AHLE HADITH/ SALAFI KE MAANA(DEFINITION) AUR TASMIYYAH


Bismillahirrahmanirraheem

AHLE HADITH KE MAANA(DEFINITION) AUR TASMIYYAH

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

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

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

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

(al maidah 111)

dusri jagah inka intisaab injeel ki taraf karte hue farmaya:

ahlal injeel bima anzalal-laah feehi

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

(maida 47)

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

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

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

(zumar 23)

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

(al araf 185)

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

(al kahf 5)

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

(al qalam 44)

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

(sahih muslim 284)

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

alan nabiyyi ba-aa-za azwaajah hadeesa

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

(tahrim 3)

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

(al hashr 7)

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

(al ahzaab 36)

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

MUQALLIDEEN KE SHAK KA ILAAJ:

Muqallideen ka ye aitraaz hai ke:-” hadith sahih bhi hoti hai, zaeef bhi, hasan bhi, mursal bhi, munqata bhi, marfu bhi, mauqaf bhi, maqtu bhi, iske elawa bhi bahut se aqsaam hain, pata nahi kis ko maante hain, sahih ahle hadith ya dhaef ahle hadith, mursal ahle hadith ya hasan ahle hadith, mauqaf ahle hadith hain ya maqtu ahle hadith”

chunke iska jawab kai baar diya ja chuka hai, lekin waqt ki nazaakat ko dekhte hue.. Ek baar phir zarurat mahsoos ho rahi hai,

zara thande dil se ghaur kijiye ke jis qadr aapne Mazkoorah aqsaam bayaan ki hai ye farmaan e nabwi hz muhammad sallallaho alaihi wasallam (pbuh) ki qismein hain ya ‘sanad’ ki hain ??

Agar ‘ sanad'(chain of narration) ki hain ! Yaqinan sanad ki hain,

toh aapka aitraaz hi fuzool aur tassub ki paidaish hai,

jis ki jihaalat ne is bimaari ko khoda hai,

nusratul uloom ne khaad ka kaam diya hai aur hafiz arshad ne be’ilmi ke sheere me mulawwis karke awaam un naas ko mughaalta diya hai,

khuda mahfooz rakhe har bala se,

khususan HANAFIYAT ki waba se,

shayed HANAFIYAH ko yaad ho ke ZAEFF wa MURSAL wagerah aap hain, kyonki mursal aapke nazdeek hujjat hai, jo zaeef riwayat ki qism hai,

balke agar ” tohfa ahle hadith” ka likhne waala ye daawa karde ke:-” asal ahle hadith main hun kyonke, maine do ahadith waza’a ki hain toh ham unka kya bigaad sakte hain ?”

SALAFI AUR ATH’ARI ME KOI FARQ NAHI :

Imam sam’aani ne apni maroof tasneef ” kitab ul Insaab ” me ‘ al ath’ari’ ke tahat likha hai ke

” imam abu bakr (490 hijri) apne ko mazhab AHLE HADITH ki taraf mansoob hone ki wajah se ATH’ARI kahlaate they , kyonke ath’ri ka mafhoom ye hai ke hadith ki pairwi wa itteba karne waala “

(al insaab sam’aani jild 1 page 114)

Is se saabit huwa ke AHLUL ATH’AR aur AHLUL HADITH done ek alfaaz aur maana hain,

isi tarah allama sam’aani ne lafz SALAFI ke baare me bhi likha hai ke :-” ye mazhab salaf ki taraf mansoob hai”

(jild 2 page 167)

SHAKHSHI NISBAT:

Mazkoorah dalail se ye baat saabit hui ke wasfi naam kitabullah ki taraf nisbat karke rakhna jayez hai,

magar qur’aan wa hadith se is baat ka suboot nahi milta ke kisi UMMATI ki taraf nisbat karke wasfi naam rakha jaaye,

hz usmaan ghani (ra) ki shahadat ke baad jab ummat e muslima me fitna wa fasaad aur group bandi ne janam liya toh kisi ne hz abdullah bin abbas (ra) se poocha ke:-” aap ALVI Hain ? Ya usmaani ? Toh hz ibn abbas (ra) ne kaha ke:-” main na ‘ ali’ ki millat par hoon aur na hi ‘ usmaan’ ki millat par, balke main rasoollullah sallallaho alaihi wasallam ki millat par hun”

(al ahkaam fi usool al ahkaam jild 4 page 174)

inhi haqaiq ke bina par ahle hadith kisi shakhs ki nisbat ke qayel nahi hain, kyonki qur’aan wa hadith se iski taeed nahi hoti

mulla ali qari hanafi farmate hain ke:-” ye zaahir wa baahir hai ke allah taala ne kisi ko ye taqleef nahi de ke hanafi, shafai, maaliki, ya hambali banen, balke sab bandon ko uska mukallaf banaaya hai ke wah sunnat e nabawiyah (as) par amal karen”

(sharah ain ul ilm page 326 taba aamirah istanbul, antsaar ul haq page 238)

MUQALLIDEEN KA AITRAAZ:

Agar hanafi, shafai, nisbat ghalat hai aur ghair e nabi ki taraf hai toh hz ali (ra) aur hz usmaan (ra), jinki taraf sahaba ne nisbat ki hai wah bhi toh ummati they, wah kaunse nabi They, toh yah kaise theek hogayi ??

” baaz sahaba kiram ‘ alvi’ aur baaz sahaba kiram ‘ usmani’ kahalwaate they “

(bukhari jild 1 page 433)

JAWAB:

1- bukhari me ye kahin nahi likha hai ke baaz sahaba alwi aur baaz sahaba usmaani kahalwaate they, ye aapka fareb hai,

2- muqallideen baar baar ye daawa karte hain ke hamare nazdeek sahaba kiram (ra) meyaar-e- haq hain

(tohfa ahle hadith page 53)

agar bil’farz ye baat tasleem kar li jaaye toh sawaal ye paida hota hai ke

aap hazraat ‘ meyaar-e-haq’ ko tark karke, hanafi phir deobandi kyon bane hain ?

Usmaani ya alvi kyon nahi kahalwaate ??

3- aiyye ham aapko bataate chalen ke bukhaari me kiya hai aur muqallideen usse awaam ko kya dhoka de rahe hain

maroof tabieen hz saeed bin obaidullah salmi (rh) kahte hain ke:-” abdul rahmaan (rh) jo usmaani they unhone ibn atiyah alvi se kaha”

(bukhari jild 1 page 433)

in alfaaz ki sharah me hafiz Ibn hajar (rh) farmate hain ke:-” yani usmaani se muraad ye hai ke wah usmaan ghani (ra) ko hz ali (ra) se afzal jaante they, aur alvi se muraad ye hai ke wah hz ali ko hz usmaan (ra) se afzal jaante they”

(fath ul bari jild 6 page 143)

alvi wa usmaani ka yahi mafhoom maulana saharanpuri ne bukhaari ke haashiya ” bain ul sutoor ” me bayaan kiya hai,

jisse saabit hota hai ke un dono ke is aqeedah ki wajah se baaz log unhe alwi wa usmaani ke naam par mazhab ki taraf mansoob karte they,

lekin hamaare muqallideen bhai isse ye baawar kar rahe hain ke wah khud apne ko alvi wa usmaani kahte they…… INNA LILLAHI WA INNA ILAIHI RAJIUN

isse bhi badhkar muqallideen ne ye jhoot bola ki wah ” Sahaba hain”

halaanke abu abdul rahmaan salmi (ra)( abdullah bin habeeb) sahabi nahi they balke tabi they

(taqreeb page 170)

aur ibn atiyah ka naam ” habaan bin atiyah hai”

hafiz ibn hajar farmate hain ke:-” Unka bukhaari me zikr toh aaya hai, magar unke haalaat maalum nahi ho sake aur naa hi koi jirrah ya tadeel mil saki hai”

(tahzeeb jild 2 page 151)

goya mausoof majhool hain, magar kitne sharm ki baat hai ke ” tohfa ahle hadith” ka likhne waala unko majhool aur tabeein ko, SAHABI kahta hai,

ALLAH MUQALLIDEEN KO TAQLEED SE NIJAAD ATA FARMAAYE…… Ameen

BHAINS (BUFFALO) KI QUR’BAANI


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BHAINS (BUFFALO) KI QUR’BAANI:

hanafiya ka kahna hai ke ek bhains ghair muqallid ko muqallid bana deti hai,

chunanche ek hanafiya aalim, ahle hadith alim ki ibaarat naqal karte hue farmate hain ke:-” professor abdullah bahawal’puri (rh), bhains ki qur’baani ko haraam kahte hain, maulwi sultan mahmood jalaal puri halaal kahte hain, dono ahle hadith bhi kahalwaate hain, dono ikhtelaaf ko mitaale ke bhi qayel hain, dono fiqh (hanafi) se be’zaar bhi hain, phir ye ikhtelaaf kyon ho raha hai ?”

(tohfa ahle hadith page 66)

JAWAB:

1- Bhains ki qur’bani ka masla ijtehaadi hai, kyonke ARAB me rasoollullah sallallaho alaihi wasallam (pbuh) aur sahaba kiram (ra) (balke aaj bhi) ke daur me bhains ka wajood na tha,

balke ye jaanwar khaalis ilaaqa e ajam se talluq rakhta hai,

jin logon ne ise gaaye (cow) ki jins me se qaraar diya unhone uski qur’baani ka bhi fatawa diya aur Jinhone isko alag jins qaraar diya unhone qurbaani ki mumaaniat ka fatawa diya,

zaahir hai ke ye nusoos ka ikhtelaaf nahi, balke ijtehaad ka ikhtelaaf hai, aur ijtehaadi ikhtelaaf ko usoolan ikhtelaaf nahi kaha jaata..

Maslan (for example) 4 aadmi jungle me safar kar rahe hon aur namaz ka waqt ho jaaye, qiblah ka rukh maalum na ho, charon apni apni koshish aur ijtehaad se alag alag rukh karke use qibla samjh kar namaz ada karte hain,

namaz toh chaaron ki ho jaayegi,

haalanke ek ne ‘ mashriq(east) ki taraf muh karke, dusre ne maghrib (west) ki taraf aur teesre ne junoob(south) ki taraf aur chauthe ne shimaal (north) ki taraf muh karke namaz ada ki thi,

ijtehaad toh sirf ek ka durust tha, jisne qibla ki jaanib muh karke namaz ada ki,

magar koi usooli aur fiqhi isko ikhtelaaf na kahega,

ikhtelaaf toh tab hota jab ye kisi shaher (city) me hote, jisme hazaaron masjid maujood thi, qibla ki sahih Position bataane waale lakhon insaan haazir they, magar phir bhi kisi aur taraf muh karke namaz ada karte,

usi tarah bhains ki qurbaani ka masla ijtehaadi hone ki wajah se go fatawa ke lihaaz se mukhtalif hain, magar usoolan mutaffiq hain,

phir ye bhi malum ho ke jinhone adm jawaaz ka fatawa diya hai unhone ahtiyaat ko malhooz rakha hai, haraam kisi ne bhi nahi kaha,

muhaddis ropdi (rh) farmate hain ke :-” qur’an majeed parah 8 ruku 4 me hai ” bahima al anaam” yani ki 4 qismein bayaan ki gayi hain, dumba, bakri, gaaye, oont,

bhains in chaaron me nahi , aur qurbaani ke mutaalliq huqm hai ” bahima al anaam” se ho, is bina par bhains ki qur’baani jayez nahi, haan zakaat ke masle me bhains ka huqm gaaye waala hai, jaise 30+ gaaye ho jaayen aur wah baaher charti ho, unka charah(fodder) qeematan na ho, unme ek saal ka bachhda ya bachhadi , is tarah bhains me jab unki ginti 30 ho jaaye wah baaher charti Ho, inka charah qeematan na ho, to ek saal ka baccha ya bacchi ho toh zakaat hai”

(moatta imam malik bab maaja fi sadaqal baqarah)

yaad rahe ke baaz masail ahtiyaat ke lihaaz se do jinson waale hote hai aur amal ahtiyaat par karna padhta hai,

ummul momineen hz sauda (ra) ke waalid ki laundi se zamaana e jaahiliyat me utaiba bin abi waqqas ne zina kiya, jisse ladka paida huwa jo apni waalidah ke paas parwarish paata raha, zaani marr gaya aur apne bhai hz saad bin abi waqqas (ra) ko wasiyat kar gaya ke zamah ki laundi ka ladka mera hai, usko apne qabza me kar lena, fatah makka par sayyedena hz saad bin abi waqqas (ra) ne us ladke ko pakad liya aur kaha ke ye me bhateeja hai, zamah( hz sauda ke walid) ke bete ne kaha, mere baap ka beta hai, lihaaza mera bhaai hai, isko main lunga,

muqaddama darbaar e nabwi me pesh huwa to nabi akram rasoollullah sallallaho alaihi wasallam (pbuh) ne farmaya ke:-” Aulaad biwi waale ki hai aur zaani ke liye patthar hain, yani wah naqaam hai aur iska huqm sangsaar kiya jaana hai”

(mishkaat bab alal’aan fasal awwal)

baccha hz sauda ra ke bhai ke hawaale kar diya, jo hz sauda ka bhai bhi ban gaya,

lekin hz sauda ra ko huqm farmaya ke:-” usse pardah kare “

kyonki uski shakal wa soorat zaani se milti julti thi, jis se shubah hota tha ke ye zaani ke nutfe se hai,

is masla me shakal wa soorat ke lihaaz se toh pardah ka huqm huwa aur jiske ghar me paida huwa uske lihaaz se uska beta bana diya,

goya ahtiyaat ko malhooz rakha,

aisa hi bhains ka maamla hai, usme dono jinson me ahtiyaat par amal hoga, zakaat ada karne me ahtiyaat hai aur qur’baani na karne me ahtiyaat hai, is bina par bhains ki qur’bani jaayez nahi,

aur baaz ne jo ye likha hai ke:-” bhains, gaaye ki qism hai”

ye bhi zakaat ke lihaaz se sahih ho sakta hai, warna zaahir hai bhains dusri jins hai

(fatawa ahle hadith jild 2 page 90-91)

ghaur kijiye ke ulema e ahle hadith kiya kah rahe hain aur hamare meherbaan ise kya baawar kara rahe hain,

shayad in jaise fiqhi logon ne shariat ke tamaam ahtiyaati fatawa me huramat hai,

ISE KAHTE HAIN:-” JO KAALA WAHI MERE BAAP KA SAALA”

ALLAH SAMJHNE KI TAUFEEQ DE

TAFSEER SURAH BAQARAH 119- 123


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TAFSEER SURAH BAQARAH 119- 123:

” Beshak hamne aapko sacchaai ke saath bashaarat dene aur daraane ke liye bheja hai, aur aap se jahannamion ke baare me sawaal nahi kiya jaayega ; aur aap se yahud aur isaayi raazi nahi honge jab tak unki millat ki pairwi nahi karenge, aap kah den beshaq hidaayat toh allah hi ki hidaayat hai aur aap apne paas ilm aajaane ke baad unki khwaahishon ki pairwi karenge toh aapka koi allah se dost wa madadgaar na hoga ; jinko ham ne kitab di hai jo use jaise padhna chahiye padhte hain wahi us par imaan rakhte hain aur jo uske saath kufr karte hain wahi zaya kaar hain ; aiy bani israel apne uper meri nemat ko yaad karo jo maine tumhe diya aur tumhe ahle ilm par fazilat di ; aur us din se daro jis din koi kisi ke kuch kaam nahi aayega aur na usse fidya liya jaayega aur na use shafa’at fayeda de gi aur na unki madad ki jaayegi”

TAFSEER:- Is ayat se Pahle kaafiron ne ye sawaal uthaaya tha ke allah unse kalaam kyon nahi karta, jiska maqsad aap sallallaho alaihi wasallam (pbuh) ki risaalat par tanqeed karna tha, aur is aayat me aap sallallaho alaihi wasallam (pbuh) ki nubuwwat ka asbaat karte hue ke ham ne aapko rasool banaya hai, aapke mansab risaalat ka zikr kiya gaya hai

aur farmaya gaya hai ke:- “aap farz sirf paigham pahuncha dena hai kisi ko raah e raast par laana nahi, “

isliye jo aapke maqaam ka inkaar karke jahannami ho jaaye to aapse uske baare me pooch nahi hogi,

ayat no (120) me ye shakht waeed hai ke:-” yahud wa nasaari ko raazi karne ke liye agar aap unki millat ki pairwi karenge jo unhone apne khwaahishon ko ko shaamil karke bana liya hai jise allah ki hidayat nahi qaraar diya ja sakta hai, toh aapka koi dost aur madadgaar nahi hoga “

ye hidayat toh nabi akram sallallaho alaihi wasallam (pbuh) ko sunaayi ja rahi hai, lekin isme Poori ummat e muslima ke liye tanbiyah hai ke wah mazhab e baatila ki pairwi na karen

ayat no (121) me farmaya gaya hai ke :-” agar ahle kitab (yahud aur ishaayi) apni kitab ( taurat wa injeel) ko jaise padhna chahiye waise padhen toh zaroor aap sallallaho alaihi wasallam (pbuh) aur qur’an par imaan laayenge,”

kyonke unme aap sallallaho alaihi wasallam (pbuh) ki nubuwwat ki bashaarat aur aap par imaan laane ka ahad liya gaya hai, jaise hz abdullah bin salaam (ra) aur shah e habsa (ra) wagerah imaan laaye aur jo aapke saath kufr karenge wah zayan kaar honge..

Isme musalmano ko bhi hidayat hai ke wah bhi apni kitab qur’an ko tadbeer ke saath padhen aur uske ahkaam par amal karen

chunanche hz ziyad bin lubaid (ra) se riwayat hai ke nabi akram sallallaho alaihi wasallam (pbuh) ne kuch cheez ka zikr kiya aur farmaya ke:- ” ye ilm mit jaane ke waqt hogi, toh maine kaha:-” allah ke rasool ! Ilm kaise mit Jaayega, jabke ham qur’aan padhte hain aur apne beton ko padhaate hain aur hamare bete apne beton ko qayamat tak padhaayenge ?” aap sallallaho alaihi wasallam (pbuh) ne farmaya:- ” ziyaad ! Main tumhe ahle madeena me bada hoshiyaar samjh raha tha, kya ye yahud wa nasaara tauraat wa injeel nahi padhte aur un dono me jo kuch hai uspar koi amal nahi karte ? “

(musnad ahmad, ibn majah, tirmizi, daarimi ne hz abu umama ra se riwayat kiya hai)

Yani padhne ka maqsad amal karna hota hai, aur jab amal hi na ho to padhne ka koi faayeda nahi

ayat no (122-123) me bani israel ko phir hidayat ki ja rahi hai ke:-” tumne apni khwaahishon ki wajah se apni deeni peshwaaon ka mansab jo tumhen apne zamaane ke ahle ilm par haasil tha, use tumne kho diya hai aur ab mansab imamat ummat e muslimah ko diya ja raha hai, jo deen e ibraaheemi ki ja’nasheen hogi, isliye apne sharaf wa fazal ko bar’qaraar rakhne ke liye ummat e Muslima me shaamil ho jaao aur us din se daro jab koi kisi ke kaam nahi aayega aur na koi badla qubool kiya jaayega aur na koi shafaat sood mand hogi,

is duniya me ek insaan kisi buraayi ki saza se bachne ke liye teen cheezon se kaam leta hai

apne saathiyon, apne doston aur rishte daaron se, ya taawun de kar ya kisi bade aur ba’asar shakhs ki shifaarish se,

lekin us din imaan wa amal ke siwa ye teeno wasaail kaam nahi aayenge….

(maulana azeez ul haq umri

sheikh ul hadith, jamia daarul hadith mau)

DUA KI DARKHWAAST:

QAZA (CHOOTI HUI NAMAZ) NAMAZ PADHNE KA WAQT:


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QAZA (CHOOTI HUI NAMAZ) NAMAZ PADHNE KA WAQT:

Hz muhammad sallalaho alaihi wasallam (pbuh) ne subah ki namaz ke baad sooraj tulu hone tak aur asar ki namaz ke baad sooraj ghuroob hone tak namaz padhne se mana farmaaya hai….

Ye hadith sahaba kiram se marwi hai

1- hz abu hurairah ra

(bukhari jild 1 page 82, muslim jild 1 page 275)

2- hz abdullah bin abbas ra

(bukhari jild 1 page 82, muslim jild 1 page 275)

3- hz abu saeed khudri ra

(ref. As above)

hanafiya ka in hadithon se ye istadlal hai ke :-” agar sunnat fajr rah jaaye to sooraj tulu hone se pahle unki qaza nahi padh sakta”

wajah istadlal ye hai ke mazkoorah hadith wa aasaar se saabit ho raha hai ke:-” fajr ki namaz ke baad sooraj tulu hone tak aur asar ki namaz ke baad sooraj ghuroob hone tak koi namaz jayez nahi”

(hadith aur ahle hadith page 621)

magar aap hairaan honge ke sunnat fajr ko tulu aaftaab se Pahle ye kahkar mana kar rahe hain ke koi namaz jayez hai…. Lekin deegar qaza namazon ke silsile me apne is saari fuqaahaat ko bhool jaate hain aur kahte hain

” in dono makrooh auqaat me qaza namazon ko padhne me koi harj nahi”

(hidaya jild 1 page 207, fath ul qadeer)

al gharj agar kisi ki subah ki sunnatein rah jaayen to use us hadith ke bina par tulu aaftaab se pahle padhne se mana karte hain…. Lekin agar koi isha ki qaza namaz ko tulu aaftaab se pahle ya ghuroob shams(moon) se pahle ada kare to use ijaazat anaaiyyat karte hain…

Matlab hadith ko matlab par aari ke liye qubool bhi karte hai aur maqsad ke mukhaalif hone ki surat me radd bhi karte hain,

us par mazeed dhoka ye ke ham khaalis AHLE SUNNAT HAIN….

Inna lillahi wa inna ilaihi rajioon…

TAQLEEDI SAFAR


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TAQLEEDI SAFAR

” Andheri raah taqleedi safar hai,
tumhari raah kitni par’khatar hai,

bhatak jaayega raah e haq se ya phir,
kisi kuwen(well) me gir jaane ka darr hai,

khata toh har bashar ka laazimah hai,
faqat masoom ek khair’ul bashar hai,

girohon me ye ummat bat gayi hai,
sabab kya hai ? Ye taqleedi asar hai,

koi jaakar use batla de bhai,
faqat qur’an wa sunnat motbar hai “

MUSAAFA KARNE KA TAREEQA (METHOD SHAKING HAND IN ISLAM)


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MUSAAFA KARNE KA TAREEQA (METHOD SHAKING HAND IN ISLAM)

Aam taur par dekha jaata hai ke hanafiyyah hazraat do haath se musaafa karte hain aur ahle hadith hazraat ek haath se…

Zarurat mahsoos hui ke sahi tareeqa kya hai EK HAATH SE YA DO HAATH SE ??

EK HAATH SE MUSAAFA KARNE KI MARFU HADITH:

hz abdullah bin bisr (ra) farmate hain ke:-” tum log mere is haath ko dekhte ho, maine isi haath se rasoollullah sallalaho alaihi wasallah (pbuh) se musaafa kiya hai aur hadith ko zikr kiya”

( tamheed lama fi mauta minal ma’aafi jild 12 page 247)

ye hadith sahih ek haath se musaafa karne ki khuli daleel hai,

hz amr bin al’aas (ra) bayaan karte hain ke jab taala ne mere dil me islam daala toh main rasoollullah sallalaho alaihi wasallah (pbuh) ke paas aaya aur kaha :-” rasoollullah sallalaho alaihi wasallah (pbuh) apne daayen (right) haath ko badhaaiye ke main aap se bait Karun, pas rasoollullah sallalaho alaihi wasallah (pbuh) ne apna daanya haath badhaaya, ke maine apne haath ko sameit liya, aap rasoollullah sallalaho alaihi wasallah (pbuh) ne farmaya ke:-” amr tujhe kis cheez ne rok liya hai “, maine arz kiya ke kuch shart karna chahta hun, aap rasoollullah sallalaho alaihi wasallah (pbuh) ne farmaya:-” kis baat ki shart karna chahte ho “, maine kaha ke:- mujhe bakhsh diya jaaye, aap rasoollullah sallalaho alaihi wasallah (pbuh) ne farmaya ke:-” tujhe malum nahi ke islam qubool karne se pahle jitne gunaah hote hain unko islaam mita deta hai”

( sahih muslim jild 1 page 76)

goya ye riwayat baiyyat(allegiance) musaafa ke baare me hai, lekin baiyyat me bhi musaafa hi hota hai,

hz umaimah bint ruqaiyyah (ra) farmati hain ke :-” ham bahut si aurtein deen e islam par baiyyat karne ke liye rasoollullah sallalaho alaihi wasallah (pbuh) ke paas aayin aur ham ne baiyyat Ke waqt musaafa ki darkhwast ki toh aap rasoollullah sallalaho alaihi wasallah (pbuh) ne farmaya ke :- ” Main aurton se musaafa nahi karta”

(moatta imam malik bab maja fil bayyah )

hafiz ibn abdul barr (rh) in alfaz ki sharah me farmate hain ke :-” in alfaz e nabi sallalaho alaihi wasallah (pbuh) me daleel hai ke rasoollullah sallalaho alaihi wasallah (pbuh) baiyyat wagerah ke waqt mardon se musaafa karte they “

(tamheed jild 12 pg 243)

hafiz ibnul barr is hadith ko naqal karne ke baad farmate hain ke :-” in masail ke elawa in hadith me is baat ki daleel hai ke baiyyat kaifiyat wa tareeqa me musaafa hai aur is silsile me aasaar e nabwi me koi ikhtelaaf nahi”

( tamheed jild 12 page 352)

in dalail se saabit huwa ke baiyyat aur mulaaqaat ke waqt musaafa ki kaifiyat wa tareeqah ek hi hai,

daayen haath se musaafa in hadithon me maujood hai

1- hz abu ghaadiyah (ra) se (musnd ahmad jild 5 page 68)

2- hz abdullah bin umar (ra) se ( bukhari jild 1 page 523)

3- hz waasla bin al saqeeh (ra) ( musnad ahmad jild 3 page 491)

4- hz zareer bin abdullah (ra) (bukhari jild 1 page 14)

5- hz usman bin affan (ra) (ibne majah )

HANAFIYYAH KA PAHLA AITRAAF:

” ‘yad’ sirf aur sirf ek haath ko kahte hain, ye ghalat hai ke balke ye ‘ asam jins’ hai aur ‘ jins qaleel ‘ aur ‘kaseer ‘ dono par saadiq aati hai, agar ‘ yad’ ke lafz se aapne sirf ek haath muraad liya hai toh ‘daanya’ haath hadith ke kis lafz se saabit hai ?”

( tohfa ahle hadith page 2)

JAWAB:

1- aapne lafz ‘ yad’ ko jins thahraaya hai jo ba’qaul aapke qaleel wa qaseer dono par saadiq aata hai,

toh phir kis daleel se aapne qaleel ke bajaaye kaseer ko muraad liya hai?

Kyonke mustarak ma’aani waale alfaaz ke maana ta’een karne me ‘qareena’ ki zarurat hoti hai, jo yahan maujood nahi.

Aur ye daawa bhi baatil sabit huwa, goya ke ek haath se Musaafa ghair masnoon hai, kyonki aapne jins qaraar de kar qaleel par iska istemaal tasleem kar liya hai

DUSRA AITRAAZ:

” aap qur’aan paak ki kis aayat ya hadith se daayen haath se musaafa karna aur baayen haath se musaafa ki mumaaniyat saabit karen “

(tohfa ahle hadith page 3)

JAWAB:

1- Ek haath se musaafa ke masnoon hone ka toh aapko aitraaf hai,

2- raha ye ke ek haath se daanya(right) muraad lena,

toh suniye ke is par hadith maujood hai

” yani har kaam me rasoollullah sallalaho alaihi wasallah (pbuh) daayen haath ko mahboob rahte they”

(bukhaari wa muslim ba’hawala mishkaat page 46)

hanafiya ‘ fi shanah qaleel’ se kisi motbar daleel se daanye haath ke bajaaye baayan (left) hand saabit karen ??

Agar ye saabit na kar saken, yaqinan nahi kar sakenge toh ‘qaleel’ main musaafa bhi shaamil hai,

3- bukhari page no 523 me ibn umar/amr (ra) se aur musnad ahmad jild 5 page 68 me hz abu Ghaadiyah (ra) ki hadith me daayen haath ki saraahat hai

DO HAATH SE MUSAAFA KARNE KI DALEEL:

hanafiyah farmate hain ke :-” bukhaari shareef jild 2 page 926 par imam bukhari rh baab baandhte hain, ‘ bab musaafah ‘ uske neeche haath se musaafa waali hadith laate hain,

hz abdullah bin masood (ra) farmate hain ke:-” rasoollullah sallalaho alaihi wasallah (pbuh) ke donon haathon ke darmiyaan mera haath tha “

SALAFI: bhai aapki pesh kardah hadith me mulaaqaat ke musaafah ka zikr nahi balke usme hai ke :-” rasoollullah sallalaho alaihi wasallah (pbuh) ne hz ibn masood (ra) to tashud sikhaate hue apne dono haathon ke darmiyaan liya tha “

maulana abdul hayy luckhnawi hanafi marhoom farmate hain ke:-” aur sahih bukhari me jo ye hadith hz abdullah bin masood (ra) se marwi hai ke:- ” mujhe rasoollullah sallalaho alaihi wasallah (pbuh) ne tashud sikhaaya, haalaanke mera haath un ke dono haathon ke Me tha, is par wah musaafa jo mulaaqaat ke waqt kiya jaata hai muraad nahi hai, balke ye haath me haath lena waisa hai jaisa ke buzurg chhoton ko koi cheez taleem dene ke waqt haath me haath le lete hai”

(majmua al fatawa jild 1 page 119)

aur agar aap isko mulaaqaat ke musaafa par hi mahmool karte hain toh zaahir hai ke hz ibn masood (ra) ne ek hi haath se musaafah kiya tha, jaisa ke kafi se saabit hota hai,

HANAFI : imam bukhari (rh) is hadith ko baab musaafah me laayen hain aur kafi jins hai, jo qaleel wa kaseer par bola jaata hai, aur muraad is se ibn masood ra ke dono haath hain

SALAFI : imam bukhari rh ke bab ‘musaafah’ se ‘alghawi’ musaafah muraad hai, kyonke aimma lughat ne saraahat ki hai ke musaafa kd maana ‘ batan kaf ‘ se batan kaf ko milaana

(dekhiye taaj ul urus jild 2 page 181, lisanul arab jild 2 page 514)

khud hz imam bukhari ne mazkoorah bab ke baad bab “la’khaz ba’lidain” ke Unwaan se bayaan kiya hai aur aap ke allama saharanpuri iske haashiye me farmate hain:

” yani fath aur qastalani me hai ke jab haath pakadna (maqsood) tha, toh mumkin hai ke ye musaafah (mulaaqaat ke waqt jo kiya jaata hai) wah na ho, aur isi wajah se imam bukhari ne ye baab baandha hai”

(haamash bukhaari jild 2 page 926)

baaqi raha aapka ise jins thahra kar apna maqsad haasil karna toh iske baare me pahle arz kiya ja chuka hai ke ” ye ghair musallam hai”,

mazeed arz hai ke lafz ‘ kaf’ mufrad ka sai’ghah hai , usse tashniyah muraad nahi liya ja sakta,

agar bil’farz is baat ko tasleem bhi kar liya jaaye ke kafi se ibn masood ra ke dono haath muraad hain toh ” ba’in kafiyah” ka maana ye banega ke hz ibne masood ra ke dono haath rasoollullah sallalaho alaihi wasallah (pbuh) ki dono hatheliyon ke darmiyaan they, toh is tarah toh musaafa ki soorat banti hi nahi ke hz ibn masood (ra) ki hatheli toh rasoollullah sallalaho alaihi wasallah (pbuh) ki hatheli ke sath mas nahi kiya,

is tarah musaafa karne ke toh aap hazraat bhi qayel nahi hain,

HANAFI: pyaare ! Aap zara meri taraf haath badhaayen, dono haath aage karen, dekho musaafa ho raha hai, aap ke dono haath hain, lekin mere do haathon ke darmiyaan jo haath aa raha hai wah sirf ek hi haath hai, dusra toh baaher hai, isi tarah mera bhi ek hi haath aapke do haanthon ke darmiyaan hai,

isse ye kaise laazim aata hai ke sahaba ne ek haath diya tha,

sahaba kiram to aap rasoollullah sallalaho alaihi wasallah (pbuh) ke ishaarah par mar mitne par taiyyar ho jaate they, unse ye toqa karna ke huzoor rasoollullah sallalaho alaihi wasallah (pbuh) do haath den aur sahabi ek haath badhaayen na’mumkin hai,

bil’farz agar ek minute ke liye tasleem kar lete hain ke sahaba ne ek haath diya tha toh phir bhi hamare liye uswah rasoollullah sallalaho alaihi wasallah (pbuh) muqaddam hai, bahut saare muqaamaat par jab ahle sunnat aqwaal e sahaba pesh karte hain toh tum fauran ye kah kar thukra dete ho ke sahabi ki baat hujjat nahi, taraaweeh, talaq wagerah masail me

SALAFI : Is istadlal me aapne kafi ko jins qaraar de kar mazkoorah kaifiyat musaafah ki bayaan ki hai, magar aapne isme ek ghalti toh ye ki hai ke ‘mufrad’ ko ‘ tashniyah banaya hai aur dusri ye ki ‘ ba’in kafiyah’ ki sifat ko tark kar diya, kyonke aap isse ‘mufrad muraad len ya tashniyah’ dono sooraton me alfaaz hadith ke mawafiq ‘ ba’in kafiyah’ ( dono hatheli ke darmiyaan) hona zaroori hai,

magar aap ulti ganga bahaate hain aur mufrad se tashniyah to banaaya hi tha, ‘ba’in kafiya’ ko nazar’andaaz kar diya,

phir is istadlal me aapne qur’aan ki koi aayat ya hadith se koi taa’ed aimma lughat ka koi qaul pesh nahi kiya,

mahaz aapne khud apni taraf se ye kahkar jaan chhuda li hai ke ” ho hi nahi sakta Ke rasoollullah sallalaho alaihi wasallah (pbuh) to donon haathon se musaafa karen aur sahabi ek haath se musaafa karen “

azeez bhai ye haqiqat hai ke sahaba kiram, rasoollullah sallalaho alaihi wasallah (pbuh) ka bada adab wa ahteraam karte they , magar kisi adab wa ahteraam ka unse saabit hona bhi to bayaan kiya jaaye aur ye bhi shari’at ke waazeh dalail se saabit kiya jaaye ke ” ek haath se musaafah adab wa ahteraam ke manaahi hai “

ye saara aapka hawaayi kila banaya huwa hai, jiska haqiqat se door tak ka bhi waasta nahi aur dalail ke bil’muqaable uski haisiyat kuch bhi nahi,

ye bhi aapne khoob farmaya ke:-” agar tasleem kar liya jaaye ke sahaabi ne ek haath se musaafa kiya tha toh tab bhi uswa(namoona) rasoollullah sallalaho alaihi wasallah (pbuh) hamare liye muqaddam hai”

ye mahaz aapka dhakosla hai !!

Kyonke usool ki kitabon me saaf likha hua hai ke:-” jis fa’el par rasoollullah sallalaho alaihi wasallah (pbuh) ki khamoshi akhtiyaar karen wah huqman marfu hota hai”,

magar yahan sahabi ka fael khaas rasoollullah sallalaho alaihi wasallah (pbuh) ke saath hai, ise mahaz hz ibn masood ra ka fa’el qaraar dekar radd karna aap jaise muqallideen ka hi kaam hai,

phir aapne is me kafi ko mufrad tasleem kar liya hai, jisse aap ke tamaam dawe baatil hokar zameen bos hogaye hain,

baqi raha ye amr ke :-“rasoollullah sallalaho alaihi wasallah (pbuh) ne toh dono haathon se hi musaafa kiya tha”

toh iske mutallhk arz kiya ja chuka hai ke ye musaafa mulaaqaat ke waqt par na tha

HANAFI: bhai ek haath ‘ ya’d’ ka maana karna, aapke liye nuqsaan’deh hai kyonke hadith me aata hai

” muslim min salamal muslimoona minal’saanah wai’dah”

trans:-” musalman wah hai jiske haath aur zabaan se musalmaan mahfooz rahe “

toh aapke nazdeek maana ye hoga ke daayen haath se kisi musalmaan ko tang na kare !, baayen Se uski zeb kaat le, chhuri(knife) maar ke kisi ko halaaq kar de, ye jayez hoga

SALAFI : subhaanallah ! Mere bhai ham ne kab dawa kiya hai ke ‘ ya’d’ ka lafz har maqaam par hi ek haath ke liye mus’ta’amal hai,

ye aapko maalum hoga ke ‘ qareenah ‘ se maana badal jaata hai, isi lafz ” ya’d ” ko hi le lijiye..

Surah baqarah ayat no 237 me quwwat qabzah aur milkiyat ke maane me istemaal huwa hai,

aur surah mujaadila ayat 12 me ba’maana ‘ pahle’ aur surah yaseen ayat no 9 me ba’maana ‘ saamne’ aur surah baqarah ayat no 66 me ba’maana ‘ maujood’ ke liye istemaal howa hai,

toh kya aap in tamaam maqaamaat par ‘ya’d’ ka maana do haath karenge ??

Surah maida ayat 38 me chor ka haath kaatne ka huqm hai,

toh kya aap yahan ‘ya’d’ ka maana karenge ke:-” chor ke dono haath kaat do ?”

zara allah ka khauff kijiye, aakhir marr ka mitti me dafan hona hai,

jab ye baat wazeh suboot ko pahunch gayi ke:-” kisi Mustarak lafz ke maana me ‘ qareena’ ki zaroorat hoti hai,”

toh aap ‘ ya’d’ mufrad ko tashniyah ke maana lene ke liye ‘ qareena’ ka saboot den, warna ye asli aur sahi maana ke liye qayem rahega,

aur bila’qareena aapko mufrad se tashniya koi banane nahi dega,

baaqi aapne khud jo hadith pesh karke uske maane ke saath mazaaq kiya hai wah mardood hai,

kyonki hz anas (ra) ki riwayat me jo ibne habban (510) aur mustardak haakim 1/11, musnad ahmad 3/154, me sahih sanad se marwi ye alfaz bhi hai

” al momin min am’nah al naas”

trans:-” yani momin wah hai jisse log mahfooz hon “

imam hakim, zahbi, aur hafiz ibn hajar ne fath ul bari 1/46 me isko sahih kaha hai,

saaf zaahir hai ke agar uske baayen haath se zeb(pocket) kaat li jaaye, ya chhuri maari jaaye to wah aman me na hoga,

is tafseel se malum huwa ke aapki pesh kardah hadith me lafz ‘ya’d’ ba’taur mu’haawra(idioms) ba’maana ” quwwat” istemaal huwa Hai, wah khwaah siyaasi ho ya akhlaaqi koi aur,

baher’haal har soorat me tumse dusra musalmaan mahfooz hona chahiye, ye nahi ke tum zabaan aur haath se toh kuch kaho na, magar akhbaar me khabar shaaye kar do ke ye badkaar hai wageraah, ya police se raabta karke kisi par jhoota chori ka muqaddama lagwa kar uski chamdi utarwa dena wagerah,

ye tamaam cheezen is hadith ki zad me aati hai,

lekin inki samjh ke liye andha muqallid na hona shart hai,

HANAFI: bhai ! Magar angrez kahta hai ” good morning ” aur phir ek haath milaata hai,

SALAFI : bhai ! Angrez se aapki kya muraad hai ?

Kyonke angrezon me musalmaan bhi hain, aur agar isaayi murad hain tak aapki baat ghalat hai,

kyonki aapki baat ka maqsad toh ye huwa ke isaayi jo bhi amal karen ham uski nafi (mukhalifat) karen,

agar wah allah ko tasleem kare ya nubuwwat ka qayel ho ya ye kahe ke : jhoot na bolo, haq na kha jaao,

toh ham in tamaam Cheezon ki nafi karen,

waise aap aalim hain, kabhi qalaam ilaahi ko padha bhi hai ke usme toh saaf taur par irshaad hai

” aiy nabi kah do ke aiy ahle kitab jo baat hamare aur tumhaare darmiyaan yakshan hai, uski taraf aao !”

ye aayat is baat ki daleel hai ke ahle kitab se baa’z cheezen musalmano ki mushtarak hain,

lihaaza aap par laazim hai ke ek haath se musaafa karne ko aap khaalis isaayion ka tareeqa saabit karen aur quraan ya hadith se ek haath ki nafi saabit karen…

ALLAH AAPKO TAUFEEQ DE….. Ameen

TAKHNO (ANKLES) SE NEECHE LIBAAS !


Bismillahirrahmanirraheem

TAKHNO (ANKLES) SE NEECHE LIBAAS !

Wah shakhs kaamyaab wa kaamraan ho gaya jisne apni dunyawi zindagi ko islam ke saanche me mukammal dhaal liya aur allah wa rasool sallalaho alaihi wasallam(pbuh) ki itaat ka huqm baja laaya..

Lekin aaj ham nafarmanio par nafarmaniyan karte chale jaate hai aur dil hai ke ahsaas karta hi nahi aur ahsaas bhi ho to kyon!

Jabke siyaah kaariyon ke ahsaah par dhool jam chuki hai,

unhi siyaah kaarnaamon mese ek ye hai ke aaj ham libaas jaisi allah ki azeem nemat aur saamaan e zeenat me be’parwaahi ka shikaar ho chuke hain,

maujoodah waqt ke libaas ki tamaam kharaabion ko nazar’andaaz karte hue, agar aap sirf asbaal (pajama, lungi, pant wagerah se neeche pahanne) par ghaur karen toh ummat ki ek badi tadaad usme mulawwis milegi,

pajaame, lungi, pant wagerah ka takhno se neeche pahanna ek aam baat ho gayi hai, ya yun samjh lijiye ki fashion ho gaya Hai,

be’namazion ka toh kahna hi kya ! Namazion par agar aap nazar daalen to aksariyat is jurm azeem me lath path nazar aayegi, aur iske chand asbaab hai,

unme se kuch ye hain

1- yahudi wa isaayi ke chalan ko baa’as fakhr samjhna

2- faishion me dewaana hona

3- mu’ashre ki malaamat ka khyaal karna, ya ye sochna ki ‘ duniya kya kahegi ‘

4- hadithon ki baatil taweel , yani bila’taqabbar aisa karne me koi harj nahi,

unhne asbaab ke bina par zaroori hai ke ham is mauzu par kuch tafseel se roshni daalenge taake gunah azeem ki haqiqat saamne aaye aur ham aapko iski artakaab se mahfooz kar saken

LIBAAS KI MUSTAHAB AUR AAKHIRI HADD :

zeil me sabse pahle wah hadisen pesh ki jaati hain, jinme libaas, lungi, wagerah ki pasandeedah (mustahab) aur uski aakhiri haddh bayaan ki gayi hai..

Hz abdullah bin umar (ra) ka bayaan hai ke :-“main rasoollullah sallalaho alaihi wasallam (pbuh) ke paas se guzra, Meri tah’band (zarurat se zyada) neechi thi, toh aap rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya :-” aiy abdullah apni lungi unchi karo”, maine kuch aur uper kar li, phir aap rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya :-” aur zyadah unchi karo “, chunanche main iska hamesha khyaal karta raha yahan tak ke baaz logon ne kaha ke kahan tak ?? Farmaya:- ” nisf pindaliyon tak “..

( sahih muslim kitabul libas 5462)

is hadith se malum huwa ke paayjaame aur lungi wagerah ka aadhi pindaliyon tak pahanna rasoollullah sallalaho alaihi wasallam (pbuh) ko zyada mahboob tha,

aur

hz huzaifa (ra) se riwayat hai ke rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-” lungi (wagerah) ki pasandeedah hadh nisf pindaliyon tak hai, agar tumhe ye gawaara na ho toh thodi aur unchi kar lo, aur us par bhi bas na ho toh pindaliyon ki aakhiri hadd tak rakho, lekin lungi (wagerah) ka koi hissa Takhno par ya zer e takhnah par rahna durust nahi hai”

(nisaai 5331, imam nisaai aur imam hakim ne sahih kaha hai)

is hadith par ghaur karne se pata chalta hai ke paajama lungi wagerah ka pasandeeda maqaam aadhi pindali hai, dusra darja uski kuch neeche ka hai, aur phir teesra darjah takhne se uper ka hai, lekin isse neeche latkaana durust nahi hai balke HARAAM hai,

hafiz ibne hajar asqalani (rh) farmate hain:-” ek hadh mustahab hai aur wah ye hai ke momin izar (lungi) aadhi pindaliyon tak pahanne par amal kare aur dusri hadh jawaaz ki hai, aur wah ye hai ke izar (lungi) ki aakhiri hadh takhno tak hai, yani takhne ke uper tak “

( fath ul bari 10/220)

TAKHNO SE NEECHE LIBAAS PAHANNE KI MANAAHI WA MUZAMMAT:

is qism me mukhtalif qism ki hadithen warid hui hain,

1- ALLAH KI NAZAR E MUHABBAT SE MAHROOMI

Libaas ko takhno se neeche pahanne waale ki taraf allah taala apni nazar e rahmat se nahi Dekhega.

Nabi akram rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya :-” allah taala uski taraf nazar nahi farmaayega jo izaar (lungi, pajama, pant wagerah) ko takhno se neeche tak latkaata hai”

(sunan nisaai bab asbaal izaar)

2- ALLAH TAALA KI NAZAR E RAHMAT, HAM KALAAMI AUR GUNAAHON KI SAFAAI SE MAHROOMI, AUR DARDNAAK AZAAB

Nabi e akram rasoollullah sallalaho alaihi wasallam (pbuh) ka irshaad giraami hai :-” teen qism ke logon se allah qayamat ke din na ham’qalaam hoga, na unki taraf nazar (rahmat) farmayega aur na hi unko gunaahon se paak wa saaf karega, aur unke liye dardnaak azaab hoga, ek wah shakhs jo libaas ko takhno se neeche latkaata hai, dusra ahsaan jataane waala, teesra jhooti qasam kha kar apna samaan bechne waala”

( muslim kitabul imaan, bab, bayan ghalat tahreem al asbaal hadith 493)

toh phir ek momin bande ko ye kaise gawaara hona chahiye ke wah koi aisa amal kare Jisse uska pyaar karne waala rabb usse ruth jaaye, usse ham kalaami band kar de, aur gunaaho se bojhal uske kandho ko azaad na kare,

balke rahmat ki jagah ghazab aur pyar ki jagah nafrat ki nigaah se dekha jaaye

3-GHUROOR WA GHAMAND SE LIBAAS TAKHNE SE NEECHE PAHANNA

Ye jurm is waqt zyada ba’as nafrat aur sabab e ghazab ho jaata hai jab aisa karne waala shakhs taqabbur aur fakhr ke taur par kare, kyonke allah taala ko taqabbar aur fakhr karne waala na’pasandeedah hai, aur jo shakhs apne libaas ko takhne se neeche pahanta hai uske dil ke kisi na kisi goshe me ghamand wa chalan zaroor chhupa hota hai….. Aise logon ko ghaur o fikr karna chahiye

hz abdullah bin umar (ra) se riwayat hai ke allah ke rasool sallalaho alaihi wasallam (pbuh) ne farmaya:-” jisne bhi shekhi aur takabbar ke taur par apne kapde ko zameen me ghaseeta, allah qayaamat me uski taraf nahi dekhega”, hz abu bakr (ra) ne arz Kiya :-” agar main baar baar khyaal na karun to mere kapde ka ek kona ghaseet’ta rahta hai”, toh aap rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-” aiy abu bakr tum aisa ghuroor ke taur par nahi karte “

( sahih bukhari kitab fazail e ashabul nabi sallalaho alaihi wasallam (pbuh), baad bab qaulun nabi sallalaho alaihi wasallam (pbuh) lu qunnat hadith 3220)

EK BAATIL SOCH(THINKING) KA JAWAAB AUR EK SHUBAH KA ILAAJ:

Yahi wah hadith hai jiski ghalat taweel karke ummat ka ek taqbah barelwiyyah ye kahta hai ke:

” bila taqabbar wa ghuroor ke takhne se neeche libaas latka lene me koi harj nahi, kyonki hadith me toh taqabbar wa ghuroor ki qaid lagi hai aur hamaare andar taqabbar nahi hai balke ek aam chalan ke taur par ham aisa karte hain, isliye hadith me mazkoor aid ham par aa’ed nahi hoti “

JAWAB:

iske mukhtalif jawab hain

pahla jawab ye hai ke is hadith me aur us maana ki dusri Hadith me mazkoor wa aa’eedon ko alag alag haalaton par mahmool karna chahiye… Jaise ke baaz halaat ka bayaan peeche guzar chuka hai,

dusra jawab ye hai ke, hz abu bakr (ra) ko nabi e akram sallalaho alaihi wasallam (pbuh) ne taqbbar aur ghamand se bari qaraar diya tha ,

toh kya aap ke liye bhi koyi aisi zamaanat hai jiski bina par aap apne ko taqabbar aur ghamand se paak qaraar de rahe hain ??

Balke hadith e rasool sallalaho alaihi wasallam (pbuh) ke saamne sar tasleem kham na karna waazeh hai ke dil me kuch marz hai jiski wajah se hadith ki taweel ki ja rahi hai…

Is silsile me musalmano ki ek jamaat badi deleri (bravery) se hadith me aayi hui tamaam tar aa’eedon ko ye kah kar nazar andaaz karti aur mazaaq udaati hai ke:- ” ham in chhoti chhoti sunnaton ke chakkar me nahi padhte”…….. NAOZUBILLAH…

Hamen toh hukumat e ilaahiya ke qayaam ki jaan tod koshish karni hai aur amli taur par Bhi is jamaat ke bade bade zimme daaraan iska namoona pesh karte hue nazar aate hain, yaani daardhiyan (beard) kaafi hadh tak kati aur chatti hui aur libaas takhno se neeche latakte hue……. (aisi soch se allah bachaaye)

teesra jawab ye hai ke mazkoorah taaweel baatil ki tardeed aur is shubah ka ilaaj khud hadith e rasool sallalaho alaihi wasallam (pbuh) ne kar di hai…

” libas ko takhne se neeche pahanne se bacho kyonke wah taqabbar ki alaamat hai “

(sunan abu dawood, al libaas, aur haakim ne ise sahih kaha hai, fath ul bari 10/312)

is hadith ne bilkul waazeh kar diya,

chunanche ab har qism ka shubah khatm ho jaana chahiye. Aur maan lena chahiye ke ye taqabbar ki alaamat hai

allah taala ka irshaad hai:

” bila’shubah momino ka ye tareeqa hona chahiye ke jab unhen allah aur rasool ki taraf faisle ke liye bulaaye jaaye toh unhe sam’ana aur at’ana kahna chahiye”

(Qur’aan)..

Chautha Jawab ye hai ke kya salaf (rh) ne bhi wahi maana samjha tha jo aaj ke aqali ghode daudaane waale samajh rahe hain ?? Aapko “nahi” me jawab milega

chunanche hz abdullah bin abbas (ra) har haal me zameen par izaar (libas) ghaseetne ko na’pasandeedah farmate they “

( fath ul bari 10/314)

hafiz ibn hajar asqalani (rh) ne fath ul bari me hz abu bakr bin al arabi (rh) ka qaul naqal kiya hai, wah farmate hain ke

” kisi shakhs ke liye jayez nahi ke apne kapde ko takhne se neeche pahne, aur iski taweel kare ke “mere andar ghamand nahi hai “

(fath ul bari 10/325)

GHUROOR WA GHAMAND SE LIBAAS TAKHNE SE NEECHE PAHANNE WAALA AADMI ZAMEEN ME DHANSA DIYA GAYA:

Uper jo aa’eed toh qayamat ke talluq se mutaallik hain,

albatta hadith me aise namoone bhi milte hain ke taqabbar ke saath libaas ko ghaseet kar chalne waale ko zameen me dhansa diya gaya..

Chunanche imam bukhari (rh) ne apni sahih me ye hadith Naqal ki hai

” hz saalim bin abdullah (ra) apne waalid se riwaayat karte hain ke rasoollulah sallalaho alaihi wasallam (pbuh) ne farmaya:-” ek shakhs izaar ghaseet’te hue taqabbar ke saath chal raha tha ke zameen me dhansa diya gaya, aur wah yaum e qayamat tak zameen me dhansta hi jaayega”

( rawaah bukhaari, kitabul libaas bab min jarshu’bah khaila 5790)

zara ghaur farmayen ke duniya hi me is gunaah ka ye anjaam huwa, ye waqeya qayamat tak ke logon ke liye ibrat aur sabaq liye hue hai,

jabke allah ki rahmat ye hai ke wah apne bandon ko gunaahon ki saza fauran nahi deta, lekin kabhi kabhi ibrat ke liye kisi ko fauran saza bhi di jaati hai taake log usse nasihat haasil karen,

allah taala ghamand wa taqabbar karne waale ko pasand nahi farmata

hz mugheera bin shoiba (ra) farmate hain ke rasoollullah sallalaho alaihi wasallam (pbuh) ne sufyan bin sahal (ra) ki chaadar pakad kar farmaya:-” aiy Sufiyaan asbaal (taqabbar ghamand) na karo kyonke allah asbaal karne waalon ko pasand nahi karta”

zara ghaur farmaayen ke rasoollullah sallalaho alaihi wasallam (pbuh) ne sahabi ko allah taala ki muhabbat ka waasta diya ke tumhaar ye amal tumhare mabood e haqeeqi aur pyaar karne waale rab ko pasand nahi,

kya hamen allah ki muhabbat wa chahat ki zaroorat nahi ?

Hamen chahiye ke un tamaam aamaal se kinaara kash ho jaayen jo allah ko na’pasandeedh ho,

bil’khusoos taqabbar wa ghamand se..

Allah ham sabko taufeeq ada farmaaye… Ameen

TAKHNO SE NEECHE LIBAAS SE DHAKA RAHNE WAALA HISSA AAG ME JALEGA!!!

Hz abu hurairah (ra) riwayat karte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya :-” takhno ka jo hissa izaar se dhaka hoga wah aag me daakhil hoga”

(bukhari kitabul libaas 5787)

aiy momin bande ! Ek taraf ahle duniya ki malaamat hai, logon ki taana zani hai, doston se aar Hai, muashre ka lihaaz hai, faishion aur nayi tahzeeb ki chamak damak hai aur yahud wa nasaara ki itaat guzaari hai aur dusri taraf allah ki naraazgi hai, dardnaak azaab hai, nazar e rahmat se mahroomi, naar jahannum ki dhamki aur nabi e akram sallalaho alaihi wasallam (pbuh) ki naafarmaani !!!

Dekh aakhir tujhe kya pasand hai ?? Aajizi duniya ki bahaaren aur ahle duniya aur doston wa ahbaab ki khus’noodi ya rabb ka ghazab aur aakhirat ki holnaaki wa azaab ???

NAMAZ AUR TAKHNO SE NEECHE LIBAAS :

Yun toh libaas ko takhno se neeche pahanna ek azeem jurm hai, lekin ye jurm us waqt aur bhayanak ho jaata hai jab haalat e namaz me bhi is par asar rahe..

Jabke allah taala ne qur’aan kareem me salaat ki sifat ye batlaayi hai ke:-” salaat fahas aur buri baaton se rok deti hai”

(ankaboot 45)

aise logon ko allah se darna chahiye aur apni nigaahon ke saamne nabi e akram sallalaho alaihi wasallam (pbuh) Ki wa’ed par nazar rakhna chahiye

” haalat e namaz me libas ko takhne se neeche latkaane wala allah taala k haraam wa halaal par imaan nahi rakhta aur allah k deen me uska kuch hissa nahi hota”

(abu dawood kitabul libas ba’sanad hasan, fath ul bari 10/317)

ham namazion ko is shakht waeed(huqm) par karte hue is gunaah ke artekaab se baaz aa jaana chahiye..

Haasil e kalaam ye hai ke takhne se neeche libaas pahanna gunaah e kabeera hai, aur duniya wa aakhirat dono me allah ke ghazab wa aitaab ka baa’as bhi hai,

lihaaza hamen duniya ki malaamat ka khauff nahi karna chahiye, na mu’ashre ke aar ki fikr karni chahiye, na hi ghairon ki TAQLEED ke ham diwaane bane, na faishion ki leharon me bahein aur na hi dost wa ahbaab ki taana zani ki parwaah karen..

Balke pahli fursat me hamen is gunaah ki tauba kar leni chahiye…

Allah taala hamen aur bhaiyon ko is azeem jurm ko tark karne ki taufeeq ata farmaye… AMEEN

NANGE SAR NAMAZ: (OFFER SALAAH WITHOUT CAPS)


Bismillahirrahmanirraheem

NANGE SAR NAMAZ: (OFFER SALAAH WITHOUT CAPS)

SUNNAT KI TAREEF

Hanafi hazraat ne nange sar namaz ada karne ki mumaniat par daleel dene ke bajaaye sabse pahle sunnat ki tareef par guftugu ki hai..

Maalum nahi is bahes ke masle se sunnat ki taareef ka kya talluk hai, baherhaal farmaate hain

” jo kaam nabi e paak (as) ne hamesha kiya ho wah sunnat huwa karti hai, jo kaam karke chhod diya ho ya kabhi kiya ho, baad me na kiya ho, wah sunnat nahi”

(tohfa ahle hadith page 9)

JAWAB:

1- Isme koi shaq nahi ke hanafiyyah ka yahi mauqaf hai, ke sunnat wahi hai, jis par hameshgi saabit ho, aur us hameshgi me bhi unka ye mauqaf hai ke wah faael ba’taur ibadat ho,

chunanche zafar ahmad thanvi farmate hain

” hameshgi bhi kisi fael ke sunnat hone ki daleel nahi, jab tak us fael ko ala sabeelul ibaadat na kiya gaya ho, agar koi fael ba’taur aadat hamesha huzoor (as) ne kiya Ho toh wah mustahab to hai lekin sunnat nahi, jaisa ke hz muhammad sallalaho alaihi wasallam(pbuh) ne hamesha libaas pahna, hamesha daayen haath sd khaana khaaya aur wazu ko hamesha daayen taraf se shuru kiya, toh ye kaam mustahab to hain, lekin sunnat nahi hai”

(aala al sunnan jild 1 page 118 bab, astabab al tayaman fil wuzu, ye ibaarat sharah wiqaya jild 1 page 64 me maujood hai )

jisse saabit ho raha hai ke hanafiyon ke nazdeek jo kaam hz muhammad sallalaho alaihi wasallam(pbuh) ne hamesha kiya wah bhi SUNNAT nahi,

balke unke nazdeek kisi faael ke masnoon hone ke liye pahle fuqaha ke dastakhat (signature) hone zaroori hai, wah jise sunnat qaraar den wa sunnat aur wah jis ko sunnat se khaarij qaraar den wah khaarij…..INNA LILLAHI WA INNA ILAIHI RAJIOON

2- Ham poochte hain ke iski aap ke paas kya daleel hai ke hz muhammad sallalaho alaihi wasallam(pbuh) ka daayen haath se khaana khaana, Daayen taraf se wuzu ki ibteda karna, ba’taur aadat tha, ba’taur ibadat na tha,

ye sab jhoote bahaane aur sunnat ko qubool na karne ke dhang hain !!!

3- ulema e deoband ke nazdeek namaz ki sunnatein 24 hain

(namaz masnoon page 310)

ulema e barelwiyyah ke nazdeek 26 hai

lihaaza ab hanafiyon ke nazdeek jo mauqaf durust hai, uske har ek adad par ek sahih marfu muttasil hadith saabit kare ke allah ke rasool hz muhammad sallalaho alaihi wasallam(pbuh) ne unhen hamesha aakhiri namaz tak kiya hai, KABHI BHI TARK NAHI KIYA,

aur in faael ko ba’taur ibaadat karte they na ke ba’taur aadat,

agar hanafiyah in 24 namaz ki sunnaton par aisi hadith saabit kar den toh ham maan jaayenge ke sunnat wahi hoti hai, jaisa ke hanafiyah ne uski tareef ki hai, ke

“jise hz muhammad sallalaho alaihi wasallam(pbuh) hamesha karte they”

magar mere bhaiyyon, yaad rakhiye poori duniya ke muarrakeen jama hokar sar (head) tod Koshish karne ke ba’wajood iska saboot nahi de sakte…

4- jo faael jis haalat wa kaifiyat me hz muhammad sallalaho alaihi wasallam(pbuh) se saabit hai, khwaah wah zindagi me ek baar kiya ya zyaadah baar, wah faael sunnat hai, ba’sharte wah mansookh na ho,

ham aisi sunnaton ki nisaandehi karte hai jo hz muhammad sallalaho alaihi wasallam(pbuh) ne sirf ek hi baar kiya hai, magar poori ummat muslima ke nazdeek wah fael SUNNAT hai..

1- hz muhammad sallalaho alaihi wasallam(pbuh) ne hijrat ek baar hi ki.

2-hz muhammad sallalaho alaihi wasallam(pbuh) ne apne haathon se masjid ki taameer sirf ek baar ki hai,

3- hz muhammad sallalaho alaihi wasallam(pbuh) ne tableegh ke liye door ka safar ek baar taif ka kiya hai

4- hz muhammad sallalaho alaihi wasallam(pbuh) ne kaaba ke andar sirf ek baar hi namaz padhi hai

5- hz muhammad sallalaho alaihi wasallam(pbuh) ne sirf ek baar hi tableegh ke liye wafad bheja Hai, jiske nateeje me bere mauna ka waqeya pesh aaya tha

6- hz muhammad sallalaho alaihi wasallam(pbuh) ne sirf ek baar hi meraj ki raat ambiya ko imamat karaayi hai, toh kya jab hz isa (as) ka nuzool hoga aur imam mahdi unki imaamat karwaayenge (muslim jild 1 page 87) toh kya mahdi ka ye fael ghair masnoon hoga ??

7- hz muhammad sallalaho alaihi wasallam(pbuh) ne sirf ek baar khandaq khodi thi, toh kya ab jihaad me morche banaana ghair masnoon hai ??

8- ba’qaul maulana usmani, sooraj grahan (solar eclipes) ka waqeya shirf ek baar hi pesh aaya aur namaz kusuf e shams bhi ek baar ada ki gayi

(dars e tirmizi jild 2 page 351)

kya ab namaz e kusuf ghair masnoon hogi, sunnat nahi ??

9- hz muhammad sallalaho alaihi wasallam(pbuh) apni waalidah ki qabr par sirf ek baar gaye hain, toh kya ab walidain ki qabr par jaana ghair mansnoon hai ??

10- hz muhammad sallalaho alaihi wasallam(pbuh) ne hajj sirf ek Baar hi kiya hai toh kya hajj ko isi tareeqe se ada karna ghair masnoon hai ??

Mere azeez bhaiyyon ! Agar hanafiyah ki baat tasleem kar liya jaaye toh nubuwwat se imaan uth jaayega,

har khud’gharz bidati allah ke rasool hz muhammad sallalaho alaihi wasallam(pbuh) ke aqwaal wa faael ko ye kah kar radd kar dega ki

ye sirf ek-aadh baar ka waqeya hai, lihaaza sunnat aur qaabil amal nahi !!!!

Ab ham faaltu wa ghair zaroori baat na karte hue asal mauzu par aate hain

NANGE SAR NAMAZ ADA KARNE KA SUBOOT :

hz jaabir (ra) se marwi hai ke ek roz wah ek kapde ko jism par lapete namaz padh rahe the, jabke dusra kapda qareeb tha, jab namaz se faarig hue toh kisi ne kaha:-” aap ek hi kapde me namaz ada kar rahe hain, jabke dusra kapda aapke paas maujood hai”

unhone kaha:-” main chahta hun ke tumhare jaise jaahil wa ahmaq mujhe dekh len ke nabi akram hz muhammad sallalaho alaihi wasallam(pbuh) ko maine Isi tarah namaz padhte dekha hai”

(bukhari hadith 370 )

hz umar bin salma (ra) bayan karte hain ke unhone hz muhammad sallalaho alaihi wasallam(pbuh) ko dekha, wah hz umme salma (ra) ke ghar ek kapde me namaz ada farma rahe they aur kapde ke dono kinaaron ko aapne kandhon par daal rakha tha

(bukhari)

Hanafi hazraat miskaat ki ek gadi hui hadith pesh karte hain jo is tarah hai

” nabi akram hz muhammad sallalaho alaihi wasallam (pbuh) ne nange sar aadmi ke salaam ka jawab tak nahi dete they “

(miskaat)

JAWAB:

Miskaat me aisi koi hadith nahi hai, jo hanafiyyah zikr kar rahe hain

haan ! Mishkaat kitabul libas me tirmizi aur abu dawood ke hawaale se ek riwayat hai ke

” ek admi guzra aur uske ooper do surkh rang ke kapde they , usne nabi akram hz muhammad sallalaho alaihi wasallam (pbuh) ko salaam kiya toh aapne (as) ne uske salaam ka jawab na diya”

(mishkaat jild 2 page 1247 hadith 4353)

Dekhiye bhaiyyon is hadith me salam ka jawab na dene ki wajah surkh libas pahanne ki wajah bataya gaya hai,

lekin ahle hanafiya ko jhoot ki itni kasrat se aadat padh chuki hai ke usne is riwayat me bhi taqleedi aari chala kar matan riwayat me radd o badal kar diya hai,

algharz ye nabi akram hz muhammad sallalaho alaihi wasallam (pbuh) ki taraf kazzab mansoob kiya gaya hai, allah taala inhe taufeeq de…

Miskaat ki hadith ko allama albani ne “tahqeeq miskaat jild 2 page 1247” me zaeff kaha hai, aur hafiz ibn hajar ne uski fath ul baari me thaneef ki hai ( kazaafi tanqeeh arwah jild 3 page 230)

aur is hadith ki zaeff hone ki wajah ye hai ke :-“sanad me abu yahya qataat raawi hai”

(abu dawood jild 2 page 207)

aur ye laenul hadith hai

(taqreeb page 432)

KYA NANGE SAR NAMAZ NAHI HOTI ??

fuqaha hanafiya ne nange sar namaz ko maqrooh bhi likha hai, magar uske sath sath ye bhi saraahat ki hai Ke agar koi shakhs aajizi se nange sar namaz ada karta hai toh uski namaz ho jaati hai,

allama zaili hanafi “sharah maniyah” me farmate hain ke

” agar aajizi aur khusu ki wajah se ho toh phir (ho jati hai) makrooh nahi”

(mustamli page 349, sharah wiqaya jild 1 page 95, masnoon namaz page 504)

yahi baat sahab durre mukhtar ne kahi hai aur uski sharah me ibne aabideen farmate hain

” yani ye baat khoob acchi hai”

(fatawa shami jild 1 page 641)

isi par kanzul daqaiq ke sharah allah ibne najeem hanafi ne aitemaad kiya hai

(bahrur raiq jild 2 page 25)

ULEMA E AHLE HADITH KI TAHQEEQ:

hamare hanafi bhai ” fatawa ulema e ahle hadith jild 4 page 286-291″ ki ibaarat ka hawaala dete hain…

Hamen aitraf hai ke maulana (rh) ki yahi tahqeeq thi ke :-” nange sar namaz ba’taur aadat ya faishion ada na karni chahiye”

magar unhone isi mufassal fatawa ki ibteda me hi aitraf kiya hai ke:-” sar chunke Bila’ittefaq aaza e satar me nahi, isliye agar kisi waqt nange sar namaz padhi jaaye to namaz bila ittefaq jaayez hogi”

(fatawa ulema e hadith jild 4 page 286)

kya hamare hanafi bhaiyyon ko unki is tahqeeq se intefaq hai ??

Agar nahi, yaqinan nahi kyonki hanafiyah isko MAKROOH kahte hain

jiski ijazat sirf mazboori ki wajah se di ja sakti hai,

jaisa ke khud hanafi aalim jhangwi apni kitab ” tohfa ahle hadith” me likha hai ke

“aap ke sawal ki shaq awwal ka jawab dete hain ke namaz ho jaati hai ya nahi, arz ye hai ke agar koi aadmi ba’amr majboori nange sar namaz padhta hai, yani uske paas kapda na ho ya sar me koi taqleef ho to namaz ho jaayegi”

(page 14)

JAWAB:

Ab dekhiye maulana salafi marhoom (rh) toh jayez ka fatawa dete hain, kisi majboori ki qaid nahi lagaate .

Jab ke hanafiya majboori ki qaid lagaate hain,

halaanke majboori ki wajah se toh baith kar namaz bhi jayez hai, balke leit Kar padhne ki bhi ijaazat hai, bila’wuzu tayammum karke insaan namaz ada kar sakta hai,

al’gharz aam halaat aur majboori ke fatawa me zameen o aasmaan ka farq hai, lekin hamare maulana ismail salafi marhoom (rh) ka fatawa apni taeed me hanafiya pesh kar rahe hain,

afsos 15wi sadi me aise faazil bhi musannaf ban baithe hain jo muttlaq aur muqeed ke farq ko nahin jaante,

EK SAWAL AHLE TAQLEED SE :

Fuqaha ahnaf ne nange sar namaz ko makrooh likha hai, jaisa ke tafseel se bayan ho chuka hai,

usul fiqah me marqoom hai ke:- “MAQROOH wah cheez hoti hai jo daleel zani se saabit ho, yani hadith sahih, marfu, mutassil se uska saboot ho, magar kitabullah me uski mumaniyat na ho “

is usool ki roshni me hi nateeja akhaz ho jaata hai ke :-” nange sar namaz ada karne ki mumaniat par koi ayat qur’ani to maujood nahi, albatta hadith maujood hai”

ab sawaal ye hai ke wah hadith kis sahabi se marwi hai aur Hadith ki kis kitab me uska wajood hai ke nabi akram hz muhammad sallalaho alaihi wasallam (pbuh) ne nange sar namaz ada karne se mana farmaya hai ??

Yaqeen jaaniye ke poori duniya ke deobandi ulema mil kar sar tod koshish karne ke ba’wajood hamen koi aisi sahih marfu mutassil hadith nahi dikha sakte ,

agar ye dikha den toh ham allah ko gawah bana kar kahte hain ke be’ghair kisi heel o hujjat se ham usko apna amal banaayenge aur nange sar namaz ada karne se mana karenge…… Inshaallah

AAKHIR KHAMOSHI KYON HAI ??

kitni seedhi si baat hai ke nange sar namaz ada karne ko hanafiya hazraat makrooh kahte hain aur majboori ki soorat ke elawa uske jawaz ke qael hi nahi,

jaisa ke tohfa ahle hadith ke musannaf jhangwi bhi is par koi sahih marfu hadith pesh nahi kar saka, toh sawaal paida hota hai ki aakhir aap hazraat wah hadith kyon pesh nahi karte,

iska saaf matlab ye howa ke aapke paas koi daleel Maujood hi nahi,

haan lekin tohfa ahle hadith ke musannaf jhangwi ne ye kaarnaama kar dikhaaya aur apni taraf se ek hadith bana kar nabi akram hz muhammad sallalaho alaihi wasallam (pbuh) ki taraf mansoob kar di… (read above)

hanafiya ka ye bad’tareen fael hi is baat ki daleel hai ke aap is par koi daleel nahi rakhte, warna aap ko hadith gadhne ki zaroorat pesh na aati…

MUSANNAF TOHFA E AHLE HADITH JHANGWI KI QURAAN KE MAANA ME TAHREEF :

Farmate hain ke :-” agar susti se sar nanga rakhta hai toh usme yahudion se mushabahat hai”

quraan me aata hai yahudion ke baare me ke:-” jab namaz ke liye khade hue susti ke saath khade hue”

(tohfa ahle hadith page 14)

JAWAB:

1- Baat ko aage le jaane se pahle aayen alfaz e quraan aur unka tarjuma mulaheza karen

maulana mahmood ul hasan deobandi is ayat ke baare me farmate hain

” albatta munafiq daghabazi karte hain, allah se aur wahi unho dagha Dega, aur jab khade hon namaz ko to khade hon haare jee se, logon ko dikhaane ko, aur yaad na karen allah ko magar thoda sa”

(surah nisa ayat 142, tarjuma mahmud ul hasan deobandi)

Bhaiyyon aap is tarjuma se hi ba’khoobi jaan gaye honge ke yahan par munafiqeen ka zikr ho raha hai, magar hamare jhangwi sahab qur’aani uloom se is qadr jaahil hain ke wah use yahud ki baare me baa’war kara rahe hain,

goya lafz munafiqeen ke lafz ko yahud se badalna, unka allah taala par aftara aur quraan ki maano ki tahreef hai ??

KYA NANGE SAR IBAADAT KARNA ISAAIYYON KA TAREEQA HAI ??

Jhangwi farmate hai :-” isaaiyon se mushabahat laazim aati hai, isaaiyon ko ibaadat karte hue aapne dekha hoga saare nange se ibaadat karte hain “

(tohfa ahle hadith page 13)

JAWAB:

1-hamari to isaaiyat ke saath koi yaari nahi, yaari waalon ko malum hoga ke wah ibaadat kis tarah karte hain,

hamare shaher me girja ghar hai Magar kabhi unki ibaadat dekhne ka intefaaq nahi huwa,

haan kabhi bade din (christmas) par wah ibaadat karte hain to aawaz se pata chalta hai ke wah toh moseeqi ke saath karte hain,

jaise baaz ba’qalam khud musalman raqs wa sarod ki mahfil ke saath ibaadat karte hain,

jo log barre sagheer me mauseeqi ke saath ibadat karte hain (qawwali wagerah), unka rishta hanafiyat ke saath hai, balke wah apne ko pakke hanafi kahte hain, aur aap hazraat ko hanafiyat ke khilaaf shaajish se taabeer karte hai,

al’gharz apni aankh ka shahteer to nazar nahi aa raha, magar ghair ki aankh me tinka aap ko dikhta hai,

2- hanafiya par laazim hai ke wah dalail wa baraheen se saabit kare ke nange sar ibaadat karna kuffar ka sha’aar hai,

3- is baat ki wazahat bhi kar dijiye ke jin fuqaha ne nange sar namaz ko jayez kaha hai wah kuffar ke zamar me aate hain ya nahi ??

ALLAH HAMEN HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE…

KYA AHLE HADITH CHHOTE SHIA HAIN ??? (DEOBANDI EXPOSED)


Bismillahirrahmanirraheem

KYA AHLE HADITH CHHOTE SHIA HAIN ???

MAULWI JAMAAL BULAND’SHAHRI USTAD DAARUL ULOOM DEOBAND KE RISAALA KA HAQEEQAT PASANDAANAH JAYEZA…

Maulwi jamal deobandi ne ibleesiyat wala kaam kiya hai aur tahreeron ko ulat pher karke ahle hadithon par laan taan kiya hai…

Maulwi jamal ne risaala ka jo unwaan qayem kiya hai, uske mutalab unhone 6 ya 7 masail zikr kiye hain, aur usse sabit kiya hai ke ahle hadith aur shia chhote bade bhai hain, shia bade bhai, ahle hadith chhote bhai

lekin hamen ye kahne me zara bhi afsos nahi ke maulwi jamal ne ahle hadith ke khilaaf ye risaala likhne se pahle un masail se mutallik kisi ahle hadith aalim ki kitab ke 6 ya 7 pages bhi nahi padhe, warna wah ye risaala hargiz na likhte aur yun safed jhoot apne qalam se likh kar apne naam e aamaal ko kaala(black) na karte…

Jo masail ahle hadith ki taraf jhoot mansoob kiye gaye hain aur unko Shia saabit karne ki koshish ki gayi hai, un 6, 7 masail me isse tawafiq paaya jaata hai to usse dugna(double) tawafiq isi andaaz ka kisi bhi baatil se baatil firqa se DEOBANDIYON ka saabit kiya ja sakta hai,

agar kitaabon me heir feir (changes) karke aur ibaaraton me tahreef karke kisi ko kuch bana hai to kuch bhi banaaya ja sakta hai

kitabon ko tahreef karne me DEOBANDIYYAH FIRQE ko zyada mahaarat haasil hai…. Ab ham zyada lambi wa fuzul baat na karke mazmoon par aate hain

MASLA IMAMAT:

pahla masla jis me shia firqe se ahle hadith ki mawafiqat dikhlaayi gayi aur wah yahi masla hai,

shiaon ke nazdeek aqeeda imamat ko bayaan karke maulwi jamal deobandi sahab likhte hain

“IMAM GHAIB KE BAARE ME GHAIR MUQALLIDEEN KA AQEEDA “

Imam ghaib aur baqiyah imaamon ke baare me ghair muqallideen ka aqeedah qareeb qareeb wahi hai to ahle SHIA ka hai,

chunanche ghair muqallideen ke ek mashoor aalim nawab Wahiduzzaman sahab apni kitab hidayatul mahdi me likhte hain

” agar sayyedena hz ali aur hz muawiya ke darmiyaan hamare zamaana me jung hoti to ham hz ali ke saath hote, uske baad hz hasan bin ali ke saath phir hz hussain bin ali ke saath hote unke baad ali bin hussain ke saath, unke baad imam baqar ke saath, unke baad imam jaafar saadiq ke saath, unke baad hz imam musa qazim ke sath, unke baad imam ali bin musa kaazim ke saath, unke baad imam muhammad taqi ke saath, unke baad imam muhammad naqi ke saath, phir unke baad hasan askari ke saath hote, aur agar ham baaqi rahe toh inshaallah apne imam ghaib muhammam bin abdullah (hasan askari) ke saath honge “

(hidayatul mahdi page 103)

JAWAB:

ye taweel ibaarat hamne isliye naqal kiya hai ke in DEOBANDI maulwion ki imaanat wa diyaanat aur paakeezgi ujaagar ho jaaye, aur aap ye jaan len ke JAMAAT AHLE HADITH ki dushmani me ye log zinda makkhi hi nahi, goo (excreta) bhi nigalne ko taiyyar hain….

Hidayatul mahdi, jis kitab ka ye tahreer naqal kiya gaya hai wah arabic me hai,

uski asal ibaarat aur tarjuma bhi dekhiye aur andaza lagaaye, ke DARUL ULOOM DEOBAND ki ilmi diyaanat jis ka dhindora peeta jaata hai, wah aakhir in hazraat se kyon rooth gayi hai, aur un deobandiyon ne jhoot wa makkar par kyon kamar baandhi hai, aur aap par ye baat roz roshan ki tarah saaf ho jaayegi ke ahle hadith par ilzam taraashi kisi baatil parast ko us waqt tak mayassar na hogi jab tak ke wah ahle hadith kitabon ki ibaaraton me tahreef na kare, makkar wa fareb na kare, jhoot aur makkar ko shamil na kar le….

Ab asal ibaarat mulaheza farmaaye:(see above arabic text)

tarjuma:-” ahle hadith un rawafiz(shia) ke tareeqe se apni buraayi ka izhaar karte hain, jo sahaba ko gaali dete aur unse bhugz rakhte hain, isi tarah ahle hadith khaarjiyon aur naasbiyon ke tareeqe se bhi apni burayi ka Izhaar karte hain, jo ahle bayt ke saath ladaayi karne waale hain, agar sayyedena ali aur muawiya ke darmiyaan aaj hamare zamana me jung hoti to ham hz ali ke saath honge, phir uske baad hz hasan bin ali ke saath phir hz hussain bin ali askari ke saath hote unke baad jafar bin muhammad sadiq ke saath phir ali bin muhammad al haadi taqi ke saath, unke baad hussain bin ali askari al naqi ke saath, aur agar ham us waqt tak zindah rahe toh inshaallah sayyed muhammam bin abdullah mahdi faatmi ke saath honge, ye 12 imam haqiqat me ameer hain, deeni ryaasat ke aur sayyedul mursaleen ki khilaafat in par munhahi hoti hai, pas yahi aasmaan e imaam wa yaqeen ke aftab hain, banu umayya aur abbasiya ke baadshah aimma e deen nahi they, balke unme ke aksar to zabardasti ghalba haasil karne waale they, unhone musalmano ke khoon bahaaye aur zameen ko zulm wa zor aur adwaan se aise hi bhar diya, jaisa ke zamaana nabwi Aur khulefa e rashideen me wah adal wa noor o imaan se bhar gayi thi, aiy allah ham ko in 12 imamon ke saath uthaana aur unki muhabbat par qayamat tak baqi rakhna”

(hidayatul mahdi page 102, 103)

bhaiyyon ! Ye ham wah poori ibaarat jis par ye saara jhoot ka mahal khada kiya gaya tha,

is poori ibaarat ko padh kar koi kah sakta hai ke NAWAB WAHIDUZZAMAN shia ke ham’nawa hain,

halaanke ibaarat ke shuru hi me raafziyon yani shiaon se apni buraayi ka izhaar kar chuke hain, aur elaan kar chuke hain ke

” jo log sahaba kiram se bhugz rakhe ya unko bura bhala kahe , ham usse buraayi ka izhaar karte hain,”

is tarah wah kharijion aur naasbiyon se bhi jo ahle bayt ko bura bhala kahte hain apni buraayi ka izhaar karte hain,

iske hote hue un par shiaon ki ham’nawai ka ilzam wahi laga sakta hai jo mazhabi tassub me andha hokar imaan wa imaanat ko nigal jaaye aur roz e qayamat ki pakad se zara bhi na Ghabraaye….

DEOBANDI MAULWI JAMAL BULAND’SHAHRI KA FAREB AUR HAATH KI SAFAAI:

uper likhi arbi ibaarat ke jis tukde ko tahreef ke liye chuna wah ye hai

is ibaarat me muhammad bin abdullah mahdi faatmi ka naam saaf zaahir hai, jo tamaam ahle sunnat ka aqeeda hai ke

“qareeb qayamat hz fatima bint rasoollullah(sws) ki aulaad me ek shakhs zaahir hoga, jiska naam rasool akram(sws) ke naam ke misl aur uske baap ka naam rasool akram (sws) ke baap ke naam se misl hoga , aur musalman unke saath mil kar mushrikeen wa kafireen se jihaad karenge, aur usi zamana me hz isa as aasmaan se naazil honge”,

musalman unka intezar kar rahe hain unko tamam ahle sunnat imam mahdi aur imam muntazar kahte hai,

aur ye shakhsiyat shiaon ke imam ghaib se bilkul mukhtalif aur juda hain, shiaon ke imam ghaib aur sunniyon ke imam mahdi muntazar me ko yaksaniyat nahi hai,

shiaon ke imam ghaib paida ho chuke hain Aur ghaib ho gaye hain, aur unke aqeedah ke mutaabik kisi waqt niklenge,

lekin sunniyon ke imam mahdi muntazar abhi paida nahi hue, balke qareeb qayamat me unka zahoor hoga,

lekin ahle hadith se dushmani me jaan bhoojh kar imam mahdi muntazar ko imam ghaib bana kar shiaon ki ham’nawaai ka ilzaam laga diya gaya………. INNA LILLAHI WA INNA ILAIHI RAJIOON

wahiduzzaman sahab ki ibaarat me is baat ka bhi zikr tha ke

” imam mahdi, duniya ko adal wa insaaf se aise hi bhar denge, jaise zamana e risaalat aur khulefa e raashidun me wah adal wa insaaf aur noor o imaan ke saath bhare they”

chunke is ibaarat se is makkaar deobandi ka mahal khud hi mismaar ho jata, isliye beech se is jumlah ko kaat diya, taake logon ko dhoka dene me aasaani rahe,

jo shakhs khulefa e rashidoon ke zamana ko adal wa insaaf noor wa imaan ka zamaana aise hi maan raha hai jaise zamana risaalat ko,

uspar shiyyat ka ilzaam Lagaana un be’deenion hi ka kaam ho sakta hai, jinhone apne deen wa imaan ko duniya ke badle bech (sale) diya ho, aur tassub me apni aankhe phod li hon…

Is qadr dhaandli aur dhitaayi ke baad us makkar deobandi ka ye likhna ke

” kya mazkoorah kalaam me shia aqaid ke jaraaseem saaf malum nahi ho rahe hai, kya is qalaam me shiyyat ki rooh saaf nahi jhalak rahi hai, kya ahle sunnat wal jamaat ke kisi fard ka ye aqeeda ho sakta hai?? “

JAWAB:

Ye kahna saraasar be’sharmi aur dhitaayi hai…. INNA LILLAHI WA INNA ILAIHI RAJIOON

DEOBANDI KA EK AUR FRAUD:

Zyada be’sharmi ki misaal aap aur dekhen,

maulwi jamaal likhte hain

” ghair muqallideen bhi shiaon ki tarah imam ghaib se faryad rasi karte hain “

iski daleel kya hai ye bhi suniye

chunanche ye bade aalim sahab (maulana muhammad sahab junagadi) imam ghaib ki shaan me apne ek qaseede me likhte hain jiska tarjuma ye hai:

” khushi aur chadhte Hue darya ka paani khusk ho gaya, islami farhat jaati rahi aur sukoon ke haar ke moti bikhar gaye wah din aur wah nizaam badal gaya, aiy allah IMAM GHAIB ka zahoor to ab hona hi chahiye ke qaafila islam ka na aaj koi rahnuma aur na uska koi ja jor “

JAWAB:

Bhaiyyon ! Ye ibarat jo ham ne uper naqal ki maulwi jamaal buland’shahri ki hai, jisme ye zaahir kiya gaya hai ke

” maulana muhammad sahab junagadi ne koi kaseeda imam ghaib ki shaan me likha tha”

uske kuch ash’haar ka tarjuma maulwi jamaal ne yahan de diya hai,

aapko ye jaankar tajjub hoga ke “tareeqa e muhammad” jo saari kitab urdu me hai.

Jiske musannaf na shaayar aur na kabhi unhone shaayri ki, unki taraf ek jhoot to ye mansoob kiya ke unhone koi kaseeda likha..

Dusra jhoot ye ke unhone ye qaseed imam ghaib ki shaan me likha,

teesra ye ke shaayar ne farsi ya arabic me ye kaseeda likha tha, jiska maana maulwi jamaal ne urdu me ada kar Diya hai,

DEOBAND ke in farebion ko zarrah baraabar bhi sharm nahi hai, jo jhoot par jhoot bole chale ja rahe hain, aur is be’sharmi par pata nahi maulana muhammad sahab junagadi (rh) ka naam lene me kyon sharm aa rahi hai, ke naam nahi lete aur kitab ka bhi naam nahi lete..

“Sirf ek bade aalim ” kah kar guzar jaate hain,

ham bhi is hawaale tak na pahunch paate lekin ham ne ek dusre jhoot ki ek kitab me yahi aktabaas padh rakhe they, jisse is be’chaare jamaal ne ye bakwaas chhaap(copy paste) maara,

ab suniye is saari kahani ki haqiqat ye hai ke maulana muhammad junagadi sahab ne ” tareeqa e muhammadi” me ye 3 ash’haar ek jagah likhi hain, jo kisi aur zabaan me nahi balke seedhi saadhi urdu me hain,

lekin is me tahreef karne ke liye bechaare dono jhooto wa makkaaro ne ash’haar na likh kar unka maana likha hai, aur din ke ujaale me aankhon me dhool(dust) jhonkne ki koshish ki hai..

Wah ash’haar Is tarah hain:

” islam ki khushi koi pamaal kar gaya

darya e intebaas chadha tha, utar gaya

shiraajah sukoon wa tamanna bikhar gaya,

wah din guzar gaye wah zamana badal gaya

ya ilaahi ho imam e waqt ka jaldi zahoor

qaafila islaam ka be’taaj wa be’sar ho gaya”

zara dekhiye in ash’haar me kahin imam ghaib ka tazkirah hai !!!

Kya ye kaseeda hai ?

Kya ye imam ghaib ki shaan me hai ?

Imam ghaib ka bhoot in makkaaron par is qadr sawaar hai ke wah ” imam e waqt ” ko imam ghaib thahra rahe hain,

ab uske baad maulwi jamaal ka ye likhi ke

” dekha aapne shiat ki kaisi rooh bol rahi hai “

JAWAB:

Kya ye saraasar be’sharmi aur dhaandhli nahi hai ???

LANATTULLAH ALAL KAAZIBEEN

ALLAH INHE HIDAAYAT DE…. AUR SEEDHE RAASTE PAR CHALAAAYE…..AMEEEN

TO BE CONTINUED

IBAADAT KE LAYEQ SIRF EK ALLAH


Bismisllahirrahmanirraheem

IBAADAT KE LAYEQ SIRF EK ALLAH:

Aaj kal dekhne me aa raha hai ki bahut se qalmah go musalman allah ko chhodkar ghairon ki chaukhat par sajda karte hain aur ghairon se madad maangte hain,

ham chahte hain ki aapko is haqiqat se aashna karaaye

allah ka irshad hai

” aur ham ne har ummat me ek rasool bheja ke logon ! Allah ki ibaadat karo aur taghoot (ki ibadat) se bacho “

(surah nahel 36)

phir farmaya

” aur aapse pahle hamne jo bhi rasool bheja use hamne yahi wahiy karte rahe ke mere siwa koi mabood nahi, lihaza meri hi ibaadat karo “

(surah ambiya 25)

aur allah ne farmaya

” ye azeem kitab hai uski ayat ko muhkam banaya gaya hai, phir haqeem wa khabeer ki taraf se use mufassal bayaan kiya gaya hai (wah ye ke) tum allah ke siwa kisi ki ibaadat na karo, yaqinan main allah taala ki taraf se tumhen daraane aur khushkhabri dene wala hun”

(surah hud 1,2)

in aayaat me allah taala ne Saaf kar diya ke jinnat aur insaano ko mahaz isliye paida kiya gaya hai ke wah us wahdahu la shareeq ki ibaadat karen,

nez allah ke rasoolon ko usi ki ibadat ka huqm dene, aur ghair allah ki ibadat se rokne ke liye bheja,

ibadat ka matlab hai, allah taala ki tawheed ko baja laana aur uski hi ibaadat karna, etc,

allah taala ne bahut si aayat me inhi baaton ka huqm diya hai,

maslan allah taala ka ye farmaan hai

” unko huqm toh yahi huwa tha ke akhlaas amal ke saath yaqsa hokar allah ki ibaadat karen”

(surah bayyinah 5)

aur allah taala ne farmaya

” tere parwardigaar ne faisla kar diya hai ke tum sirf usi ki ibaadat karo”

(surah bani israel 23)

aur farmaya

” aap allah hi ki bandagi karen. Deen ko usi ke liye khaas karte hue, khabardaar ! Deen khaalis allah taala hi ka haq hai”

(surah zumar 2, 3)

is mazmoon ki bahut si ayat is baat par dalaalat karti hai ke, khaalis allah hi ki ibaadat karna Aur us ke siwa ambiya samet sab ki ibaadat ko chhodna zaroori hai, aur usme koi shak nahi ke dua (pukaar) ibadat ki aham qism balke tamaam aqsaam ki jaame hai,

lihaaza khaalis allah ko pukaarna wajib hai,

kisi aur ko sifaat illahi ke liye pukaarna SHIRK hai,

jaisa ke allah taala ka irshad hai

” allah hi ko pukaaro, apne deen ko uske liye khaalis karke, khwaah ye baat kafiron ko kitni hi naagwaar ho “

(surah momin/ghaffir 14)

ALLAH HAMEN SAMJHNE KI TAUFEEQ DE… Ameen