SAHIH BUKHAARI AUR FITNA MUNKIREEN E HADITH (HADITH REJECTORS)


Bismillahirrahmanirraheem

 
 SAHIH BUKHAARI AUR FITNA MUNKIREEN E HADITH (HADITH REJECTORS)

 BUKHARI KI QAABIL E AITRAAZ HADITH)

Is article me Parveziat (munkireen e hadith ) ne bukhari me aisi tamam ahadith ko dhoondh kar ikattha kar diya hai, jin par aqal wa science ki ru se giraft ki ja sakti hai, ya Parvezion ke khyaal ke mutaabik unse nabi e akram sallalaho alaihi wasallam (pbuh) ya Sahaba kiram ki seerat Dhaagh’daar hoti hai,

Aur aakhir me ye dawa bhi kiya hai ke is qism ki aur bhi bahut si hadith hain jo nabi e akram sallallaho alaihi wasallam (pbuh) ki nahin ho sakti,

is unwaan ke tahat Parvezion (munkireen e hadith ) 40 hadith bayaan farmayi hai ( aur wah bhi sirf urdu tarjuma hai ) asal matam darj nahin farmaya, (dekhiye maqaam e hadith)

na hi unpar waarid hone waale aitraaz ka zikr farmaya hai, balke is baat ko unhone logon ke dimagh wa zehan par chhod diya hai,

PAHLA AITRAAZ:

1- MALIKUL MAUT KE TAMACHA MAARA:

hz abu hurairah (ra) kahte hain k Malikul maut hz musa (as) ke paas bheja gaya, jab wah aaya toh hz musa (as) ne uske ek tamacha maara ke uski ek aankh toot phoot gayi, aur wah apne parwardigaar ke paas waapas gaya, aur arz kiya ke tune mujhe aise bande ke paas bheja jo marna nahin chahta,

allah taala ne uski aankh dobaara use inaayat farmayi aur huqm diya ke phir ja aur usse kah ke wah apna haath ek bail ki peeth par rakhe,

pas jis qadr baal unke haath ke neeche aayenge, har baal ek auz ek saal ki zindagi unhe di jaayegi, (farishte ne hz musa ko paigham illaahi sunaaya ) unhone kaha ke

aiy parwardigar ! Phir kya hoga ?

Allah ne farmaya ke:- phir maut aayegi,

hz musa (as) ne kaha:-” toh phir abhi sahi “

pas unhone dua farmayi  ke unhen arz muqaddas se ba’qadar ek patthar fenkne ke qareeb kar de,

nabi e akram sallallaho alaihi wasallam (pbuh) ne (ye bayaan farmakar ) mazeed kaha ke:-” agar main us maqaam par hota toh tumhe Hz musa (as) ki qabr ki raaste ki taraf surkh teele ke paas dikha deta”

(bukhari j1)

JAWAB:

1-Ab is baat se toh ghaaliban Parvezion ko bhin inkar na hoga ke

1- Maut ka farishta tamam jaandaaron aur isi tarah tamam insaano ki rooh qaabiz karta hai, jisse uska khaarji wajood aur zaati tashashk saabit hota hai,

2- Aam farishton se aam momin afzal hote hain, aur muqarrab farishton se muqarrab momin, kyonke farishton me Shhar  ka maadah paida hi nahin kiya gaya, aur unki ibaadat bhi tabadi ya aztarari hoti hai, phir ambiya ka darjah toh muqarrab farishton se bhi bahut buland hai,

3- Farishte ambiya aur ghair ambiya ke paas insaani shakal me bhi aa sakte hain, (19/16)

Goya malikul maut ka hz musa (as) ke paas unki rooh qabz karne ke liye insaani shakl me aana mumkin hai,

Ab sawaal sirf ye rah jaata hai hai ke hz musa (as) malikul maut se afzal hi sahi, magar jab kisi dusre nabi ne malikul maut ko  Kuch nahin kaha toh musa ne kyon tamacha maara ??

Haalanke wah khuda ka farishta tha ?

Toh iska jawab ye hai ke jaisi jalaali tabiyat aapne paayi thi aur kisi nabi ki na thi, ye aapki jalaali tabiyat ka hi karishma tha ke ek sabati ki Shikaayat par tabiyat me Zara malaal aaya toh ek hi mukkah se ek Qibati ka Qissa paak kar diya, aapka iraadah use maar daalne ka harghiz na tha, magar tabiyat hi aisi josheeli paayi thi aur quwwat bhi ke wah qibati apka ek mukkah bhi bar’dasht na kar saka, aur aage chal basa,

phir allah taala ne us qatal ka hz musa (as) se kuch muwakheza bhi nahin kiya, balke mu’af kar diya,

Ab agar qur’an me  mazkoor waaqeye ko ham be’chun wa chara tasleem kar lete hain,

halaanke aapko us waqt us sabati ke halaaq karne ka koi haq na tha, toh phir is waqeya ko tasleem karne me aakhir kaun se cheez maane ho sakti hai ?

Rahi ye baat ke hz musa (as) ko ye jalaal kis baat par aaya tha ?

Toh iski asal wajah ye nahi ke farishte ke jaan nikaalne ki bina par aapko taish aa gaya tha,

kyonke agar yahi baat hoti toh dusri baar hz musa (as) ek lambi umar ki pesh’kash ke ba’wajood fauran jaan haazir karne par aamaadah na ho jaate,

balke uski asal wajah ye thi ke ye farishta insaani Shakal me be’ghair az’n ke aapke ghar me daakhil ho gaya tha, is baat par hz musa (as) ko taish aa gaya aur kuch kahe sune be’ghair use thappad raseed kar diya,

aur ye toh aap jaante hi hain ke beghair ijaazat kisi ke ghar me daakhil hona toh dar’kinaar sirf jhaankna bhi shariat ki nigaah me Aisa shadeed jurm hai ke agar Sahab e khaana kankari wagerah se jhaankne waale ki aankh bhi phhod de toh us par koi harjaana nahin padhta,

Goya malikul maut ka insaani shakl me bila’ijaazat ghar me daakhil hona musa ke us faael ka muharrik hua tha……

DUSRA AITRAAZ

2- HZ SULAIMAN (AS) AUR 100 AURTON KA DAURAH:

Hz abu hurairah (ra) kahte hain ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya ke :-” hz sulaiman bin dawood (as) ne ek dafa kaha:-

” aaj main 100 ya 99 biwion ke paas jaunga, wah sab aurtein ek ek sahaswaar paida karengi jo khuda ki raah me jihad karenge, kisi ham’nasheen ne kaha ke, inshallah kaho, magar aap bhool gaye, pas unme se ek aurat haamila hui, wah bhi aadha bacha jani, qasam hai us zaat ki jiske haath me muhammad ki jaan hai, agar wah inshallah kah lete toh sab aurton ke bache hote aur beshaq wah sab sawaar hokar allah ki raah me jihaad karte “

( bukhari jild 2 , maqam e hadith pg  305)

JAWAB:

Ab dekhiye hadith baala me wah baatein hi Parvezion ke nazdeek qaabil aitraaz ho sakti hain,

1- 99 ya 100 biwiyon ka hona,

2- ek raat me un sabke paas jaana,

Jahan tak biwiyon ki tadad ka talluq hai, Tauraat Se Hz dawood (as) ki 9 biwiyan aur 10 haramain ( yani 19 ) saabit hain

(samuel 5/13)

aur hz suleman (as) ki 700 biwiyan aur 300 haramain (kul 1000) saabit hain

(salateen 11/3 ba’hawala rahmatullil aalameen suleiman mansoorpuri jild 2 pg 130)

aur unki kasrat jawziyat ki wajah se isaaiyon ne in ambiya ki taqdees par koi aitraaz bhi nahin kiya,

toh agar is hadith me 99 ya 100 biwiyon ka zikr aa gaya hai toh isme aur kisi ko kiya aitraaz ho sakta hai ??

Hz suleiman (as) ek azeem baadshah they jinka mahal bhi tha aur us mahal me sheeshe ka farsh kuch is tarah laga hua tha ke wah paani ka laheren maarta samundar ek hauz me band maalum hota tha,

hawa aur jinnat aapke mureed they, parindon ki boli samjhte aur unhen baat samjha sakte they, phir aapka takhat hawa me is tezi se udhna ke ek maheene ki musaafat ek pahar me taiy kar leta, phir aapne nihaayat aala qism ke ghode bhi la’tadad rakhe hue they, is Shahaana shaan shauqat aur thaath baath ke ba’wajood aap khaleefa bhi they aur nabi bhi,

Agar ye sab baatein Qur’an se saabit hon toh phir unke haram me 99 ya 100 biwiyon par kya aitraz ho sakta hai ?

Rahi baat ye ke koi insaan ek raat me itni biwiyön ke paas ja bhi sakta hai ya nahi ??

Andaazan (approx) jama ke waqt me anzaal ke liye sirf 3 minute darkaar hote hain,
lihaaza ye baat bhi khilaaf e aqal nahin jis ka waqu na’mumkinaat se ho,

elawah agar ham Qur’an ki ru se dusri bahut se mojezah ki qism se Talluq rakhne waali ” ghair maqool ” baatein tasleem kar lete hain toh phir is baat ko bhi Tasleem kar lene me kya harj hai ??

Ye baat bhi toh aakhir nabi hi se talluq rakhti hai,

3-   HZ IBRAAHEEM (AS) KA KHATNA:

Hz abu hurairah (ra) kahte hain ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya ke:-” hz ibraheem (as) ne apna khatna basoye se kiya aur wah us waqt 80 saal ke they “
( maqaam hadith 305)

JAWAB

is hadith par ghaliban yahi aitraaz ho sakta hai ke aapne 80 saal ki umar yani budhaape me khatna kyon kiya ?

Toh iska jawab ye hai ke aap ek kaafir ke yahan paida hue, lihaaza bachpan me khatna ka sawaal hi na paida hota tha,

75 saal ki umar me aapne hijrat farmayi, isse pesh’tar tauheed aur buniyadi Aqaiden Aap par naazil hote rahe, aur aap unki tableegh karte rahe,

Hijrat ke baad Ahkaam Shariah ka nazool nashru hua, phir jab khatna ka huqm naazil hua toh us waqt aapne khatna kiya,

Aap 80 saal ki umar me kuch aise boodhe bhi na they ke us daur me insaan ki tibbi umar aaj se kaafi zyada thi,

Chunanche hz ibraheem (as) ne 175 saal ki umar me wafaat paayi…

4- HZ IBRAAHEEM (AS) KE 3 JHOOT:

Hz abu hurairah (ra) kahte hain ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya ke hz ibraheem (as) ne kabhi jhoot na bola siwaaye 3 martaba ke, do martaba toh Khuda ke waaste , unka ye kahna ke ” ani saqeem ” aur ye kahna ke ” bal fa’alahu kabeera hum haaza “, ye dono toh khuda ke liye they,

aur aap nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya ke :-” ek din us haal me ke wah aur Hz sara (as) ja rahe they ke ek zaalim baadshah par unka ghuzar hua, kisi ne us badshah se kaha ke yahan ek shakhs aaya hai jiske saath uski khoobsurat biwi hai,

us badshah ne hz ibraheem (as) ko bulwa bheja aur saarah ki baabat poocha ke ye kaun hai ??

Ibraheem ne kah diya ye meri bahen hai, phir wah saarah ke paas gaye aur kaha ke:-” aiy saarah ! Rue zameen par mere aur tumhare siwa koi momin nahi hai, aur us zaalim ne mujhse poocha tha toh maine kah diya ke ye meri behan hai, pas tum mujhe jhoota na karna “

( maqam hadith page 316)

JAWAB:

Is hadith par aitraaz ye hai ke allah taala ne Qur’an me hz ibraaheem (as) ko siddeeq kaha hai, ye riwayat aapke 3 jhoot Batlaati hai, ab dekhiye ke

1- in 3 jhooton me se do ka zikr quran kareem me maujood hai,

buton ko todha toh aapne tha, lekin poochne par ye kah diya ke us bade but ne unhen todha hai,

isi tarah jab unki qaum jashn manaane ko nikli toh aapko saath jaane ko kaha, toh aapne kah diya ke main bimaar hun,

phir usi waqt jaakar unke but  bhi todh daale toh bimaar kaise they,

Kya ye baatein khilaaf waaqeya nahin ?? Lihaza motarzain ka asli rukh qur’an ki taraf hona chahiye na ki hadith ki taraf…

2- nabi e akram sallallaho alaihi wasallam (pbuh) ne khud ibteda me ye alfaz farmaye ke ” hz ibraheem (as) ne kabhi jhoot na bola “,

ye unke fi’waqeya Siddeeq hone ki bahut badi sahaadat hai ke unse 175 saal ki zindagi me 3 se zyadah martaba jhoot sar’zad nahin hua,

ab aap apni zindagi ke shab wa roz nigaah daaliye ke apni saari zindagi me nahin sirf ek din raat me kitne jhoot bolte hai,

chahte hue bhi aur  Na chahte hue bhi, aur phir khud hi faisla kar lijiye ke agar 175 saal ki zindagi me kisi se 3 se ziyadah jhoot sar’zadh hon usko siddeeq kaha ja sakta hai ya nahin ??

Phir in teeno waaqeyaat ke liye thos buniyaadein bhi maujood hain, maslan

3- unme se do jhoot toh aise hain jo mushkireen par hujjat qaim karne aur kalima e haq ko sar’buland karne ke liye aapne bole, jaisa ke quran se saabit hai,

aur teesra jiska zikr hadith me hai wah aapne jaan bachaane ke liye bola tha,

Shah e misr ka dastoor ye tha ke har haseen aurat ko zabardasti chheen leta agar uske saath uska Shauhar hota toh use marwa daalta,

lekin agar bhai ya koi dusra rishtedar hota toh usse Aurat toh chheen leta lekin uski jaan se dar’ghurez karta tha,

ab agar hz ibraheem (as) ne apni jaan bachaane ki khaatir jhoot bol liya toh aakhir isme Qayamat kaunsi aagayi ??

Jaan bachaane ki Khaatir agar Murdaar tak kha lena Jayez hai, toh Aakhir jhoot bolna kyon jayez nahin ho sakta,

Aakhir wah qaunsi shariat hai jisme is qadr Shakhti rakhi gayi hai,

Jaan bachaane ki Khaatir toh allah taala ne Kalima e kufr TAK Kah dene ki bhi ijaazat di hai, basharte ke dil me koi baat na ho (3/38)

Toh phir kiya jhoot bolna usse bada Jurm hai ???

5- GIRGIT (CHAMELEON) KO MAARNA:

Hz umme shareek (ra) se riwayat hai ke nabi e akram sallallaho alaihi wasallam (pbuh) ne girgid ko maarne ka huqm diya hai, aur farmaya hai ke:-” wah hz ibraheem (as) par aag roshan karti thi “

(maqaam hadith page 317)

JAWAB:

Samjha ye jaata hai ke girgit ko maarne ki wajah hi aapne ye batlaayi hai ke chunke hz ibraheem (as) par aag roshan karti thi,

lihaaza is jurm ki paadaash me uska maarna zaruri hai,

Halaanke uske asal wajah ye hai ke ye bhi ” Mauzi” jaanwar hai, aur mauzi jaanwaron ko hadith me ” fawai’sik” kaha gaya hai,

aur girgit ko bhi unhi me shumar Kiya gaya hai,

jaisa ek ek dusri riwayat hz aisha (ra) se yun marwi hai

” yani nabi e akram sallallaho alaihi wasallam (pbuh) ne girgit ko bhi fawai’sik ( mauzi jaanwar kaha hai )”

(bukhari kitab bad’a ul khalq )

Aur mauzi jaanwar ko aam haalat to dar’kinaar, masjid e haraam me bhi maar daalne ka huqm hai (bukhari)

is hadith me uske aag roshan karne ke fael ko zamanan zikr kiya gaya hai jaisa ke hadith ke alfaz se bhi waazeh hai,

Ek sawaal ye bhi uthaaya ja sakta hai ke girgit ne hz ibraheem (as) ka kya bigaada tha jo ye saza usko hui?

Toh iska jawab ye hai ke wah jaanwar mauzi hi kiya hua, jo bigaadne ke liye kise wajah ka intezaar kare ??

Bicchu kisi ko isliye nahi kaat’ta ke kisi ne uska kuch bigaada hua hai, balke isliye kaat’ta hai ke dank maarna aur uski fitrat me daakhil hai,

girgit ka tareeqa ezaar saani ye hai ke ye apni lambi zabaan se door se thookti hai, uske munh ka lu’aab Zahreela hota hai, jisse keede makode marr jaate hain, phir uski khuraak bante hain,

ab sawaal ye rah jaata hai ke girgit ne apne phoonkne ya nafakh se aag me kya izaafa kiya tha ??? Ye ham nahin jaante,

Albatta itna zaroor jaante hain ke usme 3 ya 4 khususiyaat aisi paayi jaati hain jo dusre jaanwaron me nahi paayi jaati,

maslan,

1- ye jaanwar mahaul ke mutaabik fauran apna rang badal sakta hai, aur iski ye khaasiyat itni mashoor hai ke ” girgit ki tarah rang badalna ” ek muhaaura ban chuka hai,

2- ye ke uski aankhen papoton me malfoof hoti hain, jin me suraakh hote hain, unhi suraakhon mese ye dekhte hain,

3- ye ke ye aage peeche daayen baayen ooper neeche har tarah dekh sakti hai, aur

4- ye ke agar uske jism ka pichhla hissa kat jaaye toh wah bahut der tak zinda rah sakta hai,

Aur kya maloom ke uski ye khususiyat aag ke sholon ko bhi tez karta ho…..

 6- HZ ADAM (AS) KA QAD

Hz abu hurairah (ra) kahte hain ke nabi e akram sallaho alaihi wasallam (pbuh) ne farmaya:-” jab aadam ko paida kiya toh unka qad 60 ghaz tha….. Phir baraabar ab tak ye qad kam hota raha “

(maqam hadith pg 317)

JAWAB:

Ab dekhiye is hadith me 2 baatein ghaur talab hain

1- hadith me ” zara’a ” ka lafz hai, jiska maana ” haath ” hai, na ki ” ghaz” aur haath ausat (average ) lambaai 1/2 feet hoti hai, lekin parvez ne tarjuma zara’a ka maana ” ghaz ” kar liya hai,

asal tarjuma ki ru se ye 60 haath ya 30 ghaz banta hai,

2- ” qad” aur ” umar” dono aisi cheezein hain jo ibtedan me bahut zyadah thi, lekin dheere dheere kam hoti gayi,

hz adam (as) ki umar 1000 saal thi, isi tarah hz nooh (as) ki umar bhi 1000 saal thi, lekin baad ke daur me insaani umar kam hoti ja rahi hai,

hatta ke nabi e akram sallaho alaihi Wasallam (pbuh) ne farmaya ke meri ummat ki ausat umar 60 aur 70 saal ke darmiyaan hai, aur ye umar hazaar saal ka 15wa hissa banta hai,

ab agar 30 ghaz qad ka 15wa hissa liya jaaye toh ye 2 ghaz ya 4 feet rah jaata hai, aur taqreeban yahi qad aaj kal paaya jaata hai,

kisi ilaaqe ke log 6 ft. Se buland hain toh kisi dusre ilaaqe me 6 fit se bhi kam hote hain,

ab agar umar ke tanasab ka saboot qur’an se mil jaata hai, toh phir agar qad ka wahi tanasab hadith se saabit ho toh usme aitraaz ya hairaangi ki koi maaqool wajah hamen nazar nahin aati….

7- NAMAZEIN KAISE FARZ HUI ??

AITRAAZAAT KA JAYEZA:

Meraj ka waaqeya aur us mauqa par namazon ke farz hone ka zikr itna mashoor hai ke uske darj karne ki bhi zarurat nahi,

us hadith par aitraaz ye kiya jaata hai ke ye hadith kisi YAHUDI ki ghadi hui hai, jisne hz musa (as) ki shaan ko nabi e akram sallaho alaihi wasallam (pbuh) se buland karke dikhaaya Hai,

is aitraaz ka jawab inshallah agle article me denge,

dusra aitraaz ye kiya jaata hai ke allah taala ne pahli baar 50 namazein farz kar di, aur is baat ka ilm na allah ko huwa na rasool ko ke ummat e muhammadiyah 50 namazein ki paband nahin ho sakti,

agar is taraf tawajjoh dilaayi toh hz musa (as) ne,

chunanche aap nabi e akram sallaho alaihi wasallam (pbuh) baar baar khuda ke yahan haazir hote aur takhfeef karaate rahe, yahan tak ki  5 namazein baaqi rah gayin,

JAWAB:

is aitraaz ka jawab ye hai ke nabi e akram sallaho alaihi wasallam (pbuh) ko is baat ka ilm ho ya na ho, allah taala ko zaroor ilm tha,

magar ahsaan wa karam maqsood tha, aur isi soorat ye hi thi ke pahle ziyaadah bhaar daala gaya, phir nabi e akram sallaho alaihi wasallam (pbuh) ki ilteja par kami ki jaati rahi,

iski misaal yun samjhiye ke allah taala ne surah anfaal me imaan ki pukhatagi ka meyaar ye qaraar diya hai ke Maidaan e jung me ek momin ko 10 kaafiron par ghaalib aana chahiye (8/65), lekin uske saath hi agli aayat me farmaya

” ab allah ne tum par se (bojh) halka kar diya aur jaan liya ke tum me kamzori hai, pas agar tum mese 100 saabit kadam rahne waale honge toh 200 par ghaalib rahenge, aur agar tum me se 1000 honge toh allah ke huqm se 2000 ghalib rahenge ”

(surah anfal 66)

ab dekhiye dono ayat surah anfal ki hain aur mutsal hain, pahli me meyar imaan ki nisbat 10:1 hai, phir saath hi usme itni takhfeef kardi ke ye nisbat 2:1 ya 5wa hissa rah gayi,

ab ye aitraaz toh quraan par bhi hona chahiye ke allah ko (naozubillah ) itna bhi ilm na tha ke pahle aayat me itna kada meyaar rakh diya, phir saath hi me itni zabardast takhfeef bhi kar di,

haqeeqat ye hai ke is aayat me bhi raham wa karam ki baat hai aur nez ye ke agar pahle zyadah baar daal kar takhfeef kar di jaaye toh bande allah ke ziyadah  mominun Wa mashkoor hote hain aur yahi baat hadith e meraj ki bhi hai,

halaanke allah ko in dono baaton ka pahle se ilm tha,

3ra aitraaz is hadith par ye kiya jaata hai ke jab aakhir me 5 namazein rah gayin toh allah taala ne farmaya :-” ma yu’baddalul qaulu ladaiyya ” ( mere yahan baat nahin badla karti ),

halaanke baat kai baar badli, pahle 50 namazein farz hui, phir 40 rah gayin, phir 30, phir 20, phir 10, phir 5, yaani 5 baar baat badal gayi,

Phir baat badalna aur kise kahte hain ??

Toh iska jawab ye hai ke yahan ” al qaul ” se muraad na namazon ki tadaad hai aur na ahkaam shariat ki,

balke yahan al qaulu se muraad hasanaat ka wah atal qanoon hai, jise allah ne khud yun bayan farma diya hai

” jo neki karega usko neki ka 10 guna sawaab milega “

(6/160)

Chunanche usi riwaayat me ” ma yubaddalul qaulu ladaiyya ” ki wazaahat bhi in alfaz me maujood hai ” wahi khamis wahi khamsoon”

yani un 5 namazon  Ka sawaab 50 namazon ke baraabar hi milega….

8- NABI E AKRAM SALLALAHO ALAIHI WASALLAM (PBUH) PAR JAADU:

Hz aisha (ra) kahti hain ke (ek martaba) nabi e akram sallaho alaihi wasallam (pbuh) par jaadu kiya gaya, (uska asar) yahan tak huwa ke aapka khyaal hota tha ke ek kaam kiya hai, haalanke aapne kiya na hota tha, yahan tak ke ek din aapne allah se bahut dua ki, baad uske mujh se farmaya ke:-” tum ko malum hai ke allah taala ne mujhe wah baat bata di, jisme meri shifa hai, do aadmi(khwab me) mere paas aaye unme se ek mere sar ke paas aur dusra paaon ke paas baith gaya , ek ne dusre se poocha, is shakhs ko kya bimari hai ?”

Dusre ne kaha,:-” in par jaadu kiya gaya hai”

phir pahle ne kaha:-” kisne jaadu kiya ?”

dusre ne kaha:-” ubaid bin aasim ne “

pahle ne kaha:-” kis cheez me ?”

dusre ne kaha :-” kanghi me aur rui ke gaale me aur khajoor ki kali me aur ooper wale chhilke me “

pahle ne kaha :-” wah kahan hai ?”

dusre ne kaha:-” zarwaani naami kuwen me”

pas nabi e akram sallaho alaihi wasallam (pbuh) tashreef legaye, baad uske jab laute toh aapne hz aisha (ra) se farmaya:-” is kuwen ke qareeb waale darakhton ke khoshe goya shayateen ke sar hain “

maine kaha:-” aapne usko nikalwa liya ?”

farmaya:-” allah ne mujhe shifa de di, mujhe ye khayal hua ke logon me fasaad phailega aur jaadu ka charcha zyada hoga, iske baad kuwan band kar diya gaya “

(maqam hadith 320)

Aitraazaat aur unka jayeza:

1- is hadith par pahla aitraazat ye hai ke jadu, chunke kufr wa shirk ka kaam hai, lihaza nabi par jaadu nahin ho sakta, yani agar koi kare bhi toh uska asar nahi hota,

Is aitraaz ka jawab ye hai ke nabi par jaadu ka Asar hona Qur’an se saabit hai,

Fir’aun ke jaadugaron ne jab hazaaro majme me apni rassiyan aur laathiyan phenki toh wah saanp ban kar daudhne lagin, toh uska asar majme par ye hua ke

Qur’an me aata hai

” jab jaadugaron ne ( apni rassiyan aur lathiyan ) daal di toh logon ki aankhon ko mashoor kar diya ( yani unki nazar band kar di) aur unhe dahshat zadah kar diya aur bahut bada jaadu laaye us dahshat ka asar moosa ke dil par bhi ho gaya tha “

(7/116)

irshad baari hai

” musa apni dil me darr gaye toh ham ne ba’zariye wahi kaha , aiy musa ! Daro mat tumhi ghalib rahoge “

(20/67-68)

Dusra aitraaz ye hai ke agar nabi par jaadu ka asar tasleem kar liya jaaye toh usse shariat saari ki saari na’qaabil aitmaad thaharti hai,

kya malum ke nabi ka falan kaam wahi ke tahat hua tha ya jaadu ke zer e asar ??

Iska jawab ye hai ke ye waaqeya 8 hijri ( suleh hudaibiya aur fatah khaibar wagerah ) ke baad pesh aaya, jabke yahudi har maidaan me pit chuke they,

pahle khaibar ke yahudi khud ek saal tak jaadu karte rahe, jiska khaak asar na hua, phir wah madeena me lubaid bin asim ke paas isi Gharz se aaye, lubaid bin asim sabse bada jaadugar tha, phir uski betiyan is kaam me usse bhi zyadah maahir thi,

usne apne betiyon ki madad se nabi e akram sallaho alaihi wasallam (pbuh) ke baal mubarak haasil kiye, phir unme kanghi deta aur mantar padhta jaata tha, aur bada sakht qism ka taaseer waala jaadu kiya, us jaadu ka bhi 6 mahine tak aap par kuch asar na hua,

6 mahine baad uske asraat numaayan hone shuru hue, taaham uska asar mahaz aapke zaati af’aal tak mahdood tha,

yani aap ye sochte ki main falan kaam kar chuka hoon, jabke kiya nahin hota tha, ye zehni kaifiyat aur bechaini aapko 40 din tak rahi,

phir allah taala ne 2 farishtey bhej kar uski haqeeqat aur ilaaj batla diya, phir aap shifa yaab hogaye,

ye waqeya hadith ki taqreeban tamam kitabon me ba’ikhtelaaf al alfaz maujood hai, aur itni kaseer riwayat hain jo har tawatir ko pahuncti hai, jinka inkar muhaal hai,

lubaid bin aasim ne Apne jurm ka aitraaf bhi kar liya, taaham aapne use mu’af kar diya, kyonke aapne zaati taqleef ki bina par kisi se kabhi inteqaam nahi liya,

Ab asal aitraaz ki taraf aayen toh ye baat yaqeeni taur par saabit hai ke jaadu shariat ke ahkaam par harghiz asar andaz nahin hua, balke ye asar mahaz aapki zaati haisiyat tak mahdood raha,

aur iska saboot ye hai ke us waqt tak aadhe se zyadah Qur’an naazil ho chuka tha, arab ke log us waqt 2 mutwaazi firqo me bat chuke they, jin me ek firqa ya toh musalman tha ya musalmano ka haleef aur dusra firqa unke mukhalif,

agar us dauraan nabi e akram sallaho alaihi wasallam (pbuh) par jaadu ka asar shariat me asar’andaz hota , yani kabhi aap namaz hi na padhte ya ek ke bajaaye do padha dete, ya quraan ki aayat khalat malat karke ghalat padhte ya koi aur kaam shariat ke khilaaf sar’zad hota toh dost wa dushman sab me yani poore arab me iski Dhoom mach jaati,

jabke Waqeya ye hai ke hamen ek bhi aisi riwayat nahi milti jisme ye ishaarah tak bhi paaya jaata ho ke us asar se aapke sharai aamaal wa fael me kuch harz waqe hua ho,

3-Aur teesra aitraaz ye kiya jaata hai ke kuffar ka hamesha se ye wateerah raha hai ke wah ambiya ko ya toh jaadugar kahte they aur ya jaadu’zadah kahte they, agar ham khud hi aap par jaadu aur uski asar’pazeeri tasleem kar len toh goya ham bhi kuffar ke hamnawa ban gayi….

JAWAB:

ye aitraaz isliye ghalat hai ke kuffar ka ye ilzaam hota tha ke nabi ne apni nubuwwat ke daawe ka aaghaz hi jaadu ke asar ke tahat kiya tha,

Aur jo kuch ye aakhirat, qayamat, hashr wa nashr, jannat wa dozakh ke afsaane sunaata hai, ye sab kuch jaadu ka asar ya pagalpan ki baatein hain, goya nubuwwat aur shariat ki tamam tar imaarat ki buniyaad jaadu ka asar ya pagalpan ki baatein jadu qaraar dete they,

lekin yahan maamla is ke bilkul bar’ashk hai, ye waqeya Aapki nubuwwat ke 20 saal baad pesh aata hai, jabke aadha Arab aapki nubuwwat aur ahkaam shariat par imaan rakhta tha,

phir ye waqeya ahkaam shariat par bhi chand asar’andaz nahi hua, albatta is waqeye se uske bar’ashk ye nateeja zaroor nikalta hai ke aag hargiz jaadugar na they, kyonki jaadugar par jaadu ka asar nahi hota

9- AZWAAJ E MUTAHHARAAT:

Hz anas bin malik (ra) kahte hai ke nabi e akram sallalaho alaihi wasallam (pbuh) apni (tamam) biwiyon ke paas ek hi saa’at ke andar raat aur din me daurah kar lete they,aur wah 11 thin,

hz qatadah (ra) kahte hain maine hz anas se kaha:-” kya aap nabi e akram sallalaho alaihi wasallam (pbuh) un sab ki taaqat rakhte they ??

Wah bole ke:-” ham kaha karte they ke aapko 30 mardon ki taaqat di gayi thi,”

aur sayeed ne qatadah se naqal kiya hai ke anas ne 9 biwiyan bayaan ki “

(maqaam hadith pg 320)

JAWAB:

Is hadith me dar’asal 3 mukhtalif mauqon ki Baatein ek saath bayaan kar di gayi hain, jo is tarah hai,

1- hz anas bin malik kahte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) apni tamam biwiyon ke paas ek saat raat aur din me daurah kar lete they aur wah 11 thin,

2- qatadah kahte hain maine anas se kaha ke kiya aap itni taaqat rakhte they ?? Wah bole ham aapas me kaha karte they ke aapko 30 mardon ki taaqat mili hai,

3- sayeed ne qatadah se naqal kiya ke anas ne 9 biwiyan bayaan ki ( ye hadith kitabun nikah me bilkul alag sanadon ke saath alag taur par bhi bukhari me mazkoor hai )

In teeno mukhtalif waaqeyaat ki baaton ko ekja bayaan karne se kayi ghalat fahmiyan ya aitraaz paida ho gaye, maslan

1- Aapki azwaaj e mutahharaat 11 thin ya 9 ?

2- aap rozana sab biwiyon se mujaammat karte they aur kar sakte they, kyonki aapme 30 mardon ki taaqat thi…
Ab ye toh zaahir hai ke hz anas (ra) ek hi waqt me nabi e akram sallalaho alaihi Wasallam (pbuh) ki 11 biwiyan aur 9 biwiyan nahi kah sakte, aur quwwat ke mutaallik khud unka apna bayaan hai ke ” ham aapas me ye baat kiya karte they “

lihaaza isi hadith se ye malum ho raha hai ke 3 mukhtalif mauqa ki baatein hain,

AITRAAZAAT KA JAYEZA:

Ab pahli baat ye hai ke daurah karne se muraad mujaammat harghiz nahin hai, kyonke aapko ye daurah din ke kisi waqt bhi ( ye daurah amuman asr ki namaz ke baad aur shaam se pahle hota tha,…. Bukhari ) ya raat ko shhab basri se pahle kiya karte they, aur is daurah ka maqsad sirf tamam gharaano ki khair khairiyat malum karna aur jungi zaruriyat ko poora karna hota tha,

yani aap nihaayat mukhatasar waqt ya ek saa’at me sab gharwaalon se chakkar lagaate they,

aur daurah se mujaammat muraad na hone ki sabse badi daleel ye hai ke aapne tamam biwiyon ke yahan shab basri ke liye baari muqarrar kar rakhi thi,

Lihaaza ek hi raat me sab biwiyon ke   Paas is gharz se jaane ka sawaal hi paida nahi hota, elaawah is riwaayat me din ka bhi zikr hai aur mujaammat amuman raat ko ki jaati hai,

Daurah se mujaammat muraad lene ki ghalti dar’asl is wajah se hui ke saath hi aapki quwwat ka zikr karaaya gaya,

toH is quwwat se muraad ya Jama ki quwwat samjh liya gaya,

Halaanke jab aapki ek hi biwi ke paas shab basri ki baari ahadith sahiha se saabit hai toh yahan quwwat mardmi ka Sawaal hi paida nahi hota,

Ek saa’at me 11 gharon me khair wa khairiyat ka maalum kar aana bhi chusti aur quwwat ke be’ghair na’mumkin hai, !!

Phir aapki quwwat aur shajaat ke aur bhi bahut se waaqeyaat hain, jinke mutaallik sahaba Aapas me aisa tabsirah kiya karte they, maslan  rakaana pahelwaan ko pachhaadhna ya jung e khandaq me patthar ko paas paas karna,

Ab raha masla Azwaaj e mutahharaat ki tadaad ka toh ye tadad aapki wafaat ke waqt 9 thi

(bukhari, kitabun nikah bab Kasratun nisa )

me do hadith se waazeh hota hai, ke ye tadad 9 hi durust hai, aur un azwaaj ke naam ye hain

hz sauda, hz aisha, hz hafsha, hz umme salma, hz zainab,  hz juwairiyah, hz umme habeeba, hz juwairiyah aur hz maimuna,

aur jis riwayat me tadad 11 mazkoor hai usme aapki do kaneezein hz mariya qibtiyah aur Hz rehana bhi shamil hain,

hz mariya ke mutaallik baaz logon ka khyaal hai ke aapne use azaad karke nikah kiya tha, magar ye baat durust nahi,

ye shah e misr ne hidya aapko bheji thi aur jab ye aayin toh us waqt nabi e akram sallalaho alaihi wasallam (pbuh) par mazeed nikah karne par Pabandi Lag chuki thi…..

10- HAALAT E HAIZ ME MUBAA’SIRAT:

Hz aisha (ra) kahti hain ke:-” main aur nabi e akram sallalaho alaihi wasallam (pbuh) ek taraf se ghusl karte they aur ham donon jab Junub Hote they, aur haalat e haiz me aap mujhe huqm dete toh main Izaar Pahan leti aur aap mujh se akhtalaat karte they aur ba’haalat aitqaaf aap apna sar (head) meri taraf nikaal dete they, aur main usko dho deti, halaanke main Haiza hoti thi “

(Maqaam hadith pg 320)

JAWAB:

Is hadith par sabse ziyadah qabil e aitraaz baat ye hai ke isme HALAT E HAIZ me mubasirat ka zikr hai, jabke qur’an me is baat se mana kiya gaya hai,

Is ghalat fahmi ya aitraaz ki asal wajah ye hai ke mubaasirat ka maana hamari zabaan me Mujaammat Samjha jaata hai,

Is ghalat istemal se Munkireen e Hadith Ne ye najayez Fayeda uthaaya hai,

Qur’an ne mujammat ke liye ” Baaser (jild ke Saath jild lagna)”,

” Laaman ( ek dusre ko tatolna )”

” Massa (chhoona)”

aur ” Aata (aana)”…. Ke alfaz istemal farmaaye hain, aur ye sab kinaayi maano me istemal hue hain, apne Buniyadi ya lugwi maano me ek bhi istemal nahin hua,

Ab ye ghalat fahmi yun paida hui ke Qur’an me toh ” Baasher” ka lafz kinaayi maano me istemal hua hai, aur hadith me apne Haqeeqi maano me

( note : bukhari me ye lafz kai maqaamat par in asli maano me istemal hua hai, maslan kitabul nikah ke ek baab ka unwaan hi ye hai ‘ LA TA’BAASHERUL MARAAT’UL MARAAT ‘ yani koi aurat dusri aurat ke saath na soye, ya uske saath na chimte )

Tarjuma me ” Akhtalaat ” Ka lafz bhi ghalat tarjuma hai, iska maana sirf badan ka dusre badan se lagna hai, yani miyan biwi ikatthe leit bhi sakte hai, mu’aanqah bhi kar sakte hain, bosa bhi le sakte hai, balke Mujammat ke elawah sab kuch kar sakte hain,

rahi ye baat ke Haiz ki haalat me agar hz Aisha (ra) ne aapko kanghi (combing) kar di, jab aap masjid ke baaher khadi thin aur aap nabi e akram sallalaho alaihi wasallam (pbuh) masjid me mu’aqqaf they…..

Toh isse Sharai masla toh samjha ja sakta hai ke aurat haiz ki haalat me itni Napaak bhi nahin hoti ke apne Miyan ko haath bhi na laga sake,

Taaham wah masjid me daakhil nahin ho sakti, isme Aitraaz ki kya baat hai ?

Isi tarah agar miyan biwi raat ko andhere me darmiyan me rakhe hue paani ke ek bartan se ghusl kar len toh usme aitraaz ki koi baat Nazar nahin Aati,

11- AITEQAAF AUR ISTE’HAAZA:

hz aisha (ra) kahti hain ke:-”  nabi e akram sallalaho alaihi wasallam (pbuh) ke hamraah aapki kisi biwi ne aitqaaf kiya aur wah Khoon aur Zardi ko (Kharij hote ) Dekhti thin, aur namaz padhne ki haalat me tashat unke neeche rakha rahta tha “

(Maqaam hadith page 321)

JAWAB:

Is masle me Munkireen e hadith ne makkari ka saboot diya hai,

Ye hadith dar’asal kitabul Haiz bab ” ala Iste’haaza” phir uske tahat Zeli bab ” aitkaaf al musta’haza” me mazkoor hui hai,

nez is hadith se pahle jo hadith darj hui hai wah zara mutaassil hai, aur usme ye wazaahat bhi hai ke ” Wahi musta’haaza”

yani unhe Iste’haaza ki Bimari thi,

Lekin munkireen e hadith ne mufassal hadith darj nahin ki, na kahin se ye pata chalne diya ke yahan Maamla Haiz ka nahi Iste’haaza ka hai,

Haiz me namaz mu’aaf hai, Iste’haaza me mu’aaf nahi,

Haiz ki haalat me Aurat na masjid me daakhil ho sakti hai, na aitkaaf me baith sakti hai, lekin Iste’haaza ki soorat me ye masjid me ja sakti hai, aur aitkaaf  me bhi baith sakti hai,

Ab munkireen e hadith ne ye kiya ke Hadith toh Iste’haaza ki darj kar di aur Zaahir yun kiya ke ye Sab kuch Haiz se mutaallik hai…..

12-  ROZA AUR MUBAASIRAT:

Hz aisha (ra) kahti hain ke nabi e akram sallalaho alaihi wasallam (pbuh) roza ki Haalat me (apni azwaaj ke) Bose le liya karte they aur mubaasirat kiya karte they , magar aap nabi e akram sallalaho alaihi wasallam (pbuh) apni Khwaahish par Tum sabse zyadah Qaabu rakhte they “

(MAqaam hadith page 321)

JAWAB:

Is hadith se bhi mubaasirat ke ghalat wajah wa mafhoom se dhoka dene ki koshish ki gayi hai, halaanke is hadith ka aakhiri faqrah saaf bata raha hai ke yahan mubaasirat se muraad mujammat Hargiz nahi,
 

Raha roza ki haalat me apni Biwi ka bosa lena toh usse aapko kaun rokta hai ?

Yahi masla hz umar (ra) ne nabi e akram sallalaho alaihi wasallam (pbuh) se poocha tha toh aapne jawaaban hz umar ko kaha:-” kya roza ki haalat me qulli karna jayez hai ?

Hz umar (ra) ne kaha:-” haan “

Aapne farmaya:-” toh phir biwi ka bosa lene ki bhi yahi surat hai “

Yani jis tarah paani jabtak Halaq se neeche na chala jaaye, roza nahi toot’ta, isi tarah Mujammat ke elaawah bosa wa kinaar aur Milkar letne baithne se roza nahin toot’ta…..

13- ROZA AUR JANAABAT:

Hz abu bakr bin abdur rahman (ra) kahte hain ki main apne waalid ke hamraah hz aisha (ra) ke paas gaya, toh unhone kaha ke:-” main yaqeen ke saath bayaan karti hun ke nabi e akram sallalaho alaihi wasallam (pbuh) ko be’ghair ehtelaam ke jama ke sabab se ba’haalat janaabat subah ho jaati thi , phir aap us din roza rakhte they”,

uske baad ham hz umme salma (ra) ke paas gaye toh unhone bhi aisa hi kaha”

hz abu jaafar kahte hain maine abu abdullah se poocha ke agar roza todh daale toh kya jama karne wale ki tarah wah bhi kaffara dega,? Unhone kaha :-” nahin ! Kya tum hadith ko nahin dekhte ke usme ye saaf alfaaz maujood hain

” lam yaqzihi wa’in saamadh dhaher “

( maqam hadith pg 322)

JAWAB:

Ab dekhiye is hadith me ye teen masail bayaan hue hain,

1- jumbi shakhs waqt ki tangi ki wajah se pahle sahri khaale taake roza rakh Sake aur baad me nahaale, khwaah us dauraan subah ho jaaye,

2- Mujammat ki wajah se roza todhne waale ke liya kaffara hai jo qur’an me mazkoor hai,

3- agar koi shakhs bila’wajah farz roza todh deta hai ya chhod deta hai, toh uska gunaah itna zyadah hai ke agar saari umar bhi roza rakh kar us farz roza ki Qaza dena chaahe toh uski Qaza nahin ho sakti,

Mujammat ki wajah se roza todne waale ke liye kaffarah is liye hai ke is soorat me insaan basa auqaat be’bas ho jaata hai,

Aur bila’wajah farz roza todhna ya chhodna aisi baat hai jo insaan ke akhtiyaar me hota hai,

Lihaza bila’wajah roza todhna, mujammat ki wajah se roza todne se bahut zyada jurm hai, jiska na kaffara aur na hi uski qaza ho sakti hai, agarchah wah Qaza ke taur par zindagi bhar bhi roze rakhta rahe,

Ab ham nahin samjhte ke Munkireen e hadith ko is hadith me Kaunsi baat khatki hai, jiski wajah se usne is hadith ko bhi is baab me darj Kar diya…

14- NIFAASAT:

maswar aur marwan se riwayat hai ke :-“nabi e akram sallalaho alaihi wasallam (pbuh) sulah hudaibiya ke zamaane me nikle,”

phir unhone poori hadith darj ki aur kaha ke:-” nabi e akram sallalaho alaihi wasallam (pbuh) ne Jitni martaba Thooka wah kisi na kisi Shakhs ke haath par pada aur usne apne Chehre aur badan par mal liya “

( maqam hadith pg 323)

JAWAB:

Ye alfaz us lambi hadith se liye gaye hain, jin me sulah hudaibiya ki sharait ka zikr hai,

Jab urwa bin masud sakfi ahle makka ki taraf se Safeer ban kar hudaibiya ke maqaam par aaya aur uski guftugu nakaam rahi toh usne waapas jaakar Quraish e makka se kaha ke

” main Rome, Iran, aur Habash ke baadshahon ke paas bhi gaya hun, khuda ki Qasam ! Maine toh nahin dekha ke kisi badshah ke log uski aisi taazeem karte hon jaise Muhammad ki Taazeem aapke Sahaba karte hain,

agar unhone thooka toh koi apne haath me Leta hain aur apne muh aur badan par mal leta hai aur jab wah koi huqm deta hai toh lapakte hue fauran uska huqm baja laate hain, aur jab wuzu karte hain toh Wuyu ke paani ke liye Qareeb hota hai ke Ladh padenge,

Aur jab wah baat karte hain ye apni aawaazein Dheemi kar lete hain aur adab wa tazeem ki wajah se unki taraf nazar bhar kar nahin dekhte”… Lihaaza tum muhammad ki baat maan lo, tumhara isi me faayeda hai “

(bukhari)

Ab dekhiye ek Kafir Safeer ne Ashaabul nabi ki taazeem ke silsile me jo 5 baatein batlaayi jo unme sar’fehrist hai, wahi munkireen e hadith ke nazdeek nifaasat ke khilaaf hai,

Ab ise Aqalon ke farq ke siwa aur kya kaha ja sakta hai ??

Is baat par toh sab ka ittefaaq hai ke Thook agar paak cheez nahin toh kam se kam napaak ya Paleed bhi nahin,

Ab sawaal ye rah jaata hai ke , kya nabi e akram sallalaho alaihi wasallam (pbuh) ki thook aur Aam insaano ki thook baraabar hai ??

Ghaar e soor me hz abu bakr (ra) ke paaon ko saanp ne das liya, toh aapne uspar apna thook lagaya toh hz abu bakr (ra) bilkul Shifa’yaab hogaye, dard jaata raha aur zehar ka asar khatm ho gaya,

jung e khaibar ke dauraan hz ali (ra) aashoob chasm ke aarzah se bimaar they, aap nabi e akram sallalaho alaihi wasallam (pbuh) ne unko bulaakar unki aankhon par itna thook lagaaya toh hz ali (ra) shifa’yab ho gaya, dard bhi jaata raha, toh aap nabi e akram sallalaho alaihi wasallam (pbuh) ne Islami jhanda unke hawaale kiya,

Iske elaawa aapke paas koi bhi mareez aaya, to aap wahin se thodi mitti lete, usme apna thook milaate aur Us maqaam par uska leip kar dete toh wah Shifayaab ho jaata tha, aur Saath hi ye  alfaz zabaan se padhte
Hz aisha (ra) se riwayat hai ke aap mareez se yun kaha karte they:-” allah ke naam se hamari zameen ki khaak aur ham mese baaz ki thook se hamare bimaaro ko shifa ho jaati hai “

(bukhari kitabul tibb bab raqiyatul nabi )
Ummeed hai aap ye samjh gaye honge ke Sahaba kiram aapki thook kyon apne chehron aur badan par mal liya karte they ?

Phir sahaba kiram ko aap nabi e akram sallalaho alaihi wasallam (pbuh) se jo Waalihaana muhabbat thi uska bhi yahi taqaaza tha, Jaisa ke us Kaafir Safeer ne bhi Yahi Samjha …….

15- AZAL:

Is zaman me Munkireen e hadith ne Azal ke mutaalliq do hadith darj farmaayi hain, jinme sahaba ka nabi e akram sallalaho alaihi wasallam (pbuh) se istafsaar hai,

hadith ye malum hota hai ke aapne azal ko na’pasand farmaya, taaham is se mana bhi nahin kiya, aapke ye alfaaz hain

” Agar tum ye na karo toh tumko koi nuqsaan nahin hoga, kyonki qayamat tak jo Jaan paida hone waali hai, wah toh Zaroor paida hogi”

( maqam hadith page 324)

JAWAB:

In hadith me kya baat qaabil e aitraaf hai, ye ham nahin samjh sake, Agar munkireen e hadith ya us jaise Dusre hazraat ye Rukhsat Qubool nahin karte toh na karen,

Aur yahi bahtar baat hai lekin koi is rukhsat se faayeda uthaana chaahe toh use bhi mujrim Qaraar nahin diya ja sakta…..

16- SAHABA (MAAZ’ALLAH) MURTAD HO GAYE:

Allah taala ne qur’an kareem me ek muqaalmah ka zikr farmaya jo allah taala aur hz isa (as) ke darmiyan roz e qayamat ko hoga,

Allah taala Hz Isa (as) se poochenge:-” kya tumne apni qaum se kaha tha ke wah tujhe aur teri waalidah ko mabood bana len ?

Hz isa (as) kahenge :-” maaz’allah ! Main aisa kyon kar sakta tha ? Maine yahi kaha tha ke :-” wah mere aur apne rab hi ko mabood banaaye “

phir kaha:-” jab tak main unme raha unpar gawaah raha, phir jab tune mujhe duniya se utha liya toh unka nigran tu tha “

(5/117)

Ab isi muqaalmah se milta julta ek muqaalmah imam bukhari ne is aayat ki tafseer me darz kiya hai,

hz ibn abbas (ra) kahte hain ke nabi e akram sallalaho alaihi Wasallam (pbuh) ne ek din ye khutba diya ke

” aiy logon ! Tum qayamat ke din bilkul barhana uthaaye jaaoge, jaisa ke paidaish ke waqt barhana paida hue they, phir sabse pahle hz ibraheem (as) ko kapde pahnaaye jaayenge, aur aagaah raho ke chand aadmi meri ummat ke laaye jaayenge, aur farishte unko dozakh ki taraf le jayenge,

us waqt main kahunga:- aiy rab ! Ye mere Sahabi hain,”

Toh kaha jaayega:-” tujhe nahi malum unhone tere baad kya kiya nayi bidatein nikaal lin “

us waqt main hz isa (as) ki tarah kahunga:-” ilaayah, jawab milega ke ye log  tere marne ke baad murtad ho gaye they “

JAWAB:

Munkireen e hadith ne ye ayat aur ye hadith darj karne ke baad likha hai ke

” ye kuch (maaz’allah) sahaba kibarke mutaalliq kaha ja raha hai, kya aap tasawwur bhi kar sakte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) ne aisa farmaya hoga ?”

(Maqaam hadith pg 187-189)

Ab dekhiye is ayat aur is Hadith me jo baat qadr mushtarak hai, wah Ilm ghaib ke jaanne ke Nafi hai,

Yani qayamat ke din hz isa (as) bhi ye farmayenge ke apne baad ke halaat se main be’khabar hun,

Aur nabi e akram sallalaho alaihi wasallam (pbuh) bhi isi tarah kahenge,

Ab munkireen e hadith, parvezion ne jo mughaalta dene ki koshish farmayi hai wah ye hai ke hadith me jab ye wazahat maujood hai ke

” chand aadmi meri ummat ke laaye jaayege “

Aur parvez sahab ne bhi yahi alfaz maqam hadith me darj farmayen hain, toh in Chand aadmiyon ka Ittelaaq Tamam sahaba par Kaise ho gaya ??

Rahi ye baat wah chand aadmi nabi e akram sallalaho alaihi wasallam (pbuh) ki ummat ke kaun they ?

Toh iska jawab ye hai ke wah nau’muslim they jo aapki wafaat ke baad Fauran murtad ho gaye they, aur unse hz abu bakr (ra) ne apni khilaafat ke  shuruaat me hi jung ladi thi,

Ab agar is qadr Mashoor taareekhi Waqeya bhi munkireen e hadith ko ilm na Ho toh ham kya kah sakte hain !!!

 
18- PATTHAR KAPDE LEKAR BHAAG GAYA:

Allah taala ka irshad hai

” aiy iman walon ! Un Logon ki tarah na ho jaana jinhone Hz moosa (as) ko aziyat di, so allah ne use isse bari kiya aur musa allah ke yahan badi aabru waale they “

(33/69)

Parvez sahab (munkireen e hadith ) farmate hain ke:-” Bani Israel ne hz musa (as) ko kabhi khaana maang kar, kabhi paani maang kar, kabhi ek naya mabood banaane ki Khwaahish karke aur kabhi khuda ko elaaniya dekhne ki khwaahish karke aur kabhi Jihad se inkaar karke bahut tang kiya hua tha, allah taala momino se farmate hain ke tum bhi bani Israel ki tarah na ho jaana kyonke Jo qaum apne rasool ki itaat karne ke bajaaye use Sataati hai wah Tabaah ho jaati hai “

(Maqam hadith pag 66-168)

Ab iske muqaable me Bukhari ki tafseer dekhiye

Hz abu hurairah (ra) kahte hain ke Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” Bani Israel barhana Ghusl kiya karte they, ek dusre ki taraf dekhta jaata tha, aur hz musa (as) tanha gusl kiya karte they toh bani israel ne kaha ke Wallah ! Musa ko ham logon ke hamraah ghusl karne se siwa iske aur kuch mana nahin ke fisq me mubtela hain, ittefaaq se ek din hz musa ghusl karne gaye aur apna libaas ek patthar Par rakh diya, wah patthar unka libaas le bhaaga, aur hz musa bhi uske taaqqub me ye kahte hue daude

“aiy patthar mere kapde, aiy patthar mere kapde “

Yahan tak ke bani Israel ne Hz musa ki taraf dekh liya aur kaha ke:-” Wallah ! Musa ko kuch bimari nahin hai , (aur patthar thaher gaya ) musa (as) ne apna libaas le liya aur patthar ko maarne lage, “

Hz abu hurairah kahte hain ke :-” Khuda ki Qasam patthar par (hz musa ki maar se ) 6 ya 7 nishaan (ab tak baqi) hain “

(maqam hadith page 69, ba’hawala bukhari )

JAWAB:

1- Parvez sahab (munkireen e hadith ) ne Bani Israel ka musa ko izaayen dene ka zikr farmaya diya, lekin ye nahin bataya ke allah ne unhen is izaa ya izaaya se bari kyo’nakar kiya,

Allah taala khud kahte hain ke Allah ne musa ko us Iza se Nijaat di jo wah kahte they , Toh wah nijaat ki Surat kya thi ??

2- Aayat se ye baat waazeh hoti hai ke iza musa se kuch maangne, talab karne ya khwaahish karne ke mutaallik na thi, balke wah musa ki zaat ke mutaallik kuch kahte they, jisse hz musa (as) ko taqleef pahunchti thi

3- munkireen e hadith ne ye aayat mazkoor darj karte waqt iska aakhiri hissa ki wazaahat chhod gaye

” Waqaala Indal’laahi  wajeeha “

wah aabru waala Shakhs hota hai, jiske mutaallik logon ko kuch aitraaz ho toh bhi wah uske munh par kuch na kah saken aur idhar udhar baatein karte fire,

Yahi lafz Qur’an ne Hz isa (as) ke liye bhi Istemal farmaya aur kaha

” jeeha fi duniya wa aakhikarah “

Yani Isa duniya aur Aakhirat me bhi ba’aabru honge

(3/45)

Yahudi unki paidaish ke mutaallik ilzaam lagaate they, lekin munh par ye baat kahne ki koi jurrat na karta tha,

Ab jo munkireen hadith ne musa (as) ko izaa ki baatein ginaayi hain, wah toh aisi hain jo unhone musa ko kah hi nahin di thi, balke unki ki khwaahish aur mutaalba bhi kiya, toh is lihaaz se allah taala ka

” Ma’ma qaalu “ ke baad ” wajeeha “ ka lafz laana is baat ki daleel hai ke unki baaton se hz musa ko taqleef bhi hoti thi aur wah unke munh par kahne ki jurrat bhi na karte they, aur aisi hi baaton se allah taala ne musalmano ko mana farmaya hai ke wah  Nabi e akram sallalaho alaihi wasallam (pbuh) ke mutaallik is tarah ki baaton se parhez karen,

In tasreehaat se malum ho jaata hai ke parvez sb (munkireen e hadith ) ka bayaan kardah Mafhoom bhi Na’muqammal bhi hai aur ghalat bhi,

Ab rahi ye baat ke Unhen is tafseer me kya baat Khatki hai ??

Toh ye waazeh hai ke is waaqeya me patthar ke kapdon samet daudhne ki baat unhen gawaara nahin,

Taaham jo log mojezaat ke munkar hain unhe bhi bukhari me mandarjah tafseer raas aa sakti hai, wah yun ke Hajar ke maana Patthar bhi hai Aur Ghodi bhi ( munajjid)

Is tarah ye waaqeya yun hoga ke hz musa (as) Ghodi par Sawaar they, Kisi tanhaai ke Maqaam par Nahaane lage, Toh ghodi Daudh padi aur hz musa Sobi Ya hajar Kahte uske peeche daudh pade,uske baad Bani Israel ne hz musa ko nange badan dekh liya ke aap bilkul be’daagh aur unki Maz’oomah Bimaari Se paak hai,

Is tarah Allah ne Hz musa (as) ko Bani Israel ki baaton ki iza se bari kar diya,

Rahi ye baat jo hz abu hurairah Qasam kha kar kahte hain ke :-” Pathar par maar ke 6 ya 7 nishaan hain toh ye hz abu hurairah ka apna Qaul hai, Irshad nabwi nahin ke iska maanna hujjat hoga “

19- SHARM’GAAH KE ELAAWA:

Munkireen e hadith ke Baani parvez sahab farmate hain ke ” surah baqarah me hai ke

” Tumhari biwiyan tumhari Khetiyan hain, tum jab chaaho apni Kheti me aao “

(2/243)

parvez sahab is ayat ki tafseer me likhte hain:-“
Baat saaf hai Biwiyon ke paas jaane ka maqsad Takham’rezi hai, toh jis tarah Kisaan munasib mauqo par Khasht’kaari karta hai tum bhi mauzu mauqo par takham’rez karo “

( Maqam hadith page 177)

JAWAB:

Ab dekhiye, baat toh waqai badi saaf hai, magar Sawal ye hai ke lafz ” an’naa” ka lughwi maana kiya hai,

Aur ye ke kiya ” An’na” ka maana ” jab” ya ” munasib “ mauqa par ho bhi sakta hai ya nahin ??

Aap jitni lughat ki kitaabein dekhenge uske maana jahan se, kahan se kab, kidhar, wagerah paayenge,

” An’na ” ke maana ” iz” ya ” iza” kahin bhi na paayenge. Lihaza iski tafseer me Ikhtelaaf hua aur is ikhtelaaf ki wajah ye hain

1- lafz ” an’na ” ke mafhoom ki amumiyat

2- baaz sahaba ke aqwaal se bhi is Lafti umumiyat ki taied hoti hai,

3- Chand log jo  wati fil dubur ke Qail they unhone ye Sawaal bhi uthaaya ke ye aayat ki umumiyat par asar’andaz bhi ho sakti hai ya nahin ???

Is ikhtelaaf ke ba’wajood ummat ka kaseer tabqa aisa raha hai jo wati fil dubur (ass) ko haraam samjhta hai, kyonki ” Haras “ ka lafz isi cheez ka mut’qaazi hai,

Aur jo log ” an’na” ki amumuiyat ke qayel hain wah bhi isse ye muraad lete hain ke Aurat ko agar Ulta Lita kar bhi Jama kiya jaaye toh bhi ye Faraz (vagina) me hi hona Chahiye.

Aur ek Qaleel tadad un logon ki bhi hai jo Wati fi dubur ko jayez samjhte they,

“AN’NA” KI LUHWI TAHQEEQ

Imam raghib mufardaatul Q’uran me likhte hain ke

” an’na” ye haalat aur jagah dono ke mutaalliq sawaal ke liye aata hai, isliye baaz ne kaha ke ya ba’maana ” ai’na (kahan, kis jagah, jahan)”

“Kai’fa ( kaise , kis tarah )” ke liye aata hai, pas aayat e kareema ” an’na laqi haaza “

(3/37)

ke maana ye hain ke Khana tujhe Kahan se milta hai ??

2-Munjid me iske maana, Jahan, kahan se, kab, kis tarah, darz hai…

3- mutahiul arab (farsi) me iske maana hai,

Chaghoona (kis tarah ), az’kaza (kahan se ), har’kaza (kisi bhi jagah se ),….. Darj hai

4- Munkireen e hadith ne apni tasneef Lughat ul Qur’an me ”  an’na” ke ye maane likhe hain,

kaif (kis tarah, kyonkar ), ain ( kahan se ), kidhar, mata (kab-jab),

Ab dekhiye ” an’na ” ke maana ” ma’ta” usi waqt honge jab uska maana ‘ kab’ hoga,

” ma’ta” ke maana ‘ jab ‘ bhi ho sakta hain, lekin “an’na” ke nahin hote,

” faa’tu haras’kum an’na shai’tum “

Darj karke uske maano me ” an’na” ki jagah jab likh diYa, phir baaz aise hazraat ke aqwal apni taed me likh liye hain, jo Wati fil dubur ko na’jayez samjhte hain,

Imam bukhari ne is ayat ki tafseer me do aqwaal naqal kiye hain ek hz abdullah bin umar (ra) ka ke:-” baaz aadmi aurton se wati fil dubur karte they “

Unke baare me ye ayat naazil hui…

Is riwayat me hz abdullah bin umar (ra) ne apna nazariya kuch waazeh nahin kiya, taaham unke bayan se zaahir hota hai ke wah aisa karne walon ko ghalat’kaar nahin samjhte they,

aur dusra qaul hz jaabir (ra) ka hai, yahudion me ye baat mashoor thi ke jo koi Aurat se ulta Lita’kar faraz (vagina) me jama kare toh aulaad Bhengi paida hogi,

Hz jaabir (ra) kahte hain ke ye ayat is qaul ki tardeed me naazil hui hai, apna nazariya unhone bhi waazeh nahin kiya, taaham unke bayaan se zaahir hota hai ke ulta lilaa’kar faraj me Jama karne me bhi kuch qabahat nahin samjhte they…

Ab munkireen e hadith ne ye dono riwayat naqal karke in dono aqwal  me mazeed kai Sharah ka tazkirah karke ye nateeja pesh kiya hai ke is baare me ulema ka ikhtelaaf raha hai,

Imam malik iske qael they, imam shafai bhi qail they, lekin baad me unhone iski hurmat ki tasreeh kar di,

Is sab kuch likhne ke baad aakhir me munkireen e hadith ne farmaya:-” Iske baad faisla aap khud kar lijiye ke kya is tafseer ko  Nabi e akram sallalaho alaihi wasallam (pbuh) ki taraf mansoob kiya ja sakta hai ? Aur quran ko is Qism ki hadithon ki ru se Samjha ja Sakta hai ?”

(Maqam hadith page 185)

JAWAB:

Ab sawaal ye hai ke is tafseer ko  Nabi e akram sallalaho alaihi wasallam (pbuh) ki taraf kisi ne mansoob hi nahin kiya toh ye aitraaz kaise durust ho sakta hai ?

Kahin imam bukhari ne kahin ye likha hai ke ye aqwal  Nabi e akram sallalaho alaihi wasallam (pbuh) Ke hain ?

Ya imam mausoof ka yahin qasoor kaafi hai ke usne apni kitab me Sahaba ke aqwal darj kar diye hain ?

Imam bukhari ka apna nazariya toh malum ho raha hai ke wah zaati taur par wati fil dubur ke mukhalif they, jaisa ke fi ke aage jagah chhodne se malum ho raha hai ke wah zaati taur par wati fil dubur ke mukhalif they,

Lekin sahaba ke mukhtalif aqwal darj karna (bashar’tah ke wah paaya sehat ko pahunch jaayen) unki zimmadari thi,

Phir munkireen e hadith ne kiya ye hai ke jo aqwal wati fil dubur ke jawaaz par dalaalat karte they unhen toh khoob uchhaala hai, aur jo kaseer tabqa uska mukhaalif tha, uska zikr bhi nahin kiya,

Munkireen e hadith ne imam shafai ke use haram samjhne ka bhi yun dikr kar diya ke wah pahle qayel they,

Ab imam shafai ke is manazirah se hi ye bhi waazeh hota hai ke abul hasan (imam muhammad) bhi wati fi dubur ko haram samjhte they

(teesar ul bari jild 1 pg 380) 

Phir ek tirmizi ki marfu hadith bhi is zaman me maujood hai

hz ibn abbas (ra) kahte hain ke  Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” allah taala us shakhs ki taraf dekhega bhi nahin jisne kisi mard ya aurat se dubur me jama kiya “

Phir is mazmoon ki ek hadith hz khuzaima bin sabit se bhi marwi hai, jo ahmad, nisai aur ibne majah ne darj ki aur ibn habban ne use Sahih kaha hai,

Isi tarah hz abu hurairah (ra) se is mazmoon ki hadith ko tirmizi aur ahmad ne darj kiya aur ibn habban ne sahih kaha hai,

Yahi wajah hai ke ulema ka kaseer tabqah ” an’na” ko ” kaifa (jis tarah )” ke maana me samjhta hai, Yani aurat ko litaa’kar, baitha’kar, jis tarah bhi chaahe usse jama kiya ja sakta hai, lekin hona baher’haal faraj (vagina) me hi chahiye “

( teesar ul bari jild 1 page 380)

In tasreehaat se malum hota hai ke ummat ka besh’tar tabqa wati fil dubur ko haram samjhta raha aur jo uske Jawaz ke qail hue toh wah baad me uski hurmat ke Qayel ho gaye,

kyonke Sahaba ke aqwal ki marfu hadith ke muqa’bil kuch haisiyat baqi nahin rahti, lekin munkareen e hadith is Pahlu ka zikr kyun karta, use toh bas ye  kahne ki gharz hai ke

“Kya aisi aur aisi hadith rasool ki ho sakti hai ??”…….

20- JO AURAT INKAAR KARE:

Hz abu hurairah (ra) kahte hain ke  Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke :-” jab mard apmi biwi ko hambistari ke liye kahe aur wah inkaar kar de, phir wah mard na’khush hokar ke so rahe toh Farishte us aurat par Subah tak laanat karte rahte hain “

(   Maqam hadith page 326)

JAWAB:

Ye hadith bhi bilkul durust aur aqal ke ain mutaabik hai,

Ye kahan ka insaaf hai ke aurat mard se apne huqooq toh poore wasool kare aur agar na kare toh use ba’zariyah adaalat chaarah’joyi ka bhi akhtiyaar ho,

Lekin jab uske haq ki adaayegi ka waqt aaye toh inkaar kar De ?

Kya mu’waheda nikaah unhen shariat par nahin taiy paata ? Jis par tarfain ki taraf se ijaab wa Qabool hota hai,

haan ! Agar inkaar ki koi maqool wajah hai toh ye aur baat hai, agar fil waqiya koi wajah maqool ho toh awwal toh mard aisa mutaalbah karta hi nahin, aur agar kare bhi phir aurat is maqool wajah ki bina par inkaar kar de toh mard us par bila’wajah amuman naraaz nahin hua karta……

 21- ZAANIYA AURAT:

Hz abu hurairah (ra) se riwayat hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” ( guzashta zamane me ) ek aurat ne apne bete ko pukaara, halaanke uska beta apne ibaadat khaanah me namaz padh raha tha, us aurat ne kaha:-” Jareej !”
Toh ladke ne (apne dil me ) kaha ke :-” aiy allah (ab main kya karun ) mere maa mujhe pukaar rahi hai, agar nahin bolta hun toh wah naakhush hogi, aur agar bolta hun toh meri namaz (jaati hai ),

Phir dobara uski maa ne kaha:-” aiy jareej !”
us ladke ne apne dil me kaha:-” aiy allah ! Ab main kya karun, meri maa aur meri namaz “

Phir teesri baar uski maa ne kaha:-” aiy jareej ! “

Teesri baar phir jareej ne yahi kaha, ke aiy allah ! Meri maa aur meri namaz,

Jab teesri martaba bhi wah na bola toh uski maa ko ghussa aagaya aur kahne lagi ke:-” aiy allah ! Jareej ko maut na aaye, jab tak zaaniyah auraton ki soorat  na dekhle,”

aur ek charwaahe ki aurat  uske ibaadat khaanah ke qareeb bakriyan charaane aaya karti thi, uske baccha paida hua, aur usse daryaft kiya gaya ke ye baccha kis se paida hua ?

Usne jawab diya :-” jareej se , wah apne ibaadat khaanah se utra tha aur mere saath humbistar hua tha”

Logon ne jaakar is waaqeya se mutaallik jareej se poocha,

Jareej ne kaha wah aurat kahan hai jo ye bayan karti hai ke ye uska baccha mera hai,

(log us aurat ko jareej ke paas laaye ) us bacche se jareej ne kaha:-” aiy babu ! Tera baap kaun hai ?”

usne jawab diya:-” ek charwaha “

Gharz is tarah is par jareej ki maa ki dua ka asar hua ke jareej ko ek zaaniya aurat ki soorat dekhni padi “

( maqam hadith page 326)

JAWAB:

Ye ibaarat jis taweel hadith se liya gaya hai wah bukhari ki kitabul ambiya bad waazkir fil kitab al maryam me aur muslim me kitab ul Waseela ke baab barul walidain me mazkoor hai,

Is hadith me dar’asal un teen bacchon ka zikr hai, jinhone Goad me kalaam kiya, un teem me pahle hz isa (as) hain, unka zikr chunke Quran me tafseel se maujood hai,

lihaaza hadith me sirf ijmaali zikr hua, tafseel bayan nahi ki gayi,

Dusre number par yahi baccha hai jiski maa ne uski nisbat ghalat taur par jareej raahib ki taraf kar di,

teere ek aur goad me dhoodh peete bacche ka zikr hadith me jareej ke waqeyah ke baad tafseel se bayan hua hai,

Ab munkireen e hadith ne jitna aqtabaas is taweel hadith se pesh kiya hai, usme bhi kaant chhaant bahut hai, aur jis nuskha bukhari ka wah hawala diya gaya hai wah nuskha nayaab hai,

Aur jo bukhari ka Asli Arabi matan wala nuskha (matbua noor muhammad, karachi ) hai, wah is se milta nahin aur kai baatein aap chhod gaye, taaham hamen ye malum nahi ho saka ke jo kuch bhi aapne naqal kiya hai usme aitraaz Aapko kis baat par hai,

Agar harami bacche ke goad me bolne par aitraaz hai toh aisa waqeya hz isa (as) ka quran kareem me maujood hai

Waqeya ke tafseel muslim me is tarah mazkoor hai ke  bani Israel ke baaz log jareej raahib ke haasad ban gaye they,

Lihaza unhone usko badnaam karne ki thaani, aur ek haseen aur faahsha aurat ko ye kaam supurd kiya, jo ban than kar jareej ke paas gayi,

Lekin jareej ne saaf inkaar kar diya, ab use apni tauheen ka khyaal bhi shaamil ho gaya, wah usi jangal ke ek charwaahe ke paas gayi aur usse haamila hui,
Jab baccha paida hua toh poochne par jareej ka naam laga diya, log jareej ke paas gaye, jareej ne us aurat ko talab kiya aur Khud allah se dua me mashgool ho gaya,
jab wah charwaahe ka naam bata diya, tab log bahut naadim hue, jareej raahib se maafi maangi, aur kahne lage ham tujhe sone ki kutiya (home) bana dete hain,

Jareej ne kaha:-” nahin ! Jaisi pahle Thi waise hi bana do, “
is tarah jareej par jo ilzaam lagaya gaya tha usko usse nijaat mili,

In tasreehaat ke baad bhi ham ye samjhne se kaasir hain ke Aakhir munkireen e hadith ko aitraaz kis baat par hai ?

Unwaan se kuch samjh nahin aa saki ke unhen zaaniya aurat ke wajood par aitraaz hai ya jareej ki maa ki pukaar par na bolne par ?

Ya maa ki bad’dua par ? Ya uski qubuliyat par ?

Ya jareej ki dua qubuliyat par ?

Agar kuch ishara farma dete toh uska jawab bhi diya jaata…..

21- DOZAKH ME AURTEIN:

Hz imran bin hussain (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” maine jannat me dekha toh wahan ke logon me aksar Fuqara paaye, aur maine dozakh me dekha toh wahan ke aksar log aurton ko dekha “

( Maqam hadith page 326)

JAWAB

Ab dekhiye nabi e akram sallalaho alaihi wasallam (pbuh) ne dozakh me aurton ke zyadah hone ki wajah ek dusri hadith me batla Di gayi hai, aur wah ye hai ke

nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” apne khwaaind ki aur Ahsaan ki na’shukri karti hain, agar tu kisi aurat me hamesha bhalai kare phir wah tujhse kisi waqt koi kami dekhe toh kahne lagti hai

” main tujh se kabhi bhalai dekhi hi nahi “

( Bukhari kitabun nikah )

Lihaza munkireen e hadith aur tahzeeb e maghrib ke dil’daadah dusre sab hazraat ko itminaan rakhna chahiye ke jo aurtein is jurm me mubtela nahin, wah kam se kam is wajah se Dozakh me nahin jaayengi,

Lekin mushkil ye hai ke Is aib se kam hi Aurtein mahfooz hoti hain…..

23- BHAINGA BACCHA:

Iska jawab part 4 me Unwaan  SHARM’GAAH KE ELAAWA me bahas pahle guzar chuki hai lihaza takraar ki zarurat nahin…

24- SOORAJ KAHAN JAATA HAI ??

Hz abu zar (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) ne mujhse jabke aaftaab guroob ho raha tha, farmaya:-” kya tum Jaante hoke ye kahan jaata hai ?”

maine kaha:-” allah aur uske rasool hi bahtar jaante hain, “

Aapne farmaya ke wah jaata hai taake Arsh ke neeche sajdah kare, phir tulu hone ki ijaazat maange toh use tulu  ki ijaazat di jaati hai, aur qareeb hai ke wah sajdah kare aur uska sajdah qubool na kiya jaaye aur ijaazat maange use ijaazat na mile,

Usse kah diya jaaye, tu jahan se tu aaya hai wahan waapas laut jaa, pas wah Maghrib se tulu karega, yahi matlab hai allah taala ke qaul ka

( Maqam hadith page 328)

JAWAB:

Ye hadith munkireen e hadith ke liye khaasi dil’chaspi ka ba’as hai, koi is par ” hadith ka ilm ul falaak ” ka unwaan jamaata hai. Toh koi ” maalumaat aamah ka “, kyonke aajke daur me ye tasleem kar liya gaya hai ke sooraj saakin (thahra hua) hai, wah na kabhi tulu hota hai na ghuroob, balke zameen uske ird gird ghoomti hai, lekin is nazariye jadeed par yaqeen rakhne ke ba’wajood ham tulu Aaftaab aur Guroob aaftaab ke alfaaz har waqt istemal karte rahte hain, kyonke hamen aisa hi malum hota hai,

Qur’an aur hadith me bhi yah zabaan zad ba’maroof andaz bayan akhtiyaar kiya gaya hai,

Dhul-qarnain ke zikr me allah taala ne farmaya

” yahan tak dhul’qarnain sooraj ke ghuroob hone ki jagah pahunche toh use keechadh ke ek chasmah me Ghuroob hote paaya “

(18:86)

Is ayat me bhi tarz e zaban wahi akhtiyar kiya gaya hai jaise ke aam insaano ko malum hota hai,

Quran ki mandarjah bala dono ayaton se sooraj ka mutahharik hona saabit hota hai,

Science ne Jahan sooraj ke saakin hone ka nazariyah pesh kiya hai wahan uski mahoori gardish ka nazariyah bhi pesh kiya hai, jise uska mastaqar Qarar kiya ja sakta hai,

Mazeed Jadeed nazariya Science ye Kahta hai ke hamara sooraj apne poore khaandan samet kisi apne se bahut bade sooraj ya saiyyare ke Gird Gardish (rotates) kar raha hai, ye nazariya bhi  Kisi hadh tak Qur’an ke mutabik hai,

Yahan ye baat ka zikr dena zaruri hai ke Qur’an kisi daur ke makhsoos Scienci Nazariya ka Qattan Paband nahin, Quran agar allah ka Qaul hai toh Qaaynaat uska Fael hai, in donon me Tazaad na’mumkin hai, Scienci nazariya ghalat ho sakta hai, Qur’an Ghalat nahi ho sakta ,

Aur scienci nazariye ka toh ye haal hai ke aaj tak sooraj aur zameen ki harkaat ke mutaallik 4 martaba nazariyaat badal chuke hain, Kabhi zameen ko saakin, aur sooraj ko mutahharik qarar diya jaata raha hai, toh kabhi sooraj ko saakin aur zameen ko mutahharik..

Aakhir Quran science ke kaun kaun se nazariye ka saath de ?

Ab raha sooraj ke sajdah karne ka maamla toh ek sooraj hi kiya, qaaynaat ki har cheez allah ko sajdah kar rahi hai, allah ka irshad hai

” Kya tum dekhte nahin ke zameen aur aasmaan ki tamam makhluqaat , sooraj, chand, sitaare, pahaad, darakht jaanwar, aur aadmiyon me se bhi aksar Allah tala ko sajdah karte hain “

(22/18)

Aur is sajdah se muraad un umoor ki sar anjam dehi hai jo umoor allah ne kisi cheez ke zimme laga diye hain, uski ko taabedi sajdah ya sajdah Aabudiyat bhi kahte hain,

Aur arsh ke neeche Sajdah karne ka matlab allah taala hi ko sajdah karna hai, kyonke Dhul arsh allah taala hi hai

(17/46, 40/15, 85/15)

Aur rabbul arsh bhi wahi hai

(21/22)

Arsh ki kaifiyat hamen malum nahin taaham itna malum hai ke hamari zameen ko aasmaan muheet hai aur saare aasmaano ko Arsh muheet hai, jiska matlab ye hua ke koi bhi cheez jo allah ko sajdah kar rahi hai wah Arsh ke tahat hi sajdah hai,

Ab agar koi ye samjhta hai ke sooraj toh ghuroob hota nahin toh na samjhe, wah ye samjh le ke sooraj har waqt khuda ke hazoor ( ya tahat ul arsh ) sazda pazeer rahta hai,

Yani allah ki taraf se muqarrar kardah apni Duty poori kar raha hai, aur uske har aan allah ki manzoori bhi Chahta hai,

Phir ek waqt aisa bhi aayega ke sooraj ko aage chalne ke bajaaye waapas mud jaane ka huqm diya jaayega aur wah ulti chaal chalna shuru kar dega,

Jaisa ke kai deegar saiyyaare bhi seedhi chaal chalte chalte ulti chaal chalne lagte hain

( surah takweer 15)

Ab bataiyye is hadith me kaunsi aisi baat aa gayi hai jo Quran se saabit nahi ho sakti,

Lihaaza munkireen e hadith ko Science ke badalte hue nazariyaat par zarurat se zyada imaan na laana chahiye…..

25- MAUSAM KAISE BADALTE HAIN ?

Hz abu hurairah (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” dozakh ne apne parwardigar se shikaayat ki ke aiy mere parwardigar ! Mere ek hisse ne mere dusre hisse ko kha liya hai, Toh allah taala ne use do martaba saans lene ki ijaazat de di, ek saans Jaadon (winter) me aur dusri (garmi ) me, (pas jo tum shakht Sardi dekhte ho ye bhi Jahannam ki saans hai )”

(maqam hadith page 329)

JAWAB:

Ab dekhiye pahle zamaano me mausam sooraj ki harkat aur uske khaas khittah zameen se door nazdeek hone se badla karte they,

Lekin aaj kal zameen 66 1/2 darje Zaawiyah par rakhkar sooraj ke Gird Ghumaane se badalte hain,

Aur hadith ki ru se jahannum ki saans se badalte hain,

Zameen ki kaifiyat bahut hadh tak hamen malum hai, aur sooraj ko ham dekhte toh hain, lekin uski kaifiyat se waaqfiyat nisbatan kam hai aur jahannam ki kaifiyat hamen mutaalliq maalum nahin,

Sirf imaan bil ghaib ki ru se ise tasleem karte hain,

Ab kya ye mumkin nahin ke ye hamara sooraj hi Jahannum ho ?

Ya jahannum ka baraah e raast sooraj se taalluq ho ?

Phir agar ye is qadr badakta hua sooraj shakht sardi ka mausam la sakta hai,( kyonki mausam sooraj ki wajah se badalte hain ),

toh phir mausam badalne ki nisbat Jahannum ki taraf kyon nahin ki ja sakti ?

26-NA’HOOST KIS CHEEZ ME ?

Hz abdullah ibn umar (ra) kahte hain ke Nabi e Akram sallalaho alaihi wasallam (pbuh) ko ye farmate hue Suna ke nahoost sirf 3 cheezon me hai,

1- Ghode me, 2- Aurat me, 3- Ghar me “

Hz sahal bin saad saadi se Riwayat hai ki Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” Nahoost Agar kisi cheez me ho toh Aurat me, Ghode me, aur Makaan me Hogi “

( maqam hadith page 329)

JAWAB:

Ab dekhiye jo do hadisen Munkireen e hadith ne darj farmayi hain unme Tajaad maalum hota hai,

Pahli hadith se malum hota hai ke in 3 Cheezon me nahoost hoti hai,

Dusri se malum hota hai ke nahoost agar ho toh in 3 cheezon me ho sakti hai,

Pahli hadith ke raawi Hz abdullah ibn umar hain aur dusri ke hz sahal bin saad

Phir in dono hadithon ke Darmiyan ek teesri hadith bhi bukhari me mazkoor hai…

Aur wah hz abdullah bin umar hi ki riwayat hai, aur usme unhone hi khud hi baat waajeh kardi, wah kahte hain ke

Logon ne Nabi e Akram sallalaho alaihi wasallam (pbuh) ke paas nahoost ki baat chhed di, toh Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” nahoost ka agar kisi cheez me wajood hai toh wah , Aurat, Ghar, aur ghode me Ho sakti hai “

( bukhari kitab un nikah )

Ab dekhiye imam bukhari (rh) ne in teeno hadith ko mandarjah zeil aayat ke zaman me zikr kiya hai,

” Aiy imaan walon ! Tumhari biwiyon aur aulaad me se baaz tumhare dushman hain, so inse Bache rahna “

(14/64)

aur biwi aur aulaad hi wah cheez hoti hai jinse insaan muhabbat karta hai, aur inse bachna uske liye mushkil hai,

Taaham inhi cheezon ki muhabbat unhe fitnah me daal deti hai aur uski Shaamat ya nahoost ka Sabab ban jaati hai,

Bilkul yahi baat us hadithon me mazkoor hai, ke Biwi , Ghar aur Sawari aisi Cheezein hain jin se insaan ko muhabbat hoti hai aur wah unhen chhod nahin sakta, ye cheezein buri bhi nahi hain,

Taaham agar insaan zarurat se zyadah in cheezon ki raghbat kare to yahi pyaari cheezen uske liye Shaamat e aamal ya nahoost ka sabab ban sakti hain,

Malum aisa hota hai ke Munkireen e hadith maujoodah daur ke rujhaan  ke mutaabik kam se kam  Aurat ko nahoost ki zad se bachaana chaahta hai, aur isi wajah se  usne in hadith ko Qaabil e Aitraaz samjh kar darj farmaya hai, lekin mushkil ye hai ke Aurat ka zikr  quraan me bhi maujood hai,

27- BAIL (OX) BAATEIN KARTA HAI:

Hz abu hurairah (ra) kahte hain ke Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” ek Shakhs Bail par sawaar tha, Bail ne us sawaar hone waale Shakhs ki taraf mutawajjoh hokar kaha, main is baat ke liye paida nahi hua, main toh Kheti ke liye paida kiya gaya hun “

Aapne farmaya:-” main is par yaqeen rakhta Hoon aur abu bakr aur umar bhi yaqeen rakhte hain,”

Aur ek bhediye ne ek bakri pakad li, charwaaha uske peeche dauda,

Bhediye ne kaha ke:-” yaum saba me bakri ka muhaafiz kaun hoga ?, is din toh mere siwa uska charwaaha na hoga “

Nabi e Akram sallalaho alaihi wasallam (pbuh) ne ye waqeya bayaan karke farmaya ke:-” main yaqeen rakhta hun aur abu bakr aur umar bhi yaqeen rakhte hain “

Aap Nabi e Akram sallalaho alaihi wasallam (pbuh) ne abu bakr aur umar (ra) ki taraf se bhi Shahadat di, halaanke wah dono us waqt maujood na they “

( maqam hadith page 330)

JAWAB:

Is hadith me Ghaliban Qabil e Aitraaz baat bail ke baatein karne ki hai, jaisa ke unwan se zaahir hota hai,

Toh hamare khayaal me saare haiwaanaat aur charind parind baatein karte hain aur wah aapas me ek dusre ki boli samjhte bhi hain,

Lekin insaan unki boli nahi samjh sakte,

Magar jise allah taala ne unki boli ke samjhne ki siffat Se sarfaraaz farmaya ho,

Hz suleman (as) se parindon ki boli hi na samjhte they balke unhone keede jaise chhote jaanwaron ki baat bhi samjh li thi,

Ye sab kuch toh Quraan se saabit hai, ab agar is hadith me Bail ya bhediye ki baat karne aur uske baat karne ki haqeeqat par Nabi e Akram sallalaho alaihi wasallam (pbuh) ne Shahadat di ya Kaamil Wasooq ki bina par hz abu bakr wa hz umar (ra) ki taraf Shahadat di ki Bail aur Bhediya baat kar sakte hain, Toh is hadith par Aitraaz kyon ??

28- SHAITAAN GHOOZ MAARTA HAI

Hz abu hurairah (ra) kahte hain ke Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” jab namaz ki azaan di jaati hai toh Shaitaan peeth fer kar ghooz karta hua bhaagta hai, yahan tak ke azaan ki awaaz nahin sunta, Phir jab mu’azzin Khamosh ho jaata hai toh Saamne aa jaata hai, Phir jab takbeer kahi jaati hai toh peeth pher kar bhaagta hai, phir tab taqbeer kahne waala sakoot kar Leta hai toh saamne aa jaata hai aur namazi aadmi ke saath hota hai, usse kahta hai ke:-” Falan baat yaad kar jo use yaad na hoti thi, yahan tak ke wah bhool jaata hai ke kis Qadr namaz padhi “

( maqam hadith 330)
JAWAB:

Is maqam par asal bahes ye hai ke Shaitaan ka koi Khaarji wajood hai bhi ya nahin ?

Quraan kareem ki beshumar aayat se Shaitaan ka Kharji wajood aur zaati tashkhish saabit hota hai,

Jabke munkireen e hadith Shaitaan ke zaati tashkhash ka hi Qayel nahin, wah isse Insaan ki androoni Sarkash Quwwatein muraad leta hai,

Aur ye toh zaahir hai ke jab Shaitaan ke mutallik yahi tasawwur hoto na uske ghooz maarne ka sawaal paida hota hai na uske Ghabraane aur Ghabraakar Daudne aur waapas aane ka…

Jabke Quraan se Shaitaan ka alag wajood, zaati tashkash aur zindagi hi saabit nahin hoti balke uski la tadad Aulaad aur aulaad dar aulaad bhi saabit hai

(17/64)

Jab ye baatein saabit ho Jaayen toh uske Ghooz maarne ko tasleem karne me Kiya cheez maane ho sakti hai,

Rahi ye baat ke namaz me ya uske elawa dusre umoor me insaan khud bhoolta hai, ya use Shaitaan bhulaata hai, toh hamare Khyaal me ye dono sooratein mumkin aur durust hai,

Khud bhoolne par toh kisi ko aitraaz nahin , aur Shaitaan ke insaan ko bhulaane ke liye suboot me ye aayat mulaheza ho,

” Aur yusuf ne us shakhs ko jiske mutallik unhen yaqeen tha ke rihaayi paayega, kaha ke apne Aaqa se mera zikr karna, Lekin Shaitaan ne us shakhs ko Hz yousuf ka apne aaqa se zikr karna bhula diya “

(12/42)

” (hz musa ke Saathi ne hz musa se ) kaha, bhala aapne dekha ke jab hamne patthar ke paas aaraam kiya tha toh main macchhli wahin bhool gaya, aur mujhe (aapse) iska zikr karna Shaitaan ne Bhula diya “

(18/62)

Phir agar Shaitaan dakhal andazi aur waswasa andazi se kuch baatein bhula sakta hai toh kuch baatein yaad bhi dila Sakta hai,

Wah namaz ki haalat me insaan ko namaz ki rakatein ya khuda ki yaad toh bhula deta hai, aur uske bajaaye baaz dusri bhooli bisri baatein yaad dilaata rahta hai….

29-AZAAB E QABR ME  TAKHFEEF:

Hz ibn abbas (ra) kahte hain ke Nabi e akram Sallalaho alaihi wasallam (pbuh) ,madeena ke Ek baagh me Tashreef legaye toh Do aadmiyon ki aawaaz suni, jin par unki Qabron me Azaab kiya jaata tha, Aapne Farmaya

” In dono par Azaab kiya jaata hai aur kisi badi baat me  bhi nahi, inme ek toh apne Peshaab se Parhez na karta tha, aur dusra Chughli kiya karta tha “

Phir aapne ek Sabz shaakh (tahni) mangaayi , uske do tukde kiye aur unme se ek ek tukda har ek Ki Qabr par Rakh diya..

Aap se Arz kiya gaya :-” ya rasoollullah ! Aapne Aisa kyon kiya ? “

Farmaya:-” ummeed hai jab tak ye Khushk na ho jaayein inpar Azaab ka rahe “

( Maqam hadith page 231)

JAWAB:

Ab pahli baat toh ye hai ke Azaab Qabr hota bhi hai ya nahin ??

Munkireen e hadith (Ahle Qur’an ) is ka Munkar hai,

Jabke Qur’an kareem ki 5 aayaat se Azaab qabr ka bayan maujood hai, Jiska Bayan Inshallah ham apne Dusre mazmoon me Karenge Inshallah…

Dusri baat ye hai ke agar ye tasleem kar liya jaaye ke Qabr me Azaab hota hai, toh usme Takhfeef (kami) mumkin hai ya nahin ?

Iska Jawab ye hai ke ye Mumkin hai,

Namaz e janaza Azaab Qabr me takhfeef ya nijaat ke liye hi padhi jaati hai, aur Aap Sahaba ki namaz janaza tamam umar padhaate rahe.. Namaz e janaza me mayyit ke liye duayee Maghfirat hi ki jaati hai,

ye namaz jahan Azaab Qabr ka Suboot muhayya karti hai, wahan isme Takhfeef aur maghfirat ka bhi Suboot hai,

Agar azaab e qabr ya usme Takhfeef donon ka Inkaar kar diya jaaye toh Namaz e janazah ki Adaayegi ek fuzool Faael Thaharta hai,

Halaanke Aap saari zindagi padhaate rahe, Aapko Sirf munafiqon ki namaz janaza padhaane se mana kiya gaya tha…

Allah taala ka irshad hai

” Aiy nabi ! IN ( munafiqon ) mese agar koi Marr jaaye toh Kabhi unki Namaz e janazah na padhna, na hi unki Qabr par kabhi dua e Maghfirat ke ( liye ) khada hona, ye allah aur uske Rasool ke Saath kufr karte rahe aur Mare bhi toh na’farmaan hokar “

(9/85)

Ab Sawal ye hai, Agar azaab Qabr aur Usme Takhfeef ko Sire se Tasleem hi na kiya jaaye toh phir Nabi e akram Sallalaho alaihi wasallam (pbuh) ko Munafiqeen ki Namaz e Janaza aur maghfirat se mana kyon kiya ja raha hai ??

Is ayat se toh ye saabit hota hai ke Munafiqeen ko chhod kar Baqi sab musalmanon ki Aap namaz e janaza bhi Padha kijiye aur Baad me Qabrastan me Jaakar unki Qabron ke paas khade hokar kabhi kabhi dua e maghfirat bhi kiya kijiye, Jiski wajah se Azaab e Qabr me Takhfeef ya nijaat ke Aur kuch nahi ho Sakti,

Ab raha Shaakh Gaadhne ka masla toh iske mutaallik mandarzah zeil baatein samjh lijiye

1- Har cheez Allah ki tasbeeh bayan kar rahi hai, jinn wa insan ki Tasbeeh Akhtiyaari hoti hai, Baaqi Tamam Ashya ki taa’bedi ya aztaraari..

2- Zinda ashya ki  Tasbeeh zindagi ke tanasab ke Lihaz se mausar aur Qaabil faham hoti hai, Jinn wa inss ki tasbeeh se Baala wa bartar Aur sabse zyada mausar aur Qaabil faham Hoti hai, Haiwaanaat ki isse kam, Jamadaat ki ussd kam….

3- Jinn wa inss ki tasbeeh Chunke Akhtiyaari hai Lihaaza, Baaqi tamam ashya Har waqt tasbeeh me Masroof Rahti hai..

4- Jab koi cheez allah ki tasbeeh bayan karti hai toh allah ki taraf se usse rahmat ka nazool hota hai,

Ab zer e Bahas hadith Saamne laaiyye, Hari Shaakh jabtak Khushk na hogi, uski zindagi ke Aasaar ki Bina par Aur uski tasbeeh ki wajah se Us maqam par Rahmat ka nazool riyadah hoga aur agar rahmat ka nazool ho toh Azaab Qabr me Takhfeef bhi mumkin hai,

Isi wajah se Nabi e akram Sallalaho alaihi wasallam (pbuh) ne poore wasooq se ye nahin farmaya ke Jab tak ye Khushk na hogi, toh azaab Qabr me zaroor Takhfeeq hogi, Balke Farmaya

” ummeed hai ke jabtak ye khuskh na ho jaaye , inpar Azaab Kam rahe “

Taaham baaz log ise mojezah aur ek waqti Cheez Qaraar dete hain….

30- ZINA KE BA’WAJOOD JANNAT:

Hz abu zar (ra) kahte hain ke Nabi e Akram Sallalaho alaihi wasallam (pbuh) ne Farmaya ke:-” Mere paar parwardigaar ki taraf se Ek aane waala (jibreel ) aaya, usne mujhe Bashaarat di ke jo Shakhs meri ummat me is haal me Marega ke wah Allah ke Saath kisi ko Shareek na karta ho, Wah jannat me Daakhil hoga “

Maine arz kiya:-” agarchah usne zina kiya ho ya chori ki ho ?

Aap Nabi e Akram Sallalaho alaihi wasallam (pbuh) ne farmaya:-” Agarchah usne Zina kiya ho ya Chori ki ho “

( Maqam hadith pg 331)

JAWAB:

Ab dekhiye Allah taala farmate hain

” Allah taala us Gunah ko nahin Bakhshega ke uske Saath kisi ko Shareek banaya jaaye, mushrik ke Elaawah wah Dusre Gunah jise Chaahe Bakhsh de ga “

(4/116)

Aur jo momin hain allah se shirk nahin karte unke mutaallik farmaya
” Aiy nabi logon ko (meri taraf se ) kah do ke , Aiy mere bando ! Jinhone apni jaano par ziyadati ki hai, Allah ki Rahmat se Na’ummeed na hona, Allah Sabke Sab gunaahon Ko Bakhs deta hai, Aur wah bahut bakhsne waala bada maher’baan hai “

(39/53)

Ab batayen ke in aayat aur is hadith ke mafhoom me Kya farq hai ??

Ye Samjh lijiye ke jis shakhs ki maut Aqeedah Tauheed par hui ho wah ek na ek din zaroor jannat me daakhil hoga, Agarchah use pahle apne Kiye hue Gunaahon ki Saza zaroor bhugatna hogi,

Aur agar Allah chaahe toh maaf bhi kar sakta hai….

 31- AGAR GUNAAH NA KAROGE TOH………!

Bukhari ki hadith ka zikr karte karte Munkireen e Hadith Ko sahih muslim se Bhi ek Aisi hadith mil gayi Jo Aitraaz ke lihaaz se La’jawaab thi,
Lihaaza ise Chhodna gawaara na kiya gaya, Aur wah hadith ye hai

Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya:-” Us zaat ki kasam ! Jiske haath me meri jaan hai, agar tum aise ho jaaoge ke Gunaah tum se Sar’zad hi na ho toh Khuda tumhe Zameen se Hata de, aur Tumhari jagah Ek dusra Giroh paida kar de, Jiska Seowah Ye ho ke Gunaah kare Phir Khuda se Bakhshish wa Maghfirat talab karega “

( Maqam hadith page 332)

JAWAB:

ab dekhiye Allah taala ke Be’shumaar aisi Makhlooq ab bhi maujood hai, Aur bani nu e Insaan se Pahle Bhi maujood thi jisse Gunaah sar’zad Hi Nahin hota..

Maslan Farishtey, Shajar wa hajar, haiwaanaat aur Charind , parind wagerah lekin iske Ba’wajood Allah taala ne Insaan ko paida kiya,

Toh allah ke yahan is Insaan ke paida karne ki Gharz wa Ghaiyat kya thi ?

Kya yahi na thi ke jab usse koi Gunah Sar’zad hota hai toh wah allah ke huzoor Maghfirat wa bakhshish ki talab’gaari karta hai,

Ab agar tamam ke tamam insaan itne nek ban jaayen ke unse Koi gunaah Sar’zad hi na ho..

Jaise Farishte, Shams, qamar, aur Shajar wa hajar ( jo ke na’mumkinaat se hai ) toh kya allah aisa karne par Qaadir nahin ke wah Aisi Qaum le Aaye jo Agar gunaah kare Toh baad me Tobah wa Istaghfar kare….

Ab is hadith se Munkireen e Hadith yah nateeja nikaalna chaahta hai ke insaan ko zyadah gunaah karne Chahiye.. Phir bakhshish talab kare Taake Khuda khush ho,

Halaanke Is se nateeja ye nikalta hai ke Agar gunaah ho jaaye jo ke Insaan ke nafs me daakhil hai toh uske liye talab e istaghfaar zaroor karna chahiye

allah taala ki pasandidgi Talab e Istaghfaar se hai… NA KE gunaah karne Se, Gunaah toh khud Insaan ki nafs me daakhil hai,

agar tamam insaan aisa ho jayen ke unse Gunah Sar’zad hi na ho toh iska matlab ye hua ke Ab wah insaan Na rahe, Koi aur hi Cheez ban gaye,

Is soorat me Allah taala phir koi insaan jaisi hi makhlooq paida karega jo Gunah bhi kare aur istaghfaar bhi,

Haan agar insaan gunaah hi karta jaaye aur istaghfaar na kare toh Allah taala use apne Ek dusre kanoon ki ru se Tabaah wa barbaad kar dega,

Phir uski jagah aisi Qaum laayega jiska fitri rujhaan toh Gunaah ki taraf na ho lekin roohaani Taqaaza talab Istaghfaar hai…

32- BANI ISRAEL CHOOHE (RATS) HAIN:

Hz abu hurairah (ra), Nabi e akram Sallalaho alaihi wasallam (pbuh) se Riwayat karte hai ke Agar ek Giroh bani israel Ka kho gaya, nahin malum kiya hua,

Main khyaal karta hun ke ye Choohen wahin hai ke jab unke Saamne Oont ka dhoodh rakh diya jaata hai Toh wah nahin peete, aur jab unke Saamne Bakriyon ka dhoodh rakha jaata toh wah pee lete “

( Maqam hadith page 332)

JAWAB:

Ye hadith Muslim kitab zuhud me Bhi maujood hai aur iske Saath dusri hadith me Mazkoor hai ke us Qaum par masak Azaab aaya ,

Aur ibn abbas ki ye riwayat bhi milti hai ke, jis Qaum par masakh  ka Azaab aaya wah 3 din se zyada zinda na rahi

aur ye toh waazeh hai ke hz ibn abbas (ra) ka ye Qaul unki apni raaye ya baseerat nahin, Balke marfu huqmi ka darjah rakhta hai,

Lihaaza agar Nabi e akram Sallalaho alaihi wasallam (pbuh) ko Aisa khyaal aaya bhi tha toh wahiy e illahi ne iski taed nahin ki…..

33- AGAR BANI ISRAEL NA HOTE TOH…….!

Hz abu hurairah (ra), Nabi e akram Sallalaho alaihi wasallam (pbuh) se riwayat karte hain k apne farmaya

” Agar bani Israel na hote toh Ghosht kabhi na sadhta aur Agar Hawa na hoti toh Koi aurat apne Shauhar se Khayaanat na karti ”

( maqam hadith page 333)

JAWAB:

Ghaliban is hadith ka mafhoom Ghalat samjhne ki wajah se aitraaz paida hua hai,

Is hadith ka matlab Sirf ye hai ke Bani Israel se pahle Bani nuh e Insaan mese kisi ne na Kabhi ghosht ka zakheerah kiya tha, na hi Ghosht gala’sadha tha,

Yani us daur se pahle Ghosht Store karne ka riwaaj hi na tha,

Jo kuch ba’zariyah Shikaar milta Sab Ahle khandaan milkar kha lete they,

Bani Israel jo aasmaan se Man o salwa utarta tha toh unhone Khaane  ke baad kisi dusre Ki zaroorat poori karne ke Bajaaye use Sambhaalna Shuru kar diya, Isse pahle na kabhi Ghost Store hua na Gala’sadha,

Aur ghalat mafhoom jo Samjha gaya wah ye hai ke bani Israel se pahle Ghosht ke galne Sadhne ke Silsile me maadah ke Khwaas aur they, Aur ghosht Agar Stock Kiya bhi jaata toh Galta Sadhta na tha,

Lekin Bani Israel ke Baad madah khwaas badal gaye jo Aaj tak chale aa rahen hain…

Aur hadith ke  Dusre hisse ka matlab sirf ye hai ke Hawwa se Pahle na koi Aurat maujood thi na uska Shauhar,

Hawwa hi pahli aurat hai, jisne Shauhar se Khayaanat ki toh uske Baad Hi Shauhar Se Khayaanat ka Silsila jaari hua,

Hawwa ki apne Shauhar se Khyaanat ye thi ke wah khud Iblees ke  changul me aane ke baad apne Shauhar ko darakht ka Phal Chakhne par aamaadah kar liya, Is tarah un dono ne apne rabb ki na’farmani ki,

Adam wa hawwa ka  Shaitaani Fareb me aane ka zikr Hadith me bhi maujood hai aur Tauraat me bhi,

Munkireen e hadith jo masaawaat mard’zan ka haami hai, Aur aurat par kisi tarah ka Ilzaam bar’dasht nahin karta, wah aisi Riwayat ka bhi munkir hai aur aise maamlaat me tauraat wa injeel ka bhi Aurat ko mard ke baraabar ka darja Qaraar dene me wah Daleel Pesh karta hai ke Qur’an me aata hai

” Shaitaan ne dono ko bahka diya “

Halaanke Qur’an ne sirf nateeja pesh kiya hai, iski tafseel pesh nahin ki   Aur aam usool ye ke Adam zikr se Adam Shai laazim nahin aati,

Agar Qur’an me ye tafseel mazkoor nahin toh iska ye matlab nahin ke iski  kuch tafseel hai hi nahin, ya agar hai toh wah Ghalat hai….

34- AGAR MAKKHI GIR JAAYE TOH….!

Hz abu hurairah (ra) kahte hain ke Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” agar tum se kisi ke ( khaane ) peene ki cheez me makkhi gir jaaye toh use Chaahiye ke usko Ghotah de de, Baad iske usko nikaal daale, Kyonke uske ek par (wings) me bimari aur dusre me shifa hai “

( Maqam hadith page 333)

JAWAB:

Aaj ka muhazzab tabqah makkhi se bahut karaahat karta hai kyonke wah Sirf Ghalaazat par baithti hai, saaf suthri Cheezon par kabhi nahin baithti,

Phir jaraaseem ke nazariye ne toh Makkhi ko aur bhi badnaam kar diya hai, Lihaaza agar makki Chaaye (tea) ki pyaali ya paani aur Sharbat ke Gilaas me gir pade, toh use Phenk deta hai, Lekin agar  Dhoodh ki baalti ya Pighle hue Ghee ya Shahed Wagerah me gir jaaye , toh use na Giraata hai, Na zaaye karta hai, Us waqt makkhi me na jaraseem rahte hain na Ghalazat rahti hai,

Ab sawaal ye hai ke Ghalaazat ke jo jaraaseem makkhi ko chimte hain unka sabse pahle hamla toh makkhi par hi hota hai,

Lihaaza makkhi ko Marr jaana Chahiye, lekin Wah marti nahin balke wah zindah rahti hai aur udhti firti hai, Jiska Saaf matlab ye hai ke makkhi me bhi Aisi koi Jaraaseem Kash cheez hai zaroor jo uski zindagi ko Baaqi rakhti hai,

Chunanche Britain ke Mashoor Medical Magazine ( DOCTORIAN EXPERIENNCES) no 1057 Taba saal 1927, me makkhi ke mutaallik nayi tahqeeq yun bayan ki gayi hai,

” Makkhi jab Khetiyon aur sabziyon par baithti thai toh apne saath mukhtalib bimaariyon ke jaraaseem utha leti hai, lekin kuch arsah baad ye jaraaseem marr jaate hain aur unki jagah makki ke peit me ” Baktar falog ” naami ek   Maadah paida ho jaata hai jo zehareele jaraaseem ko khatm karne ki khaasiyat rakhta hai, Agar tum kisi namkeen paani me makki ke peit ka maadah daalo toh tumhe wah “takbar faloj ” mil Sakta hai, jo mukhtalif bimariyan failaane waale chaar qism ke jaraaseem ka muhlak hai, Iske elawa makkhi ke peit ka ye madah badal kar ‘ takbar faloj ‘ ke baad ek aisa madah ban jaayega jo 4 mazeed Qism ke jaraaseem ko Khatm karne ke liye mufeed hoga “

Ab dusri tahqeeq mulaheja Farmayen jo ” Jamiyatul hidayatul Islamiyah ” ek taweel mazmoon ki soorat me Shaaye hui, Iska Qaabil e Zikr hissa ye hai

” Makkhi ke jism me jo zahereela maadah paida hota hai, use Mab’adul bakeetarya Kahte hain, Makkhi ke ek par (wing) ka Khaasiyah hai wah mab’adul bakeetarya ko uske peit se ek pahlu ki taraf Muntaqal karta rahta hai, Lihaza makkhi jab khaane ya peene ki cheez par baithti hai, toh pahlu se chimte hue jaraaseem usme daal deti  Hai, in jaraaseem se bachaane waali cheez wa ma’abat baktariya hai jise makkhi apne peit me ek Par ke paas uthaaye hue hoti hai, Lihaza chimte hue zahreele Jaraaseem aur unke Amal ko halaaq karne ke liye ye Cheez kaafi hai ke poori makkhi ko khaane me dubo kar baaher phenk diya jaaye “

( tafheem al islam page 455)

Ab farmaiyye kiya ye maujoodah tahqeeqaat Hadiyat e Nabi e akram Sallalaho alaihi wasallam (pbuh) ki taed karke ise ek Ilmi mojezah Saabit nahin karte ??

35- MURGA FARISHTE KO DEKHTA HAI:

Hz abu hurairah (ra) se riwayat hai ke aapne farmaya :-” jab tum murg ki awaaz suno toh allah se uska fazal talab karo, Kyonke wah farishte ko dekhta hai, aur jab tum gadhe ki awaaz suno toh Shaitaan se Khuda ki panaah maango, kyonke jab wah Shaitaan ko dekhta hai tab bolta hai “

( Maqam hadith page 333)
 

JAWAB:

Ab dekhiye Allah taala farmate hain

” Jin logon ne kaha ke Hamara parwardigaar Allah hai, phir us par jam gayi, un par Farishte utarte hain ( aur kahte hain ke ) na tu darr aur na Gham khaao aur Is Jannat ki Khush’khabri suno jiska tum waadah diye gaye they “

(41/30)

Isme Sirf yahin nahin kaha gaya hai ke Imaandaron par farishtey utarte hain, Balke ye bhi kaha gaya hai wah unko Khush’khabri sunaate aur tasalli bhi dete hai,

Phir kiya aapne kisi imaandaar se suna hai ke wah is baat ki Shahadat de ke waqai us par Farishtey utarte they aur unhone ye baatein kahi thi..

Aaj duniya aise Imaandaron se bilkul khaali nahin, taaham is daur ko jaane dijiye aur Daur E Sahaba ki taraf aayye kyonke wah toh baher’haal ye Sharait imaan poori karte they,

Kya koi aisi hadith ya taareekhi riwayat nazar se guzri hai, jisme kisi sahabi ne Iqraar kiya ho ke Waqai mujh par farishte utar kar ye baat kahte hain ??

Ye nahin toh kam se kam  koi du$ra hi Ashaab ye hi Shahadat de de ke mujh par toh  Nahin lekin falan Sahabi par utarte they aur maine  dekhe they ??

Phir jis tarah Imaan walon par farishte utarte hain, is tarah har Afaak aseem par shaitaan bhi naazil hota hain

(26/222)

Wah kisi ne dekhe hain ?

Ya kisi jhoote Gunaahgaar ne khud hi unka Zikr kiya hai ?
Baat sirf itni hai ke Murg ki awaaz ko murg ki baang ya Azaan bhi kah diya jaata hai, aur ye awaaz insaan ko marghoob bhi hai, phir isi baang ya azaan ke tasawwur se insaan ki tawajjoh allah ki yaad ki taraf maiel hoti hai,

Lihaaza use Farishte nazar aane se mansoob kiya gaya hai, agarchah hamen Farishte nazar nahi aate,

Isi tarah Gadhe ki awaaz makrooh hoti hai, Aur bil’umoom ye uski Shahwat ki bina par hoti hai, Lihaza uske bolne ko Shaitaan nazar aane se mansoob kiya gaya hai, agarchah ham Shaitaan ko bhi dekh nahin sakte..

Dar’asal ye umoor ghaibiyah hain jin par imaan laane ka naam hi imaan bil’ghaib hai, Ab agar unhen Aqal  AUR tajurbah ke meyaaron par jaanchna Shuru kar diya jaaye toh phir imaan bil’ghaib ki Khair manaani chahiye, Ab agar imaan ki ru se Qur’an ki is ayat ko durust samjha ja sakta hai toh isi Imam hi ki ru se Is hadith ko bhi durust samjhna Chahiye…

Phir ye bhi ek haqiqat hai ke Baaz jaanwaron ki joi khas  His insaano ki nisbat bahut ziyadah tez hoti hai,

Moar (peacock) meelon door se aawaaz sun leta hai,

Cheenti ki Quwwat insaan se Badarjaha zyada hoti hai,

Cheel (eagle) intehai bulandi par udhti hui zameen par Ghost ka chhota sa tukda dekh leti hai,

Isi tarah murgi us waqt kut kut karti hai aur apne bacchon ki hifazat Shuru kar deti hai, jabki Cheel Abhi Intehaayi bulandi par hoti hai,

Baarish ki aamad ka jaanwaron ko bahut pahle ehsaas ho jaata hai, kisi jagah koi aafat ya toofan aane waala ho toh Wahan ke jaanwar kisi mahfooz maqaam ki taraf kooch kar jaate hain,

Baaz dafa Kutte yun bhonkte Hain ke malum hota hai wah koi intehaayi muhayyab Shakl dekh rahe hain,

Yah wah baatein hain jo Insaan ke tajurbah me aa chuki hain, aur jo nahin aayin wah be’hadh wa be’hisaab hain,

Phir insaan aakhir kis barte par umoor Ghaibiyah ka mazaak udaane ki Koshish karta hai ??

Insaan na Farishton ko dekh sakta hai, na Shaitaan ko, na hi unki kaifiyat se waaqif hai, Toh phir aitraaz kis baat ka ???

 
34- AAFTAAB KAHAN SE NIKALTA HAI ?

Hz ibn umar (ra) kahte hain ki nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya:-” ke tum apni namaz me na tulu e aaftab ka waqt aane do aur na ghuroob aaftaab ka, isliye ke aaftaab shaitan ke dono seengon ke darmiyaan tulu hota hai “

(maqam hadith page 334)

JAWAB:

Is hadith me pahli qaavil e aitraz baat ye malum hoti hai ke sooraj tulu hota bhi hai ya nahin ???

Kyonke sooraj toh sakin hai,

is baat ka tafseel jawab ham “sooraj kahan jaata hai ” ke tahat pesh kar chuke hain

dusra aitraaz ispar ye ho sakta hai ke sooraj jasaamat ke lihaz se hamari zameen se lakhon guna bada hai, ab jis shaitaan ke seengon ke darmiyaan tulu hota hai,

wah shaitaan kitna bada hoga ??

Aur kahan thaharta  hoga

toh iska jawab ue hai ke shaitaan ko itna bada tasawwur karne ki zarurat nahin kyonki   Sooraj aapki do ungaliyon ke darmiyaan bhi aa sakta hai aur tulu bhi ho sakta hai

apni do ungaliyan apni aankhon se zara aage bada kar aur unme faaasla dekar sooraj ki taraf dekhiye toh sooraj in do ungaliyon ke darmiyan dikhaai dega,

pas yahi soorat sooraj ke shaitaan ke do seengon ke darmiyaan tulu hone par samjh lijiye…

Teesra aitraaz ye ho sakta hai ke shaitaan ka khaarji wajood aur zaati takhshas hai bhi ya nahin, ye bahes ham pahle kar chuke hain

rahi ye baat ke uski shakl wa soorat kya hai??

Toh iska jawab ye hai ke

wah jinnon ki jinns se hai, aur wah har qism ki shakl akhtiyaar kar sakta hai

ye aur in jaise jitne aitraazaat hain, ye aqal parasti ki ghamaazi kar rahen hain,

aisi baatein agar quraan me paayi jaayen maslan

( dhul qarnain ne dekha ke sooraj ek keechadh waale chashme me ghuroob ho raha tha)

toh wahan in munkireen e hadith hazraat ki zabaane ya toh goongi ho jaati Hain ya phir taweel kar lete hain ke ghair muslimon ko kuch na kuch jawab diya ja sake

lekin hadith par aitraaz karne me ye hazraat bahut diler hain….. Is maamle me unhe kisi qism ki taweel gawara nahin hoti

is hadith ka matlab jo kisi musalman ko hidayat ke liye darkaar hai, sirf itna hai ke

aatish’parast (majoosi)  chunke in auqaat me sooraj ko sajdah karte hain,

lihaza musalman in auqaat me khuda ko bhi sajdah na kare, na namaz padhe… Kyonki isme kuffar ki musaabehat paayi jaati hai aur kuffar ki musaabehat karna musalman ke liye mana hai

ab jis ko hidayat matloob ho wah toh is hadith se itna hi matlab haasil karega

jaisa ke iski wazaahat MUSLIM me bhi maujood hai

” aur is waqt kaafir sooraj ko sajdah karte hain “

aur jin logon ka maqsad qaabil e aitraaz baat talash karna hai, toh unko aisi hi baatein soojhti hain jaisa ooper mazkoor hain….

37- BUKHAAR KAISE HOTA HAI ???

Hz rafe (ra) kahte hain ke maine nabi e akram sallallaho alaihi wasallam (pbuh) ko farmate hue suna hai ke :-” bukhaar jahannam ke josh se paida hota hai, lihaza tum ise paani se thanda karo “

(maqam hadith page 334)

is hadith me phir aisi cheez aa gayi jo ghair yaqeeni bhi hai

aur ma’baad tabiyaat se bhi talluq rakhti hai jis ki kaifiyat hamen malum nahin, lihaza is par aqli bahes na’mumkin hai…taham do baatein jaante hain, aur wah ye hain

1- agar jahannum ke lafz ki jagah haraarat ya garmi rakh diya jaaye khwaah ye hararat ya garmi badan ke andar ki ho ya baaher ki duniya ki jo badan par asar andaz ho rahi hai, toh isi haraarat ya garmi se bukhaar paida hota hai, goya jahannam aur haraarat ka bahut gahra talluq hai

2- maujoodah daur me bhi bukhaar ka ilaaj paani ki pattiyan rakhne se aur agar zyaada tezz bukhar ho toh badan par barf rakhne se kiya jaata hai  Taake haraarat ke josh ko thanda kiya ja sake…

38- PESHAAB PEENE KA HUQM

Hz anas (ra) kahte hain ke  kuch log eiqal ya areenah ke aaye, magar wah madeena me mareez ho gaye, toh aapne unhen chand oontniyon ke dene ka huqm diya aur kaha ke wah log unka peshaab aur unka dhoodh piyen

pas wah jungle me chaale gaye (aur aisa kiya) jab acche ho gaye toh nabi e akram sallallaho alaihi wasallam (pbuh) ke charwaahe ko qatl kar daala aur jaanwaron ko haank kar le gaye,

pas din ke awwal waqt ye khabar aapke paas pahunchi, aapne unke peeche aadmi bheje,

pas din chadhte hi wah giraftaar karke laaye gaye

pas aapne huqm diya toh unke haath aur unke paaon kaat daale gaye, aur unki aankhon me garam salaaaiyyan pheri gayin aur garam sanglaakh par daal diye gaye, paani maangte they toh unhe paani nahin pilaaya jaata tha

(maqam hadith page 334)

JAWAB

IS hadith par ek toh yah aitraaz ho sakta hai ke aapne Peshaab peene ka huqm diya,

jaisa ke unwaan se zaahir hai, toh iska jawab ye hai ke

PESHAAB quraan ki ru se haraam nahin hai, aur ham tamam munkireen e hadith ko ye mashwarah dene me haq ba’jaanib hain ke wah bhi peshaab pee liya karen kyonki peshaab ki hurmat quraan me kahin mazkoor nahin

ye toh khair ilzaami jawab tha,

aur durust jawab ye hai ke jab jaan ka khatra la’haq ho toh aise waqt me haram cheezon ke istenal ki ijaazt quraan se saabit hai, yahi soorat un mareezon ko pesh aayi,

wah dhoodh peene ke aadi they,yahan unhe dhoodh nahin milta tha, aab wa hawa waise hi raas na aayi, islam laaye aur madeena me rahne ke liye aaye they ke shakht bimar padh gaye

aapne bait ul maal se chand dhoodh dene waali oontniyan di, oontniyon ki khidmat ke liye charwaahe bhi khud muhayya kiya aur chaara’gaah me bhej diya, unki ghiza oontniyon ka dhoodh aur dawa dhoodh aur unka peshaab tajweez kiya, jisse chand hi Dino me shifa’yaab ho gaye

dusra aitraaz ye hai ke aapne rahmatullil aalameen hokar unhe 4 sazaayen kyon di ??

Agar unhone charwaahe ko qatl kiya tha toh quraan ki ru se unhe bas qatl hi karna tha ,,

iska jawab ye hai ke unke jurm ki tadad bhi kaaafi hai,

jab wah tandrusr ho gaye toh unki niyyat badal gayi, phir unhone

1- pahle charwaahe ki aankhon me garam salaaiyyan pheri phir use garam reit par phenk diya, paani bhi na diya , ye tha nabi e akram sallallaho alaihi wasallam (pbuh) ke ahsaanaat ka badla jo unhone diya

2- islam se murtad ho gaye jiski saza qatal hai

3- bait ul maal se sab jaanwar haank kar chalte bane, goya ye daaake zani ki soorat thi jis ke liye quraan ne 4 sazaayen muqarrar ki hain

a- unhe taqleef pahuncha ke maara jaaye

b- ya unhen sooli diya jaaye

c- ya unke haath ya pair kaate jaayen

d- ya unhe jila watan kar diya jaaye

yaani daakah zani ki soorat me jurm ki jaisi Noiyat hogi, iske mutaabik unko saza di jaayegi

(5/33)

phir quraan ka qanoon qisas ye hai ke

” jis tarah kisi ne ziyadati ki ho usi tarah us se badla liya jaaye “

(3/194)

ab un daakuon ne un charwaahe ki aankhon me garam salaaiyyan pheri thi, toh unki aankhon me bhi pheri gayi

unhone charwaahe ko tapti reit par daal diya tha toh unse bhi yahi sulook kiya gaya

unhone charwaahe ko pyaasa maara tha, toh unko bhi pyaasa rakha gaya

daaka zani ke jurm me unke haath pair kaate gaye, charwaahe ko jaan se maar daalne ke badle unko maar daala gaya

rahi ye baat ke jab aap rahmatul lil aalameen they toh ye sab sazaayen kyon di, ya inme takhfeef aur rahmat ka pahlu kyon na akhtiyaar kiya ??

Toh iska jawab ye hai ke jab muqaddama adaalat me pahunch jaaye aur jurm saabit ho jaaye toh qaazi ko rahmat ka akhtiyaar baqi nahin rahta, wah sazaayen dene me narmi nahin barat sakta

(18/2)

39- BANDAR KO SANGSAAR KIYA GAYA

Hz umar bin maimoon (ra) kahte hain ke maine zamana e jaahiliyat me ek bandar ko dekha ke bahut se bandar uske gird jama ho gaye, usne zina kiya tha, toh use un sabne sangsaar kar diya, maine bhi unke saath use sangsaar kiya “

(maqam hadith)

JAWAB

tamam zakheerah hadith ko bil’umoom aur bukhari ko bil’khusoos na’qaabil aitemaad saabit karne ke liye munkireen e hadith ke liye yahi hadith sabse bada aur la’jawab shahkaar hai, ispar jo aitraazaat liye jaate hain wah ye hai

1- kya bandar bhi muqallaf makhlooq hain yani wah sharai ahkaam ke paband hain ??

2- jis bandar ya bandariya ko rajam kiya gaya toh pahle ye saabit kiya jaana chahiye wah mankooha thi ??

3- agar bandariya ko rajam kiya gaya toh bandar ko kyon chhod diya gaya ???

Ab in aitraazaat ka jawab dene se pahle is waqeye ki tafseel mulaheza farmaayen jo is tarah hai

hz umar bin maimoon kahte hain Ke main yemen me tha, apne logon ki bakriyon me ek oonchi jagah par maine dekha ke ek bandar bandariya ko le aaya aur uska haath apne sar ke neeche rakh kar so gaya

itne me ek chhota bandar aaya aur bandariya ko ishaara kiya, usne aahista se apna haath pahle bandar ke tale se kheench liya aur chhote bandar ke saath gayi,

usne uske saath sohbat ki, main dekh raha tha

sohbat ke baad bandariya lauti aur aahistagi se phir apna haath pahle bandar ke sar ke neeche daalne lagi, jis par wah jaag utha ghabraaya hua aur bandariya ko soongha aur ek cheekh maari, toh sab bandar jama ho gaye, ye usi bandariya ki taraf ishaara karta tha aur cheekh maarta tha (yani isne zina ki hai ) aakhir dusre bandar daahini baayen taraf gaye aur us chhote bandar ko lekar aaye jise main pahchaanta tha, unhone us bandariya aur us zani bandar ke liye gadha khoda aur dono ko sangsaar kar daala, toh maine bani adam ke siwa jaanwaron Me bhi rajam dekha

(teesar ul bari jild 3 page 626)

ab ye dekhiye

1- bandar hi wah makhlooq hai jo hiss wa shaoor ke lihaaz se insaan se qareeb tar hai (isi liye darwin aur uske maanne wale use insaan ka jad amjad qarar dete hain )

2- bani israel ka ek firqa jisne ahqam sabat ki nafarmani ki thi use bandar bana diya gaya tha

(2/65)

3- Bani israel me zina ki saza rajam thi

lihaza ye ain mumkin hai ki bandaron ka giroh wah usi firqa bani israel se talluq rakhta ho jise bandar bana kar halaaq kiya gaya tha

aur unme zina ki saza ka shaoor bhi maujood ho,

teesar ul bari me waqeya ki jo tafseel bayan ki gayi hai wah is waqeye ko aqal se bahut qareeb kar deti hai

nikah wala aitraaz bhi hal kar deti hai ke unme bhi bahami eijaab wa qabool ko nikah hi samjha jaata tha, aur is aitraaaz ka bhi ke akeli bandariya ko hi kyon rajam kiya gaya tha, bandar aur bandariya dono ko chahiye tha

ab is Hadith ka dusra pahlu saamne laiyye, ye waqeya nabi e akram sallallaho alaihi wasallam (pbuh) se mansoob harghiz nahin hai, balke kisi sahabi ki taraf bhi mansoob thi

is hadith ke raawi hz umar bin maimoon nahin balke taabai hain, phir wah use kisi ki taraf mansoob bhi nahin karte, balke apna ek chasm’deed waqeya bayan kar rahen hain

lihaza is waqeya ko durust tasleem karna imaaniyaat me daakhil nahin, na hi iska inkaar par kisi shakhs ko daayera e islam se kaarij kiya ja sakta hai (jaisa ke munkireen e hadith dhindora peet’ta hai )

ham is waqeye ko sirf is hadd tak durust samjhte hain ke ye ek to qarain qayaas hai , dusre is waqeye ko riwayat karne waale raawi qaabil e aitmaad hain……

40- JINN

Hz abu hurairah (ra) se manqool hai ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya :-” aaj ki raat mere paas ek jinn aaya (ya kuch aisa hi lafz kaha ) taake namaz me khalal daale, Allah ne mujhe uspar kudrat di aur maine iraada kiya ke masjid ke kisi sutoon se baandhoon taake tum log subah ko dekh lo…….. Huzoor ne us jinn ko khwaar karke chhod diya

(maqam hadith 35)

JAWAB

jinnat par bhi bahes ghair marai cheezon se talluq rakhti hai…. Taham darj zel haqaiq quraan kareem se saabit hain

1- insaano ki tarah wah bhi sharai ahkaam ke paband aur mukallaf makhlooq hain, jo aakhirat me azaab wa sawaab se bhi do char hogi

(7/178, 51/56)

2- jo nabi, bani nu e insaan ke liye maboos rahe wahi nabi jinno ke liye bhi they

dekhiye surah jinn , aap chunke ummat ke sardar hain lihaaza aap jinno ke bhi sardar hain

3- jinn aag se paida ki hui makhlooq hai wah apni shakl badalne par kudrat rakhte hain aur insaano ki shakl bhi akhtiyaar kar sakye hain

(surah jinn)

4- insaan toh ek maadi makhlooq hone ki wajah se sirf kalaam ke zariye dusre insaano ke dilon me waswasa daalte  Hain lekin ghair marai hone ki wajah se  unke waswasa daalne ke wasail badh jaate hain

(114/5-6)

5-ye namaz, namaz e tahajjud thi jo aap akele ada karte they

in sab haqaiq ki roshni me is hadith ko dekh kar batlaayen ke kya koi aitraaz baaqi rah jaata hai……?????

ALLAH TAALA HAM SABKO HAQ BAAT KAHNE AUR SUNNE KE SAATH USPAR AMAL KARNE KI TAUFEEQ DE ..:…….AAAAMEEEEEN

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BUKHARI KI QAABIL E AITRAZ HADITH (PART 8)


Bismillahirrahmanirraheem

BUKHARI KI QAABIL E AITRAZ HADITH (PART 8)

34- AAFTAAB KAHAN SE NIKALTA HAI ?

Hz ibn umar (ra) kahte hain ki nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya:-” ke tum apni namaz me na tulu e aaftab ka waqt aane do aur na ghuroob aaftaab ka, isliye ke aaftaab shaitan ke dono seengon ke darmiyaan tulu hota hai “

(maqam hadith page 334)

JAWAB:

Is hadith me pahli qaavil e aitraz baat ye malum hoti hai ke sooraj tulu hota bhi hai ya nahin ???

Kyonke sooraj toh sakin hai,

is baat ka tafseel jawab ham “sooraj kahan jaata hai ” ke tahat pesh kar chuke hain

dusra aitraaz ispar ye ho sakta hai ke sooraj jasaamat ke lihaz se hamari zameen se lakhon guna bada hai, ab jis shaitaan ke seengon ke darmiyaan tulu hota hai,

wah shaitaan kitna bada hoga ??

Aur kahan thaharta  hoga

toh iska jawab ue hai ke shaitaan ko itna bada tasawwur karne ki zarurat nahin kyonki   Sooraj aapki do ungaliyon ke darmiyaan bhi aa sakta hai aur tulu bhi ho sakta hai

apni do ungaliyan apni aankhon se zara aage bada kar aur unme faaasla dekar sooraj ki taraf dekhiye toh sooraj in do ungaliyon ke darmiyan dikhaai dega,

pas yahi soorat sooraj ke shaitaan ke do seengon ke darmiyaan tulu hone par samjh lijiye…

Teesra aitraaz ye ho sakta hai ke shaitaan ka khaarji wajood aur zaati takhshas hai bhi ya nahin, ye bahes ham pahle kar chuke hain

rahi ye baat ke uski shakl wa soorat kya hai??

Toh iska jawab ye hai ke

wah jinnon ki jinns se hai, aur wah har qism ki shakl akhtiyaar kar sakta hai

ye aur in jaise jitne aitraazaat hain, ye aqal parasti ki ghamaazi kar rahen hain,

aisi baatein agar quraan me paayi jaayen maslan

( dhul qarnain ne dekha ke sooraj ek keechadh waale chashme me ghuroob ho raha tha)

toh wahan in munkireen e hadith hazraat ki zabaane ya toh goongi ho jaati Hain ya phir taweel kar lete hain ke ghair muslimon ko kuch na kuch jawab diya ja sake

lekin hadith par aitraaz karne me ye hazraat bahut diler hain….. Is maamle me unhe kisi qism ki taweel gawara nahin hoti

is hadith ka matlab jo kisi musalman ko hidayat ke liye darkaar hai, sirf itna hai ke

aatish’parast (majoosi)  chunke in auqaat me sooraj ko sajdah karte hain,

lihaza musalman in auqaat me khuda ko bhi sajdah na kare, na namaz padhe… Kyonki isme kuffar ki musaabehat paayi jaati hai aur kuffar ki musaabehat karna musalman ke liye mana hai

ab jis ko hidayat matloob ho wah toh is hadith se itna hi matlab haasil karega

jaisa ke iski wazaahat MUSLIM me bhi maujood hai

” aur is waqt kaafir sooraj ko sajdah karte hain “

aur jin logon ka maqsad qaabil e aitraaz baat talash karna hai, toh unko aisi hi baatein soojhti hain jaisa ooper mazkoor hain….

37- BUKHAAR KAISE HOTA HAI ???

Hz rafe (ra) kahte hain ke maine nabi e akram sallallaho alaihi wasallam (pbuh) ko farmate hue suna hai ke :-” bukhaar jahannam ke josh se paida hota hai, lihaza tum ise paani se thanda karo “

(maqam hadith page 334)

is hadith me phir aisi cheez aa gayi jo ghair yaqeeni bhi hai

aur ma’baad tabiyaat se bhi talluq rakhti hai jis ki kaifiyat hamen malum nahin, lihaza is par aqli bahes na’mumkin hai…taham do baatein jaante hain, aur wah ye hain

1- agar jahannum ke lafz ki jagah haraarat ya garmi rakh diya jaaye khwaah ye hararat ya garmi badan ke andar ki ho ya baaher ki duniya ki jo badan par asar andaz ho rahi hai, toh isi haraarat ya garmi se bukhaar paida hota hai, goya jahannam aur haraarat ka bahut gahra talluq hai

2- maujoodah daur me bhi bukhaar ka ilaaj paani ki pattiyan rakhne se aur agar zyaada tezz bukhar ho toh badan par barf rakhne se kiya jaata hai  Taake haraarat ke josh ko thanda kiya ja sake…

38- PESHAAB PEENE KA HUQM

Hz anas (ra) kahte hain ke  kuch log eiqal ya areenah ke aaye, magar wah madeena me mareez ho gaye, toh aapne unhen chand oontniyon ke dene ka huqm diya aur kaha ke wah log unka peshaab aur unka dhoodh piyen

pas wah jungle me chaale gaye (aur aisa kiya) jab acche ho gaye toh nabi e akram sallallaho alaihi wasallam (pbuh) ke charwaahe ko qatl kar daala aur jaanwaron ko haank kar le gaye,

pas din ke awwal waqt ye khabar aapke paas pahunchi, aapne unke peeche aadmi bheje,

pas din chadhte hi wah giraftaar karke laaye gaye

pas aapne huqm diya toh unke haath aur unke paaon kaat daale gaye, aur unki aankhon me garam salaaaiyyan pheri gayin aur garam sanglaakh par daal diye gaye, paani maangte they toh unhe paani nahin pilaaya jaata tha

(maqam hadith page 334)

JAWAB

IS hadith par ek toh yah aitraaz ho sakta hai ke aapne Peshaab peene ka huqm diya,

jaisa ke unwaan se zaahir hai, toh iska jawab ye hai ke

PESHAAB quraan ki ru se haraam nahin hai, aur ham tamam munkireen e hadith ko ye mashwarah dene me haq ba’jaanib hain ke wah bhi peshaab pee liya karen kyonki peshaab ki hurmat quraan me kahin mazkoor nahin

ye toh khair ilzaami jawab tha,

aur durust jawab ye hai ke jab jaan ka khatra la’haq ho toh aise waqt me haram cheezon ke istenal ki ijaazt quraan se saabit hai, yahi soorat un mareezon ko pesh aayi,

wah dhoodh peene ke aadi they,yahan unhe dhoodh nahin milta tha, aab wa hawa waise hi raas na aayi, islam laaye aur madeena me rahne ke liye aaye they ke shakht bimar padh gaye

aapne bait ul maal se chand dhoodh dene waali oontniyan di, oontniyon ki khidmat ke liye charwaahe bhi khud muhayya kiya aur chaara’gaah me bhej diya, unki ghiza oontniyon ka dhoodh aur dawa dhoodh aur unka peshaab tajweez kiya, jisse chand hi Dino me shifa’yaab ho gaye

dusra aitraaz ye hai ke aapne rahmatullil aalameen hokar unhe 4 sazaayen kyon di ??

Agar unhone charwaahe ko qatl kiya tha toh quraan ki ru se unhe bas qatl hi karna tha ,,

iska jawab ye hai ke unke jurm ki tadad bhi kaaafi hai,

jab wah tandrusr ho gaye toh unki niyyat badal gayi, phir unhone

1- pahle charwaahe ki aankhon me garam salaaiyyan pheri phir use garam reit par phenk diya, paani bhi na diya , ye tha nabi e akram sallallaho alaihi wasallam (pbuh) ke ahsaanaat ka badla jo unhone diya

2- islam se murtad ho gaye jiski saza qatal hai

3- bait ul maal se sab jaanwar haank kar chalte bane, goya ye daaake zani ki soorat thi jis ke liye quraan ne 4 sazaayen muqarrar ki hain

a- unhe taqleef pahuncha ke maara jaaye

b- ya unhen sooli diya jaaye

c- ya unke haath ya pair kaate jaayen

d- ya unhe jila watan kar diya jaaye

yaani daakah zani ki soorat me jurm ki jaisi Noiyat hogi, iske mutaabik unko saza di jaayegi

(5/33)

phir quraan ka qanoon qisas ye hai ke

” jis tarah kisi ne ziyadati ki ho usi tarah us se badla liya jaaye “

(3/194)

ab un daakuon ne un charwaahe ki aankhon me garam salaaiyyan pheri thi, toh unki aankhon me bhi pheri gayi

unhone charwaahe ko tapti reit par daal diya tha toh unse bhi yahi sulook kiya gaya

unhone charwaahe ko pyaasa maara tha, toh unko bhi pyaasa rakha gaya

daaka zani ke jurm me unke haath pair kaate gaye, charwaahe ko jaan se maar daalne ke badle unko maar daala gaya

rahi ye baat ke jab aap rahmatul lil aalameen they toh ye sab sazaayen kyon di, ya inme takhfeef aur rahmat ka pahlu kyon na akhtiyaar kiya ??

Toh iska jawab ye hai ke jab muqaddama adaalat me pahunch jaaye aur jurm saabit ho jaaye toh qaazi ko rahmat ka akhtiyaar baqi nahin rahta, wah sazaayen dene me narmi nahin barat sakta

(18/2)

39- BANDAR KO SANGSAAR KIYA GAYA

Hz umar bin maimoon (ra) kahte hain ke maine zamana e jaahiliyat me ek bandar ko dekha ke bahut se bandar uske gird jama ho gaye, usne zina kiya tha, toh use un sabne sangsaar kar diya, maine bhi unke saath use sangsaar kiya “

(maqam hadith)

JAWAB

tamam zakheerah hadith ko bil’umoom aur bukhari ko bil’khusoos na’qaabil aitemaad saabit karne ke liye munkireen e hadith ke liye yahi hadith sabse bada aur la’jawab shahkaar hai, ispar jo aitraazaat liye jaate hain wah ye hai

1- kya bandar bhi muqallaf makhlooq hain yani wah sharai ahkaam ke paband hain ??

2- jis bandar ya bandariya ko rajam kiya gaya toh pahle ye saabit kiya jaana chahiye wah mankooha thi ??

3- agar bandariya ko rajam kiya gaya toh bandar ko kyon chhod diya gaya ???

Ab in aitraazaat ka jawab dene se pahle is waqeye ki tafseel mulaheza farmaayen jo is tarah hai

hz umar bin maimoon kahte hain Ke main yemen me tha, apne logon ki bakriyon me ek oonchi jagah par maine dekha ke ek bandar bandariya ko le aaya aur uska haath apne sar ke neeche rakh kar so gaya

itne me ek chhota bandar aaya aur bandariya ko ishaara kiya, usne aahista se apna haath pahle bandar ke tale se kheench liya aur chhote bandar ke saath gayi,

usne uske saath sohbat ki, main dekh raha tha

sohbat ke baad bandariya lauti aur aahistagi se phir apna haath pahle bandar ke sar ke neeche daalne lagi, jis par wah jaag utha ghabraaya hua aur bandariya ko soongha aur ek cheekh maari, toh sab bandar jama ho gaye, ye usi bandariya ki taraf ishaara karta tha aur cheekh maarta tha (yani isne zina ki hai ) aakhir dusre bandar daahini baayen taraf gaye aur us chhote bandar ko lekar aaye jise main pahchaanta tha, unhone us bandariya aur us zani bandar ke liye gadha khoda aur dono ko sangsaar kar daala, toh maine bani adam ke siwa jaanwaron Me bhi rajam dekha

(teesar ul bari jild 3 page 626)

ab ye dekhiye

1- bandar hi wah makhlooq hai jo hiss wa shaoor ke lihaaz se insaan se qareeb tar hai (isi liye darwin aur uske maanne wale use insaan ka jad amjad qarar dete hain )

2- bani israel ka ek firqa jisne ahqam sabat ki nafarmani ki thi use bandar bana diya gaya tha

(2/65)

3- Bani israel me zina ki saza rajam thi

lihaza ye ain mumkin hai ki bandaron ka giroh wah usi firqa bani israel se talluq rakhta ho jise bandar bana kar halaaq kiya gaya tha

aur unme zina ki saza ka shaoor bhi maujood ho,

teesar ul bari me waqeya ki jo tafseel bayan ki gayi hai wah is waqeye ko aqal se bahut qareeb kar deti hai

nikah wala aitraaz bhi hal kar deti hai ke unme bhi bahami eijaab wa qabool ko nikah hi samjha jaata tha, aur is aitraaaz ka bhi ke akeli bandariya ko hi kyon rajam kiya gaya tha, bandar aur bandariya dono ko chahiye tha

ab is Hadith ka dusra pahlu saamne laiyye, ye waqeya nabi e akram sallallaho alaihi wasallam (pbuh) se mansoob harghiz nahin hai, balke kisi sahabi ki taraf bhi mansoob thi

is hadith ke raawi hz umar bin maimoon nahin balke taabai hain, phir wah use kisi ki taraf mansoob bhi nahin karte, balke apna ek chasm’deed waqeya bayan kar rahen hain

lihaza is waqeya ko durust tasleem karna imaaniyaat me daakhil nahin, na hi iska inkaar par kisi shakhs ko daayera e islam se kaarij kiya ja sakta hai (jaisa ke munkireen e hadith dhindora peet’ta hai )

ham is waqeye ko sirf is hadd tak durust samjhte hain ke ye ek to qarain qayaas hai , dusre is waqeye ko riwayat karne waale raawi qaabil e aitmaad hain……

40- JINN

Hz abu hurairah (ra) se manqool hai ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya :-” aaj ki raat mere paas ek jinn aaya (ya kuch aisa hi lafz kaha ) taake namaz me khalal daale, Allah ne mujhe uspar kudrat di aur maine iraada kiya ke masjid ke kisi sutoon se baandhoon taake tum log subah ko dekh lo…….. Huzoor ne us jinn ko khwaar karke chhod diya

(maqam hadith 35)

JAWAB

jinnat par bhi bahes ghair marai cheezon se talluq rakhti hai…. Taham darj zel haqaiq quraan kareem se saabit hain

1- insaano ki tarah wah bhi sharai ahkaam ke paband aur mukallaf makhlooq hain, jo aakhirat me azaab wa sawaab se bhi do char hogi

(7/178, 51/56)

2- jo nabi, bani nu e insaan ke liye maboos rahe wahi nabi jinno ke liye bhi they

dekhiye surah jinn , aap chunke ummat ke sardar hain lihaaza aap jinno ke bhi sardar hain

3- jinn aag se paida ki hui makhlooq hai wah apni shakl badalne par kudrat rakhte hain aur insaano ki shakl bhi akhtiyaar kar sakye hain

(surah jinn)

4- insaan toh ek maadi makhlooq hone ki wajah se sirf kalaam ke zariye dusre insaano ke dilon me waswasa daalte  Hain lekin ghair marai hone ki wajah se  unke waswasa daalne ke wasail badh jaate hain

(114/5-6)

5-ye namaz, namaz e tahajjud thi jo aap akele ada karte they

in sab haqaiq ki roshni me is hadith ko dekh kar batlaayen ke kya koi aitraaz baaqi rah jaata hai……?????

ALLAH TAALA HAM SABKO HAQ BAAT KAHNE AUR SUNNE KE SAATH USPAR AMAL KARNE KI TAUFEEQ DE ..:…….AAAAMEEEEEN

KYA BHAINS KA GHOST KHAANA TAQLEED KI ALAAMAT HAI ????????


Bismillahirrahmanirraheem

BHAINS KI HILLAT:

hamare Deobandi Bhaiyon ko ye Shikwa hai ke

” Bhains ko naam lekar Quran wa Hadith me halaal nahin thahraaya gaya , Is me Ghair muqallid Taqleed karte hain Magar maante nahin ?? “

( Tohfa ahle hadith page 90)

JAWAB:

1- Ham Hillat wa hurmat me Kisi ki taqleed karen ye Aap ka Ham par Khaalis aftara hai,

Himmat hai toh iska Saboot den ke Ahle hadith Bhains ko Falan Imam ki taqleed me Halal jaante hain,

Hawala Kisi Ahle hadith Muhaqqiq ka ho Aur Sahih ho, Kyonke Aapko Jhoot Bolne ki Kasrat se aadat hai..

2- Shariat me Hillat wa Hurmat ke mutaalliq Qayedah ye hai ke Haram ko bayan kar diya hai aur Halal ki wazahat nahin ki gayi

Irshad rabbani hai ke

” Aur jo haram Thahra di hain, unki tafseel bayan kar di hai “

( Surah anam 119)

Jaanwaron ke mutaalliq nabi e akram Sallalaho alaihi wasallam (pbuh) ne ye usool bataya hai ke

” Har kachli waala Darinda khana Haraam hai “

( Sahih muslim jild 2 pg 147, mishkaat page 359)

Hz ibn Abbas (ra) raawi hain ke

” nabi e akram Sallalaho alaihi wasallam (pbuh) ne Har kachli waale darinde aur Panje Ke saath Shikaar karne wale Parinde ke Khaane se mana kiya hai “

( sahih muslim jild 2 pg 147, mishkaat page 359)

Is irshad e nabi e akram Sallalaho alaihi wasallam (pbuh) ki roshni me Har aaqil wa Samjhdaar dekh sakta hai ke Bhains ze’naab Darinda hai ya kachli wala ,

Yaqinan Ze’naab ( veg eater) hai, Toh farman e nabi e akram Sallalaho alaihi wasallam (pbuh) aur Dastoor se ye halaal saabit hua,

Isme Bhala taqleed waali kaunsi baat hai ?

3- hz ibn abbas (ra) farmate hain

” Allah taala ne jisko halal qaraar diya hai wah halaal hai aur jisko haram qarar diya hai wah haram hai aur jisse Khamoshi Akhtiyaar ki hai wah Qaabil Hai “

( abu dawood hadith no 3800)

hz salman farsi (ra) se marfu hadith hai ke

nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya

” Wama Sakat anha Fahua mama afa anha “

Sheikh albani aur gondolwi ne is hadith ko hasan qarar diya hai, Jisse waajeh hai ke

” Shariat ne jis Cheez se Khamoshi akhtiyaar ki hai wah dar’asal hillat ka huqm hai”

Bhains ke baare Shariat ne Kahin Haram hone ka huqm nahin lagaya jisse zaahir hota hai ke Bhains Halal hai,

Lekin Deobandi Hazraat is Usool se na’waqif hai, isliye Ahle hadith par Taqleed ka ilzaam lagaata hai,

4- Kya aap Imam abu hanifa se Sahih Sanad ke Saath Saabit kar sakte hain ke Unhone Bhains Ka naam lekar iski Hillat Ki wazahat ki ho ??

ALLAH TAALA HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE……AMEEN

BUKHARI KI QAABIL E AITRAAZ HADITH (PART 7)


Bismillahirrahmanirraheem

BUKHARI KI QAABIL E AITRAAZ HADITH (PART 7)

31- AGAR GUNAAH NA KAROGE TOH………!

Bukhari ki hadith ka zikr karte karte Munkireen e Hadith Ko sahih muslim se Bhi ek Aisi hadith mil gayi Jo Aitraaz ke lihaaz se La’jawaab thi,
Lihaaza ise Chhodna gawaara na kiya gaya, Aur wah hadith ye hai

Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya:-” Us zaat ki kasam ! Jiske haath me meri jaan hai, agar tum aise ho jaaoge ke Gunaah tum se Sar’zad hi na ho toh Khuda tumhe Zameen se Hata de, aur Tumhari jagah Ek dusra Giroh paida kar de, Jiska Seowah Ye ho ke Gunaah kare Phir Khuda se Bakhshish wa Maghfirat talab karega “

( Maqam hadith page 332)

JAWAB:

ab dekhiye Allah taala ke Be’shumaar aisi Makhlooq ab bhi maujood hai, Aur bani nu e Insaan se Pahle Bhi maujood thi jisse Gunaah sar’zad Hi Nahin hota..

Maslan Farishtey, Shajar wa hajar, haiwaanaat aur Charind , parind wagerah lekin iske Ba’wajood Allah taala ne Insaan ko paida kiya,

Toh allah ke yahan is Insaan ke paida karne ki Gharz wa Ghaiyat kya thi ?

Kya yahi na thi ke jab usse koi Gunah Sar’zad hota hai toh wah allah ke huzoor Maghfirat wa bakhshish ki talab’gaari karta hai,

Ab agar tamam ke tamam insaan itne nek ban jaayen ke unse Koi gunaah Sar’zad hi na ho..

Jaise Farishte, Shams, qamar, aur Shajar wa hajar ( jo ke na’mumkinaat se hai ) toh kya allah aisa karne par Qaadir nahin ke wah Aisi Qaum le Aaye jo Agar gunaah kare Toh baad me Tobah wa Istaghfar kare….

Ab is hadith se Munkireen e Hadith yah nateeja nikaalna chaahta hai ke insaan ko zyadah gunaah karne Chahiye.. Phir bakhshish talab kare Taake Khuda khush ho,

Halaanke Is se nateeja ye nikalta hai ke Agar gunaah ho jaaye jo ke Insaan ke nafs me daakhil hai toh uske liye talab e istaghfaar zaroor karna chahiye

allah taala ki pasandidgi Talab e Istaghfaar se hai… NA KE gunaah karne Se, Gunaah toh khud Insaan ki nafs me daakhil hai,

agar tamam insaan aisa ho jayen ke unse Gunah Sar’zad hi na ho toh iska matlab ye hua ke Ab wah insaan Na rahe, Koi aur hi Cheez ban gaye,

Is soorat me Allah taala phir koi insaan jaisi hi makhlooq paida karega jo Gunah bhi kare aur istaghfaar bhi,

Haan agar insaan gunaah hi karta jaaye aur istaghfaar na kare toh Allah taala use apne Ek dusre kanoon ki ru se Tabaah wa barbaad kar dega,

Phir uski jagah aisi Qaum laayega jiska fitri rujhaan toh Gunaah ki taraf na ho lekin roohaani Taqaaza talab Istaghfaar hai…

32- BANI ISRAEL CHOOHE (RATS) HAIN:

Hz abu hurairah (ra), Nabi e akram Sallalaho alaihi wasallam (pbuh) se Riwayat karte hai ke Agar ek Giroh bani israel Ka kho gaya, nahin malum kiya hua,

Main khyaal karta hun ke ye Choohen wahin hai ke jab unke Saamne Oont ka dhoodh rakh diya jaata hai Toh wah nahin peete, aur jab unke Saamne Bakriyon ka dhoodh rakha jaata toh wah pee lete “

( Maqam hadith page 332)

JAWAB:

Ye hadith Muslim kitab zuhud me Bhi maujood hai aur iske Saath dusri hadith me Mazkoor hai ke us Qaum par masak Azaab aaya ,

Aur ibn abbas ki ye riwayat bhi milti hai ke, jis Qaum par masakh  ka Azaab aaya wah 3 din se zyada zinda na rahi

aur ye toh waazeh hai ke hz ibn abbas (ra) ka ye Qaul unki apni raaye ya baseerat nahin, Balke marfu huqmi ka darjah rakhta hai,

Lihaaza agar Nabi e akram Sallalaho alaihi wasallam (pbuh) ko Aisa khyaal aaya bhi tha toh wahiy e illahi ne iski taed nahin ki…..

33- AGAR BANI ISRAEL NA HOTE TOH…….!

Hz abu hurairah (ra), Nabi e akram Sallalaho alaihi wasallam (pbuh) se riwayat karte hain k apne farmaya

” Agar bani Israel na hote toh Ghosht kabhi na sadhta aur Agar Hawa na hoti toh Koi aurat apne Shauhar se Khayaanat na karti ”

( maqam hadith page 333)

JAWAB:

Ghaliban is hadith ka mafhoom Ghalat samjhne ki wajah se aitraaz paida hua hai,

Is hadith ka matlab Sirf ye hai ke Bani Israel se pahle Bani nuh e Insaan mese kisi ne na Kabhi ghosht ka zakheerah kiya tha, na hi Ghosht gala’sadha tha,

Yani us daur se pahle Ghosht Store karne ka riwaaj hi na tha,

Jo kuch ba’zariyah Shikaar milta Sab Ahle khandaan milkar kha lete they,

Bani Israel jo aasmaan se Man o salwa utarta tha toh unhone Khaane  ke baad kisi dusre Ki zaroorat poori karne ke Bajaaye use Sambhaalna Shuru kar diya, Isse pahle na kabhi Ghost Store hua na Gala’sadha,

Aur ghalat mafhoom jo Samjha gaya wah ye hai ke bani Israel se pahle Ghosht ke galne Sadhne ke Silsile me maadah ke Khwaas aur they, Aur ghosht Agar Stock Kiya bhi jaata toh Galta Sadhta na tha,

Lekin Bani Israel ke Baad madah khwaas badal gaye jo Aaj tak chale aa rahen hain…

Aur hadith ke  Dusre hisse ka matlab sirf ye hai ke Hawwa se Pahle na koi Aurat maujood thi na uska Shauhar,

Hawwa hi pahli aurat hai, jisne Shauhar se Khayaanat ki toh uske Baad Hi Shauhar Se Khayaanat ka Silsila jaari hua,

Hawwa ki apne Shauhar se Khyaanat ye thi ke wah khud Iblees ke  changul me aane ke baad apne Shauhar ko darakht ka Phal Chakhne par aamaadah kar liya, Is tarah un dono ne apne rabb ki na’farmani ki,

Adam wa hawwa ka  Shaitaani Fareb me aane ka zikr Hadith me bhi maujood hai aur Tauraat me bhi,

Munkireen e hadith jo masaawaat mard’zan ka haami hai, Aur aurat par kisi tarah ka Ilzaam bar’dasht nahin karta, wah aisi Riwayat ka bhi munkir hai aur aise maamlaat me tauraat wa injeel ka bhi Aurat ko mard ke baraabar ka darja Qaraar dene me wah Daleel Pesh karta hai ke Qur’an me aata hai

” Shaitaan ne dono ko bahka diya “

Halaanke Qur’an ne sirf nateeja pesh kiya hai, iski tafseel pesh nahin ki   Aur aam usool ye ke Adam zikr se Adam Shai laazim nahin aati,

Agar Qur’an me ye tafseel mazkoor nahin toh iska ye matlab nahin ke iski  kuch tafseel hai hi nahin, ya agar hai toh wah Ghalat hai….

34- AGAR MAKKHI GIR JAAYE TOH….!

Hz abu hurairah (ra) kahte hain ke Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” agar tum se kisi ke ( khaane ) peene ki cheez me makkhi gir jaaye toh use Chaahiye ke usko Ghotah de de, Baad iske usko nikaal daale, Kyonke uske ek par (wings) me bimari aur dusre me shifa hai “

( Maqam hadith page 333)

JAWAB:

Aaj ka muhazzab tabqah makkhi se bahut karaahat karta hai kyonke wah Sirf Ghalaazat par baithti hai, saaf suthri Cheezon par kabhi nahin baithti,

Phir jaraaseem ke nazariye ne toh Makkhi ko aur bhi badnaam kar diya hai, Lihaaza agar makki Chaaye (tea) ki pyaali ya paani aur Sharbat ke Gilaas me gir pade, toh use Phenk deta hai, Lekin agar  Dhoodh ki baalti ya Pighle hue Ghee ya Shahed Wagerah me gir jaaye , toh use na Giraata hai, Na zaaye karta hai, Us waqt makkhi me na jaraseem rahte hain na Ghalazat rahti hai,

Ab sawaal ye hai ke Ghalaazat ke jo jaraaseem makkhi ko chimte hain unka sabse pahle hamla toh makkhi par hi hota hai,

Lihaaza makkhi ko Marr jaana Chahiye, lekin Wah marti nahin balke wah zindah rahti hai aur udhti firti hai, Jiska Saaf matlab ye hai ke makkhi me bhi Aisi koi Jaraaseem Kash cheez hai zaroor jo uski zindagi ko Baaqi rakhti hai,

Chunanche Britain ke Mashoor Medical Magazine ( DOCTORIAN EXPERIENNCES) no 1057 Taba saal 1927, me makkhi ke mutaallik nayi tahqeeq yun bayan ki gayi hai,

” Makkhi jab Khetiyon aur sabziyon par baithti thai toh apne saath mukhtalib bimaariyon ke jaraaseem utha leti hai, lekin kuch arsah baad ye jaraaseem marr jaate hain aur unki jagah makki ke peit me ” Baktar falog ” naami ek   Maadah paida ho jaata hai jo zehareele jaraaseem ko khatm karne ki khaasiyat rakhta hai, Agar tum kisi namkeen paani me makki ke peit ka maadah daalo toh tumhe wah “takbar faloj ” mil Sakta hai, jo mukhtalif bimariyan failaane waale chaar qism ke jaraaseem ka muhlak hai, Iske elawa makkhi ke peit ka ye madah badal kar ‘ takbar faloj ‘ ke baad ek aisa madah ban jaayega jo 4 mazeed Qism ke jaraaseem ko Khatm karne ke liye mufeed hoga “

Ab dusri tahqeeq mulaheja Farmayen jo ” Jamiyatul hidayatul Islamiyah ” ek taweel mazmoon ki soorat me Shaaye hui, Iska Qaabil e Zikr hissa ye hai

” Makkhi ke jism me jo zahereela maadah paida hota hai, use Mab’adul bakeetarya Kahte hain, Makkhi ke ek par (wing) ka Khaasiyah hai wah mab’adul bakeetarya ko uske peit se ek pahlu ki taraf Muntaqal karta rahta hai, Lihaza makkhi jab khaane ya peene ki cheez par baithti hai, toh pahlu se chimte hue jaraaseem usme daal deti  Hai, in jaraaseem se bachaane waali cheez wa ma’abat baktariya hai jise makkhi apne peit me ek Par ke paas uthaaye hue hoti hai, Lihaza chimte hue zahreele Jaraaseem aur unke Amal ko halaaq karne ke liye ye Cheez kaafi hai ke poori makkhi ko khaane me dubo kar baaher phenk diya jaaye “

( tafheem al islam page 455)

Ab farmaiyye kiya ye maujoodah tahqeeqaat Hadiyat e Nabi e akram Sallalaho alaihi wasallam (pbuh) ki taed karke ise ek Ilmi mojezah Saabit nahin karte ??

35- MURGA FARISHTE KO DEKHTA HAI:

Hz abu hurairah (ra) se riwayat hai ke aapne farmaya :-” jab tum murg ki awaaz suno toh allah se uska fazal talab karo, Kyonke wah farishte ko dekhta hai, aur jab tum gadhe ki awaaz suno toh Shaitaan se Khuda ki panaah maango, kyonke jab wah Shaitaan ko dekhta hai tab bolta hai “

( Maqam hadith page 333)
JAWAB:

Ab dekhiye Allah taala farmate hain

” Jin logon ne kaha ke Hamara parwardigaar Allah hai, phir us par jam gayi, un par Farishte utarte hain ( aur kahte hain ke ) na tu darr aur na Gham khaao aur Is Jannat ki Khush’khabri suno jiska tum waadah diye gaye they “

(41/30)

Isme Sirf yahin nahin kaha gaya hai ke Imaandaron par farishtey utarte hain, Balke ye bhi kaha gaya hai wah unko Khush’khabri sunaate aur tasalli bhi dete hai,

Phir kiya aapne kisi imaandaar se suna hai ke wah is baat ki Shahadat de ke waqai us par Farishtey utarte they aur unhone ye baatein kahi thi..

Aaj duniya aise Imaandaron se bilkul khaali nahin, taaham is daur ko jaane dijiye aur Daur E Sahaba ki taraf aayye kyonke wah toh baher’haal ye Sharait imaan poori karte they,

Kya koi aisi hadith ya taareekhi riwayat nazar se guzri hai, jisme kisi sahabi ne Iqraar kiya ho ke Waqai mujh par farishte utar kar ye baat kahte hain ??

Ye nahin toh kam se kam  koi du$ra hi Ashaab ye hi Shahadat de de ke mujh par toh  Nahin lekin falan Sahabi par utarte they aur maine  dekhe they ??

Phir jis tarah Imaan walon par farishte utarte hain, is tarah har Afaak aseem par shaitaan bhi naazil hota hain

(26/222)

Wah kisi ne dekhe hain ?

Ya kisi jhoote Gunaahgaar ne khud hi unka Zikr kiya hai ?
Baat sirf itni hai ke Murg ki awaaz ko murg ki baang ya Azaan bhi kah diya jaata hai, aur ye awaaz insaan ko marghoob bhi hai, phir isi baang ya azaan ke tasawwur se insaan ki tawajjoh allah ki yaad ki taraf maiel hoti hai,

Lihaaza use Farishte nazar aane se mansoob kiya gaya hai, agarchah hamen Farishte nazar nahi aate,

Isi tarah Gadhe ki awaaz makrooh hoti hai, Aur bil’umoom ye uski Shahwat ki bina par hoti hai, Lihaza uske bolne ko Shaitaan nazar aane se mansoob kiya gaya hai, agarchah ham Shaitaan ko bhi dekh nahin sakte..

Dar’asal ye umoor ghaibiyah hain jin par imaan laane ka naam hi imaan bil’ghaib hai, Ab agar unhen Aqal  AUR tajurbah ke meyaaron par jaanchna Shuru kar diya jaaye toh phir imaan bil’ghaib ki Khair manaani chahiye, Ab agar imaan ki ru se Qur’an ki is ayat ko durust samjha ja sakta hai toh isi Imam hi ki ru se Is hadith ko bhi durust samjhna Chahiye…

Phir ye bhi ek haqiqat hai ke Baaz jaanwaron ki joi khas  His insaano ki nisbat bahut ziyadah tez hoti hai,

Moar (peacock) meelon door se aawaaz sun leta hai,

Cheenti ki Quwwat insaan se Badarjaha zyada hoti hai,

Cheel (eagle) intehai bulandi par udhti hui zameen par Ghost ka chhota sa tukda dekh leti hai,

Isi tarah murgi us waqt kut kut karti hai aur apne bacchon ki hifazat Shuru kar deti hai, jabki Cheel Abhi Intehaayi bulandi par hoti hai,

Baarish ki aamad ka jaanwaron ko bahut pahle ehsaas ho jaata hai, kisi jagah koi aafat ya toofan aane waala ho toh Wahan ke jaanwar kisi mahfooz maqaam ki taraf kooch kar jaate hain,

Baaz dafa Kutte yun bhonkte Hain ke malum hota hai wah koi intehaayi muhayyab Shakl dekh rahe hain,

Yah wah baatein hain jo Insaan ke tajurbah me aa chuki hain, aur jo nahin aayin wah be’hadh wa be’hisaab hain,

Phir insaan aakhir kis barte par umoor Ghaibiyah ka mazaak udaane ki Koshish karta hai ??

Insaan na Farishton ko dekh sakta hai, na Shaitaan ko, na hi unki kaifiyat se waaqif hai, Toh phir aitraaz kis baat ka ???

To be Continued….

BUKHARI KI QAABIL E AITRAAZ HADITH (PART 6)


Bismillahirrahmanirraheem

BUKHARI KI QAABIL E  AITRAAZ HADITH (PART 6)

26-NA’HOOST KIS CHEEZ ME ?

Hz abdullah ibn umar (ra) kahte hain ke Nabi e Akram sallalaho alaihi wasallam (pbuh) ko ye farmate hue Suna ke nahoost sirf 3 cheezon me hai,

1- Ghode me, 2- Aurat me, 3- Ghar me “

Hz sahal bin saad saadi se Riwayat hai ki Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” Nahoost Agar kisi cheez me ho toh Aurat me, Ghode me, aur Makaan me Hogi “

( maqam hadith page 329)

JAWAB:

Ab dekhiye jo do hadisen Munkireen e hadith ne darj farmayi hain unme Tajaad maalum hota hai,

Pahli hadith se malum hota hai ke in 3 Cheezon me nahoost hoti hai,

Dusri se malum hota hai ke nahoost agar ho toh in 3 cheezon me ho sakti hai,

Pahli hadith ke raawi Hz abdullah ibn umar hain aur dusri ke hz sahal bin saad

Phir in dono hadithon ke Darmiyan ek teesri hadith bhi bukhari me mazkoor hai…

Aur wah hz abdullah bin umar hi ki riwayat hai, aur usme unhone hi khud hi baat waajeh kardi, wah kahte hain ke

Logon ne Nabi e Akram sallalaho alaihi wasallam (pbuh) ke paas nahoost ki baat chhed di, toh Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” nahoost ka agar kisi cheez me wajood hai toh wah , Aurat, Ghar, aur ghode me Ho sakti hai “

( bukhari kitab un nikah )

Ab dekhiye imam bukhari (rh) ne in teeno hadith ko mandarjah zeil aayat ke zaman me zikr kiya hai,

” Aiy imaan walon ! Tumhari biwiyon aur aulaad me se baaz tumhare dushman hain, so inse Bache rahna “

(14/64)

aur biwi aur aulaad hi wah cheez hoti hai jinse insaan muhabbat karta hai, aur inse bachna uske liye mushkil hai,

Taaham inhi cheezon ki muhabbat unhe fitnah me daal deti hai aur uski Shaamat ya nahoost ka Sabab ban jaati hai,

Bilkul yahi baat us hadithon me mazkoor hai, ke Biwi , Ghar aur Sawari aisi Cheezein hain jin se insaan ko muhabbat hoti hai aur wah unhen chhod nahin sakta, ye cheezein buri bhi nahi hain,

Taaham agar insaan zarurat se zyadah in cheezon ki raghbat kare to yahi pyaari cheezen uske liye Shaamat e aamal ya nahoost ka sabab ban sakti hain,

Malum aisa hota hai ke Munkireen e hadith maujoodah daur ke rujhaan  ke mutaabik kam se kam  Aurat ko nahoost ki zad se bachaana chaahta hai, aur isi wajah se  usne in hadith ko Qaabil e Aitraaz samjh kar darj farmaya hai, lekin mushkil ye hai ke Aurat ka zikr  quraan me bhi maujood hai,

27- BAIL (OX) BAATEIN KARTA HAI:

Hz abu hurairah (ra) kahte hain ke Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” ek Shakhs Bail par sawaar tha, Bail ne us sawaar hone waale Shakhs ki taraf mutawajjoh hokar kaha, main is baat ke liye paida nahi hua, main toh Kheti ke liye paida kiya gaya hun “

Aapne farmaya:-” main is par yaqeen rakhta Hoon aur abu bakr aur umar bhi yaqeen rakhte hain,”

Aur ek bhediye ne ek bakri pakad li, charwaaha uske peeche dauda,

Bhediye ne kaha ke:-” yaum saba me bakri ka muhaafiz kaun hoga ?, is din toh mere siwa uska charwaaha na hoga “

Nabi e Akram sallalaho alaihi wasallam (pbuh) ne ye waqeya bayaan karke farmaya ke:-” main yaqeen rakhta hun aur abu bakr aur umar bhi yaqeen rakhte hain “

Aap Nabi e Akram sallalaho alaihi wasallam (pbuh) ne abu bakr aur umar (ra) ki taraf se bhi Shahadat di, halaanke wah dono us waqt maujood na they “

( maqam hadith page 330)

JAWAB:

Is hadith me Ghaliban Qabil e Aitraaz baat bail ke baatein karne ki hai, jaisa ke unwan se zaahir hota hai,

Toh hamare khayaal me saare haiwaanaat aur charind parind baatein karte hain aur wah aapas me ek dusre ki boli samjhte bhi hain,

Lekin insaan unki boli nahi samjh sakte,

Magar jise allah taala ne unki boli ke samjhne ki siffat Se sarfaraaz farmaya ho,

Hz suleman (as) se parindon ki boli hi na samjhte they balke unhone keede jaise chhote jaanwaron ki baat bhi samjh li thi,

Ye sab kuch toh Quraan se saabit hai, ab agar is hadith me Bail ya bhediye ki baat karne aur uske baat karne ki haqeeqat par Nabi e Akram sallalaho alaihi wasallam (pbuh) ne Shahadat di ya Kaamil Wasooq ki bina par hz abu bakr wa hz umar (ra) ki taraf Shahadat di ki Bail aur Bhediya baat kar sakte hain, Toh is hadith par Aitraaz kyon ??

28- SHAITAAN GHOOZ MAARTA HAI

Hz abu hurairah (ra) kahte hain ke Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” jab namaz ki azaan di jaati hai toh Shaitaan peeth fer kar ghooz karta hua bhaagta hai, yahan tak ke azaan ki awaaz nahin sunta, Phir jab mu’azzin Khamosh ho jaata hai toh Saamne aa jaata hai, Phir jab takbeer kahi jaati hai toh peeth pher kar bhaagta hai, phir tab taqbeer kahne waala sakoot kar Leta hai toh saamne aa jaata hai aur namazi aadmi ke saath hota hai, usse kahta hai ke:-” Falan baat yaad kar jo use yaad na hoti thi, yahan tak ke wah bhool jaata hai ke kis Qadr namaz padhi “

( maqam hadith 330)
JAWAB:

Is maqam par asal bahes ye hai ke Shaitaan ka koi Khaarji wajood hai bhi ya nahin ?

Quraan kareem ki beshumar aayat se Shaitaan ka Kharji wajood aur zaati tashkhish saabit hota hai,

Jabke munkireen e hadith Shaitaan ke zaati tashkhash ka hi Qayel nahin, wah isse Insaan ki androoni Sarkash Quwwatein muraad leta hai,

Aur ye toh zaahir hai ke jab Shaitaan ke mutallik yahi tasawwur hoto na uske ghooz maarne ka sawaal paida hota hai na uske Ghabraane aur Ghabraakar Daudne aur waapas aane ka…

Jabke Quraan se Shaitaan ka alag wajood, zaati tashkash aur zindagi hi saabit nahin hoti balke uski la tadad Aulaad aur aulaad dar aulaad bhi saabit hai

(17/64)

Jab ye baatein saabit ho Jaayen toh uske Ghooz maarne ko tasleem karne me Kiya cheez maane ho sakti hai,

Rahi ye baat ke namaz me ya uske elawa dusre umoor me insaan khud bhoolta hai, ya use Shaitaan bhulaata hai, toh hamare Khyaal me ye dono sooratein mumkin aur durust hai,

Khud bhoolne par toh kisi ko aitraaz nahin , aur Shaitaan ke insaan ko bhulaane ke liye suboot me ye aayat mulaheza ho,

” Aur yusuf ne us shakhs ko jiske mutallik unhen yaqeen tha ke rihaayi paayega, kaha ke apne Aaqa se mera zikr karna, Lekin Shaitaan ne us shakhs ko Hz yousuf ka apne aaqa se zikr karna bhula diya “

(12/42)

” (hz musa ke Saathi ne hz musa se ) kaha, bhala aapne dekha ke jab hamne patthar ke paas aaraam kiya tha toh main macchhli wahin bhool gaya, aur mujhe (aapse) iska zikr karna Shaitaan ne Bhula diya “

(18/62)

Phir agar Shaitaan dakhal andazi aur waswasa andazi se kuch baatein bhula sakta hai toh kuch baatein yaad bhi dila Sakta hai,

Wah namaz ki haalat me insaan ko namaz ki rakatein ya khuda ki yaad toh bhula deta hai, aur uske bajaaye baaz dusri bhooli bisri baatein yaad dilaata rahta hai….

29-AZAAB E QABR ME  TAKHFEEF:

Hz ibn abbas (ra) kahte hain ke Nabi e akram Sallalaho alaihi wasallam (pbuh) ,madeena ke Ek baagh me Tashreef legaye toh Do aadmiyon ki aawaaz suni, jin par unki Qabron me Azaab kiya jaata tha, Aapne Farmaya

” In dono par Azaab kiya jaata hai aur kisi badi baat me  bhi nahi, inme ek toh apne Peshaab se Parhez na karta tha, aur dusra Chughli kiya karta tha “

Phir aapne ek Sabz shaakh (tahni) mangaayi , uske do tukde kiye aur unme se ek ek tukda har ek Ki Qabr par Rakh diya..

Aap se Arz kiya gaya :-” ya rasoollullah ! Aapne Aisa kyon kiya ? “

Farmaya:-” ummeed hai jab tak ye Khushk na ho jaayein inpar Azaab ka rahe “

( Maqam hadith page 231)

JAWAB:

Ab pahli baat toh ye hai ke Azaab Qabr hota bhi hai ya nahin ??

Munkireen e hadith (Ahle Qur’an ) is ka Munkar hai,

Jabke Qur’an kareem ki 5 aayaat se Azaab qabr ka bayan maujood hai, Jiska Bayan Inshallah ham apne Dusre mazmoon me Karenge Inshallah…

Dusri baat ye hai ke agar ye tasleem kar liya jaaye ke Qabr me Azaab hota hai, toh usme Takhfeef (kami) mumkin hai ya nahin ?

Iska Jawab ye hai ke ye Mumkin hai,

Namaz e janaza Azaab Qabr me takhfeef ya nijaat ke liye hi padhi jaati hai, aur Aap Sahaba ki namaz janaza tamam umar padhaate rahe.. Namaz e janaza me mayyit ke liye duayee Maghfirat hi ki jaati hai,

ye namaz jahan Azaab Qabr ka Suboot muhayya karti hai, wahan isme Takhfeef aur maghfirat ka bhi Suboot hai,

Agar azaab e qabr ya usme Takhfeef donon ka Inkaar kar diya jaaye toh Namaz e janazah ki Adaayegi ek fuzool Faael Thaharta hai,

Halaanke Aap saari zindagi padhaate rahe, Aapko Sirf munafiqon ki namaz janaza padhaane se mana kiya gaya tha…

Allah taala ka irshad hai

” Aiy nabi ! IN ( munafiqon ) mese agar koi Marr jaaye toh Kabhi unki Namaz e janazah na padhna, na hi unki Qabr par kabhi dua e Maghfirat ke ( liye ) khada hona, ye allah aur uske Rasool ke Saath kufr karte rahe aur Mare bhi toh na’farmaan hokar “

(9/85)

Ab Sawal ye hai, Agar azaab Qabr aur Usme Takhfeef ko Sire se Tasleem hi na kiya jaaye toh phir Nabi e akram Sallalaho alaihi wasallam (pbuh) ko Munafiqeen ki Namaz e Janaza aur maghfirat se mana kyon kiya ja raha hai ??

Is ayat se toh ye saabit hota hai ke Munafiqeen ko chhod kar Baqi sab musalmanon ki Aap namaz e janaza bhi Padha kijiye aur Baad me Qabrastan me Jaakar unki Qabron ke paas khade hokar kabhi kabhi dua e maghfirat bhi kiya kijiye, Jiski wajah se Azaab e Qabr me Takhfeef ya nijaat ke Aur kuch nahi ho Sakti,

Ab raha Shaakh Gaadhne ka masla toh iske mutaallik mandarzah zeil baatein samjh lijiye

1- Har cheez Allah ki tasbeeh bayan kar rahi hai, jinn wa insan ki Tasbeeh Akhtiyaari hoti hai, Baaqi Tamam Ashya ki taa’bedi ya aztaraari..

2- Zinda ashya ki  Tasbeeh zindagi ke tanasab ke Lihaz se mausar aur Qaabil faham hoti hai, Jinn wa inss ki tasbeeh se Baala wa bartar Aur sabse zyada mausar aur Qaabil faham Hoti hai, Haiwaanaat ki isse kam, Jamadaat ki ussd kam….

3- Jinn wa inss ki tasbeeh Chunke Akhtiyaari hai Lihaaza, Baaqi tamam ashya Har waqt tasbeeh me Masroof Rahti hai..

4- Jab koi cheez allah ki tasbeeh bayan karti hai toh allah ki taraf se usse rahmat ka nazool hota hai,

Ab zer e Bahas hadith Saamne laaiyye, Hari Shaakh jabtak Khushk na hogi, uski zindagi ke Aasaar ki Bina par Aur uski tasbeeh ki wajah se Us maqam par Rahmat ka nazool riyadah hoga aur agar rahmat ka nazool ho toh Azaab Qabr me Takhfeef bhi mumkin hai,

Isi wajah se Nabi e akram Sallalaho alaihi wasallam (pbuh) ne poore wasooq se ye nahin farmaya ke Jab tak ye Khushk na hogi, toh azaab Qabr me zaroor Takhfeeq hogi, Balke Farmaya

” ummeed hai ke jabtak ye khuskh na ho jaaye , inpar Azaab Kam rahe “

Taaham baaz log ise mojezah aur ek waqti Cheez Qaraar dete hain….

30- ZINA KE BA’WAJOOD JANNAT:

Hz abu zar (ra) kahte hain ke Nabi e Akram Sallalaho alaihi wasallam (pbuh) ne Farmaya ke:-” Mere paar parwardigaar ki taraf se Ek aane waala (jibreel ) aaya, usne mujhe Bashaarat di ke jo Shakhs meri ummat me is haal me Marega ke wah Allah ke Saath kisi ko Shareek na karta ho, Wah jannat me Daakhil hoga “

Maine arz kiya:-” agarchah usne zina kiya ho ya chori ki ho ?

Aap Nabi e Akram Sallalaho alaihi wasallam (pbuh) ne farmaya:-” Agarchah usne Zina kiya ho ya Chori ki ho “

( Maqam hadith pg 331)

JAWAB:

Ab dekhiye Allah taala farmate hain

” Allah taala us Gunah ko nahin Bakhshega ke uske Saath kisi ko Shareek banaya jaaye, mushrik ke Elaawah wah Dusre Gunah jise Chaahe Bakhsh de ga “

(4/116)

Aur jo momin hain allah se shirk nahin karte unke mutaallik farmaya
” Aiy nabi logon ko (meri taraf se ) kah do ke , Aiy mere bando ! Jinhone apni jaano par ziyadati ki hai, Allah ki Rahmat se Na’ummeed na hona, Allah Sabke Sab gunaahon Ko Bakhs deta hai, Aur wah bahut bakhsne waala bada maher’baan hai “

(39/53)

Ab batayen ke in aayat aur is hadith ke mafhoom me Kya farq hai ??

Ye Samjh lijiye ke jis shakhs ki maut Aqeedah Tauheed par hui ho wah ek na ek din zaroor jannat me daakhil hoga, Agarchah use pahle apne Kiye hue Gunaahon ki Saza zaroor bhugatna hogi,

Aur agar Allah chaahe toh maaf bhi kar sakta hai….

( To be continued……

KYA RUHON KA DUNIYA ME WAAPAS AANA MUMKIN HAI ??


Bismillahirrahmanirraheem

KYA RUHON KA DUNIYA ME WAAPAS AANA MUMKIN HAI ??

MARNE KE BAAD KISI NABI,WALI YA SHAHEED KI ROOH KA DUNIYA ME WAAPAS AANA NA’MUMKIN HAI

Qur’an Ka Faisla

” Aur itne me Shaher ke dusre Hisse se ek Aadmi daudhta hua aaya aur bola,

Aiy meri Qaum ke logon ! Rasoolon ki Pairwi karo, Un logon ki Itteba karo jo tumse koi badla nahin Chaahte, Aur hidayat paane waale hain,

Main aakhir us Hasti ki ibaadat kyon na karun jisne mujhe paida kiya aur jiski taraf tum sabko Palat kar jaana hai,

kya main use Chhodkar dusre Maabood Bana lun ?,

Halaanke agar rahman mujhe koi nuqsaan pahunchaana chaahe toh na unki Shifaarish mere kaam aa Sakti hai aur Na hi we mujhe ( allah ki pakad se ) bacha Sakte hain,

Agar main aisa karun toh khuli gumrahi ka Shikaar ho jaunga, isliye main tumhare Rabb par Imaan le aaya hun aur ( tumhe bhi kahta hun ) tum bhi meri baat dhyaan se Suno Aur imaan Le aao ( lekin logon ne use Qatal kar diya ), use Kah diya gaya ” daakhil ho jaao jannat me “

Usne kaha:- ” Kaash meri Qaum ko malum hota ki mere rabb ne kis Cheez ki wajah se meri maghfirat farma di aur mujhe Siddeeqeen logon me Daakhil farmaya “

( Surah yaseen ayat 20-27)

TASHREEH- Marne ke baad agar ruh ka duniya me aana aur kisi se Bolna mumkin hota toh momin aadmi kabhi ya takleef bhare Lafz na kahta

” Kash meri Qaum ko malum hota ki mere rabb ne kis Cheez ki wajah se mujhe maaf Farma diya “!!!

QABR ME SAWAAL WA JAWAB ME KAAMYAABI AUR JANNAT KI NEMATEIN PAANE KE BAAD MOMIN AADMI WAPAS DUNIYA ME JAAKAR APNE RISHTE’DAARON KO NEK ANJAAM KI KHABAR DENA CHAAHTA HAI, LEKIN USE IJAAZAT NAHIN MILTI:

Hz anas bin malik (ra) se riwayat hai ki Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” Jab momin aadmi ko Qabr me dafan kiya jaata hai toh uske paas ek Farishta aata hai jo usse Poochta hai

” Tu kiski ibaadat karta tha ?”

Agar allah use hidayat de toh wah kahta hai main allah ki ibadat karta tha,

Phir farishta poochta hai:-” Is aadmi ( Nabi e akram sallalaho alaihi wasallam) ke baare me tu kya kahta tha ?”

momin aadmi jawab deta hai:-” we allah ke bande aur uske rasool hain “

Uske baad usse koi aur baat nahin poochi jaati, phir use Jahannum me ek ghar dikhaaya jaata hai aur use Bataya jaata hai ki yah tumhare liye tha, lekin allah ne tujhe isse bacha liya hai aur iske Badle me tujhe jannat me ek ghar ata kiya hai,

jise momin aadmi dekhta hai aur kahta hai ki:-” Zara mujhe Chhodo Main apne Ghar waalon ko Khush’khabri de dun ( ki allah taala ne mujhe jannat me ghar ata kiya hai )”

Lekin use Kaha jaata hai:-” Ab yahin Thahro ! “

( Abu dawood Kitab us sunnah 3/3977)

iska matlab yah hai ke kuch logon ke paas do farishtey aate hain kuch ke paas ek farishta aata hai,

2- aap Nabi e akram sallalaho alaihi wasallam (pbuh) ka Irshad mubarak hai:-” Har aadmi ke do maqaam hain, ek jannat me ek jahannum me, jab koi shakhs marne ke baad jahannum me chala jaata hai toh jannati uski jagah ke waaris ban jaate hain “

(ibn majah )

3- Nabi e akram sallalaho alaihi wasallam (pbuh) ke baare me kiye gaye sawal ke lafz mukhtalif hadith me mukhtalif hain, kuch alfazon se yah guman hota hai ki Shayad qabr me Aap Nabi e akram sallalaho alaihi wasallam (pbuh) ki Shakl mubarak Dikhaakar Sawaal kiya jaata hai, Halaanki Aisa nahin hai,

Yah bilkul aisa hi hai jaisa kisi Ghayab aadmi ke Baare me Koi sawal kare ki ” Falan aadmi Kaun hai ? “………





SHOHADA KI ROOHEN DUNIYA ME DOBARA WAAPAS AANA CHAAHTI HAIN LEKIN UNHEN IJAAAZAT NAHIN MILTI

Hz masrooq (ra) se riwayat hai ki hamne Hz abdullah bin masud (ra) se is aayat ka matlab poocha

” Jo log allah ki raah me maare gaye unhe murda na Samjho balke We zinda hain aur apne Rabb ke yahan Se rizq paate hain “

( Surah imran ayat 169)
Toh hz abdullah bin masud (ra) ne kaha ki hamne is ayat ka matlab Nabi e akram sallalaho alaihi wasallam (pbuh) se poocha toh aap Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya

” Shaheedon ki roohein Sabz parindon ki Shakhl me Aisi Kandeelon me Rahti hain jo Arsh e Ilaahi se latki hui hain, jab chaahti hain jannat me Shair ke liye Chali jaati hain, phir un kandeelon me aapas aa jaati hain, ek baar unke rab ne uski taraf dhyaan farmaya aur poocha

” Tumhari kya tamanna hai ?”

Shohada ki Roohon ne jawab diya:-” Ham jahan chaahen jannat ki shair karti hain hamen aur kya chahiye ?”

Allah taala ne 3 baar unse yahi sawaal kiya, phir jab shohda ki ruh ne dekha ki jawab diye bina Chhutkaara nahi tab unhone jawab diya

” Aiy hamare rab ! Ham chaahte hain ki hamari roohon ko hamare Jismon me Lauta de yahan tak ki ham Teri Raah me dobara Qatl hon “

Jab allah taala ne dekha ki unki koi tamanna nahin toh unhe yun hi Chhod diya “

( muslim kitabul imarat bab an arwahus shohada fil jannat)

JISM SE NIKALNE KE BAAD RUH KAHAN QAYAM KARTI HAI ??


Bismillahirrahmanirraheem

JISM SE NIKALNE KE BAAD RUH KAHAN QAYAM KARTI HAI ??

MAUT KE BAAD NABI E AKRAM SALLALAHO ALAIHI WASALLAM (PBUH) KI ROOH E MUBARAK ARSH E ILAAHI KE QAREEB JANNATUL FIRDAUS KE UNCHE MAQAM PAR MAUJOOD HAI,

Hz samura bin jundub (ra) kahte hain ki Nabi e akram sallalaho alaihi wasallam (pbuh) ( namaz e fajr ke baad ) hamari taraf Chehra mubarak karke poochte:-” Aaj raat tumme se kisne Sapna dekha hai “

Agar kisi ne sapna dekha hota toh wah bayan karta aur phir aap Nabi e akram sallalaho alaihi wasallam (pbuh) , allah taala ki marzi ke mutabik uski taabeer bayaan farmate..

Ek din aap Nabi e akram sallalaho alaihi wasallam (pbuh) ne hamse poocha:-” kya tummese aaj raat kisi ne Sapna dekha hai ?”

Hamne kaha:-” Nahin”

Aap Nabi e akram sallalaho alaihi wasallam (pbuh) ne Irshad farmaya:-” Acchha ! Aaj raat maine Sapna dekha hai, do aadmi mere paas aaye ( unme se ek ne kaha )

“Main jibreel hun aur yah mikael hai, aap apna Sar uthaayen “
Maine apna Sar uthaaya toh maine Apne uper baadal jaisi koi Cheez dekhi,

Dono ne mujhe bataya ki ( jannat me ) yah aap Nabi e akram sallalaho alaihi wasallam (pbuh) ka Mahal hai

Maine kaha:-” zara hato main apne Mahal me daakhil hokar dekhun (kaisa hai ?”

Dono ne kaha:-” aapki ( duniya me ) kuch umar abhi Baqi hai, jise aapne Poora nahin kiya, agar aap apni umar poori kar chuke hote, toh aap apne mahal me Tashreef le jaate “

( Bukhari kitabul janaiz bab no 2 )

KUCH IMAAN WALON KI RUHEN JANNAT ME QAYAAM KARTI HAIN

Hz abdur rahman bin kaab ansari (ra) se riwayat hai ki unke baap Nabi e akram sallalaho alaihi wasallam (pbuh) ki hadith bayan karte they ki Nabi e akram sallalaho alaihi wasallam (pbuh) ne irshad farmaya hai

” Momin ki rooh ( marne ke baad ) jannat ke pedon (trees) par udhti firti hai, yahan tak ki jis din murde Uthaaye jaayenge us din wah rooh apne jism me lauta di jaayegi “

( ibn majah kitabuz zuhud , bab zikr qabr 2/3446)

KUCH AHLE IMAAN KI ROOHEN QAYAMAT TAK ILLI’YYEEN ME QAYAM KARTI HAIN

Hz abu hurairah (ra) se riwayat hai ki Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” jab momin ki Maut ka waqt Qareeb aata hai toh rahmat ke Farishte Safet resham ( ka kafan ) lekar aate hain, aur kahte hain

Aiy rooh ! Allah ki rahmat, jannat ki khushbu aur apne khush hone wale rabb ki taraf is haalat me is jism se nikal ki tu apne rabb se raazi hai, aur tera rabb tujhse raazi hai,

Momin admi ki rooh jab jism se nikalti hai toh usse bahtareen mushq Jaisi Khusbu aa rahi hoti hai, yahan tak ki Farishte ek dusre se lekar uski Khushbu soonghte hain aur Aasmaan ke darwaaje par pahunchte hain, Toh aasmaan ke Farishtey aapas me kahte hain yah kaisi umda Khushbu ( waali ruh) hai, jo zameen se tumhare paas Aa rahi hai, farishte jaise hi agle aasmaan par Pahunchte hain toh us Aasmaan ke Farishte bhi Isi tarah kahte hain, yahan tak ki ( Laane waale Farishte ) us Rooh ko Ahle imaan ki roohon ki jagah ( Illiy’yeen ) me le jaate hain,

Jab wah rooh pahunchti hai toh ( pahle se maujood ) roohon ko itni zyada khushi hoti hai jitni tumme se kisi ek ko apne Bhai ke milne par Ho sakti hai,

Is tarah kuch  roohen ( nayi aane wali roohon se ) poochti hain,:-” Falan aadmi ki haal me hai ?”

Phir wah aapas me kahti hain, ise zara chhod do, aaraam karne do yah duniya ke dukhon wa mushkilon ka Shikaar tha,

( Sustaane ke baad ) wah rooh jawab deti hai, Kya wah rooh tumhare paas nahin aayi wah aadmi toh marr chuka hai,

jispar wah ( afsos se ) kahte hain:-” wah apni maa Haawiya ( yani jahannum) me le jaaya gaya hai “

Kaafir aadmi ke paas Azaab ke Farishte aate hain aur kahte hain:-” aiy gham’zada Aur dukhi rooh nikal Allah ke azaab aur naaraazi ki taraf,”

Kaafir ki rooh jab jism se nikalti hai toh usse itni Ghaleez badbu aati hai jitni kisi Murdaar se Ghaleez bu aati hai,

Farishtey use lekar zameen ke darwaje ki taraf aate hain toh ( zameen ke darwaze ke muhaafiz ) farishtey kahte hain:-” Kitni gandi boo hai yah”

Jaise hi farishte agli zameen ke darwaje par pahunchte hain toh us zameen ke Darwaje ke muhafiz farishtey bhi aisa ki kahte hain, yahan tak ki Azaab ke Farishtey use Kuffar ki roohon ki taiy jagah ( yani Sijjeen ) me le jaate hain “

( Hakim, ibn habban , kitabul janaiz bab haal Qabz ruh momin wa Qabz ruh kaafir 1/1342)

SHOHADA KI ROOHEIN PARINDON KI SHAKAL ME JANNAT KE ANDAR AISI KANDEELON ME RAHTI HAIN JO ARSH E ILAAHI SE LATKI HUI HAIN

Hz masrooq (ra) se riwayat hai ki hamne Hz abdullah bin masud (ra) se is aayat ka matlab poocha

” Jo log allah ki raah me maare gaye unhe murda na Samjho balke We zinda hain aur apne Rabb ke yahan Se rizq paate hain “

( Surah imran ayat 169)
Toh hz abdullah bin masud (ra) ne kaha ki hamne is ayat ka matlab Nabi e akram sallalaho alaihi wasallam (pbuh) se poocha toh aap Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya

” Shaheedon ki roohein Sabz parindon ki Shakhl me Aisi Kandeelon me Rahti hain jo Arsh e Ilaahi se latki hui hain, jab chaahti hain jannat me Shair ke liye Chali jaati hain, phir un kandeelon me aapas aa jaati hain, ek baar unke rab ne uski taraf dhyaan farmaya aur poocha

” Tumhari kya tamanna hai ?”

Shohada ki Roohon ne jawab diya:-” Ham jahan chaahen jannat ki shair karti hain hamen aur kya chahiye ?”

Allah taala ne 3 baar unse yahi sawaal kiya, phir jab shohda ki ruh ne dekha ki jawab diye bina Chhutkaara nahi tab unhone jawab diya

” Aiy hamare rab ! Ham chaahte hain ki hamari roohon ko hamare Jismon me Lauta de yahan tak ki ham Teri Raah me dobara Qatl hon “

Jab allah taala ne dekha ki unki koi tamanna nahin toh unhe yun hi Chhod diya “

( muslim kitabul imarat bab an arwahus shohada fil jannat)

KUCH SHOHADA KI ROOHEIN JANNAT KE DARWAAZE PAR NAHAR KE KINAARE SABZ GUMBADON ME QAYAM KARTI HAIN

Hz abdullah bin abbas (ra) kahte hain Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” (kuch) Shohada jannat ke darwaze par bahne waali Khoobsoorat naher ke Sabz Gumbadon me Hain Jahan unhe Subah wa Shaam unka Rizq Diya jaata hai “

( Ahmad, tabrani, hakim, Sahih jame Sagheer Lil albani jild 3 hadith 3636)

QABRON ME JISMON KI HAALAT:


Bismillahirrahmanirraheem

QABRON ME JISMON KI HAALAT:

AMBIYA E KIRAM (AS) KE JISM QABRON ME QAYAMAT TAK MAHFOOZ HAIN :

Hz aws bin aws (ra) kahte hain ki nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” Jab dino me jumah ka din bahtar hai, isi din Adam (as) paida kiye gaye, Isi din unki rooh Qabz ki gayi, isi din Soor Phoonka jaayega, isi din uthne ka huqm hoga, isliye Is din mujhpar Kasrat se durood bheja karo, tumhara durud mere saamne pesh kiya jaata hai “

Sahaba kiram (ra) ne kaha:-” Aiy allah ke rasool ! Aapki Haddiyan boseeda ho Chuki hongi,”

ya yun kaha ki :-” aapka jism e mubarak mitti me mil chuka hoga, toh phir Hamara durud aapke saamne Kaise pesh kiya jaayega ?”

Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” Allah taala ne Ambiya ke jism Zameen par haraam Kar diye hain “

( Sahih Sunan abu dawood lil albani jild 1 hadith 925)

AWLIYA, SAALIHEEN AUR SHOHADA MESE JIN JIN KE JISMON KO JAB TAK ALLAH TAALA QABRON ME BA’HIFAZAT RAKHNA CHAAHEN WE BHI MITTI KE ASAR SE MAHFOOZ RAHTE HAIN.

Hz hisham bin urwa (rh) apne baap se riwayat karte hain ki Walid bin abdul malik ke zamane me jab Hz aisha (ra) ke Kamre ki diwaar giri toh use banaate waqt ek paaon (leg) nazar aaya, Log ghabra gaye aur Samjha ki yah Nabi e akram sallalaho alaihi wasallam (pbuh) ka Qadam mubarak hai, lekin koi aisa aadmi nahin tha jise aap Nabi e akram sallalaho alaihi wasallam (pbuh) ka paaon mubarak pahchaanne me yaqeeni ilm hota, lekin hz urwa bin zubair ( hz aisha ra ke bhaanje ) ne logon se kaha

” wallah ! Yah qadam Nabi e akram sallalaho alaihi wasallam (pbuh) ka nahin balke Hz umar (ra) ka hai”

( Bukhari kitabul janaiz bab maaja fi qabr nabi )

UHUD KE SHAHEEDON KE JISM 46 SAAL BAAD BHI PAHLE KI TARAH TARO TAZA PAAYE GAYE:

Hz abdurrahman bin asasa (rh) se riwayat hai ki hz amr Bin jamooh aur hz abdullah bin amr ansari salmi (ra) dono jung e uhud me Shaheed hue they, paani ke bahaao ne unki Qabr ko Ukhed diya tha aur Qareeb tha ki unki Qabr bah jaati , dono hazraat ek hi Qabr me dafan kiye gaye they,

Is tarah unki Qabr khodi gayi taake unki mayyit nikaal kar dusri jagah dafan kar di jaaye,

Dono hazraat ki mayyit me Koi badlaao nahin hua tha, aisa lag raha tha jaise abhi kal hi Shaheed hue hain, Dono hazraat me se ek ko jab Ghaav laga toh usne ( takleef ki wajah se ) apna haath zakhm par rakh liya tha , jab usko (dusri jagah ) dafan karne lage toh ( logon ne unka) hath hataana chaaha lekin wah phir wahin ( ghaav ki jagah ) aa laga,”

Qabr kholne ka waqeya ghazwa uhud ke 46 saal baad ki hai,

( mu’atta imam malik kitabul jihaad bab dafan fi Qabr )

AMBIYA KE ELAWA BAAQI LOGON KE JISMON MESE REEDH (BACK BONE) KI HADDI KE ELAWA BAAQI SAARA JISM MITTI KHA JAATI HAI.

Hz  Abu hurairah (ra) kahte hain ki Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” Siwaaye ek haddi ke insaan ka saara Jism mitti me mil jaata hai, wah reedh ki Haddi hai, Qayamat ke din Isi se Insaan ki takhleeq (paidaish) hogi..”

(ibn majah, kitabuz zuhud bab zikr qabr wal bala 2/3441)……

LA ILAAHA ILLALLAH MUHAMMADDUR RASOOLLULLAH…..


Bismillahirrahmanirraheem

LA ILAAHA ILLALLAH MUHAMMADDUR RASOOLLULLAH…..

MASLA- HZ AMR BIN AAS (RA) NE QABR ME SAWAAL JAWAB KE DARR SE APNI AULAAD KO WASIYAT FARMAYI KI DAFAN KARNE KE BAAD MERI  QABR PAR DER TAK KHADE HOKAR DUA KARTE RAHNA…

Hz ibn shumasah mehdi (ra) kahte hain:-” ham hz amar bin aas (ra) ki maut ke waqt unke paas gaye, we der tak rote rahe phir apna muh diwaar ki taraf kar liya, unke beton ne kaha

” Abba jaan ! Kya nabi e akram sallalaho alaihi wasallam (pbuh) ne aap ko falan falan Bashaarat nahi di “

Tab hz amr bin aas (ra) ne apna chehra saamne kiya aur kaha

” tab ham log (yani Sahaba kiram )……. LA ILAAHA ILLALLAH MUHAMMADUR RASOOLLULLAH ka iqraar sabse Bahtar baaton me Shumar karte they,

Mere uper 3 haalatein guzri hain,

Pahli haalat wah hai jab main nabi e akram sallalaho alaihi wasallam (pbuh) se zyada kisi ko bura nahi samjhta tha, aur meri tamanna thi ki main Aap nabi e akram sallalaho alaihi wasallam (pbuh) par Qaabu paaun aur aap nabi e akram sallalaho alaihi wasallam (pbuh) ko Qatl kar dun, Agar main isi haalat me Marr jaata toh Jahannamion mese hota,

Iske baad dusri haalat yah thi jab Allah ne mere dil me Islam ki muhabbat daal di aur Main aap nabi e akram sallalaho alaihi wasallam (pbuh) ki khidmat me haazir hua aur kaha

” Apna haath badhaiye “

Aap nabi e akram sallalaho alaihi wasallam (pbuh) ne apna daayan haath aage kiya toh maine Apna haath Kheench liya..

Aap nabi e akram sallalaho alaihi wasallam (pbuh) ne Irshad farmaya:-” Amr ! Kya baat hai ?”

Maine kaha:-” main Shart karna chaahta hun “

Aap nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-” Kaunsi Shart ?”

Maine kaha:-” mere Gunaahon ki maghfirat ki shart “

Aap nabi e akram sallalaho alaihi wasallam (pbuh) ne Irshad farmaya:-” Aiy amar ! Kya tu nahin jaanta ki Islam Qubool Karna picchle saare Gunaahon ko maaf kar deti hai, aur hajj karna pichle saare gunaahon ko maaf kar deta hai,”

Tab mujhe nabi e akram sallalaho alaihi wasallam (pbuh) se itni zyada muhabbat thi ki itni zyada kisi dusre se nahin thi, aur meri nigah me aap nabi e akram sallalaho alaihi wasallam (pbuh) ki itni zayada Shaan thi jo aur kisi ki nahin thi,

Maine aap nabi e akram sallalaho alaihi wasallam (pbuh) ke Jalaal wa roub ki wajah se aap nabi e akram sallalaho alaihi wasallam (pbuh) ki taraf Aankh bharkar nahin dekha,

Agar main Isi haalat me marr jaata toh ummeed thi ki Jannati hota, lekin Uske baad ham kuch ( duniya dari ke ) kaamon me fas gaye aur Ab main nahin jaanta ki is teesri Haalat me mera anjaam kya hai ??

Isliye jab main Marr jaaun toh mere janaze ke saath koi rone Chillaane wali Aurat na ho na hi ( koi) Aag lekar chale Aur jab tum mujhe dafan karo toh Acchi tarah Qabr par mitti daal Dena aur meri Qabr ke paas itni der tak (dua ke liye ) khade rahna jitni der me Oont zibah karke uska Ghost takseem kiya jaata hai, taaki mere dil ko tasalli rahe Aur mujhe pata chal jaaye ki main Apne rabb ke bheje hue Farishton ko kya jawab deta hoon  “

( muslim kitabul iman bab konul islam )

Ek baar farmaya

” Amr sacche momin hain “

ek baar farmaya

” Amr bin aas Quraish ke nek logon mese hain “

Ek baar unke haq me yun dua farmayi

” ya allah ! Amr bin aas ki maghfirat farma “

Ek aur mauqe par dua farmayi

” Allah amr par Raham farma “

GHAIR-MUQALLIDON (AHLE HADITH) KI MUQAMMAL NAMAZ (JAWAB)


 Bismillahirrahmanirraheem

GHAIR-MUQALLIDON (AHLE HADITH) KI MUQAMMAL NAMAZ (JAWAB)

Namaz e Nabwi saw ,

Rasool saw ne farmaya Namaz ussi tarah pado jistarah tum mujhe padte hue dekhte ho ,

{Bukharh , kitab ul Azan
Hadees no 231 , 6310}

Nabi e Akram saw ki Namaz Pahli Takbeer Se Salam Tak ,

1- 11 Sahaba raz ki Gawahi ,

Abu Hummayed Sahaadi raz , se riwayat hai ke unhone Nabi saw ke 10 Sahaba ki jamat mein kaha ke main tum sab se zayada Nabi saw , ke Namaz ki tarike jaanta hun , Sahaba raz , ne kaha to phir hamare saamne Nabi saw ki Namaz bayan karo , Abu Hummayed raz , ne kaha jab Allah ke Rasool saw , Namaz ke liye khade hote to apne dono Haat Khandhe ke Barabar uthate , phir takbeer tahrema kahte , phir Quran padte , phir Ruku ke liye takbeer kahte or apne Dono Haaton ko Khandhe ke Barabar uthate , phir Ruku karte or apni hateliyan apni ghutno par rakhte , phir Ruku ke dauran kamar seedhe karte , in mein na apna saar jhukhate or na buland karte yani peeth or saar barabar rakte or phir apna saar Ruku se uthate phir kahte
Sami Allah Hu’lemaan Hameeda , phir apne dono haato uthate yaha tak ke un ko apne kandhon ke barabar karte or kaaomo mein itminnan se seedhe khade ho jate,phir Allahu Akbar kahte , phir zameen ke taraf Sajdah ke liye jhukte or apna dono haat baazu apne dono paaon raano or zameen se dur rakhte or apne dono paaon ki ungliyan khulte is tarah ke ungliyan ke sirre Qibla ki ur hote phir apna Saar Sajdah se uthate or apna bayan paaon moodte yani biccha lete phir us par baithte or seedhe hote , yaha tak ke har haddi apne thikhane par aa jati yani itminnan se zalsha mein bhaithte , phir doosra Sajdah karte , phir Allahu Akbar kahte or uthte or apna baayan paaon moodte phir us par bhaithte or itminnan se kahte or yaha tak ke har haddi apni thikhane par aa jati yani itminnan se Istheraahat ke zallse mein bhaithte ,
phir doosri Raakat ke liye khade hote , phir issi tarah doosri Raakat mein karte,phir jab do Raakat pad kar khade hote to Allahu Akbar kahte or apne dono Haat Khandhe ke Barabar uthate , jaisa Namaz ke suru mein takbeer ula pahla takbeer ke waqt kiya tha , phir issi tarah apni baki Namaz mein karte , yaha tak ke jab woh Sajdah hota jiske baad salam hai yani aakhri Rakaat ka doosra Sajdah jis ke baad bhaith kar Tashahud , Darood or Du’a pad kar Salam fher te hai apna baayan paaon daahene pindliya ke niche se bhahar nikaalte or baayen or Kullhe par bhaithte , phir Salam fherte , yeh sun kar un Sahaba raz ne kaha aye Abu Hummayed Sahaadi , apne sach kaha , Allah ke Rasool saw issi tarah Namaz pada karte the ,

{Abu Daood ,
Kitab us Salath ,
Hadees no 730 , 963 ,
Tirmizi , Kitab us Salath ,
Hadees no 304 ,
Ine Hibban , 5/ 182 , 184 ,
Sahi Ibne Khuzema ,
1/298 , 588}

Ise Ibn Hibban , or Nawabi ne sahih kaha hai , Imaam Tirmizi ne Hasan sahi kaha hai ,

Imaam Ibn Khuzema Rahimahullah is Hadees ko riwayat kerne ke baad Fermate hai ke maine Muhammad bin Yahyaa ko ye kahte hue suna ke jo shaksh hadith Abu Humeed raz ki Hadees sunne ke bawazud Ruku mein jaate or us se sar uthhate waqt Rafayadein nahi kerta to uski Namaz Naaqis hogi ,

{Sahi Ibne Khuzema ,
1/298 , 588}

is Hadees se bohat sari baatein maloom hoti hai un mein se ek yeh hai ke Sahaba raz , ke Nazdik Nabi saw , ke wafaat tak Rafayadain , yani Ruku ke baad khade hote hue Haat uthana manshuk nahi hua

Namaz ki Niyat

Allah ke Rasool saw ne farmaya amal ka daro madar niyat par hai ,

{Bukhari , Hadees no ,
1 , 54 , 2520 , 2529 ,
3898 , 5070 , 6689 , 6953}
{Muslim , kitab ul Imarat
Hadees no , 1909}

Isiliye zaruri hai ke hum apne sare jaeez kaamo mein sab se pahle Ikhlash ke saath niyat kar liya kare kyon ke jaisa niyat hoga waisa hi azr milega,

Abu Huraira raz riwayat karte hai ke Nabi saw ne farmaya , ek saheed Allah ke saamne Qiyamat ke din laya jayega , Allah usse puchega ke tu ne kya amal kiya ? woh kahega ke main tere Raah mein laad kar saheed hua , Allah farmayega tu jhuta hai balke tu is liye laada ke tujhe bhahadur kaha jaye , yani teri niyat dunya mein poori ho gayi ab mujh se kya chahata hai phir munh ke bal ghasit kar aag mein dal diya jayega , issi tarah ek Aalim jisne Ilm ke charcha ki nayat se pada or padaya tha , Allah ke saamne pesh ho kar jahannam mein jhok diya jayega , phir ek naam ke garz se shakhawat sadqa karne wala maaldar ka bhi yahi anjam hoga ,

{Muslim , kitab ul Imarat
Hadees no 1905}

Wazu karte waqt dil mein yeh niyat karo ke Allah ke saamne Namaz mein hazir hone ke liye paaki wazu karne laga hun or phir jab Namaz padne lago to dil mein yeh irada or Niyat karo ke sirf apne Allah hi ko khush rakhne ke liye Allah ka hukm baza
lata hun ,

Niyat chuke dil se taluk rakhti hai isi liye zuban se aada karne ki zarurat nahi or niyat ka zuban se aada karna Allah ke Rasool saw ki sunnat or sahaba raz ke amal se sabit nahi hai ,
Apne dil mein kisi kaam ki niyat karna or zarurat ke waqt kisi keo apni niyat se aagah karna jaeez baat hai , magar Namaz se pahle Niyat padhna , Aqal o Naql or lugat teeno ke khilaf hai ,

1- Aqal ke khilaf is liye hai ke bohat sari kaam aise hai jinhe suru karte waqt hum zuban se niyat nahi padhte , kyon ke hamare dil mein unhe karne ki niyat or iraada mauzud hota hai , jaise zaqat dene lagte hai to kabhi nahi padhte ke main zaqat dene laga hun , to kya Namaz hi ek aisa amal hai jiske suru mein uski niyat padhna zaruri ho gaya hai? Namaz ka niyat to usi waqt ho jata hai jab aadmi aazan sun kar masajid ki taraf chal padta hai or usi niyat ke waza se usse har kadam par nikiya milti hai , is liye Namaz suru karte waqt jo padha jata hai woh niyat nahi Bid’at hai ,

2- Naqal ke khilaf is liye hai ke Nabi saw , or Sahaaa raz pabaandi se Namaz padha karte the or agar woh apni Namaz se pahle niyat padhna chahate to aisa kar sakte the , unki liye koi rukawat nahi thi , lekin un mein se kabhi aisa na Namaz se pahle aaj kal ke tarike se Niyat nahi padhi , is ke khilaf woh hamesa apni Namazon ka suruwat takbeer tharima yani Allahu Akbar se karte rahe isse sabit hua ke Namaz se pahle niyat padhna
Bid’at hai ,

3- Lugat ke isliye khilaf hai ke Niyat arbi bhasha ka shabd hai , arbi mein iska mana irada hai , or irada Dil se kiya jaata hai zuban se nahi , bilkul ussi tarah jaise dekha aankh se jaata hai paao se nahi , doosre shabd mein niyat dil se ki jaati hai zuban se padhi nahi jaati ,
Imaam Ibn Tahmiya ra , farmate hai ke alfaz se niyat karna muslim ulama mein se kisi ke nazdik bhi sunnat nahi hai , Nabi saw Aap ke khulfa e Rasheed or digar sahaba raz or na hi ummat ke salaf or Imaammo mein se kisi ne alfaz se niyat nahi ki , ibaadat mein jaise wazu , gushal , Namaz , roza or zaqat wagairha mein jo niyat wazib hai,tamam Imaammo ke nazdik bina ikhtelaf us ka jagah dil hai

{al Fatawa al Kubra}

Imaam Ibn Hummaam or Ibn Qaayem bhi is ko Bid’at kah te hai

Note – kuch log Roza rakh ne ki Du’a , Hajj ke tallbea or Nikah mein izaab woh Qubol se Namaz wali raaez niyat karne ki koshish karte hai is baare mein kahna yeh hai ke roze rakhne ki Du’a wali hadees zaeef hai , isi liye huzat or daleel nahi hah , Hajj ke liye taalbea sahih hadees se sabit hai , is liye Nabi saw ki pairvi mein usse karna zaruri hai magar Namaz wali niyat kisi hadees mein nahi hai rah gaya Nikah mein izaabe or Qubol ka masla to chuke Nikah ka taluk bhande ke huquq se bhi hai or bhando ke huquq mein mahaz niyat se nahi balke iqraar , tahrir or gawahi se maamlat tay pate hai , jab ke Namaz mein to bhanda apne Rab ke saamne khada hota hai jo tamam niyat ko acchi tarah jaanne wala hai , phir waha niyat padhne ki kya zarurat hai is liye musalmaano se guyarish hai ke woh is Bid’at se Nazat paaye or Sunnat ke mutabi Namaz suru kar ke Nabi saw sdm Mohabbat ka sabut den ,

Kiyaam ,

1- Imran bin Hussein raz bayan farmate hai ke mujhe bhawasir ki taklif thi , to Nabi saw ne farmaya , agar ho sake to khade ho kar Namaz aada karo , agar takaat na ho to baith kar , agar baith kar bhi aada karne ki takaat na ho to leat kar Namaz aada karo ,

{Bukhari , Hadees no 117}

Isse maloom hua ke takat rakhne ke bawazud baith kar Namaz aada karna jaeez nahi hai , or yeh Quran ke bhi khilaf hai , is liye ke Quran kahta hai , or Allah ke aage adab se khade hua karo ,

Surah 2 al-Baqarah ,
Aayat no 238 ,

2- Nabi saw ne dekha ke kuch log baith kar Namaz aada kar rahe hai to Aap saw ne farmaya baith kar Namaz aada karne wale ko khade ho kar Namaz aada karne wale ke mukable mein aadha sawab milega ,

{Ibn Maazah ,
Kitab us Salath 1230}

Hafiz Bushsiri ne isse sahi kaha hai , is Hadees se maloom hua ke kisi jaaez mazburi ke bagair baith kar Nafl ya Sunnat aada karne se aadha sawab milta hai ,

3- Jab Nabi saw ke Umr zayada ho gayi to Aap saw ne Namaz padhne ki jagah ke nazdik ek sutun taiyar karaya jis par Aap saw Namaz ke dauran
tek lagate the ,

{Abu Daood ,
Kitab us Salath 948}

Imaam Hakim or Jhabi ne is ko sahi kaha hai , Aap saw ne baith kar Namaz ke jagah par sutun ke sahare khada hone ki tarzih di , isse maloom hua ke koi mazburi ho to kisi chiz ka sahara le kar Kiyam kiya ja sakta hai , chahe woh Farz Namaz ho ya Nafl ,

4- Nabi saw raat ka bada hissa khade ho kar Nawafil aada karte or kabhi baith kar , jab Kiraat khade hokar farmate to ussi halat mein Kiyam se Ruku ke halat mein chale jate , or jab baith kar Kirat karte to ussi halat mein Ruku bhi farmate ,

{Muslim , Hadees no 731}

Is se maloom hua ke Aap saw ne kabhi poori raat ibaadat nahi ki , balke Aap saw sote bhi the or uht kar ibaadat bhi karte the ,

5- Nabi saw kabhi Baith kar Kiraat farmate , jab Kiraat se 30 ya 40 aayat baki hoti to khade ho kar un ki Tilawat farmate , phhr Kiyam se Ruku mein chale jate , doosri raakat mein bhi Aap saw ka yahi tarika hota ,

{Bukhari , Hadees no 119 ,
Muslim , kitab us Salath ,
Hadees no 731}

Takbeer e Ula Pahle Takbeer ,
 

Qibla ki taraf Munh kar ke Allahu Akbar kahte hue Rafayadein karo , yani Dono Haaton ko Kandhe tak uthaye ,

1- Abdullah bin Umer raz farmate hai maine Nabi saw ko dekha ke Aap saw ne Namaz ki pahle Takbeer kahi or apna dono haat kandhe tak uthaya ,

{Bukhari , kitab ul Aazan ,
Hadees no 738}

Is Takbeer Ula pahle Takbees is liye kahte hai ke yeh Namaz ke sab se pahle Takbeer hai or is se Namaz suru hota hai , or issi Takbeer e Tahrima bhi kahte hai , kyon ke is ke saath hi bohat si chiz Namazi par haram
ho jate hai ,

2- Haat uthate waqt ungliya normal tarike par khuli rakhe , na ungliya ke darmiyan zayada faashla kare na ungliya milaye ,

{Abu Daood ,
Kitab us Salath ,
Hadees no 753}

Imaam Hakim or Hafiz Jaahbi ne sahi kaha hai ,

3- Allah ke Rasool saw Dono Haat kandho tak uthate ,

{Bukhari , kitab ul Aazan ,
Hadees no 735 ,
Muslim , kitab us Salath ,
Hadees no 391}

4- Allah ke Rasool saw kabhi kabhi Haaton ko kaano tak buland farmate

{Muslim , kitab us Salat ,
Hadees no 391}

Alama Nasiruddin al Albani ra , farmate hai ke Rafayadeen karte waqt Haaton se kaano ko chune ki koi daleel nahi hai , unka chuna Bid’at hai ya waswasa , masnun tarika Hateliyan Kandhe ya kaano tak uthhana hai , Haat uthane ne jagah Marda or Aurat dono barabar hain , is ki koi Hadees mauzud nahi , jis mein yeh fark ho ke Mard kaano tak or Aurtein kandhe tak Haat buland karo ,
Magbul Hadees ki 4 bunyadi kisme hai ,

1- Sahih Lizaattehi ,
2- Sahih Legairrehi ,
3- Hasan Lizaattehi ,
4- Hasan Legairrehi ,

Lekin jab koi Imaan is tarah kahe ke fala masala mein koi sahi Hadees nahi hai to yeh ek muhabra hota hai , is ka yeh matlab nahi hota ke sahi Hadees to nahi , albatta Hasan mauzud hai , balke is ka yeh matlab hota hai ke unke Nazik is masleh mein kisi tarah ki magbool hadees nahi aayi hai ,

5- Phir Daayan Haat Baayan Haat par rakh kar seene par bhand le ,

{Ibn Khuzema ,
1/243 , 479}

Isse Imaam Khuzema
ne sahi kaha hai ,

Seene Par Haat Bhandna ,

1- Wail bin Huzr raz kahte hai ke main Nabi saw ke saath Namaz padhi , to Aap saw ne Daayan Haat ko Baayan Haat par rakh kar Seene par Bhandha ,

{Ibn Khuzema ,
1/243 , 479}

Isse Imaam Khuzema
ne sahi kaha hai ,

2- Haalb raz farmate hai ke Main Nabi saw ko Kiyaam mein seene par Haat rakhe hue dekha ,
{Musnad Ahmad , 5/226}

Hafiz Ibn Bar or Aalama Aazeemabaadi ne isse sahi kaha hai ,

3-Wail bin Huzr raz , Nabi saw ka Namaz ka tarika bayan karte hue farmate hai ke Aap saw ne Daayan Haat ko Baayan Haat ke hateli pust par uske jood or kalayi par rakha ,

{Nasai , Hadees no 490 ,
Ibn Hibban Hadees no 485
Ibn Khuzema Hadees 480}

Ibne Hibban or Ibn Khuzema ne sahi kaha hai,
Hamme bhi Daayan Haat Baayan Haat par is tarah rakhna chahiye ke Daayan Haat Baayan Haat ke pust , jood or kalayi par aajaye or dono ko Seene par Bhanda jaye take tamam riwayat par
Amal ho sake ,

4- Sahal bin Saad raz se riwayat hai ke Nabi saw ki taraf se ye hukm diya jata tha ke Namaz mein Daayan Haat Baayen Kalayi jarah par rakho ,

{Bukhari , kitab ul Aazan ,
Hadees no 740}

Rahi Ali raz ki riwayat ke Sunnat yeh hai ke Hateli ko Hateli par rakh kar Naaf ke neche rakha
jaye,

{Abu Daood,kitab us Salat
Hadees no 756}

To issi Imaam Bahqi or Hafiz Ibn Hazar ne jaeef kaha hai , or Imaam Nawabi farmate hai ke is ke jaeef hone par sab ka ittefaaq hai ,

1. Wayil ibn Hajar(ra) kehte hai ke mai ne Rasul(saw) ke saath namaz padi, Aap(saw) ne Apna daaya(right) haath baaye(left) haath par rakh kar seene(chest) par baandh liya.

>Sahih ibn Khuzaimah; J:1, S:243

2. Wayil bin Hajar(ra) kehte hai ke mai Rasul(saw) ke paas hazir hua, Aap(saw) Masjid ki taraf khade huye mehrab me dakhil huye, phir Aap(saw) ne Allahu Akbar ke saath haath uthaya, phir Aap(saw) ne daaya haath baaye haath par rakh kar seene par baandh liya.

>Baihaqi; J:2, S:30

3. Qabisa bin Halab apne baap se riwayat karte hai ke unho ne kaha mai ne Rasul(saw) ko salaam ke baad daayein baayein phairte huye dekha aur mai ne aap ko Seene par haath baandh te huye dekha.

>Musnad Ahmad; J:2, S:51

4. Tawus(ra) kehte hai ke Rasulullah(saw) Apna daaya haath baaye haath par rakhte, phir dono
haato ko seene par baandh lete.

>Muraseel Abu Dawood; Safa:4

5. Ali(ra) Surah Kousar me”wan nahar”ki tafsir bayan karte huye farmate hai ke daaye haath ko baaye haath ki kalaayi ke darmiyan rakhna, phir dono haato ko namaz me seene par rakhna muraad hai.

>Tafsir Fatahul bayan; Jild:10, Safa:462
>Tafsir-e-Tabri ; Jild:10, Safa:326
>Ahkamul Quran ibnul Arbi; Jild:4, Safa:1975

6. Abdullah bin Abbas(ra) farmate hai ke”wan nahar”se muraad namaz me daaya haath baaye haath par, phir seene par baandhna hai.
>Baihaqi; Jild:2, Safa:31

7. MohammAd bin Kaab farmate hai ke namaz me daaya haath baaye haath par rakh kar seene par baandhna murad hai.

>Tafsir Fatahul bayan; J:10, S:461
 

ULAMAH-E-AHNAAF KA FAISLA:
8. Shamsuddin Mirza Mazhar Jaan Jaanan Hanfi ka faisla seene par haath baandh ne ka hai.
>Taqsaar; S:113

9. Allamah Mohammad Hayaat Hanfi farmate hai ke namaz me seene par haath baandh ne ke liye mazboot bunyaad aur wazeh daleel maujood hai. Lihaza jo Rasul(saw) se sabit ho, jin hone ye farmaya ho ke tum me se koi bhi imandaar nahi ho sakta, jab tak apni khwahishat ko Rasul(saw) ki laayi huyi shariyat ke taabey na kare, balki musalman ke layaq hai ke wo is seene par haath baandh ne ki sunnat par amal kare.
>Bahrur Rayiq; S:330

10. Sahebul Hidaya ne naaf ke neeche haath baandh ne ke saboot me jo riwayat bayan ki hai, us par hanfi mazhab ke naamwar fiqhiya Allamah Ayni Hanfi likhte hai ke ye Ali(ra) ka qaul hai, Rasul(saw) ki hadees nahi hai, yani iski sanad Rasul(saw) tak sahi nahi hai.
>Umdatul Qaari; Sharha Bukhari: Juz:5, Safa:679

Yani ye Hadees-e-Rasul toh hai hi nahi aur Ali(ra) ka qaul hai bhi ya nahi, iske mutaluq Allamah Ayni Hanfi, Jarah aur tanqid karte huye likhte hai ke jo kuch Ali(ra) se riwayat kiya gaya hai, us par tanqid ki gayi hai, isliye ke iski Sanad me Abdur rahman bin Ishaq koofi hai. Imaam Ahmed bin Hambal kehte hai ke ye shaks Munkarul Hadees hai.

>Umdatul Qari; Sharha Sahih Bukhari: Juz:5, Safa:279

 
Allah Ke Rasool saw ne farmaya Namaz ussi tarah pado jistarah tum mujhe padte hue dekhte ho ,
{Bukharh , kitab ul Azan
Hadees no 231 , 6310}

Mard or Aurat ki Namaz mein koi Fark nahi hai ,

Allah Ke Rasool saw ne farmaya Namaz ussi tarah pado jistarah tum mujhe padte hue dekhte ho ,

{Bukharh , kitab ul Azan
Hadees no 231}

Yani hubahu , meri yani Nabi saw tarike ke mutabik tamam Aurtein or tamam Mard Namaz padhe

, phir apni taraf se yeh hukm lagana ke Aurtein Seene par Haat Bhandhe or Mard Naaf ke neche ,
or isi tarah Aurtein Sajdah karte waqt zameen par koi or tarika ikhtiyar kare or Mard koi or yani yeh Deen mein dakhal andazi hai , yaad rahe Takbeer e Tahrima se suru kar ke AsSalamu Alaykum Warrahmtullah , kahne tak Aurtein or Mard ke liye ek tarika or ek hi halat ki Namaz hai,sab ka Kiyam , Ruku , Kaoma , Sajdah , Jalsha e Isterahat Kaada or har har jagah par padhne ki Du’aen ek si hai , Nabi saw ne Aurtein or Mard ki Namaz ke tarike mein koi fark nahi
bataya hai ,

Ameen Ka Mas’ala ,

Jab Aap aakele Namaz padh rahe ho to Ameen aahista kaho , jab Zohr , or Ashr , Imaam ke pechhe padho to phir bhai aahista kaho , lekin jab Aap jahri Namaz mein Imaam ke pechhe padhte ho to is waqt Imaam”Wa’lad Daaalleen”kahe to aap ko unchi awaaz se Ameen kahni chahiye , balke Imaam bhi Sunnat ki Pairvi mein Ameen pukaar kar kahe or Muktaadiyon ko Imaam ke Ameen suru karne ke baad Ameen kahna chahiye , yani Ameen pahle Imaam kahega , us ke awaaz sunte hi tamam Muktaadi bhi Ameen kahenge , Imaam se pahle ya baad mein unchi awaaz mein Ameen kahna Durusth nahi hai , lekin agar Imaam buland awaaz se Ameen na kahe to Muktaadi ko behar haal Ameen kahni chahiye , kyon ke Nabi saw ki ittat farmabardaari , Imaam ki farmabardaari par Mukaddam hai ,

1- Waail bin Huzr raz , riwayat karte hai ke Main suna Nabi saw , ne padha

Ghayril Maghdoobi Alayhim Wa lad Daalleen ,

Phir Aap saw ne buland awaaz se Ameen kahi ,

{Tirmizi , kitab us Salath ,

Hadeer no 248 ,

Abu Daoo , kitab us Salath

Hadees nn 932}

Imaam Tirmizi ne Hasan or Ibn Haazr or Daur Kutni ne Sahih kaha hai ,

2- Abu Huraira raz kahte hai jab Nabi saw , Ghayril Maghdoobi Alayhim wa lad daaalleen , padhte to Aap saw kahte , Ameen itni buland awaaz se kahte ki pahli shaaf mein Aap saw ki aash paas ke log sun lete ,

{Bahqi , Hadees 2/58 ,

Ibn Khuzema , Hadees 571

Ibn Hibban , Hadees 462}

Ise Hakim or Imaam Jahbi ne Sahih kaha hai ,

3- Abu Huraira raz ne farmaya ki Nabi saw ne farmaya jab Imaam Ameen kahe to tum bhi Ameen kaho , jiski Ameen Farishte ki Ameen ke Muwafeeq hn gayh to us ke sab gunah maaf kar diye jaate hai ,

{Bukhari , kitab ul Aazan,Hadeer no 780 ,Muslim , kitab us Salath ,
Hadees no 410}

Is Hadees se maloom hua ke jis muktaadi ne abhi Surah Fatiha suru ya khatam nahi ki , woh bhi Ameen kahne mein doosre ke saat sarik hoga , taake use bhi kiye hue gunah ki maafi mil jaye , baad mein woh apni Surah Fatiha mukammal kar ke dobaara aahista se Ameen kahega ,

4- Imaam Ibn Khuzema ra , is Hadees ke Tashri mein farmate hai , is Hadees se sabit hua ke Imaam unchi awaaz se Ameen kahe , kyon ke Nabi saw ne Muktaadi ko Imaam ke Ameen ke saat Ameen kahne ka Hukm usi surat mein de sakte hai jab Muktaadi ko maloom ho ke Imaam Ameen kah raha hai , koi padha likha aadmi shoch nahi sakta ke Nabi saw Muktaadi ko Imaam ki Ameen ke saat Ameen kahne ka Hukm de jabke woh apne Imaam ki Ameen ko sun hi na sake ,

{Ibn Khuzema , 1/286}

5- Naeem Muz’Mar , farmate hai ke Abu Huraira raz ne Nabi saw , ke Tarike ke mutaabik Namaz padhai , phir Ameen us tarike ko bayan karte hue khate hai ke unhone Ameen kahi or jo log Aap ki iktedaa mein Namaz aada kar rahe the , unhone Ameen kahi ,

{Nasaai , Hadees 2/134 ,

Ibn Khuzema ,Hadees no 1/251 , 499}

Ise Hakim , Jahbi or Bahqi ne Sahih kaha hai ,

6- Abdullah bin Juber raz or unke Muktaadi itni unchi awaaz se Ameen kaha karte the ki Masajid Gunjh utti thi ,

{Bukhari ,Talikaan 2/266,MusanifAbdurRazzak 2/96

Imaam Bukhari ne is par Itminaan ka Izhaar kiya jo is ke sahih hone kidaleel hai}

7- Ikrima ra , farmate hai main ne dekha ke Imaam jab Wa lad Daaalee”kahta to logon ki Ameen ki awaaz se Masajid Ghunj jaati ,

{Musannaf Ibn
Abi Shoba 2/187}

8- Imaam Aata ra , bayan karte hai ke maine 200 Sahaba raz ko dekha ke Baith ullah mein jab Imaam wa lad Daaalleen kahta to sab unchi awaaz se Ameen kahte ,

{Bahqi , 2/59 ,Kitab us Sikaat , Ibne Hibban ki shart par is ke sanad sahih hai}

9- Nabi saw ne Farmaya Yahoodi jitna Ameen or Salam se cheedte hai utna kisi or chiz se nahi cheedte , pas tum zayada Ameen kahna ,

{Ibn Maazah ,\Hadees no 856}

Ibn Khuzema or Bukhari ne sahih kaha hai ,

Hafiz Ibn Abdul Bar ra , ne zikr kiya ke Imaam Ahmad bin Hambbal ra , us shakhr par shakth naraz hote jo unchi awaaz se Ameen kahne ke Makruh samajhta , kyon ki Yahoodi Ameen se cheedte hai ,

10- Du’a e Shana , Surah Fatiha padh kar Ameen kah chukne ke baad Quran mein se jo kuch yaad ho un mein se padhe ,

{Bukhari , kitab ul Aazan ,Hadees no 739}

Raf-ul-yadein ,

Raful Yadein , Matlab Dono Haato Ka Uthana Namaz mein 4 Jagah Par Sabit Hai ,

1- Namaz ke Suru Main Takbeek Tahreema ke Waqt ,

2- Ruku se Pahle ,

3- Ruku ke Baad ,

4- Teesri Rakaat ke suru mein ,

Upar Bataye gaye Jagah par Haat Uthane ki Daleel Hadees se Sabit Hai ,

1- Abdullah bin zubair raz , Farmate hai Maine Abu Bakr raz , ke pichhe Namaz padhi wo Namaz ke shuru mein or ruku se pahle or Ruku se jab sar uthhate the to apne Dono Haath Kandho tak uthhate the or kahte the ke Nabi saw , bhi Namaz ke shuru mein or Ruku se pahle or Ruko se sar uthhane ke baad issi tarah Rafaydein kerte the ,

{Bahqi , 2 /73}

Iske Ravi thik Hai ,

2- Umar Faroque raz , ek martaba Logo ko Namaz ka tareeka batane ka iraada kiya to Qibla ki taraf Munh kar ke khadhe ho gaye or Dono Haatho ko kandho tak uthhaya , phir “ Allahu Akber “ kaha phir Ruku kiya or isi tarah Haaton ko Buland kiya or Ruku se sar uthha ker bhi Rafaydein kiya ,

{Bahqi , 1/415 , 416}

Is ke Raawi sahih hai dekho Nasbur Raya ,

3- Ali raz , Fermate hai Nabi saw,Namaz ke shuru mein , Ruku mein jaane se Pahle or Ruku se sar uthhane ke baad or do Rakaatein padh ker khade hote waqt Rafaydein kerte the ,

{Abu Dawood ,kitab us Salath ,Hadees no 744 , isi Imaam Albane ne Hasan kaha hai,

Ibne Maazah , 864 ,Tirmizi , 3423}

isi Imaam Albane ne Hasan kaha hai, or Imaam Tirmizi ne Sahi kaha hai ,

4- Abdullah bin Umar raz Fermate hai ke Nabi saw , shuru Namaz me Ruku se pahle or Ruku ke baad apne Dono Haath kandho tak uthaya kerte the or sajdah mein aisa nahi kerte the ,

{Bukhari , kitab us Salath ,Hadees no 735 , 736 ,738,Muslim , kitab us Salath ,
Hadees no 390 , 391}

5- Abdullah bin Umar raz khud bhi Namaz ke shuru mein , Ruku se pahle Ruku ke baad or do Rakaate pedh ker khada hote waqt Rafaydein kerte the or fermate the ke Nabi saw, bhi isi tarah kerte the ,

{Bukhari , kitab us Salath ,Hadees no 739}

Imam Bukhari rahimahullah ke ustaad Ali bin Madni Rahimahullah Fermate hai ke Ibn Umar raz ki Hadees ki bunyad per Musalmaano pe Rafayadein kerna zuroori hai ,

{At Talkhee sul Habeer , jild 1 , page 218}

6- Malik bin Huwairas raz Namaz ke shuru mein Rafayadein kerte the , phir jab Ruku kerte to Rafayadein kerte , or jab Ruku se sar uthhate to Rafayadein kerte or yeh fermate the ke Nabi saw , bhi isi tarah kiya kerte the,

{Bukhari , kitab us Salath ,Hadees no738 ,
Muslim , kitab us Salath ,Hadees no 391}

7- Waail bin Huzr raz , Fermate hai ke Maine Nabi saw ko dekha jab aap Namaz shuru kerte to Allah Akbar” kahte or apne Dono Haath uthate, phir apna Haath kapre mein dhaank lete phir daayan haath baayen per rakhte, Jab Ruku karne lagte to kapro se haath bahar nikal lete “ Allah Akber “ kahte or Rafaydein kerte , jab Ruku se uthhte to “ Saameallah Huleman Hameedah “ Kahte or Rafaydein kerte,

{Muslim , kitab us Salath ,Hadees no 401}

Waail bin Huzr raz , shan 9 Hijri , or 10 hijri mein Nabi saw ke paas aaye , is liye Sabit hua ke Nabi saw , 10 Hijri tak Rafayadein kerte the , 11 Hijri me Nabi saw ne Wafaat paayi , is liye aakhir Umr tak Rafayadein

Karna sabit hua ,

8- Abu Hummayed Sahaadi raz , se riwayat hai ke unhone Nabi saw ke 10 Sahaba ki jamat mein kaha ke main tum sab se zayada Nabi saw , ke Namaz ki tarike jaanta hun , Sahaba raz , ne kaha to phir hamare saamne Nabi saw ki Namaz bayan karo , Abu Hummayed raz , ne kaha jab Allah ke Rasool saw , Namaz ke liye khade hote to apne dono Haat Khandhe ke Barabar uthate , phir takbeer tahrema kahte , phir Quran padte , phir Ruku ke liye takbeer kahte or apne Dono Haaton ko Khandhe ke Barabar uthate , phir Ruku karte or apni hateliyan apni ghutno par rakhte , phir Ruku ke dauran kamar seedhe karte , in mein na apna saar jhukhate or na buland karte yani peeth or saar barabar rakte or phir apna saar Ruku se uthate phir kahte

Sami Allah Hu’lemaan Hameeda , phir apne dono haato uthate yaha tak ke un ko apne kandhon ke barabar karte or kaaomo mein itminnan se seedhe khade ho jate,phir Allahu Akbar kahte , phir zameen ke taraf Sajdah ke liye jhukte or apna dono haat baazu apne dono paaon raano or zameen se dur rakhte or apne dono paaon ki ungliyan khulte is tarah ke ungliyan ke sirre Qibla ki ur hote phir apna Saar Sajdah se uthate or apna bayan paaon moodte yani biccha lete phir us par baithte or seedhe hote , yaha tak ke har haddi apne thikhane par aa jati yani itminnan se zalsha mein bhaithte , phir doosra Sajdah karte , phir Allahu Akbar kahte or uthte or apna baayan paaon moodte phir us par bhaithte or itminnan se kahte or yaha tak ke har haddi apni thikhane par aa jati yani itminnan se Istheraahat ke zallse mein bhaithte ,

phir doosri Raakat ke liye khade hote , phir issi tarah doosri Raakat mein karte,phir jab do Raakat pad kar khade hote to Allahu Akbar kahte or apne dono Haat Khandhe ke Barabar uthate , jaisa Namaz ke suru mein takbeer ula pahla takbeer ke waqt kiya tha , phir issi tarah apni baki Namaz mein karte , yaha tak ke jab woh Sajdah hota jiske baad salam hai yani aakhri Rakaat ka doosra Sajdah jis ke baad bhaith kar Tashahud , Darood or Du’a pad kar Salam fher te hai apna baayan paaon daahene pindliya ke niche se bhahar nikaalte or baayen or Kullhe par bhaithte , phir Salam fherte , yeh sun kar un Sahaba raz ne kaha aye Abu Hummayed Sahaadi , apne sach kaha , Allah ke Rasool saw issi tarah Namaz pada karte the ,

{Abu Daood ,Kitab us Salath ,Hadees no 730 , 963 ,

Tirmizi , Kitab us Salath ,Hadees no 304 ,
Ine Hibban , 5/ 182 , 184}

Ise Ibn Hibban , or Nawabi ne sahih kaha hai ,

Imam Tirmizi ne Hasan sahi kaha hai ,

ImAam Ibn Khuzema Rahimahullah is Hadees ko riwayat kerne ke baad Fermate hai ke maine Muhammad bin Yahyaa ko ye kahte hue suna ke jo shaksh hadith Abu Humeed raz ki Hadees sunne ke bawazud Ruku mein jaate or us se sar uthhate waqt Rafayadein nahi kerta to uski Namaz Naaqis hogi ,

{Sahi Ibne Khuzema ,1/298 , 588}

9- Abu Musa Ashaari raz ne ek din logon se fermaya , Kya Main tumhe Nabi saw ki Namaz na batau ? Yeh kah ker unhone Namaz pedhi Jab Takbeer e Tahreema kahi to Rafayadein kiya,phir jab Ruku kiya to Rafayadein kiya or Takbeer kahi phir Shamee Allahuleemand Hameeda kah kar Dono Haath khandho taak uthaya phir kaha isi tarah kiya karo ,

{Daru Kutni 1 /292 ,Hafiz Ibne Hazar ,
Altalkhees 1 /219}

Ibn Hazar ne kaha ke raawi thik hai ,

10- Abu Huraira raz ,

fermaate hai ke Nabi saw, Namaz ke shuru mein , Ruku se pahle or Ruku ke baad apne Dono Haath khandho tak uthhaya karte the ,

{Abu Daood ,kitab us Salath ,
Hadees no 738 ,Ibne Maazah , 860 ,
Ibn Khuzema 1 /344 , 694}

Ibne Khuzema ne sahi kaha hai

11- Jabir bin Abdullah raz , Jab Namaz shuru kerte , Jab Ruku kerte or jab Ruku se sar uthhate to Rafayadeain kerte or fermaate the ke Nabi saw bhi isi tarah karte the ,

{Masnad us Siraj ,Ibn Maazah 868}

Imaam Ibn Hazar ne kaha ke is ke raawi sahih hai ,
Kabhi Imaam jahri Namaz mein Sajdah wali Aayat Tilawat karte hai , is surat mein Imaam or Muktaadi Ruku se pahle Sajdah karte hai , to ur Waqt Kiyaam se Sajdah mein jaate hue Rafayadein nahi kiya jayega , kyon ke yeh Nabi saw se Sabit nahi ,

Rafayadein Na Karne walo Ki Daleel Ka Post Martam ,

Jis Hadeeso se Rafayadein na karne ki Daleel li jaati hai un ka Post Martam Padhe ,

1st Hadees –

Zabir bin Sumura raz, bayan karte hai ke Nabi saw , ne farmaya kya baat hai ke Main tum ko is tarah Haath uthate dekh ta hun goya ki woh sharkash Ghude ki Dumo hai ? Namaz mein shukun ikhtiyaar karo ,

{Muslim , kitab ur Salath ,Hadees no 430}

Tahqeeq- Is Hadees mein us jagah ka zikr nahi jis par Sahaba raz , Haath utha rahe the or Nabi saw unhe mana farmaya , Zabir bin Sumura raz hi se Muslim sarif mein usi Hadees ke baad hi 2 riwayat or bhi hai jo baat ko poori tarah waaze kar rahi hai ,

1- Zabir bin Sumura raz , farmate hai Nabi saw , ke saath jab Namaz padhte to Namaz ke Khatam mein Daayen Baayen

“asSalamu Alaykum wa Rahmattullah”kahte hue Haath se Ishara bhi karte , yeh dekh kar Aap saw , ne farmaya tum apne Haath se is tarah Ishara karte ho jaisa sarrir adyal Ghuda ke Dume hilti hai , tumhe yahi kaafi hai ke apne Ranno par Haath rakhe hue Daayen or Baaye mud kar”asSalamu Alaykum wa Rahmattullah”kaho ,

{Muslim , kitab us Salath ,Hadees no 431}

2- Zabir bin Sumura raz , ka bayan hai hum Nabi saw , ke saath Namaz ke Khatam mein

“asSalamu Alaykum wa Rahmattullah”kahte hue Haath se Ishara bhi karte , yeh dekh kar Aap saw , ne farmaya tumhe kya hoga ki tum apne Haath se is tarah Ishara karte ho jaisa sarrir adyal Ghuda ke Dum hai , tum Namaz ke khatam par sirf zuban se”asSalamu Alaykam wa Rahmattullah kaho or Haath se Ishara na karo ,

{Muslim , kitab us Salath ,Hadees no 431}

Imaam Nawbi ra , apne kitab”al Mazmua”mein farmate hai ke Zabir bin Sumura raz ki is Hadees se Ruku mein jaate or uthte waqt Rafayadein na karne ki Daleel lena aazib baat hai or Sunnato se jahiliyat ki buri kism hai , kyon ke yeh Hadees Ruku ke jaate or uthte waqt ki Rafayadein ke baare mein nahi , balke Tashahud mein salam ke waqt Dono Haato se Ishara karne se manahi ke baare mein hai Muhadeseen or jin ko Muhadeseen ka saath thoda sa bhi talluk hai , unke darmiyan is baare mein koi Ikhtilafh nahi , iske baad Imaam Nawbi ra , ne Imaam Bukhari ra , ka Qaool nakal kiya hai ke is Hadees se ba’z jahil logo ka Daleel pakad na sahi nahi , kyon ke yeh salam ke waqt Haath uthane ke baare mein hai or jo Aalim hai woh is tarah ki Daleel nahi pakad ta , kyon ke yeh waaze or mashur baat hai , is mein kisi ka Ikhtilaf nahi , or agar yeh baat sahi hoti to Namaz ke shuru mein yani Takbeer Tahrima ke waqt Rafayadein or Eid ka Rafayadein bhi mana ho jata , magar is mein khash Rafayadein ka bayan nahi kiya gaya hai ,

Imaam Bukhari ra , farmate hai un logo ko is baat se Daar na chahiye ke woh Nabi saw par woh baat kah rahe hai jo Aap ne nahi kahi , kyon ke Allah Taa’la Farmata hai ,
Pas un logon ko jo Nabi saw , ke mukhalifat karte hai is baat se daar na chahiye ke unhe Dunya mein koi Fittna ya Aakherat mein dukh dene wala aazab na ho jaye ,

Surah 24 an-Noor ,Aayat no 63 ,

2 Hadees-

Abdullah bin Masood raz ne farmaya kya main tumhe Nabi saw ki Namaz na batao ? Phir unhone Namaz padhi or Haath nahi uthaye magar pahli martaba ,

{Abu Daood ,Kitab us Salat ,Hadees no 748 ,Tirmizi , kitab us Salath ,
Hadees no 257}

Tahqeeq – Imaam Abu Daood ra , is Hadees ke baad farmate hai ,

Is Hadees in Alfaz ke saath sahi nahi hai ,

{Muslim , kitab us Salat ,Hadees no 255}

1- Jabke Imaam Tirmizi ra , ne Abdullah bin Mubarak ra , ka Qaool nakal kiya hai ke ,

Abdullah bin Masood raz ke Rafayadein ka Tark karnd wali Hadees sabit nahi hai ,

{Muslim , kitab us Salath ,Tirmizi , kitab us Salath ,Hadees 255}

2- Ibn Hibban ra , ne to yaha tak likh diya hai ke is Hadees mein bahut si kamiyan hai jo isi batil bana rahi hai jaise is mein Sufyan suri Mu-Dallish hai or Aan se riwayat kar te hai Mu-Dallish ki Aan wali riwayat tafarud ki surat mein Da’eef hai ,

RAFAYADEIN KA MASLA HADEES KI ROSHNI ME (1)=>

Rafayadein kehte hai ruku se pehle aur ruku ke baad haato ko kando tak utana.

1. Musalmano! Rasul(saw) tumhare liye ek umda namuna hai, unke liye jo Allah aur yaum-e-akhirat par imaan rakhte hai aur Allah ko bahoot yaad karte hai.
>Surah Ahzaab:21

2. Aye Nabi! Logo ko keh di jiye ke Allah aur Rasul ki baat maano, agar wo na maanein toh Allah aise kafiro ko dost nahi rakhta.

3. Aap(saw) ne farmaya: Jo shakhs Meri sunnat se muh phere, wo Meri ummat me se nahi hai.

>Bukhari

4. Abdullah ibn Masood(ra) farmate hai: Agar tum ne Apne Nabi(saw) ki sunnat ko chhod diya toh tum gumrah ho jaoge, balki kafir ho jaoge.

>Muslim

5. Abdur Rahman bin Mahdi farmate hai: Rafayadein sunnat hai.

>Juz Bukhari; safa:22

6. imaam ibn Qayyum farmate hai: Jisne Rafayadein chhod diya, beshak usne Sunnat ko chhod diya.

>Aalamul Mouqiyeen; safa:257

7. imaam Shafai farmate hai: Jo shakhs ruku me jaate aur ruku se sar uthaa te waqat Rafayadein nahi karta, wo Rasul(saw) ki sunnat ko chhod ne wala hai.

>Al Aalaam; safa:657

8. imaam ibn khuzaimah farmate hai: Jisne namaz me Rafayadein chhodi, beshak wo namaz ka rukan chhod ne wala hai.

9. imaam Auzayi aur Hamidi aur ek jamat ka mazhab hai ke Rafayadein wajib hai aur iske chhod ne se namaz fasid ho jaati hai.

RAFAYADEIN, ISKE MAANI O HIKMAT:

10. Abdullah bin umar(ra) farmate hai: Rafayadein namaz ki zeenat hai.

>Zarqani; safa:142

>Neelul Avtar; safa:28

>Ayni; jild:3, safa:7

11. Rafayadein dono haato ka utha ne ko kehte hai.

12. imaam Shafai(rh) farmate hai ke shuru namaz ke aur ruku ke waqat Rafayadein karne se ek toh Allah ki tazeem hoti hai aur doosra Rasul(saw) ki sunnat ki itteba hoti hai.

>Nawawi; safa:167

>Aalaam; safa:657

13. Noman bin Abi Ayaash(rh) farmate hai ke har cheez ke liye zeenat hai aur namaz ki zeenat shuru-e-namaz aur ruku me jaane aur ruku se sar utha ne ke waqat Rafayadein karna hai.

>Juz Bukhari; safa:21

14. imaam Mohammad ibn Sireen(rh), Tabaee farmate hai ke Rafayadein karna namaz ki takmeel ka baayis hai.

>juz Bukhari; safa:17

>Talkhisul Habeer; safa:28

15. Abdul Malik(rh), Tabaee farmate hai ke Mai ne Saeed bin Jubair(ra) se namaz me rafayadein karne ki nisbat daryaft ki, toh unho ne kaha ke ye wo cheez hai ke teri namaz ko muzaiyyan kar deti hai.

>Baihaqi; jild:6; safa:75

16. Aqba bin Aamir(rh) farmate hai ke namaz me rafayadein karne se 10 nekiyo ka sawab milta hai.

>Fatawa ibn Taimiyah; Safa:376

>Talqisul Habeer; Safa:86

Goya 2 rakat me 50 aur 4 rakato me 100 nekiyo ka izafa hota hai. Bad-khismat hai wo insan, jo is neymat, itteba-e-sunnat aur nekiyo se mehroom rehta hai.

RASUL(SAW) HAMESHA RAFAYADEIN KARTE TE:

17. Abu Bakr Siddiq(ra) farmate hai ke Mai ne tamaam umr Rasul(saw) ke saath namaz padhi, Aap(saw) hamesha shuru-e-namaz aur ruku se sar utha te waqat Rafayadein karte te.

>Baihaqi; Jild:2, Safa:73

18. imaam Baihaqi(rh) aur imaam ibn Hajar Askalani(rh) farmate hai ke is hadees ke sab Raawi Siqqa(mazboot) hai.

>Baihaqi; Jild:3; Safa:73

>Talqees; Safa:82

19. imaam Hakim ne kaha ke ye hadees mehfooz hai.

>Talqisul Habeer; Safa:83

20. imaam Abdur Razzaq farmate hai ke Makkah ke log jo Rafayadein karte hai, inho ne ye tarika ibn jareej se dekha aur ibn jareej ne ye tarika Ataa bin Abi Rabaah se liya aur Ataa ne ye tarika Abdullah bin Zubair se liya aur Abdullah bin Zubair ne ye namaz, Abu Bakr Siddiq(ra) se liya aur Abu Bakr(ra) ne ye tarika Rasul(saw) se seekha aur Rasul(saw) ne ye namaz, Jibrael(as) se seekhi aur Jibrael(as) ko ye namaz, Allah Taala ne sikhayi.

>Baihaqi; Jild:2, Safa:73

>Taqreejul Hidayah; Jild:1, Safa:217

>Talqees; Safa:82

21. Aur Musqi me hai ke imaam Abu Dawood aur imaam Tirmizi aur imaam Ahmed ne Sahi kaha hai.

>Musqi; Safa:165

GHAIR MUQALLIDON KI NAMAZ KE TAQLEEDI MASAIL:

SANA WA TA’WUZ KA AAHISTA PADHNA:

Hanafiya farmate hain ke:-” namaz me sana , ta’wwuz aahista padhna chahiye, fiqh ka masla hai, isme GHAIR MUQALLIDEEN ahle hadith fiqh ki taqleed karte hain “

(tohfa ahle hadith page 91)

JAWAB:

1- Hamen hanafiyyah se ek shikwa hai, wah ye ke khud mutaala karke aitraaz nahi karte balke master ameen safdar deobandi ki qaiy khori karte hain, lekin naam nahi lete,

2- agar aap kutub fiqh ke bajaaye sunnat se muhabbat ke jazbe se kutub hadith aur uswa rasool sallalaho alaihi wasallam (pbuh) ko padhte toh yaqinan aap aisa fuzool daawa na karte,

hz abu hurairah (ra) raawi hain ke:- ” rasoollullah sallalaho alaihi wasallam (pbuh) takbeer e tahreema aur qiraat ke darmiyaan thodi deir khamosh rahte,

hz abu zara’h (ra) kahte hain ke main samjha yun ke hz abu hurairah (ra) ne yun kaha ke

” ya rasoollullah sallalaho alaihi wasallam (pbuh) mere maa baap aap par qurbaan hon, aap takbeer e tahreema aur qiraat ke darmiyaan ki khamoshi me kya padhte hain ?

rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-” ke main padhta hun ‘ allahumma ba’idni khataaya kama……..’

(abu dawood, bukhari jild 1 page 103, muslim jild 1 page 213)

ek dusri hadith me aata hai ke hz anas (ra) raawi hain ke:-” rasoollullah sallalaho alaihi wasallam (pbuh) namaz me qir’aat ko ‘ alhamdulillahi rabbil aalameen ‘ se shuru karte ‘

(bukhari jild 1 page 103, muslim jild 1 page 172)

in dono hadith sahiha se saabit huwa ke qir’aat se pahle sana, ta’awwuz jahar se nahi balke aahista padhna masnoon hai,

3- hanafi muqallideen jo sana padhte hain uska kya saboot hai , kya uspar koi marfu hadith pesh kar sakte hain ? Yaqinan nahi,

ham aapko sunnat e mustafa par amal karne ki daawat dete hain,

IMAM KI TAKBEERAAT KO MUQTADI BULAND KYON NAHI KAHTA ?

Is silsile me hanafiyyah ne takbeer tahreema aur salaam ka zikr kiya hai ke uski taqseem hadith se saabit nahi ke :-” imam buland kahe aur muqtadi aahista , balke ye fiqh ka masla hai “

(tohfa ahle hadith 91)

JAWAB:

1- allah taala ka irshad hai:-” aur mere zikr ke liye namaz padha karo”

(surah taha 14)

aur zikr me asal akhfa hai,

irshad rabbani hai:-” apne rab ko aajizi aur chupke chupke pukaaro “

(surah aaraaf 55)

namaz toh bil’khusoos zikr hai aur usme shurui taur par akhfa hai, aur is par sahih sareeh hadith maujood hai,

bhaiyyon ! Jab aapne is baat ko ba’khoobi jaan samjh liya hai, toh aap jahan aur jis jagah ke liye ‘ jahar ‘ saabit hoga wah toh buland aawaaz se kahega, baaqi asal haalat me akhfa(khamoshi) me rahenge,

imam ka ‘takbeer tahreema, salaam pherna aur deegar takbeeraat ka buland aawaaz se kahna hadith mutawaatirah se saabit hai,

uska inkaar Mahaz zidd aur tassub ki wajah se kiya ja raha hai, aur ye la’ilaaj marz hai,

al’gharz hadith me imam ki takbeeraat wa tamheed ke buland aawaaz se kahne ka zikr maujood hai

(bukhari jild 1 page 114, baihaqi jild 2 page 18)

jabke muqtadi ka buland aawaaz se takbeeraat kahna saabit nahi, poori ummat e muhammadiah ka nasal dar nasal tawatur se muqtadi ka aahista kahna hi amal hai,

rasoollullah sallalaho alaihi wasallam (pbuh) ne marz ul maut me sayyeda hz abu bakr (ra) ko imamat karne ka huqm farmaya, jamaat khadi ho gayi toh khud rasoollullah sallalaho alaihi wasallam (pbuh) bhi tashreef le aaye, hz abu bakr (ra) ke baazu me baith kar imamat karwaayi, magar rasoollullah sallalaho alaihi wasallam (pbuh) ki aawaaz buland na thi, jiski wajah se mukbir ki zarurat pesh aayi aur hz abu bakr (ra) mukbir bankar takbeeraat int’qaal buland aawaaz se kahne lage,

bukhari me hai ke:-” wa abu bakr yasma al naas Al takbeer “

trans: yani hz abu bakr (ra) logon ko rasoollullah sallalaho alaihi wasallam (pbuh) ki takbeer suna rahe they “

(hadith 712, bab man sami’al naas takbeer al imam “

agar imam aur muqtadi dono hi buland aawaaz se takbeeraat kahne ke muqallaf hote toh hz abu bakr (ra) ko mukabbir banne ki zarurat na thi,

2- imam toh takbeeraat wagerah ko buland aawaaz se muqtadi ke liye kahta hai, taake wah mutabe’at kare, jaisa ke hadith hai ke:-” imam isliye banaya jaata hai ke uski poori poori iqteda ki jaaye jab wah takbeer kahe toh tumbhi takbeer kaho “

(muslim jild 1 page 177)

ye hadith saboot hai ke imam ko takbeeraat buland kahni chahiye jabke muqtadi ke buland kahne ka saboot aap dijiye…

3- jab muqtadi takbeeraat wa tamheed aur baaqi azkaar namaz ko jahar se ada karega toh manaza’at ki soorat paida hogi, aur ye bila ittfaq NA’JAYEZ hai,

hz imran bin hussain (ra) raawi hain ke:-” rasoollullah sallalaho alaihi wasallam (pbuh) ne juhar ki namaz padhaai (phir namaz ke baad) farmaya ke:-” tum mese kisi ne mere peeche ‘ subbi hisma rabbikal aala’ padha tha, ek shakhs ne arz kiya:- maine padha tha, aur mera iraada isse sirf sawaab tha”

rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” main samjha ke tum mese koi mujh se quraan chheen raha hai “

(sahih muslim jild 1 page 172, nisai jild 1 page 111, abu awana jild 2 page 132, musnad ahmad jild 4 page 431)

is farmaan me allah ke nabi rasoollullah sallalaho alaihi wasallam (pbuh) ne muqtadi ko buland aawaaz se padhne se mana kiya hai,

jaisa ke imam nawawi ne (sharah sahih muslim ) me ,allama ibn abdul barr ne (tamheed jild 11 page 52) me, aur allama shaukani ne (neelul awtaar jild 1 page 229) me saraahat ki hai,

allama muhammad taahir fatni marhoom (986 hijri) farmate hain ke:-” khalaj ka mufaad ye hai ke padhne waale Ne rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche buland aawaaz se padha tha, toh rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-” mujh se jhagda kar raha tha, jaisa ke wah meri zubaan se alfaz quraan ko chheen raha hai, toh ye alfaz nabwi qiraah khalf ul imam ki muma’niat par dalaalat nahi karte, kyonke rasoollullah sallalaho alaihi wasallam (pbuh) ne us shakhs par inkaar buland aawaaz se padhne par kiya hai, jisse saabit huwa ke sahaba kiram (ra) rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche qirat karte they “

(majmua bahar ul anwar jild 2 page 83)

lijiye janab is hadith se saabit huwa ke muqtadi ka wazeefa ye hai ke wah zikr wa azkaar aahista padhe, lekin khaas zikr ka buland karna saabit ho toh wah juda hai,

4- fiqh se aapki kya muraad hai ?

Agar fiqh fil deen hai toh uske ham munkir nahi balke asal ummat ke fuqaha hi muhaddiseen hain,

agar fiqah se aapki Muraad aqwaal ul rijaal aur fiqh hanafi ke mutawwin hain, toh bataaye ke ye fiqh pahle murattab hui ya namaz ki farziyat ?

Aur unke azkaar wa arkaan ki kama’haqqah rasoollullah sallalaho alaihi wasallam (pbuh) ne tojeeh wa tashreeh ki thi ya nahi ?

Agar aap kah den ke namaz baad me farz hui, aur uski poori tafseel allah ke habeeb rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan nahi ki aur fiqah hanafi ke mutawwin wa sharhul isse pahle ke hain toh ye itna bada jhoot hai jo tumhaare ke siwa shaitaan bhi bolte hue sharma jaaye,

agar aap is baat ka iqraar kar len ke waqai namaz ki farziyat pahle hui aur iski poori wazaahat rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan kar di thi, toh is aitraaf se aapke saare daawe baatil wa mardood ho gaye,

kyonke aapne saaf iqraar kar liya ke imam abu hanifa ki paidaish 80 hijri se pahle bhi ummat e muhammadia namaz ada karti thi aur ye tareeqa e Namaz poori ummat marhooma me maroof tha,

taba tabieen ne taabien kiram se akhaz kiya aur taabien ne sahaba kiram se us tareeqa e namaz ko seekha,

ab aap bataaye ke sahaba kiram ne namaz kis se seekhi ??

rasoollullah sallalaho alaihi wasallam (pbuh) se ya aapke fuqaha se ??

Agar aap kahte hain ke in masail ka hadith se suboot nahi toh iska maana ye hoga ke fiqah hanafi ki tadween tak deen naakis tha, uski takmeel fiqh hanafi ki tadween ke baad hui hai,

6- aap hanafi hain ke imam abu hanifa ke muqallid hain,?

Aap iski saraahat karen ke imam abu hanifa ne in masail ko kahan bayan kiya hai ?

Yahan baad ke fuqaha ka naam na lena balke sirf imam abu hanifa ka qaul pesh karna,

agar aap sahih sanad se imam abu hanifa ka qaul pesh kar den toh ham aapko 100 rs inaam denge,

agar aap pesh na kar sake, yaqinan pesh nahi kar sakenge, toh phir kis muh se fiqh ka naam lete ho ??

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……..

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 ALA 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