SAHABA KIRAM (RA) KI TAQLEED SHAKHSI


Bismillahirrahmanirraheem

SAHABA KIRAM (RA) KI TAQLEED:

Deobandiyyah farmate hain ke baaz sahaba kiram mujtahid they aur kuch ghair mujtahid, toh dusre sahaba kiram mujtahid sahaba kiram ki taqleed karte they, nabi e akram sallalaho alaihi wasallam (pbuh) ke zamaane me yemen me hazrat mu’az ki taqleed shakhsi hoti rahi, shah waliullah muhaddis dehlawi apni kitab ” insaaf” me farmate hain ke:-” sahaba kiram mukhtalif shahron me phail gaye, har shaher me kisi na kisi sahabi ki taqleed hoti thi, hz ibn abbas ki makka me, hz zaid bin saabit ki madina me, hz abdullah bin masood (ra) ki koofa me aur basra me hz anas ki taqleed hoti rahi “

(tohfa ahle hadith page 90)

JAWAB:

1- Ye sab kazzab wa aftara aur likhne waale ki khud’saakhta kahaani hai, hamara challenge hai ke wah kisi sahih wa motbar sanad se in sahaba kiram ki taqleed saabit nahi kar sakta,

raaqim hairan hai ke ye shakhs khuda aur rasool Par aftara karne me aur sahaba par bohtaan baandhne me is qadr diler kyon hai ?

2- hz abdullah bin masud (ra) se sahih sanad ke saath marwi hai ke:-” deen me koi shakhs kisi ki taqleed na kare “

(tabrani kabeer jild 9 page 152)

haythami farmate hain:-” iske raawi sahih ke raawi hain “

(majmua al zawaid page 185, fil nuskhatul ukhra jild 1 page 182)

hz shah waliullah muhaddith dehlawi farmate hain ke:-” bila shubah tamam sahaba kiram, tabain azam, aur taba tabien ka awwal ta aakhir is baat par ijma ho chuka hai ke koi shakhs apne mese ya saabiqeen mese kisi aalim ke sab aqwaal par amal na kare”

(aqdul zayyed page 40)

lekin is haqiqat ke khilaf deobandiyyah kahte hain ke:-” sahaba kiram ek dusre ki taqleed karte they “

INNA LILLAHI WA INNA ILAIHI RAJIUN

3- agar log sahaba kiram ki taqleed karte they toh kya wajah hai ke aap hazraat sahaba kiram ki taqleed ke bajaaye imam abu hanifa ki taqleed Karte hain ?? Aur sahaba kiram ki taqleed se mana karte hain ?

Jaisa ki ibn hammam ne ” tahreer ” me saraahat ki hai

(ba’hawala majmua al fatawa abdul haiy jild 3 pg 193)

kitne sitam ki baat hai ke aap kahte hain ke hz anas ki basra me taqleed hoti thi, magar aap ka aalim hz anas bin malik (ra) ke baare me bakwas karte hue tahrir karta hai ke

” is riwayat ko naqal karne me hz anas (ra) munfarad hain jo budhaape aur unpad (illiterate) hone ki wajah se qaleel ul zabt they, is tarah wah oont ka peshaab peene waali riwayat me bhi munfarad hai, aur abu hanifa ka usool ye hai ke sahaba maasoom nahi, unpad ya budhaape ki wajah se qillat zabt ki bina par unse riwayat hadith par ghalti ho sakti hai, aur hz anas ghair faqeeh bhi they aur ghair faqeeh sahi ul hifz sahaba ki riwayat faqeeh ke muqaable me marju hai “

( taaniyabul khateeb page 117, taba maktaba islamia quetta)

dekhiye aapke aalim hz anas bin Malik (ra) se marwi marfu hadith ko radd karne ke liye unke budhaape aur unpad hone ka dawa karta hai, aur unko ghair faqeeh kah kar apne khabas baatan ka izhaar kiya hai,

deobandiya apne akaabireen ki taqleed ki wajah se dar’pardah aqeedah toh yahi rakhte hain ke hz anas (ra) ghair faqeeh, unpad, wa budha hone ki wajah se inki hadith na qubool ki jaaye ( maaz’allah ),

lekin yahan sirf matlab ke liye unko basrah ka faqeeh kah kar unki taqleed saabit kar rahen hain….. INNA LILLAHI WA INNA ILAIHI RAJIOON

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AAL-E- SAUD AUR ULEMA E DEOBAND


Bismillahirrahmanirraheem

AAL-E- SAUD AUR ULEMA E DEOBAND:

Hanafiyyah ne (tohfa ahle hadith pg 84) me ye batlaane ki koshish ki hai ke:-” aal e saud bhi hamare MUQALLID bhai hain “

fir kuch jazwi wa furui masail me ikhtelaaf saabit karne ke baat irshad farmate hain:-” ab batao tumhare hain ya hamare, chalo ek aur tareeqe se aajma lo aap bhi bhi imam e kaaba ke paas chalo main bhi chalta hun, main kahunga ke main imam e azam abu hanifa ka muqallid hun, aap kahen 4ron aimma mese jo kisi ki taqleed kare wah mushrik aur gumrah hai, aimma arba mese kisi ek ki taqleed saraasar gumrahi hai, phir dekhenge ke wah imam e kaaba haath kiske choomta hai aur joote kisko maarta hai, phir dekhenge saudia waale tumhare saath ya hamare saath “

(tohfa ahle hadith pg 83-84)

JAWAB:

1- Aiyye chalte hain kharcha aap ke zimme raha, kyonke dawat aapne di hai,

kaaba ke imam ko judge maan lete hain, khakisaar akaabir deoband Ke aqaid aur nazariyaat ki nishaandehi karega, phir qudrat e illahi ka karishma dekhna ke aapke baare me kya faisla saadir karte hain,

2- taqleed ko sirf hamne hi shirk nahi kaha, balke bahut se ahle ilm ne isko shirk hone ki saraahat ki hai, auron ko jaane dijiye aapke ustad mohtaram maulana sarfaraz khan safdar aur maulwi ashraf ali thanvi wagerah ne bhi shirk kaha hai,

2- maulana ahmad raza khan barelwi hanafi ne 1324 hijri me ulema e haramain se aapki takfeer par must’amal fatawa haasil kiya tha jo ‘ hisamul haramain ‘, ke naam se shaaye bhi ho gaya tha jo ab tak kai baar taba (publish) ho chuka hai aur market me dast’yab hai, uske baare me aapka kya khayaal hai, motbar hai ya ghair motbar ??

Agar ghair motbar kahte ho toh ham kis tarah maan len ke aaj ke fatawa ko maan kar apne aqaid baatil se aap ruju kar lenge !!

3- baitullah aur masjid nabwi ke imamon se ham ye bhi arz karenge ke jitni der Saudia waale ghareeb they toh deobandiyon ke akaabir aap tamaam hazraat ko FAASIQ wa FAAZIR aur JAAHIL wagerh ka fatawa lagaate they,

ab chunke allah taala ne unpar gurbat ka daur khatam kar diya hai aur maal wa daulat ke darwaje khol diye hain jiski wajah se aajke deobandiyon ne ZAKAAT,FITRAANA , SADQAAT wasool karne ki gharz se munafiqat ka roop dhar liya hai, warna ye log dar’pardah aal e saudia ki takfeer ke qayel hain

molwi anwar shah kashmiri kahte hain:-” muhammd bin abdul wahhab najdi nihayat be’waqoof aur kam ilm shakhs tha, aur wah musalmano par kufr ka huqm lagaane me bahut tez tha “

(faiz ul bari page 171)

maulwi ahmad madni deobandi hanafi likhta hai:-” sahabon ! Muhammad bin abdul wahab najdi ibteda 13wi sadi najd arab se zaahir huwa aur chunke ye khayalaat baatila aur aqaid faasidah rakhta tha… Wah ek zaalim, aur baaghi , khoon’khwar faasiq shakhs tha “

(shihab us shaaqib pg 42)

” najdi aur uski itteba ka ab tak yahi aqeedah hai ke ambiya (as) ki hayat faqat usi zamana tak hai jab tak wah duniya me they, baat wafaat wah aur deegar momineen maut me baraabar hain, agar baad wafaat unki hayaat hai toh wahi hayat unko bar’zakhi hai, aur ahadaamat ko saabit hai baaz unke hafz jism ke qayel hai magar bila rooh “

(shihab us shaqib 45)

” ziyarat rasool maqbool (sws) wa hazoori aastaanah shareef wa malaheza rozah mutahhara ko ye taifa bidat, haraam wagerah likhta hai, is niyat se safar karna mahzoor wa mamnu jaanta hai “

” unka mus’tadal hai baaz unme se safar ziyarat ko maaz’allah zina ke darjah ko pahunchaate hain, agar masjid nabwi me jaate hain to salaat o salaam zaat ul aqdas nabwi (as) ko nahin padhte, aur na uski taraf mutawajjoh hokar dua maangte hain “

(shihab us saaqib page 45, 46)

” wahabiya kisi khaas imam ki taqleed ko shirk fi risaala jaante hain aur aimma arba . Unke muqallideen ki shaan me alfaaz waahiya khabeesa ( jhooton par allah ki laanat ) istemal karte hain, aur iski wajah se masail me wah ahle sunnat wal jamaat ke mukhalif ho gaye hain, chunke ghair muqallideen isi taifa wahabiya ke pairokaar hain, wahabiya najd wa arab agarchah izhaar daawa hambali hone ka iqrar karte hain lekin amal me unka hargiz jumla masail me imam ahmad bin hambal ke mazhab par nahi hai, balke wah bhi apne faham ke mutaabik jis hadith ko mukhalif fiqh khyaal karte hain unki wajah se fiqh ko chhod dete hain, unka bhi misl ghair muqallideen ke akaabir ummat ki shaan me alfaaz gustakhaana be’adabana istemaal karna maamool ho gaya hai “

(shihab us saaqib page 62)
al’gharz is tarah ki bahut si ibaraat hain jisme madni sahab ne khasiyat e ilaahi ko bila e taaq rakh kar saudia arab ke logon par kazzabaat wa aftara karke unko faasiq wa faajir qaraar diya hai

maulwi khaleel ahmad Ambethwi deobandi hanafi ne ( tasdeeqaat ladafa al talbisaat pg 28-29) me bhi isi taraf ke gul khilaaye hain,

aur ye mashallah wah kitab hai jiski tasdeeq karne walon me maulwi mahmud hasan khan, maulwi ahmad hasan amrohi, maulwi aziz ur rehman, mufti kifayat ullah dehlawi, maulwi ashraf ali thanvi,. Maulwi shabbir ahmad usmani, aur habiburrahman deobandi wagerah shamil hain,

(matbua daarul isha’at musaafir khaana karachi )

magar hamare deobandi bhai ko ghaliban wahan se sadaqaat wasool karne ka SHAUQ hai, jiski wajah se apne akaabireen ke bar’ashq hamko lalkaar raha hai ke

” aiyye imam e kaaba se insaaf karwa lete hain “

bhai ! Jab hamne poori haqiqat kholi toh yaqinan JOOTE munafiqeen ko lagenge, ham allah ke fazal se mahfooz rahenge…..INSHALLAH

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 3)


Bismillahirrahmanirraheem

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 3)

Deobandiyyah hazraat farmate hain ke:-” ghair muqallideen ki namaz ki sharait hadith se nahi milti, sharait namaz me AHNAF ki taqleed karte hain “

(tohfa ahle hadith 92)

JAWAB:

1- Sharait namaz se aapki kya muraad hai ??

Agar wahi hai jo hanafi bayaan karte hain, toh aap pahle fursat me apne ustad mohtaram soofi abdul hameed sawati ki taaleef ” namaz masnoom page 264-274″ tak mutaala karen, jahan unhone quraan wa hadith se sharait namaz ko bayaan kiya hai, agar unke dalail sahi hain toh aapke aitraaz ghalat hain,

2- sharait namaz me ahnaaf ne, taharah badan, taharah syaab, taharah makaan, satar aurat, qibla ki taraf rukh, aur niyat ko shumar kiya hai,

ab aap saraahat se bayaan karen ke unme se kis cheez ka quraan wa hadith me dhikr nahi ??

Magar mujhe poora yaqeen hai ke aap kisi cheez ke mutaallik dawa nahi kar Sakte, haan ! Albatta aapne aage page no 16 me namaz ki niyyat ka dhikr zaroor kiya hai, halaanke islam ka dastoor wa kanoon hai ke:-” amaal ka daaromadar niyyat par mauqoof hai “

jaisa ki hadith me hai

(bukhari jild 1 page 2, muslim jild 2 page 140)

agar aap ki niyyat se muraad awaam un naas me maroof tareeqa zabaan se niyyat karne ka hai toh uska koi bhi ahle hadith qayel nahi, balke tamaam hi ise bidat kahte hain,

kyonki namaz ki ibteda nabi e akram sallalaho alaihi wasallam (pbuh) ‘ allahu akbar ‘ se karte they,

aur aapke khud banaaye hue alfaaz ada nahi farmate they,

3- jis tarah allah ke pyaare rasool nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ada ki hai wah tamaam tareeqa hi dar’asal sharait namaz se hai,

hz malik bin huwairish (ra) ko nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ke maamle me taaqeed karte hue farmaya

” tum namaz us tarah padho jis tarah tumne mujhko Namaz padhte hue dekha “

(bukhari, kitabul musaafireen hadith 63)

isse waazeh howa ke jo shakhs jaan bhoojh kar nabi e akram sallalaho alaihi wasallam (pbuh) ke tareeqe ke mutaabik namaz nahi padhta uski namaz nahi hoti,

maslan nabi e akram sallalaho alaihi wasallam (pbuh) namaz ka salaam ke saath akhtimaam karte they, ab agar koi shakhs salaam ki jagah par jaan bhoojh kar hawa khaarij kar de toh uski namaz bekaar hai,

KYA AHLE HADITH IBN HAJAR KE MUQALLID HAIN ??

Deobandiyah farmate hain ke:-” asma wa rijaal me ghair muqallideen imam ibn hajar ki taqleed karte hain “

(tohfa ahle hadith page 92)

JAWAB

1- Iska jawab sirf LANATULLAH ALAL KAAZIBEEN kaafi hai,

2- aapne imam hafiz ibn hajar (rh) ki kutub rijaal ka ghaliban mutaala nahi kiya, warna aisa daawa na karte

bhai unhone ” tahzeeb aur lisaan” me aimma jirra wa tadeel ke aqwaal ko jama kiya hai, aur raawi ke ‘siqa’ wa ‘ dhaeef’ par Dalail naqal kiye hain, unko qubool karna gawaahi ki zamare me aata hai, taqleed ki taareef is par fit nahi hoti,

3- jirrah wa tadeel ki buniyaad umoor mahsoosah yani masmu’aat wa masha’hedaat par hai, na ke qayaas wa ijtehaad par,

4- taqribam tamam muqaliddeen hazraat ahle hadith ko ” ghair muqallid” ke naam se mukhatib karte hain,

deobandiyyah wazaahat karen ke ahle hadith ko ghair muqallid kahne me akaabireen deoband ka kaazib hain ya nahi ??

ROZA, QURBANI KI FARZIYAT:

Farmate hain ke:-” roza farz hai, qurbani farz hai, ye hadith me lafz nahi hai, ahnaf ki taqleed karte hain “

(tohfa ahle hadith 92)

JAWAB

1- Roze ki farziyat ka toh quraan kareem me waazeh bayaan hai

” ya aiyyu’hal lazeena aamanu kutiba alaikum siyaam “

Aur “kutiba” ka yahan maana sirf aur sirf farz hai,

bhala batao quraan chhodkar fiqh hanafi ki taqleed koi ahle hadith kar sakta hai ?

2- lagta hai aapne mishkaat bhi Nahi padhi, warna hadith me aata hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” ramzan ul mubarak ka maheena aa gaya, allah taala ne uske roze tumpar farz kiye hain “

farz allah alaikum siyaam

( musnad ahmad, nisai ba’hawala mishkaat page 173)

iske elawa roze ki farziyat toh quraan se saabit hai, aap kisi ahle hadith madarsa me daakhila lekar pahle quraan paak ka tarjuma zaroor padhen

2- ahle hadith aur jamhoor ummat ke nazdeek qurbaani sunnat hai, yahi imam ahmad aur tahaawi ka qaul hai,

tafseel ke liye dekhen
(mir’aat jild 5 pg 71)

lihaaza aapka qurbaani ki farziyat ko ahle hadith ki taraf mansoob karna hi ghalat bayaani hai, aur ise ahnaaf ki taqleed me baawar karaana double jhoot hai,

NAMAZ E JANAZA KI TARTEEB:

deobandiyyah farmate hain ke:-” ghair muqallideen janaze me jo tarteeb rakhte hain ye tarteeb hadith paak me nahi hai, yani pahli takbeer ke baad ‘sana’ , taa’wuz, tasmiya, fatiha, agli surat, dusri takbeer ke baad durood ibraahimi, teesre takbeer ke baad 12,13 duwaayen ikatthi karna, ye tareeqa janaaza kisi sahih hadith se saabit nahi “

(tohfa ahle hadith pg 92)

JAWAB:

1- Sirf qiraat fatiha me akhtilaaf hai, baaqi tamaam cheezon me ishtaraaq hai, ek se zayaadah duwaayen ka padhna, ahnaaf ko bhi musallam hai

(masnoon namaz page 732)

isi tarah tarteeb bhi fariqain ke nazdeek ikhtalaafi nahi, kyonki iski hadith se taeed hoti hai,

hz abu umamah, sahal bin hunaif (ra) bayaan karte hain ke:-” namaz e janaza me sunnat tareeqa ye hai ke pahle takbeer kahi jaaye, uske baad surah fatiha padhi jaaye, phir nabi e akram sallalaho alaihi wasallam (pbuh) par durood bheja jaaye, aur durood ke baad khuloos niyat se mayyit ke haq me maghfirat ki dua ki jaaye, phir past aawaaz se daayen jaanib salaam phera jaaye aur qirat sirf pahli takbeer ke baad ki jaaye”

(musannaf abi razzaq jild 3 pg 489,490, ibn abi shaiba jild 3 page 296, al mahli ibn hajam jild 3 pg 353)

Ye hadith sunan nisai jild 1 pg 228 me bhi mukhtasar marwi hai , jisme hai ke:-” sunnat ye hai ke surah fatiha ko padhe phir teen takbeeren kahe aur aakhiri takbeer ke saath salaam phera jaaye,

is hadith ki sanad sahih hai aur isse tarteeb namaz e janaja saabit hai,

jaisa ke hz ibn abbas (ra) ki sahih hadith me hai

(nisaai jild 1 pg 228, baihaqi jild 4 page 38, ibn habban jild 6 pg 69)

2- namaz janaza me sana ka padhna kisi ahle hadith ka mauqaf nahi, al’gharz aapka is masle ko ahle hadith ki taraf mansoob karna jhoot hai, phir use taqleed kahna double jhoot hai

allah taala aapko jhoot bolne aur likhne ki buri aadat se toba ki taufeeq de…. Ameen

==========REPLY TO THE CHALLENGE BY HANFI ON AHLUL HADITH ============ REPLY OF AL L 14 ALLEGATIONS BASED ON QUR’AN AND HADITH


BISMILLAHIRRAHMANIRRAHEEM

1)//Ahle Hadith Janaze me Pahli takbeer ke baad, Sana, Fatiha aur Soora Parhte hain, //

Reply:- Aisha siddiqa ra se riwayat hai Allah ke Rasool sws Namaz shuru kerte to kahte “ Subhanaka Allahuma wa behamdika wa tabaraksmoka wa ta’ala jaddoka wa la ilaha gairoka :Tirmizi: 243

Talha bin Abdulllah ra kahte hai ke maine ibne Abbas ra ke piche namaze janaza parha unhone soorat Fatiha aur ek aur soorat parhi aur bulnad aawaaz se Qeraat ki hatta ke hum ne suna , jab faarig hue to fermaya ke ye sunnat aur Haq hai.Nisai: 1987, 74/4_________________________________________________________________

2)// Ahle Hadith Janaze me 1 se Jyada Dua parhte hain.//

Reply:-

“Allahumagfirli hayyena wa mayyetena , wa sageerena wa kabeerena, wa jakirena wa unsaana, wa shahedena wa gaibena , Allahuma man ahyaytahu minna fa ahyehi alal Imaan, wa man tawaffaytahu minna Fatawaffahu alal islam, Allahuma la tahrimna azrahu wala todillana baa’dahu. “Abu dawood 3201.

Allahumagfirlahu wa rahmatahu wa a’afehi, wa a’afo anho wakrim nuzulohu wa wassi’a mood khalahu wagsilhu bil maa’I was salji wal bardi wa maqqihi minal khataya kama naqqaayatas sauba al baida minad danasi wab dilhu daaran khairann min da’arehi , wa ahlann khairam min ahlehi, wad khilhul jannata wa a’aizhu min azabil qabre wa azabin naar.(Muslim 963)_________________________________________________________________

3) // Namaz Janaza me teesri takbeer ke baad jab Imam ek se jyada Duaaye perhta hai to Muktad aameen aameen kahte hain.//

REPLY: YE JHOOOT HAI, AISA , JISKO DEKHNA HO MAKKA MADINA ME JANAZA PARH KE DEKH LE,_________________________________________________________________

4)// Rafadain in Takbeerat of Namaz- Janaza:-//

Reply:- Abdula bin umar ra ne fermaya Nabi sws jab Janaze me Takbeer perhte to Rafa dain karte .Darqatani ( English, 2908.)_________________________________________________________________

5) Ahle Hadith Qunooot me hath utha ker duaa kerte hai.:-

Reply:- Koi Marfooh riwayat nahi hai Lekin kuch Sahabiyoo ke Aasaar mauzood hai ke wo hath utha ker Dua karte the.( Musannif ibne abi Shaiba )_________________________________________________________________

6) Duq Qunoot ke Ikhtamaam par mooh per haath pherna:-

Reply:-

Iski sunnat se koi Daleel nahi hai , Per Agar koi aisa karta hai to ye Biddat me shumaar nahi hai. Olemao ne aisa karne ko mana kia hai, islie Haram ya Ahle HAdith Masjido ke imam Qunoot ke baad Dua parh ke Chehre pe nahi daalte balke seedhe Rukoo me ya Sazde me jaate hain._________________________________________________________________

7)// Ahle Hadith shaheed ki Ghaibana Namaz Parhte hai.//

Reply:- Jis Din Nejaashi Faut huaa , Rasulullah sws Sahaba ke Saath Nikle , Saf Bandi ki Aur 4 Takbeerat ke saath Namaz Janaza Ada ki.{Bukhari:- 1254 } Kitabu Janazaa{ Muslim:- 951 } Kitabu Janazaa

Aur Fermaya ke “ apne bhai ki Namaz-e- Janaza Ada kero kyoke Ardh Ghair me Fout hua hai. {Ibne Maza:- 1537, Baab Aljanaza , Fil Salat ala Nejaashi }_________________________________________________________________

8)// Ahle Hadith Ek Maqaami Juban aur 1 Arabi Juban me dete hain.//Reply:-

Sare Hanfi Masjidoo me ye hota hai. Aur Alhamdolillah Saudi Arab aur tamam Arab Mulk ke Ahle Hadith Masjidoo me Sirf Arabic Juban me hi Khutba hota hai. Siwaye Asian Aur Western Cuntries ko choor ke.

Qur’an ka ishara dekhte hain.Aur humne koi Paigambar nahi bheja magar wo apni Qaum ki juban bolta tha take unhe Ahkam –e- Ilahi khool khool ke bata de.Ibrahim( 14:4)

Hadith

Rasulullah sws Khutba me Quran Parhte aur logo ko Naseehat kerte. (Muslim : 862)

HANFI FIQH DEKHO: Rad Mukhtar (4/522) Khateeb Arabic ke alawe bi kisi aur Language me Khutba de sakta hai.

Ab Fatwa Sheikh bin Baaz ka parho ( Fatawa ibne baaz 12/ 372 ) Ager Masjid me Non Arab jyada ho aur wo Arabic na samjhe to isme koi harz nahi ke khutba non Arabic language me dia jaye, ya khutba Arabi me den eke baad uska tarjuma ker dia jaye..!

Naseehate us jubaan me di jaati hai jo logo ko samajh me aawe.! Ye Samjhne waali baat hai. Jahil Hanfi khud ye kaam karte hai per hum pe ungli uthhate hai,_________________________________________________________________

9)// Ahle Hadith Tahajjud me alag Adhaan dete hain. //:–

REPLY:-

Rasulullah sws ne Farmaya “ Tumhe Bilal ki Adhaan Sehri khaane se na rooke , kyoke wo raat ko adhaan dete hain take Tahazud Parhne waala lout aaye, aur soone wala Khabrdaar ho Jaaye.(Bukhari. 621)(Muslim 1093)

Abdullah bin Umar ra Fermaate hai” doono Moazzino ke Dermeyaan sirf is qadar ka Waqfa hota tha k eek Adhaan de ker utarta aur doosra Adhaan ke lie Charh Jaata.( Muslim : 1092)_________________________________________________________________

10)// Ahle Hadith Rukoo me jane se pahle, Rukoo ke baad aur 2 rekaat ke tashhud se uthne ke baad rafadain karte hain.//REPLY:– Abdullah bin umar r.a. Shuru Namaz me, rukoo se pahle rukoo ke baad aur do rekaate perh ker khara hote waqt Rafadain kerte the aur fermate the ke Rasulullah sws bhi isi tarah kerte the.{ Bukhari 739 }

Abu Dauood Kitabusalah: Hadith Number 721,722,723,726,727,728,729,730,733,738,739,741,742,743,744,745 sub kee sub mai Rafayadain ka zikar hai khud check

Bukhari say : Kitabul Azan & Kitabusalah: Bab Number: 474 476 477, hadith number 738,735 Muslim Hadith number:390,391

Saydena Ali r,a, Fermate hai Rasululah sws Namaz ke shuru me , rukoo me jaane se Pahle aur Rukoo se sar uthhane ke baad aur do Rekaate perh ker khare hote waqt Rafa dain kerte the.{ Abu Dawood 744, } {Ibne Maza 864} {Imam tirmizi ne sahi kaha 3423}_________________________________________________________________

11) Rasulullah sws ke Aakhri umr tak Rafadain nahi kerte the.

REPLY:- Waail bin Hazar R.a. Fermaate hai : Maine Nabi Akram sws ko dekha jab aap namaz shuru kerte to “ Allah Akbar” kahte aur apne dono haath uthhate, fir apna haath kapre me dhaank lete fir daya haath baye per rakhte. Jab rukoo kerne lagte to kapro se haath nikal lete “ Allah Akber “ kahte aur Rafadain kerte , jab rukoo se uthhte to “ Sameallah huleman Hameeda “ Kahte aur Rafadain kerte.{ Muslim 401 }

Wail bin hajar r.a. 9 Hijri 10 hijri me Rasullulah sws ke paas aaye. Lehaza ssabit hua ke Rasulullah sws 10 Hijri tak Rafadain kerte the , 11 Hijri me Nabi Rahmat sws ne Wafaat paayi._________________________________________________________________

12)// Ashra Mobasheereen se Rafadain Sabit kerna:-//Reply:-

Upar 2 Hadithe mil gai hongi jinme 2 khule Rasheen hain. Aur Rafadain ki kul 50 se Jyada hadithe maujood hai. Aur Rasulullah sws ki sunnat hone ke lie 1 hadith humare liye kaafi hai. Juroori Nahi ke har hadith har Sahabi se saabit ho tabhi wo Wajib e Aml hoti hai. Ye Mahaz Jahiliyat hai. Hadithe Hanfiyoo ki Juroorat ke Mutabiq nahi hoti, Balke Rasulullah sws aur Sahabiyo kea ml wa rawiyo ki yaad aur llm ke Mutaabiq hoti hai._________________________________________________________________

13)// Ahle Hadith Dua Qunoot ke Aakhir me “ Nastagfiruka wa natoobo Ilaik “ Parhte hain.//

Reply:- Bohtaan hai ye Ahle hadithoo pe.Ye Rasululah sws ki sikhai Dua Qunoot me Shamil nahi hai. Lehaza ye Izaafa hai aur hum ye nahi parhte.

_________________________________________________________________

14) //Ek Majlis me 3 Talaaq ko Rasulullah sws ne 3 kahi ya 1.?//

Reply:-Pahle to ye Quran ke khilaaf hai.Aye Nabi Musalmaano se kah do ke jab apni biwi ko talaaq dene lage to unki Iddat ko pesh nazar rakh ker Talaaq do. ( Soorah Talaq, 65: 1)

Abu Sahba ra ne Ibne Abbas ra se kaha” kya tumhe pata hai, Rasululullah sws ke zamane me 3 Talaaq 1 maane jate the , Aur Abu bakr ra ke zamane me bhi, aur Omar ra ke Khilafat ke 3 saal tak? Ibne Abbas ra ne jawab dia : Haa !Bukhari (English, Bk 9, 3492)_________________________________________________________________

===========HANFIYOO KE LIYE NASEEHAT QURAN KI==============So

qasam hai teray perwerdigar ki! Yeh momin nahi ho saktay jab tak kay tamam aapas kay ikhtilaf mein aap ko haakim na maan len phir jo faisla aap inn mein ker den inn say apney dil mein kissi tarah ki tangi aur na khushi na payen aur farmanbardari kay sath qabool kerlen.{ Nisa :- 65 }

ALLAH TAALA HIDAYAT DE………..AAMEEN

HADITH AUR QURAN


BISMILLAHIRRAHMANIRRAHEEM

HADITH AUR QURAN

Jis tarha Quran wahi hai Usi tarha Hadees bhi wahi hai, aur Rasul Allah sallallahu alaihi wasallam par Quran ke alawa bhi Wahi Nazil hoti thii, is haqiqat par khud Quran shahadat deta hai, Aur Allah ne Quran main Nabiyon par 3 Qism ki wahiyon ka zikar kiya hai

“Kisi Bashar ki ye Shaan Nahi ke Allah us se Kalaam karey magar ‘Wahi’ key Zariye Sey, Ya pardey ke peechey Sey, Ya kisi Farishtey ko uskey paas bheyj dey, Taa’ke Apne Hukm ke mutabiq Jo Wahi chahe kardey, Beshak Allah sob se buland aur Hikmat wala hai, aur isi tarha Humne Aapki taraf apne hukm se Ruh (Quran aur uska Bayaan) ko Utara hai”(Ash-Shura 42, Ayat 51)

Malum huwa ke Kisi Rasul ya Nabi par Allah ke Ahkaam nazil hone ki 3 surten hai, magar Quran majid ki wahi sirf teesri aur Aakhri Qism ki Wahi hai, khud Quran iski Wazahat karta hai, jaise Allah ne farmaya “Aap kahdijiye ke Jo koi bhi Jibrail ka Dushman hai, Wo Jaanley ke Jibrail wo hai jisne Allah ke hukm se Aap ke Dil par ayesa Kalaam nazil kiya hai Jo pahli Aasmani Kitaabon ki tasdiq karne wala hai aur Iman walon ke liye Hidayat aur khushQabri hai”(Bakhra, Ayat 97) Isi tarha iska zikar Surah Shu’ara 26, Ayat 192-194 main bhi hai……

Is Ayat se bhi sabit hai ke Quran Wahi ki teesri Qism hai, Jo Hazrat Jibrail As key Zariye se Nabi Sallallahu alaihi wasallam par Nazil huwa, Bakhi 2 Qism ki Wahiyan bhi hai Jinke Zariye Allah apne Nabiyon aur Rasoolon par Wahi karta hai, Malum huwa k Hadees teenon Qism ki wahi k Zariye Nazil huwi hai jabke Quran sirf teesri Qism ki wahi hai, Aur agar koi ye kahta hai ke Nabi sallallahu alaihi wasallam par Sirf Quran hi nazil huwa, to Ayesa Shakhs khud Quran ki taleem ke khilaaf Jata hai, aur Quran main ayesi kayi Aayaten hai jinse sabit hota hai ke Nabi sallallahu alaihi wasallam par Quran ke alawa bhi Wahi Aati thi, jaise Allah ne farmaya

“Aur Jab Nabi ne Apni Kisi Biwi se ek Baat chupa kar (Raaz ke taur’par) kahi, Magar usne Wo Baat kisi Aur Biwi ko Bataadi, Aur Allah ne Nabi ko iski Khabar kardi to Nabi ne us baat ka kuch Hissa bataya aur kuch nazar andaaz kardiya, phir jab Nabi ne us biwi ko baat batayi to Wo puchney lagi ke Aap ko kisne khabar Di? Farmaya ke Mujhe Alim o khabir ne Bataya hai”(Surah Tahrim 66, Ayat 3)

Lekin Poorey Quran main koi ek Ayat bhi ayesi Nahi hai, Jiske Zariye Allah ne Apne Nabi sallallahu alaihi wasallam ko ye khabar Di ho ke Aapki Biwi ne Aap ke Raaz ki baat Dusri Biwi se Kahdi, Quran main to Ayesi koi Ayat nahi milti, Malum huwa ke Rasul Allah sallallahu alaihi wasallam par Quran ke ilawa bhi Allah ki taraf se Wahi Aati thi………

“Jab tum Apne Rab se faryaad kar rahey they to Us

ne tumhari faryad suni aur Jawab diya thaa ke “Main tumhari madad ke liye ek (1) hazaar farishtey lagataar bhej raha hun”(Al-Anfal 8, Ayat 9)

lekin Allah ki taraf se Musalmanon ki Faryad ka ye jawab Quran main kahin nahi hai, sabit huwa ke Nabi sallallahu alaihi wasallam par Quran ke ilawa bhi Wahi Aati thi………

Aur Quran Majid Rasul Allah sallallahu alaihi wasallam par ek hi dafah Nazil nahi huwa balke thora thora kar ke Nazil huwa hai, Allah ne farmaya “Aur Hum ne is Quran ko thoda thoda karke Nazil kiya hai taa’ke Aap use waqfe waqfe se logon ko Sunate rahe aur use Hum ne ba-tadreej utara hai”(Bani israil, Ayat 106)

aur iska zikar surah Furqan, Ayat 32 main bhi milega, aur hum jante hai ke sobse pahli Wahi to Surah Alaq ki ibtedayi 5 Ayaten hai magar Quran ki maujuda tarteeb main sobse pahle Surah Al fatihah rakhi gayi hai Jabke Rasul Allah sallallahu alaihi wasallam ne Quran majid ki Nuzuli tarteeb ko apni Marzi se tabdeel nahi kiya balke Ayesa karna Namumkin thaa, Allah ka irshad hai

“Jin logon ko Hamare paas Aaney ka yakheen nahi hai unho ne (Rasul Allah sallallahu alaihi wasallam) se kaha ke Iske ilawa koi aur Quran ley Aao, Ya ise badal do, Aap kahden ke ye Mujh se nahi hosakta ke main ise apni taraf se badal dun, main to bas in Ahkaam ki pairvi karta hun Jo mujhe wahi k zariye pahunchte hai”(Yunus 10, Ayat 15)

“Is Quran ko Jamah karna aur ise Zuban se padha dena Hamare Zimmey hai”(Al-Qiyamah 75, Ayat 17)

Malum huwa ke Quran ki Maujuda tarteeb Allah ki hidayat ke Mutabiq hai aur Nabi sallallahu Alaihi wasallam ne ye apni Marzi se Nahi kiya, ab sawal ye hai k Quran main hamey ye hukm kahi nahi milta ke Uski Aayaton aur Surton ko Jamah karke Ayesi tarteeb se Joda jaye k sobse pahley surah Al Fatihah Rakhi jaye aur sobse Akhir main Surah An-Naas Rakhi jaye, lekin Quran main to Ayesa koi Hukm maujud nahi hai, Is se Sabit huwa ke wo “Wahi” Quran ke Ilawa thii, aur uski Tarteeb Quran k ilawa kisi aur Wahi ke Mutabiq Rakhi Gayi

Quran majid main Allah ne Qibley ki tabdili ka Waqia bayan kiya hai

“Aur Jis Qibley par Aap (Abtak) they, use to Humne isliye Muqarar kiya thaa ke ye Zaahir karden ke Kon Rasul ki Pairvi karta hai aur kon ulthey paa’un phir Jata hai”(Bakhra, Ayat 143)

Is Ayat se ye Sabit hota hai ke Allah ne khan e khaba ko Qibla bananey se pahle Musalmanon k liye ek Aur Qibla yahni Bait ul Muqaddas muqarar farmaya thaa, taa’ke Wo uski taraf Muh karke Namaz padha karen, magar Quran ki kisi Aayat main bait ul Muqaddas ki taraf muh karke Namaz padhne ka Hukm nahi hai, lekin Allah ne Use apni taraf Mansoob farmaya hai, manna padega ke Aap sallallahu alaihi wasallam par Quran k alawa bhi Wahi Aati thi…………

Jang e badar ke khaatmey par Jab maal e Ghanimat ki taqseem ka Maslah paida huwa to Surah Anfaal Nazil huwi

“Aur tum log us Waqt ko yaad karo Jab ke Allah tumse un do Jamaaton main se ek ka “Wada” karta thaa ke wo tumhare Haath Aajayegi aur tum is tamanna main they ke ghair Musallah Jamaat tumhare haath Aajaye, aur Allah ko ye Manzoor thaa ke apne Ahkaam se Haq ka Haq hona sabit karde aur Kafiron ki Jad kaatkar rakh dey”(Anfaal, Ayat 7)

Purey Quran main koi Ayat ayesi Maujud nahi hai jisme Allah k us wadey ka zikar ho ke “Aye logon Jo Madiney se badar ki taraf Jihad k liye Jaarahe ho, Hum 2 grohon main se 1 par tumhe Khaabu ata farmayenge, is Ayat main jis wadey ki Taraf Isharah hai, wo Waeda Quran main kahin nahi hai, sabit huwa ke Rasul Allah sallallahu alaihi wasallam par Quran k alawa bhi Wahi Nazil hoti Thii…….

Tab hi to Allah ne Rasul sallallahu alaihi wasallam ki Ita’at ko Apni Itaat kaha hai

“Jisne Rasul ki Ita’at ki Usne Allah ki Ita’at ki”(Nisa 4, Ayat 80) aur farmaya “Aye Muhammed! Tumhare Rab ki Qasm, log us Waqt tak Momin nahi hosakte jabtak ke Apne tamaam bahmi Ikhtilafaat main tumko Faislah karne wala Na Maanlen phir Jo bhi faislah tum karo, uspar Apne Dilon main koi tangi mahsoos na Karen balke Dil o Jan se Tasleem karlen”(Surah Nisa, Ayat 65)

“Jo Shakhs Allah aur Uske Rasul ki Ita’at karega Use Allah un Jannaton main Dakhil farmayega Jinke Neechey Nahrein Beh rahi hongi aur Jo shakhs Allah aur Rasul ki Itaat se Muh Pherega Wo use Dardnaak Azaab deyga”(Al-Fath 48, Ayat 17)

“Yaqinan Tumhare liye Rasul Allah (sallallahu alaihi wasallam ki Zaat) main bahtareen Namuna Maujud hai, Har us shakhs ke liye Jo Allah ki aur Qayamat ke Din ki tawakka rakhta hai aur bakasrat Allah ki Yaad karta hai”(Ahzab 33, Ayat 21)

Maine sirf kuch Ayaten Quote kiya hai, jab ke Ayesi kayi Aayaten hai jinse Muhaddisin ne Munkarin e Hadees ko Muh tor Jawab diya hai……

Allah tamaam Musalmanon ko Fitnon se bachaye aur Seedhi Rah par Chalne ki taufiq ata farmaye Ameen ya Rabbal Alameen

IMAM KE PEECHE SURAH FATIHA NA PADHNE KI HADITH KA JAYEZA: (PART 2)


Bismillahirrahmanirraheem

IMAM KE PEECHE SURAH FATIHA NA PADHNE KI HADITH KA JAYEZA: (PART 2)

1- Hz abdullah bin abbas (ra) se riwayat hai ki nabi e akram sallalaho alaihi wasallam (pbuh) ne apne marjul maut me farmaya ki abu bakr (ra) logon ko namaz padhaaye toh abu bakr (ra) namaz padhaane ke liye aage bade aur namaz shuru ki jab nabi e akram sallalaho alaihi wasallam (pbuh) ne kuch aaraam mahsoos kiya toh do shakhs ke sahaare se aap masjid me tashreef laaye, abu bakr (ra) ko mahsoos huwa toh wah peeche hatne lage, toh nabi e akram sallalaho alaihi wasallam (pbuh) ne ishaare se farmaya:-” apni jagah par thahre raho “, aur aap unke baayen taraf baith gaye aur jahan tak wah qir’at kar chuke they, wahin se aapne qirat ko pura kiya “

(ibne majah, musnad ahmad),

agar surah fatiha padhe begair namaz nahi hoti toh nabi e akram sallalaho alaihi wasallam (pbuh) ki ye rakat poori surah fatiha padhe Beghair kaise durust hai??

JAWAB:

“Jahan tak wah qirat kar chuke they wahin se aapne qirat ko poora kiya “

ye alfaaz kisi bhi sahih riwayat me maujood nahi hain, aur hz abdullah bin abbas (ra) ki ye riwayat dhaeff hai,

2- Allah taala ne farmaya:-” aur jab quraan padha jaaye toh use suno aur chup raho taaki tum par raham kiya jaaye “

( surah aaraaf 204)

is aayat se imam ke peeche qirat mansookh ho gayi hai..

JAWAB:

1- Koi huqm usi waqt mansookh ho sakta hai jab use mansookh karne waala huqm baad me aaye, lekin yahan maamla ulta hai kyonki ye aayat makkah me naazil hui hai aur surah fatiha padhne ka huqm muqtadi aur ghair muqtadi ko aap (sws) ne madeena me diya hai

2- is aayat se imam ke peeche qirat ki mansookhiyat usi waqt saabit ho sakti hai jab yaqeeni taur par saabit ho jaaye ki is aayat me musalmano se allah ne guftugu ki hai, lekin quran ke silsila e kalaam se malum hoti hai ki is aayat me kaafiron se baat ki gayi hai aur isko musalmano se koi talluq nahi hai, kyonki agar musalmano se iska talluk maana jaaye toh allah ke kalaam me rabt(jod) baaqi na rahega aur ye baat quraan ki balaagat par sawaaliya nishan jaisi hai,

yahi wajah hai ki sahaba kiram is aayat ke hote hue bhi imam ke peeche surah fatiha padhte they, jaisa ki sahih hadith ki roshni me wazaahat ho chuki hai…

3- hz abu musa ashari (ra) se riwayat hai ki nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” jab tum log namaz padho toh safon ko seedhi karo, phir tummese koi tumhara imam bane to jab wah takbeer kahe toh taqbeer kaho, aur jab qirat kare toh chup raho “

(muslim )

JAWAB:

is hadith me nabi e akram sallalaho alaihi wasallam (pbuh) ne qirat ki mumaniat ki hai, surah fatiha ki qirat isse bilkul alag hai. Kyonki sahih hadith ki roshni me is baat ki wazaahat ho chuki hai ki muqtadi ko surah fatiha ke elawa kisi aur cheez ki qirat se nabi e akram sallalaho alaihi wasallam (pbuh) ne mana farmaya hai,

4- hz abu hurairah (ra) se riwayat hai ki nabi e akram sallalaho alaihi wasallam (pbuh) ek namaz se faarig hue jisme aapne jahar (zor) se qirat ki thi, toh aapne farmaya:-” kya tum logon mese kisi ne abhi mere saath qirat ki hai ? Toh ek shakhs ne kaha, haan ya rasoollullah !,

maine qirat ki to nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” main kahta hun kya hai mujhko ki main manaza’at kiya jaata hun qur’an me”

jab logon ne nabi e akram sallalaho alaihi wasallam (pbuh) se ye baat suni toh nabi e akram sallalaho alaihi wasallam (pbuh) ke saath qirat karne se baaz aa gaye, jisme aap jahar se qirat karte they

(malik, abu dawood, tirmizi, nisai, ibne majah)

JAWAB:

Is hadith me ” main kahta hun kya hai mujhko ki main munaza’at kiya jaata hun quraan me “

tak hadith marfu hai yani nabi e akram sallalaho alaihi wasallam (pbuh) ka qaul hai aur uske baad se aakhir tak juhri tabai ka qaul hai,

imam juhri (rh) ki aadat thi ki apna qaul hadith e marfua me mila diya karte they, isliye isse daleel pakadna sahih nahi hai, kyonki tabai ka qaul hujjat nahi hai, agar is baat ko daleel maan bhi liya jaaye toh uska sahih mafhoom yahi hoga ki surah fatiha ke elawa ki qirat se baaz aa gaye, Kyonki sahih hadith se saabit ho chuka hai ki surah fatiha ke elawa ki qirat se nabi e akram sallalaho alaihi wasallam (pbuh) ne mana kiya hai,

5- hz jaabir (ra) se riwayat hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” jis shakhs ke liye imam ho toh imam ki qirat uske liye qirat hai “

(ibne majah)

JAWAB:

1- Hz jaabir (ra) ki ye hadith nihayat daeef hai,iski sanad me “jaabir ja’afi raawi” daeef hain, khud imam abu hanifa (rh) uske baare me farmate hain:-” jin logon se maine mulaaqaat ki hai unme se hz ata se zyada bahtar har jaabir ja’afi se zyada jhoota maine kisi ko nahi dekha, jab maine jabir ja’afi se koi baat apni raaye se kabhi bhi bayan ki toh usne us baat ke baare me koi na koi hadith mujhe lakar di “

(takhreej e zailai)

2- allama abu hasan sidhi hashiye ibne majah me likhte hain:-” kaha gaya hai ki ehtemaal hai ki jaabir ki hadith ka ye matlab ho ki jo shakhs imam Ke peeche ho toh usko khud apni qirat karne chahiye, kyonki imam ki qirat imam hi ke waaste hai”

Allah taala hamen taufeeq de ki ham koi bhi amal karne se pahle use kitab wa sunnat ki kasauti par parakh len……. Ameen

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 2)


Bismillahirrahmanirraheem

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 2)

IMAM KA SALAAM BULAND AUR MUQTADI KA AAHISTA:

Hanafiyyah farmate hain ke:-” imam salaam buland aawaz se kahta hai, muqtadi aahista aawaz se ye masla fiqah ka hai hadith ka nahi “

(tohfa ahle hadith page 91)

JAWAB:

1- aap ghalat bayaani karne ke aadi hain warna ye masla fiqh ki bajaaye, hadith se saabit hai

hz ibn abbas (ra) bayaan karte hain ke main nabi e akram sallalaho alaihi wasallam (pbuh) ke namaz se faarigh hone ko logon ke buland aawaaz se “allahu akbar” kahne se jaan leta tha “

(bukhari, kitab us salaat bab zikr baad al salaat )

hz ibn abbas bacche they aur aakhiri saf me khade hote they, jinhe nabi e akram sallalaho alaihi wasallam (pbuh) ke salaam ki aawaaz na pahunch paati, salaam ke baad jab sahaba kiram (ra) milkar ‘ allahu akbar ‘ kahte toh wah jaan lete ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya

(fath ul bari, hafiz ibn hajar askalani )

isse saabit huwa ke sahaba kiram (ra) nabi e akram sallalaho alaihi wasallam (pbuh) ki iqteda me salaam ko aahista kahte they,

al’gharz ye masla hadith aur ummat marhooma ke tawatir amal jo nasal dar nasal chala aa raha hai se saabit hai,

goya is par ummat ka ijma hai,

al’gharz ye masla fiqah hanafi ke murattab hone se pahle balke imam abu hanifa ki paidaish se bhi pahle ummat marhooma ka mamool tha,

lihaaza aap ye saabit karen ke fiqh hanafi ke murattab hone se pahle musalmaano me aaj ke amal ke bar’ashak ta’aamil tha,

agar aap saabit nahi kar sakte, yaqiqan nahi kar sakte toh phir kis munh se fiqh ka naam lete ho??

2- imam ke takbeeraat inteqaal buland aawaaz se kahne par hadith maujood hai
(bukhari jild 1 page 114)

uski hikmat yahi hai ke muqatdi imam ki mutaabe’at karte hue uski iqted kare agar imam salaam ko aahista Kahega toh muqtadi ko kaise pata chalega ke imam ne salaam pher diya hai,

khususan jabke namazi ne uswah nabi e akram sallalaho alaihi wasallam (pbuh) ki pairwi me tashhud me apni nigaah ko daayen haanth ki ungli par markooz rakha

(abu dawood jild 3 page 376, nisaai, abu awaana jild 2 page 226, baihaqi jild 2 page 132)

is se waazeh hai ke muqtadi ko tashhud ki haalat me pesh imam ki taraf dekhne ki bajaaye rafa sababa karte hue ungali par nigaah rakhna masnoon hai, jabke salaal ke mutaallik sharai hukm hai ke sab imam salam kahe toh tum bhi salaam pher do,
jaisa ke hz ibn malik (ra) bayaan karte hain ke

” yani hamne nabi e akram sallalaho alaihi wasallam (pbuh) ke saath namaz ada ki aur hamne us waqt salaam phera jab aap ne salaam phera tha”

(bukhari 838)

agar nabi e akram sallalaho alaihi wasallam (pbuh) ne posheeda aahista salaam phera tha toh sahaba kiram ra ko kaise pata lag gaya ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya hai,

jisse waazeh hua ke imam salaam ko buland aawaaz se hi kahega aur ye masnoon tareeqa hai, haan albatta muqtadi aahista hi salaam kahega ke uske buland karne par koi sharai daleel maujood nahi,

3- ye tareeqa toh ummat e marhoomah me ijma ke saath tawatar se nasal dar nasal chala aa raha hai, aap isme ikhtelaaf saabit karen aur phir taqleed abu haneefa ki wajah se ittefaq saabit karen toh ek baat hai, khaali aapke daawe ko kaun sunta hai,

4- aapke nazdeek tashhud ki miqdaar baithne ke baad agar namazi ne salaam pherne ki bajaaye koi fa’al manaafi namaz ke jaan bhoojh kar kar diya, maslan kalaam kar diya, ya hawa khaarij kar di toh uski namaz ho jaayegi

(mustamli page 298)

iska saboot dijiye ???

RUKOO KI TASBEEHAAT:

Hanafayyah farmate hain ke:-” ruku wa sajde ki tasbeehaat aahista padhne chahiye ye masala FIQH ka hai, hadith ka nahi “

(tohfa ahle hadith page 91)

JAWAB:

1- Hz anas (ra) farmate hain ke maine nabi e akram sallalaho alaihi wasallam (pbuh) ke baad jin logon ke peeche namazen ada ki hain, unme se sab se zyada nabi e akram sallalaho alaihi wasallam (pbuh) ki namaz ke mashaabah umar bin abdul aziz (rh) ki namaz thi aur ham ne aapki ruku wa sajdaat ki tasbeehaat ka ANDAZA dus (10) tasbeehaat lagaaya

(abu dawood jild 1 page 331, baiheqi jild 2 page 110)

jisse saabit hua ke nabi e akram sallalaho alaihi wasallam (pbuh) ruku wa sujood ki tasbeehaat ko aahista kahte they, aur khair ul kuroon me isi par amal tha, agar buland aawaz se kahi jaati thi toh hz anas (ra) andaaza ke bajaaye farmate ” hamne 10 tasbeehaat ko shumaar kiya “

2- aap ye saabit karen ke is par tawatir se Ummat marhooma me taa’aamil nahi hai, agar aap ye saabit na kar saken toh fiqh ka naam kis muh se lete ho ??

3- ye toh bataayen ke aapke nazdeek ruku wa sajdah ki tasbeehaat ke be’ghair namaz ho jaati hai, iska kya saboot hai ??

JAMAAT SUNAN KI HOTI HAI YA FARAIZ KI

Farmate hain ke:-” sunnatein akeli padhi jaati hain, jamat sirf farzon ki hoti hai, ye masla fiqah ka hai hadith ka nahi “

(tohfa ahle hadith pg 91)

JAWAB

1- Is masle par is qadr hadith hain ke agar unko ham likhna shuru kar den toh baat lambi ho jaayegi,

magar hanafiyah do’pahar ke waqt sooraj ka inkaar karne ki kasam khaaye baithe hain,

baherhaal mukhtasar arz hai

ham jo din me 5 namazon ke saath baarah (12) sunnatein padhte hain ye dar’asl nawafil hain, jaisa ki sahih hadith me iski wajahat hai

(sahih muslim jild 1 page 250)

unke mutaallik nabi e akram sallalaho alaihi wasallam (pbuh) ka mamool ye tha ke unhe ghar me ada Karte they,

ummul momineen hz aisha (ra) farmati hain ke:-” nabi e akram sallalaho alaihi wasallam (pbuh) mere ghar me johar se pahle 4 rakat (nafil) padhte they, phir baaher tashreef le jaate, aur logon ke saath farz namaz padhte they, aur phir ghar me aakar do(2) rakat (nafil) padhte they, aur logon ke saath maghrib padhte phir ghar aakar do rakat padhte, aur logon ke saath isha padhte aur phir mere ghar tashreef laakar do rakat padhte aur raat ko nau (9) rakat padhte unhi me witr hota, aur lambi raat tak khade khade padhte they, aur lambi raat tak baith kar padhe aur khade hokar qir’at farmate toh ruku wa sujood bhi khade hokar karte they, aur jab qir’at baith kar karte toh ruku wa sujood bhi baith kar karte they, aur jab tulu fajr ho jaati toh do rakat (nafil) padhte”

(tarjuma sahih muslim jild 1 page 616, mutarjam maulwi abildur rahman siddeeqi khandhalwi deobandi taba quraan mahal karachi )

Is hadith se saabit huwa ke nabi e akram sallalaho alaihi wasallam (pbuh) jamaat karaate waqt farz ada karte they aur sunan khar me munfard padhte they,

2- ahadith me jamat ki namaz par ‘ salatul fajr, salatul juhar, salatul asr, salatul maghrib, salatul isha, ke alfaaz bole gaye hai, masla imamat jibreel ke waqeye ko hi dekh lijiye

hamara ye dawa hai ke faqat faraiz par hi bola jaata hai, jiska qareenah mutaddid hadith me

” sala qabl al juhar ar’ba”

ke alfaz hain aur imamat jibreel me bhi aise hi alfaz hain

(musnad ahmad jild 1 page 333, abu dawood jild 1 page 62)

lihaaza aap kisi daleel sharai se saabit karen ke ye alfaaz nawafil wa faraiz ke darmiyaan mushtarak hai,

maslan agar kisi ne juhar ke waqt me 4 rakat nawafil ada kiye toh un nawafil par bhi quran wa sunnat me ” salatul juhar” wagerah alfaaz bole gaye hain,

agar aap ye saabit kar den toh aapko muh maanga inaam diya jaayega, ye baat
Hai ke deobandiyyah sahab inaam se mahroom rahe,

aap agar qasim nanotwi aur rasheed ahmad gangohi aur mahmood ul hasan khan bhi zinda hokar aa jaaye toh iska saboot pesh nahi kar sakte,

jab ye baat saboot tak pahunch gayi toh ab suniye ke nabi e akram sallalaho alaihi wasallam (pbuh) ne hz malik bin huwairish (ra) ko huqm diya tha ke

” jab namaz ka waqt aaye toh tum mese koi ek azaan kahe aur sabse bada imamat karaaye”

(sahih muslim jild 1 page 236)

2- hz malik bin huwairish (ra) ke hadith se ye bhi saabit huwa ke farz namaz ke liye azaan ke saath jamat karwaayi jaaye,

jabke aap ye saabit karen ke azaan ke saath nawafil ki jamat karwaana bhi jayez hai ??

AMEEN KO BULAND AAWAAZ SE KAHNE KA SABOOT:

hanafiyyah Farmate hain ke:-” subah, maghrib, isha, me muqtadi ka aameen buland kahna aur johar aur asr ki namaz me na kahna hadith ka masla nahi “

(tohfa ahle hadith page 91)

JAWAB

1- Yahan Hanafiyyah ne is daawe ko tark kar diya hai ke ” ye fiqh ka masla hai ” halaanke saabit toh ye kar rahe hain ke ahle hadith bhi muqallid hai, magar taqleed ki daleel dene ki bajaaye amal ahle hadith ka saboot maang rahe hain,

2- aameen ke amal ko bayaan karte hue nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” jab imam aameen kahe toh tum bhi aameen kaho “

(bukhari jild 1 page 108, muslim jild 1 page 176)

jisse saabit huwa ke jahri namazon me aameen jahar se aur sirri me sirri kahi jaayegi,

wajah ye ke agar imam ne aameen hi aahista kahi toh muqtadi ko kaise pata chalega ke imam me aameen kahi hai, zaahir hai ke ye soorat sirf jahari namazon me hi pesh aa sakti hai,

3- imam muhammad naqal karte hain ke imam abu hanifa (ra) ka qaul hai ke :-” imam aameen buland ya aahista kahe hi nahi”

(moatta imam muhammad page 103)

yahi qaul allama khawarijmi hanafi ne allama sharkashi ki mabsoot
Se naqal kiya hai

(kifaaya sharah hidaya jild 1 page 256)

tafseel ke liye “deen al huq jild 1 page 314” me dekhiye, aur iska saboot dijiye !!!

AGAR TAA’WUZ WA SANA RAH JAAYE:

Hanfiya farmate hain ke:-” ek aadmi ki taa’wuz ya sana rah jaati hai, uski namaz hogi ya nahi hogi, ye masla fiqh ka hai hadith ka nahi hai “

(tohfa ahle hadith page 92)

JAWAB

1- Ek lambi hadith me hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne sahabi se daryaaft kiye ke:-” aiy mere bhateeje ! Jab tu namaz ada karta hai toh tu kaise qir’at karta hai”

usne jawab diya:-” main surah fatiha padhta hun, allah se jannat ka sawaal karta hun aur dozakh se panaah maangta hun, mujhe nahi maalum ke aap (sws) kiya qir’aat karte hain aur mu’aaz kiya karta rahta hai?”

nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” main aur mu’aaz bhi jannat aur dozakh ke ird gird ghoomte rahte hain “

(sunnan abu dawood mai Aun jild 1 page 292)

iski sanad sahi hai,

ye hadith is baat ki gawah hai ke agar sana rah jaaye toh namaz ho jaati hai

2- hanafiyyah ka mauqaf hai ke:-” masbook jab baaqi namaz ko ada karne ke liye khada ho toh sana, taa’awuz padhe “

(fatawa aalam giri jild 1 page 91)

is amal par aapke paas kiya saboot hai ke muqtadi baaqi rakat me sana padhe ??

SAZDON KE DARMIYAAN BAITHNE KI KAIFIYAT:

Hanafiyyah farmate hain ke:-” do sajdon ke darmiyaan haath kahan rakhne chahiye, ye masla hadith se saabit nahi hai, fiqh se saabit hai “

(tohfa ahle hadith page 92)

JAWAB:

1- kya nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz me baithne ka tareeqa nahi bataya ? Agar bataya hai, yaqinan bataya hai toh phir ye aitraaz kyon hai,

2- aapka daawa hai ke fiqh hanafi quraan wa hadith ka nichod hai toh usme kaha gaya hai ke tashhud ki tarah baithiye

(mustamli page 322)

sawaal ye hai ke quraan wa sunnat Ke mawafiq hai ya mukhalif ?

Agar aap kah den ke ye quraan wa sunnat ke mawafiq hai toh khud aapki zabaani aitraaz lagu saabit huwa,

aur agar aap yd kah den ke ye quraan wa hadith se maakhooz nahi, toh aapka ye dawa ke fiqh hanafi quraan wa hadith ka nichod hai, BAATIL HUWA

2- jis sahabi (ra) ne jaldi jaldi namaz ada ki thi usko nabi e akram sallalaho alaihi wasallam (pbuh) ne dono sajdon ke darmiyaan baithne ki kaifiyat bataate hue kaha tha ke:-” dono sajdon ke darmiyaan baayen raan par baitho “

(abu dawood mai aun jild 1 page 321)

is farman e nabwi ke bar’khilaaf hanafiyyah ka ye mauqaf hai ke:-” dono paaon bichha kar sureen par baithen “

(mustamli pg 333, masnoon namaz page 371)

is par aap quraan wa sunnat se koi waazeh daleel pesh karen ??

4- ye daawa aapke muslmaat ke khilaaf hai, kyonki fariqain ke nazdeek isme haath rakhne ki kaifiyat tashhud ki tarah hai, aur us shakhs se zyada nadaan Wa jaahil kaun hai jo khasam par aisa aitraaz karta hai, jiski zad me wah khud aata ho,

raha ye aitraaz ke ye taqleed hai, bhai ye taqleed nahi ijmaai masail me mawafiqat hai, aap tasneef wa taaleef ki bajaaye pahle uloom rasmi me tajurba haasil karen……..

GHAIR-MUQALLID KI TAREEF (DEFINITION)


Bismillahirrahmanirraheem

GHAIR-MUQALLID KI TAREEF (DEFINITION)

Hanafiya ghair muqallid ki taareef karte hue farmate hain:-” ghair muqallid toh wah hota hai jo khud bhi ijtehaad na kar sake aur mujtahid ki taqleed bhi na kare, balke fuqaha ko gaaliyan de aur unke muqallideen ko mushrik kahe “

(tohfa ahle hadith page 63)

JAWAB:

1-Aap ki bayaan ki hui taareef ki ru se muqallid ki ye taareef hogi ke jo mujtahid ho kar taqleed kare, halaanke mujtahid aalim hota hai, aur ahle ilm ka ittefaq hai ke muqallid ka shumaar ahle ilm me nahi hota

(alamul moqeen jild 1 page 7)

maulana ashraf ali thanwi hanfi deobandi farmate hain ke:-” ham khud ek ghair muqllid ke motaqid aur muqallid hain kyonki imam azam ka ghair muqallid hona yaqeeni hai”

(majaalis hakeem ul ummat page 345, murattab mufti muhammad shafeeq sahab, aur dekhiye hashiya tahawi durr e mukhtar jild 1 page 51)

deobandiyyah apni bayaan kardah Taareef ki ru se saraahat karen ke imam abu hanifa mujtahid they ya nahi ?

Aur wo aimma e deen aur buzurgaan e millat ko gaaliyan diya karte they ke nahi ??

2- aapne jo ghair muqallid ki tareef ki hai ye fiqh aur usool fiqh hanafiya ki kis kitab me darj hai ?? Mai hawala saraahat karen,

3- maine aaj tak apne kisi ustad se aimma kiram ko gaali dete nahi sun, agar aapke qaul me sadaaqat hai toh saboot dijiye, warna LANATULLAH MIL KAAZIBEEN ki waeed se dar jaayye,

ham allah ko gawah banakar kasaman kahte hain ke ahle hadith tamam buzurgan e deen , aimma kiram, fuqaha e azzam ka dil se ehteraam karte hain,

haan ! Albatta unke qaul wa aqwaal ko wahiy aasmaani ki tarah nahi jaante ke jisme nazar’saani karna kufr ho,

aur na hi unko masoom ain ul khata tasawwur karte hain, balke unke quraan wa sunnat ke khilaaf aqwaal ko unki bashari kamzoriyan aur bhool chook se taabeer karte hain,

aur unke durust Ijtehadaat ki qadr karte hain, poori ummat ke buzurgaan se hamari khususi muhabbat hai, aur gaaliyan dene waali ko ba’hukm nabi e akram sallalaho alaihi wasallam (pbuh) ,faasik tasawwur karte hain

(asbab al muslim fasooq, bukhari wa muslim, ba’hawala miskaat page 411)

is baat ka izhaar hamne sirf aaj hi nahi kiya balke aaj se kayi saal pahle ham ” deen ul huq jild 1 page 516″ me kar chuke hain,

4- adab wa ehteraam ki thekedaari ka dawa karne waale deobandiyyah se badh kar koi gustakh wa be’adab nahi,

aap ke akaabir ne har mukhaalif ki wah khabar li hai ke allah ki panaah

‘ usool e shashi’ aur ‘ noor ul awtaar page no 179’ me hz abu hurairah (ra) aur hz anas (ra) ko ghair faqeeh likha hai,

aur usool shashi ke bain al satoor me hz uqbah bin malik (ra) aur aas paas ke dehaat (village) ke tamam sahaba kiram ko ghair faqeeh likha hai,

urdu zabaan me ghair faqeeh ka theek maana ” be’waqoof” ke hote Hain,

aapke imam abu hanifa ne hz wail bin hajar (ra) ki hadith ko ‘aaraabi ‘(jungli wa badu) kahkar thukra di thi

(musnad abu hanifa mutarjam page 88)

aur ” tauzeeh page 411″ me imam shafai ko jaahil aur ameer muawiya (ra) ko bidati likha hai,

shayad aap unko adab wa ehteraam aur bade acche alqaab qaraar dete hon toh zara himmat karke jab ” nasratul ulonm ki taqreeb bukhari ” ka ishte’haar shaaye karen toh unhen al’qaab se ish’tehar me apne ustaad ka naam likhna ke

” falan sheikh ul hadith jo ghair faqeeh, aaraabi jaahil wa bidati hain ”

ka bukhari ki aakhiri hadith par dars hoga,

uthiye aur himmat kijiye aur in laqab se ek deobandi aalim ko mukhaatib kijiye, phir kudrat ka karishma dekhiye ke charon taraf se aapke haq me deobandi dua khair karenge ke aapko jaan ke laale padh jaayenge…

Afsos aap apne akaabir ke liye toh jaahil, bidati, ghair faqeeh, aur aaraabi ka lafz pasand nahi karte, Magar sahaba kiram (ra) aur haami e sunnat imam shafai (rh) ke mutaallik ise bade shauq se gawaara karte hain, balke is maarifat ka naam dete hain,

ye hain adab ke waahid thekedaar…. INNA LILLAHI WA INNA ILAIHI RAJIUOON…

KYA BULAND AWAAZ SE ‘ AAMEEN ‘ KAHNA QUR’AAN KE KHILAAF HAI ??


Bismillahirrahmanirraheem

KYA BULAND AWAAZ SE ‘ AAMEEN ‘ KAHNA QUR’AAN KE KHILAAF HAI ??

Ahle hadith ke quraan ko na maanne ke saboot me maulana usmani ne ye daleel pesh ki hai ke:-” ahle hadith unchi aawaaz se aameen kahte hain, halaanke aameen dua hai, aur dua ke mutaallik quraan hakeem me aaya hai

” ud’oo rabba’hum ta’zar ru’ao wa’khufyah “

trans: apne rab se aajizi ke saath aahista aahista dua karo

JAWAB:

Maulana ahle hadith ke khilaaf hasad me is qadar aage chale gaye hain ke unhone ahle hadith par ye jurm aaid karne ke liye ek aisi daleel taraash li, jiski aimma e ahnaaf me se kisi ko khabar na ho saki,

aur wah is josh me is qadr khud’faramosh hogaye ke itna bhi na socha ke is sitam raani ki zad kis par padegi,

aur toh aur agar quraan hakeem ki be’shumaar wala tadaad aayat par ek nazar daal lete jo dua bil jahar ke mutaallik waarid hoi hain toh buland aawaaz se dua bil jahar ko quraan ke Khilaaf na batlaate,

aur na hi is ayat ka wah tarjuma wa mafhoom lete jo ab sirf ahle hadith ko badnaam karne ke liye liya hai ke ba’soorat deegar is aayat me aur dusri aayat me tazaad paida hota hai,

chunanche ab ham wah aayat pesh karte hain jisme ba’aawaaz buland dua maangna saabit hai,

allah taala ka irshad hai:-” aur hamen nooh (as) ne buland aawaaz pukaara aur hamne uski dua ko sharf qubuliyat bakhsha “

(surah saffaat 75)

ek aur maqaam par farmaya:-” aur nooh (ko yaad karo ) jab usne buland aawaaz se pukaara toh hamne uski pukaar ko qubool kiya”

(surah ambiya 76)

hz ayyub (as) ke mutaallik farmaya:-” aur ayyub (as) ke usne buland aawaaz se dua ki (aiy allah) mujhe takleef pahunchi hai aur tu bahut raham karne waala hai “

(surah ambiya 83)

” ham ne uski dua qubool kar li aur uski taqleef door kar di”

(surah ambiya 84)

isi tarah hz yunus (as) ke mutaallik farmaya:- ” fanada fi la illaha illa anta subhanaka inni kuntu minaz zaalimeen “

(surah ambiya 87)

ye aur is qism ki bahut si aayat hain, is sab me dua ko aawaaz se ada karne ka zikr kiya hai aur ” nida” ko arabic me buland aawaaz ko kahte hain,

chunanche imam raaghib farmte hain:- ” ke nida ke maane aawaaz ka buland karna aur uska zaahir karna hai “

( mufar’daat imam raaghib page 505)

aur lughat arab ke imam ibn manzoor afreeki misri farmate hain:-” ke nida ke maane buland aawaaz se pukaarne ke hain aur ‘ falan andi sautan min falaan ‘ ka maana hai ke falan ki aawaaz falan se buland hai “

(lisanul arab jild 2 page 187)

aur sahab majmua bahaar ul anwaar likhte hain:-” (indi sauta ai arfa wa’ala) ke ‘andi sauta’ ka matlab buland aur unchi aawaaz waala hai “

(majmua bahaar ul anwaar jild 3 page 345)

aur khud quraan hakeem me iski be’shumaar misaalein maujood hain ke ‘ nida ‘ buland aawaaz ko kahte hain

Chunanche surah hood me allah taala ne hz nooh aur unke bete ka mukaalmah naqal kiya hai aur iski ibteda is lafz se hui hai ke

” wa’naadi nooh abnah “

yani aur nooh ne apne bete ko pukaara aur wah kinaane pe tha ke aiy mere bete hamare saath sawaare ho jaao aur kaafiron ka saath na do,

isi tarah surah aaraaf me ashaab ul jannah , ashaab ul aaraaf aur ashaab ul naar ki aapas ki baat cheet ko bhi ba’lafz nida hi zikr kiya hai

” ke jannation ne dozakhiyon ko kaha aur aaraaf(44) waalon ne dozakhiyon ko pukaara aur dozakhiyon ne jannation se sawaal kiya “

zaahir hai ke ek dusre se baat, sawaal aur mukhaatib be’ghair aawaaz buland kiye hue nahi ho sakti, isliye is baat ko tasleem kiye beghair chaarah nahi ke nida ke maana ba’aawaz buland pukaarne ke hain aur ise maanne ke baad ye bhi maanna padega ke maulana usmani ne aayat (ad’oo rabbakum) ka jo tarjumah kiya hai aur usse jo mafhoom akhaz kiya hai wah Bilkul ghalat hai, warna kalaam baari me ikhtelaaf maanna padega (auzubillah )

aur is baat ka tasawwur bhi nahi kiya ja sakta ke quraan hakeem me koi huqm waarid ho aur mubeen e quraan aur haamil e wahiy hz muhammad sallalaho alaihi wasallam (pbuh) uske khilaaf karen,

halaanke aameen buland aawaaz se kahna na sirf ye ke khud hz muhammad sallalaho alaihi wasallam (pbuh) se saabit hai balke aapne apne sahaba kiram ko unchi aawaaz se kahne ka huqm diya hai,

hz wail bin hajar ra riwayat karte hain ki maine suna aap(sws) ne padha, ” gairil maghzoobi alaihim walazzalleen ” phir aapne buland awaz se aameen kahi

( tirmizi 248, abu dawood 932, tirmizi ne hasan jabki ibne hajar aur imam dare kutni ne sahih kaha hai)

hz abu hurairah ra kahte hain ki jab rusullullah(sws) ” ” gairil maghzoobi alaihim walazzalleen ” padhte to aap kahte AAMEEN (itni unchi awaz se) ki pahli saf me aapke aas paas ke log sun lete “

( baihaqi 2/58, ibne Ibne khuzaima 571, ibne hibban 462, ise imam hakim aur imam zahbi ne sahih kaha hai)

hz abu hurairah ra farmate hain aap(sws) ne farmaya:-” jab imam aameen kahe to tum bhi aameen kaho, jis shakhs ki aameen farishton ki aameen ke barabar ho gayi to uske pahle sab gunaah maaf kar diye jaate hain”

(bukhari 780, muslim 410)

imam ibne khuzaima is hadith ki tashrih me farmate hain:- is hadith se saabit huwa ki imam unchi aawaz se aameen kahe kyonki nabi(sws) muqtadi ko imam ki aameen ke saath aameen kahne ka huqm isi soorat me de sakte hain jab muqtadi ko malum ho ki imam aameen kah raha hai, koi alim yah soch nahi rakh sakta ki aap(sws) muqtadi ko imam ki aameen ke saath aameen kahne ka huqm den jabki wah apne imam ki aameen ko sun na sake”

(sahih ibne khuzaima, 1/286)

naem munzir ra farmate hain ki hz abu hurairah ra ne hamen aap(sws) ke tareeqe ke mutabik namaz padhai phir naem us tareeqe ko bayan Karte hue kahte hai ki unhone aameen kahi aur jo log aapke imamat me namaz ada kar rahe they unhone bhi ameen kahi”

(nisai 2/134, ibne khuzaima 1/251, ise haakim, zahbi aur baihaqi ne sahi kaha hai)

hz abdullah bin zubair ra aur unke muqtadi itni buland aawaz se aameen kaha karte they ki masjid goonj uthti thi”

(bukhari 2/262, abdurrazzaq 2/96, imam bukhari rh ne ise imam hazam ke qalimeh ke saath zikr kiya hai, jo iske sahih hone ki daleel hai)

hz ikrama rh farmate hain:- maine dekha ki imam jab “walazzalleen” kahta to logon ke aameen kahne ki wajah se masjid goonj uthati thi”

(ibne abi shaiba 2/187)

hz ataa bin abi ribah rh farmate hain:- maine 200 sahaba kiram ko dekha ki baitullah me jab imam “walazzalleen” kahta to sab buland awaz se aameen kahte”

(baihaqi 2/59, kitabussalat, ibne hibban, iski sanad imam ibne hibban ki shart par sahih hai)

Aap(sws) ne farmaya:- jitne yahudi, salaam aur ameen se chidte hain utna kisi aur cheez se nahi chidte, to tum zyadati se aameen kaha karo”

(ibne majah 856, ise imam ibne khuzaima aur imam buseeri ne sahih kaha hai)

hafiz ibne barr rh ne zikr kiya ki imam ahmad bin hambal rh us shakhs par shakht naraaz hote jo buland aawaz se aameen kahne ko makhrooh samjhta, kyonki yahudi ameen se chidte hain

dua, ta-awwuz(auzubillah), tasmiya(bismillah) aur surah fatiha padhkar aameen kahne ke baad qur’an majeed me se jo kuch yaad ho usme se kuch padhe”

(bukhari 793)

TO BE CONTINUED……..

IMAM KE PEECHE SURAH FATIHA PADHNE KE BAARE ME


bismillahirrahmanirraheem

IMAM KE PEECHE SURAH FATIHA PADHNE KE BAARE ME

==================================

SURAH AARAF AYAT NO. 204 ME HAI KE:

..quran padha ja raha ho to khamosh raho aur suno.

==================================

JAWAAB:

DARASAL is qirat se murad asal aam qirat hai surah fatiha nahi.

aam qirat ka aur hukm hai aur surah fatiha ka aur hukm hai.

MISAAL NO. 1:

============

jistarah surah juma ayat no. 9 me hai ke:

JAB JUMA KE LIYE AZAN DI JAYE TO NAMAZ KI TARAF DAUDO:

yahan par

is AAM HUKM SE BEEMAR, BACHHA, AURAT AUR GHULAM MUSTASHNA HAI AUR EK RIWAYAT ME MUSAFIR KA BHI ZIKR HAI.

JIS TARAH TAMMA MOMINO SE YE 4 QISM KE LOG KHARIJ HOGAY JUMA PADHNE SE.

ISI TARAH RASUL SAW NE AAM QIRAT SE SURAH FATIHA KO ALAG KAR DIYA:

MISAAL NO. 2

============

aLLAH NE har insan ko ek mard aur aurat se paida karne ka usoo banaya hai lekin EESA ALAIHIS SALAM KO BEGAIR BAAP KE PAIDA KARKE IS USOOL SE MUSTASHNA QARAR DIYA HAI.

ISI TARAH SURAH FATIHA KO AAM QIRAT SE ALAG KAR DIYA GAYA HAI.

QYUNKI

UBADA BIN SAMAT RZ

AUR

HAZRAT ABU HURAIRA RZ SAHABI SE IMAM KE PEECHE SURAH FATIHA PADHNE KA SABOOT MILTA HAI.

IMAM KE PEECHE SURAH FATIHA PADHNE KE DALAAIL
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QURAN SE SABOOT:
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1
surah hujur ayat 87:
aur hum ne tujhe wo saat (aayat) di hain jo bar bar padhi jati hain aur quran badi azmat wala:

sayadna abuhurairah rz rawi hain ke rasul saw ne farmaya ke ummul quran wahi saat aayat hain jo bar bar padhi jati hain aur quran jo badi azmat wala hai:
(bukhari, tafsir bab tafsir surah hujr, hadis 430)

2
yahi hadis sayadna abi bin ka’ab rz se
(sunan darmi j. 2 page 537 (3372)
aur
sayadna abu saeed bin mu’alla rz se bukhari (4474) me aati hai:

3.
sayadna umar farooq rz farmate hain ke saba’ masani surah fatiha hai ke har rakat me dohrai jaati hai.
(ibn jarir bahawala ittaqaan, j.1 page 53)

4
sayadna abdullah bin abbas rz surah hujurat ayat 87 KE muttalik farmate hain ke saba’a masaani, ummul quran (surah fatiha) hai ke har namaz aur har do rakat me dohrai jati hai.
(shoibul iman beheqi, j.2 page 444, H. 2356)

5.
imam qatada farmate hain:
(saba’a masani) surah fatiha hai kyunki ye har rakat me dohrai jati hai farz ho ya nafil.
(shoibul iman j. 2, page 44, aur H. 92355, ibn jariri. j. 13, page 54, ibn kasir j. 2, page 557 aur durr-e-mansoor j. 4, page 105)

IS SE PATA CHALA KE SABA’A MASANI SURAH FATIHA KO HI KAHTE HAIN, ISLIYE KE HAR RAKA’AT ME DOHRAAI JATI HAI, IS AYAT KI YAHI TAFSIR TMAM MOTEBAR KUTUB ME PAI JATI HAI AUR
ISME IMAM WA MUNFARD (AKELE) KA KOI KHAAS NAHI HAI.

AUR QURAN ME YE BHI HAI KE
PADHO JO AASAN HO QURAN SE…

is ayat se hanfiyo ne mutlaq qirat ki farziyat ka istidlal kiya hai. (hidaya ma’a fateh qadir j. 1 page 240)

to ye hukm muqtadi ko bhi shamil hai, is ayat se namaz me qirat ki farziyat saabit hoti hai aur ahadees se bhi iski taeed hoti hai.

AHADEES SE SABOOT:
==================
==================

1.
sayadna ubada bin samat raz rawi hai ke rasul saw ne farmaya jo shaks surah fatiha na padhe iski namaz nahi.
(bukhari, Hadis 756, Muslim 874)

2.
UMADA bin samat se hi riwayat hai ke rasul saw ne farmaya is shaks ki namaz nahi jo ummul quran ki qirat na kare.
(muslim H. 875)

AUR imam mahmood bin rabee farmate hain ke mujhe sayadna ubada bin samat rz ne khabar di hai ke rasul saw ka irshad hai jo shaks ummul quran ki qirat na kare iski namaz nahi.
(muslim 876)

3.
sayadna ubada bin samat rz nabi saw se riwayat karte hain ke namaz nahi magar surah fatiha ki tilawat ke saath.
(sahih ibn khuzaima j. 1 page 237)

aur sayadna ubada bin samat rz se SUNAN DARQUTANI J. 1 PAGE 322 me bhi aisa hi hai.

4.
sayadna abu hurairah rz rawi hai ke nabi saw ne farmaya: ke
JIS NE NAMAZ PADHI AUR ISME SURAH FATIHA NA PADHI TO USKI NAMAZ NAAQIS HAI, TEEN BAAR FARMAYA, PURI NAHI,
SAYADNA ABU HURAIRA RZ SE KAHA GAY KE
HUM IMAMM KE PEECHE HOT HAI TO?
AAP NE FARMAYA AAHISTA PADHA KARO KYUNKI
maine rasul saw se suna hai ke Allah tala ne farmaya namaz mere aur bande ke darmiyan aadhi taqseem hogai hai, aur meraj banda jo bhi maange ga use wahi milega.
chunancha banda jab ALHAMDULILLAHI RABBIL AALAMIN kahta hai to Allah tala kahte hian, Hamdani abdi (mere bande ne meri tarif ki)
aur jab AR RAHMANIR RAHIM kahta hai to allah kahta hai, (banda ne meri khubi aur buzurgi bayan ki aur kabhi farmata hai ke banda ne apne kamo ko mere supurd kar diya)
phir jab wo IYYA KANA BUDU WAIYYA KANASTAIN, kahta hai to Allah farmata hai.
(ye mere aur bande ke beech hai aur mere banda ko jo wo mange mile ga.)
aur jab wo IHDINAS SIRAATAL MUSTAQIM …….. walazzuwaalin.
kahta hai to Allah tala farmata hai ye mere bande ke liye hai aur jo wo mange ise wahi milega.

(sahih muslim, kitabu salat baab wajoob qirat fatiha… Hadis 878)

5.
SAYADNA abu huraira rz farmate hain ke rasul saw ne farmaya ke jis ne namaz padhi aur isme surah fatiha na padhi to iski namaz naaqis hai naaqis hai naaqis hai puri namaz nahi.
(abu dawood, H. 821, muwatta imam malik aur nasawi H. 910)

6.
sayadna abu huraira rz rawi hai ke rasul saw ne farmaya ke namaz jayaz nahi jisme surah fatiha na padhi jaaye (sayadna abu huraira rz kahte hain) maine kaha agar main imam ke peecho hoo? abu huraira rz kahte haike mera hath aap ne pakad liya aur farmaya ke apne NAFS (JEE) me padha kar.
(sahih ibn hibba, H. 1786, wa mawariduz zamaan page 126 H. 457)

7.
sayadna abu huraira razi hai ke rasul saw ne farmaya ke har namaz jisme surah fatiha na padhi jaye wo naaqis hai puri nahi hai maine kaha ke agar main imam ke peeche (namaz padh raha) hoo to? aap saw ne mera haath pakad kar farmaya aye farsi aahista padha karo.

(masnad abu awwana j. 2page 127)

8.
aur sayadna abu huraira rz se
masnad ahmedl j. 2 page 290, isnad hasan, arwal galil j. 2 page 281
aur kitabul qirat behqi page 33 me bhi yahi hai ke
jiska mafhoom hai ke jis shaks ne namaz padhi aur isme surah fatiha na padhi to iski namaz naaqis hai.

9.
ummul momineen hazrat aaisha rz bayan karti hain ke maine rasul saw ko ye kahte suna ke aap farma rahe the ke har namaz jisme ummul quran na padhi jaye wo naaqis hai,

(ibn maja, baab qirat khalful imam, H. 840, masnad ahmed j. 6, page 142, tabrani sagir j. 1 page 164 H. 257, kitabul beheqi page 37, tabrani ausat j. 8 page 206, H. 7422)

(AUR BAAQI HAI KUCH…)

Imam ke peeche SURAH FATIHA PADHNA YA PADHHANA
(QAULAN YA FALAN) IN SAHABA KIRAM RZ SE SAABIT HAI
“qaulan wa fa’lan”
==========================================
==========================================

1.
Sayadna ABU HURAIRAH RZ.
(Sahih Muslim:395, JUZZ QIRATUL BUKHARI: 73, 283

2.
Sayadna UBADAH BIN SAAMAT RZ
(musannaf ibn abi shiba 1/375, H. 3770, AHSANUL KALAM J. 2, PAGE 142)

3.
Sayadna UMAR IBN KHATTAB RZ.
(mastadrak haakim 1/239 H. 873 wa sahayaul haakim wa fiqha zebhi)

4.
Sayadna ABU SAEED KHADRI RZ.
(juzz qirat: 57, 105, wa hasna nemwi taqlidi fi haashiya aasarus sanan: 358)

5.
Sayadna JAABIR RZ.
(sunan ibn maaja: 843 wa qaala buseri: haza isnad sahih)

6.
Sayadna ABDULLAH BIN ABBAS RZ.
(mussanaf ibn abi sheba 1/375, H. 3773, wa sahiyal behqi fi qitab qirat: 436)

7.
Sayadna ANAS BIN MALIK RZ.
(kitab qirat beheqi: 231 sanad hasan)

8.
Sayadna ABDULLAH BIN UMRO BIN AL-AAS
(sunan kubra beheqi: 215 waqala haza isnad sahih)

9.
Sayadna ABI BIN KA’AB RZ.
(juzz qirat: 52 sanad hasan)

10.
Sayadna ABDULLAH BIN UMR RZ.
(sahih ibn khuzaima j. 1, page 287, H. 572)

11.
Sayadna ABDULLAH BIN MASOOD RZ.
(kitabus saqaat ibn hibban 5/58)

note:
====
inke muqable me kisi sahabi se fathiha khalful imam ki manaai saabit nahi,
sirf sayadna jabir rz ka ek qaul hai ke “jisne surah fatiha ke bagair ek rakat padhi to iski namaz nahi hui, illa ke imam ke peeche ho”
(muwatta imam malik, sunan tirmizi j. 1 page 71)

YE QAUL KHUD sayadna jabir rz ke apne qaul wa amal ke mukhalif hone ki waja se mansookh hai.

aur jin aasaar me imam ke saath qirat se mana kiya gaya hai, unse muraad ye hai ke IMAM KE SAATH JAHRI QIRAT NA KI JAYE, rahi fathi khalful imam ki sirri (khamoshi se) to ye in aasaar ki roo se mana nahi hai.

TABAEEN KIRAM RZA. se FATIHA KHALFUL IMAM KA SABOOT
========================================
========================================

darj zail tabaeen izzam rah. ajmain se FATIHA KHALFUL IMAM (YANI IMAM KE PEECHE SURAH FATIHA PADHNA QAULAN YA FELAN) SAABIT HAI.

1.
SAEEF BIN JABEER RA.
(juzz qirat: 273, hasan: kitab qiraat: 237)

2.
Hasan basri ra.
(kitab qiraat: 242: sunan kubra beheqi 2/171, sanad sahih)

3.
AAMIR SHABAI RA.
(musannaf ibn abi sheba 1/374, 375, H. 3772, 3764 sanad sahih)

4.
UBAIDULLAH BIN ABDULLA UTBA RA.
(musannaf ibn abi sheba 1/373, H. 3772 sanad sahih)

5.
ABU MALEEH USAMA BIN UMAIR RA.
(musannaf ibn abi sheba 1/375, H. 3768, sanad sahih)

6.
URWAAH BIN ZUBAIR RAH.
(muwattaf imam malik, 1/85, H. 186 sanad sahih)

7.
QAASIM BIN MOHAMMED ABI BAKR RA.
(muwatta imam malik 1/85, H. 187 sanad sahih)

8.
NAAFE bin JABEER BIN MUT’AM RA.
(muwatta imam malik 1/85 H. 187 sanad sahih)

9.
HUKM BIN UTAIBA RA.
musannaf ibn abi sheba 1/374, h. 3766)

10.
MAHKOOL RA.
(kitab qiraat: 246, sanad hasan)

MASHOOR MOHADDIS IMAM TIRMIZI RA NE FATIHA KHALFUL IMAM KE BARE ME LIKHA HAI:

” AUR (fatiha khalful imam ki) is hadis par imam ke peeche qirat karne me aksar sahaba aur tabaeen ka amal hai”

(j. 1, page 70-71, H. 311, ma’a urf shazi)

IMAM AHMED BIN HAMBAL RA. AUR
QIRAT:
=============================

IMAM ahmed bin hambal ra ka fatwa pesh kiya jata hai ke wo imam ke peeche surah fatiha wali ubada r ki hadis ki taweel karte hain ke ye munfard ke liye hai.
iske bawajood farmate hain:

Yani ikhtiyar kiya imam ahmed bin hambal ne bawajood is taweel ke qirat khalful imam ko aur ye ke na chhorde koi shaks surah fatiha ko agarcha imam ke peeche ho.
allama aini ne sharah bukhari 3/64 par imam ahmed ra ke nazdik qirat khalful imam ko lazim qarar diya hai.

(jame tirmizi, kitabus salat: jild 1)

FATIHA KHALFUL IMAM PAR
==========================================
HANAFIYON KE dalail aur jawab surah fatiha padhne ke
==========================================
1

hazrat bashir bin jabir farmate hain ke hazrat abdullah bin masood rz ne namaz padhi aur chand aadmiyon ko imam ke saath qirat karte suna jab aap namaz se faarigh hue to farmaya ke kiya wo waqt abhi nahi aya ke tum samajh aur aqal se kaam lo, jab quran karim ki qirat hoti hai to tum iski taraf tawajja karo aur khamosh raho jaisa ke allah ne tumhe hukm diya hai.
(tafsir tabri. j. 9 page 110)

======
JAWAB:
======

pahli baat:
===========
iski sanad me muharbi (abdur rahman bin mohammed) hai jo saqa wa sadooq hai magar mudallis haij jaisa ke uqaili, imam ujali aur hafiz ibn hajar ne sarahat ki hai.
(tahzib, j. 6 page 266, wa taqrib 319, tabqaat mudallisin page 40)
iski waja se ye zaeef hai.

DUSRI BAAT:
===========
riwayat ke alfaz saamne hai ke PADHNE WAALO NE BULAND (ZOR ya unchi) AAWAAZ SE PDHA THA, logo ko qirat karte suna,
SUNA TAB HI JATA HAI JAB BULAND AWAAZ SE PADHA JAAYE, AUR buland awaz se nahi padhna chahiye.

2.
hazrat ibn abbas rz se WAIZA QURAL QURAN ….. ke mutalliq marwi hai ke ye farz namaz ke bare me naazil hui hai.
(kitabul qirat beheqi pag 88)

======
JAWAB:
======

pahli baat:
===========
farz namaz k kis rukn ke mutalliq nazil hui hai, imam ke bare me ya muqtadi ke haq me, riwayat me iska tazkira nahi hai.

dusri baat:
===========
sanad bhi zaif hai, isme rawi abdullah bin aaleh mutakallim fiya hai.
hafiz ibn hajar farmate hai. sadooq kasirul galat (taqrib p. 177)
aur imam nasai aur ibn madini, saaleh bin mohammed aur imam ahmed ne is par JARAH ki hai.
(tahzib j. 5, page 258, meezan j. 2 page 440)
aur allama mardini ne (aljohar naqi j. 1. page 309) me ise zaif qarar diya.

TEESRI BAAT:
============.
iska matan bhi mahal-e-nazar hai kyunki surah aaraf nabuwwat ke daswein saal nazil hui thi jaisa ke majm’al absaar j. 2 page 530) me hai.
halanki NAMAAZ nabuwwat ke barawhein saal meraaj ki raat farz hui thi.

3.
HAZRAT Abdullah bin umar rz farmate hain ke bani israil ke imam jab qirat karte to bani israil inki majawabat karte the, Allah ne ye kaam is ummat ke liye napasand farmaya aur irshad farmaya ke jab quran padha jaye to iski taraf kaan lagaye raho aur chup raho.
(durr-e-mansur, j.3 page 156)

======
JAWAB:
======

PAHLI BAAT:
==========
majawabat karte the.
iska lagwi maani aata hai. KE INKO JAWAAB DETE THE.
jaisa aajkal mushairah me koi shayar ke sher sun kar use daad di jati hai.

aur phir tarjuma se hanfiyon ka maslak kis tarah waazeh hota hai kyunki tarjuma me bhi baat waazeh nahi.

DUSRI BAAT:
==========
durr-e-mansoor me ye riwayat abu shaikh se naqal ki gai hai ye kitab maroof nahi hai
JO IS RIWAYAT KI SEHAT KA MUDDAI HAI USE ISKI SAHIH SANAD PESH KARNA HOGA.

4.
hazrat abdullah bin maghfarl rz aayat WAIZA QURAL QURANA… ke mutalliq farmate hain ke ye namaz ke bare me nazil hui hai.
(kitab qirat beheqi page 87)

======
JAWAB:
======
PAHLI BAAT:
==========
imam beheqi ra ne is riwayat par aage JARAH bhi ki hai ke iski sanad me hisham bin ziyad rawi hai jis par sanad mukhtalif hogai hai aur ye khud lais bilqawa hai (qirat pag e87)
ise abdullah bin ahmed, abu zara’a, ibn muee, abu hatim, darqutani, ibn saeed, ujali, yaqoob bin sufiyan ne ZAEEF qarar diya hai.

imam bukhari farmate hain ke is par kalam kiya gaya hai,
abu dawood farmate hain gair saqa hai,
tirmizi kahte hain iski tazeef ki gai hai.
nasai aur IZDI matrook kahte hain,
imam abul walid iske hamsaya the wo farmate hain ke hafz manqari se isne hasan basri ki kitab li thi aur is se imam hasan baseri se riwayat karta hai hai. (matlab in se sama’a (sunna) saabit nahi)
aur iski hasan basri se riwayat munkir hain.
imam ibn hibban farmate hain saqat se mangarat aur wazai riwayat naqal karta hai.

IS SE AHTEJAJ KARNA JAYAZ NAHI
(tahzib j. 1 page 39, meezan j. 4, page 298)

DUSRI BAAT:
===========
iski sanad aur matan me bhi iztirab hai jaisa ke imam beheqi ne kitab qirat me tafsil darj ki hai, matlab ye riwayat zaeef wa muztarab hai.

IMAM KE PEECHE SURAH FATIHA PADHNE KE KE BARE ME
HANAFIYON SE SAWAL
=========================

sirf ek hadis aur farman-e-rasul saw dikha dein ke rasul saw ne farmaya ho “JO IMAM KE PEECHE SURAH FATIHA NA PADHE ISKI NAMAZ HOJATI HAI”

by:- brother Mohammed Shafeeque ‎