Kia Yahoodi & Esai JANNAT mein jain gay ??? Surah BAQARAH Ayat No. 62 ??? (Engr. Muhammad Ali Mirza)

Ref. No. 1 : KITABON ka KHUDA aur hai BABON ka KHUDA aur ??? A Mind Blowing Message by Engr. Muhammad Ali Mirza ! : https://www.youtube.com/watch?v=vMM3GDXw-Fw&t=83s
Ref. No. 2 : Mein MUSLIM kewn hoa (My Life Story) ??? SUNNI & SHIAH ka IKHTELAF ??? (Engineer Muhammad Ali Mirza) : https://www.youtube.com/watch?v=cy4FdV4uLZo&t=397s
Ref. No. 3 : Brailvi, Deobandi & Ahl-e-Hadith JANG ??? Dawat-e-HAQ to ULMA & PUBLIC (Engineer Muhammad Ali Mirza) : https://www.youtube.com/watch?v=Wx2jOHe1Voc&t=300s
Ref. No. 4 : 71-b-Mas'alah: INDIA & PAKISTAN kay ULMA & BUZURGON ki 19-GUSTAKHANA Ebaraat ka TAHQEEQI Jaiza ! ! ! : https://www.youtube.com/watch?v=PLd9kz0QtzM&t=60s
Ref. No. 5 : Ashraf Ali Thanwi RasoolULLAH "KALIMAH" & Mufti Tariq Masood Sb. ! ! ! (Engineer Muhammad Ali Mirza) : https://www.youtube.com/watch?v=Ck_PkjQxQRQ&t=1350s
Ref. No. 6 : Chishti RasoolULLAH "KALIMAH" peh Brailvi ULMA & Allama Saeed Asad ??? (Engineer Muhammad Ali Mirza) : https://www.youtube.com/watch?v=Q6J200_hV98&t=2043s
Ref. No. 7 : Reply to Dr. Suleman Misbahi on GUSTAKHI ??? Allama Khadim Rizvi Sb. ??? (Engr. Muhammad Ali Mirza) : https://www.youtube.com/watch?v=-jR9JKDb0PE&t=101s
Ref. No. 8 : Hazrat Ba-YAZEED Bustami ??? Dr. Ashraf Jalali & Dr. Suleman Misbahi ??? (Engr. Muhammad Ali Mirza) : https://www.youtube.com/watch?v=0g-a5t646so&t=2s

@engineer I will ask your explanation of this verse from a different perspective. Soon, I will write an email.

Alii Bhai kya urton ki jamat ki namaz hotiii hy ek urat koi nimaz phrha saktiii hy USS ke pechey khry hona jez hy

Very nice 👍👍👍👍👍 Ali Bhai

Gomrah hona saheeh

Dear Sheikh, please don't use 5th ruku to identify ayah, kindly
Use only Ayah no. May Allah reward for your great work.

Obviously, there is no conflict within the Quran. The problem is in our reading of the Quran. We treat each verse in isolation of its context of revelation and in isolation of other relevant verses. This inevitably causes serious misinterpretations. Thus, in order to ensure that we understand the verses accurately, we must interpret the verses in light of their respective contexts. The context of a verse can be determined by referring to the circumstances in which the verse was revealed. In addition to this, it is necessary to contrast the verse with other verses that have a bearing on its meanings.
Let us demonstrate this by presenting the context of the verse that stipulates the punishment of killing or exile for “the enemy of God”. This verse was revealed in response to the actions of a group of barbaric people who claimed to be Muslims: They ambushed a caravan, caught its people, torturously dismembered their limbs, and then murdered them. The primary referent of this punishment were those specific individuals only; however, the secondary referent of the punishment is anybody who behaves in that manner in similar situations. This context sheds light on the meaning of both the whole and parts of the verse, which enables us to understand the verse accurately. Thus, it is clear from the context of the verse that the expression “the enemy of God” does not mean “the non-Muslim” at all.
Similarly, when we study the verses that are prohibitive of befriending the Jews and Christians in light of their respective contexts, we find that the Jews and Christians were conspiring against the Muslims at those points in time. Today, if a group of Muslims is conspiring against the greater Muslim or Human body, then these same verses come into effect and prohibit us from taking them as friends, and this would then be a new form of the essence of the verse. The forms are determined by the context, and as such, the forms have no eternity or universality beyond the context. Thus, the verses of the Quran can only be applied to instances bearing the same or similar context.
The following is an example of deriving accurate interpretations by contrasting relevant verses with each other. First consider the two prominent verses granting salvation to the People of the Book. The Muslims, Christians, Jews and Sabians are promised the same degree of salvation provided that they believe in God, the Hereafter and perform righteous deeds. Now consider this verse: “Fight those of the People of the Book who do not truly believe in God and the Last Day, and do not forbid what God and His Messenger have forbidden. Fight until they pay the tax and agree to submit.” (9:29) At first glance, there appears to be a contradiction. In order to resolve this apparent conflict, the Muslim scholars may assert that the latter verse (9:29) abrogates the former verses that grant salvation because the latter verse (9:29) came towards the end of the period of revelation. This interpretation indoctrinates and conditions us with an unwholesome attitude towards the People of the Book. Moreover, it is intuitively problematic and conflicts with many verses of the Quran that encourage cordial relations with the People of the Book. In fact, even interfaith marriages are encouraged by the Quran.
Such interpretations point to the failure of the Muslim mind to understand the Quran. The two sets of verses are talking of two different sets of people. The first set of verses are describing people who have faith in God, the Hereafter and as a result, perform righteous deeds. The latter verse is talking of people who do not believe in God, the Hereafter and as a result, do not uphold the righteous religion. There is absolutely no conflict between these verses at all, and therefore there is no question of abrogation.
The Quran is not concerned with the mere labels of faith. There are verses in which the Quran does not hesitate to declare the formal Muslim (the one who identifies or labels themselves as a “Muslim”) as a kāfir, mushrik or even a munāfiq (hypocrite). From the Quran’s perspective, anyone from the Abrahamic faiths can qualify as either a true believer, or as a kāfir, mushrik or munāfiq. Therefore, there are two levels of religion: the formal and the inner. As long as a person is sincere in their journey towards Allah, they will be in a state of greater Islam regardless of the religion that they follow
formally.
The Muslims are perturbed by the theological understanding that grants salvation to one and all on the basis of their sincerity. Islam has been revealed to liberate all of us. It values humanity. However, the Muslims have a problem when I say that others will go to heaven as well. Leave aside the Christians, Jews, Buddhists, Hindus, atheists and agonistics , the Muslims are unwilling to grant salvation to other Muslims! Amongst ourselves, we say that the people who fold their arms are also damned. So, who then is left for heaven? God is the biggest failure! Think about it! The angels said to God, “Your representative on Earth will cause nothing but bloodshed and corruption.” They were saying to God that this venture of khilāfa is going to end in failure. Now our interpretation that everyone is bad and will go to hell implies that the angels were right, and that God has failed.
If we look at the Quran properly (that is, in its proper existential capacity, or in its proper context), then it makes complete sense. Someone came to the sixth Imam and said, “This book is strange. Every time I read it, it has a newer meaning.” The Imam responded, “The Quran renews itself with every era.” That is the beauty of the Quran. It is an eternal book because its essence always refashions itself in every era. That is how the Imams have taught us to interpret the Quran.
When we interpret the laws of the Quran that are not devotional (for instance, the age of maturity, family law and transactions), we have to do so within their proper existential contexts. They were never meant to be applied universally (in all places) and eternally (in every time). The instructions in the Quran can be divided into two types: spiritual devotional instructions, and contracts. By contracts, we mean those instructions that deal with human interaction. These can change over time. There are no hard and fast rules that govern transactions other than the broad Quranic principles, such as being just and non-coercive. The eternity of the Quran is in its essence and not its form. Therefore, there is no universality in the application of the Quranic law outside of the realm of spiritual regulations.
People of different regions are different, and so the law must apply to them in line with their circumstances in order to maximise their intellectual, moral and spiritual growth. Slavery was not abolished by the Quran, but it is abolished today as a result of the growth in human morals.
In truth, even the forms of the spiritual and devotional acts of Islam can be subject to reinterpretation as a result of contextual changes. For instance, the Quran states that if you are in a state of fear, then pray whilst fleeing or on horseback. Now when you are fleeing or on horseback, you are obviously unable to prostrate, bow or face towards the Kaʿba, and yet you are still praying. The essence of prayer is retained but the form has changed due to the circumstances. This means that the person who is fleeing will uphold the sentiment of wholesome surrender to God, which is the meaning of bowing, without physically bowing. Similarly, they will not be able to prostrate but the sentiment of prostration will be upheld. The sentiment will still be there, and that is the central tenet of spirituality.

Quoted from Islam and God centricity vol.3 by Shaykh Arif Abdul Hussain

Excellent ,very good massage

Mashahalla godbless you

Bilkul sahi

Har banday ne apnay amal k sath jana hi koi dawa nahe janat ka kar sakta

subhan ahllha kia bat hai ap ke or merene se phele aye muslama karely ise pe gor kathoub ka
kadua or hai babou ka kadu or

Mirza sab ap NY Kaha k direct Allah ko man Lena shaitni Kam mgr Zara ghoor krna k yeh bat ghalt ni hy

Surat No 2 : سورة البقرة – Ayat No 62

اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَ الَّذِیۡنَ ہَادُوۡا وَ النَّصٰرٰی وَ الصّٰبِئِیۡنَ مَنۡ اٰمَنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ وَ عَمِلَ صَالِحًا فَلَہُمۡ اَجۡرُہُمۡ عِنۡدَ رَبِّہِمۡ ۪ۚ وَ لَا خَوۡفٌ عَلَیۡہِمۡ وَ لَا ہُمۡ یَحۡزَنُوۡنَ ﴿۶۲﴾

ترجمہ: حق تو یہ ہے کہ جو لوگ بھی، خواہ وہ مسلمان ہوں یا یہودی یا نصرانی یا صابی، اللہ اور آخرت کے دن پر ایمان لے آئیں گے اور نیک عمل کریں گے، وہ اپنے پروردگار کے پاس اپنے اجر کے مستحق ہوں گے، اور ان کو نہ کوئی خوف ہوگا، نہ وہ کسی غم میں مبتلا ہوں گے۔

حضرت ابن عباسؓ سے منقول ہے کہ (آیت) ”ان الذین امنوا“ سے مراد وہ لوگ ہیں جو حضرت محمد ﷺ کی بعثت سے پہلے حضرت عیسیٰؑ پر ایمان رکھتے تھے اور یہود اور نصاری نے جو دین میں باطل چیزیں داخل کرلی ہیں ان سے بری تھے، مثلا قس بن ساعدہ، بحیرہ راھب، حبیب النجار، زید بن عمرو بن نفیل، ورقہ بن نوفل، سلمان فارسی اور نجاشی کا وفد، گویا کہ اللہ تعالیٰ نے یوں فرمایا: جو لوگ بعثت محمد ﷺ سے پہلے ایمان لائے تھے اور یہود و نصارٰی میں سے جو ادیان باطلہ پر ہیں، ان میں سے جو بھی اللہ اور یوم آخرت پر ایمان لے آیا اس کو آخرت میں خوف اور غم نہیں ہوگا۔ (تفسیر کبیر ج١ص٣٦٩)
آیا اللہ اور یوم آخرت پر ایمان رکھنے سے موجودہ یہودیوں اور عیسائیوں کی نجات ہوجائے گی؟ اس آیت سے یہ اشکال ہوتا ہے کہ نجات کے لیے مسلمان ہونا اور حضرت محمد (ﷺ) پر ایمان لانا ضروری نہیں ہے کیونکہ اس آیت میں یہ فرمایا ہے کہ مسلمان، یہودی، عیسائی، اور صابئی جو بھی اللہ اور آخرت پر ایمان لے آئیں اور نیک کام کریں، ان کو آخرت میں خوف اور غم نہیں ہوگا اور موجودہ یہودی اور عیسائی بھی اللہ اور آخرت پر ایمان رکھتے ہیں، لہذا ان میں سے جو بھی نیک کام کرنے والے ہیں ان سب کی نجات ہوگی۔ اس اشکال کا جواب یہ ہے کہ ”من امن باللہ“ ا معنی ہے کہ اللہ پر صحیح ایمان لائیں اور اللہ پر ایمان اسی وقت صحیح ہوگا جب اللہ تعالیٰ کے ہر قول اور اس کے ہر حکم کو مان لیا جائے اور جب تک حضرت محمد (ﷺ) کو اللہ کا رسول اور آپ کو خاتم النبیین نہ مان لیا جائے اللہ تعالیٰ پر ایمان نہیں ہوگا‘ کیونکہ قرآن مجید میں ہے: (آیت) ”محمد رسول اللہ“۔ (الفتح:٢٩) ترجمہ: محمدؐ اللہ کے رسول ہیں۔ (آیت) ”ماکان محمد ابااحدمن رجالکم ولکن رسول اللہ وخاتم النبین“۔ (الاحزاب:٤٠) ترجمہ: محمدؐ تمہارے مردوں میں سے کسی کے باپ نہیں ہیں لیکن وہ اللہ کے رسولؐ اور سب نبیوں کے آخر ہیں۔ ان آیات سے معلوم ہوا کہ جب تک حضرت محمد (ﷺ) کو اللہ کا رسول اور آخری نبی نہ مان لیا جائے اللہ تعالیٰ پر ایمان لانا صحٰح نہیں ہے۔ نیز اللہ تعالیٰ کا ارشاد ہے: (آیت) ”ان الدین عند اللہ الاسلام “۔ (آل عمران:١٩) ترجمہ: بیشک اللہ کے نزدیک اسلام ہی دین ہے۔ (آیت) ”ھو الذی ارسل رسولہ بالھدی ودین الحق لیظھرہ علی الدین کلہ ولو کرہ المشرکون“۔ (التوبہ:٣٣) ترجمہ: وہی ہے جس نے اپنے رسولؐ کو ہدایت اور دین حق کے ساتھ بھیجا تاکہ اس کو ہر دین پر غالب کر دے، خواہ مشرکین پسند نہ کریں۔ (آیت) ”ومن یبتغ غیر الاسلام دینا فلن یقبل منہ‘ وھو فی الاخرۃ من الخسرین“۔ (آل عمران:۸۵) ترجمہ: اور جس نے اسلام کے سوا کسی اور دین کو طلب کیا تو وہ اس سے ہرگز قبول نہیں کیا جائے گا اور وہ آخرت میں نقصان اٹھانے والوں میں سے ہوگا۔ ان آیات سے معلوم ہوا کہ جب تک کوئی یہودی، عیسائی یا صابئی اپنے مذہب کو ترک کر کے اسلام کو قبول نہیں کرے گا، اس کا اللہ پر ایمان نہیں ہوگا کیونکہ اللہ تعالیٰ نے فرمادیا ہے کہ اس کے نزدیک اسلام کے سوا اور کوئی دین قابل قبول نہیں ہے۔ نیز یہ بات بھی ملحوظ رہنی چاہیے کہ کسی ایک آیت یا کسی ایک حدیث کو دیکھ کر کوئی نتیجہ نکالنا صحیح نہیں ہے، جب تک کہ اس موضوع سے متعلق تمام آیات اور احادیث کا مطالعہ نہ کرلیا جائے۔

گے تو وہ بھی کسی بھی صورت تلافی نہیں ہوتا عمل بھیج دیا جائے گا اور اگر وہ ایسے ہوتے تو شاید کبھی خوابوں میں ملیں اور انجینیئر شفیع حیدر دانش کی فیس کیا ہے اور لڑکی بھی محسوس نہیں ہوتی

اللہ سب نیک اعمال والوں کو
بخشنا چاہتا ھے ۔ آپ رکاوٹ نہیں بن سکتے ۔

Agr koi insan muslman na ho but naik amal kre to un k naik amal ka unko ajar nahi mile ga?….mtlb akhrat mein koi unko ajar mile ga un k naik amal ka ya nahi?…ya un k amal zaya kr deye gaein ge

MashAllah

Allah Pak Aapko lambi Umer de

Muslims are supposed to accept all prophets, but they are only supposed to follow Prophet Mohammed.

The only man I got satisfying answer from