میں ہوں علمی کتابی چھوڑو
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Pakistani1947
Chief Minister (5k+ posts)
Your story is against Qur'an hence unacceptable. :
Allah says in Qur'an, (Qur'an 69:44-47) :
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ - لَأَخَذْنَا مِنْهُ بِالْيَمِينِ - ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ - فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزِينَ
And if the messenger were to invent any sayings in Our name, We should certainly seize him by his right hand, And We should certainly then cut off the artery of his heart, Nor could any of you withhold him (from Our wrath).اور اگر وہ کوئی بناوٹی بات ہمارے ذمہ لگاتا - تو ہم اس کا داہنا ہاتھ پکڑ لیتے - پھر ہم اس کی رگِ گردن کاٹ ڈالتے - پھر تم میں سے کوئی بھی اس سے روکنے والا نہ ہوتا
Qur'an (53:1-5):
وَٱلنَّجْمِ إِذَا هَوَىٰ - مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ - وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ - إِنْ هُوَ إِلَّا وَحْىٌۭ يُوحَىٰ - عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ
By the star when it goes down (or vanishes).Your companion (Muhammad صلى الله عليه وسلم) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only a Revelation revealed. He has been taught (this Qur'an) by one mighty in power [Jibril (Gabriel)]تارے کی قسم جب غائب ہونے لگے - کہ تمہارے رفیق (محمدﷺ) نہ رستہ بھولے ہیں نہ بھٹکے ہیں - اور نہ خواہش نفس سے منہ سے بات نکالتے ہیں - یہ (قرآن) تو حکم خدا ہے جو (ان کی طرف) بھیجا جاتا ہے - ان کو نہایت قوت والے نے سکھایا
Majid Sheikh
MPA (400+ posts)
قرآن میں بھی ذکر ہے کہ شیطان نے کیسے سرکارِ دو عالم کی وحی میں اپنی وحی ملا کر ملاوٹ کردی تھی۔۔۔
Pakistani1947
Chief Minister (5k+ posts)
All he meant that Shaitan was discussed in Qur’an in abundance (کثرت). Probably due to speed of speech he said ” the word Shaitan appeared more than those of Prophets". If you listen to his speech with context than you will realize that his stress was on abundance of word Shaitan in Qur’an, NOT comparing the this word with the name of Prophets.
The problem is that all the Ahle-Biddat, Mushriks, worshippers of graves, beneficiaries of Mazars of babas are scared of this phenomenon (Engineer). Whenever Engineer Ali Mirza gives lectures, he mention the source from Qur’an and authentic Hadeeths; since groups of above mentions people could not find any error or fault in his Aqeeda so started attacking him on these small matters.
Appearance of Word Shaitan 85 times in Qur’an is more than enough to prove that it came in abundance. Regarding saying it appeared more than Prophet names , I would say is just an honest mistake :
| S.No. | Verse of Qur'an | times appeared |
| 1 | (سورة البقرة, Al-Baqara, Chapter #2, Verse #34) | 1 |
| 2 | (سورة البقرة, Al-Baqara, Chapter #2, Verse #36) | 1 |
| 3 | (سورة البقرة, Al-Baqara, Chapter #2, Verse #168) | 1 |
| 4 | (سورة البقرة, Al-Baqara, Chapter #2, Verse #169) | 1 |
| 5 | (سورة البقرة, Al-Baqara, Chapter #2, Verse #208) | 1 |
| 6 | (سورة البقرة, Al-Baqara, Chapter #2, Verse #268) | 1 |
| 7 | (سورة البقرة, Al-Baqara, Chapter #2, Verse #275) | 1 |
| 8 | (سورة آل عمران, Aal-i-Imraan, Chapter #3, Verse #36) | 1 |
| 9 | (سورة آل عمران, Aal-i-Imraan, Chapter #3, Verse #155) | 1 |
| 10 | (سورة آل عمران, Aal-i-Imraan, Chapter #3, Verse #175) | 1 |
| 11 | (سورة النساء, An-Nisaa, Chapter #4, Verse #38) | 1 |
| 12 | (سورة النساء, An-Nisaa, Chapter #4, Verse #60) | 1 |
| 13 | (سورة النساء, An-Nisaa, Chapter #4, Verse #76) 3 times | 3 |
| 14 | (سورة النساء, An-Nisaa, Chapter #4, Verse #83) | 1 |
| 15 | (سورة النساء, An-Nisaa, Chapter #4, Verse #117) | 1 |
| 16 | (سورة النساء, An-Nisaa, Chapter #4, Verse #119) | 1 |
| 17 | (سورة النساء, An-Nisaa, Chapter #4, Verse #120) | 1 |
| 18 | (سورة المائدة, Al-Maaida, Chapter #5, Verse #90) | 1 |
| 19 | (سورة المائدة, Al-Maaida, Chapter #5, Verse #91) | 1 |
| 20 | (سورة الأنعام, Al-An'aam, Chapter #6, Verse #43) | 1 |
| 21 | (سورة الأنعام, Al-An'aam, Chapter #6, Verse #68) | 1 |
| 22 | (سورة الأنعام, Al-An'aam, Chapter #6, Verse #142) | 1 |
| 23 | (سورة الأعراف, Al-A'raaf, Chapter #7, Verse #11) | 1 |
| 24 | (سورة الأعراف, Al-A'raaf, Chapter #7, Verse #20) | 1 |
| 25 | (سورة الأعراف, Al-A'raaf, Chapter #7, Verse #22) | 1 |
| 26 | (سورة الأعراف, Al-A'raaf, Chapter #7, Verse #24) | 1 |
| 27 | (سورة الأعراف, Al-A'raaf, Chapter #7, Verse #27) | 1 |
| 28 | (سورة الأعراف, Al-A'raaf, Chapter #7, Verse #175) | 1 |
| 29 | (سورة الأعراف, Al-A'raaf, Chapter #7, Verse #200) | 1 |
| 30 | (سورة الأعراف, Al-A'raaf, Chapter #7, Verse #201) | 1 |
| 31 | (سورة الأنفال, Al-Anfaal, Chapter #8, Verse #11) | 1 |
| 32 | (سورة الأنفال, Al-Anfaal, Chapter #8, Verse #48) | 1 |
| 33 | (سورة يوسف, Yusuf, Chapter #12, Verse #5) | 1 |
| 34 | (سورة يوسف, Yusuf, Chapter #12, Verse #42) | 1 |
| 35 | (سورة يوسف, Yusuf, Chapter #12, Verse #100) | 1 |
| 36 | (سورة ابراهيم, Ibrahim, Chapter #14, Verse #22) | 1 |
| 37 | (سورة الحجر, Al-Hijr, Chapter #15, Verse #31) | 1 |
| 38 | (سورة الحجر, Al-Hijr, Chapter #15, Verse #32) | 1 |
| 39 | (سورة النحل, An-Nahl, Chapter #16, Verse #63) | 1 |
| 40 | (سورة النحل, An-Nahl, Chapter #16, Verse #98) | 1 |
| 41 | (سورة الإسراء, Al-Israa, Chapter #17, Verse #27) | 1 |
| 42 | (سورة الإسراء, Al-Israa, Chapter #17, Verse #53) two times | 2 |
| 43 | (سورة الإسراء, Al-Israa, Chapter #17, Verse #61) | 1 |
| 44 | (سورة الإسراء, Al-Israa, Chapter #17, Verse #64) | 1 |
| 45 | (سورة الكهف, Al-Kahf, Chapter #18, Verse #50) | 1 |
| 46 | (سورة الكهف, Al-Kahf, Chapter #18, Verse #63) | 1 |
| 47 | (سورة مريم, Maryam, Chapter #19, Verse #44) two times | 2 |
| 48 | (سورة مريم, Maryam, Chapter #19, Verse #45) | 1 |
| 49 | (سورة طه, Taa-Haa, Chapter #20, Verse #116) | 1 |
| 50 | (سورة طه, Taa-Haa, Chapter #20, Verse #120) | 1 |
| 51 | (سورة الحج, Al-Hajj, Chapter #22, Verse #38) | 1 |
| 52 | (سورة الحج, Al-Hajj, Chapter #22, Verse #52) two times | 2 |
| 53 | (سورة الحج, Al-Hajj, Chapter #22, Verse #53) | 1 |
| 54 | (سورة النور, An-Noor, Chapter #24, Verse #21) two times | 2 |
| 55 | (سورة الفرقان, Al-Furqaan, Chapter #25, Verse #29) | 1 |
| 56 | (سورة الشعراء, Ash-Shu'araa, Chapter #26, Verse #95) | 1 |
| 57 | (سورة النمل, An-Naml, Chapter #27, Verse #24) | 1 |
| 58 | (سورة القصص, Al-Qasas, Chapter #28, Verse #15) | 1 |
| 59 | (سورة العنكبوت, Al-Ankaboot, Chapter #29, Verse #38) | 1 |
| 60 | (سورة لقمان, Luqman, Chapter #31, Verse #21) | 1 |
| 61 | (سورة لقمان, Luqman, Chapter #31, Verse #33) | 1 |
| 62 | (سورة سبإ, Saba, Chapter #34, Verse #20) | 1 |
| 63 | (سورة فاطر, Faatir, Chapter #35, Verse #5) | 1 |
| 64 | (سورة فاطر, Faatir, Chapter #35, Verse #6) | 1 |
| 65 | (سورة يس, Yaseen, Chapter #36, Verse #60) | 1 |
| 66 | (سورة ص, Saad, Chapter #38, Verse #41) | 1 |
| 67 | (سورة ص, Saad, Chapter #38, Verse #74) | 1 |
| 68 | (سورة ص, Saad, Chapter #38, Verse #75) | 1 |
| 69 | (سورة فصلت, Fussilat, Chapter #41, Verse #36) | 1 |
| 70 | (سورة الزخرف, Az-Zukhruf, Chapter #43, Verse #36) | 1 |
| 71 | (سورة الزخرف, Az-Zukhruf, Chapter #43, Verse #62) | 1 |
| 72 | (سورة محمد, Muhammad, Chapter #47, Verse #25) | 1 |
| 73 | (سورة الحديد, Al-Hadid, Chapter #57, Verse #14) | 1 |
| 74 | (سورة المجادلة, Al-Mujaadila, Chapter #58, Verse #10) | 1 |
| 75 | (سورة المجادلة, Al-Mujaadila, Chapter #58, Verse #19) two times | 2 |
| 76 | (سورة الحشر, Al-Hashr, Chapter #59, Verse #16) two times | 2 |
| 77 | (سورة التكوير, At-Takwir, Chapter #81, Verse #25) | 1 |
| TOTAL: | 85 |
Pakistani1947
Chief Minister (5k+ posts)
قرآن میں بھی ذکر ہے کہ شیطان نے کیسے سرکارِ دو عالم کی وحی میں اپنی وحی ملا کر ملاوٹ کردی تھی۔۔۔
(Qur'an 22:52) وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
اور ہم نے تجھ سے پہلے کوئی بھی ایسا رسول اور نبی نہیں بھیجا کہ جس نے جب کوئی تمنا کی ہو اور شیطان نے اس کی تمنا میں کچھ آمیزش نہ کی ہو پھر الله ّ شیطان کی آمیزش کو دور کرکے اپنی آیتوں کو محفوظ کردیتا ہے اور الله جاننے والا حکمت والا ہے
(Qur'an 22:53) لِّيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ
تاکہ شیطان کی آمیزش کو ان لوگوں کے لیے آزمائش بنا دے جن کے دلوں میں بیماری ہے اور جن کے دل سخت ہیں اور بے شک ظالم بڑی ضدی میں پڑے ہوئے ہیں
اور ہم نے تجھ سے پہلے کوئی بھی ایسا رسول اور نبی نہیں بھیجا کہ جس نے جب کوئی تمنا کی ہو اور شیطان نے اس کی تمنا میں کچھ آمیزش نہ کی ہو پھر الله ّ شیطان کی آمیزش کو دور کرکے اپنی آیتوں کو محفوظ کردیتا ہے اور الله جاننے والا حکمت والا ہے
(Qur'an 22:53) لِّيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ
تاکہ شیطان کی آمیزش کو ان لوگوں کے لیے آزمائش بنا دے جن کے دلوں میں بیماری ہے اور جن کے دل سخت ہیں اور بے شک ظالم بڑی ضدی میں پڑے ہوئے ہیں
If the first meaning is taken, it will imply: "Satan tried to prevent the fulfillment of his desire." If the second meaning is taken, it will imply: "When the Prophet recited the Revelations, Satan created different sorts of doubts about its truth and meanings in the minds of the people."
If the first meaning is adopted, it will imply: "Allah fulfills the Prophet's desire and makes his Mission successful in spite of the obstacles of Satan and confirms the truth of His Revelations by fulfilling His promises to the Prophet". In case of the second meaning, it will imply: "Allah eradicates all the doubts and objections inspired by Satan in the hearts of the people and clarifies the confusion created about any verse of the Qur'an in subsequent Revelations".
"Allah is All-Knowing" and has full knowledge of the mischief worked by Satan and of its effects, and being ;'All-Wise", He counteracts every mischief of Satan.
That is, "Allah lets Satan work such mischiefs to put to the test both the righteous and the wicked people". The people with a perverted mentality deduce wrong conclusions from these and deviate from the Right Way, while those, who think on the right lines, realize that all these things are the mischiefs of Satan and that the Message of the Prophet is based on the Truth. They conclude that the very fact that Satan has been so much agitated and become active against it is a clear proof of its being the Truth. It is very important to understand the real significance of this passage (vv. 52-54) for this has given rise to a grave misunderstanding .
If we consider it in the context in which it occurs, it becomes obvious that it was sent down to refute the wrong appraisal of the casual observers that the Holy Prophet had "failed" to achieve his desired object. This was because he had striven for thirteen long years to persuade his people to accept his Message but the apparent result was that he had not only failed in this, but he and the small band of his followers had been forced to leave their homes. As this "exile" contradicted his claim that he was a Prophet of Allah and had His approval and succor with him, some people became skeptical about it. Moreover, they became doubtful about the truth of the Qur'an, because they were not being visited by the scourge, which was inflicted on those who treated the Prophet as false. His antagonists scoffed at him, saying, "Where is that succor of Allah and the scourge with which we were threatened?" The answer to these doubts of the disbelievers was given in the preceding passage, and in this passage the addressees were those who were influenced by this propaganda. Briefly the whole answer was to this effect:
"lt is not a new thing that the people of a Messenger have treated him as an impostor for it has always been happening like this: You can see from the remnants of those peoples who treated their Messengers as impostors how they were punished for their mischief. You can learn a lesson from them, if you will. As regards the delay in the coming of scourge, the Qur'an never threatened the disbelievers ò with immediate punishment, nor is it the job of the Messenger to inflict punishments. The scourge is sent by Allah, but He is not hasty in sending His torment. He gives respite to the people to mend their ways as He is giving you now. Therefore, you should not be under any delusion that the threats of scourge are empty threats.
"It is also not a new thing that the desires and wishes of a Prophet meet with obstacles or that false propaganda is made against his Message for the same has already happened with regard to the Messages of the former Prophets. But ultimately Allah eradicated the mischief worked by Satan and made the Message successful. Therefore you should take a warning from the past history of Satan's mischiefs and their ultimate failure. You should note it well that the obstacles and the mischiefs of Satan are a trial and means that help attract the righteous people towards Islam and winnow the dishonest people away from it" .
It is a pity that in spite of the above clear and simple meaning of the passage which fits in well with the context, a grave misunderstanding has arisen because of a tradition which has not only changed its meaning entirely and rendered it irrelevant in the context but has helped make doubtful the very basic Articles of the Faith. Therefore we are making a critical appraisal of the tradition in order to show how to make the right use of traditions for the correct interpretation of the Qur'an.
According to this tradition, the Holy Prophet had a strong longing and desire to this effect: "I wish some Revelations were sent down to tone down the abhorrence of the mushrik Quraish against Islam so as to bring them nearer to it, or at least the criticism against their creed may not be so severe as to arouse their enmity" .
While he was cherishing this desire, it so happened that one day when he was sitting in a big gathering of the Quraish, Surah An-Najm (LIII) was sent down and he began to recite it. When he came to vv. 19, 20: "Have you ever considered about this Lat and this `Uzza, and a third (goddess) Manat, "all of a sudden he recited, "These are exalted goddesses; indeed their intercession may be expected". After this he continued to recite Surah An-Najm up to the last verse and then fell down in prostration and all the Muslims and the mushriks of the Quraish also did the same, for the latter said, "Now we have no difference with Muhammad; we also profess that Allah is the Creator and the Provider and that these deities of ours are merely our intercessors with Him" . After this, when in the evening Angel Gabriel came, he said, "What have you done? I did not bring these two sentences". At this the Holy Prophet became very sad and Allah sent down vv. 73 75 of Surah Bani Isra`il (XVII): "O Muhammad! these people have left no stone unturned to tempt you away from that which We have revealed to you so that you might fabricate something in Our name. Had you done that, they would have made you their friend. It was just possible that you might have inclined a little towards them, if We had not given you strength. But if you had done so, We would have made you taste double chastisement in this world as well as in the Hereafter: then you would have found no helper against Us".
But in spite of this, he continued to be grieved till Allah sent down v. 52 of this Surah (Al-Hajj) in which Allah consoled him, saying that the same had been happening to the former Prophets.
Another thing that happened in the meantime was that the story reached the migrants to Habash that there had been a reconciliation between the Holy Prophet and the disbelievers of Makkah. Accordingly, many of them returned to Makkah only to learn that the news of reconciliation was wrong and the conflict between Islam and kufr was raging as furiously as before.
Now let us make a critical study of this story which has been cited by Ibn Jarir and many other commentators and is even contained in many collections of Traditions.
(1) None of its reporters, except Ibn `Abbas, is a Companion.
(2) There are many major discrepancies and variations in its details.
(3) The wording ascribed to the Holy Prophet in praise of the idols in each Tradition is different from that of others.
Moreover, these words have been attributed to different sources according to different Traditions: (a) These words were put in by Satan during the Revelation and the Holy Prophet imagined that they were revealed by Gabriel. (b) He himself uttered these words inadvertently, being urged by his own desire. (c) He was dozing when he uttered these words. (d) He intentionally uttered these words but in a manner as to question their veracity. (e) Satan interpolated these words into the Revelation, giving an impression that the Holy Prophet himself had recited them. (f) It was one of the mushriks who had recited these words.
Yet scholars of Tradition like Hafiz Ibn Hajar and jurists like Abu Bakr alJassas and rationalists like Zamakhshari and commentators like Ibn Jarir accept this story as true and consider it as a commentary on verse 52 of this Surah. Ibn Hajar argues like this:
"Even though the links by which this Tradition has been related are either weak or "broken", except in one case, the very fact that it has been related through so many "links" is a proof that there is some truth about it. The one which has strong links is by Said bin Jubair who has related it from Ibn `Abbas and the reporters of two more Traditions (which have been cited by Tabari) have been declared authentic by Bukhari and Muslim".
On the other side, there are other eminent scholars who declare this story to be utterly baseless. Ibn Kathir says, "All the links of this Tradition are unauthentic and I have found no correct version of this with continuous links". Baihaqi says, "This story has not been proved to be correct by the rules of reporting". When Ibn Khuzaimah was asked about it, he said, "This story has been invented by heret cs". Qazi `Ayad says, "The very fact that this Tradition is neither contained in any of the six authentic collections of Hadith nor has it been related in an authentic way by authentic reporters shows its weakness". Besides them, Imam Razi, Qazi Abu Bakr Ibn al-`Arabi, Alusi etc. have rejected it altogether.
It is a pity that even those who reject this story have not done full justice to their cases. There are some who reject it because its "links" are weak. In other words, they would have accepted it, if its links were strong. Then there are others who reject it because its acceptance makes the whole Faith doubtful. This kind of reasoning may satisfy the believers but it cannot satisfy those who are already sceptical or intend to make a research into it with a view to making a correct appraisal of Islam. They will rather say, "When a story is related by an eminent Companion and is contained in the collections of Traditions, there is no reason why we should reject it just because it makes your Faith doubtful".
Now let us consider the story critically and rationally to prove that it is unacceptable.
(1) Its internal evidence proves it to be wrong: (a) According to the story the incident happened after the first migration to Habash, for according to it some of the migrants returned to Makkah after hearing the story. Now the fact is that the migration took place in the month of Rajab of the fifth year of Prophethood and some of the migrants returned to Makkah three months later, i.e. in Shawwal of the same year. (b) Verses 73-75 of Chapter XVII in which the Holy Prophet was "reproved" for this incident were revealed in the eleventh or twelfth year of Prophethood. In other words, he was "reproved" by Allah five or six years after the incident. (c) This verse (52) in which the interpolation by Satan was abrogated was sent down in the first year of Hijrah, i.e. about two years after the reproof. Can a person in his senses believe' that the Holy Prophet 'was reproved for the interpolation after six years, and it was abrogated after nine years ?
(2) According to the story, this interpolation was made in Surah An-Najm. When the Holy Prophet was reciting the words, "And a third (goddess) Manat'; he also recited the interpolated sentence, and then continued the recital up to the end of the Surah. It is said that the disbelievers of Makkah were so pleased with the interpolation that they declared, "The differences between us and Muhammad (Allah's peace be upon him) have now come to an end".
Let us now read w. 19-23 of An-Najm along with the alleged interpolation (in italics): "Have you ever considered about the reality of this Lat and ` Uzza and a third (goddess) Manat? These are exalted goddesses; indeed their intercession may be expected. What, do you have sons for yourselves add daughters for Him (Allah) ? This is indeed an unfair division. They are nothing but mere names which you and your forefathers have invented. Allah has sent down no authority in regard to them. They follow only conjectures and the whims of their own minds, although right guidance has come from their Lord".
Even a casual reader will detect an obvious contradiction in the passage. Immediately after "praising" the goddesses there is a hard hit on their worshipers, as if to say: "O foolish people! How is it that you have ascribed daughters to Allah and sons to yourselves? All this is your own invention which has no authority from Allah" . On the face of it, the interpolation makes the passage absurd which cannot be assigned even to a rational person not to speak of Allah. Then the story presumes that all the Quraish who were listening to it must have lost their senses; otherwise they could not have declared that their differences with Muhammad (Allah's peace be upon him) had been made up from thence.
From this internal evidence it has become clear that this story is absurd and meaningless.
(3) Now let us consider whether the occasions ascribed by the commentators to the revelation of the verses under discussion, fit in with the chronological order of the Qur'an. According to the story, the interpolation in Surah AnNajm (LIII) was made in the fifth year of Prophethood; the reproof was made in vv. 73-75 of Bani Isra'il (XV11) and then the interpolation was annulled and the incident explained in vv. 52-54 of Surah Al-Hajj (XXII). Now there could be only two possibilities about the time of their revelation: either the verses containing the reproof and the abrogation were sent down in the period in which the interpolation took place, or the verse containing the reproof was sent down along with Surah Al-Hajj (XXII). In the first case, the question arises: Why were these verses (XVII: 73-75) not inserted in An-Najm (LIII)? Why were they held in abeyance for six long years and then inserted in Surah Bani Isra'il (XVII), when it was revealed, and vv. 52-54 (containing the abrogation) inserted in Surah Al-Hajj (XXII) after a further delay of more than two years? Does it mean that the verses were sent down on one occasion and inserted years later haphazardly in one Surah or the other? In the second case, the question would arise: Does it stand to reason that the verses containing the reproof (XVII: 73-75) were sent down six years after the interpolation, and the verse of abrogation (XXII: 52) nine years after the incident? Still another question arises: What was the occasion of the revelation of the verses of reproof and abrogation in Chapters XVII and XXII in the context in which they occur?
(4) Now let us turn to the third principle of correct appraisal of the Qur'an.
For a correct appreciation of the Qur'an it is essential to consider whether a particular commentary fits in with the relevant context of the Qur'an or not. If we make even a cursory study of XVII: 71-73, (Bani Isra'il), it will become obvious that there was no occasion for the alleged reproof in v. 73 and that there is no tinge of reproof in it, for the words of the verse refute the allegation that the Prophet was taken in by the mischief of the disbelievers. Then in Surah AI-Hajj (XXII), if we make a critical study of the verses that precede vv. 52-54 and follow them, it will become obvious that there was no occasion to console the Prophet for the "interpolation" and to annul it after nine years.
(5) We reiterate that no Tradition, however strong links it might have, can be accepted when the Text itself is a clear evidence against it, and when it does not fit in with the wording, the context, the order etc. of the Qur'an. When the incident is considered in this background, even a skeptical research scholar would be convinced that the Tradition is absolutely wrong. As regards a believer, he can never accept it, when he knows that it contradicts not only one verse but a large number of other verses of the Qur'an. He would rather believe, that the reporters of the Tradition might have been deluded by Satan and not the Holy Prophet. He would never believe that the Holy Prophet could interpolate even a single word in the Qur'an under the influence of a desire of his own: or that there could ever occur such a desire in his mind that he should make a compromise with the disbelievers by associating shirk with Tauhid: or that he could ever wish that Allah might not say anything to displease the disbelievers: or that the Revelation was made in such an unsafe and doubtful manner as to enable Satan to mix with it even a word in a manner as if it was also brought by Gabriel. Each of these things is contradictory to the clear Revelation of the Qur'an and the basic Articles of the Faith which we have learned from the Qur'an and the Holy Prophet. God forbid that we should accept any such Tradition that might lead to the above mentioned presumptions just because the Tradition seems to be "authentic" in every way.
It will be worth-while to consider the question: How is it that so many reporters of Traditions have related this story? Does it not show that there must have been some reality about it? Otherwise, so many reporters, who included many authentic and eminent scholars, could not have made such an heinous slander against the Qur'an and the Holy Prophet. Its answer is contained in the authentic collections of Traditions by Bukhari, Muslim, Abu Dawud, Nasa`i and Musnad Ahmad. The reality of the incident is this:
The Holy Prophet recited Surah An-Najm and performed prostration at the end of it. At this, all the hearers, both the Muslims and the mushriks, fell down in prostration. This was what really happened and there is nothing strange about-it. Let us depict the occasion: The Holy Prophet was reciting a forceful piece of the eloquent Qur'an in a very impressive manner. Naturally the occasion produced an emotional effect and all the listeners instinctively fell down in prostration along with him. It was because of such ecstasies produced by the Holy Prophet's recital of the Qur'an as this that the disbelievers dubbed him a "sorcerer". As regards the story that the Holy Prophet praised the deities of the disbelievers, it appears that the Quraish concocted the story to hide their "defeat". Probably someone or other of them explained away their defeat, saying, "We ourselves heard Muhammad praising our deities. Therefore we also fell down in prostration along with him". As regards the migrants to Habash, they returned to Makkah when they heard the concocted story that there had been a compromise between the Holy Prophet and the Quraish. It appears that some of those people who had seen the Muslims and the mushriks falling down together in prostration, presumed that peace had been made between them, so the story traveled to the migrants in Habash who had no means to verify it and thus thirty-three of them returned to Makkah.
Naturally these three things-prostration by the Quraish, their explanation of it, and the return of the migrants from Habash-combined to evolve that story. So much so that some authentic people were also deluded by it, for to err is human, and the pious and intelligent people are no exception to it. However, the error of the latter proves to be more harmful, because their credulous followers accept with closed eyes their misconceptions along with their right conclusions. On the other hand, mischief mongers collect all such errors of the righteous people and exploit them to prove that all the collections of Traditions are false and should be rejected forthwith.
Source:
Majid Sheikh
MPA (400+ posts)
آپ کو حقائق سے نظر چرانا ہے تو آپ کی مرضی، وگرنہ اسلامی کتب میں قصہ غرانیق، شیطان کے سرکارِ دو عالم کے پاس وحی لانے اور سرکارِ دو عالم کے لات منات کی تعریفیں کرنے کا واقعہ صاف لکھا ہے۔ قرآن کی مذکورہ بالا آیات بھی اس کی تصدیق کررہی ہیں۔ چونکہ صحابہ اس واقعے کے بعد پریشان ہوگئے تھے اور ان کے دل میں شکوک و شبہات پیدا ہوگئے تھے کہ اگر شیطان بھی حضور کے پاس وحی لاسکتا ہے اور حضور کو پتا ہی نہیں چلتا تو ہمیں کیا معلوم کہ ساری وحی ہی شیطان لارہا ہو۔ اس پر سرکارِ دو عالم نے اگلے دن صحابہ کو جمع کرکے یہ آیت سنائی کہ اللہ تو دراصل تم لوگوں کو آزما رہا تھا کہ کون لوگ ایمان پر پکے رہتے ہیں اور کن لوگوں کے دلوں میں بیماری ہے۔۔ یوں حضور نے صحابہ کو تسلی اور تشفی دی اور ان کے وسوسے دور کرنے کی کوشش کی۔
Pakistani1947
Chief Minister (5k+ posts)
I guess you did not even read my response before start typing. The story you are referring is fake with with weak isnad and broken chains.
(1) None of its reporters, except Ibn `Abbas (RA), is a Companion.
(2) There are many major discrepancies and variations in its details.
(3) The wording ascribed to the Holy Prophet in praise of the idols in each Tradition is different from that of others.
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FahadBhatti
Chief Minister (5k+ posts)
Engineer Muhammad Ali mirza sahab ki kamyabi yehi hai ke abhi tak unhone inn mulaaon ke babon ki likhi kitabon mein jo ghalatian/gustakhian nikali hen uss ka inn ke pass koi jawab nahin.
Na hee iss chiz ka jawab hai ke deoband aur barelvion ke babay ek dusre ke firqon ko murtad aur jahannumi samajhte the.
Engineer muhammad ali mirza sahab ne ek baat buhat ahem batai he agar pakistan mein kisi nein masjid register kerwani ho to pehle masjid jis firqe ke naam pe registered hogi wo batana perta hai..
Aur Allah fermata hai
" Allah ki rassi ko mazbooti se thaam ker rakho aur tafarqay mein na pero"
Aur saray tafarqay ke zimedaraan inke babay hee hain jinhone assamul harmain aur muhannad alal mufannad jaisi kutub likhin.
Jumay ko inke mimber se aag nikal rahi hoti he ek dusre ke firqon ke khilaaf.
Agay aapki merzi ke asal islam follow kerna hai yaa jo islam inki dukaanon pe bikta hai.
Na hee iss chiz ka jawab hai ke deoband aur barelvion ke babay ek dusre ke firqon ko murtad aur jahannumi samajhte the.
Engineer muhammad ali mirza sahab ne ek baat buhat ahem batai he agar pakistan mein kisi nein masjid register kerwani ho to pehle masjid jis firqe ke naam pe registered hogi wo batana perta hai..
Aur Allah fermata hai
" Allah ki rassi ko mazbooti se thaam ker rakho aur tafarqay mein na pero"
Aur saray tafarqay ke zimedaraan inke babay hee hain jinhone assamul harmain aur muhannad alal mufannad jaisi kutub likhin.
Jumay ko inke mimber se aag nikal rahi hoti he ek dusre ke firqon ke khilaaf.
Agay aapki merzi ke asal islam follow kerna hai yaa jo islam inki dukaanon pe bikta hai.
Yes please send me from reference Quran and/or Sahih hadith that Ahle bait are masomeen and cannot commit any mistake/sin. The list includes the following people
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Based on available evidence I believe only Muhammad SAW is masoom or infalliable from the list above. However, shia claim the following without any evidence:
1) All 14 are considered to be infallible under the theological concept of Ismah.
2) Accordingly, they have the power to commit sin but by their nature are able to avoid doing so, which is regarded as a miraculous gift from God.
3) The Infallibles are believed to follow only God's desire in their actions because of their supreme righteousness, consciousness, and love for God.
4) They are also regarded as being immune to error in practical matters, in calling people to religion, and in the perception of divine knowledge.
5) Fourteen Infallibles are superior to the rest of creation and to the other major prophets
My understanding is that this concept is the underlying basis of all shia beliefs and practices. Therefore, if we cannot establish the infallibility of the 13 ahle bait (excluding Muhammad SAW), the entire shia doctrine falls into pieces.
There is only 1
Chief Minister (5k+ posts)
شکریہ
ابھی کے لئے میں صرف اہل بیت کی معصومیت پر بات کروں گا
. . . . . .
[33:33] احمد رضا خان
اور اپنے گھروں میں ٹھہری رہو اور بے پردہ نہ رہو جیسے اگلی جاہلیت کی بے پردگی اور نماز قائم رکھو اور زکوٰة دو اور اللہ اور اس کے رسول کا حکم مانو ا لله تو یہی چاہتا ہے، اے نبی کے گھر والو! کہ تم سے ہر ناپاکی دور فرما دے اور تمہیں پاک کرکے خوب ستھرا کردے
. . . .
یہ آیت آپ کو پہلے بھی پیش کی گئی تھی
اس میں میں آپ کی توجہ ایک نقطے کی جانب کروانا چاہوں گا
اور اپنے گھروں میں ٹھہری رہو اور بے پردہ نہ رہو جیسے اگلی جاہلیت کی بے پردگی اور نماز قائم رکھو اور زکوٰة دو اور اللہ اور اس کے رسول کا حکم مانو
یہاں تک مؤنث جمع کا صیغہ استعمال ہو رہا ہے
اس کے بعد
اے نبی کے گھر والو! کہ تم سے ہر ناپاکی دور فرما دے اور تمہیں پاک کرکے خوب ستھرا کردے
یہاں مذکر جمع کا صیغہ استعمال ہو رہا ہے
آپ عربی الفاظ کو اچھی طرح دیکھ لیں اور پھر مجھے بتائیں کہ کیا میں درست کہہ رہا ہوں یا غلط
اس کے بعد آگے چلتے ہیں
Mirza is doing very well , mostly he give a reference from Quran and Authentic six hadith books Bukhari Muslim,Mishkat, sunan abi dawood and Mahja,he is human so he do some mistakes as well we need to give him a credit whatever reference he quote is available in all six books.
sorry dear my objection is same as before. Do you have any other ayat besides this? i think that such a central belief would have more ayats.
For eg. Tauheed or Oneness of Allah is a core belief in islam and it has many many ayats.
There is only 1
Chief Minister (5k+ posts)
آپ کو معذرت کرنے کی ضرورت نہیں ہے
میں نے ابھی ثابت کچھ نہیں کیا ہے . میں نے تو صرف آپ سے ایک سوال پوچھا ہے کہ آپ کو آیت میں مؤنث جمع کا صیغہ اور مذکر جمع کا صیغہ نظر آ رہا ہے یا نہیں
آپ خاطر جمع رکھیں میرے پاس اپنے نقطہ نظر کو ثابت کرنے کے لئے مزید آیات بھی موجود ہیں
برائے مہربانی صیغوں سے متعلق سوال کا ہاں یا نا میں جواب دے دیں
Citizen X
President (40k+ posts)
Pakistani1947
Chief Minister (5k+ posts)
Some of the Peers of particular sects in Pakistan firstly claim that they are Syed and have linage going back to Prophet Muhammad ﷺ. Then they misquote the Qur'aanic Veres 33:33 to make their Mureeds believe that since they are from Ahle-Bait and hence they are free of all kind of blemishes. Some of these Peers would claim that they are in direct contact with Prophet Muhammad ﷺ through dreams. The ignorant Mureed hence start blind follow these Peers because they think that how can their Peer, who is in contact with Prophet Muhammad ﷺ, can be wrong. These Mureed would not even listen to clear verses of Quraan which are against the believe of their Peer. The same wrong Aqeeda is adopted by Shia who claims that since their 12 Imams are from Ahle-bait hence they are infallible and anything quotes associated with their Imams is Devine (أستغفر الله).
To understand the meaning of Surah Ahzab (33:33) you need to see who Allah is addressing to in the previous Ayat (33:32). Allah is addressing to the Wifes of Prophet Muhammad ﷺ. Following is the translation of both Ayat (33:32-33):
(Qur'an 33:32) يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا
O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear ((Allah)), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just.اے نبی کی بیویو تم معمولی عورتوں کی طرح نہیں ہو اگر تم الله سے ڈرتی ر ہو اور دبی زبان سے بات نہ کہو کیونکہ جس کے دل میں مرض ہے وہ طمع کرے گا اور بات معقول کہو
(Qur'an 33:33) وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.(Qur'an 33:33) وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
اور اپنے گھروں میں بیٹھی رہو اور گزشتہ زمانہ جاہلیت کی طرح بناؤ سنگھار دکھاتی نہ پھرو اور نماز پڑھو اور زکواة دو اور الله اور اس کے رسول کی فرمانبرداری کرو الله یہی چاہتا ہے کہ اے اس گھر والو تم سے ناپاکی دور کرے اور تمہیں خوب پاک کرے
The context in which this verse occurs makes it manifest that the word ahl al-bait (people of the house) here implies the wives of the Holy Prophet ﷺ, because the address begins with: "O wives of the Prophet," and they are the addressees in the whole discourse preceding it as well as following it. Moreover, the word ahl al-bait in Arabic is used precisely in the sense in which the word "household" is used in English, which includes both a man's wife and children. No one would exclude the wife from the "household." The Qur'an itself has used this word at two other places besides this, and at both the wife is included in its sense, rather as the most important member of the family:
In Surah Hud (11:72-73), when the angels give the Prophet Abraham the good news of the birth of a son, his wife exclaims: "Shall I bear a child now when I have grown too old, and this husband of mine has also become old?" The angels say: What! Are you surprised at Allah's decree, O people of Abraham's household? Allah's mercy and blessings are upon you."
(Qur'an 11:72) قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَـٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَـٰذَا لَشَيْءٌ عَجِيبٌ
She said: "Alas for me! shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!"وہ بولی اے افسوس کیا میں بوڑھی ہو کر جنوں گی میرا خاوند بھی بوڑھا ہے یہ تو ایک عجیب بات ہے
(Qur'an 11:73) قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَّجِيدٌ
They said: "Dost thou wonder at Allah's decree? The grace of Allah and His blessings on you, o ye people of the house! for He is indeed worthy of all praise, full of all glory!"(Qur'an 11:73) قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَّجِيدٌ
انہوں نے کہا کیاتو الله کے حکم سے تعجب کرتی ہے تم پر اے گھر والو الله کی رحمت اور اس کی برکتیں ہیں بے شک وہ تعریف کیا ہوا بزرگ ہے
In Surah Al-Qasas, when the Prophet Moses reaches the Pharaoh's house as a suckling, and the Pharaoh's wife is in search of a suitable nurse for the child, the Prophet Moses' sister says, "Shall I tell you of a household whose people will bring him up for you and look after him well?"
(Qur'an 28:12) وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰ أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ
And we ordained that he refused suck at first, until (His sister came up and) said: "Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"...
اور ہم نے پہلے سے اس پر دائیوں کا دودھ حرام کر دیا تھا پھر بولی میں تمہیں ایسے گھر والے بتاؤں جو اس کی تمہارے لیے پرورش کریں اور وہ اس کے خیر خواہ ہوں
Thus, the Arabic idiom and the usage of the Qur'an and the context of this verse, 'all point clearly to the fact that the Holy Prophet's wives as well as his children are included in his ahl al-bait; rather the more correct thing is that the verse is actually addressed to the wives and the children become included in the household only because of the sense of the word. That is why according to lbn 'Abbas and 'Urwah bin Zubair and `Ikrimah, the word ahl al-bait in this verse implies the wives of the Holy Prophet.
But if somebody says that the word ahl al-bait has been used only for the wives and none else can be included in it, it will also be wrong. Not only this that the word "household" includes all the members of a man's family, but the Holy Prophct has himself explained that this includes even himself. According to Ibn Abi Hatim, once when Hadrat `A'ishah was asked about Hadrat `Ali, she said, Do you ask me about the person who was among the most loved ones of the Holy Prophet and whose wife was the Holy Prophet's daughter and most beloved to him?" Then she related the event when the Holy Prophet had called Hadrat 'Ali and Fatimah and Hasan and Husain (may Allah be pleased with them all) and covered them alI with a sheet of cloth and prayed: "O Allah, these are my household, remove uncleanness from them and make them pure." Hadrat 'A'ishah says, "I said: I also am included among your household (i.e. I may also be covered under the sheet and prayed for). " Thereupon the Holy Prophet replied" You stay out: you, . of course, are already included."
A great many Ahadith bearing on this subject have been related by traditionalists like Muslim, Tirmidhi, Ahmad, Ibn Jarir, Hakim, Baihaqi, etc. on the authority of Abu Said Khudri, Hadrat 'A'ishah, Hadrat Anas, Hadrat Umm Salamah, Hadrat Wathilah bin Aqsa' and some other Companions, which show that the Holy Prophet declared Hadrat 'AIi and Fatimah and their two sons as his ahl al-bait. Therefore, the view of those who exclude them from the ahl al-bait is not correct.
Similarly the view of those people also is not correct, who, on the basis of the above-cited Ahadith, regard the wives of the Holy Prophet as excluded from his ahl al-bait. In the first place, anything which has been clearly stated in the Quran cannot be contradicted on the basis of a Hadith. Secondly, these Ahadith also do not have the meaning that is put on them. As related in some traditions that the Holy Prophet did not cover Hadrat 'A'ishah and Hadrat Umm Salamah under the sheet of cloth which he put on the four members of his family, does not mean that he had excluded those ladies from his "household." But it means that the wives were already included in ahl al-bait, because the Qur'an, in fact, had addressed them as ahl al-bait. The Holy Prophet, however, thought that the apparent words of the Qur'an might cause somebody the misunderstanding about these members that they were excluded from the ahl al-bait. Therefore, he felt the need for clarification in their case and not in the case of his wives.
A section of the people have not only misconstrued this verse to the extent that they have made the word ahl al-bait exclusively applicable to Hadrat `AIi and Fatimah and their children to the exclusion of the holy wives, but have gone even further and concluded wrongly from its words "Allah only intends to remove uncleanliness from you and purify you completely", that Hadrat 'Ali and Fatimah and their children are infallible like the Prophets of Allah. They say that "uncleanliness" implies error and sin, and, as Allah says, these ahl al-bait have been purified of this, whereas the words of the verse do not say that uncleanliness has been removed from them and they have been purified. But the words are to the effect: "Allah intends to remove uncleanliness from you and purify you completely. " The context also does not tell that the object here is to mention the virtues and excellence of the Holy Prophet's household. On the contrary, they have been advised here what they should do and what they should not, because Allah intends to purify them. In other words, they have been told that if they adopted such and such an attitude and way of life, they will be blessed with cleanliness, otherwise not. However, if the words "Allah intends to remove uncleanliness from you . . . " are taken to mean that AIlah has made them infallible, then is no reason why all the Muslims who perform their ablutions before offering the Prayer are not held as infallible, because about them also Allah says (Al-Ma'idah: 6):
(Qur'an 5:6) يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا ۚ وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ
O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favour to you, that ye may be grateful.اے ایمان والو! جب تم نماز کے لیے اٹھو تو اپنے منہ دھو لو اور ہاتھ کہنیوں تک اور اپنے سروں پر مسح کرو اور اپنے پاؤں ٹخنوں تک دھو لو اور اگر تم ناپاک ہو تو نہا لو اور اگرتم بیمار ہو یا سفر پر ہو یا کوئی تم میں سے جائے ضرور سے آیا ہو یا عورتوں کے پاس گئے ہو پھر تم پانی نہ پاؤ تو پاک مٹی سے تیمم کر لو اور اسے اپنے مونہوں او رہاتھوں پر مل لو الله تم پر تنگی کرنا نہیں چاہتا لیکن تمہیں پاک کرنا چاہتا ہے اور تاکہ اپنا احسان تم پر پورا کرے تاکہ تم شکر کرو
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بس تو ضرور تم سلیمان رشدی کے پیروکار اور مرزے قدیانی کوماننےوالے ہو اللہ نے جو معاملہ اپنے دین میں بگاڑ پیدا کرنے والوں کے ساتھ اور رسول اللہ صلی اللہ علیہ والہ وسلم کے بارے میں جھوٹ گھڑنے والوں کے ساتھ اگلے جہان میں کرنا ہے میری دعا ہے کہ اللہ وہ تمہارے ساتھ اس دنیا میں ہی کر د ے
There is only 1
Chief Minister (5k+ posts)
Believe it or not, I read all of your post.
Here is answer to your false interpretaion.
یہ آیت دیکھیں
فَعَّالٌ لِّمَا يُرِيدُ
[85:16] طاہر القادری
وہ جو بھی ارادہ فرماتا ہے (اسے) خوب کر دینے والا ہے،
. . . . . . . .
اس آیت کی روشنی میں ہم کہہ سکتے ہیں کہ الله جو چاہے وہ کر گزرتا ہے
بلکے آیت کے الفاظ کے مطابق وہ کر گزرتا ہے جو بھی وہ چاہے
لہٰذا ثابت ہوا کہ الله نے اہل بیت کو بھی رجس سے پاک صاف رکھا ہوا ہے
.. . . . . .. . . . . . . . .
اے ایمان والو! جب تم نماز کے لیے اٹھو تو اپنے منہ دھو لو اور ہاتھ کہنیوں تک اور اپنے سروں پر مسح کرو اور اپنے پاؤں ٹخنوں تک دھو لو اور اگر تم ناپاک ہو تو نہا لو اور اگرتم بیمار ہو یا سفر پر ہو یا کوئی تم میں سے جائے ضرور سے آیا ہو یا عورتوں کے پاس گئے ہو پھر تم پانی نہ پاؤ تو پاک مٹی سے تیمم کر لو اور اسے اپنے مونہوں او رہاتھوں پر مل لو الله تم پر تنگی کرنا نہیں چاہتا لیکن تمہیں پاک کرنا چاہتا ہے اور تاکہ اپنا احسان تم پر پورا کرے تاکہ تم شکر کرو
..
اس آیت کی بہت آسان سی وضاحت ہے
کہ مومنین کو وضو کرنے سے کوئی تنگی نہیں ہوتی ، اور وہ پاک صاف ہو جاتے ہیں
یعنی آیت میں مومن کی پہچان بتائی گئی ہے ، الله کی مرضی پر کسی کو شک نہیں ہونا چاہیے
. . . . . . . . . .
آپ نے ساری تفصیل انگلش میں لکھ دی . انگلش میں "تم " کے لئے مذکر یا مونث واحد جمع کا صیغہ نہیں ہوتا . لہٰذا آپ نے میرے سوال کے جواب میں وقت ہی ضائع کیا ہے اور کچھ نہیں
I dont know much arabic so cannot say yes or no. However, just looking through the translation on the ayats before this one, my interpretation is that these ayats refer to the wives of Muhammad SAW, as explained by somebody else in post #60.
Since we disagree with the interpretation of this ayat, maybe you can share any other ayats that is more clear cut. For eg. Tauheed is basic principle of Islam and without it entire belief system of islam collapses. There are many ayats describing tauheed in very clear terms such as Surah Ikhlas.
Given that infalliability of the ahle bait is such a central belief, I was hoping you will provide more clear cut ayat that is not open to different interpretations. Please share if you have any such clear cut evidence for infalliability of the 13 masomeen apart from Muhammad SAW.
Majid Sheikh
MPA (400+ posts)
مجھے بددعائیں دینے سے کچھ نہیں ہوگا، جو حقیقت ہے وہ اسلامی کتابوں میں ہی لکھی ہوئی ہے اور وہ بدلنے والی نہیں۔۔۔ اسی لئے سرکارِ دو عالم کے وفات پاتے ہی مسلمانوں کی اکثریت اسلام چھوڑ کر مرتد ہوگئی تھی کیونکہ ان کو یقین ہوگیا تھا کہ وہ شیطانی وحی کے چکر میں آگئے ہیں، سرکارِ دو عالم کی تلوار کے ڈر سے وہ مسلمان رہے، جونہی سرکارِ دو عالم نے وفات پائی، وہ سارے اسلام چھوڑ گئے۔ بعد میں ابوبکر نے پھر انہیں دوبارہ تلوار کے زور پر مسلمان کیا۔۔۔
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