DEOBANDI/BARELWI SE MUNAZARA!!!


Bismillahirrahmanir raheem

BARELWI HANAFI SE MUNAZARA:

Ek hanafi barelwi ne ahle hadith wahabi se kaha:- WAHABI me paanch huruf(arabic alphabets), fir’oun, namrood, qaaroon, shaitan, mardood, yah sab paanch harf hai, aur sab ki khabasat wahabi me paayi jaati hai…

WAHABI ne jawab me kaha: wahabi me paanch huruf, allah, muhammad, siddiq, farooq, usmaan, murtaza, faatma, jibreel, taurat, quraan, injeel, yah tamam mubarak aur pakeeza naam bhi paanch huruf hai,

albatta ab apne baare me suno!

Hanafi me 4 huruf hain:- gadha, gadhi, kutta, kuttiya, bandar, suwar, chooha, saanp, daaku, gobar, kaafir, faasik, faajir, mushrik, kaahin, in tamaam napasandida cheezon ke naam 4 huruf hain, ab aap kya farmayenge!!!

Dar’asal quran wa sunnat ko chhod kar tark bandiya karne aur aqli ghode daudaane ka anjaam yahi hota hai,

DALEEL KITAB WA SUNNAT HAIN NA KE FARZI QIYASAT……

MASLA-E- TARAWIH AUR HANAFI MUQALLID KI KAALA BAZAARI:


Bismillahirrahmanirraheem

MASLA-E- TARAWIH AUR HANAFI MUQALLID KI KAALA BAZAARI:

palan haqqani(hanafi) apni kitab ” jamaat ahle hadith ka khulefa rashidoon se ikhtelaaf” me ek baab baandha hai ” maslak ahle hadith aur namaz e tarawih” aur isme kai riwayatein hadith ki kitabon se naqal ki hain, aur saari hadithon ko tod marod kar yahoodi waali harqatein ki hain, lekin sacchai chhup nahi sakti hai, haqiqat to har haal wajeh ho kar rahti hai,…..

Hairat is baat par hai ke us baab me jitni hadith haqqani laayen hain sab unke khilaaf jaati hain, kisi ek hadith me bhi yah zikr nahi hai ke allah ke rasool ne poori zindagi me kabhi ek baar bhi 20 rakat tarawih padhi ho, jitne suboot laayen hain sab 8 rakat hi ke hain, sabse wajeh aur mufassal hadith wah hai, jise haqqani ne pg no 28 par naqal kiya hai, jo tirmizi, nisaai aur abu dawood ki hadith hai, jo is tarah hai haqqani ki kitab me,

hadith: hz abu Zar ra farmate hain ke ham ne huzoor sallalaho alaihi wasallam (pbuh) ke saath roza rakha to aapne ham logon ko namaz nahi padhai hatta ke jab maah ramzaan ke saat din rah gaye to aap ham logon ke saath khade hue (yani namaz me) yahan tak ke tihaayi(1/3) raat guzar gayi phir dusri raat raat khade na huwe balke paanchwi raat ko khade hue , ek raat ka naaga karke dusre raat jabkhe paanch din ramzaan ke baaqi rahe, to hamare saath namaz padhi yahan tak ke aadhi raat guzar gayi, ham logon ne arz kiya ya huzoor sallalaho alaihi wasallam (pbuh) kaash hamari is baaqi raat me bhi nafil padha dete( to bahtar hota yani aadhi raat ke baad bhi padhte) aapne farmaya ke jo imam ke saath khada ho yahan tak ke wah namaz se faarig howa(yani imam ke saath namaz me khada raha) uske liye tamaam raat ka khada hona likha jaata hai, phir aapne namaz nahi padhi (agli raat phir naaga kar diya) yahan tak ke jab teen din baaqi Rah gaye, to us raat aapne apne ghar waalon ko bhi bulaaya aur hamaare saath itni der khade rahe ke hamen falaah(sahri) chhoot jaane ka khauf la haq ho gaya, raawi kahte hai ke maine hz abu zar ra se poocha ke yah falaah kya cheez hai? ,kahne lage sahri khaana “

yah hadith hasan wa sahih hai

yah hai wah hadith jisko hanafi muqallid ne pesh karke bahut se aitraazaat ahle hadith par kiye hain

yah hadith is qaabil hai ke iska ek ek gosha samjha jaaye aur yah dekha jaaye ke muqallid ki ibleesi ki taeed karti hai, ya jamaat e ahle hadith ki taeed karti hai, jo aadmi zara bhi gaur wa fikar se kaam lega wah samjh lega ke yah hadith poori ki poori maslak ahle hadith ki taeed karti hai…

1– yah ke huzoor sallalaho alaihi wasallam (pbuh) ne jo amal ek dafa karke bata diya wah hamesha ke liye sunnat ho gaya , goya aapne teen raat jamaat se namaz padha kar ummat ko bata di yah hamesha ke liye sunnat Rasool sallalaho alaihi wasallam (pbuh) ho gayi, lekin is me huzoor sallalaho alaihi wasallam (pbuh) ne logon ko bulaaya nahi, zabardasti jagaaya nahi, warna farz ho jaati , jo log padhne aaye they unhone padha, jo nahi aaye they inko bulaaya nahi na inko kuch kaha, lihaaza har shakhs ko akhtiyaar hai chaahe tanha padhe chahe jamaat se, chaahe ghar me padhe, chaahe masjid me chaahe namaz isha ke baad padhe chaahe aadhi raat ko chahe pichli raat ko padhe, chaahe poori raat padhe….

Haqqani aur inka giroh hanafiya chunke yateem fil hadith hain bechaare hadithon ko kya samjhen, hadithon ko samjhna aur inse masail akhaz karna muhaddiseen ka kaam hai ahle hadith ka kaam hai, kahaani kissi likhne waale ise kya samjhen, ya makar wa fareb ke zariye daulat kamaane waale in baaton ko kya jaane

2– dusri yah ke huzoor sallalaho alaihi wasallam (pbuh) paanch taaq(odd) raaton me jaag kar ibadat karte they , jaisa je in raaton ki fazilat se malum hota hai, ahle hadith bhi isi tarah paanch raaton me ibadat karte hain, namaz padhte hai, tilaawat qalaam paak karte hai, zikr wa azkaar karte hain, duwaayen karte hain,

3– pahle raat isha ki namaz ke baad namaz tarawih aapne shuru farmayi aur taqriban raat ka ek tihaai hissa guzarne tak padhai, yah wah amal hai jis par aaj hanafiya aur ahle hadith ka amal hai, ke isha ke baad fauran khade ho jaate hain aur taqriban raat ke ek tihaai hissa guzarne tak padhte hain ,

lekin haqqani sahab ya to is hadith ko samjh ne sake yah wah isko maanna nahi chaahte, ya wah logon ko dhoka dena chaahte hain, chunanche haqqani apni kitab ke pg no 29 par likhte hai ke

” huzoor sallalaho alaihi wasallam(pbuh) ne 3 din namaz jamaat se masjid me sahaha kiram ra ko padhai hai, wah aadhi raat ke baad padhai hai,”

mere aqalmand bhaiyyon ! Khud dekh sakte hai ki qadar jhoot aur Khula fareb hai, uper hadith naqal karte hain ke ” aap ham logon ke saath khade hue (yani namaz) me yahan tak ke tihaai raat guzar gayi”

aur pg no 29 par likhte hain ke aadhi raat ke baad padhai hai, hairat hai hadithon ke saath is qadar mazaak , is qadar fareb aur is qadar tahreef ibleesi

4– chouthe yah ki dusri baar jab aapne namaz padhai to namaz isha ke baad se shuru karke aadhi raat tak padhai,

iska par bhi ahle hadith ka amal hai, lekin haqqani(hanafi) jhoot likhte hain ke teen din aadhi raat ke baad padhai,

hadith ke alfaaz saabit karte hain ke aapne isha ki namaz ke baad se shuru ki aur aadhi raat tak padhai ye alfaaz haqqani ko nazar nahi aaye, kyonki taqleed ne inki aankhen andhi kardi hain,

5– paanchwi yah ke ” jab teen din baaqi rah gaye to us raat aapne apne gharwalon ko bhi bulaaya aur hamare saath itni der tak khade rahe ke hamen falaah(sahri) chhot jaane ka khauf la haq ho gaya”

Hadith ke alfaz bata rahe hain ke allah ke rasool sallalaho alaihi wasallam(pbuh) ne teesri namaz ko tahajjud shumaar kiya hai, alaheda se tahajjud nahi padhi aur isha ke baad se fajr tak jo namaz allah ke rasool sallalaho alaihi wasallam(pbuh) ne 3 raat padhai hain , wahi tarawih hai, wahi tahajjud hai, wahi salatul lail hai, wahi qayamullail hai,

naam kuch bhi rakh len namaz ek hai, allah ke rasool sallalaho alaihi wasallam(pbuh) ne teeno auqaat(time) me padh kar bata diya,

isha ke fauran baad bhi, aadhi raat ko bhi, pichli raat ko bhi taake ummat ko aasaani ho aur log apni sahuliat ke mutabik kisi waqt bhi padh saken,

lekin haqqani ki ibleesi, shaitaani aur jhoot mulaheza ho. Likhte hain:-” huzoor sallalaho alaihi wasallam(pbuh) ne teen din namaz bajamaat se masjid me sahaba kiram ra ko padhai hai, wah aadhi raat ke baad padhai hai”

sirf yahi ek baat is muqallid ki chalbaazi ko samjhne ke Liye kaafi hai , ke yah kis tarah talbeesi ibleesi karke logon ko fareb de rahe hain, aur khullam khulla jhoot par qamar baandhe hue hai

6– is hadith se saabit hota hai ke aapne sahaba kiram ke saath jo teen raat namaz padhi, pahli tihaai raat tak, dusri aadhi raat tak, teesri sahri ke waqt tak, to in teen raaton me aapne tahajjud ki namaz alag se nahi padhi balke isi ko tahajjud shumaar kiya

agar tahajjud aur tarawih aur qayamullail ya salatullail alag alag hoti to tahajjud alag se padhte, aapne in teeno me se kisi raat me tahajjud nahi padhi jiski ziyadah wazahat aakhiri raat se hoti hai, ke us raat aapne sahri faut hone ke waqt tak logon ko namaz padhai,

zahir hai ke iske baad tahajjud padhne ka sawaal hi nahi hai, is hadith se saaf sabit ho gaya ke tarawih aur tahajjud ek hi namaz hain,

tarawih us waqt kahenge jab baad isha padhi jaaye aur tahajjud us waqt kahenge jab raat ke aakhiri hisse me Padhi jaaye.. Isha aur fajr ki beech ki namaz hai, jisko qayamullail aur salatullail bhi kahte hain,

rasoollullah sallalaho alaihi wasallam(pbuh) ke zamane me tarawih ka lafz raaij na tha, us waqt salatullail aur qayamullail kahte they, tarawih ka lafz baad me jaari huwa hai

yahi hadith muqallideen ke is fareb aur dhoke ko bhi baatil kar deti hai ke tahajjud aur tarawih alag alag namaz hain

ALLAH HAQ BAAT KAHNE AUR SAMJHNE KI TAUFEEQ DE……AMEEN

MASLA TALAAQ AUR HANAFI DALAIL


Bismillahirrahmanirraheem

MASLA TALAAQ AUR HANAFI DALAIL

Mohtaram haqqani sahab(hanafi) apni kitab ” jamat ahle hadith ka khulefa rashidoon se ikhtelaaf” me pg no 62 par muslim shareef ki ek riwayat naqal kare hain jo hz abdullah bin abbas ra se marwi hai ke

” rasoollullah ke ahad mubarak me hz abu bakr ke daur e khilafat me aur do saal tak hz umar ra ki khilaf me ek saath teen talaaq dene ko ek hi khyaal kiya jaata tha, uske baad hz umar ra ne kaha:- jis kaam me logon ko takheer karni chahiye thi usme jaldi karne lage hain (yani haiz ke baad ek talaaq deni chahiye thi, log ek saath 3 talaaqen dene lage hai) to ham kyun na isko naafez kar den chunanche hz umar ne naafez kar diya ( yani shariat ke huqm ke mutabik teen talaaq ek saath dene par teeno ke waaqai ho jaane ka elaan kar diya)”

phir aage haqqani(muqallid deobandi) is hadith ki tashrih likhte hain:

” hz umar ra ne 3 talaaq Ek saath dene ko 3 hi padh jaane ka elaan kar diya aur aap ke is elaan ki kisi sahabi ne na to mukhalifat ki aur na is elaan par kisi ne eitraaz kiya, kyonke teen talaaq ek saath dene par 3 talaaq padh jaati hain, haqiqat me yahi sahih tha is wajah se kisi ne na aitraaz kiya aur na mukhalifat”

UPER LIKHI IBAARAT HAQQANI SAHAB KI HAIN

ab aap is par ghaur kijiye

likhte hain:-” rasoollullah(sws) ke ahad mubarak me hz abu bakr ki khilafat me aur do saal tak hz umar ki khilafat me ek saath teen talaaq dene ko ek hi khyaal kiya jaata tha uske baad hz umar ne shariat ke huqm ke mutabik teen talaaq dene par teen hi padh jaane ka elaan kar diya, kyonke ek saath teen talaaq dene par teen hi padh jaati hain, haqiqat me yahi sahih tha aur pg 63 par farmate hain ke yah huqm hz umar ra ka nahin hai balke shariat ka qanoon hai”– Naozubillah summa naozubillah

jab haqqani(muqallid) ki nigaah me yah sharai kanoon Hai to sawaal yah hai ke kya aap hz umar ra ko nabi maante hain??

Aur gar shahad shariat aap ke nazdeek hz umar ra hain to phir mujhe batayen ke:

hz umar ra ko yah zimmedaari kab saunpi gayi??

Inki apni khilaafat me ya usse pahle?

Agar khilafat se pahle to us waqt rasoollullah(sws) maujood they ya nahi?

Agar shariat ke ahkaam laane waala yani shahab e shariat aap muhammad(sws) ko maante hain to muhammad(sws) ne to apne ahad mubarak me teen talaaq ek saath dene ko ek hi maana tha, phir aap kyun teen ko ek nahi maante muqallid ji??

Aur agar aapke khyaal se hz umar ra shariat khilafat se pahle, magar muhammad(sws) ke baad banaaye gaye to bataayen ke kya aapke khyaal se muhammad(sws) par risaalat khatm nahi hui thi??

Aur agar nahi khatm hui thi to ” la nabi baa’da” kah kar khaatimul ambiya hone ka elaan aapne kise farma diya?

Agar aap hz umar ra ko sahab e shariat maante hain tab to aapko yah bhi Maanna padega ke unki shariat ne hz muhammad(sws) ki sharia to manshookh kar diya tha kyonki agar taeed me hoti to teen talaaq ko teen nahi balke ek hi ka elaan sharai karte kyonke muhammad(sws) ke ahad mubarak me ek hi thi aur chunke aapne(muqallid) farmaya hai ke ” hz umar ra ne ek majlis me di gayi teen talaaq ko teen waaqai hone ka elaan apni taraf se nahi balki shariat ke huqm ke mutabik kiya tha”

isse zaahir hota hai ke aapke nazdeek hz umar ra ko mushtakil shariat mili thi jo naozubillah naasikh ki shariat muhammadi(sws) ki kyonki shariat muhammadi(sws) to ek waqt ki teen talaaq ek hi maani jaati thi..

Janab haqqani(muqallid) sahab aapne jo hadith me naqal kiya hai ke rasoollullah(sws) ke ahad mubarak me ek saath de gayi teen talaaqen ek hi maani jaati thi,

to hamen yaqeen hain ke aisa hi hai aur aisa hi rahega, aur hamesha rahega, us waqt tak rahega jab tak aap(sws) rasool hain,

agar is Huqm me tabdeeli ho sakti hai to aapke daur me ho sakti thi,

ahad mubarak ke baad hargiz nahi ho sakti, aur is baat ka qaayel har wah shakhs hoga jo khud ko musalmaan kahta hai

ya jisne muhammad(sws) ki risaalat ka qalmah padha hai, albatta main aapki baat nahi jaanta ke aapne yah tasleem karne ke baad ke rasoollullah(sws) ke ahad mubarak me ek saath di gayi teen talaaqen ek hi maani jaati thi phir bhi aapne(haqqani ,muqallid ) ne page no 62 par yah kyon likha

“ke hz umar ra ne apni khilaafat ke do saal baad shariat ke huqm ke mutabik teeno ke waaqai hone ka elaan kar diya kyonki haqiqat me yahi sahi tha ” aur phir pg no 63 par yah kyon likha ke

“yah huqm hz umar ra ka nahin hai, balke shariat ka qanoon hai jo aapne nafez kar diya” naozubillah

mohtaram muqallideen ! Agar aap muhammad akram(sws) ko sahab e risaalat maante hain to aap hi yah bataayen ke aaghaaz nubuwwat se lekar theek 27 saal ke Baad shariat ka yah qanoon hz umar ra ke zariye kyon nafez huwa?

Un se pahle khud unhi ke daur me kyun nahi huwa?

Hz abu bakr ra ke daur me kyun nahi huwa?

23 saal tak nabi e akram(sws) ke ahad mubarak me kyon nahi huwa??

Kya isliye naafez nahi huwa tha ke isse pahle aapke khyaal se yah qanoon shariat tha hi nahi agar agar nahi tha aur aap likhte hain ke baad me hz umar ra ne shariat ke mutabik ek saath ki 3 talaaq ko teen waqai hone ka huqm kar diya to usse yah pata chala ke shariat ka yah qanoon aapke khyaal se hz umar ra hi ko mila aur jab kanoon shariat hz umar ra ko mila to shahab e shariat aap ke nazdeek wahi hue aur jab shahab e shariat hue to in ka rasool hona aapke(muqallid) nazdeek musallam ho gaya,

magar yah sirf isi surat me hai jabki aap yah maante hon ke hz umar ra ke elaan se pahle shariat ka yah qanoon tha hi nahi !

Aur ahad nabwi me ek saath ki teen talaaqen hadith ki roshni me Jo ek maani jaati thi wah manmaani thi shariat ka qanoon nahi tha, shariat ka qanoon to wah tha jis ka elaan hz umar ra ne kiya,

aur agar aapke khyaal se ek saath 3 talaaq dene par teen hi waaqai hone ka shairai qaanoon hz umar ra ke elaan karne se pahle ka hai jo nabi e akram(sws) hi ko mil chuka tha, magar maana nahi jaata tha….. Naozubillah

tab to main maan leta hun ke nabi e akram(sws) aap ke nazdeek shahab e shariat hai, magar ek baat bhi uljhan ki rah jaati hai, jise door karna aap(muqallid) par laazim hai

wah yah ki shariat ka qanoon ba qawl aapke teen talaaq ko teen maanne ka tha magar ahad nabwi me ek hi maani jaati thi

goya qanoon shariat ke khilaaf kiya jaata tha to aapko bataana yah hai ke shariat ke is qanoon ko kaun nahi maanta tha?

Kya nabi e akram(sws) nahi maante they ya sahaba kiram nahi maante to kyun??

Agar nabi e akram(sws) ek saath ki teen talaaq shariat ke qanoon ke Mutabik teen nahi maante they balki teen ko ek maante they to muqallid hanafi batayen ke iski wajah kya hai?

Kya nabi e akram(sws) naozubillah shariat ka ye huqm samjh nahi sake they aur hz umar ra samjh gaye !!

Ya nabi e akram(sws) aapke khayaal me kisi gharz se teen ko ek maante they aur is tarah qanoon shuru me naozubillah nabi e akram(sws) ne tabdeeli kardi thi !

aur saath hi aap(muqallid) yah bhi batayen ke allah taala naozubillah apne rasool ki is khayaanat ko samjh saka tha ya nahi?

Agar allah taala samjh gaya tha tab phir kyon farmaya:

” yani muhammad (sws) ghaib yani meri taraf se ata kardah ilm ko pahunchaane me bakheel(kanjoos) nahi hai”

(surah takwir 24)

aur yah bhi farmaya

” yani mera rasool agar koi baat gadh kar meri taraf se kahe de to ham usko…. Pakad len ge aur uski shahrag kaat den ge”

(surah haqqa 44-46)

haqqani(muqallideen) shahad aapne nabi e akram(sws) ko allah ki Baatein pahunchaane me bakheel saabit hi kardiya,

kyonki shariat ka yah qanoon tha ke ek saath di gayi teen talaaqen teen waqey hoti hain, magar nabi e akram(sws) ne pahunchaaya nahi !!!

Magar ek baat bata dijiye ke allah ne farmaya tha ke agar kuch baatein apni taraf se gadh ke kah den ge to aapko pakad ke shahrag kaat dunga….. Aur nabi e akram(sws) ne baqaul aapke ek saath ki teen talaaqon ko teen na maankar ek hi maana to sawaal yah hai ki nabi e akram(sws) ki ragen(viens) kaat di gayi thin, agar nahi kaati gayi to aap(muqallid) kaat rahe hain

ya baqaul aapke naozubillah nabi e akram(sws) ne jo manmaani shariat ke qanoono me ki hai allah taala ko aapke khyaal se uska ilm hi nahi ho saka to kya allah taala ne begair ilm ke elaan kar diya ke:

” nabi e akram(sws) apni taraf se kuch nahi kahte jo kahte hai wah mere jaanib se wahiy hoti hai”

(surah najam 3,4)

Baherhaal, mauzu kaafi lamba ho raha hai… Isliye aham cheez par aata hun

bhaiyyon aap khud sochen ! Muqqalid ke mutabik Jab ek saath ki 3 talaaqen teen hi waqai hone ka sharai qaanoon tha aur teen talaaq se zyada shauhar ko talaaq dene ka haq nahi jab teeno waqai ho gayi to biwi par shauhar ka koi haq baaqi nahi rah gaya,

yani biwi se shauhar ka nikaah khatm ho gaya, ab usse mujaammat haraam hai,

toh ab aap hi batayen ahad mubarak se lekar ahad farooqui ke do saal tak yani 27 saal ke andar jis sahabi ya tabieen ne ek saath apni biwi ko teen talaaqen de di aur yaqinan di hon gi, kyonki aapne(haqqani) muslim shareef ke hawaale se page no 62 par jo riwaayat naqal ki hai isme hai ke

hz umar ne elaan se pahle kaha :” jis kaam me logon ko takheer karni chahiye isme jaldi karne lage hain”

iska matlab yah hai ke aisa aam taur par hota tha ke log ek saath teen talaaqen de dete they,

to kahna yah Hai ke sahaba wa tabieen me se jisne bhi ek saath teen talaaqen de din aur is waqt ke maanne ke mutabik teen ko ek hi maanna aur chunke ek par ruju kar sakte hain yaani begair nikaah ke biwi ko rakh sakte hain,

isliye unhone ruju kar liya aur begair nikah ke rakh liya, haalanke aapke (muqallid) ke irshaad ke mutabik shariat ka qanoon teen hi padhne ka tha , isliye biwi inpar haraam ho chuki thin,

to janab paalan haqqan baqalam khud mujhe bataao ke tumhaare khyaal se 27 saal tak sahaba wa tabien najayez taur par begair nikah ke biwion ko rakhte rahe? Aur nabi e akram(sws) apni aankhon se tamaasha dekhte rahe aur roka nahi !!

Hz abu bakr ra, hz umar ra apni khilaafat ke do saal tak aur inke elaawa dusre bade sahaba is bad’fael ko karte dekhte rahe aur khamosh rahe??

Ya aap(muqallid) ke mutabik ek saath ki teen talaaq ke teen waqai hone ka sharai qanoon nabi e akram(sws) batana bhool gaye?

EK MAJLIS KI 3 TALAQ ASAL ME EK

Allah ke rasool (sws) ki hayaat e mubarak me hi deen muqammal ho gaya tha, aap deen ko naakis wa na mumkin chhod kar nahi gaye quran ne bhi elaan kar diya

” aaj maine tumhare liye tumhaara deen qaamil kar diya aur apni nematen tum par poori kar di aur tumhare liye islam ko deen pasand kiya”

is aayat ki roshni me ham ko zindagi ke tamaam masail ka hal shariat taiyyaba aur farameen nabawiyah aur fatawa muhammadiah me talaash karna chahiye, aisa koi bhi masla koi bhi fatawa bhi faisla koi bhi farmaan jis par madeena waale ki mohar na ho hamare liye zaruri taur par qaabhl e qubool nahi

masla talaaq salasa ko bhi hamen isi roshni me dekhna hoga ke hz muhammad sallallaho alaihi wasallah(pbuh) ne is par kya fatawa diya aur kya huqm saadir farmaya aur ahadith sahiha marfoo aa se kya saabit hai,

wajeh rahe ke zaeff hadith hujjat wa daleel me suboot ke taur par nahi pesh Ki jaa sakti, sahih ke muqaable me aur na zaeef hadith ki buniyaad par koi aqeeda banaya ja sakta hai, zaef hadith wah hai jiska koi raawi jhoota ho yah uska hafiza khraab ho gaya ho,

isi tarah mauzu mangand riwayaton ko bhi daleel me nahi pesh kiya ja sakta hai,

muhaddiseen ne is baat ki tashrih kar di hai ke kis hadith ka kya darja hai, kaun sahih hai aur kaun zaef

talaaq salasa ke silsile me sabse aham riwayatein SAHIH MUSLIM shareef ki hai jinki sehat me qalaam ki gunjaish nahi,

sahih muslim ki riwayaton ka darja sehat me bukhari shareef ke barabar hai, isliye yah dono kitaben sahih bukhari wa sahih muslim ke naam se pukaara jaata hai,

islam me quran ke baad sahih bukhari aur sahih muslim ka martaba hai, bila ittefaaq muhaddiseen muslim shareef aur bukhari shareef me koi zaef hadith nahi hai,

sahih muslim me hai ke “teen talaaqen zamaana nabwi me aur khilafat siddique me aur ibtedaai do saal Khilaafat farooqui me ek hi shumaar ki jaati thi, phir hz umar ra ne farmaya:” logon ne is kaam me jisme inke liye aasaani thi ajlat shuru kar di hai.. Isliye accha hai ke unhe sab ko inpar jaari kar diye jaaye, chunanche jaari kar diya”

isi sahih muslim me hai :- hz abu al sahba ne hz ibn abbas ra se kaha : kiya aap ko maaloom nahi ke teen talaaqen huzoor(sws) ke zamaane me aur zamaana e siddiqui me aur teen saal tak zamana farooqui me ek kar di jaati thi?? Ibne abbas ne farmaya- haan!”

(muslim)

isi sahih muslim me hai ki-

” abu al sahba ra ne ibn abbas ra se farmaya– laao jo tumhare paas ho, kya teen talaaqen huzoor(sws) ki zindagi me aur siddique akbar ra ki baadshaahat me ek hi na thi?? Ibn abbas ra ne farmaya-beshaq!, phir zamana umar ra me jabke logon ne pe darpe shuru kar diya to aapne in par jaari kar di”

(muslim)

yah to muslim shareef ki riwayaten thi ab khuch dusri riwayatein sune MURTARDARK HAKIM me hai ke

” ek sahaba kiram ra hz ibn abbas ra ke paas aaye aur kaha aapko maaloom hai ke teen talaaqen huzoor(sws) ke ahad me ek ki taraf lauta di jaati thi, aapne farmaya–haan!,”

(hakim, imam hakim ise sahih kahte hain)

musnad ahmad me hai ke:- ” zamana abdul azeez ra ne apni biwi ko teen talaaqen ek hi majlis me di, phir bahut ghamgeen huwe, huzoor(sws) ne inse daryaft farmaya ke kis tarah tum ne talaaq di?? Unhone kaha main teen talaaqen de chuka, aapne farmaya ek hi majlis me? Kaha- haan!, aapne farmaya tumhe sirf ek ka ikhtiyaar tha, agar chaaho to ruju kar lo, chunanche unhone ruju kar liya,”

imam ahmad iski sanad ko sahih aur hasan batlaate hain,

imam tirmizi rh kahte hain ke iski sanad me koi kharaabi nahi

HZ UMAR RA KA HUQM SIYAASI(POLYTICAL) THA NA KE SHARAI:

Tamam ulema e islam sahih muslim ki hadith ki sehat ko tasleem karte hain lekin kuch ulema kahte hai ke Chunke hz umar ra ne ek majlis ki teen talaaq ko teen hi naafez kar diya isliye ham bhi teen hi ka fatawa den ge

Aur mubaah aur halaal cheezon ko taazeeran band kar diya tha,

” hz umar ra ke paas ek aurat laayi gayi jisne apne ghulaam se nikah kiya tha, hz umar ra ne in dono me tafreeq kara di, aur taazeeran aainda ke liye dosre khwaandon se nikaah is par haraam kar diya”

(kanzul ummal)

isi tarah- “hz huzaifa ra ne madyan me ek yahoodan se shaadi ki hz umar ra ne likha ke isko talaaq de do, yah musalman awraton ke liye bahut bada fitna hai, haalanke ahle kitab ki auraton se nikah karna nas qur’an se saabit hai”

(azaala al khafa’aa)

phir aakhir anjaam ya huwa ke hz umar ra ne jis amal ko rokne ke liye ye huqm nafez kiya tha, isme to qaamyaab na sake, balke usse dusri kharaabiyan paida ho gayi, jode bichhad gaye, ghar ujad gaye,,

jaisa is qism ki surat haal me aaj bhi ho raha hai,

ispar hz umar ra ko badi nadaamat(sharmindagi) hoi,

aur aap pukaar uthe -“ke mujhe itni nadaamat wa sharmindagi kisi aur

hamare arz yah hai ki hz umar ra ko yahan pesh karna munasib nahi, daur e nabawi ka faisla hamare liye qaabil e qubool aur kaafi hona chahiye,

hz umar ra ne jo kuch kiya wah ek maslehat wa waqt ka taqaaza tha na ke sharai maslah,

ek kaam jo mana tha khilaaf e sunnat tha, lekin agar kisi se ho jaaye to shariat ise pakadti na thi, jab logon ne ba kasrat ,be khauf hokar ise shuru kar diya to aapne bahaisiyat qanoon ya huqm farmaya ke main aainda se teen ko teen hi gin lunga, yah sirf isliye tha ke log ek saath teen talaaqen dene se baaz aa jaayen, warna phir teen saal tak yah huqm sharai jaari kyon na huwa?

Yah ek durrah farooqui tha jo unki saza ke liye tha na ya ke hz umar ra ne huqm sharai badal diya…. Naozubillah man zaalik

hz umar ra ne is waqeye talaaq ke elawaa bhi baaz aur Maamle me nahi hui jitni in teen baaton par hui ke maine ek majlis ki teen talaaqon ko teen nafez kar diya aur do baatien aapke muqammal alfaaz ye hain

” ma nadamata ala, shai’ee nadamati ala salasa in la akoona hurmata al talaaq, wala in la akoona inkahat al mawaali wa aala an la akoona qatlat al nawaih”

(akhrajah abu bakr ala ismail fi musnad umar, kazaafi ghaashiyah al lahfaan pg 181 matbua egypt)

kyonki jis gharz se aapne yah huqm siyaasi jaari kiya tha, wah haasil nahi huwa to aap naadam hue, isse bhi saaf zaahir hai ke yah hurmat ka fatawa aap ka ijtehaadi tha, huqm sharai na tha…….

ALLAH HAMEN HAQ BAAT SAMJHNE KI TAUFEEQ DE……AMEEN

HANAFIYAT AUR SHIAT ME YAKSAANIYAT:


Bismillahirrahmanirraheem

HANAFI MAZHAB KI HAQIQAT  (ASAL IJMA KA MUNKAR KAUN ?)

Aam taur par “mazhab hanafi” ka naam aate hi aam logon ke zehan me jo tasweer ubhar kar aati hai wah yah hoti hai ke yah wah mazhab hai jo imam abu hanifa rh ne apne ijtehaad se tarteeb diya ya yah ke mazhab hanafi naam hai imam abu hanifa ke mazhab ka jo inhone quraan wa hadith se nikaala hai, isliye baaz log fiqah hanafi ko quran wa hadith ka nichod kahte hain,

lekin haqiqat isse bahut door hai agar ham usko apne lafzon me kahen to shayad logon ko bura lage, aayen zara is par gaur karen ki haqiqat kya hai

maulana zaahid madni faazil daarul uloom deoband likhte hain

” kisi khaas mujtahid ki taraf jo mazhab wa maslak mansoob hai iske jumalah masail mufti ko bila talab daleel qubool karna aur ispar amal paira hona ya masail mufti us imam mujtahid ke hon ya uske shaargird ke hon, ya un ulema ke hon jo us imam mujtahid ke muqallid Hon , in sab ka majmua ek mazhab maeen kahlaata hai jaise fiqh hanafi, fiqh maliki, fiqh shafai fiqh hambali”

( taqleed ki sharai haisiyat taqleed shakhsi par gair muqallideen ke aitraaz aur inke jawaabaat page 9)

1-goya fiqh hanafi mazhab majmua hai in masail ka jo imam mujtahid ke hain….

2-in masail ka jo imam ke shargird ke hain

3-in masail ka jo in ulema ke ijtehaad kar dah hain jo imam mujtahid ke muqallid hon, ab fiqh hanafi imam, shargird, aur ulema muqallideen ke aqwaal ke majmua ka naam thahra,

ham hamen yah dekhna hai ke wah ulema muqallideen jo imam abu hanifa ki faru me taqleed karte hai kaun kaun hain…

Mulaaheza ho.

FIQH HANAFI MURJIYAH, ZAIDIYAH,SHIAH, MOTZALAH KE AQWAAL KE MAJMUA(COLLECTION) KA NAAM HAI:

Hz maulana abdul haie firangi mahli apne risaala me farmate hain:

” kitne hi hanafi furu me hanafi hain agar aqeedatan me motzali hain, jaise mukhasari musannaf, Kishaaf wagairah jaise fiqah ki mashoor kitab qaniyah ka maulaf haadi aur mustasar al karori ke sharah , al mujtabai ka maulaf najammuddin zaidi, aur jaise abdul jabbar abu haashim aur zabaai wagerah, aur kitne hi hanafi aise hai ke furo me to hanafi hain lekin asal me wah marjiyah, shiah ke firqah zaidiyah ke maanne waale hain, khulaasa ya ke hanfiyah ki kai qism hain aqeedah me ikhtelaaf ke sabab kuch shia hain kuch motzala hai kuch murjiyah hain”

(mulhaqa ba meezaan al atedaal matbua anwaar ar muhammadi pg 28)

ab zara ek aur sahab ki haqiqat bayaani bhi sun lijiye

maulana abdul qaadir jeelani badayuni hanafi apni kitab “bawarikh” me likhte hain

” hanafi kitabon me khwarij ,motzala,qaadriyah, wagerah ke indrajaat bahut zyada hain, hazaaron hazaar khwaariji, motzali qaadri furo me fiqah hanafi ke pairokaar they”

(bawarik)

minhajjus-sunnah ke bahut hawaale muqallid hanafi ne dekhe ek yah bhi Dekhte chalen

ibn taimiyyah rh likhte hain:-” isi tarah hanafi log mazhab abu hanifa ke saath bahut saari baaten gumraah firqon misl motzala, kiraamiyah, kilaabiyah wagairah ki mila dete hain aur usko mazhab hanafi kahte hain halaanke ya asal me qabeela e rafz(shiat hai)

(minhaj us sunnah 4/66)

khulaasa yah ke maujooda fiqah hanafi mukhtalif khyaal wa raaye wa nazariyaat ka majmua hai, balke isme ziyaadah hissa in gumrah firqon ka ziyadah kiya hua hai , jisme shiaon ka bada hissa hai,

ahnaaf ne har us shakhs ko hanafi rakha hai jo furu me imam shahab ka muddai ho jaaye, wah motzali , khwarij ho, shia ho ,zaidi ho ya halooli hon..

Aaj bhi dekhiye deobandi bhi hanafi hain aur barelwi bhi hanafi hai, qabarparast mazaar parast bhi hanafi hai, aur jo isko shirk bataayen wah bhi hanafi.

Tafseel me na jaate hue ab ham chand masail deobandi aur shia ke darmiyan jo yaksaaniyat(similarities) hain, pesh Khidmat hain mulaheza farmaayen aur ibrat haasil karen…

DEOBANDIAT AUR SHIAT ME YAKSAANIYAT:

shia khulefa e arbah mese sirf ek khalifah ki taqleed waajib maante hain, yaani hz ali ra ki baaqi teeno, hz abu bakr, hz umar hz usman (ra) ke taqleed ko haraam wa na jayez kahte hain, balke inko bura bhala kahte aur inke maanne walon ki dilshikni(buraayi) karte hain.

Aise hi deobandi aimah arba, noman bin sabit(abu hanifa), maalik bin anas, muhamad bin idrees(shafai), aur ,ahmad bin hambal me se sirf ek imam ki taqleed ko waajib qaraar dete hain aur dusre imaamon ki baat maan lene ko qaabil taazeer jurm khyaal karte hain, deegar aimma ki shaan me ghustaakhi karte hain aur inke maanne waalon ki dilshikni karte hain.

Chunanche durr e mukhtar misri me maujood hai:

” yani sirf ek imam, imam e azam ke qaul par amal kiya jaaye aur inhi ke qaul ke mutabik fatawa diya jaaye”

(durre mukhtar jild 1 pg 53)

Fatawa sharajiyah me likha hai:-” yani jo shakhs hanafi hone baad shafi ho jaayega usko saza di jaayegi”

(fatawa siraaziyah)

durre mukhtar me hai:- ” yani agar koi shafai al mazhab kisi hanafi se maslah me imam shafai ka mazhab daryaaft kare to jawab me yun kahe ‘ imam abu hanifa ne yun kaha hai chunke taqleed waajib hai aur wajib me tark haraam hai, lihaaza imam shafai ka maslak batana haraam hai”

(durre mukhtar)

zaahir si baat hai yah shia ki harqat hai wah log jo shia aur zaidi hote hue mazhab hanafi me ghus gaye ya sab unhi ki harqat hai, ke wah badi khoobsoorti se hanafi mazhab me apni baat daakhil bhi kar gaye aur kisi ko kaano kaan khabar bhi na hui,

2–DUSRA AQEEDA:

Shiaon ka aqeeda hai ki hamare aimma ma’soomen ko haraam wa halaal ka akhtiyaar hai.

Jab Deobandion ka aqeeda bhi yahi hai chunanche , hidaya, fatawa qadhi khan, durre mukhtar wagairah me hai

” yani har wah cheez Jiske baare me zaahir me qaazi ne haraam hone ka fatawa de diya to wah baatin me bhi haraam hai, abu hanifa ke nazdeek aur isi tarah agar is ne kisi cheez ke halaal hone ka huqm de diya to baatin me bhi wah halaal hai”

(hidaya 2/152)

maslan kisi ne jhoota daawa kiya ke falan aurat meri mankoh hai aurat mana karti hai, mard ne jhoote gawah pesh kar diye qaazi ne faisla mard ke haq me kar diya ab yah aurat uske liye halaal hai, shauhar ki taraf jo chaahe uske saath kare yahi nahi allah ke yahan bhi us par koi giraft nahi kyonki faisla ek deobandi qazi ka hai jo halaal kar de to halaal, haraam kar den to haraam, subhaanallah!

3–TEESRA AQEEDA

deobandiyon ka mashoor aqeeda hai ki dehaat(village) me jumah farz nahi hota

yahi mazhab shia ka bhi hai chunanche risaala hameediah page 113 me likha hai

” yani misr wa sultaan dono jumah ki sehat ke liye shart hain raafiziyon, zaidiyon aur baaz motzala Ke nazdeek”

4–CHAUTHA AQEEDA

Aam kutub shia me mazkoorah hai ke wuju me niyat aur tarteeb aur namaaz me taadeel farz nahi

deobandiyon ke yahan bhi yah cheezen farz nahi hai

dekhiye aam qutub fiqh fath-ul-qadeer, alam giri, hidayah,

zaahir si baat hai dono ka maslak ek hi hai yah sab kaarastaani in shiaon ki hai jo mazhab hanafi me daakhil ho kar hanafi ban gaye jab ke haqiqat me wah shia hain aur is tarah fiqah hanafi shiaon aur raafziyon ki dast shikaar ho gayi

5–PAANCHWA AQEEDA

Muhammad ramzaan fahmi apne risaala “barq la mi’ah” me likhte hai ke waafiyah me jo shia ki motbar kitaab hai likha hai

” yani agar koi maah ramzaan me haalat rozah me lawatat kare roza par iska koi nuksaan nahi hoga “

yahi deobandiyon ka masla hai:-” agar zikar(private part) par kapda lapet kar andar daakhil kar diya agar narm(soft) lapeta tha to roza ki qaza wa kaffara dono laazim hain aur agar shakht (tight) lapeta tha to na qaza na ghusl”

(fatwa barahnah hanfiyah 2/18)

deobandiyon aur shiayon me is maslah me deegar masail ki tarah yaksaaniyat zaahir hai aur yah sab shiaon ki harqat hai jo mazhab hanafi me shuru se shaamil hain aur mukhtalif tareeqon se apni baatein fiqah hanafi me shaamil karte rahte hain jin ko ab hanafi mazhab se juda karna bhi mahaal hai isi liye aaj tak kisi hanafi aalim ne iske liye koi koshish bhi nahi ki nateeja yah huwa ke fiqah hanafi ka bahut sa hissa fiqah shiah se maakhooz hai,

jaisa ki maulana abdul haei firangimahli, maulana abdur qadir badayuni wagairah ke aqwaal se zaahir hai..

6-CHHATWA AQEEDA

Shia fiqah me likha hai:-” raawi kahta hai maine imam jaafar ra se poocha ke mushtzani(hand practice) karna kaisa hai, unhone farmaya koi harz nahi”

(al kaafi 20/234)

ye shiaon ka masla hai ab aap deobandi ki sune wah bhi inke sar me sar milaakar ye kahte hain

” Yani agar koi shakhs mard ho gair shaadi shuda aur use shahwat(sex) ka ghalba ho to use chahiye ke kisi tarah apni mani(sperm) nikaal daale taake shahwat mauqoof ho jaaye”

(bahrur-raiq/maujebaat ghusl)

aur likha hai

” yani agar khauf e zina ho to mushtzani waajib hai”

(shami 20/160)

ise saaf zaahir hai ki fiqah hanafi aur fiqah jafaria me yaksaaniyat hai aur yah isliye hai kyonke bahut saare shia hanafi guzre hain, unhone badi chaalaaki se apne masail fiqah hanafi me daakhil kar diye

7–SAATWA AQEEDA

Shiaon ki mashoor kitab me hai ke:-” kanzariyon(call girl) ki kamaayi(earning) halaal hai”

(al kaafi 2/32)

lihaaza deobandi mazhab isse peeche kaise rahta, lihaaza unhone kaha

” agar randi apni ujrat muqarrar karke wasool kare to yah imam e azam ke nazdeek halaal hai, isliye ke mazdoori yani misl ki halaal hai”

( haashiah sharah wiqaaya pg 258)

hawaala se saaf zaahir hai ke kutub fiqah Deoband me me shiat ki milaawat bahut hai aur is tarah ke aqwaal ko imam shahab ke sar thop diya gaya hai

BA JAWAAB:-” TAHFUZ SUNNAT CONFERENCE DEOBAND—2001″

BA JAWAAB:– MAULWI JAMAAL BULANDSHAHRI DEOBANDI KO AHLE HADITH(MAJALLAH; ISHA, ATUL-SUNNAH) KA JAWAAB—MAY DEC 2001) KA JAWAAB

ALLAH HAMEN HAQ BAAT KAHNE KI TAUFEEQ DE…….AMEEN

QUR’AAN KI PUKAAR


Bismillahirrahnirraheem

QUR’AAN KI PUKAAR

Taaqon Me Sajaaya jaata hun,

Aankho se lagaaya jaata hun;

TAVEEEZ banaaya jaata hun,

Dho-dho ke pilaaya jaata hun;

Haray wa ReshaM ke,
Aur phool sitaarey chand ke kapaday mein lapeta jata hu,

Phir ittar ki baarish hoti hai,

Khushbu Me basaaya jaata hun;

Jab Qaul wa KasaM lene ke liye taqraar ki naubat ati hai,

Phir Meri Zaroorat hoti hai,

Haathon pe uthaaya jaata hun;

Kis bazM Me Mujh ko baar nahin,

Kis Urs Me Meri dhooM nahin;

Phir bhi Main akela rehta hun,

Mujh sa koi MazlooM nahin;

Mujhse yeh Mohabbat ke Daawey,

Qanoon pe raazi GHAIRON ke;

Yun bhi Mujhe RUSWAA karte hain,

Yun bhi Main SATAAYA jaata hun.

Be-shak!
HuM(Allaah) ne tuMhaari taraf aisi Kitab naazil farMayi hai,
jisMe tuMhari NASEEHAT(kasaaMaan) hai?
Kya tuM AQAL NAHI rakhte?

> Anbiya(22):10.

BY- SISTER SHAHIN KHAN

AKAABIR ULEMA-E-DEOBAND KI GHUSTAKHIYAN


Bismillahirrahmanirraheem

AKAABIR ULEMA-E-DEOBAND KI GHUSTAKHIYAN

HAAJI IMDAD ULLAH SAHAB:

Firqa deobandiyah ke awwaleen buzurg jin ko sheikh ul arab wa azam kaha jaata hai wah haaji imdad ullah sahab hain

tazkiratul rasheed ke murattab(writer) ne inka taruf jin alfaaz aur alqaab ke saath kara hai wah ye hai:

” ala hazrat farooqi nasab hanfi al mazhab haqiqat aagaah, ma’aarifat dastgaah, haafiz kutub allah, sayyed al saadaat, iftefaar al masaikh ul ulema, ………..”

(tazkiratul rasheed pg 45)

haaji imdaad ullah sahab ke muballigh ilm ka haal ye bayan kiya gaya hai ke sirf kaafiyah tak padha tha (hikaayaat awliya page 208)

in haaji sahab ki shaan me intehaai tareefi qalimaat ka ambaar firqah deoband ki peer parasti aur auliya ka rutba nabiyon se badhaane ki waajeh misaal hai,

jabki imam ul rasool sayyid ul awwaleen wa aakhireen hz sallallaho alaihi wasallam ummat ko apni tareef me Ghulu karne se taaqeed farma rahe hain:

” meri taareef me is tarah na badhna jaise nasraani ne isa bin maryam ke shaan me kiya”

(hadith)

HAAJI IMDAD ULLAH KE BAAWARCHI(COOK) NABI SALLALLAHO ALAIHI WASALLAM: (MAAZ’ALLAH)

Maulana aashiq ali merathi hanafi likhte hain:

” ek din aala hazrat(haji imdad ullah) ne khwaab dekha ke aap ki bhaawaj aapke mahmanon ka khaana paka rahi hai ke janab rasool maqbool sallalaho alaihi wasallam tashreef laaye aur aapki bhaawaj se farmaya ke ” uth tu is qaabil nahi ke imadad ullah ke mahmano ka khaana banaaye, iske mahmaan(guest) ulema hain, iske mahmano ka khaana main pakaaunga”

(tazkiratul rasheed jild 1 page 46)

(maaz’allah)

“sheikh ul hadith maulana zikriya ne ye khwaab haaji imdadullah sahab ki bhaawaj ki taraf mansoob kiya hai”

(tareekh mashaikh chist pg 248)

haaji sahab ya inki bhaawaj ko aisa khwaab dekhte aur bayaan karte hue baargaah e risaalat Me gustakhi hone ka zara bhi khyaal na aaya, aur na inke shargirdon ko yah khwab apni kitabon me zikr karte hue ko jhijak mahsoos hui,

ghustakhi ka ehsaas na hone ki wajah se yahi ho sakti hai ke inke nazdeek haaji imdad ullah sahab ki wilaayat ka maqaam nubuwwat se ooncha haì,(naozubillah)

SUNNAT RASOOL SE HAAJI SAHAB KI MAZAAR KI SAFAAI:

maulwi ahmad hasan kanpuri marhoom jo ustad qul kahe jaate hain, haaji sahab ke bahut bade mureed they, inko apne peer (haji) sahab se is darja muhabbat wa aqeedat thi ke hiqaayaat auliya me bayaan kiya gaya hai:

” maulwi ahmad hasan kanpuri jab hz haji sahab ki khidmat me pahunchte hain munshi muhammad jaan marhoom kahte they ke maine ek roz maulwi sahab ko dekha ke hazrat ki jooti jo ke baahir rakhi thi sar par rakh kar zor zor se ro rahe hain”

(hikayaat awliya 446)

ustad ul qul maulwi ahmad hasan ki peer parasti ka aala muqaam yah tha ke apne be padhe Likhe peer haaji sahab ki wafaat ke baad in ki qabr par sha’aar islam aur azeem sunnat rasool se safaai kiya karte they, yani apni resh mubarak se mazaar par jhaadu(broomstick) lagaate they, jaisa ke mahar muneer me inke muttallik likha hai:

” makka muazzama me apne shaikh haji imdad muhajir makki ke mazaar par 6 mahine qayaam kiya aur har roz apne resh mubarak se mazaar ko saaf kiya karte they, subhaallah, apne waqt ke ustad ul qul(maulwi ahmad hasan) ki apne sheikh ke saath yah nisbat niyaaz wa aqeedat”

(mahar muneer page 72,73)

bhaiyyon batayen ke yah subhanallah kahne ka maqaam hai ya naozubillah padhne ka , peer parasti ke josh wa junoon me sha’aar islam aur sunnat rasool(sws) ki is qadar be hurmati aur wah bhi ek ustaad ul qul ke haanthon jo maulid rasool hain

HAAJI SAHAB KE NAZDEEK NAZAR O NIYAAZ AUR 10wa,20w, 40wa, ETC IBAADAT HAI:

haaji imdad ullah sahab farmate hain:-” tareeqa nazar o Niyaaz qadeem zamaane se jaari hai, is zamaane me log inkaar karte hain”

(al imdaadiyah pg 70, manqool az muhasibah deobandiyat pg 88)

haaji sahab apne halqa me quraan ke bajaaye masnawi roomi ki tilaawat kiya karte they, aur uske khatam par niyaaz, fatiha, bade ahtimam se kiya karte they,

chunanche bayaan kiya jaata hai ke

” jab masnawi ke dars ka waqt aata to hz haaji sahab yun farmaya karte they ke ‘aao bhaai masnawi ki tilawat kar len'”

(hikayaat awliya pg 207)

aur jab masnawi shareef khatm ho gayi baad khatm sharbat banaane ka huqm diya aur irshaad hua ke is par maulana room ki niyaaz bhi ki jaayegi, gyarah gyarah baar surah ikhlaas padhkar (sharbat par) niyaaz ki gayi aur sharbat banna shuru hua”

(al imdaadiyah pg 68,manqool az mahasibah deobandiyat pa 88)

MAULANA RASHEED AHMAD GANGOHI KI KUFRIA DAAWA:

Haaji imdad ullah sahab ke baad maulana rasheed ahmad gangohi ka number aata hai, Inko imam rabbani, qutub aalim etc se yaad kiya jaata hai, aur kaha jaata hai ki inki ziyafat ke liye haji imdad ullah sahab ke bawarchi khaana me rasoollullah(sws) ne khaana pakaane ki pesh kash farmayi thi,(auzubillah)

maulana gangohi ki khaankaah aur tazkirah us tarah pesh kiya jaata hai jaise wahi musalmano ka asal qablah wa kaaba hain,

maulana ka bajubaan khud yah dawa tha ke wah haq wa hidayat ke us maqaam par faiz hain jo sahab nubuwwat wa shariat ka huwa karta hai

KUFRIA DAAWA:

Maulana gangohi ke sawaneh nigaar maulwi aashiq ali merthi deobandi khud maulana gangohi ka qowl balke farman shaahi naqal karte hue likhte hai:

aap(gangohi) ne kai martaba ba haisiyat tableegh ya alfaaz zabaan faiz tarjumaan se farmaaye hain

” sun lo haq wahi hai jo rasheed ahmad ki zabaan se nikalta hai, aur ba qasam kahta hun ke main kuch nahi hun magar is zamaane me hidaayat wa nijaad mauqoof hai mere Itteba par”

(tazkiratul rasheed pg17)

baat bilkul saaf hai ke maulana gangohi ne baar baar is daawa ko bataur farman shaahi jaari kiya hai ke haq aur hidayat wa nijaat ke wahi tanha maalik hain, koi inki itteba se inharaaf karega wa hidayat wa nijaat nahi paayega,

bhaiyyon ghaur farmayen to inko yah samjhne me der nahi lagegi ke maulana gangohi ne apne liye nubuwwat wa risaalat se bhi unche muqaam par faiz hone ka daawa kiya hai

MAULAANA GANHOHI KE DIL ME SHEIKH AUR NABI (SWS) KE SAKOONT

Tasawwur shaikh ke maslah me bhi gangohi bahut aage nikal chuke they aur us maqaam par pahunch gaye te ke in ke murshid haji imdad ullah aur nabi akram(sws) inke dil me saaleha muqeen wa sakoonat pazeer rahe

chunanche bayaan kiya jaata hai

” hz gangohi rh josh me they aur tasawwur shaikh ka masla dar pesh tha. ….. Farmaya ke 3 saal tak kaamil hz imdad ka chehra mere qalb me raha aur maine inse pooche Begair koi kaam nahi kiya phir aur josh aaya….. Farmaya ke itne saal (raawi ko yaad nahi raha kitne saal kaha) hz sallalaho alaihi wasallam mere qalb me rahe aur maine koi baat begair aap se pooche nahi ki”

(hikaayat awliya pg 308)

FATAWA RASHIDIYAH:

maulana gangohi ne apni jubaan ke khaalis haq tarjumaan hone ka jo kufriya daawa kiya hai, us par zabardast hujjat inke fatawa bhi hain jo fatawa rasheedia ke naam se 608 page par shaaya hui hai, maulana ne kisi fatawa me aayat ya hadith ya fiqah wagerah ka koi zikr nahi kiya hai aur na hawaala diya hai, mashaallah… Maulana har maslah me apni zubaan wa qalam hi ko haq ki hujjat wa daleel banaya hai

ab ham chaahte hain ke fatawe rashidiyah ke hawaale se mazeed chand masail naqal karke aapko dikhaaye ke deobandi firqah ke ranga rang aquaidaat ahle sunnat wal jamaat ke aqaid sahih aur mawafiq hain

MADAD KE LIYE:-” YA MUHAMMAD FARYAAD HAI” PUKAARNA JAAYEZ HAI:

SAWAAL– ASH’AAR IS TARAH PADHNE

” ya rasool faryaad hai

ya muhammad mustafa faryad hai

madad kar khuda hz muhammad mustafa

meri har ghadi tumse faryad hai

KAISE HAIN??

JAWAAB– Aise alfaaz padhne se muhabbat aur khuloot me bais khyaal ke haq taala aap ki zaat ko mutla farma de, ya mahaz muhabbat se bila kisi khyaal ke jaayez hai”

(fatawa rasheediya pg 103)

MAZAARAAT AWLIYA SE FAIZ HAASIL HOTA HAI:

SAWAAL– Mazaarat awliya se faiz haasil hota hai ya nahi??

JAWAB– Mazaarat awliya se mureedon ko faiz haasil hota hai (aizan pg 104)

awliya bhi shuhada me se hain:

SAWAAL– awliya allah bhi martaba shuhada ke andar dakhil hain ya nahi??

JAWAB: awliya kiram bhi shuhada hai(aizan pg 105)

TAWASSUL(WASEELA) AWLIYA DUA KAR JAYEZ HAI:

SAWAAL: Aksar aadmi shajrah khaandaan ka har subah wa shaam padhte hai ye kaisa hai??

JAWAB– shajrah padhna durust hai, kyonki Usme tawassul awliya ke haq taala se dua karte hai, iska koi harj nahi”

(aizan pg 217)

SAWAAL:- baaz soofi quboor awliya par chasm band karke baithte hai aur surah al nashrah padhte hain aur kahte hain ke hamaara seena khulta hai aur hamko buzurgon se faiz hota hai, is baat ki kuch asal bhi hai ya nahi?

JAWAAB– iski bhi asal hai, isme koi harj nahi agar niyat bakhair hai, faqat wallahu alam

(aizan pg224)

quran khwani karna jayez hai

(aizan pg 268)

rupaiye, money order me bhejna durust nahi hai khwaah isme kuch paise deye jaayen ya na deye jaayen (pg 502),

money order karna sood me daakhi hai (pg 503),

bank me rupaiye rupaiye daakhil karna na dururst hai khwaah sood le ya na le(pg 504)

ye firqah deoband ke yah do rukhe fatawe ke ek taraf niyaaz fatiha aur dusri taraf rupaiye money order karne aur bank me jama karne ko na jayez aur sood kahte hain,

phir nahle par dahla ke Deoband aur tamaam madaaris ki jaanib se chanda dene waalon ke paas money order form rawaana kiye jaate hain, aur is tarah haasil hone waali soodi raqam ko bank me jama karke mazeed soodi sarma yahkaari ki jaati hai, jise yahi muftiyan deoband khidmat deen kar certificate dete hai

CHORI KI INTEHA (KISSA KAKDI KA)

Isi tarah dusron ke khet wa baagh ka fal(fruit) chori se tod lena aur uska khaana mashaikh ke liye koi harj ki baat nahi hai, isko khud inhi ki zabaan se sunen

maulana muhammad qasim nanotwi baani darul uloom deoband jab marz wafaat me mubtala hue to aapne maulwi muhammad ul hasan sahab( sheikh ul hind wa sheikh ul hadith daarul uloom deoband) se farmaya ke kahin se kakdi laao, maulana mahmood ul hasan farmate they ke main tamaam kheton me phira magar sirf ek kakdi chhoti si mili”

(hikaayaat awliya pg 246)

yah baat kisi se chhupi nahi hai ke dusron ke kheton wa baaghon ka fal chori Se todna aur khaana muslim wa gair muslim sab ke nazdeeq mayoob gunaah kaam hai, jo awaara gard bacche is tarah ki harqat karte hue pakde jaate hai to saza bhi paate hai….. Lekin kabhi malum na ho saka ke us kakdi ki qeemat ada kardi gayi thi ya khet waale se maaf kara li gayi thi

QAARI MUHAMMAD TAAHIR NANOTWI ,ADAALAT ME JHOOTI QASAM:

Maulana zikriya khandaalwi ki aap beeti me mazkoor hai ke

” hz maulana alhaaj hafiz qaari muhammad tayyab ke chote bhai qaari muhammad tahir sahab rh deoband se ek akhbaar nikaala karte they , ghaaliban ” al ansaar” isme koi mazmoon kisi aala afsar ke khilaaf shaaya(publish) ho gaya, in sahab ne tahat izzat(maanhaani) ka daawa kar diya, wah chunke bade aadmi they isliye waqeelon ke mashware se inke jawab daawi ki tazweezen kai din tak khoob aati rahin,

muddai ki koshish thi ke warrant bila zamanat kisi tarah se jaldi jaari ho jaaye, jiski wajah se sabhi badhon Chhoton ko fiqr thi, koi sahab muzaffar nagar se deoband pahunche kahne lage, taahir beta! Itni si cheez me ghabra gaye, jawaab daawa likh do ki main to ek mahine se kunwar sahab ke yahan shikaar khelne waaste gaya huwa tha, meri ghair haajiri me yah majmoon(article) likha gaya, muddai ko bhi azeez taahir marhoom se adawat thi,

azeez taahir marhoom ne kaha taaya ji! Aap adaalat me kis tarah jhooti qasmen khaawenge ke yah mere saath shikaar me they, kahne lage ! Apne muqaddama me hazaar jhooti qasmen khaayin hain,

maulana qasim ke pote ke liye agar jhooti qasam kha lunga to khuda ki qasam meri saari jhooti qasamon ka kaffara ho jaayega, chunanche daawa me yahi likha gaya ke main us zamana me kunwar shahab ke saath shikaar ke liye gaya huwa tha aur kunwar sahab ki tasdeeq par muqaddama khaarij ho gaya”

( aap beeti, maulana zikriya pg 616,617, manqool az sirat e mustaqeem london march 1998)

Jhooti qasmen khaane waale ye koi maamooli shakhsiyat nahi hain , bani darul uloom deoband maulana qasim nanotwi ki pote hai, darul uloom ke 5we mohtamim maulana muhammad ahmad ke bete aur darul uloom ke 7we mohtamim qaari muhammad tayyab sahab ke bhai hai, allah allah

ALLAH HAMEN AISE AQEEDE SE BACHAAYE…. Ameen

AKAABIR ULEMA E DEOBAND KA MAZHAB


Bismillahirrahmanirraheem

AKAABIR ULEMA E DEOBAND KA MAZHAB

Munasib maaloom hota hai ke ” al shahaab al shaaqib” me hz maulana hussain ahmad madni rh ne hayaat ambiya(as) ke muttaalik akaabir ulema e deoband ka jo aqeedah naqal kiya hai usko zikr karne se pahle mujaddid barelwiyah ka aqeeda ka zikr kar diya jaaye taake maaloom ho jaaye ke deobandi aur barelwi atteqaadi aitbaar se ek hi hain,

inka ikhtelaaf wa jhagda apni apni party ki taeed wa himayat aur taassub ki bina par hai..

Ahmad raza khan barelwi farmate hain:

” ambiya kiram alaihi salaato was sallam ki hayaat haqiqi si dunyawi hai, in par tasdeeq wayedah ilaahiyah ke liye mahaz ek aan maut taari hoti hai, phir fauran inko waise hi hayaat ada farma di jaati hai, is hayaat par wahi ahkaam hain in ka tareeqah baanta na jaayega, inki azwaaj par addat nahi wah apni quboor(qabr) me khaate peete ,namaz padhte hain”

(malfuzaat ahmad raza khan Pg no 26)

mujaddid barelwiyah ke farman ko saamne rakhte hue is mauzoo par madni sahab ke alfaaz mulaheza hon

” najdi aur uske itteba ka ab tak yahi aqeeda hai ke ambiya (as) ki hayaat faqat isi zamaane tak hai jab tak ke wah duniya me they, baaz wah(ambiya) aur deegar momineen maut me baraabar hai, agar baad wafaat inko hayaat hai to wahi barzakhi hai jo ahadaamat ko saabit hai, baaz unke hafz jism ke qaayel hai, magar in akaabir(ulema e deoband) ke rasaail(kitab) aur aqaidaat bilkul iske mukhaalif hai, hz maulana nanotwi ne ek bahut hi zakheem kitaab taaleef farmayi hai jo ke mashoor aalim hai, isme kis zor se hayaat e nabawi ka iqraar kiya hai aur mazhab ahle sunnat(salaf) wal jamaat aur fazail nubuwwat me kis darjah aur kuwwat ke dalail darj farmaaye hain”

(al shahaab al shaqib pg 45)

akaabir e barelwiyah farmate hain:

“balke is wajah se ke us(ahmad raza khan) ne madina munawwara me jaakar Huzoor sarwar e kaaynaat alaihis salaam ya ayaari aur aftaraabandi ki hai aur hazrat alaihis salam qabar mubarak me zinda hain, inke roza aqdas par is risaala ko le jaakar apni khwahish shaitaani ko poora kiya hai, pas iski takfeer me aur hz maulana nanotwi ki baraat me khud hz rasoollullah(sws) shaamil hue”

(al shihaab al shaqib pg 76)

madni shahab ko shayad malum na ho, gangohi sahab ahle quboor se sifarish wa isteghaasa ka jawaaz pesh karte hue likhte hain

” qabr ke paas jaakar kahe ke aiy falan ! Tum mere waaste dua karo ke haq taala mera kaam kar de isme ulema ka ikhtelaaf hai, kuch iske mukar hai aur kuch mana karte hain so iska faisla ab karna to mahaal hai, magar ambiya alaihissalam ke sama me kisi ko ikhtelaaf nahi is wajah se inko mushtasna kiya hai aur daleel jawaaz ya hai ke fuqaha ne ziyarat quboor mubarak ke waqt shafa’at maghfirat ka arz karna likha hai, pas yah jawaaz ke waaste Kaafi hai”

(fatawa rasheediya jild 1 pg 99-100)

yahi aqeeda to barelwi mujaddid ka hai

maulana ashraf ali thanvi jo deoband ke haqeem ul ummat hain inka bhi faisla mulaheza farmate chalen

” jab rasoollullah(sws) ne hajjatul wida farmaya aur rafeeq e aala ki mulaaqaat ke liye tashrif le gaye, bawajood iske ke aap(sws) qabar shareef me misl dunya ki zindagi ke zinda aur khaate peete hai”

(ashrah taarus dars saaman pg 154)

thanvi sahab ne aam momineen ke muttalliq likha hai:-” maut ke baad bhi kisi qadar talluk jism rahta hai aur wah aisa talluq hai jaisa ke waqt hamare jism ko libaas se talluq hai pas agar koi hamara utaara huwa kurta phaad de to ham ko kaafiyat hoti hai, nez is talluq ka ya asar bhi hai ke qabr ke paas jaakar salaam wa dua jo kuch ki jaati hai murdah usko sunta hai aur shohada me yah talluq aam momineen se zyada hota hai, jiska asar yah hai ke inka jism baad maut ke bhi saalim Rahta hai, zameen usko kha nahi sakti, nez is talluq se baaz awliya ko marne ke baad quwwat tasarruf bhi ata hoti hai”

(mawaiz ashrafiya jild 3, al mausoom deen duniya pg 287,288)

ambiya ka zikr karte hue likha hai

” aur awliya se ziyadah ambiya(as) ki ruhon ko apne jism se talluq rahta hai, jiske baaz aasaar yah hain ke inki miraas(property) taqseem nahi hoti ,ek asar yah bhi hai ke inki biwiyon se nikaah karna inke baad haraam hai”

(mawaiz ashrafiya jild 3 pg 288)

baherhaal ulema e deoband ke ye nazariyaat mazeed wazahat ki mohtaaj nahi

Note: madni sahab ne hz nanotwi, gangohi, khaleel ahmad sharanpuri aur thanvi ko akaabir ulema e deoband likha hai, mulaheza ho

( al shihaab al shaqib pg 41)

continue

NAAPAAKI KE HUQM AUR PAAKI KAISE HAASIL KAREN


Bismillahirrahmanirraheem

NAAPAAKI KE HUQM AUR PAAKI KAISE HAASIL KAREN

Aise ghusl ki haalat ko haalat “janaabat” kahte hain, in 4 haalaaton me musalman mard aus aurat par ghusl karna farz hota hai:

1-josh ke saath mani(semen) nikalne ke baad( usme wet dream bhi shaamil hai)

2- jama(sex) ke baad

3- menstuaration period ke baad

4- nifaas (bacche ki paidaish) ke baad”

Note: nifaas wah khoon hai jo bacche ki paidaish par jaari hota hai

HUMBISTARI AUR GHUSL E JANABAT

Sahaba kiram ra ke beech ghusl janabat ka ek masla bahas me aaya, ek giroh kahta tha ki ghusl sirf jama(sex) par farz ho jaata hai, mani ka nikalna shart nahi

dusra giroh bayan karta tha ki ghusl ke liye dakhool ke saath mani ka nikalna bhi shart hai,

yah lambi bahes kisi khaas nateeje par khatm na hui

aakhir taiy paaya gaya ki ummul momineen hz aisha ra se malum kiya jaaye

hz aisha ra ne kaha ki rasoollullah sallalaho alaihi Wasallam(pbuh) ne farmaya:-” jab mard, aurat ki 4 shaakhon ke beech baith jaaye aur uske satar(private part) ka agla hissa aurat ki sharmgaah se chhoo jaaye ( yani mard ka satar aurat ki sharmgaah ke andar daakhil ho jaaye) to ghusl waajib ho jaata hai”

(sahih muslim 349)

to masla yah saabit huwa ki sirf dakhool par hi mard aur aurat jumbi ho jaate hai aur unpar ghusl waajib ho jaata hai, mani ka nikalna shart nahi hai

rasoollullah sallalaho alaihi wasallam(pbuh) ne farmaya:-” jab tum aurat ki 4 shaakhon ke beech baithkar jama karo to tum par ghusl waajib ho gaya, jabki mani na nikle”

(bukhari 291, muslim 348)

WET DREAM KA MASLA:

ummul momineen hz salma ra riwayat karti hain ki hz umme saleen ra ne rasoollullah sallallaho alaihi wasallam(pbuh) se kaha:-” aiy allah ke rasool! Beshak hi allah haq se nahi sharmaata (main bhi aapse masla poochti hun) kya aurat par ghusl par jabki usko (wet dream) Ho ? Aapne farmaya:- haan, lekin jab paani(mani ka nishaan) dekhe”, is par hz umme salma ra ne (sharm se) muh chhupa liya aur arz kiya, aiy allah ke rasool ! Kya aurat ko bhi (wet dream) hota hai?? Aapne farmaya:-” haan (hota hai) tera daahina haath khaak aalood ho”

(bukhari,ghusl 282, sahih muslim ,haiz 313,)

note: aakhiri alfaaz, bad’dua nahi, sirf ek muhaawra(idioms) hai, iska matlab khabardaar karna hota hai

malum huwa ki aurat ya mard neend se uthkar agar geelapan yaani nishaan dekhen to( yah wet dream ki alaamat hai) unpar ghusl karna farz ho jaata hai aur agar wet dream ki kaifiyat unhe yaad ho lekin nishaan na paaye to ghusl farz nahi hoga, aisi soorat me shaq karne ki zarurat nahi hai

MENSTRUAL PERIOD (HAIZ) KE KHOON SE BHEEGA KAPDA:

hz asma binte abu bakr ra riwayat karti hai ki ek aurat ne rasoollullah(sws) ne poocha jis kapde ko haiz ka khoon lag jaaye to kya kare?? Aapne farmaya: -” use chutkiyon se malkar paani se dho daalana chahiye aur phir usme namaz ada kar li jaaye

MANI KA DHONA:

“Hz aisha ra farmati hai ki main aap(sws) ke kapde se mani ko dho daalti thi aur aap us kapde me namaz padhne tashrif le jaate they aur dhone ka nishaan kapde par hota tha”

(Bukhari 229,232, muslim 289

DHOODH PEETE BACCHE KA PESHAAB:

Hz umme qais ra apne chhote(dhoodh peete) bacche ko jo khana nahi khaata tha, aap(sws) ke paas layin aur aapne use apni god(lap) me bitha liya, bacche ne aapke kapde par peshaab kar diya to aapne paani mangwa kar kapde par chhinte maare aur use dhoya nahi”

(bukhari 223, muslim 287)

hz lubaba binte haarish ra riwayat karti hain ki hussain bin ali ra ne aap(sws) ki god me peshaab kar diya (jo abhi dhoodh peete hi they) maine arz kiya:-” koi aur kapda pahan len aur tahband mujhe de den taaki use dho dun, to aapne farmaya, larki ka peshaab dhoya jaata hai aur Ladke ke peshaab par chhinte maare jaate hain”

(abu dawood 375, ibne majah 522, ise ibne khuzaima (282), haakim (1/116), aur zahbi ne sahih kaha hai)

NEKI KA HUQM DENE AUR BURAAYI SE ROKNE KA BAYAAN


Bismillahirrahmanirraheem

NEKI KA HUQM DENE AUR BURAAYI SE ROKNE KA BAYAAN:

Hz abu saeed khudri ra se riwayat hai ki maine suna rasoollullah(sws) farmate they:-” jo shakhs tum mese kisi buraayi ko (hote) dekhe to use apne haath se rok de, agar (haath se rokne ki) taaqat nahi hai to zabaan se (iski buraayi ko waajeh kare), agar uski bhi taqat nahi hai to dil se (ise bura jaane) aur ye imaan ka kamzor tareen darja hai”

(sahih muslim,kitabul imaan)

Tashrih:- dekhne se matlab hai, ilm me aana, chaahe aankhon se dekhe ya na dekhe, is me islami mu’aashre ko buraayi se rokne ke liye ek nihayat aham huqm diya gaya hai, musalman jab tak us par amal karte rahe aur amr bil maroof aur nahiy anil munjar ka fareezah bila khauf aur begair kisi mufaad ke ada karte rahe, musalman mu’aashra bahut si buraaiynn aur gunahon se mahsoof raha aur jab musalmano ne is fareeze ko faramosh kar diya, to inka mu’aashra Munkaraat ke sailaab me be panaah ki zad me aa gaya, kaash musalman phir is fareeze ki adaaiygi ki taraf muta-wajjeh hon, taaki is sailaab ke aage baandh baandha jaa sake

ALLAH HAM SAB KO AMAL KARNE KI TAUFEEQ DE………. AMEEN

NAMAZ- E- ISTEKHAARA AUR TAHIYYATUL


Bismillahirrahmanirraheem

NAMAZ- E- ISTEKHAARA AUR TAHIYYATUL MASJID KA BAYAAN:

Hz jaabir ra se riwayat hai ki rasoollullah sallallaho alaihi wasallam (pbuh) hame is tarah tamaam maamlaat me istekhaara sikhaate jaisa ki rasoollullah sallallaho alaihi wasallam (pbuh) farmaate:-” tum mese koi jab kisi kaam ka iraada kare to faraiz ke elawa do rakaten padhe phir kahe

” ILLA-HUMMA INNI ASTKHI-RUKA BI-ILMIKA WA-ASTAQ-DIRUKA BI-KUDRATIKA WA-AS-ALUKA MIN-FAZ-LIKAL AZEEM,

FA-INNA TAQDIRU WALA AQDIRU WAT-ALAMU WALA AALAMU WA-ANTA ALLAMUL GHUYOOB,

ALLAHUMMA IN KUNTA TA’AALAMU ANNA HAAZAL AMRA KHAIRUN LI FI DEENI WAM-AASHI WA-AAKIBATI AMRI FAQ-DURHU LI WA-YAS-SIRHU LI SUMMA BAARIK LI FEEH,

WA-IN KUNTA TA’ALAMU ANNA HAAZAL AMRA SHARRUN LI FI DEENI WAM-AASHI WA AA-KIBATI AMRI FAS-SIR-FAHU ANNI WAS-FIRNI ANHU WAQDUR LIYAL KHAIRA HAYSU KAANA SUMMA ARZINI BIH “

Tarjuma:- aiy allah main tujhse tere ilm ke Zariye se bhalaai maangta hun aur tujhse teri qudrat ke zariye se maangta hun aur tujhse tere bade fazl ko maangta hun, kyonki tu hi qudrat rakhta hai aur main qudrat nahi rakhta aur tu hi jaanta hai aur main nahi jaanta aur tu hi ghaib ki saari baaton ka khoob jaanne waala hai, aiy allah! Agar tu is baat ko jaanta hai ki ye kaam mere liye mere deen aur meri duniya aur mere anjaame kaar me bahtar hai to tu isko mere liye muhayya kar de aur isko mere liye aasaan kar de phir mere liye usme barqat ata farma, aur agar tu is baat ko jaanta hai ki ye kaam mere liye mere deen aur meri duniya aur mere anjaam e kaar me bura hai to tu is kaam ko mujhse fer de aur mujhko is kaam se fer de aur bhalaai ko mere liye muhayya kar de jahan wah ho phir mujhko is par raazi kar de”

(bukhaari)

“imam nawawi rh farmate hain ki jab koi shakhs istekhaara kare to uske baad us kaam ko kar le jiski taraf uska jhukaao ho”

(al Azkaar lin nawawi)

ye ghumaan rakhna ki sirf wahi istekhaara mufeed hota hai jo logon me se baaz buzurg logon se karwaaya jaaye aur ye khyaal karna ki istekhaara ke liye neend ke dauraan khwaab aana zaroori hai ye dono baatein ghalat hain, isliye har musalman ko chahiye ki apne tamaam maamlaat me allah se khud istekhaara kare yaqinan allah use zaroor raasta dikhaayega

TAHIYYATUL MASJID:

hy abu qatada ra se riwayat hai ki rasoollullah sallallaho alaihi wasallam (pbuh) ne farmaya:-” tum mese koi jab bhi masjid me daakhil ho to baithne se pahle do rakat padhe”

(bukhari)

hz jaabir ra se riwayat hai ki wah rasoollullah sallallaho alaihi wasallam (pbuh) se apne oont ki keemat wasool karne ke liye jab masjid me aaye to rasoollullah sallallaho alaihi wasallam (pbuh) ne unhe huqm diya ki wah do rakat namaz ada karen”

(muslim)

hz jaabir ra se riwayat hai ki rasoollullah sallallaho alaihi wasallam Ne khutba ke dauran hz sulaiq gitfaani ra ko huqm diya, jabki wah do rakat padhe begair baith gaye, ki wah do rakat namaz ada karen”

(bukhari)

tahiyyatul masjid waajib nahi hai balki sunnat e muakkida hai

har azaan wa iqaamat ke darmiyaan do rakat padhna bhi nawafil namazon me se hai

jaisa ki

hz abdullah bin mugaffal ra se riwayat hai ki rasoollullah sallallaho alaihi wasallam (pbuh) ne farmaya:-” har do azaano (azaan aur iqamat) ke darmiyaan namaz hai” lekin teesri baar is farman ke saath rasoollullah sallallaho alaihi wasallam (pbuh) ne farmaya:-” sirf uske liye jo padhna chaahe”;

(bukhari)

ALLAH HAMEN TAUFEEQ DE KI HAM KOI BHI AMAL KARNE SE PAHLE USE KITAB WA SUNNAT KI KASAUTI PAR PARAKH LEN…….(AAMEEN)