ASHRA-E-MUHARRAM AUR SAHABA KIRAM (RA) KA RUTBA:








Bismillahirrahmanirraheem

ASHRA-E-MUHARRAM AUR SAHABA KIRAM (RA) KA RUTBA:

Ashra-e-muharram me aam dastoor wa riwaaj hai ki raafzi aqaid ki buniyaad par karbala ke waqeye ko khoobsoorat rang(color) aur romantic andaaz me bayan kiya jaata hai.

Shia ulema to is baare me jo kuch karte hain wa sooraj ki tarah roshan hai,

lekin bahut se ahle sunnat ke ulama aur peshwa bhi apne chamatkaari bayan se mahfilon me maujood logon se in waqeyon ko bayan karte hain jo shiat ki ijaad aur unki aqaid ka saboot hai, is shahadat ke waqeye ka ek pahlu sahaba kiram ra par gaali ghaloch hai jiske bina shiaon ki “MAHFIL MATAM HUSSAIN RA” Poori nahi hoti

Ahle sunnat is hadd wa kameengi tak to nahi utarne lekin kuch log kuch sahaba kiram par laan taan kar lene me koi harj nahi samajhte,

jaise ek mulla ne yahan tak kah diya ki sangat ki kami hone ki wajah se unke dilon ki safaai (naozubillah) nahi hui thi,

jabki sach Yah hai ki tamaam unche wa kam tar sahaba ke darjo wo fazilaton me farq hone ke bawajood sahabi hone ke samaan(equal) respect wa darja islam ka matloob hai

kisi sahabi ke baare me zabaan laan taan ke liye kholna aur bura lafz istemal karna halaaqat wa tabaahi ke khatre ko dawat dena hai

sahabi ke maayene(definition) har us shakhs par fit aati hai jisne imaan ki haalat me nabi akram sallallaho alaihi wasallam(p.b.u.h) ko dekha ho aur qur’an wa hadith me sahaba kiram ke jo khoobiyan aur darje bayan kiye gaye hain unka matlab bhi har sahabi par hoga

haafiz ibne hajar (rh) ne al asaba me sahabi ki jis maayene ko sab se zyada sahih aur poora qaraar diya hai wah yah hai

” sabse zyada sahih maayene sahabi ki jis par main ba khabar huwa wah yah hai ki:-” wah shakhs jisne imaan ki haalat me huzoor nabi akram sallallaho alaihi wasallam(p.b.u.h) se mulakaat ki aur islam hi par uski maut hui” to usme har wah Shakhs daakhil hai jisne nabi akram sallallaho alaihi wasallam(p.b.u.h) se mulaaqaat ki (yah baat chhodkar ki) use aap ki sangat ka rutba zyada haasil raha ya kam, aapse riwayaat ki ya na ki, aap ke saath gazwe me shareek huwa ya nahi aur jisne aapko sirf ek nazar hi se dekha ho aur aap ki majaalis, sangat ke sharf ka mauqa use na mila ho aur jo kisi khaas wajah ke bina par aapko dekhne ka sharf haasil na kar saka ho jaise andhapan”

(al asaba fi tameez al sahabah 1/158)

isliye ahle sunnat ka charon khalifon hz abu bakr ra. Hz umar ra. Aur hz usman wa hz ali ra. Aur baaqi unjaise sahaba ke rutbe wa sammaan(respect) ko dhyan na rakhna lekin kuch unche darje ke sahaba e rasool ki respect ka dhyan rakhna ya kam se kam respect ka haqdaar na samjhna jin ke paak naam shajre mushajarat ke silsile me aate hain jaise hz muawiya ra, hz amr bin aas ra, hz mughira bin shoaba ra hain, poori tarah ghalat aur shiat Ka ek hissa hai,

ahle sunnat ko is nuqte par sochna wa samjhna chahiye ki charon khalifon ki izzat wa samman to kisi hadh tak samjhdaar pasand shia bhi karne ko majboor hai aur unka zikr we kharaab andaaz me karne se bacha hi karte hain, albatta hz muawiya ra , hz amr bin aas ra etc ko we bhi maaf nahi karte,

agar sahaba kiram ra ko maanne waale bhi yahi tareeqa apna len, to phir sahaba se muhabbat aur dushmani rakhne waalon me farq hi kya rah jaata hai ? Aur un sahaba ko ijjat(respect) se kam khyaal karke unke izzat wa darjon ko ghaayal karna kya sahabiyat ke qile me naqab lagaana nahi hai ?

Kya is tarah nafr sahabiyat ki pakeezgi ghaayal nahi hoti ? Aur sahabiyat ki greatness taar taar nahi hoti ?

Baher haal ham yah kah rahe they ki qur’an wa hadith me sahaba kiram ra ke jo khoobiyan wa darje bayan hain we tamaam sahaba ke liye hai isme bilkul bhi apwaad(exception) ki koi gunjaish nahi hai aur In nusoos ki wajah se ham is baat ke paband hain ki tamaam sahaba ko nafs e sahabiyat ke sammaan me barabar izzat wa darjon ka haqdaar samjhen,

is silsile me yah hadith har waqt hamare saamne rahni chahiye

hz abu saeed khudri ra bayaan karte hai ki nabi akram sallallaho alaihi wasallam(p.b.u.h) ne farmaya:- “mere sahaba par laan taan na karo (yani unhe bura aur buraayi ka nishaana na banaao) unhe allah ne itna buland darja (ata farmaya hai) ki tum mese koi shakhs agar uhud pahaad(mountain) jitna sona(gold) bhi allah ki raah me kharch kar de to wah kisi sahabi ke kharch kiye ek mud (approx ek ser) balki aadhe mud ke baraabar nahi ho sakta”

(sahih muslim fazail e sahaba 2040-2041)

allah hamen badakhlaaqi se bachaaye…..AMEEN

MUHARRAM-UL-HARAAM AUR SHAHADAT E HZ HUSSAIN (RA) SE KYA TALLUQ IS MAHINE KA?


Bismillahirrahmanirraheem

MUHARRAM-UL-HARAAM– ISLAAMI HIJRI KI SHURUAAT

Maah e muharram islami hijri ka pahla mahina hai jiski buniyaad to nabi akram muhammad sallalaho alaihi wasallam (p.b.u.h) ki hijrat ke waqeye par hai,

lekin is islam san hijri ki shuruaat 17 hijri me hz umar farrokh ra ke daur me huwa,

bayaan kiya jaata hai ki hz abu musa ashari ra yemen ke governor they uske paas hz umar ra ke farmaan aate they jinpar tareekh na hoti thi 17 hijri me hz abu moosa ke dhyaan dilaane par hz umar ra ne sahaba ko apne yahan jama kiya aur unke saamne yah masla rakha, aapsi mashware ke baad ye taiy paaya gaya ki apne san tareekh ki buniyaad hijrat ke waqeye ko banaya jaaye aur iski shuruaat muharram ke mahine me kiya jaaye kyonki 31 nubuwwat ke dhul-hijjah ke bilkul aakhir me madina munawwara ki taraf hijrat hui aur uske baad jo chaand huwa wo muharram ka tha

(fath ul baari, baab ut tareekh)

Musalmano ka yah islami san bhi apne maayene ki aitbaar se badi ahmiyat rakhta hai,

duniya ke mazhabon me is waqt jitne saal mashoor hain we aam taur par ya toh kisi mashoor insaan ke paidaish(birth day) ki yaad dilaate hain ya kisi qaumi khushi ki yaad se jude hain ki jis se nasl e insaani ko koi faayeda nahi,

jaise maseehi saal ki buniyaad hz isa as ki paidaish hai, yahudi saal phelestine par hz sulaiman as ki takht nasheeni ke waqeye se juda hai, vikrami saal raja vikramaditya ki paidaish ki yaadgaar hai, roomi saal mahaan raja sikandar ke paidaish se talluq rakhta hai,

lekin islami saal hijri nubuwwat daur ki aise waqeye se juda hai jis me yah ilm(education) chhupa hai ki agar musalmaan sach(truth) ke elaan ke nateeje me har taraf se pareshaani me ghir jaayen, basti ke tamaam log uske dushman ho jaayen, qareebi rishtedaar aur dost bhi usko khatm karne ka iraada kar len, uske dost bhi isi tarah Taqleef ka shikaar kar diye jaayen, shehar ke tamaam bade log use qatl karne ki yojna(plan) bana len, uska zindagi tang kar di jaaye to us waqt musalmaan kya kare??

Uska hal(solution) islam ne yah nahi bataya ki kufar wa jhoot ke saath samjhauta kar liya jaaye, deen ke parchaar(tableegh) me samjhauta kar liya jaaye aur apne aqaid wa nazaryaat me lachak paida karke unme ghul mil jaayen taake dushmano ka zor toot jaaye,

BALKI iska hal islam ne yah nikaala hai ki aisi basti aur shaher par baat poori karke wahan se hijrat ki jaaye

usi hijrat e nabwi ke waqeye par hijri saal ki buniyaad rakhi gayi hai jo na, shaan o shaukat ki kisi waqeye ki, balki yah hijrat ki mahaan waqeya mazloomi aur be-kasi ki ek aisi yaadgaar hai ki jo himmat na haarna aur allah ke raazi hone ki ek badi bhaari misaal apne andar rakhti hai,

yah hijrat ka waqeya batlaati hai ki ek mazloom wa be-kas insaan kis tarah apne mission me Qaamyaab ho sakta hai aur musibat se nikal kar kis tarah kaamyaabi wa shaadmaani ka shaandaar taaj apne sar par rakhta hai aur ghumnaami se nikal kar uncha darja wa mashooriyat aur izzat wa mahaanta(greatness) ke unche rutbe par pahunch sakta hai,

iske elawa yah mahina hurmat waala hai aur is mahine me nafil roze allah ko bahut pasand hain jaisa ki hadith nabwi me maujood hai.

Yah bhi dhyaan rahe ki is mahine ki hurmat ka sayyedena hz hussain ra ki shahadat se koi talluq nahi hai,

kuch log samjhte hain ki yah mahina isliye hurmat waala hai ki isme hz hussain ra ki shahadat hui thi yah sochna bhi bilkul ghalat hai,

yah shahadat ka waqeya to nabi akram muhammad sallalaho alaihi wasallam (p.b.u.h) ki wafaat se 50 saal baad pesh aaya aur muqammal deen to nabi akram muhammad sallalaho alaihi wasallam (p.b.u.h) ki zindagi me hi poora ho gaya. Jaisa ki surah maida ayat no 3 me maujood hai

isliye Mahurram ul haraam ki hurmat ko shahadat e hussain ra se jodna is qur’aani ayat ke saraasar khilaaf hai phir khud isi maheene me isse badhkar ek aur shahadat ka waqeya pesh aaya tha yani hz umar bin khattab ra ki sahahadat ka waqeya,

agar baad me hone waali in shahadaton ki shar’an koi haisiyat hoti to hz umar ra ki shahadat is aitbaar se thi ki ahle islam iska bharosa karte,

hz usman ra ki shahadat aisi thi ki uski yaadgaar manaayi jaati aur phir in shahadaton ke bina par agar islam me maatam wa sog ki ijaazat hoti to beshak hi tareekh e islaam ki ye dono shahadatein aisi thi ki musalman unpar jitna bhi sog wa malaal zaahir karte aur matam wa rona dhona karte, kam hota,

lekin ek to islaam me is matam wa rona dhona ki ijazat nahi, dusri ye saare waaqeye deen muqammal hone ke baad pesh aayi hain isliye unki yaad me rona wa maatmi majlisi karna deen me ijaafa hai jiske ham kisi haal me paband nahi.

WAJOOD-E-AHLE HADITH SADI BA SADI


Bismillahirrahmanirraheem

Wajood-e-Ahle Hadees Sadi ba Sadi

(1) Pahli Sadi- Hazrat imam-e- amar r.h wo tabi hain jin ki 500 sahaba r.a se mulakat hai 48 sahaba ikram r.a ke shagird rhe khte hain agr muje pahle pata hota jis ka muje aj pata chala tu ALLAH ki kasam main asi koi hades hi na likhta jis main ahle hadees ka ijma na hota.

(ii) mulana adriss qadri ne apni book rasala ithajo tqleed main likha ke pagamber ke sahba r.a bhi ahle hadess the.

(2) Dusri sadi- Hazrat imam-e- Zohri 124 hejri main es dunia se ge hain apne ghar se baher nikle farmate hain ahle hadesso kahan ho ahle hadees tulba aye or imam zohri ne 400 pagamber ki hadiths parhai.

(ii)Imam-e -Muhammad hussain Shabani 129 hejri ko es dunia se ge hain apni book almuata imam-e-ima m muhammad main imam zohri ke bare main likha ke madina manawra main ahle hadesson ke azeem imam. imam- e- Zohari they.

(iii) Qazi abu Yousaf 182 hejri ko es dunia se ge hain es dunia se jane se phle apne ghar se baher nikle tu famya ke ahle hadesso tum se behtar jamat es dunia main nhi hai.

(iv) Imam-e-abu Bakar bin Hishaq 170 hejri ko es dunia se ge hain khte hain ahle hadees es qaynat ki sab se azeem jamat hai.

(v) Imam-e-Suf ain Zohri 164 hejri ko es dunia se ge hain khte hain ke farishte allah ke asman ke paredar hain or es zamen par allak ke deen ke pareedar ahle hadess hain.

(vi) Imam-e- Fulal bin hishash 187 hijri ko es dunia se ge hain ahle hadith ke tulaba ko dekh kar khte hain ke ahle hadesso tum ambiya kram ke deen ke waaris ho.

(vii) Mashhor Khalifa Haroon Rasheed 2sri sadi ke khalifa rhe hain apni book ke andar likha hai k eke main ne 4 sifat 4 groh main pai hain.

1-main ne agar kufar dekha tu jahmia ke andar

2. ilm-e-kalam jahgre dekhe tu mutazla ke andar.

3. agar main ne joth dekha tu rafzi ke andar.

4, agar main ne haq dekha tu ahle hadess ke andar.

(3) 3 sri sadi- Imam-e-ahl e hadess imam shafi 204 hejri ko es dunia se ge hain jab main kesi ahle hadess ko dekhta hon tu muje ase lagta hain jase main Muhammad saw ke sahaba r.a ko dekh rha hon.

(ii) Imam-e- ahmad bin hambal 3sri sadi me is dunia se gaye hain nabi pak saw ki 73 groh wali hadess beyan kar ke khte hain ke jo ak groh jannat main jaye ga agar wo ahle hadess nhi tu es qaynat main or koi nhi ho sakta.

(iii) Imam-e-Muslim farmate hain jo 261 ko es dunia se ge hain apni book ke mukadmein main likhte hain ke main es book me ahle hadees ka mazhab likhon ga.

(Subhan allah)

(iv) Imam-e-Nasi 230 hejri—imam-e-abu daood 275 hejri Imam-e-termazi 280 hejri imam- e-majah 273 hejri ye azmeem imam-e-ahl e hadess imam 3sri sadi amine s dunia se ja chuke.

(4) chothi sadi- imam hakam- imam -hiban –imam darkutni ye azeem imam chothi sadi amine s dunia se ja chuke.

(5) panchwi sadi- imam alsafani imam khatib bagdadi ye 5 wi sadi main élan-e-haq karte rhe

(6) chati sadi- imam ishaq peer abdul qadir jilani jinho ne apni book main likha ke qiyamat ke din agar koi kamyab giroh hoga tu wo ahle hadees ho gein

(7) 7wi sadi-imam ibn-e-mundri _imam nabwi r.h

(8) 8wi sadi-Imam daymah imam qayam-imam rafi

(9) 9wi sadi- imam hajar asklani- imam Qazi Abu baker al Damshki

(10) 10ve sadi-Imam jalal ul deen –Imam sakhafi

(11) 11wi sadi- imam Qazi nasef un deen alburhani

(12) 12wi sadi- shah wali ullah- imam Muhadas dahlvi- Ima m Muhzal.Imam Muhammad Hayat sindhi

(13) 13wi sadi- Imam shah abu ul aziz muhadas delvi – Imam Gulam Shukani- Imam Muhammad bin abdul Wahab

(14) 14wi sadi- Imam Muhammad Junagadi Jin ne Quran ki tafseer likhi jo puri duna main mani jati hai parhi jati hai Imam abdul Rehman Mubarkhpur i-Sheikh abdul satar dehlvi-all ama Ismail salfi – Allama daood gaznvi_ Allama ameer sailakoti –Allama Muhammad Hussain Bhtalvi ye 14 sadi ke azeem imam_ahle hadess the jo batil ke khalf larte rhe élan-e-haq karte rhe.

(15) 15wi sadi- Allama Ehsan Illah Zaheer Shaheed_Al lama Abib ul Rehman Yazdani shaheed-Ab dullah Sheikhipor i_muahama Hussain Sheikhupori, imam muhaddis naseer uddin albaani

RAFULYADAIN PAR MUNAZARA


Bismillahirrahmanirraheem

RAFUL YADAIN PE MUNAZARA

imaami waki ibni jarah bayaan karte hain ki KUFAA ki aik masjid me IMAAM ABU HANEEFA RA aur IMAAM ABDULLAH IBNI MUBAARAK RA nimaaz padh rahe the ki imaam abu haneefa ra ne dekha ki imaam abdullah ibni mubarak ra nimaaz me RAFUL YADAIN kar rahe hain jab nimaaz se dono faarig howe to imaam abu hanifa ra ne imaam abdullah ibni mubaarak ra se poocha ki

”aiy abdullah kahen aapko hawaa me udne ki iraada to nahi jo aap rukoo me jaate waqat aur rukoo se waapas aate waqat apney haath hawaa me utha rahey ho”

JAWAAB me imaam abdullah ibni mubarak ra ne farmaya ” agar muje hawaa me udney ka iraada hota to me nimaaz k shuru me (takbeeri tehreema) karne se hi hawaa me udtaa jab me takbeeri tehreema karne se me hawaa me nahi udaa to beech me RAFUL YADIAN karne se kaise me hawaa me ud sakta hoon”

Imaami wakee ra farmatey hain ki imaam abdullah ibni mubarak ra bade haazir jawaab they aur JAWAAB sun kar imaam abu haneefa ra Kuch na keh sake aur masjid se chaley gaye…

is waaqe ko

1-imaam baihaqee ra ne SUNANI KUBRAA me

2-imaam ahmad ibni hambal ra ne KITAABO SUNNAH me

3-imaam bukhari ra ne apni kitaab JUZ UL RAFUL YADAIN me

4-imaam khateebi bagdaadi ra ne TAAREEKHI KHATEEB me zikir kya hai

HANAFIYON PAR RASOOLLULLAH SALALLAHO ALAIHI WASALLAM(PBUH) KI LAANAT


Bismillahirrahmanirraheem

HANAFIYON PAR RASOOLLULLAH SALALLAHO ALAIHI WASALLAM(PBUH) KI LAANAT

Hadith me hai

an abdullah bin masood qaala laa’an rasoollullah sallallaho alaihi wasallam al mah-lal wa al mahlal lah

trans: “hz abdullah bin masud ra farmate hain ki rasoollullah sallallaho alaihi wasallam ne laanat farmaayi is par jo halaala kare aur is par bhi jis ke liye halaala kiya jaaye”

( sunan darimi, ibn majah, mishkaat)

teen talaaq jis aurat ko de di jaaye phir is se dusra isliye aur is shart par nikah kare ke dakhool(sex) karte hi talaaq de dega.

Taaki teen talaaqen dene waale shauhar(husband) ke liye aurat halaal ho jaaye, ise halaala kahte hain,

ye faa’al(tareeqa) laanat hai, aur iske karne aur karaane waale dono par allah ke rasool sallallaho alaihi wasallam ki laanat hai,

lekin hanafi mazhab kahta hai k aisa karne se aurat us mard ke liye halaal ho jaayegi

chunanche hanafiyon Ki qur’an se zyada motbar kitab hidaayah jild 1 kutabul talaaq me hai

” halaala karne waale ne ise talaaq de di baad majama’at karne ke pahle khwand (halaal karne waala kiraaye ka shauhar)ke liye halaal hogi”

isliye hanafi mazhab me kiraaye ka saand(mard) lekar iske saath apni biwi ko sulaate hai, aur ek raat maze udaane ke baad wah talaaq de deta hai,

phir usse pahla shauhar(asal) nikaah kar leta hai,

ye zinakaari ka kaarobaar(business) muqallideen ke hanafi mazhab ko mubarak,

mazhab e islam iss gandagi(wastage) se paak hai,

mazhab e islam me is tarah ke kaarobaar karne waalon par laanat farmayi hai,

haalanke muqallideen aalim apni taqreeron me halaala ki bahut tabligh karte hain

ALLAH HAMEN YE LAANAT SE BACHAAAYE…. AMEEN

HANAFI MAZHAB ME SHARAAB NOSHI(WINE DRINKING) HALAAL HAI !


Bismillahirrahmanirraheem

HANAFI MAZHAB ME 4 QISM KI SHARAAB HALAAL HAI:

mazhab e islam me har qism ki sharaab haraam hai jo quran ki ayat aur hadith sahiha se sabit hai,

hz abdullah bin umar ra se riwayat hai ki aap sallalaho alaihi wasallam ne farmaya:-” nasha laane waali har cheez khamr(sharaab) hai aur har nasha waali cheez haraam hai”

(muslim bab, khamr)

yah bilkul sahih hadith aapke saamne hai, jisne har qism ki sharab ko haraam karaar diya hai, lekin hanafi mazhab ise nahi maanta , hanafi mazhabi ki sabse motbar kitaab hidayah jild 4 me hai

” gehun(wheat), jau(barley), shahad(honey), jawar(maize) ki banaayi howi sharaab halaal hai,

imam abu hanifa ke nazdeek aur iske peene waale ko hadd(punishment) bhi na lagaayi jaayegi, jabki iske peene se nasha bhi chadh gaya ho

ab hanafi bhai batayen inka kya khayaal hai, fiqh par amal karke inko halaal kahenge ya hadith par amal karke haraam Kahenge.

Isi silsile me ek hadith aur sun len

hz hamiri ra aap sallalaho alaihi wasallam ki khidmat me arz karte hain kah:-” ham sard mulk ke rahne waale hain aur hain bhi mazdoor pesha log, ham gehun se ek qism ki peene ki cheez bana lete hain, jisse hamen quwwat(taqat) hasil hoti hai, aur sardi ki taqleef bhi nahi hoti, aap sallalaho alaihi wasallam ne daryaaft farmaya- kya isse nasha hota hai?, unhone kaha, jee haan! Nasha hota hai, aapne farmaya phir to isse bilkul door raho, unhone kaha accha main aapka yah farmaan to pahuncha dunga, lekin ise chhodenge nahi, aap ne farmaya agar na chhoden to inse jihaad karo”

(abu dawood)

” hz umar ra ne mimber nabwi par khutba dete huwe farmaya:- kah jab aayat hurmat sharab naazil hui, us waqt paanch cheezon ki sharaab banti thi, angoori, khajoor ki, gehun ki, jau ki, shahad ki,

(sahih bukhari)

” ek yamani shakhs ne aap sallalaho alaihi wasallam se Poocha kah hamare yahan jawaar se ek peene ki cheez banti hai, iska kya huqm hai? Aap sallalaho alaihi wasallam ne poocha. Kya wah nasha laati hai? Usne kaha jee haan ! Nasha to laati hai, aap sallalaho alaihi wasallam ne farmaya- nasha laane waali har cheez haraam hai”

(sahih muslim)

HANAFI MAZHAB ME SHARAABI(WINE DRINKER) PAR SAZA BHI NAHI

Aap sallalaho alaihi wasallam ka saaf taur par huqm maujood hai:

” aap sallalaho alaihi wasallam me sharaab peene waale par hadd lagaayi hai”

(bukhari, muslim baad khamr)

yah hadith ka tukda aapke saamne hai, ab hidayah ki ibarat uper padhen jisme saaf hai ki isko peene waale par hadd nahi lagaayi jaayegi, jabki iske peene se nasha bhi chadh gaya ho, dar’asal deen e hanafi deen e muhammadi ke huqmon ko tasleem nahi karta, iske ahkaam alag hain, iske ahkaam banane wale alag hain

THODI SI SHARAAB PI LENA HANAFI MAZHAB ME HARAAM NAHI

hadith me hai

Rasoollullah sallalaho alaihi wasallam ka farmaan hai kah :-” jis cheez ki ziyadati nasha kare iski iski kam maqraar(quantity) bhi haraam hai,”

(tirmizi, abudawood, ibn majah, baab bayan al khamr)

lekin hanafi mazhab is hadith ko nahi maanta wah kahta hai jo pyaale nasha laaye wah hamare nazdeek haraam hai, maslan 10 jaam peene se 9 me nasha nahi aaya to wah halaal hai, 10wa jaam jo aakhiri hai aur jo nasha laaya hai wah haraam hai, chunanche

hanafiyon ki sabse motbar kitab hidaaya ki kitab la sharba me hai

” aur is liye kah mafsad aakhiri jaam hai. Aur wahi jaam hamare nazdeek haraam hai”

TAQAT HAASIL KARNE KE LIYE SHARAAB NOSHI HANAFI MAZHAB ME HALAAL HAI

Har qism ki sharaab ki hurmat ki hadith uper guzar chuki hai, aur islaam me sharaab ki hurmat is qadar mashoor hai kah ise gair muslim bhi jaante hain, lekin hanafi mazhab ki nihaayat motbar kitab hidayah bab sharaba me hai

” sheerah Angoor( grapes juice) jab paka liya jaaye kah do tihaayi (two-third) jaata rahe, aur ek tihaayi (one-third) baaki rahe to wah halaal hai, jabki isme nasha paida karne waala maadah paida ho gaya ho”

phir aap likhte hain kah yah is shart se halaal hai kah jab isse quwwat(taaqat) haasil karne ka iraada ho,

ghaaliban isi tonic ke hasool ki gharaj se hanfiyon ke ek bade imam aur imam abu hanifa ka sabse bade shargird(student) imam abu yousuf ek qism ki angoori sharaab banaya karte they aur khalifa haroon rasheed ko pilaaya karte they, is sharaab ka naam tha sharaab abu yousufi (durre mukhtar jild 4), aur khud bhi istemaal karte they (alamgiri jild 4)

AAKHIR ME DUA HAI

ALLAH HAMEN HAR QISM KI NASHA KHORI SE DOOR RAKHE……..AMEEN

KYA FIQH HANAFI QUR’AN WA HADITH KE MUTABIK HAI?


Bismillahirrahmanirraheem

FIQH HANAFI KE GANDE AQEEDE

” Jin janwaron ka ghost khaaya jaata hai inke peshaab me kapda tar(bheeg) jaaye to paak hai”

(karori)

” jin janwaron ka ghost khaaya jaata hai inka peshaab peena bila azar jayez hai”

(durre mukhatar jild 1, hidayah jild 1, sharah wiqaaya)

” haraam janwar ki beat(waste) me chouthayi(fourth) se kam kapda bhar jaaye to paak hai”

(sharah wiqaaya)

” faraj(womens private part) ki rutubat(semen) paak hai”

(durre mukhtar jild 1, hidayah jild 1)

” jis jagah najasat(gandagi) lagi ho wah teen baar chaatne se paak ho jaati hai”

(bahesti zewar jild 2, alam giri jild 1)

” suwar(pig) najis laeen nahi hai”

(durre mukhtar jild 1)

” sharab se agar shifa ka yaqeen ho to peena jayez hai”

(alam giri jild 4, sharah wiqaaya pg 46)

” suwar ki tijaarat jayez hai”

( al masli pg 47)

” kutta najish laeen nahi hai”

(durre mukhtar jild 1, hidayah 1)

“kutte ki tijarat jayez hai”

(hidayah j 1)

” kutte ki khaal ka dhol aur jaa’namaz banaana jayez hai”

(durre mukhtar jild 1, hidayah j 1)

” suwar ki khaal bhi dabaghat dene se paak ho jaati hai”

(maniyah pg 47)

” kapde se tayammum jayez hai”

( alamgiri, hidayah)

” kutte ya suwar ki peeth par ghubaar(dhool) ho toh tayammum jayez hai”

(hidayah j1)

” salaam ke waqt qasdan hadas( paad maare) to namaz faasid nahi hoti salam pherne ki zarurat nahi”

(durre mukhtar jild 1, hidayah j1)

” peshaab ki jagah ya dubur par najasat lagi ho jo bakasrat ho toh namaz jayez hai”

(durre mukhtar jild 1,)

” kutte ya billi ko bulaane ya gadha haankne se namaz faasid nahi hoti”

(durre mukhtar jild 1, hidayah jild 1)

” mard namaz padh raha hai aur aurat ne bosa liya to namaz faasid nahi hogi, haan agar mard ne namazi aurat ka bosa le liya to aurat ki namaz fasid ho jaayegi”

(dure muktar j1, alamgiri j1)

” jis aurat ko mard talaaq raji de chuka ho agar namaz me iski faraj(private part) dekhe to namaz faasid nahi hoti”

(alamgiri jild 1)

” mustahik imamat ka wo hai jiski biwi zyada acchi ho”

(durre mukhtar jild 1)

” namaz me thahar thahar kar ek ek ruqn ke baad juwen maare to namaz fasid nahi hoti”

(maniyah al masli)

” roza me haath se mani nikaalne se roza faasid nahi hota”

(durre mukhtar jild 1)

” chaupaaya ki faraz ya murde se jama(sex) kare agar anzalal nahi huwa to roza fasid nahi”

(durre mukhtar jild 1, hidayah jild 1)

” murdah aurat se wati ki, choti ladki se wati ki, ya raan ya peeth me wati ki ya bosa liya to roza faasid nahi hota”

(durre mukhtar jild 1)

” mani apne haath se nikaalne ya aurat ke haath se ya aurat wa mard baaham nange ho kar sharmgaahein milaa den agar anzalal(climax) nahi huwa to roza fasid nahi”

(alam giri jild 1, hidayah jild 1)

” jo roze me zina ke darr se julq lagaaye aur mani nikaal de to umda sawaab hai”

(hidayah jild 1)

ye to chand ibaaratein naqal kiya hai, warna fiqah hanafi ki poori kitaben isi qism ki fuzooliyat wa gandagi aur qayaas se bhari padi hain jinka quran wa hadith se koi waasta nahi

HANAFI MAZHAB ME QAABA’TULLAH KI BE-HURMATI


Bismillahirrahmanirraheem

HANAFI MAZHAB ME QAABA’TULLAH KI BE-HURMATI

Hadith me hai

“hz abu hurairah ra farmate hai ki aap sallallaho alaihi wasallam ne munaadi karaayi ke koi mushrik hajj ko na aaye, aur na koi shakhs baitullah ka nanga tawaaf kare”

(bukhari,muslim baab dakhool makkah)

biraadraane ahnaaf ye hadith bukhari wa muslim ki aala darjd ki hadith hai. Aur yahi huqm qur’an hakeem me bhi moujood hai

” mushrik najis hai ye masjid haraam ke qareeb bhi na aane paaye”

(surah tauba 28)

quran wa hadith ke itne saaf huqm ko hanafi mazhab nahi maanta,

hanafi mazhab ki motbar kitab hidaya jild 4 ki kitab al qaariyah me likha hai

” jimmi(gair muslim) kaffir ke masjid haraam me aane me koi harj nahi”

kya khayaal hai shahab ab bhi hadith wa quran par imaan nahi laaoge, kya ab bhi muqallideen awaam ko ibadat abu hanifa aur parastist ulama e ahnaf ki taraf bulaate rahenge…

UMMAT-E-MUHAMMADIA KE YAHOODI AUR ISAAYI


Bismillahirrahmanirraheem

UMMAT-E-MUHAMMADIA KE YAHOODI AUR ISAAYI

Sach kaha hai kahne waale ne kah deobandi is mazhab ke yahoodi hain aur barelwi is mazhab ke isaayi hai, rasoollullah sallallaho alaihi wasallam ki bahut saaf pesangoyi hai

an abu hurairah qaala qaala rasoollullah sallallaho alaihi wasallam sayakoon fi ummati rijaal yad’oonan naas aali aqwaal uma mahum war habanahum wa-ya-lamoona biha wa-yah-sadoona ala al-tameen khalful imaam ala anhum yahood haaza al amah salsa “

trans: hz abu hurairah ra riwayat karte hain kah rasoollullah sallallaho alaihi wasallam ne farmaya:-” meri ummat me anqareeb aise log paida honge jo logon ko apne imamon aur buzurgon ke aqwaal ki taraf bulaayenge aur in par (hadith chhodkar) amal karenge, aur (sunnat par amal karne waale) musalmano se imam ke peeche (zahar se) aameen kahne par dushmani karenge, (suno) ! Wah is ummat ke YAHUDI hain, wah is ummat ke YAHUDI hain, wah is ummat ke YAHUDI hain , aap rasoollullah sallallaho alaihi wasallam ne yah jumla teen baar kaha

(aztareeq muhammadi, rawah ibnul qattan, sahih ibne alsakin)

isi ki tayeed ibne majah shareef ki yah hadith bhi karti hai

” hz aisha ra se riwayat hai kah rasoollullah sallallaho alaihi wasallam ne farmaya YAHUDI tumse kisi baat par is qadar hasad nahi karte jis qadar ‘ assalamu alaikum’ aur ‘ ameen’ kahne par karte hain”

(ibne majah)

qurbaan jaiyxe pyaare rasoollullah sallallaho alaihi wasallam par aap ne future me aane waale haalaat ka naksha kitna sahih kheencha tha,