HEELA-E-ISQAAT (BAKHSWAANE KA TAREEQA) KI HAQEEQAT ( BARELWI AQAL KI DAAD DENI CHAHIYE)


Bismillahirrahmanirraheem

HEELA-E-ISQAAT (BAKHSWAANE KA TAREEQA) KI HAQEEQAT:

Deen ko ek fayede ki tijaarat banaane waale kuch barelwi mullaon ne logon ki daulat ko dono haathon se lootne ke liye kuch aisi bidatein ijaat ki hain jo khullam khulla kitab wa sunnat ke khilaaf khuli baghaawat hai,

barelwion ka aqeeda hai ki agar kisi ne saari zindagi namaz na padhi ho roze na rakhen hon, marne ke baad apna maal kharch karke use bakhswaaya ja sakta hai jise ye log HEELA E ISQAAT ka naam dete hain

iska tareeqa bhi dekh lijiye aur barelwi zaheniyat(aqal) ki daad(tareef) dijiye

” mayyit ki umar(age) ka andaaza laga kar mard(male) ki umar se 12 saal aur aurat ki umar se 9 saal (na baligh ki kam se kam muddat) kam kar diye jaayen, baaqi umar me andaaza lagaiye ki aise kitne faraiz hain jinko wah ada na kar saka aur na kaza, iske baad har namaz ke liye SADQA-E-FITR ki tadaat aadha(half) sa’aa (aaj ke hisaab Se 2 kilo 300gram) anaaj(grains) hai.

Is hisaab se ek din ki witr samet 6 namazon ka fidya lagbhag(approx) 12 ser, ek mahine ka 9 man aur ek saal ka 108 man hoga”

(gaaytul ehtiyaat fi jawaazi heelatil isqaat 34)

yani agar koi shakhs(male) 80 saal ki umar me mara hai to uski umar se 12 saal hata kar bana 68 saal, aur ek saal ka 108 man, to 68 saal ka huwa 7344 mann anaaj(grain)

ab allah taala ka huqm dekh len

“beshak we zaalim jo yateemon ka maal khaate hain we asal me apne pet(stomach) me jahannum ki aag bhar rahe hain aise log jahannam me daakhil honge”

(nisa 10)

” kisi ka bhoj(burden) dusra nahi utha sakta”

(bani israel 15)

” insan ko usi ki saza milegi jo usne khud kamaaya”

(najam 39)

magar barelwi hazraat ne na jaane ye bahaane kahan se paida kar liye hain inka hawala islam ke elawa koi aur deen to ho sakta hai, lekin islami shari’at me inka koi wajood nahi,

kahte hai ki apne Rishtedaar ko bakhswane ke liye itni daulat shayad hi koi kharch kare phir isme kami ke liye dusre heele bahane bayan karte hain taaki use haisiyat se bahar samjh kar bilkul hi na chhod diya jaaye,

jo log in heelo ko nahi maante unke baare me inka zaheniyat hai ki-

” wahabi etc ko duniya se rukhsat hone walon ke saath na koi hamdardi aur na fuqara wa ghareebi( matlab barelwi mullaon) ke liye hamdardi ki chaah hai, agar koi shakhs hisaab ke mutabik fidya ada kare to kitna accha ho”

(heelatul isqaat 35)

agar har mohalle ke log apne sage rishtedaaron ko bakhswane ke liye in heelon par amal shuru karen to in mullaon ki to paancho ungaliyan ghee me aur sar kadahi me ho jaayen,

in heelon se be-namazion aur roze na rakhne walon ki tadaad me ijaafa ho sakti hai.

Barelwi aqaabireen ki tijorian(safe) bhar sakti hain magar azaab ke mustahik murdon ko bakhswaaya nahi ja sakta kyonki in heelon ka na to quran Me zikr hai na hadith me, jisne duniya me jo kamaaya aakhirat me uska fal paayega, agar nek hai to use in heelon ki koi zarurat nahi aur agar badkaar hai to use inka koi faayeda nahi.

ALLAH HAMEN AISE AQEEDON SE MAHFOOZ RAKHE

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DHUL-HIJJAH KE 10 DINO(DAYS) KI FAZILAT:


Bismillahirrahmanirraheem

DHUL-HIJJAH KE 10 DINO(DAYS) KI FAZILAT:

Dhul-hijjah islami saal ka aakhiri mahina hai aur hurmat waale 4 mahino mese ek,

dhul hijjah mahine ke 10we din eid ul adha ka pahla din hota hai in 10 dino ka bayan qur’an me khaas taur se huwa hai

(surah hajj)

in 10 dino ki ahmiyat isse bhi wajeh hoti hai ki allah ne in dino ki QASAM khaayi hai

(surah fazr)

FAZAIL WA MASAIL:

in 10 dino me kiya jaane waala accha kaam allah ko saal ke baaki dino me kiye hue nek aamal se zyada pasand hai

(abu dawood)

in 10 dino ke aamal ka muqaabla inhi jaise aamaal se hoga, matlab yah hai ki in dino ki nafli ibadat dusre dino ki nafli ibadat se afzal hai, in dino ki farz ibadat dusre dino ki farz ibadat se afzal hai, yah matlab bhi nahi hai ki in dino ki nafli ibadat aam dino ki farz ibadat se bhi afzal hai(5 aham deeni masail),

dhul hijjah ke 10 dino mese ek din 9 dhul hijjah aisa hai Ki allah taala ne isme deen e islam ko muqammal hone ki khush khabri sunaayi thi.

(sahih bukhari)

9 dhul hijjah ke din allah taala saal ke baaki dino ke mukaable me zyada logon ko jahannum ki aag se aazaadi deta hai

(muslim)

dhul hijjah ka 10wa din sab dino ka sardaar aur sab dino se afzal hai

(abu dawood)

in fazilaton ki wajah yah hai ki in dino me tamam buniyaadi ibaadaten jama hoti hain, yani namaz, roza, hajj sadqa in dino ke elawa aur kisi din yah ibadaten jama nahi hoti

(fath ul bari)

in dino justaju se ibadat karni chahiye

(sunan darimi)

khaas taur se allah ke siwa koi mabood nahi aur tamam taarif allah ke liye hai ka wird zyada se zyada karna chahiye

(musnad ahmad)

kuch sahaba(ra) in dino me takbeeraat kahte they yaha tak ki bazaar me bhi inka wird karte aur inki takbiraat shuru kar dete

(sahih bukhari)

9 dhul hijjah ka roza rakhne se pichle ek saal ke gunah maaf ho jaate Hain

(sahih muslim)

hajj karne waale ke liye mustahab hai ki 9 dhul hijjah k din roza na rakhe

(tohfatul ahwazi)

jo shakhs kurbani karna chahta hai wah in 10 dino me qurbani karne tak apne jism ke baal aur naakhun(nails) etc nahi kaat sakta

(sahih muslim)

QURBANI KA LAGWI MATLAB:

Qurbani arabic zabaan ke alfaz qurban ki badli hui shakl hai aur isse muraad har wah cheez hai jisse allah ka takarrub haasil kiya jaaye, chaahe zabeeha ho ya kuch aur,

(al mozmul waseet)

kuch ulama ke nazdeek qurbani ka lafz Qurb se bana hai chunanche iske zariye se allah ki nazdeeki haasil ki jaati hai isliye ise qurbani kaha jaata hai

qurbani se muraad oont(camel), bhed, aur bakriyon me se koi jaanwar eid ul azha ke din aur tashriq ke dino 11,12,13 dhul hijjah me allah taala ka qurb haasil karne ke liye zabaah karen

QURBANI KA HUQM:

Jamhoor ke nazdeek qurbani sunnat e moakkida hai, lekin allama shakaani Rahimahullah ne apni kitab ” as salilul zarrar” me dalail likhne ke baad likha hai ki QURBANI wajib saabit hoti hai lekin yah wajoob takat rakhne waalon ke liye hai, jiske paas maali taakat nahi hai us par qurbani wajib nahi hai

(mir-aatul mafa-teeh)

QURBANI KE SHARAIT:

1-khaalis allah ki raza ke liye (surah bayyin, maidah)

2-paakeeza maal se ho haraam maal se na ho (sahih muslim)

3- sunnat ke mutabik ho, agar koi eid ki namaz se pahle zabaah kare to uski qurbani nahi hogi kyonki usne sunnat ki mukhalifat ki hai (sahih bukhari)

4- qurbani ka jaanwar un khaamiyon aur kamiyon se paak ho jinki buniyaad par shariat ne qurbani se roka hai

5- qurbani bahimatul an’aam ki hogi (surah hajj), iske tahat sirf 4 jaanwar nar aur maada aate hain

a)- oont(camel)
b)-dumba
c)-bakri
d) do daanta hona zaroori hai, agar aisa jaanwar milna mushkil ho ya koi dusri majboori ho to bhed ka khera ek saal ka qurbani Karna sahih hai

(muslim)

KIN JAANWARON KI QURBANI JAAYEZ NAHI:

1-waajeh taur paq kaana

2- aisa bimar jiski bimaari zaahir ho

3- aisa langada jiska langadapan zaahir ho

4-aisa kamzor jaanwar jisme charbi na ho

5- kaan me suraakh ho

(abu dawood)

MASAIL:

1- Khassi jaanwar ki qurbani jayez hai( sahih ibne majah)

2- haamila jaanwar ki qurbani jayez hai (abu dawood)

3- hamila jaanwar ka zabaah karna hi pet ke bacche ke liye kaafi hai dil chaahe to use bhi khaaya ja sakta hai,zabaah karne ki zarurat nahi (abu dawood)

4- qurbani ke jaanwar ko khila pila ke mota taaza karna chahiye( bukhari)

5- afzal qurbani oont ki, phir bakri, phir oont me hissa lena (fatawa saudi committee, fatawa islami)

6- eid ke pahle din qurbani karna afzal hai kyonki yah din sab dino se afzal hai( abu dawood)

7- qurbani ke 4 din hain,13 dhul hijjah ko sooraj doob jaane tak qurbani ki jaa sakti h (al jamia us sagheer)

8- qurbani ke 4 dino ki raaton me bhi qurbani ki ja sakti hai

9- qurbani karne ka waqt eid ul adha ki namaz padhne ke baad shuru hota hai(bukhari)

10- qurbani ke jaanwar par sawaar ho jayez hai (bukhari)

11- jis jaanwar ko qurbani ki niyyat se khareed liya jaaye use bechna haraam hai (as salailul zaraar allama shaukani)

12- jaanwar qurbani karne ke bajaaye uski keemat ka sadqa karna durust nahi (mir-aa tul mafa teeh)

13- agar koi shakh eid ki namaz padhne se pahle hi jaanwar jab
ah kar de to uski qurbani nahi hogi balki usi eid ki namaz ke baad ek dusra jaanwar jabaah karna padega (bukhari)
14- churi( knife) khoob tez honi chahiye(muslim)

15- qurbani waale jaanwar ke pahlu par jabaah ke waqt pair rakhna masnoon hai (bukhari)

16- bismillah wallahu akbar padhkar jaanwar jabaah kiya jaayega (bukhari)

17- eidgaah me qurbani karna sunnat hai (bukhari)

ghar me yah kisi dusri jagah agar qurbani kar
Li jaaye to durust hai kyonki eidgaah me qurbani karna nabi(sws) ne laajim karaar nahi diya hai aur na sab log aisa kar hi sakte hain

18- jaanwar ko qibla ki taraf karke zibaah karna mustahab hai (maukoof ibne umar)

oont ke elawa baaki jaanwar jibaah kiya jaaye aur oont ko naahar, yaana agla ghutna baandh diya jaayega aur baaqi 3 taango par khada rahega aur ko tez dhaar daar aala uske halaq me utaar diya jaayega (surah hajj, bukhari)

19- daant wa nakhun ko chhodkar har khoon baha dene waali cheez se jaanwar zabaah kiya ja sakta hai( bukhari)

20- qurbani karne waale ko apne haath se jaanwar zabaah karna afzal hai (bukhari)

21- lekin dusre se bhi zibaah karwaaya ja sakta hai ( bukhari, abu dawood)

22- aurat bhi jaanwar zibaah kar sakti hai (bukhari)

23- allah ke elawa dusre ke naam par zabaah karne waala lanati hai (muslim)

24- poore ghar walon ki taraf se 1 janwar ki kifayat kar jaayega (tirmizi)

Qurbani karte waqt takbeer ke saath saath ” allahumma taqabbal mini aw min fulaan”

aiy allah meri taraf se ya falan ki taraf se qubool farma kahna durust hai (muslim)

25- kasaai ko khaal ya ghost mazdoori ke taur par dena mana hai (muslim)

26- qurbani ka ghost ghareebon aur miskeeno ko sadqa kiya ja sakta hai aur khud bhi khaaya ja sakta hai (surah hajj)

27- ghost ko barabar 3 hisson me baatna zaroori nahi hai kyonki shariat ne iski pabandi nahi lagaayi balki iske ulat nabi(sws) ne jee bhar khaane ki ijazat di hai (tirmizi)

28- lekin yah zehan me rahe ki is hadith me jahan khaane ka bayan hai wahan khilaane ka bhi zikr hai, isliye itna na khaaya jaaye ki hadith ke agle huqm khilaao par amal na ho sake

29- agar koi ghost ka kuch hissa jama karna chaahe to sharai eitbaar se iski ijaazat hai (bukhari)

30- gair muslim agar mustahik hai to use bhi ghost diya ja sakta hai (al mugni ibne kudaama)

31- qurbani ki khaal ka masraf wahi hai jo ghost ka hai(bukhari)

32- karzdaar shakhs qurbani kar sakta hai kyonki aisi koi daleel nahi jo use qurbani karne se rokti ho

33- eid ke liye khareede hue oont me bhi shirkat ho sakti hai, oont me 10 log shareek ho sakte hain (tirmizi)

34- hajj ke liye jo oont khareedi gayi hai usme zyada se zyada 7,7 afraad sharik ho sakte hain(muslim)

35- qurbani karne waale afraad dhul hijjah ka chand nazar aane se lekar qurbani karne tak baal aur naakhun nahi kaat sakte

(muslim)

SHIRK AUR MAUJOODA MUSALMAAN !!!


Bismillahirrahmanirraheem

MADADGAAR KAUN?

Hum sirf teri hi “IBADAT” karten hain,aur sirf tujhse hi madad chhate hain

(Fatiha, 04)

Is aitbar se na “Ibadat” Allah k siwa kisi aur ki jayez nahi, Aur na “Madad” talab karna kisi aur se jayez hai, in alfaz se “Shirk” ka darwazah band kar diya gaya,

likin Jinke dilon me “ Shirk” k rog rah pagaye, Woh “ MAFUQ-ASBAB”( ye sirf Allah k liye khas hai) aur “MATIHAT-ASBAB” ( ye insano k liye khas hai) me madad talab karne me fark ko nazar andaaz karke logon ko dhoke me dal dete hain,

Aur kahete hain k dekho jab hum Bimar ho jate hain, to “Doctor” se madad hasil karte hain, Biwi (Wife) se madad chhate hain. Driver aur digar insan se madad k talib hote hain, Is tarah ye apni baat manwate hain, ki ALLAH k siwa auron se bhi madad mangni jayez hai,

hala k Asbab k Matihat ek dusre se madad chhana ya madad karna ye shirk nahi, Ye to Allah ka banaya hua nezaam hai, jis me sare kaam “ZAHIRI ASBAB” k mutabik hi hote hain. . .

Hatta ki Ambiya(a.s) bhi insano ki madad hasil karte the,

Hajrat Esaa(a.s) ne farmaya:- Allah k deen k liye kaun mera madad gar hai?

( *Surah-Al-Saaf, Aayat-no—14 * )

Allah ne Ahle-Emaan ko farmaya:-

Neki aur taqwa ke kamo me ek dusre ki madad karo!!!

(Surah-Al-Mayda h, Aayat-no—2 * )

Zahir baat hai ke ye taaun na Mamnu hai aur na Shirk hai, balke Matlob-o-Mahmood hai iska istalahih Shirk se kya taloq?

Shirk to ye hai ke aise saks se madad ki Talab ki jaye jo zaahiri- asbab ke lihaz se madad na kar sakta hai, jaise kisi “Murda” saks ko madad k liye pukarna, Isko muskil kusa aur hajat rawan samjhna, Isko nafa-o-nuksan karne wala samjhna aur door-o-nazdik se har ek ki faryad sune ki salahiyat wala taslim karna, Iska naam hai “ MAFUQ-AL-ASBAB ” (yani jis tarah se Allah se madad talab ki jaye) isi tarike se madad talab karna, Aur use khudai sifat se Mutasif maana, isi ka naam Shirk hai, Jo badkismati se Mohabbat-e-Aulya k naam par MUSALMAN karte hain…..

Allah tala farmata hai

Tumhare liye tumhara deen hai aur mere liye mera deen hai,

(Surah-Al- Kaferoon, Aayat-no– – 06)

yani agar tum apne deen par razi ho, Au ise chodne k liye taiyar nahi ho, To main apne deen par( jo haq hai) razi hu, Main ise kyon chodon? .
Hamare liye hamara ammal aur tumhare liye tumhara ammal

(Surah-Al- Qasas, Aayat-no– -55)

Ye kabhi mumkin nahi ke main Tuhid ka rasta chodkar Shirk ka rasta ikhtiyar kar lu, jaisa ke tum chhate ho, Aur ALLAH ne tumhare kismat main hedayat nahi likhi hai,To tum bhi is Tuhid aur Ibadat- e-A lahi se mahroom hi rahoge. . .

FIRQA BANDI QUR’AN KI ROSHNI ME


Bismillahirrahmanirraheem

Aye sirf Allah ke banaye hue Imaam ko Imaam mane, Firqah- bandi khatam kar dijiye sab ek markaz par jama ho jaye aur ek ho jaye aur apas me jaghda na kare kyon ke Allah-Taala Quraan-Majid me farmata hai:-

Aapas mein jhagda na karo warna tumhari taqat khatm ho jayegi Aur Allah aur uske Rasool{sall’All aahu ta’aalaa alaihi wa’sallam} ke hukum par chalo aur aapas mein jhagda na karna ke (aisa karogey to) tum buzdil ho jaogey aur tumhara bal jata rahega( yani taqat khatam ho jayegai) aur sabr se kaam lo ki Allah sabr karney walo ke saath hai.

(*Surah-Al-Anfal , Aayat-No–46)

Sab milkar Allah ki (hidayat ki) Rassi ko mazbuti se thaam lo, aur aapas mein firqon mein na banto.

(Surah-Ale-Imran ,Aayat-No-103)

*Wal-Ahmdulilah i-Rabbil-Aalame en*

ASAL IMAM KAUN ??(UPDATED)


Bismillahirrahmanirraheem

Rasool Sirf Allah Se Darta Hai

Rasool hi wo hasti hai jo Allah- Taal a ke elawa kisi se nahi darta, jo Taqyah nahi rakhta jo be- khaoof- wakhatar haq biyaan karta hai, Allah-Taal a farmata hai:-

“ye sab (yani Ambiya) aise the ke Allah-Taala ke Ahkaam pahunchaya karte the aur Allah hi se darte the aur Allah ke siwa kisi se nahi darte the aur Allah-Taala hisaab lene ke liye kafi hai.

(Surah-Al-Ahzaa b, Aayat-No—39)

bhala jo log Gair-Allah se darte ho, Taqyah rakhte ho, taqyah karke haq ko chopate ho wo kaise masoom ho sakte hain?

inki har baat kaise haq ho sakti hai?

wo kaise Imaam ho sakte hain?

Imaam to wo dar-haqiqat ho sakta hai jo be-khoof-wa-kha tar Allah ke ahkaam ki tablig kare aur kisi malamat karne wale, tana dene wale ki parwah na kare balke apne mukhalfeen ko challenge de ke tum sab mil kar jo kuch mere khilaaf karna chahate ho kar guzro aur mujhe zara si bhi mahulat ya mauqa na do,

Syedna-Nooh(A.S ) apni Qaoom se farmate hain:-

Tum sab mil kar mere khilaf jo tadbir karna chaho karlo phir mujhe(zara si bhi) mahoolat na do

(Hood,55)

Allah-Taala apne Rasool(saw) ko mukhtib karte hue farmata hai:- Aye Rasool{sws} aap kah dijiye ke apne sharikon ko bolao aur mere khilaaf jo tadbir karni chaho karo phir mujhe(zara si bhi) mahulat na do.

(Aaraaf-195)

is hukum-e-elahi k takmil me Rasool ne bhi apni qauoom ko challange de diya aur kisi qisim ka khoof nahi kiya

Al-garz Rasoolon ke motaliq Allah ki gawahi hai ke wo kisi se nahi darte, wo be-khaoof-wa-khatar har maslah biyaan karte hain, khowa mokhalfeen is maslah ko sun kar kitne hi gussa me aajaye agar Rasool aisa nahi kare to haq-e- risalat ada nahi hoga,

jaisa ke irshad-e-bari-t aala hai:- Aye Rasool{sws} jo kuch bhi aap ki taraf apke Rab ki janib se nazil kiya gaya hai pahuncha dijiye,agar aap ne aisa nahi kiya to aap ne Allah-Taala ki risalat ada nahi ki aur aap ko Allah-Taala logon se bachayega be-shak Allah-Taala kafir logon ki rahbari nahi karta

(Maida-67)

Rasool Taqyah Nahi Rakhta

jin Ulmah ko logon ne khud Imaam bana liya aur inki itaat ko wajib qarar de liya hai inke Emaan ke saboot me bhi inke pass koi yaqini zarya nahi, hum sirf inki zahri Aaqayad-wa -Aamal ki bana par husn-e-zan rakhte hain ke wo momin hai lekin inke momin hone se ye kab lazim aata hai ke inki bate sahih hi hongi, wo Taqyah nahi karenge khoof-wa-m aslihat ki khatir Haq ko nahi chopayenge na hamare pass inki mutaliq Wahee- e-El ahi ki aisi koi sanad hai, na khud in Imaamo ke pass Wahee-e- El ahi ki aisi koi sanad hai, na inke pass Wahee aati hai ke inko galti se bachaye to phir bataye ke aisi surat me wo Imaam kaise ho sakta hai?

Allah-Taal a farmata hai:-

Aye emaan walo! Allah ki itaat karo aur Rasool ki itaat karo aur apne Amaal ko garat mat karo.

(Surah-Al-Moha mmad, 33)

is Aayat se maloom hua ke Amaal ki qabooliyat ka daro-madaar itat- e-Rasool{sws} par hai, tamaam Amaal-e-hasna jo Rasool-Allah{sws} ke farmaan ke mutabiq na kiye jaye batil hai,

kya ye haisiyat bhi kisi ko hansil hai? agar nahi to wo Imaam kaise ho sakta hai?

Allah-Taala farmata hai:- Be-shak musalmano par Allah- Taala ka bada Ahsaan hai ke inhi me se ek Rasool inme bheja jo inhe iski Aayat padh kar sunata hai aur inhe paak karta hai aur kitaab aur hikmat sikhata hai, yaqinan ye sab isse pahle kholi gumrahi me the.

(Surah-Ale-Imraan, Aayat-No— 164 * )

Kya aisi sanad Allah-Taala ki taraf se kisi aur ko hansil hai?

kya kisi dosre ki itaba se tazkiyah-nafs hona yaqini hai?

Kya kisi aur shakhs ke mutaliq kaha ja sakta hai wo yaqinan sahih hai, agar nahi to wo Imaam kaise ho sakta hai?

Allah-Taala farmata hai:- Aye Emaan walon! farmabardari karo Allah-Taala ki aur farmabardari karo Rasool{sws} ki aur tume se ikhtiyaar walon ki phir agar kisi chaiz me ikhtilaaf karo to isse lautao Allah-Taala ki taraf aur Rasool{saw} ki taraf agar tumhe Allah-Taala par aur Qayamat ke din par Emaan hai, ye bahut bahtar hai aur ba-itbaar anjaam ke bahut acha hai.

(Surah-Al-Nisha, Aayat-No—59)

Kya apas ke ikhtilaafaat me Allah- Taala ki taraf se Rasool{sall’All aahu ta’aalaa alaihi wa’sallam} ke elawa bhi kisi aur ko akhri sanad muqarar kiya gaya hai,

agar nahi to phir wo Imaam kaise ho sakta hai?

Allah-Taala farmata:- [ Aye rasool{sall’All aahu ta’aalaa alaihi wa’sallam} ] yaqinan humne tumhari taraf haq ke sath apni kitaab nazil farmai hai take tum logon me is chiz ke mutabiq faislah karo jise Allah ne apko bataye hain.

(Surah-Al-Nisha , Aayat-No—105 * )

Kya kisi aur ke faisle bhi Allah- Taala ki rahnumai me sadir hote hain, agar nahi to inki baat kaise sanad ho sakti hai?

KYA AAP(SWS) DUNIYA ME ZINDA HAIN ???


Bismillahirrahmanirraheem

Allah Ke Rasool Mohammad{s all’Allaah u ta’aalaa alaihi wa’sallam} Ko Bhi Maut Aai MALA_E_ALA se ja mile,

Wafaat-e-Nabwe Par Sahaba-ikraam{Radi-A llahu ‘anhu} Ka Ek Tahalka Mach Gaya Tha To Abu-Baqar- Siddiq{Rad i-Allahu ‘ anhu} ne Kitne Sakht Alfaaz Kahe…

Hz-Aysha{Radi-Allahu ‘anha} se riwayat hai ke jab mohammad(s.a.w)ki wafat ho gai to Abu-Baqar(r.t.a) apne ghar se jo sanah me tha ghode(hourse) me sawar ho kar aaye aur utarte hi Masjid me tasrif le gaye, phir aap kisi se guftagu k begair Aayesha k hujra(ghar) me aaye {jahan Nabi(s.a.w) ki laas-e- mubarak rakhi hui thi} aur Nabi(s. a.w) k taraf gaye, Huzur-Ikraam ko [ yamaan ki bani hui chadar] se dhank diya gaya tha, phir apne Huzoor(s.a.w) ki Chadar-Mubarak khola aur jhuk k iska bosha liya aur rone lage,apne kaha k mere “ Maa Baap” aap par kurbaan ho aye Allah k Nabi(s.a.w) ! ALLAH- TAALA do maut aap par kabi jama nahi karega siwa ek maut ke jo apke muqadar me thi, so aap wafaat pachuke,

Abu-salma ne kaha k mujhe Ibne-Abbas(ra) ne khabar di k Hz Abu-Baqar(ra) jab bahar tasrif laye to Hz Umar(ra) is waqt logon se kuch baten kar rahe the,

Hz-Siddiq-Akbar(ra) ne farmaya baith jao,

lekin Hz Umar(ra) nahi mane, akhir Hz Abu Baqar(ra) ne Qalma- e-Shahadat padhi to tamaam majma apki taraf mutwajah ho gaya aur Hz Umar(ra) ko chod diya,

Apne farmaya

“Amma-Baad”! agar koi saks tum me se Mohammad(s.a.w) ki Ibadat karta tha isse malum hona chhiye ki aap (sws) ki wafat ho chuki, aur agar koi ALLAH ki ibadat karta hai to ALLAH baqi rahne wala hai, kabhi wo marne wala nahi,

ALLAH-PAAK ne farmaya aap(saw) sirf ALLAH k rasool hain aur bahut se rasool isse pahele bhi guzar chuke hain,

“AL-SHAKREEN” tak [ apne aayat tilawat ki]

qasam ALLAH ki aisa malum hua k Hz Abu-Baqar(ra) k aayat ki tilawat se pahele jaise logon ko malum hi na tha k ye aayat bhi ALLAH-PAAK ne Quraan-Majid me utari hai,

jab tamaam SAHABA ne ye aayat apse sikh li, phir to har saks ki zubaan me yahi aayat thi

Tasrih :- “Hazrat-Mohamma d(s.a. w)” ki wafat k baad “Hz-Abu- Baq ar(ra)”apke chahera Mubarak khola aur apko bosha diya, wafaat-e-nabwe par sahaba ikraam ka ek tahalka mach gaya tha, Bar-o-waqt

“Hzr-Abu-Baqar-Siddiq(ra )” ne ummat ko sanbhla aur haqiqat-e-haal ka izhar farmaya, jis se musalmano me se ek guna sukun ho gaya aur sabko is baat par itminan-e-qamil hansil ho gaya, Islaam ALLAH ka sacha deen hai, wo ALLAH jo hamesh zinda rahne wala hai,

“ Hazrat-Mohammad(s.a.w)” ki wafat se islaam ki baqa par koi asar nahi pad sakta, Aap rasool ki jammat k ek fard-o-farid hain, aur dunya me jo rasool aaye apne apne waqt par dunya se rukhsat ho gaye, Ayese hi aap bhi apna mission pura kar ke “MALA_E_ALA” se ja mile,

sahaba ka ye khayal bhi ho gaya tha k “Mohammad(s.a.w )” dubarah zinda honge, issi liye “ Hazrat-Abu-Baq ar-Siddiq(r.t.a )” ne farmaya ALLAH-PAAK aap par do maut tari nahi karega, [yani apko dubarah zinda nahi karega]

{Sahih-Bukhari, Kitabul-Janayez , Hadis-no—1241}

“Hazrat-Ibne-Ab bas(r.t.a)” biyan karte hain k ALLAH ki qasam yu malum hota hai k logon ko ye malom hi na tha k ye aayat nazil hui hai, hatta k “Abu-Baqar(r..t .a) ne iski tilawat farmai, logon ne “ Hazrat-Abu-Baq ar(r.t.a)” se is aayat ko hansil kiya aur jis-jis ne bhi is aayat ko suna to besakhta iski tilawat kar di,

“Hazrat-Usman(r .t.a)” ne farmaya k ALLAH ki qasam! Mene jab “Abu-Baqar-Sidd iq(r.t.a)” se is aayat ki tilawat suni to main khade ka khada rahgaya, mere pao mujhe utha nahi rahe the, Hata k main gir gaya.

{Sahih-Bukhari, Babul-Magazi, Hadis-no—4454)

KYA DUNIYA ME AMBIYA(A.S) KO HAMESHA KI ZINDAGI DI GAYI??


Bismillahirrahmanirraheem

Kya Ambiya(a.s ) Ko Dunya Me Hamesha Zindagi Digai???

Humne inhe “yani Nabiyon ko” aisa na banaya tha k wo khana na khaye aur na wo hamesha rahne wale the.

Tasrih :- ye Abmbiya (a.s) ki bashirat ki dalil di jarahi hai, k wo khana bhi khate the aur wo Maut se hamkanar ho kar is dunya se chale bhi gaye,

agar wo bhashar na hote to in chizon me inka mamla dusre insano se mukhtalif hota.

(Surah-Tul-Ambi ya , Aayat-no— 8* )

Farman-e-elahi hai:- [*{*(Wa maa Kaanoo-Khaalide en)*}*] Aur wo hamesha rahne wale na the “yani dunya me”

balke wo apni zindagi k pura hone k baad faaut ho jaya karte the “yani inteqaal kar jaya karte the”…

Jaisa k farmaya ( Surah-Tul-Ambi ya, Aayat-no—34 me)

Humne apse pahle bhi kisi bashar ko hamesha ki zindagi nahi di.

( *Tafsir-ibn-Kathir, Surah-Al- Ambiya , Aayat-no—08 *).

Ahsan-ul-B iyaan Ki Tafseer Dekhe

Surah-Ambiya Ki Aayat-No 34 & 35 ke Bare Me

Har Nafs Ko Maut Ka Mazaa Chakhna Hai!!!

Aur DUNYA ME KOI HAMESHA NAHI RAHEGA

“Apse pahele kisi insaan ko bhi humne hameshgi “yani hamesha ki zindagi” nahi di, kya agar aap Mar jaye to wo hamesha k liye rah jayegen,

har jandar maut ka mazaa chakhne wala hai”

(Ambiya , Aayat-no-34 ,35)

Tashrih :- ye kuffar ke jawab me hai, jo Nabi(s.a.w) ki babat kahte the ke ek din isse mar hi jana hai- Allah ne farmaya ‘Maut to har insaan ko aani hai, aur is ussul se yaqinan Mohammad(s.a.w) bhi mustashna “yani baqi” nahi, kyon ke wo bhi insaan hi hai, aur humne kisi insaan ke liye bhi hamesha zinda rahna nahi rakhi hai,

lekin ye baat kahne wale khud nahi marege???

Isse sanam paraston ki bhi tarteed ho gai jo devtaon ki aur ambiya aur auliya ki zindagi ke qayel hain aur is bunyaad par inko hajat rawan aur mushkil-kusa samjhte hain.

(Ahsan-Ul-Biyaan, Page-No— 773 , Surah-Tul-Ambiya, Aayat-No– -34 ,35)

aur farmaya

“Aur (Aye nabi!) humne apse pahele bhi kisi basher “yani insaan” ko hamesha ki zindagi nahi di, phir aap Mar jaye “yani wafat kar jaye” to kya wo hamesha rahne wale hain???

(35) Har nafs ko maut ka mazaa chakhna hai.

(Surah-Tul-Ambi ya , Aayat-no— 34 ,35)

Tashrih:- Irshad bari-taala hai; [*{* (Wa maa ja’alanaa-libas harim- min-qabli kal-khuld)*}*] “aur (aye pagambar) humne apse pahele kisi aadmi ko hamesha ki zindagi nahi bakhshi “yani dunya me balke.

Rahman, Aayat- no-26,27 me hai

jo Makhloq is zamin par hai sabko faana hona hai, aur aap ke parwardigar ke jalaal-wa-Azmat wala chahra hi baqi rahega-“Famaan-e-Elahi hai :- [*{*(afa’im- mit ta)*}*] pas bhala aap faut hojaye “yani mar jaye”???”

Aye Mohammad(s.a.w) [*{*(fahumul-kh aalidon)*}*] to ye log hamesha rahege?”

yani ye umeed rakhte hain ke apke baad zinda rahegen, lihaza ye kabhi nahi ho sakta kyon ke har ek ko ek na ek din Faut ho jana hai “yani mar jana hai” Issi liye farmaya: ..[*{*( Kullu nafsin zaaa’iqatul-maw t;)*}*] Har nafs ko maut ka mazaa chakhna hai-

( *Tafsir-ibn-Kathir, Surah-Al- Ambiya , Aayat-no–34,35)

Mohammad{sws} Se Pahle Bhi Ambiya(a.s ) Ki Ek Badi Jamaat Maut Se Humkanar Ho Kar Dunya Se Rukhsat Ho gaye…

Hazrat Mohammad(s.a.w) sirf rasool hi hain,….inse pahele bahut se rasool ho chuke hain, kya agar inka inteqal(maut) ho jaye ya ye shayeed ho jaye to tum islaam se ulte pao phir jaoge???

Aur jo koi phir jaye ulte pao to hargiz ALLAH ka kuch nahi bigdega.

(Surah-Tul-Imraan , Aayat-no— 144)

Tasrih :- Mohammad(s.a.w) sirf Rasool hi hain “Yani inka imtiyaz bhi wasif-resalat hi hai, ye nahi k wo Bashari-khususi yat se bala tar hai aur khudai sifat se mutassif ho k inhe “Maut” se do-chaar na hona pade…(yani inhe maut na aaye)….. Jang-e-Ahad me harne ki waja me se ek waja ye bhi thi k Rasool(s.a. w) ke bare me kafiron ne ye afwa faila di k Mohammad(s.a.w) qatal kar diye gaye, Musalmano me jab ye khabar phaili to isse se kuch Musalman k hosle past ho gaye aur ladai se piche hat gaye, Jis par ye Aayat nazil hui k Nabi ka kafiron k hantho qatal ho jana, is par maut ka warid ho jana koi nai( new) baat nahi hai, pichle “ AMBIYA” bhi qatal aur maut se humkanar ho chuke hain, agar aap bhi isse do-chaar ho jaye to kya tum is deen se hi phir jaoge??? Yaad rakho jo phir jayega wo apna hi nuksan karega ALLAH ka kich nahi bigde sakega,,,,,,

Iski puri tafsil k liye dekhe…

(Tafsir-ibn-Kathir, Surah-Al- Imraan , Aayat-no—144).

MASLAK E AHLE HADITH.. FIQH KI KITABON ME


Bismillahirrahmanirraheem

QUR’AN WA HADITH KO MAANNE WAALE (AHLE HADITH) HAR DAUR ME

Ye bhi ek naqaabil inkaar haqiqat hai ke qur’an wa hadith ke manne waale deegar ahle hadith har daur me rahe hain,

aisa nahi ho sakta ke qur’an wa hadith to maujood ho aur iske manne waale na hon !

Balki khairul quroon me to sirf AHLE HADITH hi they aur is daur ke tamam musalman sirf quran wa hadith par aml paira they, yahi inka aqeeda tha,

nabi(sws) ne apni hayaat taiyyaba ke aakhiri lamhaat me qur’an wa sunnat par hi amal karne ki wasiyat farmayi thi.. Aap(sws) ne farmaya:

” maine tumhare darmiyan do chizen chhodi hain jab tak inko mazbooti se pakde raho ge gumrah nahi ho sakte. Allah ki kitab aur meri sunnat”

(jami bayan al ilm jild 2 pg 180)

is wasiyat e nabwi (sws) ko sahaba kiram ra ne pakad liya aur hamesha isi par qayam rahe wah aapki hayaat taiyyabah me pesh aamidah masail ke silsile me aap(sws) Hi ki jaanib ruju karte they aur jo kuch aap(sws) farmate is par be chun chara amal karne lagte,

sahaba kiram ra sahih maano me laqab ahle hadith ke misdaaq de aur sahaba kiram ra ke baad bhi nabi(sws) ki pesangoyi ke mutabiq quran wa hadith par amal paira aur ” maa ana alaihi ashaabi ” misdaaq jamaat hamesha rahi hai aur rahegi …

Aap(sws) ka irshad hai:- meri ummat ka ek giroh hamesha haq par qayem rahega, iski mukhalifat karne waale isko nuksan nahi pahuncha sakte yahan tak ki qayamat aa jaaye

(sahih muslim jild 2 page 143)

is hadith me ” LA TAZAAL” istemal huwa hai

“La tazaal” ka lafz dawaam aur hameshgi ke maana me hain aur zaahir hai ki iska ittelaaq khairul quroon ahad nabi (sws), sahaba wa tabieen se qayamat tak haq par qayam rahne waali jamaat par hi hoga

is hadith rasool(sws) ki tashrih me baaz aimma islam aur muhaddiseen ke aqwaal mulaheza farmalen

1- imam ahmad bin hambal rh Farmate hain ” an lam yakoonu ahlal hadees fa man hum”? Yani isse muraad agar AHLE HADITH nahi to phir kaun hain??

2- imam ali ibn madeeni rh ne farmaya” hum ashaabul hadith” yani ke wah ahle hadith hain

3- imam yazeed ibn haroon rh kahte hain ” an lam yakoonu ahlal hadees fala ardi man hum”

yani agar isse muraad ahle hadith nahi hai to main nahi jaanta aur kaun log muraad hain

4- hz abdullah bin mubarak rh farmate hai ki isse murad ahle hadith hain

5-imam bukhari rh ne farmaya ke wah giroh ahle hadith ka hai

(sharf ashaabul hadith 32,33)

shah waliullah muhaddis dehlawi rh ne ” hujjatul baligah” ke andar mazhab AHLE HADITH ki mufsil taarikhi zikr farmaaya hai, balki ek jagah to baab ka unwaan baandha hai “BAAB AL FIRQ BAINA AHLAL HADITH WA RAAYE “

Isi tarah mazhab ahle hadith ka tazkirah aksar kutub hadith wa fiqh wa fuqaha tafsir me maujood hai

chand misalen mulaheza farma len:-

1- allama tafta zani ijma ki bahes me ek maslah ki baabat ruqm taraaz hai ” wa alaihi aa matah ahlal hadees wa shafiyyah”

yani ye maslak aam ahle hadith aur shafiyyah ka hai

(talweeh 354)

2- allama ibne hammam hanafi rh ne apni kitab fath ul qadir par sharah hidaya me ahle hadith ka zikr kiya hai, chunanche QUNOOT E NAZILA ki bahes me likhte hain

“wabah qaal jama’at man ahlal hadith”

yani yahi qaul ahlal hadith ki ek jamaat ka hai

(fath ul qadir 188)

nez hajaamat ki wajah se roza faasid ho jaane ke baare me likhte hain ” kama huwa qaula hanabala wa baiz ahlal hadith”

yani yahi qaul hanabila aur baaz ahle hadith ka hai

(page 411)

3- allama shami hanafi rh raddul mukhtaar sharah durre mukhtar me qunoot e nazila ke baare me ahlal hadith ka mazhab zikr karte huwe farmate hai ” qad ala mat an haaza lam yaqul bah ala al shafi wa aujaah ali jamhoor ahlal hadith”

yani tum yah jaante ho ke iske Qaayel imam shafi hain aur iski nisbat jamhoor ahle hadith ki taraf ki hai

(raddul mukhtar jild 1 page 704)

4- allama ibne khaldoon rh farmate hain:- “aur fiqah inme do tareeqe par ho gayi, ahlal raaye aur qiyaas ke tareeqe par aur wah ahle iraaq(koofa) hain, aur ahlal hadith ke tareeqe par aur wah ahlal hejaz(madina/saudi) hain, aur ahle iraaq(koofa) me ilm hadith thoda tha is wajah se jo hamne bayan kiya”

(muqaddama ibne khaldun pg 272)

5- sheikh abdul qadir jilani rh farmate hain:-” bidation ki nishaani ye hai ke wah ahle hadith ki buraayi(badgoyi) karte hain aur aage irshaad farmaya ke bidati log ahle hadith ke tarah tarah ke naam rakhte hain jabke inka to sirf ek hi naam hai wah hai AHLE HADITH”

(Ghunya tut talibeen pg 198)

6- allama ibne taimiyya rh ne ” minhajus sunnah” me ahle hadith aur ashabul hadith ke naam se ek mustaqil maktab e fikr ka zikr kiya hai, isse ya ghalat fahmi bhi door Ho jaani chahiye ke ahle hadith sirf muhaddiseen ko kahte hain aur wah koyi maktab fikr nahi,

chunanche ek jagah, jahmiya, qadsiya, aur motzala wagerah ki tardeed karte huwe ahle hadith ka zikr in alfaaz me farmate hain:-” iske baad ahle hadith ka ikhtelaaf hai jo apne usool me tamam firqon ke muqaable me kam ikhtelaf rakhte hain, isliye ki in ki ilmi miraas jo unhe nubuwwat(sunnat e nabwi) se mili hai , dusron ki miraas se bahut badi hai, inko allah ki rassi(quran majeed) ne bacha liya jise wah mazbooti se pakde hue hain”

(minhajus sunnah jild 3 pg 21)

6- imam ibne abdul barr moatta ki sharah “tamheed ” jo shuru hadith ki qadeem tareen kitabon me hai.

Takriban tamam masail me jab ikhtilaaf ka zikr karte hain to AHLE HADITH ka mauqaf zaroor bayan karte hain.

Baherhaal is masla me kah agar imam bhool kar ya deegar sabab se begair taharat ke namaz padha de to muqtadiyon ki namaz ho hogi ya nahi!, Ikhtelaaf ka zikr karte hue farmate hain:-” yani jamhoor fuqaha aur ahle hadith ki baat ke qayel hai ki muqtadiyon ki namaz ho jaayegi aur unhe namaz lautaane ki zarurat nahi”

(al tamheed jild 1 page 183)

7- khamr(sharab) angoor ke seerah(juice) se bani hui cheez ko kahte hain, jaisa ke ahnaaf ka qaul hai, ya khamr har nashawar cheez ka naam hai, jo angoor se taiyyar ki gayi ho ya kisi aur cheez se jaisa ke jamhoor ummat ka maukaf hai, is ikhtelaaf ka zikr karte hue allama ibne abdul barr farmate hain:-” yani ahle madina aur tamam ahle hejaz aur aam ahle hadith aur inke aimmah is baat ke qaayel hain ke nashaawar(nasheeli) cheez khamr hai, aur iska huqm huqm angoor ki sharaab ki tarah hai”

(tamheed jild 1 pg 246)

9- allama abdul aziz bukhari hanafi rh ” kashf al asrar” me ambiya ke liye raaya wa ijtehaad ke jawaaz ka tazkirah karte huwe farmate hain:- ” yahi tumhare ulama me abu yousuf se manqool Hai aur yahi mazhab imam maalik rh, imam shafi rh aur aam ahle hadith ka hai”

(kashf al asrar jild 3 pg 925)

10- allama jalaluddin suyuti rh maslak ahle hadith ki tareef me farmate hain:-” har saahib e mazhab apni nisbat apne apne imam ki taraf karta hai aur iske farman ko apnaata hai, lekin AHLE HADITH apna talluk nabi(sws) se jodte hain aur aap(sws) hi ki taraf ruju karte hain, unhi se istadlal karte hain, inke dil ki beqaraariyan aap(sws) hi ke liye hain, aap(sws) ka hi iqrar karte hain, aap(sws) hi ki zaat e giraami par fakhr karte hain, inki nisbat quran hi ki taraf hai, kyonki wah ahlul hadith hain aur hadith ke taraf bhi isliye ke wah iske haafiz wa haamil hain”

( al mantak wal qalaam 11)

aage irshad farmate hain:-” ye ahle hadith ka giroh firqah naaziyah aadil jamaat hai, jisne sunnat se muhabbat kiya, ya kisi ko aap(sws) ka badal nahi samjhte, aap(sws) ke qaul wa sunnat me koi tabdeeli (changes) nahi karte!

(page 11)

11- hafiz ibne qutaibah deobandi rh ne maslak ahle hadith ki jamaat me ek mustakil kitab likhi aur iska naam rakha ” taweel mukhtalaf al hadees fi rad ala aada ahlal hadith”

is kitab me unhone hadith aur ahle hadith dono ka difa farmaya hai

is tarah ki beshumaar misaalen kutub hadith , fiqh wagerah me maujood hain, jinse har daur me ahle hadith ka wajood saabit hota hai aur yah koi naya firqa wa jamaat nahi hai, jaisa ke hamare baaz bhai ghalat fahmi ka shikaar hain aur iska propaganda bade zor shor se karte hain

allah inhe hidayat wa samjh de…..AMEEN

BY- SAHABUDDIN JALALUDDIN AL MADNI (AMEER RIYASATI JAMIAT E AHLE HADITH (UP)

MANHAJ SAHABA KIRAM (RA) WA AHLE HADITH


Bismillahirrahmanirraheem

MANHAJ SAHABA KIRAM (RA) WA AHLE HADITH

Ahle hadith pesh aamda masail me sahaba kiram(ra) ke manhaj wa tareeqe ke mutabik pahle QUR’AN dekhte hain phir HADITH rasool(sws) par nazar karte hain aur dono me koi masla na mile to ijmaa e sahaba ra par amal karte hain aur agar koi masla na qur’an wa hadith me mile aur naa hi ijma e sahaba ra se iska pata chale to hal mujtahid ijtehad aimma par amal karte hain,

is tareeqe ko sahaba ki chand misalein ke zariye is ko dekhte hain:

” hz abdullah bin masud ra ne kaha:-” hamare uper aisa waqt guzra hai ke na ham fatwa dete aur na iske ahl they lekin allah taala ne muqarrar farmaya aur tum dekhte ho ham kis haal ko pahunche hain, aaj ke baad jiske paas bhi ko maamla aaye to wah iske mutabik faisla kare jo allah azzawajal ki kitab me maujood hai, aur agar aisa maamla dar pesh ho jo kitab me na mile to waisa hi faisla kare jaisa ke Rasoollullah(sws) ne faisla farmaya phir agar aisa koi masla saamne aaye jo kitabullah me na ho aur na rasoollulah(sws) ne aisa koi faisla kiya ho to isko wahi faisla karna chahiye jo asalaf kiram ne kiya aur ya na kahe ke mujhe darr hai ya meri ya raaye hai isliye ke haraam wajeh aur halal bhi zaahir hai aur haram wa halal ke darmiyaan kuch umoor muqarrar hai, pas tum ko jis me shubah(shak) huwa use chhod do aur jis me shak wa subhah nahi use apnaao”

(sunan darimi jild 1 , nisaai 8/230, baihaqi 10/115)

hz abdullah bin abi yazid ra se marwi hai ke hz abdullah bin abbas ra ne jab kisi maamle me masla daryaaft kiya jaata to agar wa QUR’AN paak me mazkoor hota to bata dete agar quran kareem me na hota, aur hadith rasool(sws) me mil jaata to bata dete aur agar hadith me bhi na milta to hz abu bakr ra, hz umar ra ke fatawe par nazar daalte agar inke yahan bhi maslah na milta to phir is baare me apni Raaye zaahir farmate”

(sunan darmi jild 1, mustardark 1/127, adaabul qaazi 10/115)

qaazi shareeh se marwi hai ke hz umar bin khattab ra ne unhe likha :-“agar tumhare paas aisa masla aaye jo qur’an kareem me maujood ho to isi ke mutabik faisla karna aur logon ki raaye par mat jaana, aur agar tumhare paas aisa masla aaye jo kitabullah me nahi hai to phir sunnat rasool ko dekhna aur iske mutabik faisla karna aur agar aisa maamla tumhare saamne aaye jisme kitabullah aur sunnat e rasool me isse mutallik hidayat na mile to is baare me logon ka ijmaa dekhkar isko apna lena aur agar aisa masla pesh aaye jo na kitabullah me maujood ho aur na sunnat e rasool me aur na tumse pahle is baare me kisi ne kuch kaha to do mese koi ek baat akhtiyaar kar lena agar chaaho to ijtehaad karke apni raaye zaahir kar dena aur chaaho to toqaf(khamoshi) akhtiyar karna aur main toqaf ko hi tumhare liye bahtar samjhta hun”

(sunan darimi jild 1, adaabul qazi 10/115, al ahkaam ibn hajam 6/1006,)

yani jab hamen masla ka hal(solution) quran wa hadith wa ijma e sahaba me na mile tab hi hamen raaye par amal karna hai..

Lekin aise bahut se amal hain muqallidon ke jo hadith me maujood hone ke baad bhi raaye par amal karte hain

Allah unhe haq baat samjhne wa amal karne ki taufeeq de……AMEEN

HAMARA "AHLE HADITH" NAAM WA LAQAB DURUST HAI


Bismillahirrahmanirraheem

MANHAJ-E-AHLE HADITH/SALAFI

AHLE HADITH KE MAANA(DEFINITION) AUR TASMIYYAH

ahle ka maana “waale” aur ” ashaab” ke hain aur hadith ka ittelaaq qur’an wa hadithse rasool(sws) dono par hota hai, to ahle hadith ka maana huwa quran wa hadith ko maanne waale, ahle hadith hamara wasfi naam hai, aur wasfi naam rakhna quran wa hadith se saabit hai,

alhamdulillah, ham momin musalman bhi hain aur ahle hadith bhi. Aur dono me koi farq nahi hai,

allah taala ne quran majeed me isaayion ko musalman ke naam se yaad karte hue farmaya:

” aur jab maine hawariyon ki taraf huqm bheja ki mujh par aur mere paigambar par imaan laao wah kahne lage ki (parwardigaar) ham imaan laaye aur tu gawah rahna ki ham musalman(farmabardaar ) hain”

(al maidah 111)

dusri jagah inka intisaab injeel ki taraf karte hue farmaya:

ahlal injeel bima anzalal-laah feehi

trans:-” aur ahle injeel ko chahiye Ki jo ahkaam allah ne isme naazil farmaye hain uske mutabik huqm diya karen”

(maida 47)

malum huwa ke jis tarah isaayion ka musalmaan hone ke saath saath apni kitab ki jaanib mansoob hokar ” ahle injeel” kaha jaana durust hai.. Isi tarah hamara ahle hadith kahlaana bhi durust hai aur musalman hone ke manaafi nahi majeed yah ke quran wa hadith dono par hadith ka itelaaq quran wa hadith se saabit hai,

allah taala ne quran majeed me qur’an ko lafz hadith se taabeer farmaya hai

” allah ne acchi baat(hadith) nazil farmayi hai”

(zumar 23)

” toh iske baad ye kis baat(hadith) par imaan laayenge”

(al araf 185)

” toh aiy rasool! Agar ye log yah baat(hadith) ko na maane to shayad tum maare afsos ke apni jaan de daaloge”

(al kahf 5)

” aur mujhe is qalaam(hadith) ke jhuthlane walon se samjh lene do…….”

(al qalam 44)

aur nabi(sws) ne farmaya” khairal hadeesi kitaabullah”

(sahih muslim 284)

Isi tarah allah taala ne quran majeed me nabi(sws) ke aqwaala wa fa’aala ko hadith se taabeer farmaya hai chunanche allah rabbul izzat ka irshad hai

alan nabiyyi ba-aa-za azwaajah hadeesa

“aur yaad karo jab paigambar ne apni ek biwi se bhed(mufsi) ki koi hadith(baat) kahi”

(tahrim 3)

” rasool tumhe jo kuch den, use le lo aur jis cheez se tumhe roke usse ruk jaao aur allah ka darr rakho”

(al hashr 7)

” jo koi allah aur uske rasool ki nafarmani karen to wah khula gumraah me pad gaya”

(al ahzaab 36)

mazkoorah dalail ki roshni me yah baat wajeh ho gayi ke hamara ahle hadith naam wa laqab durust hai

BY: SAHABUDDIN JALALUDDIN MADNI ( AMEER RIYASATI JAMIAT AHLE HADITH UP )