "O my son, you are my successor, therefore found my successorhip upon godwariness and the Firm Rope, and every time you mention Allah, do mention next to His name the name of Muhammad, for I saw his name written on the leg of the Throne as I was between the spirit and the clay. Then I circumambulated the heavens and I did not see in them a single spot except the name of Muhammad was written upon it, and when my Lord made me inhabit Paradise I saw in it neither palace nor room except the name of Muhammad was written on it. I have seen his name written on the bosom of the wide-eyed maidens of Paradise, on the leaves of the reed-stalks and thickets of the Garden, on the leaves of the Tree of Bliss, on the leaves of the Lote-tree of the Farthermost Boundary, and upon the veils and between the eyes of the angels. Therefore, make frequent remembrance of him, for the angels remember him in every moment." Ibn `Adi and Ibn `Asakir from Anas: The Prophet said: "When I was taken up to heaven I saw written on the leg of the Throne: la ilaha illallah muhammadun rasulullah ayyadtuhu bi `ali."See also al-Khatib (11:173) and Suyuti in al-Durr al-manthur (4:153). al-Haythami cites it in Majma` al-zawa'id as narrated from the Companion "Abu al-Hamra' (Hilal ibn al-Harith) the servant of the Prophet," rather than Anas, and says: "Its chain contains `Amr ibn Thabit, and his narrations are abandoned (matruk)." This is different from `Amr ibn Thabit al-Tabi`i (the student of `Abd Allah ibn `Umar), who is trustworthy (thiqa). c) Ibn `Asakir from `Ali: The Prophet said: "The night I was enraptured I saw written on the Throne: la ilaha illallah muhammadun rasulullah abu bakr al-siddiq `umar al-faruq `uthman dhu al-nurayn." [/size] Also al-Khatib in Tarikh Baghdad (10:264) and Suyuti in al-Durr al-manthur (4:153) without the mention of the three caliphs. d) Ibn `Adi, Tabarani in al-Awsat, Ibn `Asakir, and al-Hasan ibn `Arafa in his famous volume from Abu Hurayra: The Prophet said: "The night I was enraptured and taken up to heaven I did not pass a heaven except I saw in it my name written: muhammadun rasulullah with Abu Bakr at my side." e) al-Bazzar from Ibn `Umar: The Prophet said: "When I was taken up to heaven I did not pass a heaven except I saw in it my name written: muhammadun rasulullah." al-Haythami said in Majma` al-zawa'id: "From Ibn `Umar: The Prophet said: "When I was taken up to heaven I did not pass a heaven except I saw in it my name written: muhammadun rasulullah abu bakr al-siddiq." Its chain contains `Abd Allah ibn Ibrahim al-Ghifari who is weak." f) al-Khatib, Ibn `Asakir, and al-Daraqutni in al-Afrad (Reports from a single narrator), from Abu al-Darda': The Prophet said: "The night I was enraptured I saw a green garment on the Throne whereupon was written in letters of light: la ilaha illallah muhammadun rasulullah abu bakr al-siddiq `umar al-faruq." g) Ibn `Asakir from Jabir: The Prophet said: "On the gate of Paradise is written: la ilaha illallah muhammadun rasulullah." al-Haythami in Majma` al-zawa'id narrates it with the addition: `ali akhu al-nabi sallallahu `alayhi wa sallama qabla an yakhluqa al-khalq (in another version: qabla an yakhluqa al-samawati wa al-ard) bi alfay sanatin. Haythami says: "Tabarani narrated it in al-Awsat and its chain contains al-Ash`ath ibn `Amm al-Hasan ibn Salih who is weak, and I don't know him." h) Abu Nu`aym in al-Hilya from Ibn `Abbas: The Prophet said: "There is not in all Paradise one tree with a single leaf but inscribed: la ilaha illallah muhammadun rasulullah." al-Haythami in Majma` al-zawa'id says: "In Tabarani from Ibn `Abbas: The Prophet said: "There is a tree in Paradise" -- or: "There is no tree in Paradise," the narrator `Ali ibn Jumayl was unsure -- "except all of its leaves are inscribed: la ilaha illallah muhammadun rasulullah abu bakr al-siddiq `umar al-faruq `uthman dhu al-nurayn. Tabarani narrates it and its chain contains `Ali ibn Jumayl who is weak." i) al-Hakim from Ibn `Abbas, and he graded it sahih (sound): "Allah revealed to `Isa the following: Believe in Muhammad and order all those of your Community who see him to believe in him, for were it not for Muhammad I would not have created Adam, nor Paradise, nor the Fire. When I created the Throne upon the water it shuddered. So I wrote upon it: la ilaha illallah muhammadun rasulullah and it became calm." al-Dhahabi said: "Its chain contains `Amr ibn Aws and it is not known who he is." No doubt this is other than `Amr ibn Aws al-Thaqafi the great Tabi`i whose narrations are found in Bukhari and Muslim. j) In Ibn `Asakir from Jabir through Abu al-Zubayr: "Between Adam's shoulders is written: muhammadun rasulullah khatam al-nabiyyin." Imam Shawkani said in his commentary on al-Jazari's (d. 833) `Iddat al-hisn al-hasin entitled Tuhfat al-dhakirin bi `iddat al-hisn al-hasin (Beirut ed. 1970), p. 37: "He [al-Jazari] said: Let him make tawassul to Allah with His Prophets and the salihin or saints (in his du`a). I say: And exemplifying tawassul with the Prophets is the hadith extracted by Tirmidhi et al. (of the blind man saying: O Allah, I ask You and turn to You by means of Muhammad the Prophet of Mercy) [see below]... as for tawassul with the saints, among its examples is the hadith, established as sound, of the Companions' tawassul asking Allah for rain by means of al-`Abbas the Prophet's uncle, and `Umar said: "O Allah, we use as means to You the uncle of our Prophet etc. [see below]." We cite further below Shawkani's complete and detailed stand on tawassul from his treatise al-Durr al-nadir. A blind man came to the Prophet 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, Shawkani, and Ibn Taymiyya. 1. The Prophet's 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. 2. The Prophet 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. 3. Despite the Prophet's 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 be addressed is that the first be understood in the physical sense and the second in the spiritual. shayad humary muhawry humy wapas karny ki khushi me aap humary quotations se aisy guzar jaty hain jaisy chuha billi ke samny se... or haa Hosh to janab ke ury thy jab Qul ya Ahiyol Kafiroon parhi thi.... Dhyan dein zara agar beenayi salab na ho gayi ho to... آدم علیہ السلام نے زمین پر آنے کے بعد تین سو برس تک حیاء سے آسمان کی طرف سر نہ اٹھایا اگرچہ حضرت داؤد علیہ السلام کثیر البکاء تھے آپ کے آنسو تمام زمین والوں کے آنسوؤں سے زیادہ ہیں مگر حضرت آدم علیہ السلام اس قدر روئے کہ آپ کے آنسو حضرت داؤد علیہ السلام اورتمام اہلِ زمین کے آنسوؤں کے مجموعہ سے بڑھ گئے۔ (خازن) طبرانی و حاکم و ابو نعیم و بیہقی نے حضرت علی مرتضیٰ رضی اللّٰہ تعالیٰ عنہ سے مرفوعاً روایت کی کہ جب حضرت آدم علیہ السلام پر عتاب ہوا تو آپ فکر توبہ میں حیران تھے اس پریشانی کے عالم میں یاد آیا کہ وقت پیدائش میں نے سر اٹھا کر دیکھا تھا کہ عرش پر لکھا ہے لا الہ الا اللّٰہ محمد رسول اللّٰہ میں سمجھا تھا کہ بارگاہِ الہٰی میں وہ رُتبہ کسی کو میسر نہیں جو حضرت محمد صلی اللّٰہ علیہ وآلہ وسلم کو حاصل ہے کہ اللّٰہ تعالیٰ نے ان کا نام اپنے نام اقدس کے ساتھ عرش پر مکتوب فرمایا لہذا آپ نے اپنی دعا میں '' رَبَّنَا ظَلَمْنَا ''الآیہ ' کے ساتھ یہ عرض کیا '' اَسْئَلُکَ بِحَقِّ مُحَمَّدٍ اَنْ تَغْفِرَلِیْ '' ابن منذر کی روایت میں یہ کلمے ہیں۔ '' اَللّٰھُمَّ اِنِّی اَسْلَکَ بِجَاہِ محمَّدٍ عَبْدِکَ وَکَرَامَتِہٖ عَلَیْکَ اَنْ تَغفِرَلِیْ خَطِیْئَتِیْ '' یعنی یارب میں تجھ سے تیرے بندۂ خاص محمد مصطفٰے صلی اللّٰہ علیہ وآلہ وسلم کے جاہ و مرتبت کے طفیل میں اور اس کرامت کے صدقہ میں جو انہیں تیرے دربار میں حاصل ہے مغفرت چاہتا ہوں یہ دعا کرنی تھی کہ حق تعالیٰ نے ان کی مغفرت فرمائی مسئلہ اس روایت سے ثابت ہے کہ مقبولان بارگاہ کے وسیلہ سے دعا بحق فلاں اور بجاہ فلاں کہہ کر مانگنا جائز اور حضرت آدم علیہ السلام کی سنت ہے مسئلہ : اللّٰہ تعالیٰ پر کسی کا حق واجب نہیں ہوتا لیکن وہ اپنے مقبولوں کو اپنے فضل و کرم سے حق دیتا ہے اسی تفضلی حق کے وسیلہ سے دعا کی جاتی ہے صحیح احادیث سے یہ حق ثابت ہے جیسے وارد ہوا '' مَنْ اٰمَنَ بِاللّٰہ ِ وَرَسُوْلِہٖ وَاَقَامَ الصَّلوٰۃَ وَصَامَ رَمَضَانَ کَانَ حَقاً عَلیٰ اللّٰہ ِ اَنْ یُدْخِلَ الْجَنَّۃَ '' حضرت آدم علیہ السلام کی توبہ دسویں محرم کو قبول ہوئی جنت سے اخراج کے وقت اور نعمتوں کے ساتھ عربی زبان بھی آپ سے سلب کرلی گئی تھی بجائے اس کے زبان مبارک پر سریانی جاری کردی گئی تھی قبول توبہ کے بعد پھر زبان عربی عطا ہوئی (فتح العزیز) مسئلہ : توبہ کی اصل رجوع الی اللّٰہ ہے اس کے تین رکن ہیں ایک اعتراف جرم دوسرے ندامت تیسرے عزم ترک اگر گناہ قابل تلافی ہو تو اس کی تلافی بھی لازم ہے مثلا تارک صلوۃ کی توبہ کے لئے پچھلی نمازوں کی قضا پڑھنا بھی ضروری ہے توبہ کے بعد حضرت جبرئیل نے زمین کے تمام جانوروں میں حضرت آدم علیہ السلام کی خلافت کا اعلان کیا اور سب پر ان کی فرماں برداری لازم ہونے کا حکم سنایا سب نے قبول طاعت کا اظہار کیا ۔(فتح العزیز hmmm haqeeqat tumny ye kya quote kiya ki isky zariye (waseela) se..kuch samajh nahin aaya ki aap zara roshni dalengy... kaya zariya (waseela) naik amaal bany...? kya zariya (waseela) Allah ke muqrrab bandy ki koi dua bani .....? zariya (waseela) kya bana..........? tarjuma tumny khud quote kiya ki Quran waseela bana....to humy kuch samajh nahi aaya ki Quran to Allah ka kalam hai na? aapki paish karda daleel ke mutabiq pehly sirf amaal waseela thy phir aap ek paidaan neechy utry ki nahin nahin amaal to hai hi saath me muqarrib bandy ki dua bhi waseela hai....ab aap ek ragdra or lagny par mazeed lurakty heuy ab aapny waseely ki list me ek izafa or kiya hai Quraan ka....Quran na kisi swaleh bandy ki dua hai na naik Amaal phir.....waseela bana to kese bana ? or na sirf bana balki Maqbool bhi hua.

jab aapy tasleem kar liya to phir baqi bachta hi kya hai jis par aap pareshan ho rahy hain... ? ye hadees mukhalif kis tarah hai Quran ki is par to roshni dalein...? kya is hadees me ye lafz hain ki Hazrat Adam Alehsalam ne rabbana zalamna parhy hi nahi sirf or sirf Huzur ki zaat se Tawassul kiya? agar ap nahin dikha paye or yaqeenan nahin dikha sakyngy jo mene 2 line upar mutabla kiya is halat me aapka wo aitraaf maqbool hoga jo mene red colored text me quote kiya.... Muuny Haqeeqat (hope u like Munny instead of wahabi / khabees/ Jehla) aap pelhly is zaeef sabit karei dalail ke saath, aapky keh deny bhar se ye hadees zaeef ahi ho jayegi (jaisy me aapko bewaqoof kahu to aap nahi man lege aap kahengy sabit karo theek wasiy hi) jabki humny is hadees ke sahih hony par beshumar muhaddis ke hawalajaat aapky mu par raseed kiye hain...Allah ke quran ke munkir hum nahin aap hain jo sure baqra ki ayat 89 par imaan nahin rakhty... or Munny Haqeeqat tumny poocha tha ki waseely ka sharai or lughwi mafhoom mene kis post me diya tha...is se sabit hota hai ki tum yahan humara time waste karny ke alawa kuch nahin kar rahy otherwise itni wazeh post tumhary deed se kese choot jati...? http://www.islamimehfil.info/index.php?s=&...ost&p=30146

ji ji janab aap pappu or munna dono ki khwahish pura karna to humhari khushqismati hai... parhiye Aimma e Deen ke fatway or haa apny Abba jaan Mohommad Bin Abdul Whahab or Dada Jaan Ibn Timiya ka faisla bhi qabile ghor rakhiyega...or Aitraaz kariye...maana k Munkir ho jaeye... ....kher ab to jaisa tumy kaha ki aimma mujtaheden, Ulma e ikram se saboot de do to behas khatm.....or sabit ho jayega.. !! Ho gaya sabit ??

Sure Toba ki ayat 80, ye Fasiqo/ Munafiqeen ke haq me utri na ki momino ke liye jiska pata to isky tarjumy se hi chal jata hai ki jo Allah or usky Rasool ke munkir hain...momin kab se Allah or usky Rasool ke munkir hony lagy balki wo Munafiqeen/ fasiq hain momin nahin jiska zikr Allah ne yu kiya ki Allah fasiqo ko rah nahin deta...baki raha sawaal huzur ki shafaat ka momino ke haq me to usky liye to aap upar diye gaye link ko visit kar lijye... Momin ke haq me duiya or akherat mein huzur ki shafat/ sifraish/ dua ke dalail ka to quran or hadees me ambaar laga hai....

haa ji haan bilkul hum yahan aap jaiso ki rehnumai ke liye hi to aapki khidmat me bethy hai...ehsan tareeqy se poochyngy to zaroor mustafiz hongy...oow par ye to shirk ho jayega...ki khuda ke alawa to koi nafa nahin de sakta...nahin i think nahin hoga kyu ki me to zida jo hu... ...zinda nafa de sakta hai Allah ke Alawa bhi.....(me nahin kehta wahabi kehty hain) kher bawajood isky ke ye topic se related nahin hai or na hi wo sure mohommad ki ayat ka mana humara topic hai phir bhi aap ki zid humary sir ankho par lo munna hadith tumny mangi hum hadith dete to tum usy zaeef kehny ke liye apny sir ke sary baal och lete is liye hum tumhy quran me dikhaty hain ki Allah ne apny habeeb se kehlwaya.... abhi itna hi seekhiye baqi sabaq baad mein...

kyu wahabi janab Quran hi tha na sab jo uper paish hua without Tafseer ? Sifarish, Sifarshi par Fundy Clear huey ki nahin .... pehli baat ka jawab :- Aap pehly mutalby pury karein phir kahrjiyo me shamil hony ke saboot ko aam kar diya jayega... Have Patience !! Dusri baat ka jawab:- Wo aisy ki hum Ahle Sunnat apny nabiyo ko gunahgaar nahin, Her gunah or aib se Masoom manty hain, haan aisa zaroor ho sakta hai ki aap wahabis ky khud sakhta nabi gunahgaar ho sakty haongy hum to apny nabiyo ko gunaho se masoom manty hain , or ismy humy koi tajjub nahin jab aapka ismail qateel apny khuda ke liye aib or Qizb mumkin manta hai to nabi ki to baat hi kya....? Lanat hai aiso aqeedo walo par jiska saboot tum Allah par jhoot bandh kar de chuky ho... uff ye jahalat....waseely ka laghwi or sharai mafhoom mene kai pages pehly upload kiya tha par kam aqlo ko kuch to toufeeq milti jo parhty...tumhary ghar se hi sabit hai ki waseely ka mana hota hai wo zariya jis se maqsood ky hasil karny ki taraf pohcha jaye..ab chahy usy dua karwana keh lo ya phir waseela istemaal karna..par ye cohti si baat or aapky bary sir me...mushkil hi hai ki aa jaye ismy.. achcha waqai par aapny ye kya quote kiya tha humary moqif ke khilaaf isy bhool gaye chyjayeky Allah kehta hai ki MUJH se mango me duao ko sunta hu...or tum keh rahy ho dua karwa sakty hain zindo se, ary bhai kese dua karwa lein...? bari ajeeb baat hai bawajood isky Allah shey rag se bhi qareeb tha phir bhi zindo se dua ? (Haan ji haan Zindo se Goya ki Murda to khuda ho sakta hai par zinda khuda nahin, is liye zindo se dua karwana shirk nahin Murdy se karwana shirk hoga : wahabi mantaq , lanat hai wahabis par. Tum to hinduo se bhi gaye beety ho ki unka khuda to zinda hota hai par tumhary liye MURDA(Qabr wala) khuda ban jata hai, ki murdy se dua karwai waseela banaya to shirk nikal aay.) Quran se sabit kijye janab haqeeqat sahab wahabi. We ae waiting for it in your new thread. Topic ye rakhiyega "Zinda to khuda nahin han MURDA zaroor khuda ban sakta hai". iska mu tor jawab aapko kharji waly cerificate me diya.... Lao Quran se sareeh daeel apny is fatwy par, ki nabi wali mushkil kushai nahin kar sakty..marty mar jaogy par isky alawa kuch na banega ki mazeed saboot paish karogy apny kharji hony ka. or haan is thread me nahin naye thread me......topic yaad hai na ? Jehla, zinda dua karega to mushkil ko majazi tor par kon hal karny wala bana, jehla ye to batayein...hua na phir wo mushkil kusha...mujhy maloom hai ab tum zinda murdy ki phero me parh kar hajat rawai mushkil kushai ki nai behas shuru karny ki firaq me ho to janab usky liye aap naya topic create kaein yahan jo baat chal ahi hai us se faraar nahin hony diya jayega... Wo apky daddu "Ibn Timiya" itni zor se aapko pukar rahy thy Hazrat Adam Alehsalam wali Hadees par ki unky shor me aapky wo sawal gum ho gaye.... jawab aapky raseed kiye ja chuky hain..

iska Jawab aap ko raseed kiya gaya is par aapk jawab ... ek baar or chk kar lein dada jaan bula rahy hain... Dada Jaan Ibn Timiya is calling to visit his words... http://www.islamimehfil.info/index.php?s=&...ost&p=30912 rahi baat sure baqra ayat 37 ki to iska jawab sahih ahadees se diya ja chuka hai.... آدم علیہ السلام نے زمین پر آنے کے بعد تین سو برس تک حیاء سے آسمان کی طرف سر نہ اٹھایا اگرچہ حضرت داؤد علیہ السلام کثیر البکاء تھے آپ کے آنسو تمام زمین والوں کے آنسوؤں سے زیادہ ہیں مگر حضرت آدم علیہ السلام اس قدر روئے کہ آپ کے آنسو حضرت داؤد علیہ السلام اورتمام اہلِ زمین کے آنسوؤں کے مجموعہ سے بڑھ گئے۔ (خازن) طبرانی و حاکم و ابو نعیم و بیہقی نے حضرت علی مرتضیٰ رضی اللّٰہ تعالیٰ عنہ سے مرفوعاً روایت کی کہ جب حضرت آدم علیہ السلام پر عتاب ہوا تو آپ فکر توبہ میں حیران تھے اس پریشانی کے عالم میں یاد آیا کہ وقت پیدائش میں نے سر اٹھا کر دیکھا تھا کہ عرش پر لکھا ہے لا الہ الا اللّٰہ محمد رسول اللّٰہ میں سمجھا تھا کہ بارگاہِ الہٰی میں وہ رُتبہ کسی کو میسر نہیں جو حضرت محمد صلی اللّٰہ علیہ وآلہ وسلم کو حاصل ہے کہ اللّٰہ تعالیٰ نے ان کا نام اپنے نام اقدس کے ساتھ عرش پر مکتوب فرمایا لہذا آپ نے اپنی دعا میں '' رَبَّنَا ظَلَمْنَا ''الآیہ ' کے ساتھ یہ عرض کیا '' اَسْئَلُکَ بِحَقِّ مُحَمَّدٍ اَنْ تَغْفِرَلِیْ '' ابن منذر کی روایت میں یہ کلمے ہیں۔ '' اَللّٰھُمَّ اِنِّی اَسْلَکَ بِجَاہِ محمَّدٍ عَبْدِکَ وَکَرَامَتِہٖ عَلَیْکَ اَنْ تَغفِرَلِیْ خَطِیْئَتِیْ '' یعنی یارب میں تجھ سے تیرے بندۂ خاص محمد مصطفٰے صلی اللّٰہ علیہ وآلہ وسلم کے جاہ و مرتبت کے طفیل میں اور اس کرامت کے صدقہ میں جو انہیں تیرے دربار میں حاصل ہے مغفرت چاہتا ہوں یہ دعا کرنی تھی کہ حق تعالیٰ نے ان کی مغفرت فرمائی مسئلہ اس روایت سے ثابت ہے کہ مقبولان بارگاہ کے وسیلہ سے دعا بحق فلاں اور بجاہ فلاں کہہ کر مانگنا جائز اور حضرت آدم علیہ السلام کی سنت ہے مسئلہ : اللّٰہ تعالیٰ پر کسی کا حق واجب نہیں ہوتا لیکن وہ اپنے مقبولوں کو اپنے فضل و کرم سے حق دیتا ہے اسی تفضلی حق کے وسیلہ سے دعا کی جاتی ہے صحیح احادیث سے یہ حق ثابت ہے جیسے وارد ہوا '' مَنْ اٰمَنَ بِاللّٰہ ِ وَرَسُوْلِہٖ وَاَقَامَ الصَّلوٰۃَ وَصَامَ رَمَضَانَ کَانَ حَقاً عَلیٰ اللّٰہ ِ اَنْ یُدْخِلَ الْجَنَّۃَ '' حضرت آدم علیہ السلام کی توبہ دسویں محرم کو قبول ہوئی جنت سے اخراج کے وقت اور نعمتوں کے ساتھ عربی زبان بھی آپ سے سلب کرلی گئی تھی بجائے اس کے زبان مبارک پر سریانی جاری کردی گئی تھی قبول توبہ کے بعد پھر زبان عربی عطا ہوئی (فتح العزیز) مسئلہ : توبہ کی اصل رجوع الی اللّٰہ ہے اس کے تین رکن ہیں ایک اعتراف جرم دوسرے ندامت تیسرے عزم ترک اگر گناہ قابل تلافی ہو تو اس کی تلافی بھی لازم ہے مثلا تارک صلوۃ کی توبہ کے لئے پچھلی نمازوں کی قضا پڑھنا بھی ضروری ہے توبہ کے بعد حضرت جبرئیل نے زمین کے تمام جانوروں میں حضرت آدم علیہ السلام کی خلافت کا اعلان کیا اور سب پر ان کی فرماں برداری لازم ہونے کا حکم سنایا سب نے قبول طاعت کا اظہار کیا ۔(فتح العزیز) Quran me us Hadees ke alfaaz ka zirk na kiya jana is hadees ke mozu / Zaeef ki daleel kab se hony laga...ab mujhy lagny laga hai ki we are waisting time with jehla..janab haqeeqat sahab agar waqai yahi daleel ban ny lagy to itni kutub ahadees kis kaam ki, ye fun hadees, asma o rijaal ka ilm....ahadees ke darjy....be ja hi muhaddsin ne apna waqt zaya kiya ...lo ji sahab aa gaya jehla wahabis ka fatwa..sab se pehly ja kar aap apny us aalim ko ye nayi daleel foran sunaye jisky article ko aapny pichli post me quote karky hazrat adam alehsalam wali hadees ko zaeef/Mozu sabit karny ke liye ayerhi choti ka zor lagaya tha...khuda jab deen leta hai to aql cheen leta hai...Allah samajhny ke liye Huzur ke sadqy or tufel me aql e saleem ata farmaye..Ameen

Jo Hawaly paish kiye gaye mufassreen ke maslan Sure Baqra ayat no.89 ko hi le lein...wo bhi barelwi thy... jo wahabis ki matti paleet kary shayad wahabi un sab ko hi barelwiayt se tabeer karty hain... Aapny jis tarah Allah par jhoot banda ki Sirf Amaal HIwaseela hai (ye udhar aap par ta zindagi rahega jab tak ki aap toba na kar lein..... ) baki kuch nahin...to ismy kon si nai baat hai ki aap mazeed gumrahi ke mrtakib ho kar naye naye shaghufy chorh rahy hain...Jan boojh kar anjaan na bany, ki jahan mumaniyat hai wo momino ke liye nahin or aapny jo ayatein kafrio or buto ke haq me utri thi unhy Nabiyo Waliyo or Momino par laga kar kharjis ki zurriyat hony ka dawa sabit kar diya ...... ab parhiye Quran ki sirf ayat mana ke sath na koi tafseer na koi tabsara... Shafaat sab Allah hi ke paas hai (Kuffaro or buto ke Radd mein...) Quran Quran Quran Kuffaro ke liye na koi shafaat na koi sifarshi Quran Quran Quran Quran shafaat/ Sifarshi Sirf Momino ke liye Quran Quran Quran Quran Shafaat/ Sifarish Sirf Wo karty hain Jinhy Allah ka izn mila... Quran Quran Quran Quran Quran Quran Quran Allah ne izn kinhy diya... Shafaat/ Sifarish Sirf Momino karty hain Quran Quran Quran Quran Quran Shafaat / Sifarish E Rasool Quran Quran Quran Shafaat/ Sifarish ka inkar karny waly kon Quran Shafaat/ Sifarish jinky liye nahin unky Amaal Barbaad Quran Quran Nahin janab, nahin humny to aisa kuch nahin socha ya kaha...itni jaldi bhi kya hai yahan se farigh hony ki....Don't you worry. Waisy kharjiyo ke paas baith kar kesa lag raha hai aap ko hope you ae enjyoing there company... Allah la-deeniyat se mehfooz rakhy momino ko...Ameen

uff ye imotional taqreer, kis dil na paseej jaye...janab ye wo muqam nahin ki aap aisi taqreer karky readers ki symphathy hasil karny ki koshish karein. shayad aapki binai......isy parhy...mene kya likha tha.... kya humara waqt sirf isi liye hai ki aap aitraaz par aitraaz kiye jayein or hum jawab par jawab de kar pages par pages bhary jayein, janab aapki zimmedari thi agar aap munkereen e waseely ke thekydaar bankar aaye thy to humary jo mutably aapsy hoty rahy unka jawab dete. apsy kai bar kaha gaya ki pehy jo sawaal aap par qayam kiye gaye unka jawab de phir aagy barhy jab aap nahin many to humy aapki post unapprove karni parhi... aapsy phir mutabla karty hain & this is last time....ki aap neechy di gayin posts ke links me poochy gaye sawalaat ke bary me kya kehna hai...kya aap jawab dengy ? http://www.islamimehfil.info/index.php?s=&...ost&p=30904 http://www.islamimehfil.info/index.php?s=&...ost&p=30999 http://www.islamimehfil.info/index.php?s=&...ost&p=31149

Wahabi : Ya Gandhi jayaz but Ya Rasool Allah is SHIRK

Tablighi Jamat ke Tabarruk Re: Re: Thanvi Miss Behaves Hazrat Ayesha

Jin WAHABIS ko "aapky sunaye nahin sunty Murda..."sunkar foran Qabristan ke murdo ki yaad aa jati hai unky liye para 11 ki ayat no. 31 kafi mufeed hai, is se kam ilm bakhoobi andaza laga sakty hain ki Quran ka Andaaz E Bayan kitna Faseeh or Blaeegh hai.... Shayad ab bhi murda lafz sun kar hath dharmi ka muzahira karty huey wahabis ye kahyngy haan ji haan yahan bhi Qabirstan waly murdy hi murad hain...

Janab haqeeqat sahab aap ki haqeeqat ye hai ki kabhi dum, kabhi sir, kabhi parr, aap pehly ek behas ko to puri kar lein aapsy jo mutably kiye gaye hain aap unko hazam karky naya topic cherh bethy hain isi liye aapki post kuch waqt ke liye unapproed ki gayi hai...(YE NA SAMJHIYGA KI HUMY AAPKI POST DEKH KAR WEHSAHT HO GAYI ) aap pehly ye jawab dein ki aapny jo Allah par jhoot bandha tha uska saboot quran se dene waly thy..? Sure baqra ki ayat 89 par mufassir ki rai paish ki gayi us ka aapky paas kya jawab hai? Jab aap khud accepet kar chuky ki amaal ki koi guarantee nahin ki maqbool hain ya nahin to phir bhi aap huzur ke maqbool waseely se kyo elergic hain...? pehly kam se kam ye choty moty kaam to pury kar dein phr mazeed kuffaro or buton ki ke haq me jo ayatein utri thin unko Nabi, Wali or Momino par chaspa karky apna moqif sabit karny ki koshish karna or is hadees ka misdaq bhi bohot showk se ho jayiega aap ko kharjiyo ki sohbat mubarak ho... page 1 page 2 page 3 Ummat E Muslima par Shirk Ke Ilzaam Lagany Wala Khud Mushrik Hoga...apko Mubarak ho ye Hadees

walekum as salam, noor e madinah ke alawa to shahayd kahi nahin...or hon bhi to wohi repeat hi, fi amanullah

, aapka videos pasand karny ka or hosla afzai ka bohot shukriya, Ramzan aap sab ko mubarak ho, khusoosi tor se deobandis ke liye ramzan ka tohfa Mushrik kon Deobandi ya Barelwis: part 1 Mushrik kon Deobandi ya Barelwis: part 2

UFFO inni jaldi bhi kya hai zara pehly us heeeeee ko to talash kar layein phir khush hoiyega...... nahin janab kisi or ko ho na ho wahabiyo ko to pakka yaqeen hota hai ki unky (fasid ) Amaal maqbool hain, tabhi to wo apny amaalo par itna naaz karty hain ki is ghamand me Huzur ke zaat ke waseely ko shirk kehny se baaz nahin aaty, aap kahan ki baat karty hain..? Jab aap ye baat accept kar chuky hain ki Amaal ke maqbooliyat ka dawa koi nahin kar sakta to is par zidd kyu ki ja rahi hai ki wo shakhsiyat jo oron ko Allah ki bagah me maqbool karwaty hain unka waseela najayaz shirk hai. aql bech khai mukalefeen ne . jab khud yaqeen nahin Amaalo ke maqbooliyat ka to sirf inka waseela paish karky hasil kya? isi liye to mujhy baar baar wohi shair yaad aata hai....AQL HOTI TO.... kabhi kehty hain wahabis dua karwaty hain kabhi kehty hain ki sirf naik Amaal ka waseela paish karty hain baki sab shirk/ Biddat...ye kahiye ki hawa ka rukh dekh kar pala badal dalty hain... , jaisa ki is pury thread me aapki posts se zahir hai.. Janab ye misal to bari ajeeb di aapny yahi to hum aapsy poochty hain ki kya hazrat umar ka khud se dua na karna ya kisi or buzurg sahabi se dua na karwana is par dalalat karta hai ki unky amaal fasid/ gher maqbool thy...lahowla wala quwwata!! aql hoti to khuda se larai na mol lete ye ghataye usy manzoor barhana tera

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janab aap ko zaat se waseely ke jawaz par Quran se saboot diya gaya, sura Baqra ayat 89 ki tafseer itny mufassir se quote ki gayi, Zara is par to nazar e karam farma lein baqi post ka jawab dete rahiyega... http://www.islamimehfil.info/index.php?s=&...ost&p=30158