MIRZAAIYYAT AUR HANAFIYAT


Bismillahirrahmanirraheem


AHLE HADITH JAISI PAAK JAMAAT KO QADIYANIAT SE JODNE WAALON SHARM KARO !!!

Isme koi do raaye nahi ke deoband ke ulema e soo hamesha se chillaate aaye hai ki

” mirza ghulam ahmad qadiyani (la) ghair muqallid ahle hadith tha”

sabse pahle ye ilzaam deoband ke ulema maulwi sarfaraz khan shahab safdar ne apni kitab “qalaam ul mufeed pg 186) me lagaaya tha..

Uske baad se unke chele chapaate lagaate aa rahe hain…

Ye bhi ilzaam ham jhelne ke liye taiyyar nahi !!!

Kisi tahreek se chand afraad ka ya kisi afraad ka murtad ho jaana, kya us tahreek ke baatil wa murtad ho jaane ki daleel ban sakti hai ??

Is sawaal ke jawab me ham sabse pahle kitabullah ko pesh karte hain jo taaleem muhammadi makhaz hai,

chunanche taleem quraan ki ruh se hidayaat min-jaanibillah hai, yani allah ki taufeeq se hi koi shakhs hidayat ko qubool karta hai, aur qubool karne ke baad us par qaayem Rahta hai, goya koi firqa ya giroh kisi ko hidaayat yaafta bana sakta hai, na hi use hidaayat par qayam rakh sakta hai,

yahi raaz hai ke insaan din me kam se kam 17 martaba namaz me SIRAAT E MUSTAQEEM ki dua karta hai,

taaleem e quraan par ek nazar daalen to yeh haqiqat wajeh ho jaati hai ke hz nooh (as) ka beta aur hz loot (as) ki biwi KAAFIR they, iska ye matlab hargiz na hoga ke kisi ko ye kahne ka haq mil gaya ke hz nooh (as) aur hz loot (as) buraaiyon ki jadh they..

Naozubillah min zaalik

usse neeche aayen to hz muhammad(sws) ke sahaba kiram ra ke muqaddas giroh ki misaal hamare saamne maujood hai, ke unke imaan ki gawaahi allah ne baar baar quraan me di hai, magar isi giroh me baaz naam ke musalmaan bhi they jo munaafiqeen ke naam se yaad kiye jaate hain….

Muqallideen bhai zara ghaur karen

maaroof muddai nabuwwat mukhtaar bin abdullah jiska daawa tha ke mere paas wahi(reveletion) aati Hai aur main allah ka nabi hun

(fath ul baari jild 6 page 484)

ye khabees maaroof sahabi hz abdullah sakfi ka BETA tha,

kya koi ye baat tasleem karne ke liye taiyyar hai ke mukhtaar ka daawa e nubuwwat, sahabi e rasool ka beta hone ka nateeja hai ??

Mere azeez bhaiyyon fiqah hanafi ke fuzool fatawon ke bajaaye quraan wa sunnat ka bhi mutaala kiya karen

allah ke rasool (sws) ne farmaya:-” anqareeb meri ummat se 30 jhoote kazzaab paida honge jo tamaam ke tamaam nabi hone ka daawa karenge”

(miskaat page 465)

is hadith ko ghaur se padhiye jo aap jaise mutaassib logon ke muh par tamaacha(slap) hai ke allah ke rasool (sws) apni ummat se un logon ki paidaish ka zikr farma rahe hai….

Ye pesangoyi bhi poori ho rahi hai aur islam se aise log paida hue jinhone nubuwwat ka daawa kiya magar aaj tak kisi jaahil se jaahil ne bhi islaam par aitraaz nahi kiya ke musalmaano se jhoote nubuwwat ka daawa karne Waale paida hue hain, lihaaza islaam ki taaleem me koi buniyaadi kami zaroor hai !!!

Kya kisi ne aisa daawa kiya ???

Magar duniya me sirf ek DEOBANDI aisa firqa hai jo in tamaam haqaiq ke bar’ashk ye kahte hue zara bhi sharm mahsoos nahi karta ke MIRZA GHULAM QADIYANI (LA) ka daawa tark taqleed ka nateeja hai….

Bahut afsos ki baat ye hai ke is aitraaz ko karne waale aise afraad bhi hain jinke naam ke saath , mashaallah sheikh ul hadith wa tafseer ka laqab laga hai….

Magar ye aitraaz jhoota hai, kyonki mirza ahmad qadyani (la) hanafi tha,

aur aakhir tak wah apne aapko hanafiyat me hi shumaar karta raha, hanafiyat ki tarah wah bhi tahreef(changes)-e-quraan ka qaayel tha,

aqaid me maturidi aur furu me hanafi tha, albatta MIRZAIYYAT ke baaz makhsoos aqaid ke zaati aktara they jiski wajah se wah ummat e muhammadia se khaarij ho kar kaafir ho gaya tha…..

Aayen iski tafseel qadyaani literature Se mulaheza karen…

MIRZA GHULAM AHMAD QADIYAANI (LA) KA APNA AITRAAF :

hz maulana abu sayyed muhammad hussain bataalwi (rh) ko mukhaatib karte hue mirza ghulam ahmad qadiyani (la) likhta hai:

” imam buzurg abu hanifa rh ne baaz tabieen ko bhi dekha tha aur ‘ fa’ani fi sabeelillah tha’, aiy maulwi muhammad hussain bataalwi sahab aap naraaz na hon aap (ahle hadith) shahabon ko imam buzurg abu hanifa se agar ek zarrah bhi husn zan hota to aap is qadar sabki aur astakhfaaf ke alfaaz istemaal na karte, aapko imam abu hanifa rh ki shaan maaloom nahi, wah ek shajra e aazam aur dusre sab uski shaakhen(branches) hain, uska naam AHLUL RAAYE rakhna ek bhaari khyaanat hai, imam buzurg hz abu hanifa rh ko elawa, kamalaat ilm, aasaar nabwiyah ke astakhraaj masail quraan me maujood they, khuda taala hazrat mujaddid e saani par rahmat kare, unhone apni maktoobaat page 307 me farmaya :-imam e azab sahab ki aane Waale maseeh ke saath astakhraaj masail quraan me ek roohaani munasibat hai”

(ai haq mubahsa ludhiana page 99, roohaani khazain jild 4 page 101)

“imam abu hanifa rh , imam malik rh, imam shaifai, imam ahmad bin hambal se aala they,”

(azaala auhaam page 531, roohani khazain jild 3 page 385)

ghaur kijiye ke ye andaaz e fikr kisi ahle hadith ka ho sakta hai ke wah imam abu hanifa ke ahle raaye hone ki nafi kare aur aimma salasa ke ba’muqaabil imam abu hanifa ko ilm wa fazl aur asaar nabuwwiyah aur quwwat ijtehaadiyah me badh kar qaraar de aur astakhraaj masail me apni roohaani munasibat imam abu hanifa se jode……. NAHI HARGIZ NAHI

Mirza ghulam ahmad qadyani kahta hai ke

” hamara mazhab wahabiyon ke bar’khilaaf hai, hamare buzurg taqleed ko chhodna ek qabahat hai, kyonke har ek shakhs mujtahid nahi hai, zara sa ilm hone se koi muttabe’at ke laayeq nahi ho jaata, kya wah us layeq hai ke saare Muttaqi aur tazkiyah karne walon ki taabedaari se aazaad ho jaaye, quraan shareek ke asraar siwaaye mutahhara aur paak logon ke aur kisi par nahi khole jaate, hamare yahan jo (ahle hadith) aata hai use pahle hanafiyat ka rang chadhaana padhta hai, mere khyaal me ye 4ro mazhab allah taala ka fazal hain aur islam ke waaste ek chaardiwaari(4 sided boundry), allah taala ne islam ki himaayat ke waaste aise aala log paida kiye jo nihaayat muttaqi aur shahab e tazkiyah they, aaj kal log jo bigde hain, uski wajah sirf yahi hai ke imamon ki mutaabiyat(taqleed) chhod di gayi hai,… Khuda taala ko do qism ke log pyaare hai, awwal wah jin ko allah taala ne khud paak kiya aur ilm diya, doam(second) wah jo unki taabedaari karte hain, hamare nazdeek un logon ki taabedaari karne waale bahut acche hain, kyonki unko tazkiyah nafs ata kiya gaya aur rasoollullah(sws) ke zamaane ke qareeb tar ke hain, main ne khud suna .. Hai ke baaz log imam abu hanifa rh ke haq me shakt kalaami karte hain, ye unlogon ki ghalti hai”

(malfuzaat mirza jild 1 page 534, zikr habeeb page 277)

is tahreer ko ghaur se padhen ye kisi tashreeh ki mohtaaz nahi, balki mirza ghulam khud apne muh se TAQLEED ke faayede bayaan karte hue thakta nazar nahi aata……. Balke aajkal awaam me hawa e nafs ka jo marz hai uski buniyaadi wajah mirza tark e taqleed ko bataata hai…. Jiski wajah se wah apni paas aane waale ahle hadith hazraat ko pahle hanafi aur uske baad mirzaayi banaata hai…..

MIRZA GHULAM AHMAD QADYANI KE AWWAL JANANSHEEN HAKEEM NOORUDDIN KI GAWAAHI

” Hz mirza sahab ahle sunnat wal jamaat khaas kar HANAFI Al mazhab they,”

(qalaam ameer ul maroof malfuzaat noor part 1 page 54)

MOLWI MUHAMMAD ALI LAHORI MIRZAAYI KI GAWAAHI:

” hz mirza sahab ibtedaayi se aakhir zindagi tak ala elaan hanafi al mazhab rahe hain”

(tahreek Ahmadiyyat part 1 page 1)

MIRZA BASHEER AHMAD KI GAWAAHI:

” usoolan aap hamesha apne aapko HANAFI zaahir farmate they, aapne apne liye kisi zamaane me bhi AHLE HADITH ka kaam pasand nahi farmaya”

(seerat ul mahdi jild 2 page 49)

MIRZAAIYON KI FIQAH HANAFI HAI:

Maaroof mirzaayi aalim murtaza khan hasan BA likhta hai ke :-” ham fiqah ko bhi maante hain aur fuqaha e azam ki dil se qadr karte hain aur unke ijtehaad aur tafaqqah ki qadr karte hain, ham bil’khusoos hz IMAM ABU HANIFA ki fiqah par amal paira hain, isi ki hidayat hamare imam hazrat MIRZA GHULAM AHMAD QADIYANI sahab ne farmaayi hai”

(mujaddid zamaana ba’jawab do nabi page 217)

” suniye ham log fiqah ki izzat karte hain fiqah ko khud maante hain aur fuqaha ko taajeed aur qadr ki nigaahon se dekhte hain, fuqaha jinhone quraan wa hadith se masail ka istanbaat kiya hai hamare shukriyah ki mustahiq hain, hz imam abu hanifa ko ham Imam e azam maante hain aur unki fiqah par amal karte hain”

(mujaddid e zamaana ba’jawab do nabi page 123)

MIRZA GHULAM AHMAD QADIYANI KI AHLE HADITH SE NAFRAT:

“Mera dil un logon se kabhi raazi nahi huwa aur mujhe kabhi ye khwahish nahin hoti ke mujhe WAHABI kaha jaaye aur mera naam kisi (qaadyani muwarrikh ki) kitab me WAHABI na niklega, main un (ahle hadith) ki majlison me baithta raha hun, hamesha laffaazi ki boo aati rahi,”

(malfuzaat mirza jild 2 page 515)

” wahabi, hazrat muhammad(sws) ki azmat nahi samjhta, wah bhi khuda se door hai, unhone bhi deen ko kharaab kar diya hai, jab kisi nabi ya wali ka zikr aa jaawe to chilla uthte hai, ke unko ham par kya fazilat hai?”

( malfuzaat mirza jild 3 page 160)

” mushrik bhi sacchi muhabbat hz muhammad(sws) se nahi rakh sakta aur aisa hi WAHABI bhi nahi kar sakta, ye musalmaano ke aaryah hain, unme roohaaniyat nahi hai, khuda taala aur uske Sacche rasool se sacchi muhabbat nahi hai”

(haashiya malfuzaat mirza jild 3 page 161)

” us jagah un logon par shakht afsos aata hai jo kahte hain, ham AHLE HADITH hain”

(tohfa gondowiyah page 78)…

HANAFI ULEMA KI SHAHADAT KE MIRZA GHULAM AHMAD QADIYANI HANAFI THA:

Hindu mazhab ko tark karke islam me daakhil hone waale MAULANA GHAZI AHMAD sahab ne apni swaaneh hayaat likhi hai…. Badi dilchasp aur maalumaati kitab hai, jisme unhone apne islam qubool karne ke waqeya aur phir us raah me aane waali rukawaton ka zikr tafseel se kiya hai

apni isteqaamat aur masaib wa aalaam ka zikr bhi kiya hai, acche padhe likhe aur dars e nizaami ke faariqh tahseel aur government college bophaal kalan zila chakwaal ke principal bhi rahe hain aur faisal university islamabad ke vice chancellor bhi hain

isi (80) ke ashre me lag bhag punjab university lahore ne (BA) ke exams ke silsile me unhen taaleem ul islam College ka naazim e imtehaan muqarrar kiya… Wahan unki MIRZA NAASIR AHMAD (mirza ghulam ahmad qadyani ka pota aur is daur ka mirzaiyon ka khalifa) se bhi mulaaqaat hui, jisme mazhabi tabaadla khyaal bhi huwa, ghaazi sahab farmaate hain

” taqriban nisf(half) ghante isi guftugu me ghuzar gaya toh maine kaha: janab kaafi waqt ghuzar chuka hai, neeche bahut se mulaaqaati aapke intezaar me baithe hain, main rukhsat chahta hun, albatta agar aap munaasib khyaal karen aur ghustakhi na samjhen toh ek taalib e ilm ki haisiyat se ek sawaal daryaaft karna chahta hun,…. Naasir sahab ne khus dili se ijaazat de di…… Maine arz kiya….. Maine mirza sahab ki tahreer padhi hai ke:-“main aur meri jamaat ke afraad fiqhi maslak me imam abu hanifa ke pairokaar hain, naasir sahab main bhi hanafi maslak se talluq rakhta hun,…

Nasir sahab ne izhaar musarrat farmaya:-” maine arz kiya ke mirza sahab to aapke khyaal Ke mutaabik mansab e nubuwwat par sarfaraaz they, kya ye amr mansab e nubuwwat ki shaan hai ke ek nabi ek ummati ke fiqhi maslak ka pairokaar aur muqallid ho kya ye muqaam nubuwwat ki tauheen nahi??

Naasir sahab ne farmaya is sawaal ka jawaab bhi kisi dusri majlis me tafseel ke saath dunga !”

( kufr ke andheron se noor e islam tak page 93 matbua al maktaba aalmiyah 1985)

ghaazi sahab ke sawaal me waqai maqooliyat hai… Is sawaal ke jawab me aaj bhi qadyani bagalen jhaankne lagte hain..

Peer maher ali shah godwi ke mureed muhammad hayaat wagerah likhte hain ke

” unke aaba wa ajdaad hanafi al mazhab musalman they aur khud mirza sahab bhi apni poori zindagi me unhi ke qadam ba qadam chalte rahe, us waqt tak mirza sahab ke aqaid wahi they jo ek sahih aqeedah sunni musalmaan ke hone chahiye”

( saif chishtiyaai taba 1981)

haaji nawabuddeen godwi likta hai ke

” jahan tak maalum ho saka hai unke Aaba wa ajdaad hanafi mazhab musalmaan they aur khud mirza sahab bhi apni poori zindagi me unhi ke qadam ba qadam chalte rahe “

(fitna mirzaiyyat page 150)

HANAFIYON KA AITRAAZ:

Hanafi maulana jhangwi ka kahna hai

“agar mirza ghulam ahmad qadiyani hanafi hota toh nubuwwat ka daawa na karta, yaqinan uska daawa nubuwwat fiqah hanafi aur taqleed se baghaawat ka nateeja hai, agaq imam shahab ki taqleed ka haar apne gale me saja leta to dawa e nubuwwat na karta”

(tohfa ahle hadith page 88)

JAWAB:

1- Bila shubah imam abu hanifa ke nazdeek dawa e nubuwwat kufr hai..

Magar mere bhai aqeeda khtatm e nubuwwat aqaid se hai, furu se nahi, jo aap darmiyaan me taqleed ko ghaseet laayen hain aur ham pahle arz kar chuke hain ke aqaid me aap bhi TAQLEED ke qayel nahi,

hamara toh yah daawa hai ke furu me wah aapka bhai hai..

2- lekin ye baat bhi apni jagah par musallam haqeeqat hai ke MIRZA GHULAM AHMAD QADIYANI ne jo raasta apnaaya hai usko hamwaar karne waale aapke fuqaha aur baani DAARUL ULOOM DEOBAND they

Mulla ali qaari hanafi hadith ” la nabi baa’di” ka maana bayaan karte hue likhte hain

” main kahta hun ke iske saath aan hazrat muhammad(sws) ka farmaana ke agar beta zinda hota toh nabi hota aur usi tarah aap(sws) ka ye irshaad ke

‘main nabi na hota toh umar nabi hota’

ke maane hain ke aap ki itteba me nabi hota aur ye aayat khaatim ul nabiyyeen ke manaafi nahi, kyonke aayat ka maana hai ke

‘ aan hazrat muhammad(sws) ke baad koi aisa nabi nahi aa sakta jo aapki shariat ko mansookh karde aur aap(sws) ki ummat se na ho “

(mauju’aat kabeer page 100)

yahi baat fiqah hanafi ki maaroof kitab durre mukhtar ke haashiya tahtaawi jild 1 page 41 me kahi gayi hai

(ba’hawala taa’liqaat e raza page 36, 193, maulwi ahmad raza khan taba 1982 markazi majlis e raza lahore)

aal e deoband ke Baani qasim ali nanotwi likhte hain

” aawaam ke khayaal me to rasoollullah(sws) ka khaatim ul ambiya hona ke maane hain ke

‘ aapka zamaana ambiya e saabiq ke zamaane ke baad aur aap sab me aakhir hain, magar ahle faham par roshan hoga ke taqdam wa taakhir zamaane me ba’zaat kuch fazeelat nahi, phir maqaam mudah hai

‘ wala kin rasoollullah khatimul nabiyyeen ‘

farmaana is soorat me kyon na kar ho sakta hai “

(tahzeerun naas page 3)

” agar bil’farz baad zamaana nabwi(sws) bhi koi nabi paida huwa toh bhi khaatimiyat muhammadi me kuch farq na aayega”

(page 28)

is hawaale se maalum huwa ke jis seedhi(ladder) par mirza ghulam ahmad qadiyaani chadha hai, usko taiyyar karne waale hanafiyat ke naam nihaad fuqaha aur aal e deoband ke buzurg they,

jo ghaaliban daawa e nubuwwat karna chaahte they magar munaasib maahaul mayassar na hone ki wajah se parwaan na chadha sake, jaise baad me ek hanafi MIRZA GHULAM AHMAD ne takmeel tak pahunchaaya….

KYA MIRZA GHULAM AHMAD QADIYANI KA NIKAH MIYAN SAHAB MARHOOM NE PADHAAYA ?

Hanafiyoon ka kahna hai ke

maulwi ismael kahta hai ke:-” us(mirza) ka nikah sayyed nazeer hussain dehlawi ghair muqallid aalim ne padhaaya tha”

(tohfa ahle hadith page 89)

JAWAB:

1- Is baat ke raawi qaadyaani hain, kisi musalman muwarrkh ne is baat ko bayaan nahi kiya, agar ismael me himmat hai toh suboot de, warna qaadyaani giroh par yaqeen na karen, ke faasik ki khabar ki tahqeeq karna hukm e quraani hai

2- mirza qadiyani ki 2 shaadiyan hui thi, pahli biwi maaroof hanafi gharaane ki chasm o chiraagh thi,

(raayees qadiyaan baab 80 me tafseel me maujood hai)

dusri shaadi delhi me hui thi, uske baare me qadyani muwarrkeen mutaffiq hain ke ye ahle hadith ki ladki thi, aur unhone miyan sahab se nikaah padhaaya, magar iski tasdeeq kisi musalmaan muarrikh se saabit nahi, sirf qadiyani maakhaz hai,

bil’farz agar tasleem bhi kar liya Jaaye toh ye nikah mirza ghulam ahmad qadiyani ke MURTAD hone se pahle huwa tha,

maulana rafeeq dalaawi ne danke ki chhot se likha hai ke

” us waqt mirza par kisi ne kufr ka fatawa nahi lagaaya tha”

(rayees qadiyaan jild 1 baab 22 page 86)

2- kisi ka nikah padhaane se ye kab laazim aata hai ke wah aur nikah padhaane waala dono ek hi firqe aur giroh se talluq rakhte hain, aur unke aqaid yaksa hain

kya rasoollullah(sws) ka nikah hz khadeeja ra ke saath ABU TAALIB ne nahi padhaaya tha ??

Toh kya usse abu taalib ka musalman hona saabit ho jaayega…

Hanafi maulwion se qasaman poochta jaata hai ke :-” aapne jis qadr nikah padhaayen hain, unme koi ghair deobandi na tha”

kya aap nikah padhaane se pahle pooch lete hain ke, bhai ! Aap deobandi hain ya barelwi wagerah……

DEEGAR MASAIL:

Inke elawa hanafi hazraat in masail se bhi saabit karna chahte hain ki qadyani , ghair muqallid tha

” mirza Ghulam ahmad qadiyaani, 8 rakat tarawih, juraabon par masah, seena par haath baandhne ke qaayel tha”

(tohfa ahle hadith page 89)

JAWAB:

1- Goya inke elawa baaqi hazaaron masail me pakka hanafi tha., aapne in chand masail ki nishaandehi karke awaam ko mughaalta diya hai,

warna mirzaayi toh saaf kahte hain ke

” fiqah ahmadiya me aam mudwwin fiqh hanafi se baaz umoor me ikhtelaaf kiya gaya hai, ye ikhtelaaf fiqh hanafi ke usoolon se baahir nahi, pas jis tarah hazrat imam abu hanifa rh se aapke baaz shargirdon maslan hz abu yousuf rh ya hz imam muhammad ka ikhtelaaf fiqh hanafi ke daayerah se baaher nahin le jaata aur unke is ikhtelaaf ko fiqh hanafi ki mukhaalifat nahi samjha jaata, usi tarah fiqh ahmadiyyah ka baaz umoor me ikhtelaaf fiqh hanafi ke mukhaalif qaraar nahi diya ja sakta, khususan jabke ye ikhtelaaf unhi usoolon par mabni hai jinhen fuqaha e hanafi tasleem karte hain, kyonki fiqh Ahmadiyyah ke wahi makhaz hain jo fiqh hanafi ke hain “

(fiqh ahmadiyyah part 1 page 15, mustakmal ahkaam shakhsiya)

lijiye janab qissa hi saara saaf ho gaya, mirzaiyon aur hanafiyon ka usool par intefaaq wa ijtehaad saabit ho gaya……

ALLAH HAMEN HAQ BAAT KAHNE AUR US PAR AMAL KARNE KI TAUFEEQ DE…… Ameen

HINDUSTAN ME TAHREEK-E-AHLE HADITH, KAB AUR KAISE???


Bismillahirrahmanirraheem

BARR-E-SAGHEER (HIND) ME AHLUL HADITH KI AAMAD

Is par kuch likhne se pahle ye zarurat mahsoos hoti hai ke is mauzu(topic) par DEOBANDI maktab e fikar ka kya kahna hai…

Maulana asad madni deobandi farmate hain:-” barre sagheer ki aalmi wa shikaafati taareekh se mamooli waqeyaat rakhne waale bhi jaante hai ke “92 hijri” me iraq ke governor ke huqm par islami fauj MUHAMMAD BIN QASIM Ki sarparasti me SINDH pahunchi aur 3 saal jedo jehad ke nateeje me “95 hijri” me sindh ka poora ilaaqa islam ke zer e nigra me aa gaya, chunke un hazraat ka talluq iraaq se tha, isliye iraq “fiqh” hi ke haamil they, us waqt se aaj tak hamesha sindh iraaqi madarsah fikr aur fiqah hanafi ka bol bola raha hai, uske baad 4th sadi hijri me ” MEHMUD GHAZNAWI” ne lahore aur uske mazafaat ko apni qalam ru me daakhil karke islami hukumat ko sindh se lahore tak wasi(expand) kar diya , baad 589 hijri me Sultan ghauri ke zamaana me islami saltunate delhi tak wasi ho gayi aur us waqt se 1273 hijri tak poore hind me musalmano hi ki huqumat rahi, is taweel muddat ki taareekh padh jaayen, hanafi hukmaran ke elawa koi aur hukmaran aap ko nahi milega”

( aqtabas khubba sadaarat maulana asad madni deobandi, khususi shumarah haft rozah 11/5/2001)

ab ham zaroori samjhte hain ki iska khulasa ho ki is tahrir me kahan tak sach aur jhoot chhupa hai

maulana asad madni deobandi ke mazkoorah bayan ki sadaqat aur ilmi haisiyat jaanne ke liye, neeche diye gaye umoor ko ghaur se padhen

1- imam abu hanifa ki paidaish(birth) 80 hijri me hui,

maulana asad madni ke mutabik muhammad bin qasim 92 hijri me apni fauj ke saath hindustan tashreef laaye, yaani us waqt imam abu hanifa ki umar(age) 12 saal thi,

kya us waqt hanafi fiqah wa maslak tashkeel paakar raaij ho chuka tha??

Khud hanafion ki kitab “seeratul noman” ne Hanafi maslak ki tashkeel 120 hijri bataayi hai, jab ke shah waliullah aur deegar ahle ilm wa tahqeeq ne aimma arba ki taqleed ke riwaaj ka daur 4th sadi hijri me bataaya gaya hai, yani 400 saal baad…

Maulana madni ko aitraaf hai ke hanafi madarsah fikr wa maslak ka talluq makka wa madeena se nahi,

shahab e wahi(sws) aur aapke jaan nisaar unka amoomi markaz iraaq tha ya hejaz ??

A)- iraaq se toh rafziyat, kharjiyat, qadariyat jaise fitne uthe, mukhtar sakfi jaise jhoote kazzab paida hue jinhone nubuwwat ka dawa kiya, aur aap(sws) ki pesangoi(prophecy) ke mutabik fitno ki sar zameen hai !!!

B)- Muhammad bin qasim se pahle bhi musalman hindustan aaye, kam o besh 20 sahaba kiram ke naam taareekh me mahfooz hain jo hindustan tashreef laaye….

( ghazi azeez ki kitab mulaheza farmaye, nez muhaddis maulana mauhammad rayees nadwi ki ki kitab ” zameer ka bahraan” page 138 unwaan ahad farooqui me fatah Sindh wa hind aur uske qabl ke chand page mulaheza farmaayen, jinme ghazwa e hind se mutaallik bashaarat nabwi(sws) ka zikr hai aur sahaba kiram ka hindustan aane ka shauq aur hindustan tashreef laane ke hawaalaat mazkoor hain )

kya we bhi hanafi madarsa fikr ke haamil they ?

Jabke us waqt imam abu hanifa rh paida bhi nahi hue they !!!

Mashoor arab siyaah bashaari muqaddasi jo 375 hijri me hindustan aaya tha,

apni kitab ” ahsanul taqaseem fi ma’rfatah al qaleem” me sindh ke mashoor shaher mansoorah ke haal me likhta hai

” yahan ke zimmi(non muslim) but parast log hain, aur musalmano me aksar AHLE HADITH hai”

(ham ahle hadith kyon hain ? Page no 56, ba’hawala tareekh sindh jild 2 page 124)

mazkoorah dalail se ek page pahle sahab e kitab ” ham ahle hadith kyon hain” ki tasreeh nihaayat mufeed hai.. Mulahez ho..

Allama abu mansoor abdul qaahir bin tahir tameemi al baghdadi (429 hijri) likhte Hain:

” yani ye baad bilkul saaf hai ke room(rome), zazeerah sham(syria), aur azarbaijaan ki sarhadon ke tamam musalman baashinde mazhab AHLE HADITH par kaam zan hain, aur isi tarah Africa, andulus(spain), aur baher maghrib aur saahil yemen ki tamam sarhadon ke musalman bashinde bhi AHLE HADITH hi hain, lekin maawara un nahar ki sarhadon jo turkey aur china ke saamne hai (wahan ke baashinde) do fareeq hain, ya toh shafiyyah hain ya ahnaaf, aur ye tamaam (ahle hadith, shafiya, ahnaaf) qadariyyah aur ahle bidat par laanat karte hain ”

(ba’hawal usooluddeen page 317)

waajeh ho ke mashoor mawarrikh e islam abul falah abdul haiy bin hammad (1089 hijri) farmate hain :-” azar baijaan ko hz mugheerah bin shoibah ne 22 hijri me fatah kiya, tarablus ko hazra amr bin al aas ne bhi 22 hijri me fatah kiya”

(ba’hawala sazraat ul zahab fi akhbaar man zahab jild 1 page 32)

” aqleem andulus(spain) ko hz moosa bin Naseer ke khaadim taariq bin ziyad rh ne 92 hijri me fatah kiya”

(ba’hawala shuzraat ul mazhab jild 1 page 99)

“aqleem africa ko hz abdullah bin saad ra ne 27 hijri me fatah kiya”

(shuzraat al mazhab jild 1 page 36)

“damishq(damaskus) shaam ko hz abu ubaida ra aur hz khalid bin waleed ra ne 14 hijri me fatah kiya”

( sazraat ul mazhab jild 1 page 26)

iske baad haasil qalaam ke unwaan par likhte hain:-” isse saaf zahir hai ke mazkoorah bila tamaam ilaaqe sahaba kiram ra ke haathon pahli sadi hijri me fatah ho chuke they, un ilaaqon me mazhab AHLE HADITH ka charchah bhi unhi faateheen sahaba kiram ra ki mahnat ka nateeja tha, sahaba kiram ne un ilaaqon me wahi mazhab (ahle hadith) pahlaaya jo unhone nabi e rahmat imam ul ambiya hz muhammad (sws) se seekha tha, nez ye bhi roz roshan ki tarah saaf hai ke mazhab e AHLE HADITH , shafiya aur hanafiya ke elawa ek mustaqal maktab e fikr hai ”

(ham ahle Hadith kyoun hai ? Page no 55-56)

mazkoorah dono hawalon se ye dawa ghalat saabit huwa ke ahle hadith baad ki paidawaar hain,

nez maulana asad madni deobandi ka dawa bhi baatil huwa ke hindustan me islam ki ibteda iraq madarsa fikr se hui…

Maulana madni ghaur farmaayen ke muhammad bin qasim rh ko kashi ki zarurat kyon padhi ??

Tareekh bataati hai ke musalmaan taajiron ko hindustani hukumat pareshaan karti, tax lagaati aur giraftaar karti thi, nez ye bhi manqool hai ke junoobi hind ki baaz muslim bewaaon ko hindustani hukumat ne rok liya tha, mazkoorah fauj kashi ka yahi sabab(wajah) bani,

goya musalman taajiron aur afraad hindustan me pahle pahle se they, jinki bewaain thin, kya ye sab iraaqi madarsa e fikr ke haamil they ?

Muhammad bin qasim rh ki fauj kashi ke waqt imam abu hanifa daur taalib e ilmi ka tha,

deegar aimma (imam shafai, malik, hambal) toh paida bhi nahi huwe they, us waqt Taqleed ka riwaj wa ghumaan bhi na tha, jo musalman they sabke sab mutabbe kitab wa sunnat they, usi ke daee wa muballigh they, ba’alfaz deegar sirf AHLE HADITH they, aur tareekh kaar ne saraahat farmayi hai ke hindustan me bhi shuruaati 3 ya 3+1/2 sadi yani 350 saal me AHLE HADITHON ka ghalbah tha…

Maulana madni ne mehmud ghaznawi aur muhammad ghuri ko fiqh hanafi ka paaband bataaya hai, jab ke is baat par ikhtelaaf hai aur kam se kam mehmud ghaznawi ke mutaallik to ye amr saath hai ke wah ahle hadith nahi they

qazi muhammad aslam likhte hain:-” mehmud ghaznawi ke baare me ye mashoor hai ke wah hanafi nahi tha, jaisa ke shahab e tareekh farastah ka bhi yahi khyaal hai, balke wah khaalis kitab wa sunnat ka alambardaar tha”

(tahreek ahle hadith, tareekh ke aine me page 141)

qazi aslam ne mazkoorah ibaarat ke baad iran, turkistaan, mawar un nahar wagerah se aane waale faateheen ka hanafi maslak Hona bataya hai, unme ghauri khaandaan bhi they,

lekin jahan tak sahabuddeen muhammad ghauri ka talluq hai unke mutaallik muwarrikheen e islam akbar shah najeebabaadi likhte hain:

” isi ka nateeja tha ke sultan sahabuddeen ghauri aur uska bada bhai dono kitab wa sunnat ke muttabe aur paaband they”

(tareekh zawaal e millat islamiya page 131)

ek page pahle ghaznawi khaandaan ke zamaane ke hindustan ka zikr hai,

darmiyan ki ye ibarat mulaheza farmaayen

” usi zamaana yani 5wi sadi ke shuru me fiqah hanafi ki sabse pahli kitab qudoori ahmad bin muhammad bin ahamad baghdadi ne likhi, ( muhaqqieen san taaleef 328 hijri bataate hain) lekin hindustan aur punjab abhi tak fiqhi iktelaafaat se be khabar tha”

(tareekh zawaal e millat islamiya page 130)

maulana madni ne dawa kiya hai ke:-” 589 hijri me sultan ghuri ke zamaane me islami sultanate delhi tak wasi hogayi aur us waqt se lekar 1273 hijri tak poore Hind me musalmanon hi ki huqumat rahi, is taweel muddat ki taareekh padh jaaye hanafi hukmaraano ke elawa koi aur hukmaran nahi milega”

” hanfi ke elawa koi aur hukmaran nahi milega”

ye jumla saraasar hath dharmi hai ya phir taareekh(history) se na aashnaayi

ye durust hai ke aksar hukmaran aise hi they, aur ye baat qaabil e fakhr nahi qaabil e afsos hai,

maulana madni jise ba’taur fakhr bayaan kar rahe hain wah hindustaani tareekh ka almiyah hai….

Balke ye zikr karna chahiye ke hanafi hukmaraani ke zamaane me rasoollullah(sws) ki sunnat wa hadith ka riwaaj farogh na ho saka ( har daur me ahle haq wa muhaddiseen maujood rahe)…

Akbar shah najeeba baadi ki tareekh zawaal padhiye toh hindustan me hadith ki bechaargi aur jahal taqleed ke ghalbe se musalmaano ko hone waale taareekhi nuksaanaat ka andaaza lagaaya ja sakta hai…

Maulana madni se sawaal hai

” hanafi hukmarano ke elawa koi nahi Milega”

ke daawe se kya raafziyat se taal meil ka aitraaf kiya ja raha hai ??

Hindustan ki baaz riyaasaton ke raafzi hukmaraan (aur bataya jaata hai ke humayun bhi raafziyat ki taraf maiel tha) kiya shia hone ke saath hanafi bhi they ??

Akbar shah najeeba badi likhte hain:-” aakhar badshah akbar ki la’mazhabi, musalmano ki aam jihaalat, umra e darbaar ki khaah talbi wa shah parasti ne ek naya mazhab 985 hijri me jaari karaaya, jisa ka naam DEEN E ILAAHI rakha gaya”

(tareekh zawaal page 148-149)

deen e ilaahi ke saaye me islami ahkaamaat ki kis tarah mitti paleed ki gayi taareekh me mahfooz hai…..

Kya maulana madni akbar ke is kaarnaame ko ” HANAFI KAARNAAMA” tasleem karte hain ??

Akbar shah najeeba badi 8wi sadi hijri ke hindustan ki tasweer pesh karte hue likhte hain:

” hindustan ka islam abhi tak khuraasan(persia) hi ke islam ka ek bigda hua ashk tha, yahan na iraq wa shaam wa hejaz ke Aalim e deen aur muballgheen kitab wa sunnat ko aane ka mauqa mila tha, aur na samarkand wa bukhaara ke ulema ka yahan ghuzar huwa tha…… Jo musalmaan hindustan me faatihaana haisiyat se daakhil hokar haakimaana zindagi basar kar rahe they wah KHUD ILM HADITH SE NA’WAQIF aur deeni maalumaat me bilkul adhure they, jo hindustani naye muslim (converted) they , wah aajkal ke agra, mathura ki taraf rahne waale makaano ki tarah musalmaan toh they magar haqiqat islam aur taalimaat islamiyah se be’khabar they, isliye ke quran wa hadith ke seekhne, padhne aur samjhne ki zarurat wa ahmiyat se toh khuraasani, afghaani musalman bhi abhi tak na samjh they,….. Us zamaane ke hindustani musalmaano ki mazhabi haalat ka andaaza karne ke liye ek misri (egyptian) aalim shamshuddeen turk 708 hijri me sultan ala uddeen khilji ke ahad par aaye they,

ziya barni ki tahreer ka haasil matlab ba’taur khulaasa apne alfaaz me Darj karta hun jo is tarah hai

” ek be nazeer muhaddis aur aalim jinko shamsuddeen turk kahte they, misr(egypt) se hadith ki 400 kitaben le kar multaan aaye they, aur multaan se delhi jaane ka iraada rakhte they, unhone jab ye baat suni ke hindustan ka baadshah jama masjid me jumah ki namaz padhne nahi aata toh wah bahut ranjeedah hue aur shaher delhi ke halaat sun kar multaan hi se misr ki taraf waapas chale gaye… Wapas jaane se pahle unhone ek khat ya risaala likh kar sultan ala ud deen khilji baadshah delhi ke baad rawaana kiya usme likha tha:- main misr se delhi ka iraada karke chala tha ke delhi me qayaam karke ilm hadith ki ishaat delhi me karunga aur mahaz khuda (aur rasool) ki khusnoodi ke liye aaya tha ke logon ko ilm hadith ki taraf mutawajjah karke khyaanat pesha maulwion aur bad’diyaanat aalimon ki riwayaaton se nijaat dilwaaun, lekin chunke aap khud hi namaz nahi padhte aur namaz jumah Bhi ada nahi karte, lihaaza main multan hi se wapas ja raha hun, maine suna hai ke aapke shaher me hadith e nabwi par koi amal nahi karta, main hairaan hun ke wah shaher jis me hadith nabawi hote hue dusre logon ki riwayaton par amal karte hai tabaah kyon nahi ho jaata, aur azaab e ilaahi us par kynn naazil nahi hota, maine suna hai ke aapke shaher me siyah wa bad’bakht maulwi fatawe aur na’maqool riwayaton ki kitaaben khole hue masjidon me baithe rahte hain, musalmaano ke haq ko bhi baatil karte aur khud bhi ghaarat hote hain”

phir iske baad akbar shah najeeba badi farmate hain:-” sultan alauddeen ke zamaane me kitab wa sunnat ki ishaat ka koi intezaam hindustan me na huwa aur mazkoorah be’ilm afghani wa khorasani baap daada ki maraasim aur chand door azkaar aur be’haasil fiqhi maslon aur jaahilaana fatawon ki waaqfiyat ka naam ilm e deen aur hinduon, aatish paraston aur musalmanon ki rasmon ke Majmuon ki hifaazat karne waale maraasim paraston ka naam ulema e deen raha, agar ittefaaqan khuda ka koi nek banda faham wa faraasat aur kitab wa sunnat ki taraf tawajjoh dilaata toh wah ulema e soo aur bad’mazhab logon me shumaar hokar ruswa hota aur jaahil baadshahon ki taaqat iske kuchal daalne aur aaba parast maulwion ka asar uske zaleel karne par musta’ad nazar aata”

(tareekh zawaal millat islamiyyah page 127-139)

kya maulana asad madni aise hi hukmarano par fakhr kar rahe hain ??

Aur aisa bol kar unhi hukmarano ki sunnat ko zinda karna chahte hain ??

8wi sadi me sultan muhammad tughlak ne takht nasheeni ke baad kitab wa sunnat ki ishaat ka hatta la’makaan ehtemaam kiya, wah khud bhi muttabe kitab wa sunnat tha,

akbar shah najeeba baadi uske kaarnaamon ka mukhtasar zikr karke farmate hai:-” us ba’khuda aur roshan khyaal aur muttabe kitab wa sunnat sultan ne jab shirkiya wa bidatiyah Maraasim ke khilaaf koshihen ki toh tamaam aalim numa jaahil aur muslim numa bad’deen log uski mukhaalifat par kamar bastah ho gaye, aur us sabse bahtar sultaan ko badnaam karne aur uske tamaam bane hue kaamon ko bigaadne ke liye maraasim parasat subehdaaron, aaba parast molvion aur nalayeq munshion ne mutaffiq hokar aur bahut se khaankaah nasheeno ko bhi apni shaazish me shareek karke sindh ke registaan(desert) me uska aur uski aulaad ka khaatma kiya aur uske roshan khayaal aur wazeer ko delhi ke qareeb bedardi se qatal karke itminaan ka saans liya”

(iska nateeja aur tafseel jaanne ke liye dekhiye tareekh zawaal page 140-142, aur kitab ” ainah haqeeqiyat nama” akbar shah najeeba baadi)

yani muhammad bin tughlak hanafi hukmaran nahi they, unke khilaaf baghaawat hui, jaise ki aaj ke hanafi ulema ahle hadithon ke liye aidi choti ka zor lagaaye hain…. Taake sunnat e rasool ka bol baala na ho sake, aur Aaba wa akaabir parasti ka kaarobaar jaari rahe,

us waqt bhi muqallideen aur soofiya ko ishaat kitab wa sunnat bardaasht nahi hui aur aaj bhi unko ye dawat bardaasht nahi….

Isme koi shaq wa shubah nahi ke hindustan ke aksar hukmaran hanafi rahe ( kaise rahe aur kya asaraat rahe uska andaaza acchi tarah lagaaya ja sakta hai), aur ye bhi ek haqiqat hai ke unke darbaaron me aise ulema aur giroh ko taqarrub akhtiyaar haasil rahe, jaise maulana asad madni hain, aur jaise unhone INDIAN CONGRESS ki baargaah ya darbaar me khushnoodi haasil rahi hai,…

Muhaqqiqeen ke mutabik hanafiyat ka parchaar hukumaton ke zariye huwa ( daleelon aur daawat ke zariye nahi)……….. AUR YAHI AFSOS KI BAAT HAI

HINDUSTAN ME TAHREEK-E-AHLE HADITH, KAB AUR KAISE???


Bismillahirrahmanirraheem

BARR-E-SAGHEER (HIND) ME AHLUL HADITH KI AAMAD

Is par kuch likhne se pahle ye zarurat mahsoos hoti hai ke is mauzu(topic) par DEOBANDI maktab e fikar ka kya kahna hai…

Maulana asad madni deobandi farmate hain:-” barre sagheer ki aalmi wa shikaafati taareekh se mamooli waqeyaat rakhne waale bhi jaante hai ke “92 hijri” me iraq ke governor ke huqm par islami fauj MUHAMMAD BIN QASIM Ki sarparasti me SINDH pahunchi aur 3 saal jedo jehad ke nateeje me “95 hijri” me sindh ka poora ilaaqa islam ke zer e nigra me aa gaya, chunke un hazraat ka talluq iraaq se tha, isliye iraq “fiqh” hi ke haamil they, us waqt se aaj tak hamesha sindh iraaqi madarsah fikr aur fiqah hanafi ka bol bola raha hai, uske baad 4th sadi hijri me ” MEHMUD GHAZNAWI” ne lahore aur uske mazafaat ko apni qalam ru me daakhil karke islami hukumat ko sindh se lahore tak wasi(expand) kar diya , baad 589 hijri me Sultan ghauri ke zamaana me islami saltunate delhi tak wasi ho gayi aur us waqt se 1273 hijri tak poore hind me musalmano hi ki huqumat rahi, is taweel muddat ki taareekh padh jaayen, hanafi hukmaran ke elawa koi aur hukmaran aap ko nahi milega”

( aqtabas khubba sadaarat maulana asad madni deobandi, khususi shumarah haft rozah 11/5/2001)

ab ham zaroori samjhte hain ki iska khulasa ho ki is tahrir me kahan tak sach aur jhoot chhupa hai

maulana asad madni deobandi ke mazkoorah bayan ki sadaqat aur ilmi haisiyat jaanne ke liye, neeche diye gaye umoor ko ghaur se padhen

1- imam abu hanifa ki paidaish(birth) 80 hijri me hui,

maulana asad madni ke mutabik muhammad bin qasim 92 hijri me apni fauj ke saath hindustan tashreef laaye, yaani us waqt imam abu hanifa ki umar(age) 12 saal thi,

kya us waqt hanafi fiqah wa maslak tashkeel paakar raaij ho chuka tha??

Khud hanafion ki kitab “seeratul noman” ne Hanafi maslak ki tashkeel 120 hijri bataayi hai, jab ke shah waliullah aur deegar ahle ilm wa tahqeeq ne aimma arba ki taqleed ke riwaaj ka daur 4th sadi hijri me bataaya gaya hai, yani 400 saal baad…

Maulana madni ko aitraaf hai ke hanafi madarsah fikr wa maslak ka talluq makka wa madeena se nahi,

shahab e wahi(sws) aur aapke jaan nisaar unka amoomi markaz iraaq tha ya hejaz ??

A)- iraaq se toh rafziyat, kharjiyat, qadariyat jaise fitne uthe, mukhtar sakfi jaise jhoote kazzab paida hue jinhone nubuwwat ka dawa kiya, aur aap(sws) ki pesangoi(prophecy) ke mutabik fitno ki sar zameen hai !!!

B)- Muhammad bin qasim se pahle bhi musalman hindustan aaye, kam o besh 20 sahaba kiram ke naam taareekh me mahfooz hain jo hindustan tashreef laaye….

( ghazi azeez ki kitab mulaheza farmaye, nez muhaddis maulana mauhammad rayees nadwi ki ki kitab ” zameer ka bahraan” page 138 unwaan ahad farooqui me fatah Sindh wa hind aur uske qabl ke chand page mulaheza farmaayen, jinme ghazwa e hind se mutaallik bashaarat nabwi(sws) ka zikr hai aur sahaba kiram ka hindustan aane ka shauq aur hindustan tashreef laane ke hawaalaat mazkoor hain )

kya we bhi hanafi madarsa fikr ke haamil they ?

Jabke us waqt imam abu hanifa rh paida bhi nahi hue they !!!

Mashoor arab siyaah bashaari muqaddasi jo 375 hijri me hindustan aaya tha,

apni kitab ” ahsanul taqaseem fi ma’rfatah al qaleem” me sindh ke mashoor shaher mansoorah ke haal me likhta hai

” yahan ke zimmi(non muslim) but parast log hain, aur musalmano me aksar AHLE HADITH hai”

(ham ahle hadith kyon hain ? Page no 56, ba’hawala tareekh sindh jild 2 page 124)

mazkoorah dalail se ek page pahle sahab e kitab ” ham ahle hadith kyon hain” ki tasreeh nihaayat mufeed hai.. Mulahez ho..

Allama abu mansoor abdul qaahir bin tahir tameemi al baghdadi (429 hijri) likhte Hain:

” yani ye baad bilkul saaf hai ke room(rome), zazeerah sham(syria), aur azarbaijaan ki sarhadon ke tamam musalman baashinde mazhab AHLE HADITH par kaam zan hain, aur isi tarah Africa, andulus(spain), aur baher maghrib aur saahil yemen ki tamam sarhadon ke musalman bashinde bhi AHLE HADITH hi hain, lekin maawara un nahar ki sarhadon jo turkey aur china ke saamne hai (wahan ke baashinde) do fareeq hain, ya toh shafiyyah hain ya ahnaaf, aur ye tamaam (ahle hadith, shafiya, ahnaaf) qadariyyah aur ahle bidat par laanat karte hain “

(ba’hawal usooluddeen page 317)

waajeh ho ke mashoor mawarrikh e islam abul falah abdul haiy bin hammad (1089 hijri) farmate hain :-” azar baijaan ko hz mugheerah bin shoibah ne 22 hijri me fatah kiya, tarablus ko hazra amr bin al aas ne bhi 22 hijri me fatah kiya”

(ba’hawala sazraat ul zahab fi akhbaar man zahab jild 1 page 32)

” aqleem andulus(spain) ko hz moosa bin Naseer ke khaadim taariq bin ziyad rh ne 92 hijri me fatah kiya”

(ba’hawala shuzraat ul mazhab jild 1 page 99)

“aqleem africa ko hz abdullah bin saad ra ne 27 hijri me fatah kiya”

(shuzraat al mazhab jild 1 page 36)

“damishq(damaskus) shaam ko hz abu ubaida ra aur hz khalid bin waleed ra ne 14 hijri me fatah kiya”

( sazraat ul mazhab jild 1 page 26)

iske baad haasil qalaam ke unwaan par likhte hain:-” isse saaf zahir hai ke mazkoorah bila tamaam ilaaqe sahaba kiram ra ke haathon pahli sadi hijri me fatah ho chuke they, un ilaaqon me mazhab AHLE HADITH ka charchah bhi unhi faateheen sahaba kiram ra ki mahnat ka nateeja tha, sahaba kiram ne un ilaaqon me wahi mazhab (ahle hadith) pahlaaya jo unhone nabi e rahmat imam ul ambiya hz muhammad (sws) se seekha tha, nez ye bhi roz roshan ki tarah saaf hai ke mazhab e AHLE HADITH , shafiya aur hanafiya ke elawa ek mustaqal maktab e fikr hai “

(ham ahle Hadith kyoun hai ? Page no 55-56)

mazkoorah dono hawalon se ye dawa ghalat saabit huwa ke ahle hadith baad ki paidawaar hain,

nez maulana asad madni deobandi ka dawa bhi baatil huwa ke hindustan me islam ki ibteda iraq madarsa fikr se hui…

Maulana madni ghaur farmaayen ke muhammad bin qasim rh ko kashi ki zarurat kyon padhi ??

Tareekh bataati hai ke musalmaan taajiron ko hindustani hukumat pareshaan karti, tax lagaati aur giraftaar karti thi, nez ye bhi manqool hai ke junoobi hind ki baaz muslim bewaaon ko hindustani hukumat ne rok liya tha, mazkoorah fauj kashi ka yahi sabab(wajah) bani,

goya musalman taajiron aur afraad hindustan me pahle pahle se they, jinki bewaain thin, kya ye sab iraaqi madarsa e fikr ke haamil they ?

Muhammad bin qasim rh ki fauj kashi ke waqt imam abu hanifa daur taalib e ilmi ka tha,

deegar aimma (imam shafai, malik, hambal) toh paida bhi nahi huwe they, us waqt Taqleed ka riwaj wa ghumaan bhi na tha, jo musalman they sabke sab mutabbe kitab wa sunnat they, usi ke daee wa muballigh they, ba’alfaz deegar sirf AHLE HADITH they, aur tareekh kaar ne saraahat farmayi hai ke hindustan me bhi shuruaati 3 ya 3+1/2 sadi yani 350 saal me AHLE HADITHON ka ghalbah tha…

Maulana madni ne mehmud ghaznawi aur muhammad ghuri ko fiqh hanafi ka paaband bataaya hai, jab ke is baat par ikhtelaaf hai aur kam se kam mehmud ghaznawi ke mutaallik to ye amr saath hai ke wah ahle hadith nahi they

qazi muhammad aslam likhte hain:-” mehmud ghaznawi ke baare me ye mashoor hai ke wah hanafi nahi tha, jaisa ke shahab e tareekh farastah ka bhi yahi khyaal hai, balke wah khaalis kitab wa sunnat ka alambardaar tha”

(tahreek ahle hadith, tareekh ke aine me page 141)

qazi aslam ne mazkoorah ibaarat ke baad iran, turkistaan, mawar un nahar wagerah se aane waale faateheen ka hanafi maslak Hona bataya hai, unme ghauri khaandaan bhi they,

lekin jahan tak sahabuddeen muhammad ghauri ka talluq hai unke mutaallik muwarrikheen e islam akbar shah najeebabaadi likhte hain:

” isi ka nateeja tha ke sultan sahabuddeen ghauri aur uska bada bhai dono kitab wa sunnat ke muttabe aur paaband they”

(tareekh zawaal e millat islamiya page 131)

ek page pahle ghaznawi khaandaan ke zamaane ke hindustan ka zikr hai,

darmiyan ki ye ibarat mulaheza farmaayen

” usi zamaana yani 5wi sadi ke shuru me fiqah hanafi ki sabse pahli kitab qudoori ahmad bin muhammad bin ahamad baghdadi ne likhi, ( muhaqqieen san taaleef 328 hijri bataate hain) lekin hindustan aur punjab abhi tak fiqhi iktelaafaat se be khabar tha”

(tareekh zawaal e millat islamiya page 130)

maulana madni ne dawa kiya hai ke:-” 589 hijri me sultan ghuri ke zamaane me islami sultanate delhi tak wasi hogayi aur us waqt se lekar 1273 hijri tak poore Hind me musalmanon hi ki huqumat rahi, is taweel muddat ki taareekh padh jaaye hanafi hukmaraano ke elawa koi aur hukmaran nahi milega”

” hanfi ke elawa koi aur hukmaran nahi milega”

ye jumla saraasar hath dharmi hai ya phir taareekh(history) se na aashnaayi

ye durust hai ke aksar hukmaran aise hi they, aur ye baat qaabil e fakhr nahi qaabil e afsos hai,

maulana madni jise ba’taur fakhr bayaan kar rahe hain wah hindustaani tareekh ka almiyah hai….

Balke ye zikr karna chahiye ke hanafi hukmaraani ke zamaane me rasoollullah(sws) ki sunnat wa hadith ka riwaaj farogh na ho saka ( har daur me ahle haq wa muhaddiseen maujood rahe)…

Akbar shah najeeba baadi ki tareekh zawaal padhiye toh hindustan me hadith ki bechaargi aur jahal taqleed ke ghalbe se musalmaano ko hone waale taareekhi nuksaanaat ka andaaza lagaaya ja sakta hai…

Maulana madni se sawaal hai

” hanafi hukmarano ke elawa koi nahi Milega”

ke daawe se kya raafziyat se taal meil ka aitraaf kiya ja raha hai ??

Hindustan ki baaz riyaasaton ke raafzi hukmaraan (aur bataya jaata hai ke humayun bhi raafziyat ki taraf maiel tha) kiya shia hone ke saath hanafi bhi they ??

Akbar shah najeeba badi likhte hain:-” aakhar badshah akbar ki la’mazhabi, musalmano ki aam jihaalat, umra e darbaar ki khaah talbi wa shah parasti ne ek naya mazhab 985 hijri me jaari karaaya, jisa ka naam DEEN E ILAAHI rakha gaya”

(tareekh zawaal page 148-149)

deen e ilaahi ke saaye me islami ahkaamaat ki kis tarah mitti paleed ki gayi taareekh me mahfooz hai…..

Kya maulana madni akbar ke is kaarnaame ko ” HANAFI KAARNAAMA” tasleem karte hain ??

Akbar shah najeeba badi 8wi sadi hijri ke hindustan ki tasweer pesh karte hue likhte hain:

” hindustan ka islam abhi tak khuraasan(persia) hi ke islam ka ek bigda hua ashk tha, yahan na iraq wa shaam wa hejaz ke Aalim e deen aur muballgheen kitab wa sunnat ko aane ka mauqa mila tha, aur na samarkand wa bukhaara ke ulema ka yahan ghuzar huwa tha…… Jo musalmaan hindustan me faatihaana haisiyat se daakhil hokar haakimaana zindagi basar kar rahe they wah KHUD ILM HADITH SE NA’WAQIF aur deeni maalumaat me bilkul adhure they, jo hindustani naye muslim (converted) they , wah aajkal ke agra, mathura ki taraf rahne waale makaano ki tarah musalmaan toh they magar haqiqat islam aur taalimaat islamiyah se be’khabar they, isliye ke quran wa hadith ke seekhne, padhne aur samjhne ki zarurat wa ahmiyat se toh khuraasani, afghaani musalman bhi abhi tak na samjh they,….. Us zamaane ke hindustani musalmaano ki mazhabi haalat ka andaaza karne ke liye ek misri (egyptian) aalim shamshuddeen turk 708 hijri me sultan ala uddeen khilji ke ahad par aaye they,

ziya barni ki tahreer ka haasil matlab ba’taur khulaasa apne alfaaz me Darj karta hun jo is tarah hai

” ek be nazeer muhaddis aur aalim jinko shamsuddeen turk kahte they, misr(egypt) se hadith ki 400 kitaben le kar multaan aaye they, aur multaan se delhi jaane ka iraada rakhte they, unhone jab ye baat suni ke hindustan ka baadshah jama masjid me jumah ki namaz padhne nahi aata toh wah bahut ranjeedah hue aur shaher delhi ke halaat sun kar multaan hi se misr ki taraf waapas chale gaye… Wapas jaane se pahle unhone ek khat ya risaala likh kar sultan ala ud deen khilji baadshah delhi ke baad rawaana kiya usme likha tha:- main misr se delhi ka iraada karke chala tha ke delhi me qayaam karke ilm hadith ki ishaat delhi me karunga aur mahaz khuda (aur rasool) ki khusnoodi ke liye aaya tha ke logon ko ilm hadith ki taraf mutawajjah karke khyaanat pesha maulwion aur bad’diyaanat aalimon ki riwayaaton se nijaat dilwaaun, lekin chunke aap khud hi namaz nahi padhte aur namaz jumah Bhi ada nahi karte, lihaaza main multan hi se wapas ja raha hun, maine suna hai ke aapke shaher me hadith e nabwi par koi amal nahi karta, main hairaan hun ke wah shaher jis me hadith nabawi hote hue dusre logon ki riwayaton par amal karte hai tabaah kyon nahi ho jaata, aur azaab e ilaahi us par kynn naazil nahi hota, maine suna hai ke aapke shaher me siyah wa bad’bakht maulwi fatawe aur na’maqool riwayaton ki kitaaben khole hue masjidon me baithe rahte hain, musalmaano ke haq ko bhi baatil karte aur khud bhi ghaarat hote hain”

phir iske baad akbar shah najeeba badi farmate hain:-” sultan alauddeen ke zamaane me kitab wa sunnat ki ishaat ka koi intezaam hindustan me na huwa aur mazkoorah be’ilm afghani wa khorasani baap daada ki maraasim aur chand door azkaar aur be’haasil fiqhi maslon aur jaahilaana fatawon ki waaqfiyat ka naam ilm e deen aur hinduon, aatish paraston aur musalmanon ki rasmon ke Majmuon ki hifaazat karne waale maraasim paraston ka naam ulema e deen raha, agar ittefaaqan khuda ka koi nek banda faham wa faraasat aur kitab wa sunnat ki taraf tawajjoh dilaata toh wah ulema e soo aur bad’mazhab logon me shumaar hokar ruswa hota aur jaahil baadshahon ki taaqat iske kuchal daalne aur aaba parast maulwion ka asar uske zaleel karne par musta’ad nazar aata”

(tareekh zawaal millat islamiyyah page 127-139)

kya maulana asad madni aise hi hukmarano par fakhr kar rahe hain ??

Aur aisa bol kar unhi hukmarano ki sunnat ko zinda karna chahte hain ??

8wi sadi me sultan muhammad tughlak ne takht nasheeni ke baad kitab wa sunnat ki ishaat ka hatta la’makaan ehtemaam kiya, wah khud bhi muttabe kitab wa sunnat tha,

akbar shah najeeba baadi uske kaarnaamon ka mukhtasar zikr karke farmate hai:-” us ba’khuda aur roshan khyaal aur muttabe kitab wa sunnat sultan ne jab shirkiya wa bidatiyah Maraasim ke khilaaf koshihen ki toh tamaam aalim numa jaahil aur muslim numa bad’deen log uski mukhaalifat par kamar bastah ho gaye, aur us sabse bahtar sultaan ko badnaam karne aur uske tamaam bane hue kaamon ko bigaadne ke liye maraasim parasat subehdaaron, aaba parast molvion aur nalayeq munshion ne mutaffiq hokar aur bahut se khaankaah nasheeno ko bhi apni shaazish me shareek karke sindh ke registaan(desert) me uska aur uski aulaad ka khaatma kiya aur uske roshan khayaal aur wazeer ko delhi ke qareeb bedardi se qatal karke itminaan ka saans liya”

(iska nateeja aur tafseel jaanne ke liye dekhiye tareekh zawaal page 140-142, aur kitab ” ainah haqeeqiyat nama” akbar shah najeeba baadi)

yani muhammad bin tughlak hanafi hukmaran nahi they, unke khilaaf baghaawat hui, jaise ki aaj ke hanafi ulema ahle hadithon ke liye aidi choti ka zor lagaaye hain…. Taake sunnat e rasool ka bol baala na ho sake, aur Aaba wa akaabir parasti ka kaarobaar jaari rahe,

us waqt bhi muqallideen aur soofiya ko ishaat kitab wa sunnat bardaasht nahi hui aur aaj bhi unko ye dawat bardaasht nahi….

Isme koi shaq wa shubah nahi ke hindustan ke aksar hukmaran hanafi rahe ( kaise rahe aur kya asaraat rahe uska andaaza acchi tarah lagaaya ja sakta hai), aur ye bhi ek haqiqat hai ke unke darbaaron me aise ulema aur giroh ko taqarrub akhtiyaar haasil rahe, jaise maulana asad madni hain, aur jaise unhone INDIAN CONGRESS ki baargaah ya darbaar me khushnoodi haasil rahi hai,…

Muhaqqiqeen ke mutabik hanafiyat ka parchaar hukumaton ke zariye huwa ( daleelon aur daawat ke zariye nahi)……….. AUR YAHI AFSOS KI BAAT HAI

AURAT KA MAQAAM (STATUS OF WOMENS) IN ISLAM


Bismillahirrahmanirraheem

AURAT KA MAQAAM (STATUS OF WOMENS) IN ISLAM:

BETI (DAUGHTERS) KI FAZEELAT:

Maa ka jo darja hai usko bayaan karne ki zarurat nahi kyonki sab jaante hain ki maa ka darja bahut buland hai

aurat ka ek aur kirdaar (role) beti ki soorat me hai, ye tareekhi(historic) haqiqat hai ke islam se pahle aur islam ke baad ghair muslim(non muslim) muashre me ladki aur beti ke wajood ko accha nahi samjha gaya, balke unko zinda dafan kar dene, paida hote hi khatm kar dene aur unki paidaish par afsos mahsoos karne ke waaqeyaat tareekh ke panno(pages) par bikhre pade hain,

quran majeed ne intehaai purzor andaz me betiyon ki is zinda dargori(dafan) ke khilaaf aawaaz buland ki ke , qayamat ke din ye sawaal zaroor hoga ke betiyon ko kis jurm me maara gaya tha…

Irshaad rabbani hai

” aur jab zinda dafan ki jaane waali ladki se poocha jaayega ke wah kis gunah ki paadaash me maari gayi”

(surah takweer ayat 5-8)

betion ko devta’on ko bali (nazr) par bhent chadhaaya jaata tha…

Quraan ne usko barbaadi ka tareeqa bataaya.

” aur isi tarah bahut se mushrikon ke liye unke shareekon ne apni aulaad ke qatal ko khushnuwa bana diya hai, taake unko halaakat me mubtala karen aur inpar unke deen ko mushtabah bana den”

(surah anaam 137)

quran majeed ne aise logon ko nafsiyaati bimari ka khulaasa kiya hai, jinko bachi(betiyon) ki paidaish ki khabar milti hai toh gham wa ghusse se unke chehre siyaah(black) jo jaate hain aur beti ki paidaish ki khushkhabri par bajaaye khushi ke kudte rahte hain, aur unki samjh me nahi aata ke wah kiya karen, is zillat ko bardaasht karen ya phir usko zameen me dafan kar den

is bimari ke baare me allah ka irshaad hai

” aur jab inme se kisi ko beti ki khushkhabri di jaati hai toh uska chehra siyah ho jaata hai aur ghusse ke ghoont peeta hai, wah logon se is Khuskhabri ki takleef ki wajah se chhupta firta hai,(sochta hai) ke zillat ke saath beti ko liye rahe ya mitti me daba de”

(Quraan)

islam ne in betiyon ko bajaaye aar wa sharm ke jannat ke hasil karne ka sabab bana diya hai

sahih hadith me hai

” in bachhon ke baare me jis shakhs ki kuch bhi aazmaish ki gayi aur usne inse accha sulook kiya toh ye bacchiyan uske liye jahannum se hijaab ban jaayengi”

(tirmizi)

ek aur riwayat ke mutabik qayamat ke din rasoollullah sallaho alaihi wasallam(pbuh) se ek aisa shakhs intehaai qareeb hoga jisne do bacchon ki parwarish aur tarbiyat ki ho

tirmiz ki hadith me hai ke jisne 3 bahno aur betiyon ya do bahno aur betiyon ki umdah taur par parwarish ki toh jannat uski hogi..

Irshaad hai

” jisne 3 betiyon ya 3 bahno ya do bahno ya do betiyon ki parwarish ki, unko tahzeeb sikhaayi, unse accha bartaao kiya, toh uske liye jannat hai”

(tirmizi)

ek aur riwayaat me Saaf taur par ye alfaaz hai ke jis shakhs ke ghar me beti hui phir usne usko zinda dafan nahi kiya, unko zaleel nahi samjha, beton ko uspar tarjeeh nahi di toh allah taala usko uske ajar me jannat me daakhil karega

BIWI KA DARJAH: (STATUS OF WIFE)

Biwi ka darja chunke muashre ki taameer wa tashkeel me sabse zyada aur aham hota hai, isliye uske mutaallik ahkaam bhi zyadah hain,

surah baqarah, surah nisa, surah noor, surah talaaq me is qism ke bahut se ayaten aayi hain,

ham inme se kuch ko naqal karte hain taake biwi ki ahmiyat uski fitrat wa salaahiyat aur uske mutaallik huqooq wa faraiz ki wazaahat ho sake,

biwi ka wajood baa’as taskeen hai aur ye sukoon aapas ki muhabbat aur murawwat se haasil ho sakta hai

allah ka farmaan hai

” khuda ki nishaaniyon mese ye hai ke tumhare liye tum hi mese jode(pairs) banaaye hain, taake tum unse sukoon haasil karo, aur khuda ne tumhare darmiyan maudat wa Rahmat banaayi hai”

(surah ar room 21)

biwi ke saath bhalaai ke saath zindagi basar karna chahiye, biwi ki baatein nagawaar hoti hain toh ho sakta hai ke usi me khair aur bahtari chhupi ho

allah ka irshaad hai

” in (biwion) ke saath acche tareeqe se zindagi basar karo, agar tum unko napasand karte ho toh ho sakta hai kisi cheez ko tum bura samjhte ho aur allah taala ne usme khair kaseer rakha ho”

(surah nisa 19)

mufassir ne is aayat ki tafseer me likha hai ke shauhar par mahar aur nafqah ke jn huqooq hain unko poora kare, durust kalaami se aa’raaz aur ghair aurat ki taraf mel jol ki wajah se usko aziyat na de, biwi ke liye isi tarah ke huqooq shauhar par hai, jis tarah ke huqooq shauhar ke biwi par hain….. Yaani ek dusre ke saath accha sulook kiya jaaye…..

Allah ka irshaad hai:

” in aurton ke huqooq aise hi hain jaise unpar (mardon) ke huqooq hain, acche taur par”

(surah baqarah 228)

Imam qurtubi is ayat ki tashrih likhte hain ke:-” mardon ke huqooq zaujiyat usi tarah hai, jis tarah aurton par mardon ke huqooq hain, isi liye hz abdullah bin abbas ra ne ek baar farmaya:- main apni biwi ke liye usi tarah sajta hun jis tarah wah mere liye sawarti hai, aur jis tarah main ye chahta hun ke wah mera haq poori tarah ada kare usi tarah wah uska akhtiyaar rakhti hai ke wah apna haq poori tarah wasool kare “

hz ibn abbas ra se ek riwayat manqool hai ke mardon par aurton ka haq ye hai ke unke saath husn sohbat aur khush muamlagi ka salook kare..

Ibn zaid ne is aayat ki tafseer me likha hai ke:-” aurton ke baare me allah taala se daro aur usi tarah wah tumhare baare me allah se dare

allah ka farman hai:

” mardon ke liye unke aamaal ka hissa hai aur aurton ke liye unke aamaal ka hissa hai”

(quran)

shauhar aur biwi dono yaksa taur par apni apni hasti, apne faraiz, wa amal ke nataij rakhte Hain, duniya me allah taala ek giroh ko dusre giroh par kisi na kisi khaas baat ki bina par fauqiyat deta hai, fitri taur par aurat ki har zarooratein mardon ke zariye poori hoti hain,

isliye zimmedaari aur kaarghuzaari me sarbaraahi ka haq kudrati taur par mardon ko haasil hai

“mard, aurton ke haakim( zindagi ka bando bast karne waale) hain, isliye ke allah ne unke ba’az ko ba’az fazilat di hai”

(surah nisa)

” mardon ka aurton par ek khaas darja hai”

(surah baqarah 288)

imam qurtubi likhte hain ke:-” mard ka darja isliye buland hai ke wah aqal me, kharch karne ki taaqat me, diyat, meeraas, aur jihaad me baaz haisiyaton se aurton par ghalba rakhte hain, lekin hz ibn abbas ra ki ek raaye ye bhi hai ke darja ki is bartari se ye ishaara milta hai ke mardon ko aurton ke saath husn ma’aashrat par ubhaara jaaye aur aurton ke saath akhlaaqi aur aqtasaadi dono tarah se kushaadgi ka salook kiya jaaye..

Yani jo afzal hai use in akhlaaq aaliyah ka ziyaadah bada namoona hona chahiye…

Dar’asal bunyadi baat ye hai ke dono ek dusre ke liye naghazeer hai, dono ki zindagi ek dusre se waabasta hai, isliye zaroorat aur maqsad me dono yaksa aur masaawi hain

allah ka irshaad hai

” wah tumhara libaas hai aur tum unka libaas ho”

(surah baqarah 23)

is ayat ki tafseer me mufassireen ne mukhtalif raaye bayaan ki hai,

ham yaha maulana sayyed suleman nadwi rh ki ek tahreer naqal karte hain, wah is ayat ki tashreeh me likhte hain:-” mard, aurat ek dusre se mila kar allah taala ne donon ke jinsi milaan ko unki ma’aashi aur muaashrati kami ki takmeel ka zariyah banaaya hai, isliye ye ek dusre ke saath laazim, ek dusre ke pard o pesh, ek dusre ki zeenat aur ek dusre ki takmeel ka zariyah hai….”

is ayat me kai maane poseedah hain,

quran majeed ki chand aayaten ko hamne mukhtasar pesh ki hain, lekin unse ye Ilzaam baatil ho jaata hai ke islaami muaashre me aurton ke saath zillat ka sulook kiya jaata hai…

HADITH E NABAWI AUR AURTON KE HUQOOQ

Quraan majeed ke baad shariat ka dusra sabse bada maakhaz ” hadith e nabwi” hai, hadith ki tamaam kitaabon aur majmuon me aurton ke saath husn sulook karne ke baab maujood hain,

un saari hadithon ko yahan par pesh nahi kiya ja sakta, lekin kuch hadith ham pesh karne ki zarurat mahsoos karte hain,

ye hadithon mashoor maaroof hain, islaam ka har taalib e ilm unse waaqif hai, magar jab ye dawa kiya jaata hai ke islam me aurton ke saath hikarat wa nafrat karna ek aham nuqta hai toh phir yaad daasht me taazgi laane ke liye in hadithon par dobaara nazar daalna zaroori hai

“koi momin mard kisi momin biwi se nafrat na kare agar wah uski kisi aadat ko napasand karega to kisi dusre aadat se khush bhi hoga”

(hadith)

aap sallalaho alaihi wasallam(pbuh) ne farmaya:-” Jab khaana khaaya to use khilaaye, libaas pahne use bhi pahna, uske muh par na maar aur bura na kah aur baatcheet tark kare to sirf ghar ki hadh tak”

(abu dawood)

” aurat apne shauhar ke ghar aur uski aulad ki rakhwaali hai”

(bukhari,muslim)

in quraani aayat aur hadith ki roshni me islami muaashre me aurat ki haisiyat ka sahih jayeza ho jaata hai, wah ek maa, beti, aur biwi ki haisiyat se apne huqooq wa faraiz ki muthamal hai,

lihaaza ye baat roz roshan ki tarah saaf hai ke islam ne muashrah me aurat ko jo maqaam diya hai wah maqaam dunya ka koi mazhab aurat ko nahi de sakta……

MAA, BAAP KI IZZAT KARO


RESPECT URS PARENTS

Hz abdullah bin amr (ra) se riwayat hai ki ek aadmi ne nabi(sws) ki khidmat me haazir hokar arz kiya :” main hijrat ki bait karne ke liye aapki khidmat me haazir hun, aur apne maa, baap ko rote hue chhod kar aa gaya hun”

nabi (sws) ne farmaya:-” waapas jaao, aur jis tarah unhe rulaaya hai, usi tarah unhe hasaao”

(SUNAN NISAI, KITABUL BAIT,BAAB BAIT AL HIJRA, H 4174)

SHAHEEDAAN-E-ISLAM


” jab nikalti jaan hai islaam par

tab nahi parwaah mujhko jaan ki

kyon na dun kaamil khushi se apni jaan

chaahiye mujh ko raza rahmaan ki,

aarzoo panaah mere seene me thi

is dil mushtaaq par armaan ki,

aankh kar leti ziyaarat waqt naz

daa’ee haq haadi imaan ki,

aiy khuda pahuncha nahin mera salaam

jaan jin par maine bhi qurbaan ki”

" QASAM" AUR USKA KAFFAARA


Bismillahirrahmanirraheem

” QASAM” AUR USKA KAFFAARA:

Hz abu hurairah ra se riwayat hai ke rasoollullah sallalaho alaihi wasallam(pbuh) ne farmaya:-” jisne kisi baat par ‘ QASAM’ khaayi, phir usse bahtar kuch dekha toh (qasam todh kar) apni ‘ QASAM ‘ ka kaffara ada kare aur jo bahtar ho, use kare”

(sahih muslim kitabul imaan)

insaan apni baat ko saabit karne ke liye amuman us par qasam khaata hai aur apne mukhaatib ko raazi (agree) karne ke liye halfiya bolta hai,

isliye allah ki qasm khaakar insaan apni baat mauqad karne aur apne mukhaatib ko raazi karne ke liye apni baat pesh kar sakta hai,

lekin agar wah baad me kuch usse bahtar dekhta hai toh apni qasam ko todh kar uska kaffara(penalty) ada karega, aur baad waale par amal karega, isme koi harz nahi hai,

jaisa ke khud rasoollullah sallalaho alaihi wasallam(pbuh) ne farmaya hai:-” main bila shubah, allah ki qasam, inshaallah kisi kaam par Halaf nahi uthaunga, phir main usse zyada bahtar soorat dekhunga to main zaroor apni qasam ka kaffara ada karunga aur wah kaam akhtiyaar karunga jo bahtar hai”

(bukhari, muslim)

mazkoorah hadith par bahes karte hue maulana hafiz salahuddin yousuf tahreer farmate hai ke:-” qasam ke puraa na karne aur muqassam alaih ke karne me khair dekhe to insaan yahi nahi sochta rahe ke

“maine qasam kha rakhi hai, ab fayeda ho ya nuksaan main toh wah kaam karne par majboor hoon”…. Shariat ne aise mauqon par qasam todh dene aur uska kaffara ada karne ka huqm diya hai, kyonke nuksaan (deeni ho ya dunyawi) ke muqaable me kaffara qasam ada karna aasaan hai”

(daleel ul taalibeen jild 2 pg 438)

us hadith se samjh me aata hai ke islam ne is tarah ke mushkil mauqa aur nishaaniyon me sahooliyat aur aasaani ki kaisi sabeel paida ki hai, taake uske maanne waale apne deeni aur dunyawi umoor ko bakhoobi anjaam den,

rahi Baat qasam ka kaffara ada karne ki toh is silsile me allah taala ka farman hai:

” yani qasam (khakar) todh ne ka….kaffara 10 miskeeno ko, tumhare apne gharwalon ko khilaane ke tanasab me, khaana khilaana, ya unko kapde pahnaana, ek gardan aazaad karna ya 3 din ke roze rakhna, ye sab tumhari qasmon ke kaffare, jab tum qasam khaao”

(surah maida 89)

shariat ke bataaye gaye is tareeqe ke mutabik apni qasam par masroor rahne waala, apni sahooliyat ke madde nazar kaffara ada kar ke us cheez se bach sakta hai jo us ke liye bahtar nahi aur baad waali cheez, baher haal bahtar hai,

phir aisa karna allah ke rasool sallalaho alaihi wasallam(pbuh) ki sunnat bhi hai aur zaahir hai ke sunnat par amal karna baa’as sawaab hai,

isliye kisi bhi aadmi ko apni qasam khaali gayi baat par bila wajah ade nahi rahna chahiye,

aur qasam todne ke kaffara ada karne ke baad bahtar shakl par hi amal karna chahiye…….

ALLAH HAMEN ISKI TAUFEEQ DE…. Ameen

ZAKAAT KI AHMIYAT AUR MASAIL (FULL)


Bismillahirrahmanirraheem

ZAKAAT KI AHMIYAT AUR MASAIL:

ZAKAAT KI TAAREEF:

Arabic zabaan me lafz zakaat ” paakizgi, badhotri(increment), aur barkat ke mano me istemal hota hai, aur shariat me zakaat ek makhsoos maal ke makhsoos hisse ko kaha jaata hai, jo makhsoos logon ko diya jaata hai aur ise zakaat isliye kaha gaya hai ke isse dene waale ko faayeda hota hai aur uska maal paak aur ba’barkat ho jaata hai,

yaad rahe ke zakaat ke liye quraan wa sunnat me “sadqah” ka lafz bhi istemal kiya gaya hai,

jaisa ke farman e ilaahi hai

” yani aiy paighambar aap unke maalon se sadqah le lijiye, jiske zariye aap unko paak saaf kar denge”

(surah tauba 103)

is aayat se malum huwa ke zakaat insaan ke akhlaaq wa kirdaar ki paakizgi ka bada zariya hai..

ZAKAAT KI AHMIYAT:

1- Zakaat deen e islam ke 5 buniyadi arkaan me se ek hai, jis par deen e islam qayem hai,

rasoollullah sallalaho alaihi wasallam(pbuh) Ka irshaad hai

” islam ki buniyaad 5 cheezon par hai, is baat ki gawahi dena ke allah ke siwa koi mabood nahi aur muhammad(sws) uske bande aur rasool hain aur namaz qayem karna aur zakaat ada karna………..”

(hadith)

2- zakaat allah ki rahmat ko haasil karne ka ek zariya hai,

allah ka farman hai

” aur meri rahmat to har cheez ko ghere hue hai, pas main apni rahmat un logon ke naam likh dun jo (gunah aur shirk se) bache rahte hain, aur zakaat ada karte hain”

(surah araaf 165)

3- zakaat, deeni bhai chaare ke hudood me se ek shart hai,

farman e ilaahi hai

” pas agar ye tauba karlen aur namaz ke paband ho jayen aur zakat dete rahen to tumhare deeni bhai hain”

(surah tauba 11)

4- muslim muashre me jin cheezon ko aam hona chahiye unme se ek zakaat hai

irshad e rabbani hai

” momin mard aurat aapas me ek dusre ke (madargaar) aur dost hain, wah bhalaai ka huqm dete aur buraayi se rokte hain, Namazon ko pabandi se baja laate hain aur zakaat ada karte hain”

( surah tauba 71)

5- jannaul firdaus ke waaris banne waale momino ki shifaat jo allah ne bayaan farmayi hai, in mese ek zakaat ada karna bhi hai..

Allah ka farman hai

” aur jo zakaat ada karne waale hain ”

(surah momineen 14)

6- hz abu ayyub ra se riwayat hai ke ek shakhs ne rasoollullah sallalaho alaihi wasallam(pbuh) se kaha:-” mujhe aisa amal bataayen jise karne se main jannat me chala jaun ? To aap rasoollullah sallalaho alaihi wasallam(pbuh) ne farmaya:- allah hi ki ibadat karte raho aur uske saath kisi ko shareek mat banaao aur farz namaz pabandi se ada karte raho aur zakaat ada karte raho aur sulah rahmi karte raho”

( mutaffiq allaih)

7- zakaat ki adaayegi se maal badhta aur ba’barkat ho jaata hai aur aafaton se mahfooz ho jaata hai

allah ka farman hai

” aur tum sood(interest) dete ho taake logon ke maal me izaafa ho Jaaye ,toh allah ke yahan nahi badhta aur jo tum zakaat doge, allah ki khushnoodi paane ki khaatir toh aise log hi ki zyada se zyada paane waale hain”

(surah ar-room 39)

ZAKAAT KE FAAYEDE:

1- allah taala ne risq ki taqseem apne haath me rakhi hai, jise chahe zyadah de aur jise chaahe thoda de, lekin maaldaar ko allah taal ne zakaat dene aur sadqah karne aur allah ki raah me kharch karne ka huqm diya hai taaki jise allah ne thoda diya hai use be’gair sawaal ke milta rahe, aur uski zaruriyaat poori hoti rahen, aur faqeer ko allah taala ne sawaal na karne ka huqm diya hai taake uske andar sabr wa shukr jaise shafaat hameedah paida ho, is tarah muashre ke ye dono fardh allah ke ajar wa sawaab ke mustahiq hote hain, maaldaar kharch karke aur faqeer sabr wa shukr karke…

2- islam ke khoobsurat nizaam ki ek khoobi ye hai ke agar poore ikhlaas ke saath us par amal kiya jaaye to daulat chand logon Ke hanthon me hone ke bajaaye muashre ke tamaam afraad me gardish karti rahen, aur iski bar’ashk deegar mazahibon ke nizaamon me ye hota hai ke muashre ke chand afraad to aish o aaraam se zindagi basar karte hain, aur unhi ke qareeb me rahne waale dusre log ghurbat(ghareebi) ki chakki me piste rahte hain, aur ye bahut bada zulm hai,

chunanche muashre me ameeri aur ghareebi ke farq ko paatne ke liye aur , aur is zulm ko khatm karne ke liye allah taala ne ZAKAAT ko farz kiya aur sadaqaat ki tarah targheeb dilaayi, taake muashre ke tamaam afraad maal wa daulat se mustafeed hote rahen..

3- zakaat ki adaayegi se maaldaar aur faqeer ke darmiyaan muhabbat paida hoti hai, aur yun muashrah bhugz wa nafrat aur khudgharzi jaisi bimarion se paak ho jaata hai, zakaat dene waale me sakhaawat, shafqat aur hamdardi aur zakaat lene waale me ahsaan’mandi , tawajeh, aur ankisaari jaisi sifaat paida ho jaati hai, goya izaam zakaat muashre me akhlaaqi ko parwaan chadhaata hai..

4- tareekh gawah hai ke khilafat e rasheeda ke daur me jab zakaat ko hukumati satah par jama aur phir use fuqara me taqseem kiya jaata tha to ek waqt aaya jab talaash karne ke bawajood bhi muashre me fuqara nahi milte they,

chunanche zakaat ko baitul maal me jama kar diya jaata tha, aur phir use musalmano ke mufaad aama me kharch kar diya jaata, isse saabit huwa ke islami nizaam zakaat se muashre me ghurbat khatm hoti hai, ba’shartah ise poore ikhlaas ke saath aur mukammal imaandari ke saath nafez kiya jaaye..

5- maaldaar log agar zakaat ada na karen to muashre me maujood fuqara ahsaas kamtari ka shikaar ho jaayen, aur unke dilon me maaldaron ke khilaaf nafrat aur shadeed adawat paida ho jaaye aur phir wah apni zarooriyaat ko poora karne k liye chori aur daaka zani jaise jurm karna shuru kar den, aur yun muashrah bad’amani aur la’qanooniyat (unlawful activities) ki bhayanak tasweer ban jayen,

goya islami nizaam zakaat un akhlaaqi jurm ka hal(solution) hai aur muashre ko aman wa sukoon ki jagah banaata hai,

6- maal allah taala ki nemat hai jiska shukriya ada karna zaruri hai, aur uski bahtar shakl yahi hai ke uski zakaat ada ki jaaye, aur ye baat maalum hai ke jab allah ki nematon par shukriyah ada kiya jaaye to allah ki inaayaat me izaafa ho jaata hai..

Allah taala ka irshad hai

” agar tum shukr ada karoge to main zaroor ba zaroor tumhe aur zyada dunga”

(surah ibraheem 7)

ZAKAAT NA DENE WAALE KA ANJAAM:

Jaisa ke pahle ghuzar chuka hai ke zakaat farz hai aur islam ke arkaan mese ek ruqn hai,

chunanche agar koi shakhs is farziyat se inkaar karta ho wah yaqinan KAAFIR aur WAAJIB UL QATAL hai,

yahi wajah hai ke hz abu bakr ra ke khalifa banne ke baad bad’zan logon ne zakaat dene se inkaar kar diya tha,

aapne unke khilaaf elaan-e- Jung karte hue farmaya tha :-” allah ki kasam jo log ek rassi(rope) bhi rasoollullah sallalaho alaihi wasallam(pbuh) ko diya karte they, agar mujhe nahi denge toh main unse jung karunga”

(bukhari)

aur jo shakhs zakaat ki farziyat ka qayel ho toh ho lekin use ada na karta ho toh uska anjaam kiya hoga uske mutaallik allah ka irshaad maujood hai…. Ghaur se padhlen

” aur jo log sona chandi ka khazaana rakhte hain, aur allah ki raah me kharch nahi karte, unhe dardnaak azaab ki khabar pahuncha dijiye, jis din us khajaane ko aatish dozakh(hell fire) me tapaaya jaayega, Phir usse inki peshaaniyan aur pahluon aur peeth daaghi jaayegi, (aur unse kaha jaayega) ye hai jise tumne apne liye khazaana bana rakha tha, pas apne khazaano ka maza chakkho”

(surah tauba 35)

aur rasoollullah sallalaho alaihi wasallam(pbuh) ka farmaan hai:-” allah ne jisko maal se nawaaza aur phir usne zakaat ada nahi ki, qiyamat ke Din uska maal saanp(snake) ki shakal me aayega, jiski aankhon ke uper siyaah(black) nuqte honge, ye saanp uske gale(neck) ka tauq hoga aur uske jabde ko pakad lega aur kahega, main hoon tera maal, main hoon tera khazaana”

(sahih bukhari)

JIN CHEEZON PAR ZAKAAT FARZ HAI:

Islam me jin cheezon par zakaat farz hai unka khulaasa neeche ho raha hai,

1- SONA, CHANDI AUR NAGADI (GOLD, SILVER, CASH)

Sone chandi me zakaat farz hai, ba’sharte ke inki miqdaar muqarrar nisaab ke baraar ya usse zyada hon, aur uski milkiyat par ek saal guzar chuka ho,

yaad rahe sone ka nisaab 85 gms, jabke chandi ka nisaab 595 gms. hai,

agar sona 85 gms se aur chandi 595 gms se kam ho toh zakaat farz nahi hogi,

aur agar ye donon apne muqarrar wazan(weight) ke baraabar ya usse zyadah to hon lekin un par saal na guzra ho toh bhi zakaat farz nahi hogi,

mazkoorah dono sharten agar maujood hon toh sone chandi ki zakaat Nikaalne ka tareeqa ye hai ke

” sabse pahle unka wazan dekh liya jaaye, phir market ke maujoodah rate(price) ke mutabik us wazan ki qeemat malum kar len, phir uska 2.5% ya 40wa hissa zakaat ki nisbat se ada karen”

MASLA-1

Kisi shakhs ke paas saal ke shuru me sone/chandi ka poora nisaab maujood tha, lekin saal poora hone se pahle pahle wah usme se kuch miqdaar ko bech(sale) kar kharch kar leta hai, aur yun unka wazan nisaab se kam ho jaata hai toh uspar zakaat farz nahi hogi,

aur agar in saal me sona chandi khareedne ki wajah se unka wazan nisaab se zyaadah ho jaata hai to zakaat ki adaayegi ke waqt baad me khareede gaye sona/chandi ka wazan bhi shamil karna hoga….

MASLA-2

Sona/chandi chaahe dhele(biscuits, coins) ki shakl me ho ya zeweraat(jewellary) ki shakal me, donon soorat me zakaat farz hogi,

hadith me aata hai ke ek aurat,

rasoollullah sallalaho alaihi wasallam(pbuh) ke paas aayi, Uski beti ke haath me do kangan they, aap rasoollullah sallalaho alaihi wasallam(pbuh) ne poocha:- kiya tumne unki zakaat deti ho ? Usne kaha nahi, to aap rasoollullah sallalaho alaihi wasallam(pbuh) ne farmaya:-” kya tumhe ye baat pasand hai ke qayamat ke din allah taala tumhen un dono(kangan) ke badle aag ke kangan pahnaaye? Toh usne kangan unhi zameen par phenk diya aur kaha-” ye dono allah aur uske rasool ke liye hain ”

(abu dawood, nisaai, ba sanad sahih)

MASLA-3

paper currency chaahe, riyaal ho ya dinaar, ruppee ho ya dollar……. Wah bhi sone chandi ke huqm me aati hai,

lihaaza jis shakhs ke paas sone/chandi ke nisaab ke qeemat ke baraabar ya usse zyada currency maujood ho aur us par saal ghuzar chuka ho to usme ZAKAAT farz hogi..

Aur uski adaayegi ka tareeqa ye hoga ke:-” saal ke aakhir me jab zakaat ada karni ho to us waqt dekh liya jaaye ke 85gm sone ki qeemat kitni hai, phir jitni Currency saal bhar rahe ho wah bhi dekh li jaaye, agar wah 85gm sone ki keemat ke baraabar ya usse zyadah ho to uska 2.5% ya 40wa hissa ba’taur zakaat ada karen….

MASLA-4

Ek shakhs ke paas saal ke shuru me to paper currency , sone/chandi, ke nisaab ke baraabar thi, lekin dauraan saal me usme aur izaafa(increment) hota raha toh saal ke aakhir me jitni currency maujood ho sab ki sab shamil karke ” TOTAL” ka 2.5% ba’taur zakaat ada karen,

jo raqam dauran e saal aayi thi unki zakaat peshgi ada ho jaayegi…

MASLA-5

Tankhwaah daar insaan (salaried person) apni mahaana bachat (monthly saving) ki zakaat kis tarah ada karega ??

Iski do sooratein hain, ek to yeh ke har maah itni bachat hoti hai ke wah sone/chandi ke nisaab ki qeemat ke baraabar hai toh us soorat me har maah ki bachi hui tankhwaah par jaise jaise saal poora hota jaaye uski zakaat nikaalta jaaye,

aur agar pahle maah ki zakaat ada karte Waqt baqi 11 maah ki zakaat bhi peshgi(advance) ada karna chaahe toh bhi durust hoga,

aur dusri soorat ye hai ke har maah ki bachat nisaab ke baraabar nahi, albatta do teen maah ki bachat ko mila liya jaaye to wah nisaab zakaat ke baraabar ho jaati hai, to is soorat me saal ke akhtimam par uske paas jitni bachat maujood ho uska 2.5% ba’taur zakaat ada kare

MASLA-6

Heeron (diamonds) aur jewellery par zakaat farz nahi hai, elawa ke unse tijaarat(business) kiya ja raha ho, to is soorat me deegar tijaarati saamaan ke saath unki zakaat bhi ada karni hogi…

MASLA-7

Qarz ki zakaat

iski do sooratein hain,

ek toh yah ke maqrooz qarzedaar hain aur use jald ya bareed waapas karne ki taaqat bhi rakhta hai,

ya karzedaar toh qarze se inkaari ho lekin adaalat me case karke usse karza waapas lene ka yaqeen ho,

is soorat me qarz ki raqam ki zakaat ada karni hogi,

aur uska tareeqa ye hai ke:-” saal ke Akhtimam par jab maujooda maal ka hisaab kiya ja raha ho toh uske saath qarz ki raqam ko bhi shaamil kar liye jaaye, aur total ka 2.5% ba’taur zakaat ada kar diya jaaye,

aur dusri soorat ye hai ke:-” maqrooz(karzdaar) karz dene se inkaari ho aur adaalat me case zariye se bhi na milne ka imkaan bhi na ho,

ya wah qarze ko tasleem toh karta ho lekin har aaye din waapsi ka waada karke waada khilaafi karta ho, ya uske haalaat hi aise hon ke wah qarza wapas karne ki taaqat hi nahi rakhta ho toh aisi soorat me qarz ki raqam par zakaat farz nahi hogi,

haan agar karzdaar karza wapas kar de toh guzashta ek saal ki zakaat ada kar di jaaye…

MASLA-8

Ek shakhs ke paas zakaat ka nisaab toh maujood hai, chaahe sona, chandi, ki shakl me ya kisi aur shakl me, lekin wah khud dusron ka karzdaar hai, aur agar zakaat ada karta hai toh mazeed bojh tale dab jaane ka andesha hai, toh aisi soorat me us par zakaat farz Nahi hogi, haan agar qarz ki adaayegi ke baad bhi uske paas zakaat ke nisaab ke baraabar maal maujood hai aur uspar saal ghuzar chuka hai to uska 2.5% zakaat ki niyat se ada karna zaroori hai…

MASLA-9

Company ki hisson (shares) agar tijaarati maqsad se khareede gaye hain aur unpar saal guzar chuka hai toh un ki zakaat ada karna laazmi hoga,

agar khud company tamaam partners ke hisson ki zakaat ada karti hai toh theek hai, warna har partner apne apne hisson ki zakaat ada karne ka paband hai…

MASLA-10

Zakaat pure sone/chandi par farz hoti hai, lihaaza milaawat ko wazan karne me shumaar nahi kiya jaayega,

is tarah agar milaawat ka wazan nikaal kar khaalis sone, chandi ka wazan muqarrar nisaab se kam hojata hai toh us par zakaat farz nahi hogi…

2- TIJAARATI SAMAAN (BUSINESS ASSTS)

Dusri cheez jis par zakaat farz hoti hai ” tijaarati saamaan” aur usse muraad wah tamaam cheez hain jinhe Tijaarat ki niyyat se khareeda jaaye, chaahe makaami market se ya baaher se bar’amad kar ke, isi tarah wah tamaam cheezen is huqm se nikal jaati hain jinhen kisi ne apne zaati(personal) istemal ke liye khareeda ho, maslan ghar, gaadi(vehicle), aur zameen wagerah

toh aise ashyaar par zakaat nahi, aur isi tarah sana’ati machinery, stores aur unme padi almirah, dafatar par bhi zakaat farz nahi ,

kyonki aisi tamaam cheezen ek jagah par baqaraar rahti hain aur unhe bech kar tijarat karna maqsood nahi hota…

BUSINESS ASSTS PAR ZAKAAT NIKAALNE KA TAREEQA:

Saal ke aakhir me taajir (firm ho ya company) ko chahiye ke wah apne tamaam tijaarat saamaan ki market ke maujooda rate ke mutabik qeemat lagaaye, phir uske paas saal bhar jo nagadi(cash) currency rahi ho use isme shaamil kar len, isi tarah uska jo qarza waapsi ho use bhi hisaab me shaamil kiya jaaye, aur agar wah khud qarzedaar ho toh qarze ki Raqam nikaal kar baaqi tamaam raqam ka 2.5% ya 40wa hissa ba’taur zakaat ada kare….

MASLA-

sana’ati aalaat aur machinery ki asal qeemat par zakaat nahi, albatta unki aamdani agar zakaat ke nisaab ko pahunch jaaye aur us par saal bhar guzar jaaye to usse zakaat nikaalna zaroori hoga, aur yahi huqm kiraaye (rent) par diye gaye makaan(house), dukaan(shops) aur gaadion(vehicles) wagerah ka hai ke unki asal qeemat par zakaat nahi, kiraaye par hogi…

Ba’sharte ke ye nisaab ko pahunch jaaye aur us par saal bhar guzar jaaye to uska 2.5% ada karna hoga, albatta in ashyaar par ada kiya kiye jaane waala TAX aur unki dekh bhaal par aane waale deegar akhraajaat in cheezon ki aamdani se nikaal liye jaayen, aur is tarah agar malik ka ko zariya ma’aash nahi toh wah apne biwi ,bacchon ke jaayez akhraajaat bhi aamdani se nikaal le, phir jo raqam baaqi ho usse zakaat ada kare….

HAIWAANAAT (LIVESTOCK)

Jin Maweshion(pet animals) par zakaat farz hai wah ye hain,

oont(camel), gaaye(cow), bhains(buffalo), aur bhedh(sheep), bakri (goats)

rasoollullah sallalaho alaihi wasallam(pbuh) ka farmaan hai:-” jis shakhs ke paas, oont ya gaaye, ya bakriyan hain aur usne inki zakaat ada nahi ki to qayamat ke din unhe bahut bada aur mota karke laaya jaayega, phir wah use apne taapon se raundenge aur apne seengon se maarenge, jab sab uske upar se guzar jayenge toh pahle ko phir lautaaya jaayega, aur logon ka faisla hone tak uske saath aisa hi hota rahega”

(bukhari)

maweshion me zakaat ki farziyat ke liye 4 sharten hain:

ek ye ke wah apne muqarrar nisaab ko pahunch jaayen, yaad rahe ke oont ka kam se kam nisaab 5, gaaye/bhains ka 3, aur bhedh bakriyon ka 40 hai…

Dusri shart ye hai ke unki milkiyat par saal guzar jaaye

teesra ye ke saal ka aksar hissa ye maweshi charti rahe hon aur malik ko saal bhar ka beshtar Hissa unki khuraak khareedna na padi ho,

aur chauthi shart ye hai ke ye jaanwar kheti baadi ya bojh uthaane ke liye na hon, aur yahan ye baat mad’denazar rahni chahiye ke maweshion ko agar tijaarat ki niyat se khareeda gaya ho toh unki zakaat dusre saamaan e tijaarat ki tarah nikaali jaayegi,

chunanche unki qeemat ka aitbaar hoga na ki tadaad ka,

maweshion ke nisaab ki deegar tafseel hadith aur fiqh ki kitabon me dekhi ja sakti hain…..

ZAMEENI PAIDAWAAR (AGRICULTURAL):

Farmaan e ilaahi hai:

” aiy imaan walon ! Apni pakeezah kamaayi mese, aur ham ne tumhare liye zameen se jin cheezon ko nikaala hai, unme kharch karo”

(surah baqarah 267)

is aayat se saabit huwa ke zameeni paidawaar maslan gehun, jau, chaawal, khajoor, angoor, aur zaitoon wagerah par zakaat farz hai, aur is baat par poori ummat ka ijma hai…

ZAMEENI PAIDAWAAR KA NISAAB E ZAKAAT:

Farmaan e

rasoollullah sallalaho alaihi Wasallam(pbuh) hai:-” 5 wasq se kam me zakaat nahi”

(mutaffiq alaih)

5 wask ki miqdaar maujoodah hisaab ke aitbaar se 683 kgs hai, is tarah zameeni paidawaar agar mazkoorah wazan se kam ho to zakaat farz nahi hogi….

ZAMEENI PAIDAWAAR KA KITNA HISSA ZAKAAT ME DIYA JAAYE:

Farmaan e rasoollullah sallalaho alaihi wasallam(pbuh) hai:-” jis ko baarish(rain) aur chasmon(wells,lakes,river etc) ke paani se seeraab(irrigate) kiya ho ya wah khud ba khud zameeni paani se seeraab huwa ho, usme 10wa hissa hai, aur jisko aalaat(machinery, instrument) ke zariye ya mahnat se seeraab kiya gaya ho to usme 20wa hissa hai”

(bukhari)

is hadith se saabit huwa ke jo paidawaar baarishi paani ya naheri paani ya chasmo ke paani se haasil hui ho, uska 10wa hissa aur jise musibaton(difficulties) ke zariye seeraab karke haasil kiya gaya ho, uska 20wa hissa ba’taur zakaat ada karna chahiye…

MASLA-1

Zameeni paidawaar Par saal guzarna zaroori nahin, balke wah jaise hi haasil hogi, uski zakaat fauran ada karni hogi,

farman e ilaahi hai:

” uska haq uski kataayi ke din ada karo”

(surah anaam 141)

MASLA-2

Taaza istemaal hone waale phoolon(flowers) aur sabzion par zakaat nahi hai, albatta unki tijaarat ki jaaye,

tijaarat ki soorat me unki qeemat agar nisaab e zakaat pahunch jaaye aur wah saal bhar uske paas rahe to uska 2.5% ada karna hoga…

ZAKAAT KE HAQDAAR:

Yani kaun zakaat lene ke mustahiq hain?

Allah ka farmaan hai

” sadqe sirf faqeeron, miskeeno aur unke wasool karne waalon ke liye hain, aur unke liye jinki taaleef e qalb maqsood hon, aur ghulamon ko azaad karaane me aur qarz daaron ke liye aur allah ki raah me aur musaafir k liye, ye farz hai allah ki taraf se”

(surah tauba 60)

is ayat se malum hota hai ke zakaat ke mustahik yahi 8 hain, inko chhod kar kisi aur par zakaat kharch nahi ki ja sakti..

Albatta ye zaroori nahi ke zakaat ki raqam in 8 par kharch ki jaaye balke inme se jo zyadah munasib aur zyadah zarurat mand hon us par ise kharch kar diya jaaye

1- FUQARA AUR MASAKEEN:

Se muraad wah log hain jo zarurat mand hon aur jin ke paas itna maal na ho ke jisse wah apne biwi bacchon ke akhraajaat poore kar saken, unhen zakaat ki raqam se itna paisa diya jaaye ke jo ziyadah se ziyadah ek saal tak unki zaroorat ke liye kaafi ho

2-AAMEELEEN ALAIHA:

isse muraad zakaat ikattha karne waale aur use mustahaqeen me taqseem karne waale log hain, unhe zakaat ki raqam se unke kaam ke badle tankhwah diya ja sakta hai, khwaah wah maaldaar kyon na hon,

3- WAL MUWALAFA QULOO BUHUM:

Isse muraad kamzor imaan waale naye muslim log hain, ya aise log jinke musalmaan hone ki ummeed ho, ya aise kuffar jinko maal dene se toqa ho ke wah aise qabeele ya ilaaqe ke logon ko musalmano par hamlawar hone se rokenge..

5- WAFIR’RIQAAB:

Isse muraad ye hai ke ghulaamon ko uske aaqaaon se chhuda kar azaad kar dena

6-MAQROOZ:

Jo karz dene ki taqat na rakhta ho, use zakaat ki raqam di ja sakti hai, ba’sharte usne qarzah jaayez maqsad ke liye liya ho,

isi tarah aise log jinka kaarobaar shadeed khasaare ka shikaar ho gaya ho, toh unhe bhi zakaat di ja sakti hai…

7- FI’SABEELILLAH:

Se muraad jihaad aur deegar tamaam deeni maqasad hain jo allah ki raza ke hote hain, maslan madaris ki taameer, unme zer taaleem talbah(students) aur hospital wagerah me zakaat ki raqat kharch ki ja sakti hain,

8- Wah musaafir jiska safar jayez maqsad ke liye huwa ho aur uska zaad e raah dauraan safar khtam ho jaaye aur wah safari zaruriyaat ko poora karne ke liye paise ka mohtaaj ho, use bhi zakaat di ja sakti hai….

Mazkoorah mustahaqqeen zakaat agar apne qareebi rishtedaaron me mil jaaye to unhe zakaat dene se dugna(double) Ajar(benefit) milega…

Apne biwi, bacchon aur waalidain ko zakaat nahi di ja sakti,

haan ! Bahen, bhai, agar zarurat mand hon to unhe zakaat dene se dugna(double) ajar milega, isi tarah daulat mand aur kamaane waale aur faasiq wa faajir ko zaakaat nahi di ja sakti….

Aur aal-e-rasoollullah sallalaho alaihi wasallam(pbuh) ko bhi zakaat nahi di ja sakti……

NOTE: AMAL KARNE SE PAHLE KISI AALIM SE MASHWARA KAR LEN…… Jazakallahu khairan kaseera..

KUTTA GOAD(LAP) ME LEKAR NAMAZ PADHNA:


Bismillahirrahmanirraheem

KUTTA GOAD(LAP) ME LEKAR NAMAZ PADHNA:

Ek deen daar musalmaan kutte ko goad me lena toh door use apne paas bithaana hatta ke apne ghar me daakhil karne ko bhi shakht gunaah samjhte hain,

uski buniyaad nabi kareem(sws) ki wah hadith hai jisme bataya gaya hai ke:-” nabi (sws) ne farmaya farishte us ghar me daakhil nahi hote jisme koi kutta ya tasweer ho”

(bukhari,muslim)

muslim shareef ki ek hadith me hai:-” ek martaba hz jibreel ne nabi kareem(sws) se mulaaqaat ka waada kiya tha magar wah waqt muqarrar par tashreef nahi laaye, nabi kareem(sws) ke ghar ke baaher ruk gaye, wajah thi aap(sws) ki chaarpaayi ke neeche kutte ka baccha(pilla) baitha huwa tha, aapki us par nazar padi to use ghar se baher nikaala uske baad hz jibreel ghar me daakhil hue, nabi kareem(sws) ne unki taakheer se aane ki wajah maloom ki, farmaya tum ne mujhse waada kiya tha main tumhare intezaar me Baitha raha, lekin tum nahi aaye, toh hz jibreel ne arz kiya:- mujhe us kutte ne rok rakha tha jo aapke ghar me tha, ham us ghar me daakhil nahi hote jisme kutta ya koi tasweer ho”

is hadith se yah baat saaf ho jaati hai ke gharon me kutta paalna shariat e islamia ki nazar me kitna maayoob aur napasandeedah hai,

isi amal ki wajah se rahmat ke farishte bhi ghar me daakhil nahi hote,

bukhari wa muslim ki ek hadith me to ye bhi farmaya gaya ke :-” jisne shikaar ya kheti aur jaanwaron ki hifazat ke maqsad ke elaawa paalne ki niyat se apne ghar me kutta rakha to rozaana uske ajar mese ek ya do qeeraat kam kar diya jaata hai,”

yani sirf khet aur jaanwaron ki hifazat ke liye aur shikaar karne ke liye kutta rakhne ki izaazat hai , lekin unke elawa kisi aur maqsad ke liye kutta rakhne ya paalne ki ijaazat nahi hai,

agar koi kisi aur maqsad ke liye kutta rakhega to uske ajar me se rozaana ek ya do qeeraat Kam hote rahenge. Ek qeeraat uhud pahaad ke baraabar hota hai…

Western aur european tahzeeb ke log apne gharon me kutta rakhne ko hi accha nahi samjhte balke wah log apni “cars” me bhi kutta rakhte hain, apni goad me bhi kutta rakhte hain, aur kutte ko choomte bhi hain,

islam chunke nihaaya paakeeza aur taharat wa nifaazat waala deen hai, usne apne maanne waalon ko huqm diya ke wah is jaanwar ko apne gharon se door rakhen, zarurat padhne par khet khalihaan aur jaanwaron ke baadah ki hifazat ka kaam usse liye ja sakta hai, aur shikaar ke liye tarbiyat diye gaye kutte se shikaar karaaya ja sakta hai…

Magar hamen us waqt intehaai hairat hui jab hamne hanafi mazhab ki motbar kitab “durre mukhtar” me in masail ko padha

1- “ise yaqeen karke imam e azam ke nazdeek kutta najish laeen nahi hai, aur fatawa imam sahab ke isi qaul par hai ”

2-” uska becha jaana, ijaarah par dena(rent par), uske zaaye Hone par taawaan ka laazim hona aur uski khaal(skin) ka baad dabaaghat ja’namaaz aur dhol banana jayez hai ”

3- “aur agar wah kuwen(well) me gir jaaye aur zinda nikaal liya jaaye aur uska muh paani tak na pahuncha toh is soorat me kuwen ka paani naapaak na hoga”

4-” aur bheege hue kutte ki chheeton aur uske kaatne se kapda aur badan napaak na hoga, jab tak ke uski raal(saliva) ke lag jaane ka yaqeen ya ghumaan ghaalib na ho jaaye”

5-” aur na us shaks ki namaz faasid hogi jo haalat e namaz me kutte ko liye raha, agarchah kutta bada ho”

6-” aur imam haloyi ne namaz na fasid hone ke liye uske munh(mouth) bandh hone ki shart lagaayi hai, lekin kutte ka ghost napaak hone aur uske baalon ke paak hone me imam sahab aur saahibeeen ka koi ikhtelaaf nahi hai ”

(kashf ul asraar, tarjuma sharah durre mukhtaar jild 1 page 176,177, matbua maktaba faiz ul quraan deoband)

hanafi mazhab ne to western, aur European tahzeeb ko bhi peeche chhod diya,

hanafi mazhab ki ru se ghar me toh kutta rakha hi ja sakta hai, masjid me bhi le jaane se koi mana nahi hai,

kutte ki khaal ki ja’namaaz , uski khaal ka dhol, aur wah khud namazi ki goad me,

ab bechaare parwej musharraf ne kutte ke bacche yani pille ko goad me utha liya to kya bura kiya, wah bhi toh aakhir deobandi hanafi hain,

deen pasand musalmano ko koi aitraz nahi hona chahiye..

Ye bhi mulaheza farmaaye

” kutta, bandar, sheir wagerah jinki khaal banaane se paak ho jaati hai, bismillah kah kar zibah karne se bhi khaal paak ho jaati hai, chaahe banaai ho ya be’banaai”

(bahesti zewar jild 1 page 51 masla 23)

yani ab aapko kutte ki khaal ki ja’namaaz aur dhol wagerah banaane ke liye dabaghat dene ki bhi zarorat nahi hai, bas bismillah padh kar zibah kijiye aur khaal utaar kar usko istemaal kar lijiye, kyonki wah paak hai..

Insaaf se kahen kiya in Logon ka daawa sahih hai, jo ye kahte nahi thakte ke hanafi mazhab ke tamaam masail quraan wa hadith ke mutabik hain, aur hanafi mazhab quran wa hadith ka asar wa nichhod…..

Haq ko pahchaaniye aur tassub ka lubaada utaar kar sahih islam ki pairwi karna hi HAQ par hone ki daleel hai….

ALLAH HAMEN TAQLEED KI GUMRAAHI SE BACHAAYE….

KUTTA GOAD(LAP) ME LEKAR NAMAZ PADHNA:


Bismillahirrahmanirraheem

KUTTA GOAD(LAP) ME LEKAR NAMAZ PADHNA:

Ek deen daar musalmaan kutte ko goad me lena toh door use apne paas bithaana hatta ke apne ghar me daakhil karne ko bhi shakht gunaah samjhte hain,

uski buniyaad nabi kareem(sws) ki wah hadith hai jisme bataya gaya hai ke:-” nabi (sws) ne farmaya farishte us ghar me daakhil nahi hote jisme koi kutta ya tasweer ho”

(bukhari,muslim)

muslim shareef ki ek hadith me hai:-” ek martaba hz jibreel ne nabi kareem(sws) se mulaaqaat ka waada kiya tha magar wah waqt muqarrar par tashreef nahi laaye, nabi kareem(sws) ke ghar ke baaher ruk gaye, wajah thi aap(sws) ki chaarpaayi ke neeche kutte ka baccha(pilla) baitha huwa tha, aapki us par nazar padi to use ghar se baher nikaala uske baad hz jibreel ghar me daakhil hue, nabi kareem(sws) ne unki taakheer se aane ki wajah maloom ki, farmaya tum ne mujhse waada kiya tha main tumhare intezaar me Baitha raha, lekin tum nahi aaye, toh hz jibreel ne arz kiya:- mujhe us kutte ne rok rakha tha jo aapke ghar me tha, ham us ghar me daakhil nahi hote jisme kutta ya koi tasweer ho”

is hadith se yah baat saaf ho jaati hai ke gharon me kutta paalna shariat e islamia ki nazar me kitna maayoob aur napasandeedah hai,

isi amal ki wajah se rahmat ke farishte bhi ghar me daakhil nahi hote,

bukhari wa muslim ki ek hadith me to ye bhi farmaya gaya ke :-” jisne shikaar ya kheti aur jaanwaron ki hifazat ke maqsad ke elaawa paalne ki niyat se apne ghar me kutta rakha to rozaana uske ajar mese ek ya do qeeraat kam kar diya jaata hai,”

yani sirf khet aur jaanwaron ki hifazat ke liye aur shikaar karne ke liye kutta rakhne ki izaazat hai , lekin unke elawa kisi aur maqsad ke liye kutta rakhne ya paalne ki ijaazat nahi hai,

agar koi kisi aur maqsad ke liye kutta rakhega to uske ajar me se rozaana ek ya do qeeraat Kam hote rahenge. Ek qeeraat uhud pahaad ke baraabar hota hai…

Western aur european tahzeeb ke log apne gharon me kutta rakhne ko hi accha nahi samjhte balke wah log apni “cars” me bhi kutta rakhte hain, apni goad me bhi kutta rakhte hain, aur kutte ko choomte bhi hain,

islam chunke nihaaya paakeeza aur taharat wa nifaazat waala deen hai, usne apne maanne waalon ko huqm diya ke wah is jaanwar ko apne gharon se door rakhen, zarurat padhne par khet khalihaan aur jaanwaron ke baadah ki hifazat ka kaam usse liye ja sakta hai, aur shikaar ke liye tarbiyat diye gaye kutte se shikaar karaaya ja sakta hai…

Magar hamen us waqt intehaai hairat hui jab hamne hanafi mazhab ki motbar kitab “durre mukhtar” me in masail ko padha

1- “ise yaqeen karke imam e azam ke nazdeek kutta najish laeen nahi hai, aur fatawa imam sahab ke isi qaul par hai “

2-” uska becha jaana, ijaarah par dena(rent par), uske zaaye Hone par taawaan ka laazim hona aur uski khaal(skin) ka baad dabaaghat ja’namaaz aur dhol banana jayez hai “

3- “aur agar wah kuwen(well) me gir jaaye aur zinda nikaal liya jaaye aur uska muh paani tak na pahuncha toh is soorat me kuwen ka paani naapaak na hoga”

4-” aur bheege hue kutte ki chheeton aur uske kaatne se kapda aur badan napaak na hoga, jab tak ke uski raal(saliva) ke lag jaane ka yaqeen ya ghumaan ghaalib na ho jaaye”

5-” aur na us shaks ki namaz faasid hogi jo haalat e namaz me kutte ko liye raha, agarchah kutta bada ho”

6-” aur imam haloyi ne namaz na fasid hone ke liye uske munh(mouth) bandh hone ki shart lagaayi hai, lekin kutte ka ghost napaak hone aur uske baalon ke paak hone me imam sahab aur saahibeeen ka koi ikhtelaaf nahi hai “

(kashf ul asraar, tarjuma sharah durre mukhtaar jild 1 page 176,177, matbua maktaba faiz ul quraan deoband)

hanafi mazhab ne to western, aur European tahzeeb ko bhi peeche chhod diya,

hanafi mazhab ki ru se ghar me toh kutta rakha hi ja sakta hai, masjid me bhi le jaane se koi mana nahi hai,

kutte ki khaal ki ja’namaaz , uski khaal ka dhol, aur wah khud namazi ki goad me,

ab bechaare parwej musharraf ne kutte ke bacche yani pille ko goad me utha liya to kya bura kiya, wah bhi toh aakhir deobandi hanafi hain,

deen pasand musalmano ko koi aitraz nahi hona chahiye..

Ye bhi mulaheza farmaaye

” kutta, bandar, sheir wagerah jinki khaal banaane se paak ho jaati hai, bismillah kah kar zibah karne se bhi khaal paak ho jaati hai, chaahe banaai ho ya be’banaai”

(bahesti zewar jild 1 page 51 masla 23)

yani ab aapko kutte ki khaal ki ja’namaaz aur dhol wagerah banaane ke liye dabaghat dene ki bhi zarorat nahi hai, bas bismillah padh kar zibah kijiye aur khaal utaar kar usko istemaal kar lijiye, kyonki wah paak hai..

Insaaf se kahen kiya in Logon ka daawa sahih hai, jo ye kahte nahi thakte ke hanafi mazhab ke tamaam masail quraan wa hadith ke mutabik hain, aur hanafi mazhab quran wa hadith ka asar wa nichhod…..

Haq ko pahchaaniye aur tassub ka lubaada utaar kar sahih islam ki pairwi karna hi HAQ par hone ki daleel hai….

ALLAH HAMEN TAQLEED KI GUMRAAHI SE BACHAAYE….