kzfaq.info/get/bejne/Y7JxhpSB2repZ58.html

KZfaq Allama Syed Abdullah Tariq

KZfaq Allama Syed Abdullah Tariq

KZfaq Allama Syed Abdullah Tariq

rizz rizwan will try inshallah

KZfaq Allama Syed Abdullah Tariq

Thanks

@Abdul Azeez not every Hadees said Sahih can be accepted if it is going against Quran. There can be manipulation done by the people & associated with RasoolAllah s.a.w or any reliable personality. Detailed analysis with different narrations is been given by Allama sahab.

Problem is people equate books compiled by human as like holy books which is wrong. Human collection has lot of possibilities for errors. People should not treat human written books as God's word.

@@mujtabas there is a consensus of scholars over bukhaari and muslim,

@@mujtabas i dont see how this hadith contradicts al quran.

@@kamranahmed6446 even 1000s scholars verification will not make it true. Quran or any book from Allah will not be equivalent to books by human.

Tareekh se nahin bhai Asa ur Rijaal se

@@logicalguidance rajjal kitab ka nam he kiya jisme se inhone bayan kiya he

Nai mere bhai Asma ur Rijaal ek ilm hai jo hadeeson ko sahi aur zaieef seht ke liye istimaal kiya jaata hai..... Kitaab ka naam hai mishkaat ul masaabih...

@@logicalguidance Acha bhai shukriya bhut bhut apka

Ku k wo Bukhari me agya he is lie nh manty molvi Hazrat

Welcome 👍

Allama Syed Abdullah Tariq Sahab from Rampur U.P

@@asad948a thank you sir

Glad you liked it

KZfaq Allama Syed Abdullah Tariq

سینکڑوں سالوں سے عقیدہ چلا آتا تھا کہ عیسا خدا کے بیٹے ہیں۔ محمد رسول اللہ اٹھے۔ انھوں نے کہا کہ یہ غلط ہے۔ عیسا خدا کے بیٹے نہیں بلکہ نبی اور رسول ہیں۔ یوں سینکڑوں سال پرانے عقیدے کی تردید کردی۔ آپکا اور ابن تیمیہ کا اس بارے میں کیا خیال ہے؟ کیا آپکا اور ابن تیمیہ کا رویہ قرآن کی مخالفت نہیں ہے جو باپ دادا کے صدیوں پرانے خیالات پر اڑا رہنے کو برا جانتا ہے۔ اس سے برا کون ہوگا جو قرآن کی مخالف سمت میں چلے؟ اب میرے سامنے دو راستے ہیں۔ یا میں بخاری اور ابن تیمیہ کے بارے میں اپنی رائے خراب کر لوں یا رسول اکرم کے بارے میں۔ تو ظاہر ہے کہ رسول اکرم کی حیثیت ہر مسلمان کی نظروں میں سارے جدید و قدیم مولویوں کی مجموعی حیثیت سے بھی لاتعداد گنا زیادہ ہے۔ اور ہونی چاہیے۔ رسول کی حرمت پر کروڑوں ابن تیمیہ اور بخاری قربان۔

@@syedasimali1946 ma shaa Allah, yahi jawab her musalman ka hona chahiye, senkdo kya hazaro saal bhi koi aisi galat baat nahi ki zaat se mansoob ker di jaaye to wo sahi nahi mani jaygi , chahe kisi bhi sahi ka naam de liya jaaye

یہ کوئی دلیل نہیں ہے ، یہ حضرت کی اپنی رائے ہو سکتی ہے ،علمی دنیا میں دلیل کا وزن ہے، اگر رد کرنا ہے تو اس عمر کے فرق سے دلیل نکلے پھر بات کیجئے

No!

KZfaq Allama Syed Abdullah Tariq

KZfaq Allama Syed Abdullah Tariq

السلام علیکم آپ ایک غلطی کر رھے ھیں اس وقت عمریں شمسی سال میں ھوتی تھیں حضورِ اقدس صلی اللہ علیہ وسلم کی عمر مبارک بھی شمسی تھی آپ حضرت اسماء رض کی شمسی عمر ھجری سالوں سے کیوں منفی کر رھے ھیں شمسی سو سال 103.9 بنتی ھے اسلئے انکی عمر ھجرت کے وقت 31 سال تھی جب عبداللہ بن زبیر رض ان کے پیٹ میں تھے ۔ اس وقت حضرت عائشہ صدیقہ رض کی عمر 21 سال بنتی ھے اوران کی منگنی عدی بن حاتم کے بیٹے سے ھو جکی تھی۔

KZfaq Allama Syed Abdullah Tariq

KZfaq Allama Syed Abdullah Tariq

St obc kattar hindu SANATAN SAMIKSH Chenal ko follow kare . Jay chhatrapati shivray Jay hindavi swarajya . Jay hindustan .

KZfaq Allama Syed Abdullah Tariq

1400 sal se tarq vitarq ho rha hai.. ap ko abhi nazar aa rha hai.. ?

Quran me hi kuch debates ki bat milengi.. Fir prophet muhammad ne bhi kaee logo ko islam ki dawat dene ka huqm dia to debates huee.. Sahabio ne kafi sare non muslims se aur muslims k andar se nikle firqo se debates ki.. Fir shia sunni Fir shia me apas me.. Fir sunnio me apas me. Fir ab to koi bacha hi nahi hindu atheist non muslim sab ka 1400 sal se tark vitark chal rha hai

So.....

@@sword004 this video is useless

So what. ? If krishna of hinduism marry 16000 if divid of 70 marry abhisheg of 12 year why dont muhammad saw of 48-50 cant marry 19 year ?

kzfaq.info/get/bejne/Y7JxhpSB2repZ58.html kzfaq.info/get/bejne/ep2ImJlqvNiZqIE.html hazrat aishas age at the time of marriage.someone sent me this link and i found it very very informative,may Allah bless you all...ameen..!

KZfaq Allama Syed Abdullah Tariq

It's a logic by Ibn Khaldum

I thank it's Mishkat al masabeeh, a hadith collection Book

آپ نے شاید یہ وڈیو پوری نھیں دیکھی ھو گی لھذا بھتر ھو گا مکمل وڈیو دیکھیں۔۔ اور نیز آپ نے جو لکھا ھے یہ دارالعلوم دیوبند کا فتوا کاپی پیسٹ کیا ھے۔۔!

عجیب بات ہے۔ رسول اللہ کی سیرت داغدار ہو جائے گوارا ہے۔ مگر بخاری میں جو لکھا ہے وہ پتھر کی لکیر ہے۔

are bhai mere dubaro suno aap

A hadith has to be in accordance with Quran in order to be true. Just because someone said it is sahih/authentic does not mean it really is such. Shafi‘i in his al-Risalah records the following Hadith: "The Prophet said: 'After my death you will split up on the basis of different opinions. When something reaches you which is attributed to me, compare it with the Qur’an; when it corresponds with the Book, it is from me; that which is at variance with it is not from me.'" Student of Imam Abu Hanifa, Abu Yusuf accepted this Hadith as authentic Islamic scholars discussing that Hadith are not absolute or authoritative, Quran is the authority in religion. Quran judges the hadiths, not the other way around. Quran is sufficient and it is the Furqan (criterion b/w right and wrong) and the mizaan (the weighing balance/scale) and is ahsan al hadith (best haidth), bayyina (clear evidence) and mufassal (fully detailed & explained). Dr Shabbir Aly kzfaq.info/get/bejne/gMp2rMdhra7PcXk.html Shaykh Atabek Shukrov kzfaq.info/get/bejne/g8higLKkz-DJpIU.html Shaykh Hassan Farhan al maliki kzfaq.info/get/bejne/ld6YpayGu7eyoIU.html Mufti Abu Layth kzfaq.info/get/bejne/b8mJd7egt9XdZ4U.html kzfaq.info/get/bejne/irR0l7Kq07vMnas.html Javed Ahmad Ghamidi kzfaq.info/get/bejne/ld2JnLKVt5rJgH0.html kzfaq.info/get/bejne/r8imp9eXy8XXf6M.html kzfaq.info/get/bejne/jJaVp9GTz668Z4k.html kzfaq.info/get/bejne/rq9liqSJuKu9o2w.html Caner Taslaman kzfaq.info/get/bejne/d51pl6t4t8y8fIE.html Shaykh Imran Hosein kzfaq.info/get/bejne/iNmihrSW1LDIo6M.html Mehmet Okuyan kzfaq.info/get/bejne/brqWeJSmrJynqKc.html kzfaq.info/get/bejne/h9lkoq-q0tyuemw.html Adnan Oktar / Harun Yahya kzfaq.info/get/bejne/arGioaeA2LqWlYU.html kzfaq.info/get/bejne/g66qmtF9yLq1d4U.html

@@tausif3k Is it so..Hadiths are the sayings of the Prophet.Allaah says that whatever Prophet says is from HIM.Prophet does not say anything on his own. If you want to distant yourself from Sahih hadiths then how do you know the Prayer format.How do you know about janazah Prayers..how do you know the percentage of Zakar..The formats of Hajj and Umrah and all other enquiries and other answers which are found in Sahih Hadiths..

@@tausif3k how can you even quote Adnan Oktar/Harun Yayha,who parties and dances with half naked women ? Surely you dont have proper understanding of Islam brother.May Allaah guide you.Ameen

@@tausif3k Ruling on one who rejects a saheeh hadith 02-03-2016 Question 115125 Does the one who rejects a saheeh hadith become a disbeliever? One of the brothers rejects some of the saheeh hadiths that are narrated in al-Bukhaari, Muslim and elsewhere, on the grounds that they contradict the Quran. What is the ruling on one who rejects a saheeh hadith? Does he become a disbeliever? Answer Praise be to Allah. Firstly: The Prophet’s Sunnah is the second source of Islamic sharee‘ah. The revelation came down to the Prophet (blessings and peace of Allah be upon him) with the Sunnah as it came down to him with the Qur’an. The proof of that is the words of Allah, may He be exalted (interpretation of the meaning): “Nor does he speak of (his own) desire. It is but a revelation revealed” [an-Najm 53:3-4]. Allah, may He be exalted, has enjoined upon the believers complete submission to the words of the Prophet (blessings and peace of Allah be upon him) and his hadith and rulings, to the extent that He, may He be glorified, swore by His divine self that whoever hears the words of the Prophet (blessings and peace of Allah be upon him), then rejects them and does not accept them, has nothing to do with faith at all. He, may He be glorified and exalted, said (interpretation of the meaning): “But no, by your Lord, they can have no Faith, until they make you (O Muhammad (blessings and peace of Allah be upon him)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [an-Nisa’ 4:65]. Hence there was consensus among the scholars that whoever denies that the Sunnah constitutes shar‘i evidence in general terms, or rejects a hadith of the Prophet (blessings and peace of Allah be upon him - knowing that it is the words of the Prophet (blessings and peace of Allah be upon him) - is a disbeliever, who has not attained even the lowest level of Islam and submission to Allah and His Messenger. Imam Is-haaq ibn Raahawayh (may Allah have mercy on him) said: Whoever hears a report from the Messenger of Allah (blessings and peace of Allah be upon him) that he accepts as being sound, then rejects it, not by way of dissimulation (when he has no choice because of a threat), is a disbeliever. End quote As-Suyooti (may Allah have mercy on him) said: You should understand, may Allah have mercy on you, that whoever denies that the hadith of the Prophet (blessings and peace of Allah be upon him) constitutes shar‘i evidence - whether he denies a report that speaks of something that the Prophet (blessings and peace of Allah be upon him) said or did, if that hadith fulfils the conditions stipulated in usool al-hadith - has committed an act of disbelief that puts him beyond the bounds of Islam, and he will be gathered (on the Day of Resurrection) with the Jews and Christians, or with whomever Allah wills of the disbelieving groups. End quote. Miftaah al-Jannah fi’l-Ihtijaaj bi’s-Sunnah (p 14) Al-‘Allaamah Ibn al-Wazeer (may Allah have mercy on him) said: Rejecting the hadith of the Messenger of Allah (blessings and peace of Allah be upon him) when one is aware that it is his hadith constitutes blatant disbelief. End quote. Al-‘Awaasim wa’l-Qawaasim (2/274) It says in Fataawa al-Lajnah ad-Daa’imah: The one who denies that we should follow the Sunnah is a disbeliever, because he is expressing disbelief in Allah and His Messenger, and rejecting the consensus of the Muslims. End quote. Fataawa al-Lajnah ad-Daa’imah (vol. 2, 3/194) See also the answers to questions no. 604, 13206 and 77243 Secondly: As for the one who rejects a hadith and does not accept it, denying that it is the words of the Prophet (blessings and peace of Allah be upon him), he is not like those who come under the first category. We understand that many followers of the new “enlightenment” trend - who have taken it upon themselves to judge the Prophet’s Sunnah on the basis of their views and affiliation - in fact, have not come up with anything new. Rather they are a continuation of the innovators who came before them, whose specious arguments the scholars quoted and took it upon themselves to refute them. To these people and others like them we say: Academic methodology dictates that we should examine several important matters before rejecting a hadith or denying that it is the words of the Prophet (blessings and peace of Allah be upon him). These conditions are as follows: The first condition: We should see whether there is a complete contradiction between what is mentioned in the hadith and what is mentioned in a Qur’anic text that is clear and unambiguous in meaning and not abrogated. We should emphasise here the condition of complete contradiction - and not just an apparent contradiction that may come to the mind of one who hastens to jump to conclusions when examining hadith. Perhaps those who are involved in denying the hadiths will agree with us on this condition, because most of the apparent contradictions that occur to many people are not contradictions in reality; rather they are mere speculation in the mind of the objector and it is possible, with deliberation and by examining the shades of meaning of different words, to answer the one who thinks that there is a contradiction, and demonstrate how the hadith is in harmony with the fundamentals and sublime aims of sharee‘ah. Whoever studies the book of al-‘Allaamah Ibn Qutaybah ad-Deenoori entitled Mukhtalif al-Hadith will realise how reckless many of them were in their denial of hadiths on the basis of the claim that they are not in accordance with the Qur’an, or that they contradict sound reasoning, but when Ibn Qutaybah mentions the correct explanation of these hadiths given by the scholars, it becomes clear that there is a sound interpretation for them that is in harmony with Islamic teachings, and that the notion that these hadiths contradict the Quran is based on corrupt understanding. We ask these people and their ilk, who have the audacity to reject the Sunnah and cast aspersions on the hadiths of the Prophet (blessings and peace of Allah be upon him) without any academic methodology or acceptable critical guidelines, and without properly understanding the fundamentals of hadith science that they are talking about, the following: Do you think that it is possible for a hadith to completely contradict the Holy Qur’an to the extent that the examiner may think that this hadith is not the words of the Prophet (blessings and peace of Allah be upon him), at the time when we see all the scholars of Islam, from the time of the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) up until the present day, in agreement on accepting this hadith and commenting on it, interpreting it, quoting it as evidence and acting upon it? Doesn’t rational thinking - on which they claim to base their argument - dictate that they should respect the consensus of specialists on the matter that is at the heart of their specialty? Can anyone have the audacity to say that physicists, chemists, mathematicians, educationalists or economists, for example, have made a mistake if they agree on a matter - especially when the one who is objecting to them is not one of the specialists in that field; rather all that can be said is that he has read some articles about it or a few books along the lines of Science For Dummies or The Complete Idiot’s Guide to Science [i.e., books that offer a basic introduction to a field]?

@@tausif3k The second condition: There should be a weakness in one of the links of the isnaad that could have led to the mistake mentioned in the text. Similarly, we think that this condition is in harmony with sound methodology and is a valid condition. No one should disagree on this point who understands anything about the principles of academic criticism. Denying that a text is the words of the Prophet (blessings and peace of Allah be upon him) should mean that there is a weak link in the chain of narration that led us to mistakenly believe that this hadith is the words of the Prophet (blessings and peace of Allah be upon him), when in fact it is not. Imam ash-Shaafa‘i (may Allah have mercy on him) - who is prominent in terms of knowledge and faith, and was the first one to write on the topic of usool al-fiqh - said: If a hadith is narrated by trustworthy narrators from the Messenger of Allah (blessings and peace of Allah be upon him), then that is sufficient to regard it as a sound hadith. Ikhtilaaf al-Hadith, in al-Umm (10/107). And he said: There is no other way to determine whether a hadith is sound or otherwise except by knowing how honest and trustworthy the narrators are, with the exception of very few hadiths. Ar-Risaalah (para. 1099) And he also said: Muslims of good character are those who are good and sound in and of themselves… As for what they say and do, it is to be regarded as sound and acceptable, unless we find something in their actions that indicate otherwise. So we should be cautious with them in cases where their actions differ from what is expected of them. Ar-Risaalah (para. 1029-1030); see also al-Umm (8/518-51 9) After narrating some of the academic principles concerning this matter, which is something that he discussed a great deal in his various books, Imam ash-Shaafa‘i (may Allah have mercy on him) says that what he stated - some of which we have quoted here - is not the view of only a few scholars, or his own personal view; rather these are the principles on which there was consensus among the scholars who came before him. He says: At the beginning of this book of mine, I quoted, in support of what I discuss of principles and guidelines, from a number of earlier scholars who had knowledge of the Qur’an and Sunnah, different scholarly opinions, analogy and rational thinking, and none of them differed with another. They said: This is the view of the scholars among the Companions of the Messenger of Allah, the Taabi‘een, and the generation who followed them, and it is our view. Whoever diverges from this path is, in our view, diverging from the path of the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) and the path of the scholars who came after them, until the present day, and he is one of the people of ignorance. And all of them said: we cannot see anything but the consensus of the scholars in all regions, unanimously agreeing to regard as ignorant the one who departs from this path. And they - or most of them - went even further and expressed more stringent views with regard to the one who departs from this path, but there is no need to quote them here. Ikhtilaaf al-Hadith, al-Umm (10/21). See also: ar-Risaalah (para. 1236-1249). The first thing that the one who rejected a hadith that is attributed to the Prophet (blessings and peace of Allah be upon him) must do is research and find out the identity of the narrator who was mistaken in his transmission of this hadith. If the one who denies the hadith cannot find an acceptable reason in the isnaad for rejecting the hadith, then this indicates that he is mistaken in his methodology. It also indicates that it is essential to have another look and try to understand the hadith and the Qur’an and the aims and goals of sharee‘ah. So how about if the hadith was narrated with the soundest isnaads on the face of the earth? How about if the hadith was narrated via many chains of transmission - as is the case with most of the hadiths that are rejected by the proponents of “enlightenment” - and from a number of the Sahaabah (may Allah be pleased with them)? The third condition: One should express his reservations about a hadith as a personal view based on his own reasoning, which may be right or wrong, and he should avoid stating his view as certainty, as if it is the correct view. He should also avoid making accusations against others who differ with him or casting aspersions on the intelligence of Muslim scholars. This applies in cases where there is a valid reason to hold such a view, and provided that one is qualified to speak about such matters and is proficient in the skills needed to understand and research them. A hadith may appear to be da‘eef (weak) to one scholar for a particular reason, but he should not speak in accusatory tones of those who accepted the hadith. Whoever does not comply with these three conditions and persists in denying and rejecting the hadiths is exposing himself to grave danger, because it is not permissible for a Muslim to reach a conclusion that is not based on proper methodology and without following any guidelines, and criticise other scholars (who disagree with him), otherwise he may fall into sin and error. Imam Ahmad (may Allah have mercy on him) said: Whoever rejects the hadith of the Messenger of Allah (blessings and peace of Allah be upon him) is on the brink of doom. End quote. Al-Hasan ibn ‘Ali al-Barbahaari said: If you hear a man casting aspersions upon a hadith or denying a hadith, or giving precedence to something else over a hadith, then suspect his commitment to Islam, for he is undoubtedly following whims and desires and innovation. If you hear a man, when you quote a hadith, showing no interest in it on the basis that he only wants to hear quotations from the Qur’an, you should not doubt that he is a man who is following the path of the heretics, so get up and leave him, and bid him farewell. End quote. Sharh as-Sunnah (113-119) Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Whatever the Messenger (blessings and peace of Allah be upon him) narrates from his Lord, it is obligatory to believe in it, whether we understand its meaning or not, because he is the most truthful one [namely the Prophet (blessings and peace of Allah be upon him)]. Whatever it says in the Qur’an and Sunnah, every believer must believe in it, even if he does not understand its meaning. End quote. Majmoo‘ al-Fataawa (3/41) See also the answers to questions no. 245, 9067 and 20153 And Allah knows best Source : islamqa.info

KZfaq Allama Syed Abdullah Tariq

Allama Syed Abdullah Tariq Sahab

Syed abullah Tariq sb ، raampur India

Till 2014 India got independence in 1947 but now suddenly India got it in 2014.

aap kon sir???