Ghair Muqallid ki Jamaat ke Mashhoor Aalim aur Muhaddis Nawab Waheeduz Zaman sahib ne apni Mashhoor Kitab “KANZUL HAQAIQ” me apne JAMAAT ka AQEEDA bayan karte hoye

Ghair Muqallid ki Jamaat ke Mashhoor Aalim aur Muhaddis Nawab Waheeduz Zaman sahib ne apni Mashhoor Kitab “KANZUL HAQAIQ” me apne JAMAAT ka AQEEDA bayan kiya hai
“SAHABA IKRAAM ko Razi Allahu Anhum kehna Musatahab hai, lekin ABU SUFYAAN, MAWIYA, AMR BIN AL AAS , MUGHEERA BIN SHO’BA aur SAMURA BIN JUNDUB ko Razi Allahu anhu kehna mustahab nahi hai.[2page no 34]”
SAHABA IKRAAM ko ALLAH TA’ALA ne Mutlaq Quraan e Paak me RAZI ALLAHU ANHUM bayan farmaya hai aur ye Ghair Muqallid Rafziyo ke naqshe Qadam par in Jallelul Qadr Sahaba Ikraam ko Razi Allahu Anhum kehna mustahab nahi kehdya.
Yaad Rakhen SAHABA IKRAAM Razi Allahu anhum ke baare me is Qism ka Aqeeda SHIIYAT aur RAAFZIYAT ki paidawaar hai, ye Muhaddiseen aur AHLE SUNNAT WAL JAMAAT ka Aqeeda nahi hai.
Musalmano ghaur karo kis tarah ye SAHAABA KI GUSTAKHI KARTE hai. NAOOZU BILLAH.
WAHEEDUZ ZAMAN KE BARE ME gHAIR mUQALLIDEEN KYA KEHTE HAI YAHAN DEKHLE
http://farhanbajrai.min us.com/lb2pEmGmee17G9
VICTORIAN MADE FIRQA NAM NEHAD AEHLE HADEES TAQLEED KO GUMRAH AUR JAHALAT QARAR DAITA HAY AUR BHUT SAY VICTORIAN BIDDAT AUR SHIRK BHI KEHTAY HAY
LAIKIN IN KAY YEH FATWAY SIRF AHNAF K LIYEH HAIN Q K INKO IMAM ABU HANIFA RH.A. SAY AUR FIQQAH HANFI SAY
BUGHZ HAY IS LIYEH SAUDIA WALO PAY BAWAJOOD IMAM AHMED BIN HANBAL RH.A. KA MUQALLID HONAY K YEH KOI FATWA NAHI LAGATAY
VICTORIAN K MASHOOR MOLVI AALIM MUBASHIR HUSAIN LAHORI NAY SHAIKH ABDUL QADIR JEELANI RH.A. KI KITAB GUNYAT AL TALIBEEN K
FAWAID AR HAWASHI LIKHAY AR YEH KITAB SHAYA KI
SAB SAY PEHLI BAT YEH K VICTORIAN MOLVI NAY YEH TASLEEM KIA K SHAIKH ABDUL QADIR JEELANI RH.A. HANBLI HAIN AUR IMAM AHMED
BIN HANBAL K MUQALLID HAIN
AB SAWAL YEH HAY K SHAIKH ABDUL QADIR JEELANI RH.A. MUQALLID HAY AUR TAQLEED HARAM HAY TO VICTORIAN IN PAR KIA FATWA
LAGAINGAY?
VICTORIAN MADE FIRQAY KA INKAY KHILAF KOI FATWA NAHI ISKI WAJA??
IN VICTORIAN MADE FIRQA NAM NEHAD AEHLE HADEES KA FATWA SIRF IMAM ABU HANEEFA RH.A. PAY AUR AHNAAF PAY Q LAGTA HAY??
VICTORIAN KA DAWA HAY K WOH SIRF QURAAN O HADEES KO MANTAY HAY AUR QURAAN HADEES K ILAWA KISI KI KOI BAT BHI HOGI QABL E
QABOOL NAHI HOGI LAIKIN IS KITAB MAY AIK AJEEB BAT
VICTORIAN MOLVI KEHTA HAY K SHAIKH ABDUL QADIR JEELANI RH.A. KI KITAB PARHNAY K DORAN JAB SHAIKH KI KITABO KA GAIR
JANIBDARANA MUTALLA KIA TO KAI BATAY SAMNAY AAI JIN SAY ITTEFAQ MUMKIN NAHI
VICTORIAN MOLVI KEHTA HAY K SHAIKH ABDUL QADIR JELANI RH.A. NAY ABDAL O QITAAB K BARAY MAY JO NUQTA NAZAR PAISH KIA HAY ISKAY
ZAHIRI MAFHOOM SAY SHIRKIA AAMEZISH DOOR NAHI KI JASKTI (MATLAB SHAIKH ABDUL QADIR JEELANI RH.A. K IS IQTIBAAS MAY SHIRK KI
AAMEZISH MOJOD HAY)
VICTORIAN MOLVI NAY KEH DIA LAIKIN SHAIKH ABDUL QADIR JEELANI RH.A. PAR SHIRK KA FATWA Q NAHI DIA?
SAWAL YEH HAY K AGAR KISI K QAOL MAY SHIRK KI AAMEZISH HAY JESA K VICTORIAN HAR TRAF SHOOR MACHATAY HAY K AEHNAF ULMA E
DEOBAND K AQAID SHIRKIA HAY AUR QURAAN O HADEES K KHILAF HAIN TO JANAB SHAIKH ABDUL QADIR JEELANI RH.A. KA QAOL BHI SHIRKIA
HAY TO INKAY KHILAF FATWA Q NAHI DIA GAYA?
WAHA QURAAN O HADEES KAHA GAYE?
KIA ISKI WAJA SHAIKH ABDUL QADIR JEELANI RH.A. KI ZAAT HAY K IN PAR FATWA DAINA NAHI CHATAY?
AUR KIA SHIRKIA IQTIBAS KI TAWEEL SAHIH HAY?
AGAR SAHIH HAY TO DEOBANDIO KI TAWEEL PAY AITRAZ Q?
ISI KITAB MAY VICTORIAN MOLVI APNI TASHREEH KARTAY HUWAY LIKHTA HAY K
K UNHO NAY SHAIKH ABDUL QADIR JEELANI RH.A. K KHILAF FATWA IS LIYEH NAHI DIA K ALLAMA IBNE TAIMYA RH.A., ALLAMA ZAHBI RH.A.
WAGERA NAY SHAIKH ABDUL QADIR JEELANI RH.A. K KHILAF FATWA NAHI DIA THA
YANI JAB UNHO NAY NAHI DIA TO INKAY HATH PAO KAT GAYE K YEH VICTORIAN BECHARAY KESY FATWA DAY SAKTAY HAY?
LOLZ
SARAY VICTORIAN NAM NEHAD AEHLE HADEES YAHA QURAAN O HADEES CHOR KAR ALLAMA IBNE TAIMEA RH.A. ALLAMA ZAHBI RH.A. WAGERA KI
PERVI Q KARTAY HAY
KIA VICTORIAN MOLVI QURAAN O HADEES KA DIFA NAHI KARSAKTAY ??

ﺍﺟﻤﺎﻉ ِﺻﺤﺎﺑﮧ ﮐﻮ ﻣﺎﻧﻨﮯ ﺳﮯ ﺍﻧﮑﺎﺭ ﮐﺮﻧﺎ

ﺍﺟﻤﺎﻉ ِﺻﺤﺎﺑﮧ ﮐﻮ ﻣﺎﻧﻨﮯ ﺳﮯ ﺍﻧﮑﺎﺭ ﮐﺮﻧﺎ :
ﺍﺟﻤﺎﻉ ﺻﺤﺎﺑﮧ ﺑﻐﯿﺮ ﮐﺴﯽ ﺍﺧﺘﻼﻑ ﮐﮯ ﺣﺠﺖ ﮨﮯ، ﺟﻦ ﺍﻣﻮﺭ ﭘﺮ ﺻﺤﺎﺑﮧ ﮐﺎ ﺍﺟﻤﺎﻉ ﮨﻮ ﭼﮑﺎ ﮨﻮ ﺍﻥ ﮐﻮ ﻣﺎﻧﻨﺎ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﭘﯿﺮﻭﯼ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ﮨﮯ، ﺍﻭﺭ ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﻧﺎ ﮐﻔﺮ ﮨﮯ، ، ﯾﮧ ﺷﺒﮧ ﻧﮧ ﮨﻮ ﮐﮧ ﺻﺤﺎﺑﮧ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﻔﺮ ﮐﯿﺴﮯ ﮨﻮﮔﺎ، ﺍﺱ ﻟﺌﮯ ﮐﮧ ﺍﺟﻤﺎﻉ ﺻﺤﺎﺑﮧ ﮐﻮ ﻣﺎﻧﻨﮯ ﮐﺎ ﺣﮑﻢ ﺧﻮﺩ ﺍﻟﻠﮧ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺭﺳﻮﻝ ﻧﮯ ﺩﯾﺎ ﮨﮯ، ﺍﺱ ﻟﺌﮯ ﺍﺱ ﮐﻮ ﻣﺎﻧﻨﮯ ﺳﮯ ﺍﻧﮑﺎﺭ ﮐﺮﻧﺎ ﺍﻟﻠﮧ ﺍﻭﺭ ﺍﺱ ﮐﮯ ﺭﺳﻮﻝ ﮐﮯ ﺣﮑﻢ ﮐﻮ ﻣﺎﻧﻨﮯ ﺳﮯ ﺍﻧﮑﺎﺭ ﮐﺮﻧﺎ ﮨﮯ۔
ﯾﮧ ﺗﻤﺎﻡ ﺍﮨﻞ ﺳﻨﺖ ﻭ ﺍﻟﺠﻤﺎﻋﺖ ﮐﺎ ﻣﺘﻔﻘﮧ ﻋﻘﯿﺪﮦ ﮨﮯ، ﺟﺲ ﻣﯿﮟ ﺍﺣﻨﺎﻑ، ﻣﺎﻟﮑﯿﮧ، ﺷﻮﺍﻓﻊ، ﺣﻨﺎﺑﻠﮧ، ﺍﻭﺭ ﻣﺤﺪﺛﯿﻦ ﺳﺒﮭﯽ ﺷﺎﻣﻞ ﮨﯿﮟ، ﺍﻣﺖ ﮐﺎ ﺳﻮﺍﺩ ﺍﻋﻈﯿﻢ ﺍﺳﯽ ﻋﻘﯿﺪﮦ ﮐﺎ ﺣﺎﻣﻞ ﮨﮯ، ﺍﺱ ﻋﻘﯿﺪﮦ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﺮﻧﮯ ﻭﺍﻻ ﺍﮨﻞ ﺳﻨﺖ ﻭ ﺍﻟﺠﻤﺎﻋﺖ ﻣﯿﮟ ﻧﮩﯿﮟ ﺑﻠﮑﮧ ﺷﺎﺫ ﺍﻭﺭ ﻓﺮﻗﮧ ﮨﮯ۔
ﻭَﻣَﻦْ ﻳُﺸَﺎﻗِﻖِ ﺍﻟﺮَّﺳُﻮﻝَ ﻣِﻦْ ﺑَﻌْﺪِ ﻣَﺎ ﺗَﺒَﻴَّﻦَ ﻟَﻪُ ﺍﻟْﻬُﺪَﻯ ﻭَﻳَﺘَّﺒِﻊْ ﻏَﻴْﺮَ ﺳَﺒِﻴﻞِ ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ ﻧُﻮَﻟِّﻪِ ﻣَﺎ ﺗَﻮَﻟَّﻰ ﻭَﻧُﺼْﻠِﻪِ ﺟَﻬَﻨَّﻢَ ﻭَﺳَﺎﺀَﺕْ ﻣَﺼِﻴﺮًﺍ )) ﺍﻟﻨﺴﺎﺀ 115:
VICTORIAN MADE FIRQA NAM NEHAD AEHLE HADEES NO.1 BIDDATI HAY MUHAMMAD JONA GARHI VICTORIAN MOLVI HAY APNI KITAB"TAREEQ E MUHAMMADI"MAY LIKHTA HAY K"AAP SAHABA AUR AAIMA KI BAT KARTAY HAY AGAR MUHAMMAD S.A.W.W. KOI BAT APNI RAYE SAY KAHAIN TO USKO MANNA BHI JAIZ NAHI
VICTORIAN MOLVI KEHTA HAY K AGAR KOI SAHABI HUZOR S.A.W.W. KI BAT NAQAL KARAY TO MANAIN GAY AUR AGAR APNI TARAF SAY KOI MATLAB PAISH KARAY TO HUM NAHI MANAINGAY AUR MUHAMMAD JONA GARHI VICTORIAN KEHTA HAY K SAHABI KA FAIL, QAOL, AMAL, FAHM, HUJJAT NAHI
GHAIR MUQALLID KA EK BADA MUFASSIR JINKI TAFSEER YE PADHTE HAI MUHAMMAD JOONAGADHI APNI KITAB TAREEQ E MUHAMMADI ME LIKHTE HAI
1.HAZRAT ABU BAKR RAZI ALLAHU ANHU KA HAZRAT UMAR RAZI ALLAH ANHU KO KHALEEFA SANI MUQARRAR KARNA ASAL ISLAM KE KHILAAF THA
[TAREEQ E MUHAMMADI, 83]
2. FAROOQE AZAM RAZI ALLAHU ANHU NE SAAF SAAF MOTEY MASAEL ME GHALATI KI
[TAREEQE MUHAMMADI 54]
3.ROZ MARRA KE MASAEL ME UMAR RAZI ALLAHU ANHU SE MAKHFI RAHE(YANI CHUPE RAHE UNKO ILM NAHI THA)
[TAREEQ E MUHAMMADI 55]
NAOOZU BILLAH KHULAFA E RAASHIDA KE BARE ME YE AQEEDA RAFZIYAT HI KI DEN HO SAKTI HAI.
GHAIR MUQALLIDEEN KA HASAD KHULAFA RASHIDEEN SE
JAMIA SALFIA BANARAS KE MUHAQQIQ RAYEES AHMED NADWI SALAFI FARMATE HAI:
"ISI BINA PAR HUM DEKHTE HAIN KE APNI ZAATI MASLIHAT BEENI PAR BAAZ KHULAFA E RAASHIDEEN BAAZ AHKAAM E SHARIYYA KE KHILAAF BA KHAYAL KHUWESH ISLAAH O MASLIHAT KI GHARZ SE DOOSRE AHKAAM SAADIR KAR CHUKE THE IN AHKAAM KE SILSILE ME IN KHULAFAA KI BAATON KO AAM UMMAT NE RAD KARDYA."
[TANWEERUL AAFAAQ SAFHA NO 107]
ASTAGHFIRULLAH !!!!!
YE LIKHTE WAQT IS GHAIR MUQALLID KE HATH NAHI KAAMPE???
KYA AGAR KHULAFA NE SHARIAT KE KHILAAF HUKUM NAAFIZ KIYE TO WO RAASHID HOSAKTE HAIN???
KYA SAHABA RAZI ALLAHU ANHUM AISA KAR SAKTE HAIN????
KITNA BUGHZ HAI INKE DILON ME KHULAFA RASHIDEEN SE.
ALLAHU AKBAR.

KIYA YE"LA MAZHAB GAIR MUQALLID DAJJALI FIRQA"AHLE HADEES HO SAKTA HAI

KIYA YE"LA MAZHAB GAIR MUQALLID DAJJALI FIRQA"AHLE HADEES HO SAKTA HAI
ﻗﺎﻝ ﺍﻟﻨﺒﯽ ﺻﻠﯽ ﺍﷲ ﻋﻠﯿﻪ ﻭﺳﻠﻢ ........ ﺳﺘﺮﻭﻥ ﻣﻦ ﺑﻌﺪﯼ ﺍﺧﺘﻼﻓﺎ ﺷﺪﯾﺪﺍ ﻓﻌﻠﯿﻠﻢ ﺑﺴﻨﺘﯽ ﻭﺳﻨﺔ ﺍﻟﺨﻠﻔﺎﺀ ﺭﺍﺷﺪﯾﻦ ﺍﻟﻤﻬﺪﯾﻦ ﻋﻀﻮﺍ ﻋﻠﯿﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬﻭ ﺍﯾﺎﮐﻢ ﻭﺍﻻﻣﻮﺭ ﺍﻟﻤﺤﺪﺛﺎﺕ ﻓﺎﻥ ﮐﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ۔
” ﺁﭖ ﺻﻠﯽ ﺍﷲ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﻧﮯ ﻓﺮﻣﺎﯾﺎ ........ ﮐﮧ ﺗﻢ ﻣﯿﮟ ﺳﮯ ﺟﻮ ﮐﻮﺋﯽ ﻣﯿﺮﮮ ﺑﻌﺪ ﺯﻧﺪﮦ ﺭﮨﮯ ﮔﺎ ﻭﮦ ﺑﮍﮮ ﺍﺧﺘﻼﻑ ﺩﻳﮑﮭﮯ ﮔﺎ ﺍﯾﺴﮯ ﺣﺎﻟﺖ ﻣﯿﮟ ﻣﯿﺮﯼ ﺍﻭﺭ ﻣﯿﺮﮮ ﮨﺪﺍﯾﺖ ﯾﺎﻓﺘﮧ ﺧﻠﻔﺎﺋﮯ ﺭﺍﺷﺪﯾﻦ ‏( ﺍﺑﻮﺑﮑﺮ ﻭ ﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﯽ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﯿﮩﻢ ﺍﺟﻤﻌﯿﻦ ‏) ﮐﯽ ﺳﻨﺖ ﮐﺎ ﺍﻟﺘﺰﺍﻡ ﺭﮐﮭﻨﺎ ﺍﻭﺭ ﺍﺳﯽ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﮐﺮﻧﺎ ﺍﻭﺭ ﺩﺍﮌﮬﻮﮞ ﺳﮯ ﻣﻀﺒﻮﻁ ﭘﮑﮍ ﻟﯿﻨﺎ ﺍﻭﺭ ﻧﺌﮯ ﻧﺌﮯ ﮐﺎﻣﻮﮞ ﺳﮯ ﺑﭽﻮ ﮐﯿﻮﻧﮑﮧ ﮨﺮ ﺑﺪﻋﺖ ﮔﻤﺮﺍﮨﯽ ﮨﮯ۔ “ ‏( ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﮧ ﺹ 5 ﻣﻄﺒﻮﻋﮧ ﻗﺪﯾﻤﯽ ﮐﺘﺐ ﺧﺎﻧﮧ ﮐﺮﺍﭼﯽ
Ye Hadees padho aur Gair muqalid (neem rafzio ) ke molvio ke Sahaba e Kiram Ke Bare me AQAID dekho Un ki kitabo se
ﺧﻠﻔﺎﺋﮯ ﺭﺍﺷﺪﯾﻦ ﺭﺿﯽ ﺍﷲﻋﻨﮩﻢ ﮐﮯ ﺑﺎﺭ ﮮ ﻣﯿﮟ
9 ۔ﺧﻄﺒﮧ ﺟﻤﻌﮧ ﻣﯿﮟ ﺧﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﯾﻦ ﮐﺎ ﺫﮐﺮ ﮐﺮﻧﺎ ﺑﺪﻋﺖ ﮨﮯ۔
‏( ﮬﺪﯾﺔ ﺍﻟﻤﮩﺪﯼ ﺹ 110 ‏)
10 ۔ﺣﻀﺮﺕ ﺍﺑﻮﺑﮑﺮ ﺻﺪﯾﻖ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﺎ ﺣﻀﺮﺕ ﻋﻤﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﻮ ﺧﻠﯿﻔﮧ ﺛﺎﻧﯽ ﻣﻘﺮﺭ ﮐﺮﻧﺎ ﺍﺻﻞ ﺍﺳﻼﻡ ﮐﮯ ﺧﻼﻑ ﺗﮭﺎ۔
‏( ﻃﺮﯾﻖ ﻣﺤﻤﺪﯼ ﺹ 83 ‏)
11 ۔ﻓﺎﺭﻭﻕ ﺍﻋﻈﻢ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﻧﮯ ﺻﺎﻑ ﺻﺎﻑ ﻣﻮﭨﮯ ﻣﺴﺎﺋﻞ ﻣﯿﮟ ﻏﻠﻄﯽ ﮐﯽ۔
‏( ﻃﺮﯾﻖ ﻣﺤﻤﺪﯼ ﺹ 54 ‏)
12 ۔ ﺭﻭﺯ ﻣﺮﮦ ﮐﮯ ﻣﺴﺎﺋﻞ ﺣﻀﺮﺕ ﻋﻤﺮﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﺳﮯ ﻣﺨﻔﯽ ﺭﮨﮯ ۔
‏( ﻃﺮﯾﻖ ﻣﺤﻤﺪﯼ ﺹ 55 ‏)
13 ۔ﺣﻀﺮﺕ ﻋﻤﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﺎ ﻓﺘﻮﯼ ﺣﺪﯾﺚ ﺭﺳﻮﻝ ﺻﻠﯽ ﺍﷲ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﮐﮯ ﺧﻼﻑ ﺗﮭﺎ۔
‏( ﺗﯿﺴﯿﺮ ﺍﻟﺒﺎﺭﯼ ﺹ 169 ﺟﻠﺪ 7 ‏)
14 ۔ﮨﻢ ﻧﮯ ﻋﻤﺮﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﺎ ﮐﻠﻤﮧ ﻧﮩﯿﮟ ﭘﮍﮬﺎ ﺟﻮ ﺍﻥ ﮐﯽ ﺑﺎﺕ ﻣﺎﻧﯿﮟ۔
‏( ﻓﺘﺎﻭﯼ ﺛﻨﺎﺋﯿﮧ ﺟﻠﺪ 2 ﺹ 252 ‏)
15 ۔ﺣﻀﺮﺕ ﻋﻤﺮﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﮯ ﺑﮩﺖ ﺳﮯ ﻣﺴﺎﺋﻞ ﺣﺪﯾﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﯽ ﺍﷲ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﮐﮯ ﺧﻼﻑ ﺗﮭﮯ ۔
‏( ﻓﺘﺎﻭﯼ ﺛﻨﺎﺋﯿﮧ ﺟﻠﺪ 2 ﺹ 252 ‏)
16 ۔ﺣﻀﺮﺕ ﻋﻤﺮﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﺎ ﻓﻌﻞ ﻧﮧ ﻗﺎﺑﻞ ﺣﺠﺖ ﮨﮯ ﻧﮧ ﻭﺍﺟﺐ ﺍﻟﻌﻤﻞ۔
‏( ﻓﺘﺎﻭﯼ ﺛﻨﺎﺋﯿﮧ ﺟﻠﺪ 2 ﺹ 252 ‏)
17 ۔ﻣﺘﻌﮧ ﺳﮯ ﺍﮔﺮ ﺣﻀﺮﺕ ﻋﻤﺮﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﻣﻨﻊ ﻧﮧ ﮐﺮﺗﮯ ﺗﻮ ﮐﻮﺋﯽ ﺯﺍﻧﯽ ﻧﮧ ﮨﻮﺗﺎ۔
‏( ﻟﻐﺎﺕ ﺍﻟﺤﺪﯾﺚ ﺟﻠﺪ 4 ﺹ 186 ‏)
18 ۔ﺣﻀﺮﺕ ﻋﻤﺮﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﺎ ﻓﺘﻮﯼ ﺣﺠﺖ ﻧﮩﯿﮟ۔
‏( ﻓﺘﺎﻭﯼ ﺳﺘﺎﺭﯾﮧ ﺟﻠﺪ 2 ﺹ 65 ‏)
19 ۔ﺍﺟﺘﮩﺎﺩ ﻋﻤﺮﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﺣﺪﯾﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﯽ ﺍﷲ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﮐﮯ ﺧﻼﻑ ﺗﮭﺎ۔
‏( ﺗﯿﺴﯿﺮ ﺍﻟﺒﺎﺭﯼ ﺟﻠﺪ 7 ﺹ 170 ‏)
20 ۔ ﺣﻀﺮﺕ ﻋﻤﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﺎ ﻋﻤﻞ ﻗﺎﺑﻞ ﺣﺠﺖ ﻧﮩﯿﮟ۔
‏( ﻓﺘﺎﻭﯼ ﺛﻨﺎﺋﯿﮧ ﺟﻠﺪ 2 ﺹ 233 ‏)
21 ۔ ﺍﺫﺍﻥ ﻋﺜﻤﺎﻧﯽ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﺑﺪﻋﺖ ﮨﮯ ﺍﻭﺭ ﮐﺴﯽ ﻃﺮﺡ ﺟﺎﺋﺰ ﻧﮩﯿﮟ۔
‏( ﻓﺘﺎﻭﯼ ﺳﺘﺎﺭﯾﮧ ﺟﻠﺪ 3 ﺹ 85,86,87 ‏)
22 ۔ ﺣﻀﺮﺕ ﻋﻠﯽ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﯽ ﺧﻮﺩﺳﺎﺧﺘﮧ ﺧﻼﻓﺖ ﮐﺎ ﭼﺎﺭ، ﭘﺎﻧﭻ ﺳﺎﻟﮧ ﺩﻭﺭ ﺍﻣﺖ ﮐﮯﻟﺌﮯ ﻋﺬﺍﺏ ﺧﺪﺍﻭﻧﺪﯼ ﺗﮭﺎ ۔
‏( ﺻﺪﯾﻘﮧ ﮐﺎﺋﻨﺎﺕ ﺹ 237 ‏)
23 ۔ ﺣﻀﺮﺕ ﻋﻠﯽ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﯽ ﻭﻓﺎﺕ ﮐﮯ ﺑﻌﺪ ﺍﻣﺖ ﻧﮯ ﺳﮑﮫ ﮐﺎ ﺳﺎﻧﺲ ﻟﯿﺎ۔
‏( ﺻﺪﯾﻘﮧ ﮐﺎﺋﻨﺎﺕ ﺹ 237 ‏)
24 ۔ ﺁﭖ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﺩﻧﯿﺎﺋﮯ ﺳﺒﺎﺋﻴﺖ ‏( ﺷﯿﻌﺖ ‏) ﮐﮯ ﻣﻨﺘﺨﺐ ﺧﻠﯿﻔﮧ ﺗﮭﮯ۔
‏( ﺻﺪﯾﻘﮧ ﮐﺎﺋﻨﺎﺕ ﺹ 237 ‏)
25 ۔ ﻧﺒﯽ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﮐﯽ ﺯﻧﺪﮔﯽ ﮨﯽ ﻣﯿﮟ ﺁﭖ ‏( ﻋﻠﯽ ﺭﺿﯽ ﺍﷲﻋﻨﮧ ‏) ﺣﺼﻮﻝ ﺧﻼﻓﺖ ﮐﮯ ﺧﯿﺎﻝ ﮐﻮ ﺍﭘﻨﮯ ﺩﻝ ﻣﯿﮟ ﭘﺮﻭﺍﻥ ﭼﮍﮬﺎﻧﮯ ﻣﯿﮟ ﻣﺸﻐﻮﻝ ﺗﮭﮯ۔
‏( ﺻﺪﯾﻘﮧ ﮐﺎﺋﻨﺎﺕ ﺹ 237 ‏)
26 ۔ ﺣﻀﺮﺕ ﻋﻠﯽ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﺎ ﺗﯿﻦ ﻃﻼﻗﻮﮞ ﮐﻮ ﺗﯿﻦ ﮐﮩﻨﮯ ﮐﺎ ﻓﯿﺼﻠﮧ ﻏﺼﮧ ﮐﯽ ﺑﻨﯿﺎﺩ ﺗﮭﺎ ۔
‏( ﺗﻨﻮﯾﺮ ﺁﻻﻓﺎﻕ ﻓﯽ ﻣﺴﺌﻠﺔ ﺍﻟﻄﻼﻕ ﺹ 103 ‏)
27 ۔ ﺧﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﯾﻦ ﻧﮯ ﻗﺮﺁﻥ ﻭ ﺳﻨﺖ ﮐﮯ ﺧﻼﻑ ﻓﯿﺼﻠﮯ ﺩﺋﻴﮯ ﺍﻭﺭ ﺍﻣﺖ ﻧﮯ ﺍﺱ ﮐﻮ ﺭﺩ ﮐﺮ ﺩﯾﺎ۔
‏( ﺗﻨﻮﯾﺮ ﺁﻻﻓﺎﻕ ﻓﯽ ﻣﺴﺌﻠﺔ ﺍﻟﻄﻼﻕ ﺹ 107 ‏)
28 ۔ﺣﻀﺮﺕ ﻋﻤﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﺍﻭﺭ ﺣﻀﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﮯ ﺳﺎﻣﻨﮯ ﺩﻭ ﺁﯾﺎﺕ ﺍﻭﺭ ﮐﺌﯽ ﺍﺣﺎﺩﯾﺚ ﮐﻮ ﭘﯿﺶ ﮐﯿﺎ ﮔﯿﺎ ﻣﮕﺮ ﺍﻧﮩﻮﮞ ﻧﮯ ﻣﺼﻠﺤﺖ ﮐﯽ ﻭﺟﮧ ﺳﮯ ﻧﮧ ﻣﺎﻧﺎ۔
‏( ﺗﻨﻮﯾﺮ ﺁﻻﻓﺎﻕ ﺹ 108 ‏)
29 ۔ ﺣﻀﺮﺕ ﻋﻤﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﯽ ﺳﻤﺠﮫ ﻣﻌﺘﺒﺮ ﻧﮩﯿﮟ۔
‏( ﺷﻤﻊ ﻣﺤﻤﺪﯼ ﺹ 19 ‏)
ﺻﺤﺎﺑﮧ ﮐﺮﺍﻡ ﻋﻠﯿﮩﻢ ﺍﻟﺮﺿﻮﺍﻥ ﮐﮯ ﺑﺎﺭﮮ ﻣﯿﮟ
30 ۔ﺣﻀﺮﺕ ﻣﻌﺎﻭﻳﮧ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﺍﻭﺭ ﻋﻤﺮ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﮐﮯ ﻣﻨﺎﻗﺐ ﺑﯿﺎﻥ ﮐﺮﻧﺎ ﺟﺎﺋﺰ ﻧﮩﯿﮟ ﮨﯿﮟ۔
‏( ﻟﻐﺎﺕ ﺍﻟﺤﺪﯾﺚ ﺟﻠﺪ 2 ﺹ 36 ‏)
31 ۔ﻣﻌﺎﻭﻳﮧ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﺍﻭﺭ ﻋﻤﺮﻭﺑﻦ ﻋﺎﺹ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﺷﺮﯾﺮ ﺗﮭﮯ ۔
‏( ﻟﻐﺎﺕ ﺍﻟﺤﺪﯾﺚ ﺟﻠﺪ 2 ﺹ 36 ‏)
32 ۔ﺍﺳﻼﻡ ﮐﺎ ﺳﺎﺭﺍ ﮐﺎﻡ ﻣﻌﺎﻭﻳﮧ ﺭﺿﯽ ﺍﷲ ﻋﻨﮧ ﻧﮯ ﺧﺮﺍﺏ ﮐﯿﺎ۔
‏( ﻟﻐﺎﺕ ﺍﻟﺤﺪﯾﺚ ﺟﻠﺪ 3 ﺹ 104 )
📝A۔۔B۔۔N