Ilm Ghaib Per Chand Mughaltey Or Un Ki Wazahatain (Must Read)

[Nasir Noman]

( Nasir Noman nay yeh thread on karke akhir main jawab say khud hi farar ikhtyar karke yeh sabit kardya hai ke woh is behas main Saeedi sb ke samne lajawab hochukay ... tafsel ke liye post akhri page zaroor dekhye ... )

 

بسم اللہ الرحمن الرحیم

 

السلام علیکم ورحمتہ اللہ

 

دوستوں ایک چھوٹی سی گذارش ہے کہ کسی بھائی کو ہمارے لکھنے یا سمجھنے میں کوئی کوتاہی نظر آئے تو ہمیں ضرور نشاندہی فرمائیں تاکہ ہم اپنی اصلاح کر لیں

 

کوئی بھی بھائی جواب میں کتاب کے صفحات پوسٹ کرے گا ہم اس کا جواب نہیں دیں گے نیز انگریزی میں لکھی ہوئی پوسٹ کا بھی جواب نہیں دیں گے

 

اردو میں جواب لکھیں ہم جواب دینے کی پوری کوشش کریں گے

 

اور ایک وقت میں ہم ایک صاحب سے ہی بات کریں گے

 

اور جب کوئی صاحب جواب دینے کے بجائے ضد کرے گا تو ہم جواب دینے سے قاصر ہوں گے

 

کوئی بھی بھائی جواب دینے سے پہلے صرف ایک بارتوجہ سے آخر تک تھریڈ ضرور پڑھ لے

 

جواب دینے میں تاخیر بھی ہوسکتی ہے

 

[RadiatingAli]

Sunni Bahiyoon say apeal heh kay aap meh say kohi be is thread meh dakhal nah deh, aap kee mahirbani hogi, mujjay aur is donoon ko is thread meh filhal akela rehnay denh.

 

Janab meh bee bot lambi, chori, kohi 50 pages kay qareeb, Ghayb per material pesh ker sakta hoon agar aap kee khawahish ho toy batayeh ga, meh kal hee paste ker doon ga.

 

Aap kee post meh joh meh nay thori peri heh us meh aap nay bot say ikhtilafat ko chera heh, jis ka ek hee thread meh aur ek hee disscusion meh sort out kerna mushkil aur muhaal heh.

 

Maslan aap nay Qulli ilm kee behas cheri, aap ko yeh bee pata nahin kay, Qulli Ilm e Ghayb istilah e khaas heh aur aap ko yeh bi pata nahin kay Ahle Sunnat Wal Jammat ka aqeedah qulli ilm ba mukabila e bari tallah nahin, agar is aqeedah ka kohi qahil hota toh Kaffir o Mushrik, Murtad hota. Balkay Ahle Sunnat Wal Jammat ka aqeedah Qulli Ilm e Ghayb ba Mukabila e Lawh e Mafooz heh. Jab aap ko is baat ka hee pata nahin toh hamaray aqeedeh ka rad kesay keren gay.

 

Agar khud ko pata nah ho toh joh jantay hen un say pooch leeya keren.

 

Dosri aap nay shoroon hee meh, Itla e Ghayb, Izhar e Ghayb, Mushayda e Ghayb, Amba e Ghayb, Akhbar e Ghayb, jis kee zeroorat nahin, keyun kay RasoolAllah ka Ilm e Ghayb aur Ilm e Zahir,balkay sari makhlooq Itla, izhar, amba, mushayda, ya akhbar, say ilm hasal kerti heh. Aap ko kissi nay Khabr deeh, khabr say aap ko Ilm hasal huwa, Khabr; karachi meh damaka huwa, is say ilm yeh hasal hua kay karachi meh bomb damaka huwa. Itla, Mushayda, Akhbar, Amba, aur Izhar sab ilm hasal kernay ka zeriyah hen, agar aap nay mushayda keeya toh dekh ker kuch nah kuch ilm hasal keeya kohi nah kohi information hasal kee. RAsoolAllah ko Itla, Mushayda, Amba, Akhbar e Ghayb deeyeh gahay, yeh zarahay mukhtalif hen magar hasal ek hee heh, Ilm hasal hota heh, Agar Itla Ghayb kee heh aur Itla agar sadiq ho toh Itla say Ilm e Ghayb hasal huwa, agar Mushayda Ghayb ka heh toh phir Mushayda e Ghayb say, Ilm e Ghayb hasal huwa heh.

 

Ahle Sunnat kehtay hen, RAsoolAllah ko 'Ilm e Ghayb' hasal heh, aur daleel kay tor per woh hadith pesh kertay hen jis meh RasoolAllah nay namaz kay musalay per kharay ho ker jannat, aur jahanum meh dekha. Aur aap kehtay hen RasoolAllah ko Mushayda e Ghayb huwa magar Ilm e Ghayb nahin thah aur daleel kay tor per wohi hadith pesh kertay hen, un'ni dalahil say aap apna maslak sabat kertay hen aur un'ni say ham, farq istilah e khaas ka heh. Aur kuch esa jahil Wahabi bee dekhay hen joh kehtay hen RasoolAllah ko Ilm e Ghayb hasal nahin, keyun kay unoon nay dekh leeya aur joh dekha woh Ghayb nahin, aur khadam ka jawab hota heh, Allah Alim Ul Ghayb Wa Shoodah heh, woh Ghayb jan'nay walay heh, kissi kism ka ho, woh dekhta aur sunta heh, toh Allah jab sari makhlooq ko dekhta sunta heh toh phir Alim Ul Ghayb kesay ho gaya, is ka matlab yeh huwa kay Allah be Ghayb nahin janta keyun kay woh be dekhta sunta sab kuch heh, la'jawab. Khadam kee wazahat, Joh kuch Muhammed Ali kay leyeh Ghayb heh us Ghayb ko RasoolAllah nay dekha, Ghayb RasoolAllah say nahin, Ghayb Muhammed Ali say heh aur joh kuch Muhammed ali say Ghayb heh us ko RasoolAllah nay dekha, joh kuch Ghayb Muhammed Ali say heh us Ghayb ko Allah janta heh, dekhta heh, sunta heh, jab Allah aur us kay RAsool kay Ghayb kee baat ho toh murad makhlooq say ghayb heh, Allah aur Rasool say nahin.

 

Ahle Sunnat Wal Jammat nay Itla, Ambah, Akhbar, Mushayda, Izhar, say nateja nikala kay details mukhtalaf hen magar hasal yahee heh kay in say ilm hasal hota heh, is leyeh is fact ko mad e nazr rakh ker ikhtisar kay tor per Ilm e Ghayb ka lafz istimal keeya. Is ikhtilaaf kee noyit esi heh kay ek aadmi kehta heh, Pani ka glass ada bara heh, aur dosra kehta heh, nahin jee aap bewaqoof hen pani ka glass ada khaali heh. Yeh ikhtilaaf sirf judgement ka heh aap kay baqaul Ilm e Ghayb woh janta heh joh zaati tor per janta ho aur qulli tor per janta ho, aur yeh qedh aap kee aqal say nikli, aur Ahle sunant ka nazdeeq, Zaati, Qulli, aur Atahi, Baaz wala be jaan sakta heh.

 

Mukhtasar, Ahle Sunnat Wal Jammat aur Wahabiat meh Aqeedah e Ghayb e RasoolAllah per ikhtilaaf nahin sirf Istilah per ikhtilaaf heh, dohim joh aham ikhtilaaf heh aur waqia hee meh ikhtilaaf heh woh Aqeedah e Ilm e Ghayb Qulli Ba Muqabila e Lawh e Mafooz heh, yehni RasoolAllah har woh cheese jantay hen joh Al Lawh Al Mafooz meh heh. Agar aap is aqeedeh per debate kerna chahen, toh batayeh ga meh ek seperate thread bana ker Apna aqeedah, Dawah, aur aap jawab e dawah aur phir meh dalahil pesh keroon ga aap rad ker kay dekhana, munkir ho ker dekhana, tooh agar Allah kay Quran per imaan rakhta heh, aur Nabi kay farmaan per toh phir kabi bi munkir nahin ho sakkay ga, aur agar tumaray khuda aur rasool tumaray mazhab kay paadri hen toh phir kohi ajeeb baat nahin kay tum Allah aur us kay Rasool kee mukhalfat ker doh. Balkay mujjay toh dar heh tum yeh nah keh betho, Allah tallah Barelwi thah is leyeh us nay Quran ko Barelwiyoon jesa likh deeya, yaqeenan Ahmad Raza nay sari dunya kay Quranoon ko badal deeya heh.

 

Tooh jurat ker kay is subject per debate ka challenge kabool ker leh, phir tum ko pata lagay ga kay Muhammed Ali Razawi nay Wahabi'at ko laat mar kay Maslak e Sayyidi Ala Hazrat, Fakhr o Mujadid e Ahle Sunnat, ko qabool keyun keeya,

[Nasir Noman]

علی صاحب آپ سے گذارش ہے کہ اپنا موقف اردو میں لکھیں

رومن اردو میں ہمیں نہیں سمجھ آرہی کہ آپ کیا کہنا چاہتے ہیں

[RadiatingAli]

Noman sahib aap nay uper likha, awal aap nay Zaati & Atahi, ka likha, kia aap Qulli & Baaz kay munkir hen, Allah kee har sift Qulli heh aur makhlooq kee har sift Baaz heh, aap agar munkir hoon toh Mushrik o Kaffir hen.

 

“Toh yahan buzurgoon kay qawl say murad yeh heh kay Nabi kareem [saw] zaati tor per [yehni azkhud] yeh ghayb kee khabr nahin jantay balkay atahi tor per yeh ghayb kee khabr jantay hen aur ghayb per mutala honay kay bad ya ghayb kee khabr ata honay kay baad ghayb kee khabr jan'na ilm e ghayb jan'nay kee daleel nahin.”

 

Yeh es'say heh jesay, Maths kee puri dosri, tesri, chawthi, panchi'ween sab kitabeh yaad ker kay un ka sara ilm hasal ker kay, phir be kohi kahay, Master jee nay Maths kee khabr deeh heh, Maths kee kitaboon per mutaleh keeya heh, yeh Ilm e Maths jan'nay kee daleel nahin.

 

Master jee Ilm denh ya khud seekhen, nateeja yahee hhe kay perh lenay say, jaan lenay say, Ilm milta heh aur agar Kitab Maths kee heh toh phir Maths ka ilm aap nay per ker jana, aur agar khabr, Itlah, Mushayda, Akhbar, Amba, ghayb kay hen toh phir Ghayb ka Ilm mila.

 

Dosra tum nay likha:

 

“Agar bil farz ghayb kay asbaat kee ayaat mubarika say fareek e mukhalif kay mowaqif ko darust maan leeya jahay kay hazoor ilm e ghayb jantay hen to ta'raz toh asal yahan peda hota heh kay quran paak meh Alah ka waziyah irshaad heh “zameen waloon aur asman waloon meh say Allah kay siwa kohi bi ghayb nahin janta” aur fareek e mukhalif ka dawah heh kay hazzor Ghayb jantay hen.”

 

Awal aap ka tarjumah darust nazr nahin aata, keyun kay aap kay tarjumeh say yeh tasur milta heh kay Allah zameen wala aur asmaan wala heh, yehni Makhlooq ka hissa heh, joh kuffr heh.

 

Dosra aap ka dawah ghalat heh, keyun kay Allah tallah farmata heh: “Alim Ul Ghayb [Ghayb jan'nay wala, yehni Allah} zahir nahin kerta apnay Ghayb kissi ek per. Siwa'hay chunnay huway Rasool per ...” {72:26-27}

 

Ayaat meh “Ghaybihi” zameer heh, ishara heh, Alim Ul Ghayb kee taraf, keyun kay Allah tallah kay apnay Ghayb kee baat heh, Toh ayaat kee tafseel istera hogi: "Alim Ul Ghayb [Ghayb jan'nay wala, yehni Allah} zahir nahin kerta apna Ilm e Ghayb kissi ek per. Siwa'hay chunnay huway Rasool per ...”

 

RasoolAllah ka Ilm e Ghayb jan'na is ayaat say sabat ho jata heh.

 

Muhammed Ali Razavi

[RadiatingAli]

Aur aap ko "Mushrik Kaun???" walay thread meh toh meri roman Urdu kee samaj aa rahi thee, sirf is'see thread me samaj keyun chali gaee? Jhoot boltay huway sharm bee nahin aati.

[RadiatingAli]

Knowledge Of Ghayb: How Much Does Nabi {SAW} Know?

 

The Beleives Of Ahlus Sunnah:

 

1} Allah Subhana Wa Tallah's speech, the Quran has all the details of universe it has with in it knowledge of past present future, what ever as happened in past what is happening currently and what ever will happen in future knowledge of it is in the Quran.

 

2} Allah taught the entire Quran to Prophet Muhammed sallalahu alayhi was salam.

 

3} When the last Quranic verse was revealed, then Prophet Muhammed sallalahu alayhi was salam was aware of the events which happened in past, events which were happening in the present and he had the knowledge of future events.

 

Any objections about Prophets knowledge a person attempts to raise can be reconciled by the fact that Ahle Sunnat Wal Jammat believes that Prophets knowledge only reached perfection after entire Quran was revealed prior to that, if its proven that he knew it we affirm it and if its proven that he didnt have knowledge of certain event, we affirm that has well, but on issues on which there is no clear cut answer we remain silent, neiter affirm nor deny his knowledge, but after the final verse was revealed we believe that he knew everything at that time.

 

Evidence Of Ahlus Sunnah's Aqeedah:

 

Allah tallah says this about Quran:

 

Surah Al An'am ayaat 59: " ... Wala ratbin wala ya'bisin illa fikitabim mubeen." MEANING: "... every dry or green object their mention as been made in kitab e mubeen."

 

Surah Yunus ayaat 61: " ... Wala as'ghara min zalika wala akbara illa fi kitabim mubeen." MEANING: "... what ever big or small object their mention has been make in KITAB E MUBEEN."

 

Surah Hud {11} Verse 6: "Wama min dabaa'batin fil'ardi illa alal'lla'hi rizquha wa'yalamu musta'qarraha wa mustaw'da aha." MEANING: "There is no moving creature on earth but its sustenance dependeth on Allah. He knoweth the time and place of its definite abode and its temporary deposit: All is in KITABIM MUBEEN."

 

Surah Saba {34} Verse 3: "... Alim ul Ghaybi la ya'zubu anhu misqalu zarratin fis'samawati wala fil ardi wala asghara min zalika walaa akhbaru illa fi kitabum mubeen." MEANING ":.. by Alim Ul Ghayb { i.e. Allah} from Whom is not hidden the least little atom in the heavens or on earth: Nor is there anything less than that, or greater, but is in the KITAB E MUBEEN."

 

Surah An'Naml ayaat 75: "Wama min Ghaa'ibatin fis'samaahi wal ardi illa fi kitabim Mubeen." MEANING: "And what ever Ghayb there is in HEAVENS and EARTH it mention has been made in KITAB E MUBEEN."

 

Allah says that WHAT EVER SMALL OR BIG, DRY OR GREEN, THE SUSTANANCE OF CREATION, AND ALL THAT IS GHAYB IN UNIVERSE is mentioned in the KITAB E MUBEEN. A point to note, our AMAAL ARE RECORDED IN KITAB E MUBEEN ALSO. Our Amal are Ghayb from one and other. IF THEY ARE GHAYB THEY ARE IN KITAB E MUBEEN. Your actions are ghayb from me, my actions are ghayb for you ... therefore AMAAL OF ALL CREATURES are recorded in KITAB E MUBEEN.

 

Further Allah tallah says:

 

Surah Yusuf {12} ayaat 111: "Laqad kana fee qasasihim ibratuli' awlee alalbab, ma kana hadeesan yuftara walakin tasdeeq'allazee bayna yadayhi wa'tafseela kulli shay'in wahudan warahmatalli qawmin yuminoon." MEANING: "There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a Tasdeeq {confirmation} of what went before it,- a Tafseel {Detailed Exposition} of all things, and a guide and a mercy to any such as believe."

 

Surah Yunus {10} ayaat 37: "Wama kana hazal quranu aey'yuftara min dooni Allahi walakin tasdeeq'allazee bayna yadayhi wa tafseelal kitabi la rayba feehi mir'rabbil alameen." MEANING: "This Qur'an is not such as can be produced by other than Allah. on the contrary it is a Tasdeeq {confirmation of revelations) that went before it, and a Tafseel {Fuller explanation} of the Book - wherein there is no doubt - from the Lord of the worlds."

 

* Surah An Nahl {16} Verse 89: “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.”

 

Quran as detailed exposition of all things, regardless of what the size of that object, big, small, dry or green, or even ghayb ... quality of Quran is that it as detailed explanation of everything. QURAN is; "FULLER EXPLANATION OF BOOK IN WHICH THERE IS NO DOUBT." Quran is Tafseel of AL LAWH AL MAFOOZ. Because the sentence can not be reffering to QURAN it self ... in the beginning Allah says that Quran is Tasdeeq ... and ... then Tafseel ... of the book. Quran confirms other scriptures and its TAFSEEL of Al Lawh Al Mafooz {'Perserved Tablet' on which A-Z about creation is written.} and Quran is a book which Allah sent explaning all things.

 

Allah Subhana Wa tallah explains the characteristics of Kitab e Mubeen, then Allah states that Quran is Tafseel of Al Lawh Al Mafooz, and the same point of view is enforced by the fallowing verses:

 

Surah Maidah ayaat 15: " ...qad jaakum mina Allahi nooruv wa kitabun mubeen." MEANING: "... there as come to you from Allah a Noor and Kitab e Mubeen {Quran}."

 

Surah An'Naml ayaat 1: "Ta Seen tilka ayatul qurani wa kitabin mubeen." MEANING: "Ta Seen, these are verses of the Quran and {which is} Kitab e Mubeen {clear book}."

 

Now comming to the reality of Kitab e Mubeen, the two quoted verses of the Quran attest to the fact that Quran is Kitab e Mubeen, and it contains information about big, small, dry, green, and all the ghayb which is in heaven and earth, and this is quality of Al Lawh Al Mafooz also ... thus the verses of Surah Yusuf VERSE 11 and Yunus VERSE 37 both affirm the same fact with explicit refference.

 

We have identified that Kitab e Mubeen is Quran {.I.E. TAFSEEL OF AL LAWH AL MAFOOZ} therefore it means that ALL THE MENTIONED ARE IN THE QURAN. If its proved that knowledge of Quran was given to Prophet {SAW} that will mean. WHAT EVER SMALL, BIG, DRY, GREEN, WET, ALL THE GHAYB THERE IS IN HEAVEN AND EARTH IS GIVEN TO PROPHET {saw}, or in other words all the KNOWLEDGE which is contained in AL LAWH AL MAFOOZ was given to Prophet {SAW}.

 

Surah Al Qiyamah {75}Verse: "{16} La tuharrik bihi lisanaka litaj'ala bih. {17} Inna alayna jam'ahu wa quranah. {18} Fa'iza karana'hu fatta'bih kuranah. {19} Summa inna alayna bayanah." MEANING: {16} "Move not your tongue concerning (the Qur'ân, O Muhammad SAW) to make haste therewith.{17} It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Qur'ân), {18} And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Qur'ân's) recital. {19} Then it is for Us (Allâh) to make it clear to you."

 

Allah takes the responsiabilty of explaining the Quran, and indeed Allah explained the entire Quran to Prophet {SAW}. Allah does not leave His job undone, He is able to do what He wishes so.

 

Allah subhana wa tallah affirms in the Quran that only the Mutahiroon {Purified, Clean} will gain access to Quran and to its INNER meanings, which are refflection of Al Lawh Al Mafooz.

 

Surah Al Waqiyah {56} Verses 77-79: "In'nahu la'Quran'nun Kareem. Fi kitabim Maknoon. La yamassahu illa mutahiroon." MEANING: "A Quran most honourable. In a well guarded book. Which none shall touch but except those who are Mutahiroon {pure, clean}."

Two interpretations of this verse, and Ahle Sunnat Wal Jammat affirms both of them as valid.

 

1 - "A Quran most honourable. ... Which none shall touch but except those who are Mutahiroon {pure, clean}."

 

2 - "A Quran most honourable. In a well guarded book [i.e. Al Lawh Al Mafooz]. ... Al Lah Al Mafooz Which none shall touch but except those who are Mutahiroon {pure, clean}."

 

Allah Subhana Wa Tallah states that in Masjid Al Haram there are men who love to purify them selves:

 

Surah Tawbah {9} Verse 108: "Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of the standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure."

By Allah from all those purified men and woman whom Allah adresses the most honoured the beloved Messenger of Allah is more purified then all, he's the best example, which we are instructed to fallow, he can not be less then his fallowers, the purification he as reached none of his fallowers can reach. Hence the access to the knowledge of Quran and access to the Lawh Al Mafooz is perfected in him."

 

Allah Subhana Wa Tallah states:

 

Surah Nisa {4} Verse 113: "But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee."

 

Allah Subhana Wa Tallah states that he taught Prophet Muhammed all that he did not know, and He gave him book and wisdom, in another verse Allah instructs:

 

Surah Al Baqarah {2} Verse 239: "If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate Allah's praises in the manner He has TAUGHT you, which ye knew not (before)."

 

O Muhammed praise Allah Subhana wa Talah in that manner he as taught you which you did not know.

 

And this Aqeedah is confirmed by Authentic Ahadith:

 

* Tirmadhi Shareef: “Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)

 

* Tirmadhi Shareef: “Narrated Mu'adh ibn Jabal: Allah's Messenger (peace be upon him) was detained one morning from observing the dawn prayer (in congregation) along with us till the sun had almost appeared on the horizon. He then came out hurriedly and Iqamah for prayer was observed and he conducted it (prayer) in brief form. When he had concluded the prayer by saying As-salamu alaykum wa Rahmatullah, he called out to us saying: Remain in your places as you were. Then turning to us he said: I am going to tell you what detained me from you (on account of which I could not join you in the prayer) in the morning. I got up in the night and performed ablution and observed the prayer as had been ordained for me. I dozed in my prayer till I was overcome by (sleep) and lo, I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service, my Lord. He said: What these highest angels contend about? I said: I do not know. He repeated it thrice. He said: Then I saw Him put His palm between my shoulder blades till I felt the coldness of His fingers between the two sides of my chest. Then everything was illuminated for me and I could recognize everything. He said: Muhammad! I said."

 

Thus proven that Prophets knowledge was comprimising every detail, small, big, green, wet,dry, all the ghayb of heaven and earth, which is contained in the Kitab Al Mubeen i.e. Quran as been given to Prophet {SAW}. And Allah Subhana Wa Tallah states:

 

* Surah Al A'ala {87} Verse 6: "By degrees shall We teach thee to declare (the Message), so thou shalt not FORGET, ..."

 

And what ever he was taught by Allah Subhana Wa Tallah he will not forget, hence his knowledge will remain with him till the day of judgement, and his knowledge comprimises, what ever is big, small, wet, green or dry, all the ghayb in heaven and earth, Allah granted the knowledge of all these to Prophet Muhammed sallalahu alayhi was'salam.

 

Wama Alayna Ilal Balaghul Mobeen.

 

Muhammed Ali Razavi

[RadiatingAli]

Ilm Al Ghayb & Treasures Of Allah Given To Prophet

 

Part One:

 

Allah subhana wa tallah mentions that Kuffar belittled Prophet {peace be upon him} by stating:

 

* Surah Al Furqaan {25} Verse 8: "Or (Why) has not a TREASURE been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched."

 

* Surah Hud {11} Verse 12: "... and thy heart feeleth straitened lest they say, "Why is not a TREASURE sent down unto him, or why does not an angel come down with him?"

 

Allah subhana wa tallah instructs Prophet Muhammed {peace be upon him} to reply to them with fallowing:

 

* Surah An'aam {6} Verse 50: "Say: "I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel. I but follow what is revealed to me as Wahi." Say: "can the blind be held equal to the seeing?" Will ye then consider not?"

 

* Surah Hud {11} Verse 31: "I tell you not that with me are the TREASUREs of Allah, nor do I know what is hidden, nor claim I to be an angel. Nor yet do I say, of those whom your eyes do despise that Allah will not grant them (all) that is good: Allah knoweth best what is in their souls: I should, if I did, indeed be a wrong-doer."

 

When the verse was revealed Prophet {SAW} did not know about the treasures reffered in the verse, but later on the treasures of the world were given to Prophet {SAW}. This will be disscussed in detail in the comming disscussion inshallah tallah ul aziz. And the reason for why Prophet {SAW} was commanded to SAY HIMSELF THAT HE DOESNT HAVE TREASURES & DOESNT HAVE KNOWLEDGE OF GHAYB.

 

A quick galance reveals that, Prophet {SAW} is instructed to negate three things, but my understanding is that Prophet {SAW} is commanded to negate two things. Treasures Of Allah is the actual subject, and denial of Ghayb in reality reffers connected with Treasures of Allah, and they are Ghayb. Therefore denial of Ghayb is in reality denial of knowing where the Treasures of Allah are, or denial of having them, or both. Had he {SAW} possesed them he would have known where they are, and his denial of being angle is connected with distributing those threasures, hence he is not angle he is not responsiable for distributing them. But on the principle that Quran as comprehensive meaning, in minimal words, I accept all the possiable meanings which can be derived from this verse.

 

There are multiple interpretations of this single verse, and inshallah tallah ul Aziz, all will be addressed in this article, note that Prophet {SAW} was commanded t negate:

 

* ... the Knowledge Of Ghayb

* ... having access to Treasures Of Allah

* ... denial of being an Angle

 

And he affirmed:

 

* ... he fallows the Wahi.

 

Part Two {A} - Treasures of Allah:

 

Prophet {peace be upon him} negated having having access to treasures of Allah and having knowledge of Ghayb. Is this negation of Prophet {peace be upon him} a based on reality, or based on humility and obedience to Allah's Wahi.

 

There are various Ahadith in which Prophet {peace be upon him} told the fact that the treasures of earth have been granted to Prophet {peace be upon him, hence the verse can not mean what the opponents of Ahle Sunnat state:

 

* Sahih Al Bukhari, Book 3, Number 115: "Narrated Um Salama: One night Allah's Apostle got up and said, "Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed! Go and wake the sleeping lady occupants of these dwellings (his wives) up (for prayers). A well-dressed (soul) in this world may be naked in the Hereafter."

 

* Sahih Al Bukhari, Book 23, Number 428: "Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things."

 

* Sahih Al Bukhari, Book 59, Number 411: "Narrated Uqba: One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer a funeral prayer for any dead person, and then (after returning) he ascended the pulpit and said, "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world."

 

* Sahih Al Bukhari, Book 59, Number 660: "Narrated Abu Huraira: Allah's Apostle said, "While I was sleeping, I was given the treasures of the earth and two gold bangles were put in my hands, and I did not like that, but I received the inspiration that I should blow on them, and I did so, and both of them vanished. I interpreted it as referring to the two liars between whom I am present; the ruler of Sana and the Ruler of Yamaha."

 

* Sahih Al Bukhari, Book 76, Number 434: "Narrated 'Uqba bin 'Amir: The Prophet went out and offered the funeral prayer for the martyrs of the (battle of) Uhud and then ascended the pulpit and said, "I am your predecessor and I am a witness against you. By Allah, I am now looking at my Tank-lake (Al-Kauthar) and I have been given the keys of the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that after me you will worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world."

 

* Sahih Bukhari, Book 56, Number 795: ”Narrated 'Uqba bin 'Amr: The Prophet once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpit and said, "I shall be your predecessor and a witness on you, and I am really looking at my sacred Fount now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes.”

 

* Sahih Bukhari,, Book 76, Number 590: ”Narrated 'Uqba bin 'Amir: Once the Prophet went out and offered the funeral prayers for the martyrs of Uhud, and then went to the pulpit and said, "I am a predecessor for you and I am a witness for you: and by Allah, I am looking at my Fount just now, and the keys of the treasures of the earth (or the keys of the earth) have been given to me: and by Allah, ..."

 

* Sahih Bukhari, Book 87, Number 127: ”Narrated Abu Huraira: The Prophet said, "I have been given the keys of eloquent speech and given victory with awe (cast into the hearts of the enemy), and while I was sleeping last night, the keys of the treasures of the earth were brought to me till they were put in my hand." Abu Huraira added: Allah's Apostle left (this world) and now you people are carrying those treasures from place to place.”

 

* Sahih Bukhari,, Book 87, Number 141: ”Narrated Abu Huraira: I heard Allah's Apostle saying, "I have been sent with Jawami al-Kalim (i.e., the shortest expression carrying the widest meanings), and I was made victorious with awe (caste into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand." Muhammad said, Jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet.”

 

* Sahih Bukhari, Book 87, Number 160: ”Narrated Abu Huraira: Allah's Apostle said, "We (Muslims) are the last (to come) but (will be) the foremost (on the Day of Resurrection)." Allah's Apostle further said, ''While sleeping, I was given the treasures of the world and two golden bangles were put in my hands, but I felt much annoyed, and those two bangles distressed me very much, but I was inspired that I should blow them off, so I blew them and they flew away. Then I interpreted that those two bangles were the liars between whom I was (i.e., the one of San'a' and the one of Yamama)."

 

* Sahih Muslim, Book 004, Number 1066: ”Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: I have been helped by terror (in the heart of the enemy) ; I have been given words which are concise but comprehensive in meaning; and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand.”

 

* Sahih Muslim, Book 029, Number 5651: ”Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: While I was sleeping, the treasures of the earth were presented to me and I was made to wear in my hands two gold bangles. I felt a sort of burden upon me and I was disturbed and it was suggested to me that I should blow over them, so I blew and both of them disappeared. I interpreted them as two great liars who would appear at any time, one is the inhabitant of Sana' and the other is that of Yamama.”

 

* Sahih Muslim, Book 030, Number 5688: ”Uqba b. 'Amir reported that Allah's Messenger (may peace be upon him) one day went out and he offered prayer over the martyrs of Uhud just as prayer is offered over the dead. He then came back and sat on pulpit and said: I shall be present there (at the Cistern) before you. I shall be your witness and, by Allah, I perceive as if I am seeing with my own eyes my Cistern at this very state and I have been given the keys of the treasures of the earth or the keys of the earth and, by Allah, ..."

 

* Sahih Al Bukhari, Book 92, Number 378: "Narrated Said bin Al-Musaiyab: Abu Huraira said that Allah's Apostle said, "I have been sent with 'Jawami-al-Kalim ' (the shortest expression with the widest meaning) and have been made victorious with awe (cast in my enemy's hearts), and while I was sleeping, I saw that the keys of the treasures of the world were placed in my hand." Abu Huraira added: Allah's Apostle has gone, and you people are utilizing those treasures, or digging those treasures out." or said a similar sentence."

 

* Sahih Bukhari, Book 52, Number 220: ”Narrated Abu Huraira: Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them).”

 

* Sahih Muslim, Book 004, Number 1063: ”Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: I have been commissioned with words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand. And Abfi Huraira added: The Messenger of Allah (may peace be upon him) has left (for his heavenly home) and you are now busy in getting them.”

 

These Ahadith prove that Allah did indeed gave the treasures to RasoolAllah {peace be upon him}, and those who claim otherwise are heretical Innovators opposing the Sahih Mutawatir Hadith., and their rejection of Prophet {peace be upon him} having access to treasures of Allah is based on inaccurate understanding of the verses of Quran.

 

Part Two {B} – Knowledge Of Ghayb:

It is established that RasoolAllah {SAW} has been granted the Knowledge Of Ghayb by Allah Subhana Wa Tallah from Kitabullah it self. Yet in this verse of the Quran Allah Subhana Wa Tallah instructs Prophet {SAW} to negate his {SAW} knowledge. If one takes those verses establish the knowledge of RasoolAllah {SAW} then it becomes nesscarry that Taweel {alternative meaning} of these verses is made {discovered}. It is the habbit of the Munkireen e Ilm e Ghayb of RasoolAllah {SAW} that THEY ONLY attempt to make Taweel of those verses of the Quran which establish the Aqeedah of Ahlus Sunnah. This alone is sufficent to prove that who is with RasoolAllah {SAW}, and who opposes him.

 

Allah Subhana Wa Tallah Himself affirms the knowledge of Ghayb of RasoolAllah {SAW} in the fallowing two verses of the Quran:

 

* Surah Ale Imran {3}Verse 179: "Ma qanallahu liyazaral momineena ala ma antum alayhi hat'ta yameezal khabeesa mi'nat'tayyib, wama qanallahu li'yutli'aqum alal ghaybi wala kin'nallah yajtabi mir'rasoolihi may'yashaa ... " Meaning: "Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you secrets of Ghayb. But He chooses of His Messenger. (For the purpose) whom He pleases ..."

 

* Surah Jin {72} Verse 26-27: “Alim-ul-Ghaibi fala yuzhiru ala ghaibi’hii ahada, illah manirtada manirasool …” Meaning: “{Allah} Alim Ul Ghayb does not apoint anyone on His Ghayb.” Except a chosen Rasool ..."

 

* Surah At'Takwir {81} Verse 23-25: "Wala'qad ra'a'hu bil'ufuqil mubeen. Wama huwa alal Ghaybi biz'zaneen. Wama huwa bi'qauli shay'ta nir'rajeem." Meaning: "And without doubt he saw him on the clear horizon. He does not withold the Knowledg of Ghayb stingly. Nor {the Quran} is the word of Shaytan accursed."

 

Therefore if one is to accept the negation of RasoolAllah {SAW} to be refflecting the reality, that would contradict what Allah Subhana Wa Tallah Himself stated. And aqeedah of AhlusSunnah Wal Jammah is that Quran is Kalamullah {speech of Allah} hence Allah does not mistake in his speech, nor He contradicts His own words, neither does He command RasoolAllah {SAW} to say anything against His own words, putting it more accurately, neither does He command RasoolAllah {SAW} to say something which contradicts the meaning of Verses in which He stated something explicitly nor Allah would instruct RasooolAllah {SAW} to state something contradictory. Hences its essential that those verses seem to contradict each other a plausiable explaination be provided.

 

Note that its not only responsiability of Ahlus Sunnah Wal Jammah to resolve the seemingly contradictory verses of Quran, buts its the responsiability of all the Muslims to interpret these verses, in a manner which removes the difficulties, regardless of their sectarian back ground. Yes there is ikhtilaaf {dispute/disagreement} among Muslims, but holding to one set of verses and ignore the other isnt the way to eliminate this ikhtilaaf, its essential that people put aside the mentality ...Barelwi's beleives this ... Wahabi's beleive this ... Deobandi's beleive this ... our aim should be finding the truth which is from Quran, and not finding the true sect, we should aspire to find the Quranic truth, rather then sectarian truth.

 

Part Three – Tafasir's In The Light Of Quran & Sunnah:

 

- Another group the Munafiqeen would come to RasoolAllah {SAW} and demand miracles, but their demands were not that they wish to acheive material success in this world or they wished to beleive the Prophethood of Muhamed {SAW}. They would come and demand miracles so they can redicule Prophet {SAW}, make jokes about him in their own meetings, like the people of present erra, use derogratory language for the Awliyah-Allah and about their Karmaat. When they would come Allah commands to say to them that I have not claimed that I have Treasures Of Allah, had I made the claim then it was my responsiability to substantiate my claim: "I do not say to you that I have treasure of Allah, nor i said I know Ghayb ..." teaching us a principle that one who claims something must substantiate his claim.

 

Suppose a billionair is approached by a person and he says you have lot of money I will beileive you that youa re a billionair if you show me your money, and if in return the billionair responds: "I do not say to you that I have alot of money?" would that mean he doesnt have the money or doesnt want to show him the money because he neither as made the claim that he as got hence he doesnt have to substantiate his claim.

 

In the same manner the Ahadith affirm that RasoolAllah {SAW} was given the TREASURES OF EARTH the very treasures which the Mushrikeen wanted but RasoolAllah {SAW} didnt had to demonstrate ownership because he didnt claim it in the first place.

 

- According to the historical context, the Jahiliyah society of Arabs was in continous struggle against each other, all trying to out do the other in wealth, and other desirable things. Their beleifes system did not have the concept of Judgement Day, but rather they beleived that their life in this world was all they had, hence they competed with each other to out do each other for the sake of fame, honour, prestiege, wealth. And when Prophet {SAW} began to propogate the message of Islam the Mushrikeens would come to Prophet {SAW} and ask him to do miracles and wonders so they can certify his claim to Prophethood.

 

Mushrikeen came to Prophet {SAW} and placed materialistic conditions that if you fullfil these conditions then we will accept your message of Islam otherwise there is no materialistic benefit in accepting your message of Islam. Mushrikeen came to Prophet {SAW} and placed materialistic conditions that if you fullfil these conditions then we will accept your message of Islam otherwise there is no materialistic benefit in accepting your message of Islam. Allah replies to their this point:

 

* Surah Al Isra {17} Verse 100: "Say: "If ye had control of the TREASUREs of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (every) niggardly!"

 

The verse continues: “... nor do I know what is Ghayb {Hidden} ...”, and Prophet {SAW} negates Knowledge of Ghayb also, indicating that Khazaynullah are reffered as Ghayb, the usage of word Ghayb for Khazaynullah is for emphasis, and Prophet {SAW} does not know them, then it goes on to say that I am not angle, and the reason for this is, that angles are on the duty of distributing the Treasures Of Allah, its not my duty to distribute those treasures, I am fallowing commands of Wahi, implying that I am only a warner, and I have no authority to give anything or take anything from anyone unless insturcted by Allah to do so:

 

* Surah Hud {11} Verse 12: "But thou art there only to warn! It is Allah that arrangeth all affairs!"

 

I am here to teach you the "Sirtum Mustaqeem" to teach you the Tawheed, to warn you about Hell, and give you the good news of Heaven for the Momineen. My job isnt to benefit you materially but I am only here for social reform, spiritual reform, the angles are on the duty of material distribution, not me.

 

- Before I write the last part and the most important part ot this artilce I would like to remind the readers of the fallowing facts:

 

* RasoolAllah {SAW} is commanded to say that he doesnt have Treasure Of Allah,

* RasoolAllah {SAW} is commanded to deny his knowledge of Ghayb

* RasoolAllah {SAW} is commanded to deny being an Angle,

* RasoolAllah {SAW} is affirming the Treasure of Earth in the Hadith for himself,

* Allah is Himself stating that He grants Knowledge Of Ghayb To The Chosen Rasool,

 

Regardless of what you ascribe to, three denials or even two denials in the verse, the fact remains the same, RasoolAllah {SAW} has been given knowledge of Ghayb, and has been given Treasures of Earth after the revelation of the verse. Therefore now what does the verse mean, and why did Allah subhana wa tallah command RasoolAllah {SAW} to deny the three for himself while they are apparent?

 

The reason is quite simple, Allah subhana wa tallah knew that at a later stage RasoolAllah {SAW} will be given the treasures of earth, hence RasoolAllah {SAW} should negate himself having access to treasures of Allah. At the time of revelation of verse, it was his reality that he didnt have treausre of earth, but knowledge of Ghayb he had even then.

 

Now please bare in mind that when a Professor says I have no knowledge, or when a Aalim says I am Jahil I have no knowledge of deen. Would that be his reality or would he be lieing? It is impossiable for an Aalim to be Jahil {uneducated} but he can be a liar, but would he be lieing about something while giving Khutbah in Masjid infront of a crowd, it would be a daring lie. RasoolAllah {SAW} does not lie, nor Allah commands another to tell a lie, and Allah commanding RasoolAllah {SAW} to say that he {SAW} doesnt have treasures of Allah, and knowledge of Ghayb, was only for one purpose that when Prophet says I dont know Ghayb it will be understood as humbleness, and when Allah says that RasoolAllah {SAW} knows Ilm e Ghayb that would be his reality, so we know that RasoolAllah {SAW} as got Knowledge of Ghayb, because Allahs says so, and the reason why RasoolAllah {SAW} was saying in the Quran that he doesnt know Ghayb is because he is being humble, he is being instructed to be humble about his knolwedge.

 

And Allah Tallah reveals in the Quran that He sends suffering and adversity to nations to teach them humility, to make them humble and not arrogant and boastful:

 

* Surah Al An'am {6} Verse 42: ”Before thee We sent (apostles) to many nations, and We afflicted the nations with suffering and adversity, that they might learn HUMILITY.”

 

* Surah Al An'am {6} Verse 43: ”When the suffering reached them from us, why then did they not learn HUMILITY? On the contrary their hearts became hardened, and Satan made their (sinful) acts seem alluring to them.”

 

* Surah Al A'raf {7} Verse 94: ”Whenever We sent a prophet to a town, We took up its people in suffering and adversity, in order that they might learn humility”.

 

Even though Allah addresses the Ummats prior to this one, but the principle is same that every Ummah is inflicted with adversity to make them humble, and importance of humility is highlighteb by prohibition of Shirk Riya {Shirk Of Pride}. Thus the Prophets are tested and put in trials via their Ummats to teach them humility and elivate their ranks higher. And Prophet {peace be upon him} was tested and put in trial via the Kuffar, they asked him questions about Treasures of Allah, Ghayb, etc … rather then him boasting about his knowledge and the treasures, Allah told him what to say in humility to the demands of Mushrikeen O Kuffar. And Allah states about the Abd'Alah's, the Servents of Allah's that they are humble:

 

* Surah Al Furqaan {25} Verse 63: ”And the servants of Most Gracious are those who walk on the earth in HUMILITY, and when the ignorant address them, they say, "Peace!"

Part Four: The Conclusion

 

It has been proven that Prophet {peace be upon him} was given the treasures by Allah, its been proven that Allah grants the Knowledge of Ghayb to Prophet {peace be upon him}, hence the verse: "Say: "I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel” was revealed to teach humility and Prophet's {peace be upon him} denial was not due to him not having access to treasures of Allah or not knowing Ghayb, his denial was his humility.

 

Wama Alayna Ilal Balagh Ul Mubeen.

 

Muhammed Ali Razavi

[RadiatingAli]

Ilm Al Ghayb: He {SAW} Is Not Bi'zaneen Over Ghayb

 

Part 1:

 

Allah Subhana Wa Tallah in Surah At-Takwir {81} Verses 23 - 25 states:

 

"Wala'qad ra'a'hu bil'ufuqil mubeen. Wama huwa alal Ghaybi biz'zaneen. Wama huwa bi'qauli shay'ta nir'rajeem." Meaning: "And without doubt he saw him on the clear horizon. He does not withold the Knowledg of Ghayb stingly. Nor {the Quran} is the word of Shaytan accursed."

 

Alhamdulillah, Summa Alhamdulillah! This verse is one of the explicit proves of Ahlus Sunnah Wal Jammah by which we established the Ilm e Ghayb of RasoolAllah {SAW}. And Munkireen e Ilm e Ghayb Of RasoolAllah {SAW} have attempted to explain this verse in many ways, trying in vain to reffute the Ilm e Ghayb Of RasoolAllah {SAW}.

 

Accroding to Ahlus Sunnah Wal Jammah {Barelwi}, the Zameer of "Huwa" {he} is addressing Prophet {SAW}. Tafsiri translation of the verses would be:

 

"And without doubt Muhammed sallal'laho alayhi wa sallam saw Gibraeel alayh salam on the clear horizon. Muhammed sallal'laho alayhi wa sallam does not withold the Knowledg of Ghayb stingly. Nor {the Quran} is the word of Shaytaan accursed."

 

From this we have understood that Prophet {SAW} does not withold the knowledge of Ghayb he shares this knowledge if it is needed.

 

Part Two:

 

Some of the Ulamah of Ahlus Sunnah Wal Jammah have taken the position that Zameer of "Huwa" in the verse 24, is reffering to Allah Subhana Wa Tallah, considering this the Tafsiri translation would be:

 

"And without doubt Muhammed sallal'laho alayhi wa sallam saw Gibraeel alayh salam on the clear horizon. Allah Subhana Wa Tallah does not withold the Knowledg of Ghayb stingly. Nor {the Quran} is the word of Shaytaan accursed."

 

If this was the correct interpretation of the verse then it implies that Allah Subhana Wa Tallah does not only keep the knowledge of Ghayb for Him self but shares it with His creation, it reffutes the beleife that "ONLY ALLAH KNOWS GHAYB." And lets reffer to the Quran to find out whom Allah Subhana Wa Tallah gives Ghayb Surah Jin {72} Verses 26- 27:

 

“Alim-ul-Ghaibi fala yuzhiru ala ghaibi’hii ahada, illah manirtada manirasool …” Meaning: “{Allah} Alim Ul Ghayb does not apoint anyone on His Ghayb.” Except a chosen Rasool ..."

 

Allah shares the knowledge of Ghayb not with every Tom Dick and Harry, but with a Rasool whom He as chosen. Allah Subhana Wa Tallah declares the status of Rasool for Muhammed {SAW} in the fallowing words:

 

Surah Ahzaab {33} Verse 40: "Ma'qana Muhammedum aba a'ahadim mir'rijaliqum wala kir Rasool'lallahi wa Khatam Un Nabiyeen." Meaning: "Muhammed is not the father of any men, but he is the Rasool of Allah, and the Khatam {seal} of the Prophets. And Allah has full knowledge of all things."

 

Therefore its prove that Prophet {SAW} as been given the knowledge of Ghayb by Allah who shares Ghayb with His chosen Rasool {SAW}.

 

Part Three:

 

Another group maintains that Zameer of "Huwa" is reffering to RasoolAllah {SAW} and, the word "Ghayb" used in verse 24 is reffering to Quran Al Kareem. Because RasoolAllah {SAW} saw Gibraeel {AS} on the horizon, and he is the angle on whom Allah Subhana Wa Tallah as entrusted the task of Wahi. Therefore the verse 25 is adressing the Wahi which Gibraeel {AS} brings to Prophet {SAW}: "Nor it is the word of Shaytaan accursed." Hence the verse preceeding it must also be reffering to Quran.

 

"And without doubt Muhammed sallal'laho alayhi wa sallam saw Gibraeel alayh salam on the clear horizon. Muhammed sallal'laho alayhi wa sallam[/b does not withold the Knowledg of Quran stingly. Nor {the Quran} is the word of Shaytaan accursed."[/color]

 

Munkireen e Ilm e Ghayb of RasoolAllah {SAW} tend to ascribe to this understanding of the verse, and quote various eminent authorities of exegisis to substantiate their position, in the vain hope of reffuting the aqeedah of Ahlus Sunnah Wal Jammah. This would be suicide theologically, one who maintains this aqeedah as reffuted the very basis of his beleife. Quran was Ghayb ... and this Ghayb {i.e. Quran} was revealed to RasoolAllah {SAW} ... this too afirms the Aqeedah of Ahlus Sunnah Wal Jammah that RasoolAllah {SAW} was given the Knowledge Of Ghayb {.i.e. Quran}. Inshallah tallah Ul Aziz in later parts I will go into detail about the quality of Quran, and the amount of knowledge contained in this Ghayb {Quran}.

 

Part Four:

 

* Sahih Al Bukhari, Book 87, Number 141: Narrated Abu Huraira: "I heard Allah's Apostle saying, "I have been sent with Jawami al-Kalim, and I was made victorious with awe (caste into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand." Muhammad said, Jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet."

 

* Sahih Bukhari, Book 52, Number 220: "Narrated Abu Huraira: Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them)."

 

RasoolAllah {SAW} as been sent Quran, about whom RasoolAllah {SAW} testifies that its written in shortest expression yet as vast meanings. Thus the given interpretations are all valid and the Ahlus Sunnah Wal Jammah accept all the interpretations which the Mufassireen have made.

 

Wama Alayna Ilal Balagh Ul Mubeen.

 

Muhammed Ali Razavi

[Nasir Noman]

.........................

 

[RadiatingAli]

Noman ko jawab hazar heh:

 

Alif bay pay tay teh say jeem, wahabi bara zabardast mughalta denay kee koshish kertay hen, dosto zera tawajoh kero fareek e mukhalif kehta heh heh kheh thaal daal sawad ahle sunnat ka mukhalif wahabi bara zabardast mughalta deta heh agar aap nay ghor nah keeya toh samjen gay nahin, to'hay zo'hay ayn ghayn fareek e mukhalif bara sakht mughalta yahan per denay kee koshish kerta heh, hamza choti yeh bari yeh abh bee fareek e mukhalif kee samaj nah ahay aur un kay mughaltoon kee toh kia aap ko samaj aahya gee logoh meh nay sara masla samja deeya heh kay Wahabi bara sakht mughalta deta heh, fareek e mukhalif kee chalakiyoon ko aap samajen, bara sakht mughalta deta heh.

 

Yeh huwa aap kee sari posts ka official jawab. Keyun kay joh kuch be likha heh sara sar baqwas aur stupidity kee had kerta heh, yeh mughalta deta heh woh mughalta deta heh, bas time pura keeya kuch toh kuch likhna thah abh bilqul khamoshi kesay gawara ker sakta thah is leyeh chalo ganta dedh laga ker ek doonwan dar, bara sakhta mughalta deta heh jab kaha jata heh aur kehta heh yeh bara sakht mughalta deta heh.

 

Aakhar meh challenge:

 

Jurrat ker aur aa midaan meh Qulli Ilm e Ghayb Ba Muqabilah e Makhlooq per behas ker, yahee Aqeedah Imam Ahmad Raza Khan Barelwi ka thah aur yahi unoon nay "Ad'dawlatul Makkiyah Fi madadil Ghaybiyah" meh likha, aur yahee Aqeedah Ahle Sunnat ka raha heh, aur yahee Aqeedah Imam Busairi nay apnay Qaseedah Burdah meh likha heh:

 

Fa'inna min joodi'qad dunya wa dar'rata ha

wa min uloomika huwal lawh wal Kalami ...

 

Alhamdulillah Qati saboot be hen, joh kissi tafseel kay mohtaaj nahin, aur jis ko aap nay batoon ko jorna likha heh, woh Ahle Ilm kay nazdeeq Quran kee ayaat kee Tafsir Quran say maani jaati heh, aap ko Quran kee ayaat 'bateh' lagnay lageen toh musalmaanoon ka kia qasoor, aur agar aap ko yeh pata nahin kay Quran kee sab say motbar, aur afzal darja Tafseer, woh Tafsir heh joh Quran say kee jahay, toh ek joota utaar ker sar per maar lenh, aap is kay mustahaq hen, agar qareeb hotay toh alhamdulillah yeh sharf aur neki ka kaam meh khud kerta.

 

Aur kissi bee ayaat meh RasoolAllah kay Ghayb kee nafi nahin aahi, sirf Zaati, Ilm e Ghayb, Qulli Ilm e Ghayb kee nafi aahi heh, aur aajzi, inkasari, tawazoh ka hokam huwa heh, keyun kay bot say ayaat e Qurania esi hen jen say RasoolAllah ka Ilm e Ghayb, sabat hota heh, Amba, Itlah, Mushayda, Akhbar, Izhar, e Ghayb Quran say sabat heh, aur in sab say ilm milta heh, aur pichli post meh Surah Jinn kee ayaat 26-27 kee wazahat kee thee jis ka jawab aap nay nahin deeya, balkay sari post ka jawab hazam ho gaya.

 

Lawh e Mafooz meh kitna ilm heh, aur haqiqat kia heh, hamra aqeedah toh aap ko pata heh, Lawh e Mafooz Makhlooq heh aur Al Qalam be Makhlooq hen, Allah donoon ka khaliq heh aur khaliq kee jitni sifaat qulli aur zaati hen aur makhlooq kee baaz aur Atahi. Is leyeh Lawh e Mafooz aur Al Kalam ka Ilm Allah kay barabar nahin ho sakta, balkay Lawh e Mafooz aur Al Kalam donoon ka ilm Baaz heh Allah kay muqabileh meh, aur Ahle Sunnat kay aqeedeh meh joh kohi Allah kay Ilm ko Lawh aur Qalam kay barabar manta heh, us nay Shirk Al Akhbar keeya, aur Mushrik Kaffir huwa. Abh agar Lawh e Mafooz aur Al Qalam kay leyeh yeh aqeedah rakha jahay kay woh qaynaat kay ban'nay say qayamat kay din taq aur us kay baad joh kuhc hona heh woh sab ilm donoon ko maloom heh toh Shirk nahin, aur itna hee ilm RasoolAllah kay leyeh mana jahay toh Wahabiat kay mutabiq Shirk heh. In bicharoon ko yeh pata nahin kay agar Shirk har ek kay leyeh Shirk heh, aur Shirk kee definition badli nahin dunya ban'nay say aakhar taq joh Shirk thah woh rahay ga, agar Muhammed Ali manay kay Allah ka beta heh toh Shirk heh, Wahabi manay toh Shirk heh, Deobandi manay toh Shirk heh, yahoodi manay Shirk heh, christian manay shirk heh hindu manay shirk heh, joh Shirkia aqeedah heh woh har ek kay mutaliq rakha jahay toh Shirk heh, joh Shirk thah, woh Shirk heh aur Shirk rahay ga. Yeh nahin kay Lawh aur Qalam kay leyeh ek aqeedah mana toh Tawheed per kohi farq nahin ata, aur RAsoolAllah kay leyeh wohi aqeedah manay jahay toh Shirk heh. Yehni RasoolAllah Allah kay shareek ban jahen gay, magar wohi aqeedah lawh aur Qalam kay leyeh toh woh Allah ka shareek nahin baneh gay.

 

Aap ko yeh pata nahin kay hokam kon say lag sakta heh muj say pooch letay, meh khadam aap kay maulviyoon kay muqabileh meh Mufti e Azam hoon. Is per Biddat ka hokam lag sakta heh, keyun kay RasoolAllah kay leyeh agar mana jahay aur daleel nah ho toh phir Biddat banta heh Shirk nahin. Meh aap ko Biddati kee definition bee batata chaloon:

 

* Woh Aqeedah/Amal, jis kee Quran o Hadith meh Asal nahin Biddat heh. {meri definition Wahabiyoon wali heh aur Mufti Ahmad Yar Naeemi wali nahin}

 

Asal ba'mana, Direct or indirect sabbot.

 

RasoolAllah ka ilm aur Lawh aur Qalam ka ilm barabar, agar kissi ek kay leyeh be Shirk hota toh phir baqi donoon kay leyeh be Shirk hota. Pehlay Tawheed perh leh aur Shirk ko achi tera samaj leh phir muj say behas kerna.

 

Acha, yeh toh huwa Ahle Sunnat ka aqeedah, zera aap buzurg'war batahen kay aap ka aqeedah kia heh:

 

*

"Kia Allah ka Ilm aur Lawh Al Mafooz & Al Qalam ka Ilm barabar heh?"

 

Zera aap apna aqeedah batahen kay aap ka aqeedah kia heh, agar aap ka aqeedah be yahee heh kay Allah aur Lawh e Mafooz ka ilm barabar nahin toh phir mughalta deta heh, yeh kehta heh kee baq baq kia laga rakhi thee, aur agar tumara aqeedah heh kay Allah aur Lawh e Mafooz ka ilm barabar heh toh khadam tum ko alal ilaan Kaffir, Mushrik, Murtad, likhta heh keyun kay tumara aqeedeh meh phir Lawh e Mafooz Allah kee Shareek hogi, tumaray aqeedeh meh Ilm e bari tallah meh Shareek heh, aur musalmaan ka aqeedah heh kay Allah La Shareek heh zaat o sifaat o afaal meh.

 

Aur agar tumara aqeedah yeh heh kay Allah tallah ka Ilm Lawh e Mafooz aur Al Qalam say ziyada heh toh bataho kay RasoolAllah ka utna hee jan'na jitna Lawh e Mafooz meh heh Shirk kesay, Shirk toh tab lazam ahay ga jab Allah aur us kee makhlooq meh barabari ahay, nah Lawh e Mafooz meh barabari heh aur nah Rasool kay ilm meh toh phir Shirk kesay, kis mantaq, kis daleel say Shirk heh.

 

Wahabi nay yeh ayaat daleel kay tor per pesh kee {kis point kee daleel, mujjay be pata nahin}:

 

* Surah al-Mu’minum, verses 84-89: “Say: To whom belongs the earth and whoever is in it, if you really know? They will respond, `To Allah.’ Say: `Then will you not remember?’ Say: Who is the Lord of the seven heavens, and the Lord of the Great Throne?’ They will respond, `Allah.’ Say: In whose hand is the realm (or control) of all things, while He protects and none can protect against Him, it you should know?’ They will respond, `Allah.’ So say: Then how are you deluded”

 

Wahabi nay Quran kee ayaat pesh kee aur mughalta denay kee koshish kee kay dekho Mushrikeen be sirf Allah hee ko mantay thay, aur saath likhta heh kay woh un kee ibadat is leyeh kertay thay kay woh un ko Allah kay qareeb ker denh gay. Awal arz heh kay is daleel ka Ilm e Ghayb say kohi talluq nahin, khadam ko toh sirf subject change kernay kee chaal lagti heh kay chalo kisi nah kissi tera subject change ho jahay aur baat ko gaseet gasoot kay Waseelah kee taraf laya jahay. Dohim Mushrikeen Idols ko mantay thay, aur khuda mantay thay aur un ko khuda maan ker un kee ibadat is leyeh kertay thay kay qayamat kay din woh un ko Allah say bakhsish kerwa denh gay. Yeh sara masla Wahabi sahib nay biyaan nahin keeya balkay aaadi detail biyaan kee taqay readers ko asaani say qahil kee jaa saktay, tafseel yeh heh kay Mushrikeen ka aqeedah thah kay Allah kee behtiyan hen, betay hen, aur unoon nay in kay betay betiyon kay idols banahay huway thay jin kee woh pooja kerta thay is waja say kay woh sochtay thay kay woh Allah say un kee safarish keren gay. Is kee details agay ahen gee.

 

Mushriko jab tum har cheese ko Allah say mansoob kertay ho tum yeh be mantay ho kay Allah Malik heh zameen aur asmanoon ka, tum yeh be mantay ho kay saat zameenoon aur saat asmanoon ka malik Allah heh tum yeh be mantya ho kay Arsh ka Malik Allah heh tum yeh be mantya ho kay har cheese ka control Allah kay haath meh heh, aur tum yeh be mantay ho kay Allah Hafiz heh aur is kay khilaaf kohi hafiz nahin. Sochnay kee baat yeh heh kay Allah tallah nay yeh keyun ayaat utari, shaan e nuzul kia heh waja kia heh, aayeh Quran say letay hen:

 

Surah Al Mu'minoon {23}: "Nay, but they say the like of that which said the men of old; (81) They say: When we are dead and have become (mere) dust and bones, shall we then, forsooth, be raised again? (82) We were already promised this, we and our forefathers. Lo! this is naught but fables of the men of old."

 

Jab Mushrikeen nay qayamat kay din ka inqaar keeya aur Allah tallah kay kalam ko man'nay say inqaar ker deeya yeh keh ker kay, kay ham mar gahay aur hamari hadiyan be mati ban gahee toh kia ham tab uthahay jahen gay, yeh man'man un kay leyeh muskhil thah, is leyeh Allah tallah nay un say yeh sawal keeyeh: “Say: To whom belongs the earth and whoever is in it, if you really know? They will respond, `To Allah.’ Say: `Then will you not remember?’ Say: Who is the Lord of the seven heavens, and the Lord of the Great Throne?’ They will respond, `Allah.’ Say: In whose hand is the realm (or control) of all things, while He protects and none can protect against Him, it you should know?’ They will respond, `Allah.’ ...” Un ko batanay kay leyeh kay Allah joh bana sakta heh, joh yeh sab kuch ker sakta heh woh is per be qadir heh kay woh tummeh dobara zinda ker sakkay. Magar Wahabi nay apna rang charhaya Quran kee ayaat per.

 

Aur Wahabi nay ghalat tasur denay kee koshish kee heh kay Mushrikeen sirf Allah ko hee mantay thay, balkay haqiqat yeh heh kay woh Allah ko be mantay thay aur Allah kay saath auroon ko be khuda mantay thay, zera saboot mulaiza farmahen:

 

* Surah al-An’am; 100: “And they made partners besides Allah, jinns even though He created them; and they invented sons and daughters for Him! Exalted and Glorifed is He above what they say”.

 

Surah 7 Verse 190: "But when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him."

 

* Surah 6 Verse 100: "Yet they make the Jinns equals with Allah, though Allah did create the Jinns; and they falsely, having no knowledge, attribute to Him sons and daughters. Praise and glory be to Him! (for He is) above what they attribute to Him."

 

* Surah 6 Verse 151: "Say: "Come, I will rehearse what Allah hath (really) prohibited you from": Join not anything as equal with Him;"

 

* Surah 9 vErse 31: "They take their priests and their ANCHORITES to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One Allah. there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him)."

 

* Surah al-Saffat, verse 35: “And when it was said to them, `La ilaha illa Allah’ {there is no god but Allah} they would become arrogant”

 

Allah farmata heh, kay unoon nay Allah auroon ko be khuda bana leeya thah aur jab un ko kaha jata heh kay sirf ek khuda ko mano aur baqiyoon kee nafi kero toh woh aakar jatay hen. Aur Allah Mushrikeen ko jinoon nay Allah kay saath auroon ko khuda mana thah samjata heh:

 

* Surah 21 Verse 22: "If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!"

 

AMushriko agar qaynat meh aur be khud hotay toh qaynaat ka nazam darhm bahrm hota, aur Allah paak heh joh woh us kay saath mansoob kertay hen, yehni betay, betiyan, farishta, jinn, aur pata nahin kiss kiss ko Mushrikeen nay Allah kay saath Ila mana thah. Allah Mushrikeen say reason kerta heh:

 

Surah Al Mu'minun {23}: Nay, but We have brought them the Truth, and lo! they are liars. (90) Allah hath not chosen any son, nor is there any God along with Him; else would each God have assuredly championed that which he created, and some of them would assuredly have overcome others. Glorified be Allah above all that they allege. Nay, but We have brought them the Truth, and lo! they are liars."

 

Saath hee Allah tallah nay farmaya heh kay Mushriken jhootay hen aur Allah ka kohi beta nahin, aur nah Allah kay saath kohi aur Khuda shareek heh.

 

Kitna bara kazaab sabat huwa heh Wahabi, jhoot boltay huway sharm bee nahin aati. Aur note keren meh nay kaha thah kay Mushrik butoon kee pooja kertay thay is waja say kay woh samajtay thay kay won un kee safarish keren gay:

 

Surah 36 Verse 23: "Shall I take (other) gods besides Him? If ((Allah)) Most Gracious should intend some adversity for me, of no use whatever will be their INTERCESSION for me, nor can they deliver me.

 

Surah 43 Verse 86: "And those whom they invoke besides Allah have no power of INTERCESSION;- only he who bears witness to the Truth, and they know (him)."

 

Is say sabat huwa kay awal Mushrkeen nay apnay khudawoon ko intercessor mantay thay, aur Allah tallah farmata heh kay un kee shafat koi faida nahin deh gee, aur nah un ko shafat ka haq deeya gaya heh.

 

Kissa mukhtasar, Wahabi nay bila waja, begher kissi zeroorat kay Surah Al Muminun {23} verses 86-89 ka refference deeya jis ka subject say kohi talluq nahin. Ilm e Ghayb e RasoolAllah man'nay waloon ko Mushrik sabat kernay kay leyeh, kohi na kohi tareeka toh chahyeh, Ilm e Ghayb kay subject per nah mila toh bari chalaki say goli khela dali kay subject badal jahay ga. Is ayaat ka talluq subject say nahin aur khadam ko lagta heh kay Noman sahib kay osaan khata ho chookay hen is leyeh ya woh Ghayb say subject hata ker Waseelah kee taraf leh jahen gay, ya Shirk kee taraf. Jawab zeroori thah is leyeh likh deeya warna, samnay hota toh thappar kaafi hota subject per chalnay ka leyeh.

 

Baqi ka jawab dena time waste heh.

[RadiatingAli]

Dosra meh nay kissi jaga say mawad uthaya nahin, likha heh meh aap kee tera nahin kay maulviyoon kee kitabeh utha ker samnay rakhi ya taqreer suni ya idhar udhar say sunni, alhamdulillah joh likhta hoon apni tehqeeq say, khadam hamesha tehqeeq ker kay likhta heh aur woh be direct Quran o Hadith say.

 

Reh gaya masla Alim Ul Ghayb ka toh woh be aap ko samja deta hoon.

 

Alim Ul Ghayb - Sirf Allah kee zaat heh aur yeh ilfaaz Allah tallah kay leyeh hee bolay gahay hen:

 

* Surah As Sajdah {32} Verse 6: "Such is He, the all Alim Ul Ghayb {Knower Of Ghayb} and Shahid {Evident}, the Exalted the Merciful;-"

 

* Surah Al Hashr {59} Verse 22: "He is Allah, besides whom there is no other god;- Who is all Alim Ul Ghayb {Knower Of Ghayb} and Shahid {Apparent}; He, Most Gracious, Most Merciful."

 

* Surah Az Zumar {39} Verse 46: "Say: "O Allah. Creator of the heavens and the earth! All Alim Ul Ghayb { Knower Of Ghayb} and Shahid {Evident}! It is Thou that wilt judge between Thy Servants in those matters about which they have differed."

 

* Surah At Taghabun {64} Vers 17: ”If ye loan to Allah, a beautiful loan, He will double it to your (credit), and He will grant you Forgiveness: for Allah is most Ready to appreciate (service), Most Forbearing,- {18} Alim Ul Ghayb {Knower Of Ghayb}and Shahid {Open}, Exalted in Might, Full of Wisdom.”

 

* Surah Jinn {72} Verse 25: "Say: "I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term. {26} "{Allah} Alim Ul Ghayb {Knower Of Ghayb} does not apoint anyone on His Ghayb."

 

Aalim Ul Ghayb {Ghayb Jan'nay Wala}, kay ilfaaz title hen, jistera RasoolAllah Rehmatal Lil Alameen hen, yeh un ka title heh, jistera Allah kay leyeh Rehmatal Lil Alameen bolna jaiz nahin is'see tera RasoolAllah kay leyeh Alim Ul Ghayb kay ilfaaz bolna jaiz nahin, joh title Allah ka ho ghair ko deeya jahay aur is per daleel nah ho toh Biddat heh.

 

Note keren, Rehmatal Lil Alameen ka matlab heh Rehmat e Alameen, Allah be Rehmat heh Alameen per, magar title kay tor per ilfaaz Rehmatal Lil Alameen nahin bolay jaa saktay, yeh Biddat aur gumrahi hogi. Aur agar kohi Allah kay leyeh ilfaaz rehmtal lil alamen bolay jis aqeedeh kay saath RasoolAllah kay leyeh bolta heh toh Mushrik o Kaffir sabat hoga. Is'see tera agar kohi yeh aqeedah rakhay kay RasoolAllah Alim Ul Ghayb hen aur Atahi aur Baaz tor per Alim Ul Ghayb manay toh bila shak o shuba woh biddati o gumra heh. Aur agar kohi is'see mafoom meh jis mafoom understanding kay saath yeh Allah kay leyeh bola jata heh RasoolAllah kay leyeh be bolay toh Mushrik Kaffir heh, yehni RasoolAllah ko Zaati, Qulli, ya donoon meh say ek be RasoolAllah kay leyeh manay toh Mushrik hoga.

 

Alim Ul Ghayb kay ilfaaz RasoolAllah kay leyeh kohi nahin bolta joh bolta heh woh gumra heh, aur yeh kehna kay RasoolAllah Ilm e Ghayb jantay hen, Ghayb jan'nay wala kay ilfaaz jesay nahin.

 

Bas aap sirf apnay aap ko mughalta deh rahay hen, Alim Ul Ghayb Allah heh aur yeh title us'see ka khasa heh, qiyaas arahi say Biddat o gumrahi ham say mansoob ker rahay ho, jitera tum qiyaas arahi say tum Ahle Sunnat kay upper apni baqwas soch thomp rahay ho is'see tera meh bee qiyaas arahi say kuch pesh kerta hoon umeed heh acha lagay ga aur kuch umeeden jagen geen.

 

Nomaan apni maan aur behan ko aurat manta heh, aurat shaadi kay leyeh hoti heh, sabat ho gaya kay Noman apni behan aur maan say shaadi kernay ka qahil heh.

 

Kisa mukhtasar, apni gandi soch, Wahabi soch ko ghairoon kay upper mat thompo, apni zehni ghalazat ham say mansoob, yehni kay qiyas kay maslan kay yeh aqeedah heh barelwiyoon ka .... is say baaz ajaho joh aqeedah heh woh biyaan kero aur qiyaas arahi mat biyaan kero.

 

Kissi be Sunni Aalim nay RasoolAllah ko Alim Ul Ghayb nahin likha, nah hamara aqeedah heh.

 

Tum nay sirf Shirk sabat kerna heh, toh kissi nah kissi tareekay say kuch toh garo gay nah, agay keyun kay shoron say aim kia thah: Barelwiyoon KO mUSHRIK SABAT KERNA HEH." Toh loot gaseet, mar peet ker kay qiyas ker kay RasoolAllah Alim Ul ghayb ka aqeedah hamaray galay meh daal deeya, aur Shirk sabat ker deeya.

 

Muhammed Ali Razavi

Edited 28 اکتوبر 2009 by RadiatingAli

[Nasir Noman]

 

السلام علیکم ورحمتہ اللہ

 

علی رضوی صاحب کے علاوہ کوئی اور صاحب چاہیں تو وہ اپنی بات چیت شروع کرسکتے ہیں

 

ہم نے علی رضوی صاحب سے درخواست کی تھی کہ وہ اپنی اگلی پوسٹ رومن اردو کے بجائے اردو میں پوسٹ کریں بصورت دیگر ہم جواب دینے سے قاصر رہیں گے

لیکن اس کے باوجود علی رضوی صاحب نے اپنی پوسٹ ایک بار پھر رومن اردو میں پوسٹ کی ہے

 

جہاں تک ہم نے علی رضوی صاحب کی تھوڑی بہت پوسٹ پڑھنے کی کوشش کی

پہلے تو ہمیں سمجھ ہی نہیں آیا کہ ہماری کس وضاحت کا علی رضوی صاحب نے کیا جواب دینے کی کوشش کی

پھر جب تھوڑا بہت سمجھ آیا تو ہمارا علی رضوی صاحب کو مشورہ ہے

کہ وہ اپنی اس پوسٹ کواردو میں بھی لکھیں

تاکہ اس فورم کے ممبرز کو پتہ چل سکے کہ ہماری کس دلیل کا علی رضوی صاحب نے کیا جواب دینے کی کوشش کی ہے

 

 

والسلام

 

ناصر نعمان

 

 

 

[RadiatingAli]

Jee aap ko fikr nahin honi chahyeh forum kay membaran roman urdu ko asaani say perh saktay hen, sirf aap hee hen jin ko mushkal pesh aa rahi heh.

 

Meray awal software nahin kay Urdu meh likhoon, dohim itni taleem nahin kay Urdu likhoon sirf teen jamateh peri hen, Urdu perh, samaj sakhta hoon magar likh nahin sakta, aur tesra meh zeroori nahin samajta kay meh Urdu likhna janoon aur nah apna time sirf kerna chahta hoon Urdu typing sekhnay meh,

 

Agar aap ek line perh saktay hen toh sari perh sakhtay hen rocket scientist aur Einestein hona zeroori nahin roman Urdu ko pernay kay leyeh.

 

Muhammed Ali Razawi

[RadiatingAli]

Aati thee achi khaasi Roman Urdu, Noman kee Akal say Ghayb kerahi tooh nay.

Lanat heh Jhootay per Allah kee, khoob lanat bars'wahi Noman pay tooh nay,

 

Muhammed Ali Razavi

Edited 29 اکتوبر 2009 by RadiatingAli

[Nasir Noman]

السلام علیکم ورحمتہ اللہ

 

علی رضوی صاحب کے علاوہ کوئی اور صاحب چاہیں تو وہ اپنی بات چیت شروع کرسکتے ہیں

 

 

[Sag e Madinah]

Un ke baton ka jwab day dain.

[Nasir Noman]

Un ke baton ka jwab day dain.

اس کی سب سے بڑی وجہ یہ ہے کہ ہم نے اپنی سب سےپہلی پوسٹ میں لکھا تھا کہ ہم کسی انگریزی میں لکھی ہوئی پوسٹ کا جاواب نہیں دیں گے

اور دوسری بات یہ کہ ہم نے علی صاحب کو دو تین دفعہ سمجھایا کہ رومن میں نہ لکھیں اردو میں لکھیں لیکن انہوں نے کہا کہ انہیں اردو لکھنا نہیں آتی

اور تیسری بات یہ ہے کہ علی صاحب نے ہماری ایک دلیل کا جواب رومن میں دینے کی کوشش کی جس کا جواب ہم نے دے دیا تھا

لیکن اس کے بعد انہوں نے ہماری دلیل کا کیا جواب دیا وہ بھی آپ کے سامنے ہے

پڑھ لیں اور ہمیں نشاندہی فرمائیں کہ انہوں نے ہماری دلیل کا کیا جواب دیا

 

اگر آپ سمجھتے ہیں کہ علی صاحب کے جوابات ہمارے دلائل کے جوابات ہیں

تو آپ اردو میں لکھ کر پوسٹ کردیجے

 

 

 

 

[Mohammed Saeed]

اس کی سب سے بڑی وجہ یہ ہے کہ ہم نے اپنی سب سےپہلی پوسٹ میں لکھا تھا کہ ہم کسی انگریزی میں لکھی ہوئی پوسٹ کا جاواب نہیں دیں گے

اور دوسری بات یہ کہ ہم نے علی صاحب کو دو تین دفعہ سمجھایا کہ رومن میں نہ لکھیں اردو میں لکھیں لیکن انہوں نے کہا کہ انہیں اردو لکھنا نہیں آتی

اور تیسری بات یہ ہے کہ علی صاحب نے ہماری ایک دلیل کا جواب رومن میں دینے کی کوشش کی جس کا جواب ہم نے دے دیا تھا

لیکن اس کے بعد انہوں نے ہماری دلیل کا کیا جواب دیا وہ بھی آپ کے سامنے ہے

پڑھ لیں اور ہمیں نشاندہی فرمائیں کہ انہوں نے ہماری دلیل کا کیا جواب دیا

 

اگر آپ سمجھتے ہیں کہ علی صاحب کے جوابات ہمارے دلائل کے جوابات ہیں

تو آپ اردو میں لکھ کر پوسٹ کردیجے

 

 

 

 

 

janab nasir noman sahib,

app copy paste kar ke farigh ho jatay hain aur phir bachoon ki tarha zidd karnay lagtay

 

hain ke app ko sirf urdu hee mein jawab darkar hai kiyun ke app ne jawab apne kissi banaspati mulla ko dikha ke oss se

 

hamari post ka jawab lene hota hai app ki khudd ki tehqeeq app ki post se nazar aa rahi hai. Mansookh ayaat e Qurani aur

 

Ahadees mubarka ki mann maani taweelat se app ne dhoka dene ki khoob koshish ki hai.

 

Agar school ke zamanay se hi app naqal marnay ki adat na daltay tou ajj ap ko itni takleef ka samna na parhta khair abb

 

kaya ho sakta hai. Mere pass urdu inpage hai lekin use karna nahi ata matlab likh ke upload karna nahi ata warna mein hi

 

app ki kharish ka kuch ilaj karta.

 

@ Ali bhai ,

app apne jawabat dijiye kiyun ke sabhi users roman urdu parh saktay hain

 

aur yehi hamara madani maqsad hai ke Haq ko bata dia jaye faisla parhnay walay khudd hee kar lein gaey. Allah app

 

ki imdad aur nusrat farmaye ameen. wassalam

[Nasir Noman]

سعید صاحب ہم رومن اردو سمجھ سکتے ہیں جیسا کہ ہم نے علی رضوی صاحب کو جواب بھی دیا ہے

لیکن رومن اردو میں لکھی ہوئی طویل پوسٹ پڑھنے اور سمجھنے میں دشواری ہوتی ہے

اس لئے ہم نے گذارش کی ہے کہ جواب اردو میں لکھیں

لیکن اگر کوئی مختصر جواب ہے تو رومن اردو میں جواب دے سکتے ہیں لیکن طویل پوسٹ اردو میں ہی لکھیں

باقی علی رضوی صاحب سے درخواست کرنا بے کار ہے کیوں کہ وہ بین ہوچکے ہیں

 

اور رہی بات کس نے غلط دلائل دئیے یا غلط استدلال کیا

اس کی ہم تفصیلی وضاحتیں پیش کرچکے ہیں

اور کسی صاحب کو ہماری پوسٹ میں غلطیاں نظر آرہیں ہیں یا وہ سمجھتا ہے کہ ہم نے غلط استدلال کیا ہے

تو ہمیں ضرور نشاندہی فرمائیں تاکہ ہم اپنی اصلاح کرلیں .

 

 

[Mohammed Saeed]

 

Janab nasir noman sahib ,

 

 

Aik adad fatwa paish kijiye ke jo Nabi kareem ke liye ilm e ghaib ka qa'il ho ya kissi wali ke liye oss ke liye sharah shareef mein kaya hukam hai ?

 

filhal aik goli deta hoon umeed hai ke kuch lamhaat ke liye afaqa rhay ga.

 

App ki post mein app ne aik topic ke tehat kuch kalam kia hai topic ka naam hai "Ghaib ka jan-nay wala sirf Allah hai"

 

aur kalam start kia app ne aik aya kareema "Lillahi ghaibus samawati wal ard" se aur tarjuma kia ke "Aur Allah hee ke

 

pass hai ghaib asmanoo aur zameen ka". Janab aya mubaraka ka tarjuma karnay mein jo khayanat ki gaye woh

 

copy paste kartay waqt app ne shayed deki nahi khair "Lillah" ka tarjuma kia gaya "Allah ke pass" jo ke ghalat hai. asal

tarjuma banta hai "Allah ke liye". kaya khayal hai app ka???

 

zinda se madad hasil karnay ke app bhi qa'il hain. jab app kissi e kehte hain ke "Lillah meri madad kijiye" tou app ki

 

request ka matlab kaya hota hai "Allah ke liye meri madad kijiye " ya phir " Allah ke pass meri madad kijiye".

Edited 2 فروری 2010 by Mohammed Saeed

[Nasir Noman]

سعید صاحب لفظی غلطیوں کی نشاندہی ضرور کیجیے

 

لیکن کوشش کریں کہ لفظی غلطیاں پکڑ کر بحث کرنے کے بجائے تھریڈ کے مقصد کو پیش نظر رکھ کر جوابات دیں

 

اور جب بھی آپ کے پاس ہماری وضاحتوں کا جواب ہو تو پوسٹ کردیجے گا

 

شکریہ

 

 

[Toheedi Bhai]

[Nasir Noman]

توحیدی صاحب اگر آپ کو اکابرین کی عبارتوں پر اعتراض‌

ہے یا اکابریں کی عبارتوں پر بات چیت کرنا چاہتے ہیں

تو براہ مہرانی الگ تھریڈ بنا لیں

 

ایک ہی تھیرڈ میں دیگر موضوعات کو مکس نہ کریں

یا جو صاحب بھی توحیدی صاحب سے اکابرین کی عبارتوں پر بات کرنا چاہتے ہوں تو وہ کرسکتے ہیں

 

اور توحیدی صاحب جب بھی آپ کے پاس ہمارے تھریڈ میں پیش کی گئیں وضاحتوں کے جوابات ہوں آپ پوسٹ کردیجیے گا

ہم ہر دو چار دن بعد آکر چیک کرلیتے ہیں

پھر آپ سے بات چیت ہوجائے گی

 

 

Edited 4 فروری 2010 by Nasir Noman

[Toheedi Bhai]

[Nasir Noman]

توحیدی صاحب اوپر مولانا شاہ اسماعیل شہید رحمتہ اللہ علیہ اور مولانا رشید گنگوہی رحمتہ اللہ علیہ کی عبارتوں میں اور ہمارے دعوٰے میں کوئی فرق نہیں

بس ضرورت اس بات کی ہے کہ اختلافی نظر سے دیکھنے کے بجائے غیر جانبدار ہوکر عبارتوں کو ملاحظہ فرمایا جائے

 

مولانا شاہ اسماعیل شہید رحمتہ اللہ علیہ کی عبارت میں ہی آپ ملاحظہ فرمائیں کہ مولانا صاحب ذرے ذرے کے غیب پر بیان فرمارہے ہیں کہ آسمان پر کتنے ستارے ہیں ،فلاں کی شادی کب ہوگی ،فلاں کے دل میںکیا ہے فلاں درخت میں کتنے پتے ہیں وغیرہ

اس پر مولانا صاحب نے لکھا ہے کہ رسول کو کیا خبر?

اس میں ہمارے دعوی کا رد نہیں بلکہ تصدیق ہوتی ہے جیسا کہ آگے ہم نے اپنے دعوی میں بھی لکھا ہے کہ یہ فریق ذرے ذرے کا کلی علم غیب اور عالم الغیب نہیںمانتے

 

اور دوسری طرف مولانا رشید احمد گنگوہی رحمتہ اللہ علیہ کی عبارت میں وضاحت کرنے کی بھی ضرورت نہیں آگے واضح طور پر لکھا ہے کہ حضور صلیٰ اللہ علیہ وسلم ، کوئی نبی اور ولی عالم الغیب نہیں یعنی مولانا صاحب بطور عالم الغیب ہونے پر بیان فرمارہے ہیں

 

اور یہ عبارت بھی ہمارے دعوے کے مطابق ہی ہے

 

امید ہے کہ آپ کو تسلی ہوگئی ہوگی اور اب صرف موضوع پر ہی بات کریں گے

 

Edited 6 فروری 2010 by Nasir Noman