Curious One

Agar app yeh expect kar rahi hai kay mei app key baat sirif is liyay man loon kay yeh waqeya humari kitab mei hai to app bhee yehee condition upnay liyay rakhay mei app key kitaboo kay bohat say waqeyat pehlay bhee likh chooka hoon kiya woh sub mannay ko taiyar hai app? Nahi ... kiyo nahi ... kiyonkay kissi baat ka kitab mei hona yeh sabit nahi karta kay woh sahi baat hai. App key kitabo mei bhee bohat kuch hai jo ghalat hai or humari bhee koiee kitab 100% perfect nahi hai. Bus farq itna hai kay hum issi liyay kissi bhee kitab ko "SAHEE" nahi kethya app kethi hai. Eik to yeh hissa mei nay bukhari mei nahi parha lekin farz kar lei kay yeh hai bhee to iska matlab kiya houa kay islam mei insaan ka upna kirdar nahi uskay baap ka kirdar dekha jata hai. Ager dushman-e-khuda key beti bohat naik ho tub bhee ussay dushman key beti hai is liyay saza millaygi? Nahi y eh bilkol ghalat baat hai app khod thanday dil say soochai to app ko bhee nazar ayega. Han agar hota to rasool yeh keh saktay thay kay kafir larki. lekin dushman key larki yeh rasool bilkol keh he nahi saktay kiyonkay rasool to ayee he isliyay thay kay dunya ko samjhayee kay insaan ka upna kardar sub kuch hota hia kiss ka baap hai or kiss ka beta in cheezo say koie farq nahi parta. Issay sabit hota hia kay yeh jo aggay ka hissa app bata rahey hai yeh bhee ghalat hai. Again shayad yeh baat app phelay bhee kar chooki hai. Jub rasool key upni auald ghlaat nikal sakti hai to rasool kay sath rehnay wallay agar ghalat ho jayei to issay rasool pay koie ilzaam nahi atta. Nooh key biwi betay buray niklay to kiya issay Hazrat Nooh key kami sabit hoti hai. Agar app ka standard man lei to issay to Hazrat Nooh pay aiteraz jata hai. App pehay yeh batain soochai phir aggay baat akreingay.

Khod is hadith ko analyze karein, rasool kiya eik jaiz cheez kay karnay say mana kar saktay hai. Rasool nay kiya khod eik say ziada shadia nahi key? Key hai phir woh eik jaiiz cheez say kiyo rokaygay? Nahi bilkol nahi rokaygay to issay sabit hota hai kay yeh jo hadith ka background app bayan kar rahi hai bikol ghalat hai. Mei phelay bhee jawab dey chooka hoon lekin wohee behes. If you don't wanna see the light then what can I do.

It's ok, no problem at all.

Khaleej times - News article No strings attached marriage enrages Gulf women (AFP) 25 April 2006 DUBAI - An Islamic tribunal’s ruling that allows Sunni Muslim men to marry without having to live with or financially support their wives has enraged Gulf women’s rights activists who say Islamic marriage is unfair enough already. The Mecca-based Islamic Jurisprudence Assembly announced on April 12 that so-called Misyar marriage - from the colloquial Gulf Arabic word for visitor - was permitted, drawing the ire of women in the region. Kuwaiti activist Rula Dashti said the move, which skirts around strict Islamic rules on extramarital sexual relationships and relieves men of almost all responsibility for their wives, “destroys the fundamentals of a family.” “The rights which would be abandoned by a woman (in this kind of marriage) are essential to build a stable family,” said Dashti, who also heads the Kuwait Economic Society. The controversial edict says “a marriage contract in which the woman relinquishes (her right to) housing and support money ... and accepts that the man visits her in her (family) house whenever he likes, day or night ... is valid.” Misyar marriage is sought after by men who want to avoid the burden of dowries and alimonies that are usually stipulated in standard Islamic marriage contracts. But by giving up her rights with such a marriage, which is usually seen as temporary, the wife would not necessarily receive a penny when divorced. “A woman who is married the standard way faces enormous problems when it comes to getting a divorce, so what would her situation be in a Misyar marriage?” said Dashti. Unlike Shiite Islam’s form of temporary marriage known as Mutaa, which has a preset date of expiry, Misyar marriage in predominantly Sunni Gulf countries does not have a predetermined end. The practice has previously already been accepted in Saudi Arabia and Egypt, with the blessing of notable clerics. “Enlightened Islamic scholars should stand up to such radical thoughts disseminated through (Islamic) tribunes, and not abandon women to stand up to them alone,” Dashti said. “There should be a counter-campaign to face down this extremist doctrine because it harms religion and society ... and limits women’s progress in Arab society.” Misyar marriage is particularly appealing in Saudi Arabia where segregation of the sexes is heavily enforced, with Saudi men posting hundreds of Internet messages seeking Misyar wives. Denial of rights Bahraini activist Ghada Jamshir, who also lobbies for a reduction of clerical influence in family affairs, said liberals should rise up to combat Misyar marriage. “I don’t encourage Misyar marriage, nor Mutaa marriage, because they deny women and children their rights. I believe in a normal marriage which is based on the couple living together for their lifetime,” she said. “The women’s rights movement, liberals and the intelligentsia, as well as all those who believe in liberty, should move to defend freedom in general, and women’s freedoms in particular,” said Jamshir. 'I wouldn’t give my daughter's hand in Misyar marriage’ But prominent United Arab Emirates-based cleric Sheikh Ahmed Al Kubaissi says that while Misyar marriage is correct Islamically, it also compromises some values. “The only difference (with a normal marriage) is that the woman abandons voluntarily her right to housing and support money. There is nothing wrong in relinquishing one’s own rights,” the preacher said. He said Misyar marriage is suitable for divorced women as it would help solve the high-rate of “spinsterhood” in the Gulf. Iraqi-born Kubaissi said that Misyar marriage became popular during and after the 1980-88 Iran-Iraq to “protect widows from committing sin”, referring to the difficulties of finding sexual satisfaction without being married. And, he said, a “respectful” woman would never accept a Misyar marriage, which, “despite being accepted according to Islamic sharia (law), compromises a number of values.” “If a king came asking for my daughter’s hand in this (Misyar) way, I would spit in his face,” he said.

Pls app mera jawab doobara parhia mei nay saaf saaf sabit kar diya hai woh jiss hadith ka app zikr kar rahi hai woh ghalat hai fabricated hai, even jo app keh rahi hai kay Janab-e-Fatima kay naraz honay pay jo hadith ayee hai woh hazrat lai say narazgee per he ayee hai to app ko mei doobara sabit kar dekta hoon kay woh waqya jhoota hai kay hazrat Ali say narazgi ouie thee app merea pehlay diya houa jawab doobara parh lei. Woh jin kitabo ka app nay zikr kiya woh sub hadithai un kitabo mei Bihar ul Anwar say ley gayee hai or Bihar mei Allama Majlisi nay naqal to kiya hai in hadihto ko lekin inkay baray mei likha kyia hai woh app bohat achay tareeqay say chopa gaye. Ap ko challenge hai kay app asal kitab kholai sub parhai or pihr decide karei. Is hadith ko likhnay kay baad allam Majlisi nay khod issay reject kar diya. Or phir upni ussi kitab mei ussi safhay per shaikh sadooq ka yeh jumla quote kiya hai kay 'We have no belief and trust in this tradition'. Iskay bawajood app aitraaz kar rahi ai.. bari herat key baat hai. Doosray parhia app kay us hadit kay narrator kon hai Abu dhaar, or woh shorro is tarha hotie hai kay Abu dhar or narrate kartay hai kay woh or Jaffar bin Abi Talib jub abysinia migrate karnay kay baad wapis madinay a rahey thay.... To sub say pehlay to yeh bata doon Kay Abu Dhaar nay kabhi migrate he nahi kiya Abysinya. to Unki wapsi kaha say hogi??? Iska saboot bhee appkey hi kitabo mei mojood hai Al Istiab (chapter Bab Jandab) Volume 1page 214 Al Isaba (chapter The latter Dhaal) Volume 4 page 64 Donno kitabai saaf saaf likhti hai kay Abu Dhaar kabhi ABy Sinya nahi gayee. Iskay illawa orr bhee jawab doon app ko kiya? In riwyat kay ghalat honay kay or bhee kafai jawabat mojood hai? Agar chiaya hoon to batayega mei app ko farahm kar donga.

Maal-e-Fai kay baray mei jo mei manta hoon who yeh hai jo neechay mei likh raha hoon From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,a determinate share. Al-Qur'an, Surah an-Nisa, Ayah 7, translated by Yusufali Quran kehta hai kay beti ko hisa milta hai, magar Hz Abu Bakar eik hadith paish kartay hai jiskay lehaz say nahi milna chaiyay. App bataiyay haidth ziada mautabir ya quran?? Ab log kehtay hai kay is qisam kay ahkam ummat kay ilyay hai paighambar kay liyay nahi. The (Qur'an) is indeed the message, for thee and for thy people; and soon shall ye (all) be brought to account. Al-Qur'an, Surah 43, Ayah 44, translated by Yusufal Yahan pay yeh baat bhee saaf ho jati hai kay quran kiss kay liyay hai App bacha app kay who sawal kay mei nabi key wirasat sirif nabowat hotie hai, ya dunyavi bhee, app ko mei nay pehlay bhee bohat say refernce diya lekin app phir wohee sawal kar rahi hai? And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah.)" Or yeh list hai choti see ahl-e-sunnat key kitabo key jiss mei likha hai kay Suleman nay upnay walid kay dunyavi jaidad payee Tafseer Khazan Volume 5 page 112, Surah Naml Tafseer Durre Manthur Volume 5 page 193 Surah Naml Tafseer Rul al Ma'ani Part 19Page 170 Surah Naml Tafseer Mazhari Part 16, Volume 7 page 100 Surah Naml Tafseer Muraghee Part 19 page 127 Surah Naml Tafseer Jauhar Volume 13 page 135 Surah Naml Tafseer Gharab al Qur'an Part 18 page 88 Tafseer Kashaf Volume 3 page 140 Tafseer Mu'allim al Tanzeel under the commentary of Khazan Volume 5 page 112 Tafseer Fathooath al Ilayha Volume 3 page 202 Tareekh Abu'l Fida Volume 1 page24 Al Bidayah wa al Nihaya Volume 5 page 290 Thori or kitabai is baray mei kiya kehti hai who bhee sun lei Tafseer Kashaf: "Waris refers to Kingdom and Prophethood" Al-Kashif, Vol. 3, Page 140 Tafseer Khazan: "Sulayman was the Waris of Dawood's Kingdom, Knowledge and Prophethood" Tafseer Durre Manthur: "Sulayman inherited both Kingdom and knowledge" Vol. 5, page 193 Gharab al Qur'an: "The view on this verse is that inheritance here means the inheritance of possessions" Tafseer Kabeer: "The Ashab narrate that Allah (swt) sent some relics to Adam (as) which contained pictures of the Prophets, and these relics were inherited by the children of Adam, to the point that they reached Hadhrat Yaqoob (as)"Tafseer al-Kabeer, Vol. 2, Page 506 & 507 To issay sabit hogaya kay Prophet jo chortay hai woh sadqa nahi hota bulkay unki aulad ko milta hia wirsat mei. (Please note kariyga kay ismei nabowat nahi relics likha hai) matlab dunyavi jaidad bacho ko milli. To David We gave Solomon (for a son),how excellent in Our service! Ever did he turn (to Us)! Behold, there were brought before him, at eventide coursers of the highest breeding, and swift of foot; Al-Qur'an, Surah Sa'd, Ayah 30 & 31, translated by Yusufali Yeh horses ka jo zikr hai quran mei yeh inheritance thay iskay baray mei app key kitabai kiya kehti hai yeh bhee sun lei.. We read in Tafseer Ruh al Ma'ani: Vol. 23, Page 183 "Maqathil narrates that there were one thousand horses, and Sulayman inherited these (meaning yeh horses) from his father". Gharab al Qur'an: "Sulayman was the Waris of these horses from his father who attained this from Amaalka" Hayaat al Haywan: "The view of the majority of the Tafseer scholars is that Prophet Sulayman (as) attained one thousand horses, they were inheritance". Ab app ka kehna hai kay nabowat milli wirasat mei to dekhai quran kiya kehta hai (iskay bohat saray jawabat dey sakta hoon lekin eik bohat he asan or simple sa jawab sunniya app) Surah Anbiya 021.079: To Solomon We inspired the (right) understanding of the matter: to each (of them) We gave Judgment and Knowledge; Al-Qur'an, Surah 21, Ayah 79, translated by Yusufali Surah Naml 027.015: We gave (in the past) knowledge to David and Solomon: And they both said: "Praise be to Allah, Who has favoured us above many of his servants who believe!" Al-Qur'an, Surah 27, Ayah 15, translated by Yusufali Issay saaf sabit hota hai ya nahi kay dawood or sulayman eik he waqt mei nabi thay aisa nahi hai kay baap kay marnay kay baad betay ko wirasat mei mille ho nabowat ya ilm. Jub marnay say phealy he mill choki thee to who kiya cheez hai jo marnay kay baad milli, matlab kuch dunyavi jaidad he thee jo milli. Issay sabit houa ya nahi. Ab hadith nahi hai quran hai issay to saaf saaf sabit hota hai kay jo kuch milla tha who shoror mei jin ayat ka zikr kiya hai wirasat kay silsilay mei woh nabowat ya knowledge nahi hai kiyonkay quran khod keh raha hai kay yeh to pehlay he dey choka tha. AB or tafasir key kitabai bhee dekh lei (again yeh app key kitabai hai) Praying: "O my Lord! infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest, O my Lord, in my prayer to Thee! Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself,- (One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! one with whom Thou art well-pleased!"Al-Qur'an, Surah 19, Ayah 4 - 6, translated by Yusufali 'Yad Thana' in this verse means worldly possessions As evidence, please refer to the following esteemed Sunni sources: 1.Tafseer Durre Manthur Volume 2 page 467 2.Tafseer Kabeer Volume 5 page 521 verse 'Yad Thana' 3.Tafseer Khazan Volume 4 page 194 4.Ma'alim al Thanzeel bhar Hasheeya Khazan Volume 4 page 194 5.Tafseer Gharab al Qur'an Part 12 Page 38, Surah Maryam 6.Sahih Muslim Sharh Nawawi Volume 2 page 92 Tafseer Durre Manthur: 'Ibn Abbas narrates that 'Yad Thana' means someone to inherit my material possessions' Tafseer Kabeer: "The scholars al Saadi, Mujahid, Shaybi and narrators Ibn Abbas, Hasan and Dhaalik have stated that 'Yad Thana' means material possessions". Gharab al Qur'an: Ab bhee app ko or jawab chaiya to bataiya ga. App yeh bhee dekh lei

App nay kuch batain Hz Ali or Janab-e-Fatima kay apas kay talluqat kay baray mei bhee key thee. Jinsay app sabit karna chah rahi thee kay agar woh hadith Rasool key kay jisnay fatima ko naraz kiya usnay mujhey naraz kiya. Agar Abu Bakar kay liyay apply hotie hai to Hz Ali kay liyay bhee. Uska jawab bhee sun lei. Issay pehlay kay mei app ko jawab doon app ko quran kiya kehta hai Hz Ali or Janab-e-Fatima kay baray mei yeh bata doon. He has let free the two bodies of flowing water, meeting together: Between them is a Barrier which they do not transgress: Then which of the favours of your Lord will ye deny? Out of them come Pearls and Coral: Al-Qur'an, Surah 55, Ayah 19 - 22, translated by Yusufali JIss rivier ka zikr hai quran mei woh Hz Ali or Janab-e-Fatima hai or woh coral or pearsl Imam Hassan or Imam Hussain hai. yeh baat apkey upni following kitabo say sabit hai. Durre Manthur: Vol 6 Page 143 According to Ibn Abbas the two rivers mean 'Ali and Fatima. The barrier means the Holy Prophet and the pearl and coral mean Hasan and Husayn Ya Nabi al Muwaddah: Chapter 39 Page 118 The companions and the Imams in exegesis of this verse say that Fatima and Ali are two deep rivers of the secrets of nature, rivers that do not overstep each other and the barrier between them is the Holy Prophet and the pearls and corals extracted from them are Hasan and Husayn. To issay to sabit hogaya kay quran kiya ketha hai ab koie bhee hadith kuch bhee kehti rahey bekar hai. Iskay illawa mei app ko un haditho kay baray mei jo kitabo mei likha hia woh bhee sun lei. Woh jin kitabo ka app nay zikr kiya woh sub hadithai un kitabo mei Bihar ul Anwar say ley gayee hai or Bihar mei Allama Majlisi nay naqal to kiya hai in hadihto ko lekin nikay baray mei likha kyia hai woh app bohat achay tareeqay say chopa gaye. Ap ko challenge hai kay app asal kitab kholai sub parhai or pihr decide karei. Is hadith ko likhnay kay baad allam Majlisi nay khod issay reject kar diya. Or phir upni ussi kitab mei ussi safhay per shaikh sadooq ka yeh jumla quote kiya hai kay 'We have no belief and trust in this tradition'. Iskay bawajood app aitraaz kar rahi ai.. bari herat key baat hai. Doosray parhia app kay us hadit kay narrator kon hai Abu dhaar, or woh shorro is tarha hotie hai kay Abu dhar or narrate kartay hai kay woh or Jaffar bin Abi Talib jub abysinia migrate karnay kay baad wapis madinay a rahey thay.... To sub say pehlay to yeh bata doon Kay Abu Dhaar nay kabhi migrate he nahi kiya Abysinya. to Unki wapsi kaha say hogi??? Iska saboot bhee appkey hi kitabo mei mojood hai Al Istiab (chapter Bab Jandab) Volume 1page 214 Al Isaba (chapter The latter Dhaal) Volume 4 page 64 Donno kitabai saaf saaf likhti hai kay Abu Dhaar kabhi ABy Sinya nahi gayee. Iskay illawa orr bhee jawab doon app ko kiya? In riwyat kay ghalat honay kay or bhee kafai jawabat mojood hai? Agar chiaya hoon to batayega mei app ko farahm kar donga.

app ko or bhee boaht see ahadith app key kitabo say dey sakta hoon jinsay app ko pata chal jayega kay haqeeqat kiya hai agar app janna chahein.. lekin mei app key sari bataon ka jawab zara different tareeqay say dena chahonga. [COLOR=red]Musnad Ibn Hanbal:[/color] Hadhrat Fatima Zahra became angry at Abu Bakr, and continued assuming that attitude till she died, because she claimed her share in the Prophet's Estate of Fadak, and Abu Bakr rejected her claim" Kanz: Sayyida Fatima became upset at Abu Bakr as he denied giving her inheritance rights. Sunan al Kabeera: "Fatima became angry at Abu Bakr, and never spoke to Abu Bakr until she died" Wafa al Wafa: "Abu Bakr denied Fatima her right and she became angry never speaking to Abu Bakr until she died". Issay sabit houa Janab-e-Faitma Naraz houiee thee theek hai?? Ibn Qutaybah Imamah wa al Siyasa safhay 14 pay kiya likhtay hia yeh bhee dekh lei: "Fatima said 'When I meet my father the Prophet (s), then I shall' complain about the both of you (Abu Bakr and Umar), and said to Abu Bakr 'By Allah I shall curse you after every Salat". AB dekhiyay kay Mullah Qari in Murqat, Sharh Mishkat al Masabih mei kiya likhtay hai "The most difficult issue to convey to readers is the dispute of Fatima al Zahra. To say that Fatima was ignorant with regards to the Hadeeth cited by Abu Bakr, or that she did not concur with the Hadeeth when hearing it, creates difficulties. After all Abu Bakr recited this Hadeeth, and the testimony of the Sahaba upheld this, why did she not accept it and embrace it. If she was angry before the Hadeeth was recited, then why did she remain angry after it was quoted? The displeasure was so extreme that she remained angry with Abu Bakr, never talking to him". Issay sabit hota hai kay woh akrhi waqt tak naraz rahi . Theek hai yaha tak to khoola khoola sabit hai sub kuch. Acha yeh app nay khod likha tha kay eik muslaman say teen dinsay ziada naraz rehnay jaiz nahi hia islam mei.. iskay baray mei hadith bhee mojood hai lekin yeh to app khod manti hai is liyay isko prove karnay key zaroorat nahi. Ab app khod batain kay kiya hal hai?? Ap khaiengee kkay aisa houa he nahi tha lekin agar app chahee to mei app ko or bhee references dey sakta hoon app key kitabo kay jinsay sabit hoga kay houa aisa he tha. To ab ya to app yeh mannay kay janab-e-Sayyeda nay ghalat kiya ya phir Hz Abu Bakar ko ghalat mannay. App ka yeh jo donno cheezo ko saht lekar chalna hai yeh ghalat hai. Jiss tarha Hazrat Ali or Hz Ayesha key jung houie lekin donno ko upni upni jaga sahi mantay hai app log. Hz Ali or Muawiya key jung houie hazaroo musalman marray gayee lekin donno upni jagga janti. Kumsay kum eik ko to ghalat mannay. Warna woh Hazaro musalamn jo un jungo mei marray gayee who kss kay kkhatay mei jayeingay. Issi tarha yeh fadak kay mamlay mei bhee research karkay haq ko tallash kare. Ya to jo Janab-e-syeda kay baray mei ahaidth hai unkay kirdar kay baray mei, rasool key ahadith unkay barya mei woh ghalat hongi. Ya phir mannay kay Abu Bakar ghalat thay. Acha zara yeh bhee parh lei kay Hz Abu Bakar khod kiya soochtay thay or samjhtay thay "Al Hassan Ibn Ali came to Abu Bakr when he was upon the mimbar of the Prophet, may Allah bless him and grant him peace, and said 'Come down from my father's seat'. He said 'You have told the truth, it is your father's seat,' and he placed him in his lap and wept'. " History of the Khalifahs who took the right away, by: Al Hafiz Jalaludin Suyuti. English translation by Abdasamad Clark Page 71. Taha Publishers

App nay kaha jawab diya han yeh kaha kay nahi wirsay mei bus nabowat milli, or mei appko proof tak dey raha hoon sirif kitab ka naam nahi bulkay scan kiya houay pages lekin bus app key eik he baat kay nahi wrisay mei nabowat millti hai. App isko jawab dena keh rahi hai kiya?? Evidence kaha app nay jin kitabo ka naam diya hia u nmei aksar woh hai jinmei yeh ahadith hai lekin inko likh kar analyze kiya gaya hia or ghalat sabit kiya gaya hia kay yeh shai nahi hai... sirif us hadith ka quote karnay ka maqsad he yeh hai kay inko ghalat sabit kiya jayee. Or ghussa ka jaha tak talooq hai to ghussa nahi a raha mujhey to hansi a rahi hai. Kay app nay jawab diya nahi lekin kahey ja rhai hai kay jawab diya.

Baat shorro houiee thee fidak say uska app nay jawab nahi diya kay mei dongi jo abhi tak jawab nahi milla.. app ko kitaboo ka reeference diya tha sunni kitabo ka jinmei is baat ko tasleem kiya hai kay quran mei hai kay doosray paighambaro ko wirsay mei dunyavi maal milla uska app nay kaha jawab layeingee lekin ley kar nahi ayee abhi tak... oR YEH RAHA US BAAT KA PROOF JO MEI NAY KAHI THEE DEKH LEI KONSI KITAB HAI OR KISKI HAI App nay is ka jawab diya nahi bus eik he baat karti rahi kay nahi wirasat mei sirif ilm, pughambari milli jubkay saaf saaf likha hai kay dunyavi jaidad. Is ka jawab denay kay bajaye fadak ka he inkar kar diya or app kehnay lagi kay nahi woh 6 maenay ka time kum tha Janab-e-Fatima 6 mahenay kay under inteqaa lkar gayee is liyay logog ko baatin bannay ka mouqa mill gaya.. to mei app ko dikha raha hoon kay 6 mehano kay under houa kiya tha... or 6 mahenay bhee chorrai... mei app ko dikha raha hoon kay asal tareekh kiya hia.. or pihr iskay baat ab yeh bhee bata doon kay app nay aksar batian jo likhi hia kay shia bhee matnay hai shaikhain kay qareebi talooq ko Rasool kay sath yeh woh.. to nahi shia in sub baton ko nhai mantay Khair app sub chorrai.. bus app dekhai kay doosro per ungli uthanay say pehlay insaan upnay giraban mei bhee jhan ley to acha hota hai. Abhi to app ko mei nay thora sa he batya hai to app ko bohat bura lag raha honga... upnay ullama key ko shia kehnay lagi, or upni kitabo ko shio key kitabain kenay lagi... abhi app ko or bhee bohat kuch likh sakta hoon lekin abhi jitna pichli posts mei likh choka hoon woh hazm kar lei phir agay baat hogi.

App tabari ko to manti hai kay woh app key kitab hai?? or woh to sahi likthay hai ya woh bhee ghalat??? Unhonay kiya likha hia yeh bhee dekh lein.. ""Ibn Humayd - Jarir - Mughirah - Ziyad b. Kulayb:Umar Ibn al-Khattab came to the house of Ali. Talha and Zubair and some of the immigrants were also in the house. Umar cried out: "By God, either you come out to render the oath of allegiance, or I will set the house on fire." al-Zubair came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him."" Yeh us kitab kay page key image bhee dekh lei...

Ok good app pls prove dein or yeh bhee batain kay following kitabo mei say kitni kitabo per or unkay authors per app ko bharosa hai?? AGar nahi janti ho kay yeh kaun hai to pls thori resarch kar leejayga kay app kay firqay mei in kitaboo ko kiya haisyat hasil hai. (Yeh woh kitabain hai jinmei Shaikhain ka aag lekar Dar-e-Fatima per annay ka zikr hai) 1. al Imama wa al Siyasa pages 18-30 Dhikr Bayya Abu Bakr 2. Tareekh Abul Fida Volume 1 page 156 Dhikr bayya Abu Bakr; we relied on the Urdu translation by Maulana Kareem'ud Deen al Hanafi pages 177-179; 3. Iqd al Fareed page 179 4. Tareekh al Tabari Volume 13 page 1818 Dhikr Wafaath Nabi, we relied on the English translation Volume 9 page 187 5. al-Istiab, by Ibn Abd al-Barr Volume 1 page 246 Dhikr Abdullah in Abi Quhafa 6. Sharh ibn al Hadeed Volume 1 page 157 7. Al Mihal wa al Nihal Volume 1 page 77, Dhikr Nizameeya 8. Muruj adh-Dhahab by Abd al-Hasan Ali ibn al-Husayn al Masudi Volume 3 page 198 9. Izalath ul Khifa by Al Muhaddith Shah Waliyullah Dehlavi Volume 2 page 226 (Urdu translation, Qur'an Mehal publishers, Karachi) 10. al Bayana Izalathul Khifa Volume 2 page 29 Yeh agar kafi nahi hoon to app ko appkey or kitabo ka reference dey sakta hoon. Waisay yeh app khod image bhee dekh lei eik kitab key

Woh bakri kay kha jannay walli hadith sunni kitabo mei hai or shia sirif ispay tanqeed karnay kay liyay upni kitab mei quote kartay hai uska saboot yeh hai app khod check kar saktay hai... "When the verses "Rajm" [stoning] and ayah "Rezah Kabir" descended, they were written on a piece of paper and kept under my pillow. Following the demise of Prophet Muhammad (S) a goat ate the piece of paper while we were mourning. 1. Sunan Ibne Majah, Volume 2, Page 39, Published Karachi. 2. Musnad Imam Ahmad, Volume 6, Page 269, Published Beirut. 3. Taweel Mukhtalif Al Hadees, Page 310, Published Beirut

Hanzala Yeh app kay sawalat thay or inka jawab dey raha hoon, time key kami key waja say eik sath sub ka jawab nahi dey sakonga but 10-15 ka rooaza donga is tarha 3-4 din mei saray sawalo ka jawab ho jayega. Waisay iskay baad mei sawal karonga unka jawab deejayga phir discuss kar leingay jiss baat ko bhee discuss karna chahei Badah kehtay hai is aqeeday ko kay allah upna irada badalta hai. Matlab meri qismat mei kuch likha tha (farz karei maut) mei nay dua key or khuda nay dua qabool key or maut ka waqt barha diya. Ab iska matlab kiya houa kay pehlay Allah ka kiya irada tha kay mei jaldi mar jaoo meri dua qabool key or irada badal liya. Kiya Allah nahi janta tha kay mei dua karonga, bilkol janta tha or yeh bhee janta tha kay woh meri dua qabool kareyga or meri maut ka waqt tabdeel kar deyga. To phelay say he kiyo nahi bahra diya maut ka waqt. Kiyonkay us waqt tak dua nahi key thee mei nay. Is ko simple words mei kehtay hai Baada jo aqli tauq pay sunnio ka bhee believe hai lekin isko tanqeed ka bahajan banaya houa hai. Or ilzaam lagaya ha shio per kay shio ka aqeeda hia kay Allah jhoot bolta hai. App nay Asool-e-kaafi parhi bhee hia??? Phelay parhia phir tanqeed kariyga. Imammat or Nabowat alag alag uhaday hai donno barabar kaisay ho saktay hai?? Yeh bhee shio ka aqeeda nahi hai. Han hum Nabowat kay baad Imammat kay qail hai khilafat ko nahi mantay. Sawal number 3 ka jawab yeh ahi kay tehreef-e-quran key ahadith mojood hai kitabo mei lekin kissi hadith ka mojood hona uski is baat key daleel nahi hai kay woh sahi hai ya phir shio ka uspay aqeeda hai. HUM UPNI KISSI KITAB KO SAHI NAHI KETHAY, shio mei koei hadith bhee agar quran kay khilaf jayegi to usko reject kartay hai, yeh kitabo ko 100% SAHI ka naam dena app kay firqay mei hai. Shio ka aqeeda tehreef kay baray mei yeh hai kay quran nay khod jub keh diya kay "Certainly We revealed the Reminder and certainly We shall preserve it." (The Holy Qur'an 15: 9) to baat he khatam ab kissi kitab mei bhee kaisee bhee hadith ho woh ghalat hai. Or shia ullama bhee in riwayto ko ghalat matnay hai. Sunnio key kitaboo mei bhee aisee hadithai mojod hai eik example dey raha hoon In Sahih al Bukhari Volume 8, pages 209-210, we read this sermon delivered by Hadhrath Umar during his last Hajj as Khalifa: "Certainly Allah sent Muhammad with the truth, and revealed to him the Book. One of the revelations which came to him was the verse of stoning. We read it and understood it". "The Messenger of God stoned and we stoned after him. I am concerned that if time goes on, someone may say, 'By God, we do not find the verse of stoning in the Book of God;' thus, the Muslims will deviate by neglecting a commandment the Almighty revealed." "Stoning is in the Book of God. It is the right punishment for a person who commits adultery if the required witnesses are available, or there was pregnancy without marriage or adultery is admitted." Iskay illawa or bhee bohat example dey sakta hoon sunnio key ktiabo say lekin maqsad sirif yeh kahi kay shio ke kitaboo mei bhee kuch aisee hadithai mojood hai lekin iska matlab yeh nahi hai kay shio ka aqeeda yeh hai, agar hadith ka mojood hona aqeeda sabit karta hai to sunni kitabo mei bhee mojood hia to matlab sunnio ka bhee aqeeda houa kay quran mukamal nahi hai. 18 sawal ka mei kiya jawab doon app ko bus hansi atti hai parh kar :) Waisay app woh kitab parhai app ko andaza ho jayega kay us mei tanz kiya gaya hai jaisay mei app kay kissi aitraaz per chir kar kehnay lagoo ka han Hz Omar ka bohat rutba tha unkay liyay to ayat ayee hai kay Omar baad mei paida houay agar pelay paida hotay to woh nabi htoay. To iska matlab yeh nahi kay mera yeh aqeeda hai ya mera quran alag hai. JIssnay yeh sawal kiya hai woh pehlay kitab to parhay. Sawal number 23, 24, 28 or 43 jo sub tehreef-e-quran kay baray mei unsub ka jawab to sawal number 3 kay jawab mei he hogaya. BAcha sawal number 33 kay sahikheen nay hazrat Ali ka jama karda quran tasleem karnay say inkar kar diya. To iskay baray mei meri maloomat ziada nahi hai, mei research karkay bata donga, lekin haan itna to mei janta hoon kay saqifa kay baad jub bayat lenay ayee thay shikhain Hazrat Ali say to Hazrat Ali nay yeh keh kar bahar nahi ayee thay kay jub tak quran ko jama nahi kar longa bahar nahi nikonga ghar say or yeh riwayat sunni key kitabo key bata raha hoon app ko shio key nahi. Or chalai mei man leta hoon kay yeh aqeeda hahi to ismei quran per aiteraaz nahi houa bukay shikahiin pay houa or kah alikah hai kay musalman honay key shart hai kay shaikhain per emaan layee.??? bacha akhir sawal woh bakri wala... to is per bhee bohat hansi ayee mujhey... mei app ko bataon yeh shia kitabo mei app ko millay ga lekin app woh kitabai parhai unmei bhee yeh sunni kitabo say quote key gayee hia or is baat per tanqeed key gayee hai kay sunnio ka yeh belief hia ab agar shia sunnio kay kissi hadith ko quote karei wohb hee usper tanqeed karnay kay liyay to app sirif is waja say kay sunnio key hadith keh kar usko shia nay upni kitab mei likha phir bhee app shio ka he aqeeda samjhia issay... boaht insaaf passand houuay phri to app... Kahir yehkuch sawaloo ka jawabaat hai baqi kay bhee jawab donga lekin thora time laggay eiks ath itnay saray sawaloo kay jawab denay ka waqt nahi hai meray pass... sorry about that.

Dekhai agar mei eik baat ko claim kar raha hoon kay sahi hai, to ab agar app usko ghalat sabit karna chahti hai to research karei or batayee kay yeh yeh reasons hai jissay sabit hota hai kay author shia hai. Mei nay app ko Shams al Hind Allamah Shibli Numani al Hanafi key al Faruq Volume 1 page 7 ka hawala bhee diya kay woh author kay baray mei kiya kehtay hai lekin app baghair koie reason baghair koie proof kay bus keh rahi hai kay nahi sunni nahi hai. Yeh tareeqa nahi ahi discussion ka app research karei app per bhee sabit ho jayega kay yeh sunni he thay phir akay baat kareiyga.