RADD-E-TAQLEED


Bismillahir rahmanir raheem

1-Taqleed k lugwi mainay kya hai?

Ans: lugat ki aik mashoor kitab moajim ul waseet main likha hwa hai

“aur falah ki taqleed bagair hujjat aur daleel k uske qol ya fail ki itibah ki..”

Misbah ul lugat main likha hwa hai

“usne uski falah baat main bagair gor o fikar k pervi ki”

(page no 701)

Esaio ki almunjid main hai..

“kisi mamlay main bila gor o fikar kisi ki pervi karna”

(almunjid, arbi urdu page no 831 dar ul ishaat Karachi)

Jamah ul lugat urdu main hai

“Taqleed pervi karna , qadam ba qadam chalna, bagair tehkeek k kisi ki pervi karna”.

Page no 166 darul ishaat Karachi

2-taqleed k istilahi mainay kia hai?

Ans: hanfio ki motubar kitaab muslim al suboot main likha hai k

“taqleed nabi k ilawa gair yani ummati k qol per bagair hujjat( daleel) k amal ka naam hai… jaise aami(jahil) apne jaise aami aur mujtahid dusre mujtahid ka qol layle.. pas nabi s.a.w.w aur ijmah ki taraf rujooh karna is taqleed main se nae hai aur isi tarah aami ka mufti ki taraf rujooh karna aur qazi ka gawahon ki taraf rujooh karna taqleed main se nahi hai”

(muslim al suboot page no 289 , jahah ul haq vol 1 page no 16)

“ibne hamam hanfi ne likha hai taqleed us shaks k qol per bagair daleel k amal ko kehte hai jis ka qol (4) dalail main se nae hai.. pas nabi akram s.a.w.w. aur ijmah ki taraf rujooh karna taqleed main se nae hai”..

( tehreer ibne hamam hanfi fi ilm ulusool vol 3 page no 453)

ghulam rasool saeedi barelvi ne likha hai

“Taqleed k mainay hai dalail se qatah nazar karke kisi imam k qol per amal karna aur itibah se ye muraad hai k kisi imam k qol ko kitab o sunnat k muwafiq paker aur dalail e shariah se sabit jan ker is qol ko ikhtyar karna”…

(sharah sahi muslim jild 5 page no 63)

saeedi sahib mazeed likhte hai :

“imam gazali ne likha hai k taqleed kisi qol ko bila daleel qabool karna hai”..

(sharah sahi muslim vol 3 page no 330)

3…taqleed e shaksi kab ijaad hoe?

Ans: imam ibne qayim rehmatullah elieh kehte hai

“ ye taqleed ki biddat chothi(4) sadi main jari hoe.. ye wo zamana hai k jiski muzamat rasool ALLAH s. a.w.w se sabit ho chuki hai..

shah wali ALLAH kehte hai

“Maloom karna chayie k chothi(4) sadi se pehle log kisi khalis aik mazhab moen per mutafiq na thay”

(hujjat ul balagah jild 1 page no 152)

4…… Kia kisi moen imam ki taqleed karna wajib hai?

Ans: kisi moen imam(yani khaas) ki taqleed karna quran aur ahadees se sabit nae hai..

balke hum jo rasool ALLAH s.a.w.w ki ataat karte hai wo bhi ALLAH k hukm se karte hai..

ALLAH ne farmaya:

AL-QURAN:

1. Humne rasool ko sirf isi liye bheja k ALLAH tala k hukm se iski farma bardari ki jaye..

(surah nisa 64)

2. Aey emaan walo ALLAH ki ataat karo aur rasool ka kaha mano aur apne amaal ko garat(zayah) na karo..

(surah Muhammad 33)

jo log ye kehte hai k kisi moen imam ki taqleed karna wajib hai ye saraser biddat hai

5…… Kia alim se koe masla pochna taqleed hai?

Ans: alim se masla pochna taqleed nae hai..

deobandi aur barelvi awam apne ulma se maslay pochte hai..

Example: rashed ahmed deobandi (aik aam anparh shaks) apne alim molvi mujeeb ur rehman se masla pochta hai .. kia deobaNDI ulma ye kahenge k rasheed ahmed ab mujeeb ur rehman ka muqalid banker “mujeebi” ban gaya hai???

Jab hanfi shaks apne molvi se masla poch ker hanfi hi rehta hai to iska matlab waziah hai k pochna taqleed nae hai…

6……. ahle hadees taqleed q nae karte?

Ans: ahle hadees taqleed nae karte balke ALLAH aur uske rasool s.a.w.w ki itibah karte hai jaisa k ALLAH ne itibah karne ka hukm dia hai…

7………kia charo imamo ne apni taqleed ka hukm dia?

Ans: charo imamo ne apni taqleed ka hukm nae dia balke quran aur sunnat per amal karne ka hukm dia…

1 .Imam abu hanifa: jab sahi hadees mil jaye pas wahi mera mazhab hai

(dar e mukhtar, shami jild 1 page no 50)

1 . Imam malik

“main bhi admi hun kabhi meri raye sahi aur kabhi galat hoti hai.. ab tum meri raye ko dekhlo jo quran o sunnat k muwafiq ho usko laylo aur jo mukhalif ho usko chordo… ”

(ailam ul moqieen : fasal kalam ut tabaeen fi al rai vol 1 page no 81)

2 .Imam shafai

“meri baat jo nabi s.a.w.w ki sahi hadees k khilaf ho chordo pas nabi s.a.w.w. ki hadees sabse behtar hai aur meri taqleed na karo..

(adab ul shafaai wa munaqaba li ibne abi hatim page no 51)

3 .Imam ahmed

“meri taqleed na karna aur na malik ki aur na ozai ki aur na ibraheem naqai ki aur na kisi aur ki taqleed karna aur ahkam wo waahan se lo jahan se inho ne liye hai .. yani kitaab o sunnat se..

(masail abi daood page no 277 , hujjat ul balagah vol 1 page 157 , meezan al shuraani vol 1 page no 76)

8- Kia taqleed e shakhsi per ijmah hwa hai?

Ans: taqleed e shaksi per ijmah nae hwa hai balke itibah e rasool per tamam sahaba karam r.a ka ijmah hai

9-In charo imam se pehle log kis ki taqleed krte thay?

In charo imamo se pehle log kitab o sunnat per amal karte thay kisi kisam ki taqleed nae krte thay

10-Is ayat ka mafhoom o tarjuma kia hai surah nehl ayat no 43 , surah al ambia ayat n0 7 ???

yaani ulmaa 2 لَا تَعْلَمُوْنَ

yaani awaam Awaam per lazim hai k ulmaa se 2 sharto per masail poche..

1. Wo quran aur hadees per amal karne wala alim ho , ahle taqleed main se na ho..

2. isay ye poicha jaye k mijhe quran o hadees se masla bataye ya rasool ALLAH s.a.w.w. ka hukm bataye.. kyunk agli ayat main wazahat hai k بِالْبَيِّنٰتِ وَالزُّبُرِ

tarjuma: “daleelo aur kitabo k sath” masla pocha jaye… aami ka alim ki taraf rujooh karna taqleed nahin hai.. jaisa k upar wazahat ho chuki hai…

11-taqleed e shaksi main shirk kab hota hai?

Ans: taqleed main shirk tab hota hai jab ALLAH aur uske rasool s.a. w.w k ilawa kisi aur ki baat ko ahmiat di jaye

jaisa k yahood o nisara ne kia.

“In logo ne ALLAH ko chor ker apne alimo aur darwesho ko rab bana lia hai”

surah toba 31

“hz adi bin hatim kehte hai k maine nabi sws se ye ayat sun ker arz kia k yahod o nisara ne to apne ulma ki kabhi ibadat nae ki phr ye q kaha gaya k unho ne inko rab bana lia? Ap s.a.w.w ne farmaya ye theek hai k inho ne inki ibadat nae ki. lekin ye baat to hai k inke ulma ne jisko halal qarar dia usko inho ne halal aur jisko haram qarar dia usko haram samjha. yehi inki ibadat hai”

jamah tirmizi kitab ul tafseer surah toba hadees no 1018

12- Ayat ۡ وَّاتَّبِعْ سَبِيْلَ مَنْ اَنَابَ اِلَيَّ surah luqman ayat no 15 ka tarjuma aur mafhoom kia hai?

Ans: tarjuma: “aur itibah ker uske raste ki jisne meri taraf rujooh kia”…

mafhoom: itibah ki 2 types hai

1. Itibah ba daleel

2.Itibah bay daleel

Yahan itibah ba daleel se muraad hai jo k taqleed nahin hai

ye dawa karna k luqman a.s ne apne bête ko gair nabi ki, bay daleel ankhein band karke andha dhundh taqleed ka hukm dia hai.

intihai batil aur jhooti baat hai…

imam ibne kaseer is ayat ki tashreeh main likhte hai yaani al momineen yani tamam momineen k raste ki itibah ker

(tafser ibne kaser 106/5)

13. يٰٓاَيُّھَا الَّذِيْنَ اٰمَنُوْٓا اَطِيْعُوا اللّٰهَ وَاَطِيْعُوا الرَّسُوْلَ وَاُولِي الْاَمْرِ مِنْكُمْ ۚ فَاِنْ تَنَازَعْتُمْ فِيْ شَيْءٍ فَرُدُّوْهُ اِلَى اللّٰهِ وَالرَّسُوْلِ اِنْ كُنْتُمْ تُؤْمِنُوْنَ بِاللّٰهِ وَالْيَوْمِ الْاٰخِرِ ۭ ذٰلِكَ خَيْرٌ وَّاَحْسَنُ تَاْوِيْلًا 59 ؀ۧ surah nisa ayat no 59 ka tarjuma aur mafhoom kia hai?

ANs:

Tarjuma:“aey emaan walo ALLAH ki ataat karo aur rasool ki ataat karo aur ulul amar ki ataat karo pas agar kisi chez main tumhara tanaziah hojaye to isay ALLAH aur iske rasool sws ki taraf lay jao agar tum ALLAH aur akhirat per emaan rakhte ho, ye behtar aur acha tarika hai”

Mafhoom: is ayat main ulul amar se muraad 2 groh hai..

1 .umara( tamam umraa)

2. ulmaa( tamam ulmaa)

Tamam ulma ki ba daleel ataat ka matlab ijmah per amal hai..

lihaza isay taqleed sabit nae hoe, ayat k dusre hisay main saaf zahir hai k taqleed haram hai…

kyunk tamam ikhtilafat aur tanaziat main kisi alim ya fikha ki taraf rujooh karne ka hukm nae balke sirf ALLAH aur uske rasool s.a.w.w ki taraf rujooh karne ka hi hukm hai

14… ……. يَوْمَ نَدْعُوْا كُلَّ اُنَاسٍۢ بِاِمَامِهِمْ ۚ فَمَنْ اُوْتِيَ كِتٰبَهٗ بِيَمِيْنِهٖ فَاُولٰۗىِٕكَ يَقْرَءُوْنَ كِتٰبَهُمْ وَلَا يُظْلَمُوْنَ فَتِيْلًا 71 ؀ surah bani israel ayat no 71 ka tarjuma aur mafhoom kia hai???

Ans:

Tarjuma: “jis din hum her jamaat ko is ke peshwa samaet bulaenge.. phir phir jinka bhi amaal nama daye hath main day dia gaya wo to shoq se apna amaal nama parhne lagay gay… aur dhagay k baraber bhi zulm na kiye jaenge”….

Mafhoom: is ayat main lafz بِاِمَامِهِمْ afz hai isay muraad nama e amaal hai.. iski wazahat surah yaseen ayat no 12 main hai…

agar isay muraad imam hi hai to ismein ahle hadeeso ki hi fazilat hai qk tafseer ibne kaseer main imam kaseer farmatay hai:

Baaz salf ka qol hai k ismein ahle hadees ki bht bari buzurgi hai isliye qk inke imam “imam ul ambia Muhammad s.a.w.w” hai..

Sayedna Abdullah bin masood r.a ne farmaya: “tum apne deen main logo ki taqleed na karo”

(alsunan alkubra lil behki 10/2)

مروی ہے کہ ہم نے رسول اللہ
ابوسعید عبداللہ بنسعید، ابوخالد احمر، مجالد، شعبی حضرت جابر بن عبداللہ سے صلی اللہ علیہ وآلہ وسلم کے پاس تھے کہ آپ صلی اللہ علیہ وآلہ وسلم نے ایک لکیر کھینچی دو لکیریں اس لکیر کی دائیں جانب اور کھینچی دو لکیریں اس لکیر کی بائیں جانب پھر رکھنا اپنا ہاتھ درمیان والی لکیر پر اور فرمایا یہ اللہ کا راستہ ہے پھر آپ نے یہ آیت پڑھی، میرے راستہ سیدھا پاس اتباع کرو اس کی اور نہ پیروی کرو ایسے راستوں کی جو جدا کر دیں تمہیں اس کے راستے سے

(Sunan ibne majah vol 1)

11 .. baab sunnat ki pervi ka bayan. .

Is hadees se saaf zahir hojata hai k ap s.a.w.w ne 4 imamo ki taqleed ko mana farmaya hai aur sirf apne seedhe raste per chalne ka hukm dia hai..

ALLAH tala ne 10 hijri ko hujjat ul widah k moqay per apna deen mukamal kardia ..

takmeel e deen k 70 saal baad imam abu hanifa, 83 saal k baaad imam malik, 140 saal k baad imam shafaai aur i54 saal k baad imam ahmed bin hambal rehmatullah elieh paeda hway…

agar aj hum kisi imam , maslak ya firqay se wabistigi k bagair musalaman nahin ban sakte to chothi sadi hijri se pehle k musalmano ko kia kahenge??

Hamein chayie k kisi bhi alim ya mufti ya imam ki taqleed k bajaye ALLAH aur uske rasool s.a.w.w ki ataat aur itibah karay jaisa k quran kareem main hukm hai.

aur taqleed jaise biddat aur shirk jaise amal ko chor ker sirf quran aur sahi ahadees ko hi apna emaan banaye.

qk yehi hukm quran ka hai yehi farman rasool ALLAH s.a. w.w ka hai aur yehi tarika nabi k pyaray sahaba r.a ka hai.

ALLAH hum sabko hidayat de aur seedhe raste per chalne ki taufeeq aur himmat de…

JAZAKALLAH

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HADITH KI DEFITNITIONS AUR UNKI MUKHTALIK SHAKLEN


Bismillahirrahmanirraheem

HADITH KI DEFITNITIONS AUR UNKI MUKHTALIK SHAKLEN

HADITH : nabi sallallaho alaihi wasallam ke farmaan, kaam ya kisi kaam par aapki khamoshi ko hadith kahte hain,

inko ikattha(collect) karne me muslim alimon ne jo misaal pesh ki uska namoona kisi dharm(religion) me nahi milta, yahan tak ki iske liye unko ek naye science ki khoj karni padi jisko arabic me ” jirrah-tadeel” kahte hai, aur iske liye definitions bhi banani padi jo isse pahle nahi thi, isliye unki tashrih zaroori hai…

SAHIH : Sahih hadith ke liye in sharton ka hona laazmi hai

1- iske bayan karne waale “aadil” yani uska charactor bharose ke qaabil ho

2- unka dimaagi taqat ho, ya phir jo kah rahe ho wah likha huwa hon

3- uski sanad mutassil ho, yani har raawi (bayan karne waala) ne wah hadith apne ustaad se khud suni ho

4- usme koi ‘shaaz’ baat na batayi gayi ho

5- usme kisi ki tarah ki koi ‘illat’ na Paayi jaati ho

HASAN : yah wah hadith hai jisme sahih hadith ki saari shartein paayi jaati ho, sirf raawi ki dimagi taqat kuch kamzor ho, lekin itni bhi na ho ki wah ” zaeff” ban jaaye

DHAEEF : yah wah hadith hai jisme sahih hadith ke kuch masle na paaye jaate hon

DHAEEF ZIDDAN : jiski sanad ka koi raawi bahut zyada kamzor ho lekin jhoota naa ho

MAWDOO : yah haqeeqat me hadith hai hi nahi, kyonki yah hadith ki wah kism hai jisko kisi raawi ne apni taraf se gadkar nabi sallallaho alaihi wasallam ki taraf mansoob kar diya, lekin ‘ mawdoo’ ko parakhne ke liye bahut zyada koshih karna pada, isliye muhaddiseeno ne iske mutallik bahut si kitaaben likhi aur jahan jahan mawdoo hadithsen aayi unko wajeh kar diya, taaki islam me koi apni taraf se kuch daakhil na kar sake, isliye ye hadithen hadith ki kitaabon me to daakhil ho gayi, lekin muhaddiseeno ne isko waajeh kar diya

MUTAWATIR : yah hadith ki wah Wah qism hai jisko bayan karne waale itne zyada hon ki unka jhoot bolna namumkin ho jaaye, mutawatir hadith ke liye do sharton ka paaya jaana zaroori hai

1- iske bayan karnewaale sanad ke har part me itne paayen jaayen ki inka kisi jhoot par sahmat ho jaana na mumkin ho jaaye

2- mutawatir hadith ka 5 masleh(jo sahih hadith ka hai) me se kisi ek ke jimme jaanna zaroori hai

ILLAT :hadithon par research karte waqt jo sanad aur matan me kamiyan paayi jaati hain unko ‘ illat’ kahte hain, jiski wajah se hadith daeef ho jaati hai, kamiyon ke mutabik hadith me illat ghat’ti badhti rahti hai, kabhi kamiyan khatm bhi ho jaati hai, aur kabhi nahi bhi hoti, isko parakhne ke liye bahut zyada hadith ki science(zirrah wa tadeel) ki zarurat padhti hai, illat parakhne waale mashoor muhaddithon me imam bukhari rh, imam daar e kutni rh, imam baihaqi khaas hain.

MAHFOOZ : yah sahih hadith ki qism hai, yah wah hadith Hai jo kisi kam aadil raawi ke khilaaf zyada aadil raawi ke zariye bayan ki jaati hai, zyada adl waale raawi ki hadith ko mahfooz kahte hain aur is tarah ki hadith ke mutabik amal karna zaroori hai

SHAAZ : wah hadith jo kisi zyada aadil raawi ke khilaaf, kisi kam adl waale raawi ke zariye bayan ki gayi ho shaaz kahlaati hai, is par amal karna zaroori nahi

MAA’RUF : yah bhi sahih hadith ki qism hai jiska raawi aadil hota hai lekin koi ‘dhaeef’ raawi uske mukhaalif hadith bayan kare to aadil raawi ki hadith ‘maaruf’ kahlaayegi, jisko apnaana zaroori hai, aur ‘ dhaeef’ raawi ki hadith munkar kahlaayi us amal karna haraam hai

MUNKAR :yah daeef hadith ki wah qism hai jiska raawi ‘daeef’ bhi ho aur kisi aadil raawi ke khilaaf me hadith bayaan kare

MAR’FU : yah wah hadith hai jisko nabi sallallaho alaihi wasallam se mansoob kiya jaaye, yah sahih bhi ho sakti hai aur daeef bhi, agar uski sanad ya matan Me koi illat nahi hai to sahih hogi, aur agar koi illat paayi gayi to daeef hogi

MUNQA’TA : yah hadith ki wah qism hai jiski sanad me koi raawi aisa mil jaaye jisne apne ustad se hadith na suni ho, to usko muntaqa kahte hain, yani matlab yah hai ki sanad beech se kat gayi hai, munqata hadith bhi zaeef hadith ki qism mese hai, kyonki hadith ke sahih hone ke liye zaroori hai ki wah mutassil ho yani kahin se kati na ho

MAUQOOF : yah haqeeqat me hadith nahi hai, lekin hadith ki kitaabon me paayi jaati hai ‘mauqoof’ ka maana hai rok dena, yani nabi sallallaho alaihi wasallam se mansoob karne se rok kar kisi sahabi se mansoob ki jaati hai, isliye mauqoof hadith daeef hadithon ki qismo me to aati hai lekin wah hadith nahi hai

MATAN : matan se muraad wah hadith hai jo sanad ke baad bayan ki jaati hai, kuch kitaaben hadith ki aisi hain jinme sirf matan hota hai, lekin ye kitaben hadith ki asal kitaben Nahi hain, balki logon ki sahooliyat ke liye asal se likhi gayi hai, jaise ‘ mishqaat’

SANAD : hadith ki kitabon me matan bayan karne se pahle riwayat karne waalon ke silsile ko sanad kahte hai, yah tareeqa(science) kisi aur dharm me nahi paaya jaata

JAAMI : hadith ki us kitab ko kahte hain jisme ahkaam ke saath saath, imaan, fitan, tafsir etc bayan ki jaaye : jaami sahih bukhari, jaami sahi muslim

SUNAN : hadith ki wah kitab jo ahkaam aur deen ke huqm ke base par likhi gayi ho, jaise sunan abu dawood, sunan nisai, sunan tirmizi, sunan ibne maaja etc.

MUSNAD : us kitab ko kahte hain jo sahaba ke base par likhi gayi ho, jaise ‘ musnad ahmad’

TABIEE : jo kisi sahabi se mila ho aur usse hadithon ka ilm haasil kiya ho use taabi kahte hain.

MURSAL : wah hadith jisko taabi bayan karen aur allah ke rasool nabi sallallaho alaihi wasallam se mansoob karen, jabki wah nabi sallallaho alaihi wasallam se milaa hi na ho jaise ‘ hz hasan basri rh ‘ agar kahen ki nabi sallallaho alaihi wasallam ne farmaya:-“……..” is tarag ki hadith ko mursal kaha jaayega, kyonki hasan basri rh taabi hain aur hadith bayaan karne me kisi sahabi ka zikr nahi hai jabki hadith ko un tak pahunchaane me koi na koi sahabi zaroor honge

SHEIKH-UL-ISLAM : yah hadithon ke aalimon ki wah laqab hai jo bahut kam logon ko mili hai kyonki yah un logon ke liye istemal ki jaati hai, jo hadith, fiqah, etc me bahut aage nikal gaye hon jaise ibne taimiyya

HAAKIM : yah hadith ke aalimon ka laqab hai ,jo hadithon ko yaad karne ke saath saath sanad ka bhi aalim ho, aur uska ilm bahut faila huwa ho

HAAFIZ : hadith ke we aalim jo hadithen yaad kar liya karte they unko haafiz kahte hain

BY : PROF. MUHAMMAD ZIA’URRAHMAN AAZMI (MADEENA MUNAWWARA)

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…

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

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

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

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

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.

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