Sahaba Impex

Sahaba Impex
Corkwood Inspired

Monday, October 31, 2011

HEELA-E-ISQAAT (BAKHSWAANE KA TAREEQA) KI HAQEEQAT ( BARELWI AQAL KI DAAD DENI CHAHIYE)

Bismillahirrahmanirraheem



HEELA-E-ISQAAT (BAKHSWAANE KA TAREEQA) KI HAQEEQAT:


Deen ko ek fayede ki tijaarat banaane waale kuch barelwi mullaon ne logon ki daulat ko dono haathon se lootne ke liye kuch aisi bidatein ijaat ki hain jo khullam khulla kitab wa sunnat ke khilaaf khuli baghaawat hai,

barelwion ka aqeeda hai ki agar kisi ne saari zindagi namaz na padhi ho roze na rakhen hon, marne ke baad apna maal kharch karke use bakhswaaya ja sakta hai jise ye log HEELA E ISQAAT ka naam dete hain

iska tareeqa bhi dekh lijiye aur barelwi zaheniyat(aqal) ki daad(tareef) dijiye

" mayyit ki umar(age) ka andaaza laga kar mard(male) ki umar se 12 saal aur aurat ki umar se 9 saal (na baligh ki kam se kam muddat) kam kar diye jaayen, baaqi umar me andaaza lagaiye ki aise kitne faraiz hain jinko wah ada na kar saka aur na kaza, iske baad har namaz ke liye SADQA-E-FITR ki tadaat aadha(half) sa'aa (aaj ke hisaab Se 2 kilo 300gram) anaaj(grains) hai.

Is hisaab se ek din ki witr samet 6 namazon ka fidya lagbhag(approx) 12 ser, ek mahine ka 9 man aur ek saal ka 108 man hoga"


(gaaytul ehtiyaat fi jawaazi heelatil isqaat 34)


yani agar koi shakhs(male) 80 saal ki umar me mara hai to uski umar se 12 saal hata kar bana 68 saal, aur ek saal ka 108 man, to 68 saal ka huwa 7344 mann anaaj(grain)



ab allah taala ka huqm dekh len


"beshak we zaalim jo yateemon ka maal khaate hain we asal me apne pet(stomach) me jahannum ki aag bhar rahe hain aise log jahannam me daakhil honge"

(nisa 10)


" kisi ka bhoj(burden) dusra nahi utha sakta"

(bani israel 15)


" insan ko usi ki saza milegi jo usne khud kamaaya"

(najam 39)


magar barelwi hazraat ne na jaane ye bahaane kahan se paida kar liye hain inka hawala islam ke elawa koi aur deen to ho sakta hai, lekin islami shari'at me inka koi wajood nahi,

kahte hai ki apne Rishtedaar ko bakhswane ke liye itni daulat shayad hi koi kharch kare phir isme kami ke liye dusre heele bahane bayan karte hain taaki use haisiyat se bahar samjh kar bilkul hi na chhod diya jaaye,

jo log in heelo ko nahi maante unke baare me inka zaheniyat hai ki-

" wahabi etc ko duniya se rukhsat hone walon ke saath na koi hamdardi aur na fuqara wa ghareebi( matlab barelwi mullaon) ke liye hamdardi ki chaah hai, agar koi shakhs hisaab ke mutabik fidya ada kare to kitna accha ho"

(heelatul isqaat 35)


agar har mohalle ke log apne sage rishtedaaron ko bakhswane ke liye in heelon par amal shuru karen to in mullaon ki to paancho ungaliyan ghee me aur sar kadahi me ho jaayen,

in heelon se be-namazion aur roze na rakhne walon ki tadaad me ijaafa ho sakti hai.

Barelwi aqaabireen ki tijorian(safe) bhar sakti hain magar azaab ke mustahik murdon ko bakhswaaya nahi ja sakta kyonki in heelon ka na to quran Me zikr hai na hadith me, jisne duniya me jo kamaaya aakhirat me uska fal paayega, agar nek hai to use in heelon ki koi zarurat nahi aur agar badkaar hai to use inka koi faayeda nahi.


ALLAH HAMEN AISE AQEEDON SE MAHFOOZ RAKHE

Friday, October 28, 2011

DHUL-HIJJAH KE 10 DINO(DAYS) KI FAZILAT:






Bismillahirrahmanirraheem




DHUL-HIJJAH KE 10 DINO(DAYS) KI FAZILAT:


Dhul-hijjah islami saal ka aakhiri mahina hai aur hurmat waale 4 mahino mese ek,

dhul hijjah mahine ke 10we din eid ul adha ka pahla din hota hai in 10 dino ka bayan qur'an me khaas taur se huwa hai

(surah hajj)

in 10 dino ki ahmiyat isse bhi wajeh hoti hai ki allah ne in dino ki QASAM khaayi hai

(surah fazr)



FAZAIL WA MASAIL:

in 10 dino me kiya jaane waala accha kaam allah ko saal ke baaki dino me kiye hue nek aamal se zyada pasand hai

(abu dawood)


in 10 dino ke aamal ka muqaabla inhi jaise aamaal se hoga, matlab yah hai ki in dino ki nafli ibadat dusre dino ki nafli ibadat se afzal hai, in dino ki farz ibadat dusre dino ki farz ibadat se afzal hai, yah matlab bhi nahi hai ki in dino ki nafli ibadat aam dino ki farz ibadat se bhi afzal hai(5 aham deeni masail),


dhul hijjah ke 10 dino mese ek din 9 dhul hijjah aisa hai Ki allah taala ne isme deen e islam ko muqammal hone ki khush khabri sunaayi thi.

(sahih bukhari)


9 dhul hijjah ke din allah taala saal ke baaki dino ke mukaable me zyada logon ko jahannum ki aag se aazaadi deta hai

(muslim)


dhul hijjah ka 10wa din sab dino ka sardaar aur sab dino se afzal hai

(abu dawood)


in fazilaton ki wajah yah hai ki in dino me tamam buniyaadi ibaadaten jama hoti hain, yani namaz, roza, hajj sadqa in dino ke elawa aur kisi din yah ibadaten jama nahi hoti

(fath ul bari)

in dino justaju se ibadat karni chahiye

(sunan darimi)


khaas taur se allah ke siwa koi mabood nahi aur tamam taarif allah ke liye hai ka wird zyada se zyada karna chahiye


(musnad ahmad)

kuch sahaba(ra) in dino me takbeeraat kahte they yaha tak ki bazaar me bhi inka wird karte aur inki takbiraat shuru kar dete


(sahih bukhari)


9 dhul hijjah ka roza rakhne se pichle ek saal ke gunah maaf ho jaate Hain

(sahih muslim)


hajj karne waale ke liye mustahab hai ki 9 dhul hijjah k din roza na rakhe


(tohfatul ahwazi)


jo shakhs kurbani karna chahta hai wah in 10 dino me qurbani karne tak apne jism ke baal aur naakhun(nails) etc nahi kaat sakta

(sahih muslim)


QURBANI KA LAGWI MATLAB:


Qurbani arabic zabaan ke alfaz qurban ki badli hui shakl hai aur isse muraad har wah cheez hai jisse allah ka takarrub haasil kiya jaaye, chaahe zabeeha ho ya kuch aur,

(al mozmul waseet)

kuch ulama ke nazdeek qurbani ka lafz Qurb se bana hai chunanche iske zariye se allah ki nazdeeki haasil ki jaati hai isliye ise qurbani kaha jaata hai


qurbani se muraad oont(camel), bhed, aur bakriyon me se koi jaanwar eid ul azha ke din aur tashriq ke dino 11,12,13 dhul hijjah me allah taala ka qurb haasil karne ke liye zabaah karen


QURBANI KA HUQM:


Jamhoor ke nazdeek qurbani sunnat e moakkida hai, lekin allama shakaani Rahimahullah ne apni kitab " as salilul zarrar" me dalail likhne ke baad likha hai ki QURBANI wajib saabit hoti hai lekin yah wajoob takat rakhne waalon ke liye hai, jiske paas maali taakat nahi hai us par qurbani wajib nahi hai

(mir-aatul mafa-teeh)


QURBANI KE SHARAIT:


1-khaalis allah ki raza ke liye (surah bayyin, maidah)

2-paakeeza maal se ho haraam maal se na ho (sahih muslim)

3- sunnat ke mutabik ho, agar koi eid ki namaz se pahle zabaah kare to uski qurbani nahi hogi kyonki usne sunnat ki mukhalifat ki hai (sahih bukhari)

4- qurbani ka jaanwar un khaamiyon aur kamiyon se paak ho jinki buniyaad par shariat ne qurbani se roka hai

5- qurbani bahimatul an'aam ki hogi (surah hajj), iske tahat sirf 4 jaanwar nar aur maada aate hain

a)- oont(camel)
b)-dumba
c)-bakri
d) do daanta hona zaroori hai, agar aisa jaanwar milna mushkil ho ya koi dusri majboori ho to bhed ka khera ek saal ka qurbani Karna sahih hai

(muslim)


KIN JAANWARON KI QURBANI JAAYEZ NAHI:


1-waajeh taur paq kaana

2- aisa bimar jiski bimaari zaahir ho

3- aisa langada jiska langadapan zaahir ho

4-aisa kamzor jaanwar jisme charbi na ho

5- kaan me suraakh ho

(abu dawood)


MASAIL:


1- Khassi jaanwar ki qurbani jayez hai( sahih ibne majah)

2- haamila jaanwar ki qurbani jayez hai (abu dawood)

3- hamila jaanwar ka zabaah karna hi pet ke bacche ke liye kaafi hai dil chaahe to use bhi khaaya ja sakta hai,zabaah karne ki zarurat nahi (abu dawood)

4- qurbani ke jaanwar ko khila pila ke mota taaza karna chahiye( bukhari)

5- afzal qurbani oont ki, phir bakri, phir oont me hissa lena (fatawa saudi committee, fatawa islami)

6- eid ke pahle din qurbani karna afzal hai kyonki yah din sab dino se afzal hai( abu dawood)

7- qurbani ke 4 din hain,13 dhul hijjah ko sooraj doob jaane tak qurbani ki jaa sakti h (al jamia us sagheer)


8- qurbani ke 4 dino ki raaton me bhi qurbani ki ja sakti hai

9- qurbani karne ka waqt eid ul adha ki namaz padhne ke baad shuru hota hai(bukhari)

10- qurbani ke jaanwar par sawaar ho jayez hai (bukhari)

11- jis jaanwar ko qurbani ki niyyat se khareed liya jaaye use bechna haraam hai (as salailul zaraar allama shaukani)

12- jaanwar qurbani karne ke bajaaye uski keemat ka sadqa karna durust nahi (mir-aa tul mafa teeh)

13- agar koi shakh eid ki namaz padhne se pahle hi jaanwar jab
ah kar de to uski qurbani nahi hogi balki usi eid ki namaz ke baad ek dusra jaanwar jabaah karna padega (bukhari)
14- churi( knife) khoob tez honi chahiye(muslim)

15- qurbani waale jaanwar ke pahlu par jabaah ke waqt pair rakhna masnoon hai (bukhari)

16- bismillah wallahu akbar padhkar jaanwar jabaah kiya jaayega (bukhari)

17- eidgaah me qurbani karna sunnat hai (bukhari)

ghar me yah kisi dusri jagah agar qurbani kar
Li jaaye to durust hai kyonki eidgaah me qurbani karna nabi(sws) ne laajim karaar nahi diya hai aur na sab log aisa kar hi sakte hain

18- jaanwar ko qibla ki taraf karke zibaah karna mustahab hai (maukoof ibne umar)

oont ke elawa baaki jaanwar jibaah kiya jaaye aur oont ko naahar, yaana agla ghutna baandh diya jaayega aur baaqi 3 taango par khada rahega aur ko tez dhaar daar aala uske halaq me utaar diya jaayega (surah hajj, bukhari)

19- daant wa nakhun ko chhodkar har khoon baha dene waali cheez se jaanwar zabaah kiya ja sakta hai( bukhari)

20- qurbani karne waale ko apne haath se jaanwar zabaah karna afzal hai (bukhari)

21- lekin dusre se bhi zibaah karwaaya ja sakta hai ( bukhari, abu dawood)

22- aurat bhi jaanwar zibaah kar sakti hai (bukhari)

23- allah ke elawa dusre ke naam par zabaah karne waala lanati hai (muslim)

24- poore ghar walon ki taraf se 1 janwar ki kifayat kar jaayega (tirmizi)



Qurbani karte waqt takbeer ke saath saath " allahumma taqabbal mini aw min fulaan"

aiy allah meri taraf se ya falan ki taraf se qubool farma kahna durust hai (muslim)

25- kasaai ko khaal ya ghost mazdoori ke taur par dena mana hai (muslim)

26- qurbani ka ghost ghareebon aur miskeeno ko sadqa kiya ja sakta hai aur khud bhi khaaya ja sakta hai (surah hajj)

27- ghost ko barabar 3 hisson me baatna zaroori nahi hai kyonki shariat ne iski pabandi nahi lagaayi balki iske ulat nabi(sws) ne jee bhar khaane ki ijazat di hai (tirmizi)

28- lekin yah zehan me rahe ki is hadith me jahan khaane ka bayan hai wahan khilaane ka bhi zikr hai, isliye itna na khaaya jaaye ki hadith ke agle huqm khilaao par amal na ho sake

29- agar koi ghost ka kuch hissa jama karna chaahe to sharai eitbaar se iski ijaazat hai (bukhari)

30- gair muslim agar mustahik hai to use bhi ghost diya ja sakta hai (al mugni ibne kudaama)




31- qurbani ki khaal ka masraf wahi hai jo ghost ka hai(bukhari)

32- karzdaar shakhs qurbani kar sakta hai kyonki aisi koi daleel nahi jo use qurbani karne se rokti ho

33- eid ke liye khareede hue oont me bhi shirkat ho sakti hai, oont me 10 log shareek ho sakte hain (tirmizi)

34- hajj ke liye jo oont khareedi gayi hai usme zyada se zyada 7,7 afraad sharik ho sakte hain(muslim)

35- qurbani karne waale afraad dhul hijjah ka chand nazar aane se lekar qurbani karne tak baal aur naakhun nahi kaat sakte

(muslim)

Friday, October 21, 2011

SHIRK AUR MAUJOODA MUSALMAAN !!!

Bismillahirrahmanirraheem

MADADGAAR KAUN?



Hum sirf teri hi “IBADAT” karten hain,aur sirf tujhse hi madad chhate hain


(Fatiha, 04)


Is aitbar se na “Ibadat” Allah k siwa kisi aur ki jayez nahi, Aur na “Madad” talab karna kisi aur se jayez hai, in alfaz se “Shirk” ka darwazah band kar diya gaya,

likin Jinke dilon me “ Shirk” k rog rah pagaye, Woh “ MAFUQ-ASBAB”( ye sirf Allah k liye khas hai) aur “MATIHAT-ASBAB” ( ye insano k liye khas hai) me madad talab karne me fark ko nazar andaaz karke logon ko dhoke me dal dete hain,

Aur kahete hain k dekho jab hum Bimar ho jate hain, to “Doctor” se madad hasil karte hain, Biwi (Wife) se madad chhate hain. Driver aur digar insan se madad k talib hote hain, Is tarah ye apni baat manwate hain, ki ALLAH k siwa auron se bhi madad mangni jayez hai,


hala k Asbab k Matihat ek dusre se madad chhana ya madad karna ye shirk nahi, Ye to Allah ka banaya hua nezaam hai, jis me sare kaam “ZAHIRI ASBAB” k mutabik hi hote hain. . .


Hatta ki Ambiya(a.s) bhi insano ki madad hasil karte the,


Hajrat Esaa(a.s) ne farmaya:- Allah k deen k liye kaun mera madad gar hai?


( *Surah-Al-Saaf, Aayat-no---14 * )


Allah ne Ahle-Emaan ko farmaya:-

Neki aur taqwa ke kamo me ek dusre ki madad karo!!!

(Surah-Al-Mayda h, Aayat-no---2 * )

Zahir baat hai ke ye taaun na Mamnu hai aur na Shirk hai, balke Matlob-o-Mahmood hai iska istalahih Shirk se kya taloq?


Shirk to ye hai ke aise saks se madad ki Talab ki jaye jo zaahiri- asbab ke lihaz se madad na kar sakta hai, jaise kisi “Murda” saks ko madad k liye pukarna, Isko muskil kusa aur hajat rawan samjhna, Isko nafa-o-nuksan karne wala samjhna aur door-o-nazdik se har ek ki faryad sune ki salahiyat wala taslim karna, Iska naam hai “ MAFUQ-AL-ASBAB ” (yani jis tarah se Allah se madad talab ki jaye) isi tarike se madad talab karna, Aur use khudai sifat se Mutasif maana, isi ka naam Shirk hai, Jo badkismati se Mohabbat-e-Aulya k naam par MUSALMAN karte hain…..




Allah tala farmata hai


Tumhare liye tumhara deen hai aur mere liye mera deen hai,


(Surah-Al- Kaferoon, Aayat-no-- - 06)

yani agar tum apne deen par razi ho, Au ise chodne k liye taiyar nahi ho, To main apne deen par( jo haq hai) razi hu, Main ise kyon chodon? .
Hamare liye hamara ammal aur tumhare liye tumhara ammal

(Surah-Al- Qasas, Aayat-no-- -55)


Ye kabhi mumkin nahi ke main Tuhid ka rasta chodkar Shirk ka rasta ikhtiyar kar lu, jaisa ke tum chhate ho, Aur ALLAH ne tumhare kismat main hedayat nahi likhi hai,To tum bhi is Tuhid aur Ibadat- e-A lahi se mahroom hi rahoge. . .

FIRQA BANDI QUR'AN KI ROSHNI ME

Bismillahirrahmanirraheem




Aye sirf Allah ke banaye hue Imaam ko Imaam mane, Firqah- bandi khatam kar dijiye sab ek markaz par jama ho jaye aur ek ho jaye aur apas me jaghda na kare kyon ke Allah-Taala Quraan-Majid me farmata hai:-

Aapas mein jhagda na karo warna tumhari taqat khatm ho jayegi Aur Allah aur uske Rasool{sall’All aahu ta’aalaa alaihi wa’sallam} ke hukum par chalo aur aapas mein jhagda na karna ke (aisa karogey to) tum buzdil ho jaogey aur tumhara bal jata rahega( yani taqat khatam ho jayegai) aur sabr se kaam lo ki Allah sabr karney walo ke saath hai.

(*Surah-Al-Anfal , Aayat-No--46)

Sab milkar Allah ki (hidayat ki) Rassi ko mazbuti se thaam lo, aur aapas mein firqon mein na banto.


(Surah-Ale-Imran ,Aayat-No-103)

*Wal-Ahmdulilah i-Rabbil-Aalame en*

ASAL IMAM KAUN ??(UPDATED)

Bismillahirrahmanirraheem



Rasool Sirf Allah Se Darta Hai



Rasool hi wo hasti hai jo Allah- Taal a ke elawa kisi se nahi darta, jo Taqyah nahi rakhta jo be- khaoof- wakhatar haq biyaan karta hai, Allah-Taal a farmata hai:-


"ye sab (yani Ambiya) aise the ke Allah-Taala ke Ahkaam pahunchaya karte the aur Allah hi se darte the aur Allah ke siwa kisi se nahi darte the aur Allah-Taala hisaab lene ke liye kafi hai.


(Surah-Al-Ahzaa b, Aayat-No---39)


bhala jo log Gair-Allah se darte ho, Taqyah rakhte ho, taqyah karke haq ko chopate ho wo kaise masoom ho sakte hain?

inki har baat kaise haq ho sakti hai?

wo kaise Imaam ho sakte hain?

Imaam to wo dar-haqiqat ho sakta hai jo be-khoof-wa-kha tar Allah ke ahkaam ki tablig kare aur kisi malamat karne wale, tana dene wale ki parwah na kare balke apne mukhalfeen ko challenge de ke tum sab mil kar jo kuch mere khilaaf karna chahate ho kar guzro aur mujhe zara si bhi mahulat ya mauqa na do,

Syedna-Nooh(A.S ) apni Qaoom se farmate hain:-




Tum sab mil kar mere khilaf jo tadbir karna chaho karlo phir mujhe(zara si bhi) mahoolat na do

(Hood,55)


Allah-Taala apne Rasool(saw) ko mukhtib karte hue farmata hai:- Aye Rasool{sws} aap kah dijiye ke apne sharikon ko bolao aur mere khilaaf jo tadbir karni chaho karo phir mujhe(zara si bhi) mahulat na do.

(Aaraaf-195)


is hukum-e-elahi k takmil me Rasool ne bhi apni qauoom ko challange de diya aur kisi qisim ka khoof nahi kiya

Al-garz Rasoolon ke motaliq Allah ki gawahi hai ke wo kisi se nahi darte, wo be-khaoof-wa-khatar har maslah biyaan karte hain, khowa mokhalfeen is maslah ko sun kar kitne hi gussa me aajaye agar Rasool aisa nahi kare to haq-e- risalat ada nahi hoga,

jaisa ke irshad-e-bari-t aala hai:- Aye Rasool{sws} jo kuch bhi aap ki taraf apke Rab ki janib se nazil kiya gaya hai pahuncha dijiye,agar aap ne aisa nahi kiya to aap ne Allah-Taala ki risalat ada nahi ki aur aap ko Allah-Taala logon se bachayega be-shak Allah-Taala kafir logon ki rahbari nahi karta

(Maida-67)




Rasool Taqyah Nahi Rakhta



jin Ulmah ko logon ne khud Imaam bana liya aur inki itaat ko wajib qarar de liya hai inke Emaan ke saboot me bhi inke pass koi yaqini zarya nahi, hum sirf inki zahri Aaqayad-wa -Aamal ki bana par husn-e-zan rakhte hain ke wo momin hai lekin inke momin hone se ye kab lazim aata hai ke inki bate sahih hi hongi, wo Taqyah nahi karenge khoof-wa-m aslihat ki khatir Haq ko nahi chopayenge na hamare pass inki mutaliq Wahee- e-El ahi ki aisi koi sanad hai, na khud in Imaamo ke pass Wahee-e- El ahi ki aisi koi sanad hai, na inke pass Wahee aati hai ke inko galti se bachaye to phir bataye ke aisi surat me wo Imaam kaise ho sakta hai?

Allah-Taal a farmata hai:-


Aye emaan walo! Allah ki itaat karo aur Rasool ki itaat karo aur apne Amaal ko garat mat karo.

(Surah-Al-Moha mmad, 33)

is Aayat se maloom hua ke Amaal ki qabooliyat ka daro-madaar itat- e-Rasool{sws} par hai, tamaam Amaal-e-hasna jo Rasool-Allah{sws} ke farmaan ke mutabiq na kiye jaye batil hai,





kya ye haisiyat bhi kisi ko hansil hai? agar nahi to wo Imaam kaise ho sakta hai?


Allah-Taala farmata hai:- Be-shak musalmano par Allah- Taala ka bada Ahsaan hai ke inhi me se ek Rasool inme bheja jo inhe iski Aayat padh kar sunata hai aur inhe paak karta hai aur kitaab aur hikmat sikhata hai, yaqinan ye sab isse pahle kholi gumrahi me the.


(Surah-Ale-Imraan, Aayat-No--- 164 * )


Kya aisi sanad Allah-Taala ki taraf se kisi aur ko hansil hai?

kya kisi dosre ki itaba se tazkiyah-nafs hona yaqini hai?

Kya kisi aur shakhs ke mutaliq kaha ja sakta hai wo yaqinan sahih hai, agar nahi to wo Imaam kaise ho sakta hai?

Allah-Taala farmata hai:- Aye Emaan walon! farmabardari karo Allah-Taala ki aur farmabardari karo Rasool{sws} ki aur tume se ikhtiyaar walon ki phir agar kisi chaiz me ikhtilaaf karo to isse lautao Allah-Taala ki taraf aur Rasool{saw} ki taraf agar tumhe Allah-Taala par aur Qayamat ke din par Emaan hai, ye bahut bahtar hai aur ba-itbaar anjaam ke bahut acha hai.


(Surah-Al-Nisha, Aayat-No---59)


Kya apas ke ikhtilaafaat me Allah- Taala ki taraf se Rasool{sall’All aahu ta’aalaa alaihi wa’sallam} ke elawa bhi kisi aur ko akhri sanad muqarar kiya gaya hai,


agar nahi to phir wo Imaam kaise ho sakta hai?


Allah-Taala farmata:- [ Aye rasool{sall’All aahu ta’aalaa alaihi wa’sallam} ] yaqinan humne tumhari taraf haq ke sath apni kitaab nazil farmai hai take tum logon me is chiz ke mutabiq faislah karo jise Allah ne apko bataye hain.


(Surah-Al-Nisha , Aayat-No---105 * )


Kya kisi aur ke faisle bhi Allah- Taala ki rahnumai me sadir hote hain, agar nahi to inki baat kaise sanad ho sakti hai?

KYA AAP(SWS) DUNIYA ME ZINDA HAIN ???

Bismillahirrahmanirraheem




Allah Ke Rasool Mohammad{s all’Allaah u ta’aalaa alaihi wa’sallam} Ko Bhi Maut Aai MALA_E_ALA se ja mile,


Wafaat-e-Nabwe Par Sahaba-ikraam{Radi-A llahu 'anhu} Ka Ek Tahalka Mach Gaya Tha To Abu-Baqar- Siddiq{Rad i-Allahu ' anhu} ne Kitne Sakht Alfaaz Kahe...



Hz-Aysha{Radi-Allahu 'anha} se riwayat hai ke jab mohammad(s.a.w)ki wafat ho gai to Abu-Baqar(r.t.a) apne ghar se jo sanah me tha ghode(hourse) me sawar ho kar aaye aur utarte hi Masjid me tasrif le gaye, phir aap kisi se guftagu k begair Aayesha k hujra(ghar) me aaye {jahan Nabi(s.a.w) ki laas-e- mubarak rakhi hui thi} aur Nabi(s. a.w) k taraf gaye, Huzur-Ikraam ko [ yamaan ki bani hui chadar] se dhank diya gaya tha, phir apne Huzoor(s.a.w) ki Chadar-Mubarak khola aur jhuk k iska bosha liya aur rone lage,apne kaha k mere “ Maa Baap” aap par kurbaan ho aye Allah k Nabi(s.a.w) ! ALLAH- TAALA do maut aap par kabi jama nahi karega siwa ek maut ke jo apke muqadar me thi, so aap wafaat pachuke,





Abu-salma ne kaha k mujhe Ibne-Abbas(ra) ne khabar di k Hz Abu-Baqar(ra) jab bahar tasrif laye to Hz Umar(ra) is waqt logon se kuch baten kar rahe the,

Hz-Siddiq-Akbar(ra) ne farmaya baith jao,

lekin Hz Umar(ra) nahi mane, akhir Hz Abu Baqar(ra) ne Qalma- e-Shahadat padhi to tamaam majma apki taraf mutwajah ho gaya aur Hz Umar(ra) ko chod diya,

Apne farmaya

“Amma-Baad”! agar koi saks tum me se Mohammad(s.a.w) ki Ibadat karta tha isse malum hona chhiye ki aap (sws) ki wafat ho chuki, aur agar koi ALLAH ki ibadat karta hai to ALLAH baqi rahne wala hai, kabhi wo marne wala nahi,

ALLAH-PAAK ne farmaya aap(saw) sirf ALLAH k rasool hain aur bahut se rasool isse pahele bhi guzar chuke hain,

“AL-SHAKREEN” tak [ apne aayat tilawat ki]

qasam ALLAH ki aisa malum hua k Hz Abu-Baqar(ra) k aayat ki tilawat se pahele jaise logon ko malum hi na tha k ye aayat bhi ALLAH-PAAK ne Quraan-Majid me utari hai,

jab tamaam SAHABA ne ye aayat apse sikh li, phir to har saks ki zubaan me yahi aayat thi





Tasrih :- “Hazrat-Mohamma d(s.a. w)” ki wafat k baad “Hz-Abu- Baq ar(ra)”apke chahera Mubarak khola aur apko bosha diya, wafaat-e-nabwe par sahaba ikraam ka ek tahalka mach gaya tha, Bar-o-waqt

“Hzr-Abu-Baqar-Siddiq(ra )” ne ummat ko sanbhla aur haqiqat-e-haal ka izhar farmaya, jis se musalmano me se ek guna sukun ho gaya aur sabko is baat par itminan-e-qamil hansil ho gaya, Islaam ALLAH ka sacha deen hai, wo ALLAH jo hamesh zinda rahne wala hai,

“ Hazrat-Mohammad(s.a.w)” ki wafat se islaam ki baqa par koi asar nahi pad sakta, Aap rasool ki jammat k ek fard-o-farid hain, aur dunya me jo rasool aaye apne apne waqt par dunya se rukhsat ho gaye, Ayese hi aap bhi apna mission pura kar ke “MALA_E_ALA” se ja mile,

sahaba ka ye khayal bhi ho gaya tha k “Mohammad(s.a.w )” dubarah zinda honge, issi liye “ Hazrat-Abu-Baq ar-Siddiq(r.t.a )” ne farmaya ALLAH-PAAK aap par do maut tari nahi karega, [yani apko dubarah zinda nahi karega]


{Sahih-Bukhari, Kitabul-Janayez , Hadis-no---1241}







“Hazrat-Ibne-Ab bas(r.t.a)” biyan karte hain k ALLAH ki qasam yu malum hota hai k logon ko ye malom hi na tha k ye aayat nazil hui hai, hatta k “Abu-Baqar(r..t .a) ne iski tilawat farmai, logon ne “ Hazrat-Abu-Baq ar(r.t.a)” se is aayat ko hansil kiya aur jis-jis ne bhi is aayat ko suna to besakhta iski tilawat kar di,

“Hazrat-Usman(r .t.a)” ne farmaya k ALLAH ki qasam! Mene jab “Abu-Baqar-Sidd iq(r.t.a)” se is aayat ki tilawat suni to main khade ka khada rahgaya, mere pao mujhe utha nahi rahe the, Hata k main gir gaya.


{Sahih-Bukhari, Babul-Magazi, Hadis-no---4454)

KYA DUNIYA ME AMBIYA(A.S) KO HAMESHA KI ZINDAGI DI GAYI??

Bismillahirrahmanirraheem



Kya Ambiya(a.s ) Ko Dunya Me Hamesha Zindagi Digai???



Humne inhe “yani Nabiyon ko” aisa na banaya tha k wo khana na khaye aur na wo hamesha rahne wale the.




Tasrih :- ye Abmbiya (a.s) ki bashirat ki dalil di jarahi hai, k wo khana bhi khate the aur wo Maut se hamkanar ho kar is dunya se chale bhi gaye,

agar wo bhashar na hote to in chizon me inka mamla dusre insano se mukhtalif hota.


(Surah-Tul-Ambi ya , Aayat-no--- 8* )


Farman-e-elahi hai:- [*{*(Wa maa Kaanoo-Khaalide en)*}*] Aur wo hamesha rahne wale na the “yani dunya me”

balke wo apni zindagi k pura hone k baad faaut ho jaya karte the “yani inteqaal kar jaya karte the”…

Jaisa k farmaya ( Surah-Tul-Ambi ya, Aayat-no---34 me)


Humne apse pahle bhi kisi bashar ko hamesha ki zindagi nahi di.


( *Tafsir-ibn-Kathir, Surah-Al- Ambiya , Aayat-no---08 *).


Ahsan-ul-B iyaan Ki Tafseer Dekhe

Surah-Ambiya Ki Aayat-No 34 & 35 ke Bare Me


Har Nafs Ko Maut Ka Mazaa Chakhna Hai!!!


Aur DUNYA ME KOI HAMESHA NAHI RAHEGA


"Apse pahele kisi insaan ko bhi humne hameshgi “yani hamesha ki zindagi” nahi di, kya agar aap Mar jaye to wo hamesha k liye rah jayegen,

har jandar maut ka mazaa chakhne wala hai"


(Ambiya , Aayat-no-34 ,35)


Tashrih :- ye kuffar ke jawab me hai, jo Nabi(s.a.w) ki babat kahte the ke ek din isse mar hi jana hai- Allah ne farmaya ‘Maut to har insaan ko aani hai, aur is ussul se yaqinan Mohammad(s.a.w) bhi mustashna “yani baqi” nahi, kyon ke wo bhi insaan hi hai, aur humne kisi insaan ke liye bhi hamesha zinda rahna nahi rakhi hai,

lekin ye baat kahne wale khud nahi marege???

Isse sanam paraston ki bhi tarteed ho gai jo devtaon ki aur ambiya aur auliya ki zindagi ke qayel hain aur is bunyaad par inko hajat rawan aur mushkil-kusa samjhte hain.


(Ahsan-Ul-Biyaan, Page-No--- 773 , Surah-Tul-Ambiya, Aayat-No-- -34 ,35)


aur farmaya





"Aur (Aye nabi!) humne apse pahele bhi kisi basher “yani insaan” ko hamesha ki zindagi nahi di, phir aap Mar jaye “yani wafat kar jaye” to kya wo hamesha rahne wale hain???

(35) Har nafs ko maut ka mazaa chakhna hai.


(Surah-Tul-Ambi ya , Aayat-no--- 34 ,35)


Tashrih:- Irshad bari-taala hai; [*{* (Wa maa ja’alanaa-libas harim- min-qabli kal-khuld)*}*] “aur (aye pagambar) humne apse pahele kisi aadmi ko hamesha ki zindagi nahi bakhshi “yani dunya me balke.


Rahman, Aayat- no-26,27 me hai

jo Makhloq is zamin par hai sabko faana hona hai, aur aap ke parwardigar ke jalaal-wa-Azmat wala chahra hi baqi rahega-“Famaan-e-Elahi hai :- [*{*(afa’im- mit ta)*}*] pas bhala aap faut hojaye “yani mar jaye”???”

Aye Mohammad(s.a.w) [*{*(fahumul-kh aalidon)*}*] to ye log hamesha rahege?”

yani ye umeed rakhte hain ke apke baad zinda rahegen, lihaza ye kabhi nahi ho sakta kyon ke har ek ko ek na ek din Faut ho jana hai “yani mar jana hai” Issi liye farmaya: ..[*{*( Kullu nafsin zaaa’iqatul-maw t;)*}*] Har nafs ko maut ka mazaa chakhna hai-


( *Tafsir-ibn-Kathir, Surah-Al- Ambiya , Aayat-no--34,35)



Mohammad{sws} Se Pahle Bhi Ambiya(a.s ) Ki Ek Badi Jamaat Maut Se Humkanar Ho Kar Dunya Se Rukhsat Ho gaye...



Hazrat Mohammad(s.a.w) sirf rasool hi hain,….inse pahele bahut se rasool ho chuke hain, kya agar inka inteqal(maut) ho jaye ya ye shayeed ho jaye to tum islaam se ulte pao phir jaoge???

Aur jo koi phir jaye ulte pao to hargiz ALLAH ka kuch nahi bigdega.


(Surah-Tul-Imraan , Aayat-no--- 144)





Tasrih :- Mohammad(s.a.w) sirf Rasool hi hain “Yani inka imtiyaz bhi wasif-resalat hi hai, ye nahi k wo Bashari-khususi yat se bala tar hai aur khudai sifat se mutassif ho k inhe “Maut” se do-chaar na hona pade…(yani inhe maut na aaye)..... Jang-e-Ahad me harne ki waja me se ek waja ye bhi thi k Rasool(s.a. w) ke bare me kafiron ne ye afwa faila di k Mohammad(s.a.w) qatal kar diye gaye, Musalmano me jab ye khabar phaili to isse se kuch Musalman k hosle past ho gaye aur ladai se piche hat gaye, Jis par ye Aayat nazil hui k Nabi ka kafiron k hantho qatal ho jana, is par maut ka warid ho jana koi nai( new) baat nahi hai, pichle “ AMBIYA” bhi qatal aur maut se humkanar ho chuke hain, agar aap bhi isse do-chaar ho jaye to kya tum is deen se hi phir jaoge??? Yaad rakho jo phir jayega wo apna hi nuksan karega ALLAH ka kich nahi bigde sakega,,,,,,

Iski puri tafsil k liye dekhe…

(Tafsir-ibn-Kathir, Surah-Al- Imraan , Aayat-no---144).

Wednesday, October 19, 2011

MASLAK E AHLE HADITH.. FIQH KI KITABON ME

Bismillahirrahmanirraheem



QUR'AN WA HADITH KO MAANNE WAALE (AHLE HADITH) HAR DAUR ME


Ye bhi ek naqaabil inkaar haqiqat hai ke qur'an wa hadith ke manne waale deegar ahle hadith har daur me rahe hain,

aisa nahi ho sakta ke qur'an wa hadith to maujood ho aur iske manne waale na hon !

Balki khairul quroon me to sirf AHLE HADITH hi they aur is daur ke tamam musalman sirf quran wa hadith par aml paira they, yahi inka aqeeda tha,

nabi(sws) ne apni hayaat taiyyaba ke aakhiri lamhaat me qur'an wa sunnat par hi amal karne ki wasiyat farmayi thi.. Aap(sws) ne farmaya:


" maine tumhare darmiyan do chizen chhodi hain jab tak inko mazbooti se pakde raho ge gumrah nahi ho sakte. Allah ki kitab aur meri sunnat"


(jami bayan al ilm jild 2 pg 180)

is wasiyat e nabwi (sws) ko sahaba kiram ra ne pakad liya aur hamesha isi par qayam rahe wah aapki hayaat taiyyabah me pesh aamidah masail ke silsile me aap(sws) Hi ki jaanib ruju karte they aur jo kuch aap(sws) farmate is par be chun chara amal karne lagte,

sahaba kiram ra sahih maano me laqab ahle hadith ke misdaaq de aur sahaba kiram ra ke baad bhi nabi(sws) ki pesangoyi ke mutabiq quran wa hadith par amal paira aur " maa ana alaihi ashaabi " misdaaq jamaat hamesha rahi hai aur rahegi ...

Aap(sws) ka irshad hai:- meri ummat ka ek giroh hamesha haq par qayem rahega, iski mukhalifat karne waale isko nuksan nahi pahuncha sakte yahan tak ki qayamat aa jaaye


(sahih muslim jild 2 page 143)


is hadith me " LA TAZAAL" istemal huwa hai

"La tazaal" ka lafz dawaam aur hameshgi ke maana me hain aur zaahir hai ki iska ittelaaq khairul quroon ahad nabi (sws), sahaba wa tabieen se qayamat tak haq par qayam rahne waali jamaat par hi hoga


is hadith rasool(sws) ki tashrih me baaz aimma islam aur muhaddiseen ke aqwaal mulaheza farmalen


1- imam ahmad bin hambal rh Farmate hain " an lam yakoonu ahlal hadees fa man hum"? Yani isse muraad agar AHLE HADITH nahi to phir kaun hain??


2- imam ali ibn madeeni rh ne farmaya" hum ashaabul hadith" yani ke wah ahle hadith hain


3- imam yazeed ibn haroon rh kahte hain " an lam yakoonu ahlal hadees fala ardi man hum"

yani agar isse muraad ahle hadith nahi hai to main nahi jaanta aur kaun log muraad hain


4- hz abdullah bin mubarak rh farmate hai ki isse murad ahle hadith hain


5-imam bukhari rh ne farmaya ke wah giroh ahle hadith ka hai


(sharf ashaabul hadith 32,33)


shah waliullah muhaddis dehlawi rh ne " hujjatul baligah" ke andar mazhab AHLE HADITH ki mufsil taarikhi zikr farmaaya hai, balki ek jagah to baab ka unwaan baandha hai "BAAB AL FIRQ BAINA AHLAL HADITH WA RAAYE "


Isi tarah mazhab ahle hadith ka tazkirah aksar kutub hadith wa fiqh wa fuqaha tafsir me maujood hai

chand misalen mulaheza farma len:-



1- allama tafta zani ijma ki bahes me ek maslah ki baabat ruqm taraaz hai " wa alaihi aa matah ahlal hadees wa shafiyyah"

yani ye maslak aam ahle hadith aur shafiyyah ka hai

(talweeh 354)


2- allama ibne hammam hanafi rh ne apni kitab fath ul qadir par sharah hidaya me ahle hadith ka zikr kiya hai, chunanche QUNOOT E NAZILA ki bahes me likhte hain

"wabah qaal jama'at man ahlal hadith"

yani yahi qaul ahlal hadith ki ek jamaat ka hai

(fath ul qadir 188)

nez hajaamat ki wajah se roza faasid ho jaane ke baare me likhte hain " kama huwa qaula hanabala wa baiz ahlal hadith"

yani yahi qaul hanabila aur baaz ahle hadith ka hai

(page 411)


3- allama shami hanafi rh raddul mukhtaar sharah durre mukhtar me qunoot e nazila ke baare me ahlal hadith ka mazhab zikr karte huwe farmate hai " qad ala mat an haaza lam yaqul bah ala al shafi wa aujaah ali jamhoor ahlal hadith"

yani tum yah jaante ho ke iske Qaayel imam shafi hain aur iski nisbat jamhoor ahle hadith ki taraf ki hai

(raddul mukhtar jild 1 page 704)


4- allama ibne khaldoon rh farmate hain:- "aur fiqah inme do tareeqe par ho gayi, ahlal raaye aur qiyaas ke tareeqe par aur wah ahle iraaq(koofa) hain, aur ahlal hadith ke tareeqe par aur wah ahlal hejaz(madina/saudi) hain, aur ahle iraaq(koofa) me ilm hadith thoda tha is wajah se jo hamne bayan kiya"

(muqaddama ibne khaldun pg 272)


5- sheikh abdul qadir jilani rh farmate hain:-" bidation ki nishaani ye hai ke wah ahle hadith ki buraayi(badgoyi) karte hain aur aage irshaad farmaya ke bidati log ahle hadith ke tarah tarah ke naam rakhte hain jabke inka to sirf ek hi naam hai wah hai AHLE HADITH"

(Ghunya tut talibeen pg 198)


6- allama ibne taimiyya rh ne " minhajus sunnah" me ahle hadith aur ashabul hadith ke naam se ek mustaqil maktab e fikr ka zikr kiya hai, isse ya ghalat fahmi bhi door Ho jaani chahiye ke ahle hadith sirf muhaddiseen ko kahte hain aur wah koyi maktab fikr nahi,

chunanche ek jagah, jahmiya, qadsiya, aur motzala wagerah ki tardeed karte huwe ahle hadith ka zikr in alfaaz me farmate hain:-" iske baad ahle hadith ka ikhtelaaf hai jo apne usool me tamam firqon ke muqaable me kam ikhtelaf rakhte hain, isliye ki in ki ilmi miraas jo unhe nubuwwat(sunnat e nabwi) se mili hai , dusron ki miraas se bahut badi hai, inko allah ki rassi(quran majeed) ne bacha liya jise wah mazbooti se pakde hue hain"


(minhajus sunnah jild 3 pg 21)


6- imam ibne abdul barr moatta ki sharah "tamheed " jo shuru hadith ki qadeem tareen kitabon me hai.

Takriban tamam masail me jab ikhtilaaf ka zikr karte hain to AHLE HADITH ka mauqaf zaroor bayan karte hain.

Baherhaal is masla me kah agar imam bhool kar ya deegar sabab se begair taharat ke namaz padha de to muqtadiyon ki namaz ho hogi ya nahi!, Ikhtelaaf ka zikr karte hue farmate hain:-" yani jamhoor fuqaha aur ahle hadith ki baat ke qayel hai ki muqtadiyon ki namaz ho jaayegi aur unhe namaz lautaane ki zarurat nahi"

(al tamheed jild 1 page 183)


7- khamr(sharab) angoor ke seerah(juice) se bani hui cheez ko kahte hain, jaisa ke ahnaaf ka qaul hai, ya khamr har nashawar cheez ka naam hai, jo angoor se taiyyar ki gayi ho ya kisi aur cheez se jaisa ke jamhoor ummat ka maukaf hai, is ikhtelaaf ka zikr karte hue allama ibne abdul barr farmate hain:-" yani ahle madina aur tamam ahle hejaz aur aam ahle hadith aur inke aimmah is baat ke qaayel hain ke nashaawar(nasheeli) cheez khamr hai, aur iska huqm huqm angoor ki sharaab ki tarah hai"

(tamheed jild 1 pg 246)


9- allama abdul aziz bukhari hanafi rh " kashf al asrar" me ambiya ke liye raaya wa ijtehaad ke jawaaz ka tazkirah karte huwe farmate hain:- " yahi tumhare ulama me abu yousuf se manqool Hai aur yahi mazhab imam maalik rh, imam shafi rh aur aam ahle hadith ka hai"

(kashf al asrar jild 3 pg 925)


10- allama jalaluddin suyuti rh maslak ahle hadith ki tareef me farmate hain:-" har saahib e mazhab apni nisbat apne apne imam ki taraf karta hai aur iske farman ko apnaata hai, lekin AHLE HADITH apna talluk nabi(sws) se jodte hain aur aap(sws) hi ki taraf ruju karte hain, unhi se istadlal karte hain, inke dil ki beqaraariyan aap(sws) hi ke liye hain, aap(sws) ka hi iqrar karte hain, aap(sws) hi ki zaat e giraami par fakhr karte hain, inki nisbat quran hi ki taraf hai, kyonki wah ahlul hadith hain aur hadith ke taraf bhi isliye ke wah iske haafiz wa haamil hain"

( al mantak wal qalaam 11)

aage irshad farmate hain:-" ye ahle hadith ka giroh firqah naaziyah aadil jamaat hai, jisne sunnat se muhabbat kiya, ya kisi ko aap(sws) ka badal nahi samjhte, aap(sws) ke qaul wa sunnat me koi tabdeeli (changes) nahi karte!

(page 11)


11- hafiz ibne qutaibah deobandi rh ne maslak ahle hadith ki jamaat me ek mustakil kitab likhi aur iska naam rakha " taweel mukhtalaf al hadees fi rad ala aada ahlal hadith"

is kitab me unhone hadith aur ahle hadith dono ka difa farmaya hai

is tarah ki beshumaar misaalen kutub hadith , fiqh wagerah me maujood hain, jinse har daur me ahle hadith ka wajood saabit hota hai aur yah koi naya firqa wa jamaat nahi hai, jaisa ke hamare baaz bhai ghalat fahmi ka shikaar hain aur iska propaganda bade zor shor se karte hain



allah inhe hidayat wa samjh de.....AMEEN


BY- SAHABUDDIN JALALUDDIN AL MADNI (AMEER RIYASATI JAMIAT E AHLE HADITH (UP)

Tuesday, October 18, 2011

MANHAJ SAHABA KIRAM (RA) WA AHLE HADITH

Bismillahirrahmanirraheem



MANHAJ SAHABA KIRAM (RA) WA AHLE HADITH



Ahle hadith pesh aamda masail me sahaba kiram(ra) ke manhaj wa tareeqe ke mutabik pahle QUR'AN dekhte hain phir HADITH rasool(sws) par nazar karte hain aur dono me koi masla na mile to ijmaa e sahaba ra par amal karte hain aur agar koi masla na qur'an wa hadith me mile aur naa hi ijma e sahaba ra se iska pata chale to hal mujtahid ijtehad aimma par amal karte hain,

is tareeqe ko sahaba ki chand misalein ke zariye is ko dekhte hain:


" hz abdullah bin masud ra ne kaha:-" hamare uper aisa waqt guzra hai ke na ham fatwa dete aur na iske ahl they lekin allah taala ne muqarrar farmaya aur tum dekhte ho ham kis haal ko pahunche hain, aaj ke baad jiske paas bhi ko maamla aaye to wah iske mutabik faisla kare jo allah azzawajal ki kitab me maujood hai, aur agar aisa maamla dar pesh ho jo kitab me na mile to waisa hi faisla kare jaisa ke Rasoollullah(sws) ne faisla farmaya phir agar aisa koi masla saamne aaye jo kitabullah me na ho aur na rasoollulah(sws) ne aisa koi faisla kiya ho to isko wahi faisla karna chahiye jo asalaf kiram ne kiya aur ya na kahe ke mujhe darr hai ya meri ya raaye hai isliye ke haraam wajeh aur halal bhi zaahir hai aur haram wa halal ke darmiyaan kuch umoor muqarrar hai, pas tum ko jis me shubah(shak) huwa use chhod do aur jis me shak wa subhah nahi use apnaao"


(sunan darimi jild 1 , nisaai 8/230, baihaqi 10/115)


hz abdullah bin abi yazid ra se marwi hai ke hz abdullah bin abbas ra ne jab kisi maamle me masla daryaaft kiya jaata to agar wa QUR'AN paak me mazkoor hota to bata dete agar quran kareem me na hota, aur hadith rasool(sws) me mil jaata to bata dete aur agar hadith me bhi na milta to hz abu bakr ra, hz umar ra ke fatawe par nazar daalte agar inke yahan bhi maslah na milta to phir is baare me apni Raaye zaahir farmate"


(sunan darmi jild 1, mustardark 1/127, adaabul qaazi 10/115)


qaazi shareeh se marwi hai ke hz umar bin khattab ra ne unhe likha :-"agar tumhare paas aisa masla aaye jo qur'an kareem me maujood ho to isi ke mutabik faisla karna aur logon ki raaye par mat jaana, aur agar tumhare paas aisa masla aaye jo kitabullah me nahi hai to phir sunnat rasool ko dekhna aur iske mutabik faisla karna aur agar aisa maamla tumhare saamne aaye jisme kitabullah aur sunnat e rasool me isse mutallik hidayat na mile to is baare me logon ka ijmaa dekhkar isko apna lena aur agar aisa masla pesh aaye jo na kitabullah me maujood ho aur na sunnat e rasool me aur na tumse pahle is baare me kisi ne kuch kaha to do mese koi ek baat akhtiyaar kar lena agar chaaho to ijtehaad karke apni raaye zaahir kar dena aur chaaho to toqaf(khamoshi) akhtiyar karna aur main toqaf ko hi tumhare liye bahtar samjhta hun"



(sunan darimi jild 1, adaabul qazi 10/115, al ahkaam ibn hajam 6/1006,)


yani jab hamen masla ka hal(solution) quran wa hadith wa ijma e sahaba me na mile tab hi hamen raaye par amal karna hai..


Lekin aise bahut se amal hain muqallidon ke jo hadith me maujood hone ke baad bhi raaye par amal karte hain



Allah unhe haq baat samjhne wa amal karne ki taufeeq de......AMEEN

Monday, October 17, 2011

HAMARA "AHLE HADITH" NAAM WA LAQAB DURUST HAI

Bismillahirrahmanirraheem



MANHAJ-E-AHLE HADITH/SALAFI



AHLE HADITH KE MAANA(DEFINITION) AUR TASMIYYAH



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

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

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


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

(al maidah 111)


dusri jagah inka intisaab injeel ki taraf karte hue farmaya:

ahlal injeel bima anzalal-laah feehi


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


(maida 47)


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

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


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

(zumar 23)


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


(al araf 185)


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

(al kahf 5)


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

(al qalam 44)


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

(sahih muslim 284)


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



alan nabiyyi ba-aa-za azwaajah hadeesa

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


(tahrim 3)


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

(al hashr 7)


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

(al ahzaab 36)



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


BY: SAHABUDDIN JALALUDDIN MADNI ( AMEER RIYASATI JAMIAT AHLE HADITH UP )

Thursday, October 13, 2011

HARRA KI KAHANI KI HAQIQAT (KYA HARRA KI JUNG KA YAZEED ZIMMEDAAR THA YA AHLE MADEENA)

Bismillahirrahmanirraheem



HARRA KI KAHANI KI HAQIQAT (KYA HARRA KI JUNG KA YAZEED ZIMMEDAAR THA YA AHLE MADEENA)



baat shuru karne se pahle main ye bata dun ke koi ye na samjhe ki main yazeed ki tarafdaari aur uska difa kar raha hun ya koi ye na samjhe ki main hz hussain ra se bughz rakhta hun... Balki hamen tamam ambiya aur tamam sahaba se gahri aqeedat hai aur sacchi muhabbat hai



KARBALA ka waqeya 61 hijri me huwa, us waqt sahaba kiram ki bhi ek acchi khaashi tadaad maujood thi hz ali (ra) ka khaandaan bhi tha balki hz ali ra ki apni aulaad dhaayi dozen( approx 30) se zyada thi, isi tarah unke rishtedaar bhi they, lekin jahan tak karbala ke waqeya ka talluk hai us par saari hukumat me koi khaas muttawajjeh saamne nahi aayi na is waqeye ki wajah yazid ko " zaalim wa kaatil aur zinakaar wa badkaar" qaraar de kar uske khilaaf kisi ne baghawat ko jayez samjha,

ye bhi dimaag me rakhna chahiye Ki hz hussain ra aur hz ibne zubair ra un dono ke siwa baaqi sab logon ne yazid ki hukumat ya khilafat ko sahi maan liya tha,

hz hussain ra ki mazlumaana shahadat ke baad hz abdullah bin zubair ra makka me mukeem they aur shayad samjh rahe they ki unke liye maidaan ab saaf hai , isliye wah hukumat haasil karne ke liye muhim me mashgool they,

63 hijri me hafiz ibne hajar askalani ke mutabik AHLE MADINA me se zyadatar logon ki jin me kuch sahaba ra bhi they unki hamdardiyan abdullah bin zubair ra ke saath thi, unhi dino ek logon ka group taiyyar huwa, jo "yazeed" ke yahan gaya, yazid ne unki badi khidmat ki, lekin us group ne madina munawwara wapas aakar yazid ki kamiyan ginwaane shuru kar diye aur uski taraf sharabnoshi, zinakaari etc etc ki baatein jod karke un ko logon me khoob failaaya


(fath ul bari 13/18 h 1117)


jiske natije me ahle madina ne na sirf yah ki yazid ki bait se alag hone ka elaan Kar diya

"balki madina ke governor usman bin muhammad par hamla bol diya aur khaadaan bani umayya ko ghere(under custody) me le liya"


(tareekh tabri 4/370)


lekin ahle madina ke is bartaav ko bhale wa samjhdaar logon ne bilkul pasand nahi kiya aur is waqeye se napasandidgi zaahir ki, jaisa ki azeem tareen sahabi hz abdullah bin umar ra ke baare me sahih bukhari me aata hai ki jab unko ahle madina ki is harqat ki khabar pahunchi to unhone apne khaadaan yani baal bachhon ko ikattha kiya aur unse farmaya:-" maine nabi(sws) ko farmate hue suna hai ki qayamat ke din har kasam(bait) todne waale ke liye ek jhanda(nishan) gaad diya jaayega, hamne us shakhs (yazid) se allah aur uske rasool ki bait ki hai, meri nazar me usse zyada gaddari aur koi nahi ki ek shakhs ki allah aur uske rasool ke naam par bait ki jaaye phir aadmi usi ke khilaaf uth khada ho, yaad rakho tum mese kisi ke baare me bhi agar mujhe Yah malum huwa ki usne yazid ki bait tod di hai ya wah bait todne waale ke peeche lag gaya hai to mere aur uske beech koi talluq nahi rahega"


(sahih bukhari, fitan baab faal ind qaum shia)


isi tarah hz hussain ra ke bete hz zainul abideen rh ne bhi yazid ki bait ko todne ko pasand na kiya


(al bidaya wan nihaaya 8/218)


balki khaandaan hz ali ra aur ahle bait ke kisi shakhs ne bhi is mauke par na bait todi na us baghawat me kisi tarah ka hissa liya


hafiz ibne kathir likhte hain:-" abdullah ibne umar ra, nabi(sws) ke aur ahle bait ke kisi giroh ne bait nahi toda, na yazid ke bait ke baad kisi aur se bait ki, abu talib ki aulaad (hz ali ka khaandaan) aur aur abdul muttalib mese kisi ne bhi harra ke dino me(yazid ke khilaaf) baghawat nahi kiya"


(al badaya wan nihaya 8/235)





MUHAMMAD BIN HANFIYA KI TARAF SE YAZID BIN MUAWIYA KI SAFAAI:


Hz hussain ra ke bhai muhammad bin hanfiya rh ne un logon ke saamne, jin ke haath "bagawat" ki command thi, yazid ki bait tod dene aur uske khilaaf kisi muhim me shirqat karne se na sirf inkaar kar diya balki yazid par lagaye gaye ilzaamo ko bebuniyaad karaar diya aur yazid ki safaai pesh ki, is mauke par unhone jo tareekhi bayan diya hai wah is tarah hai-

haafiz ibne kathir likhte hain-

" Abdullah bin mutie aur unke saathi hz ali ra ke bete, muhammad bin hanfiya rh ke paas gaye aur unhe yazid ki bait tod dene par razamand karne ki koshish ki lekin unhone aisa karne se saaf inkar kar diya, is par ibne mutie ne kaha " yazid sharab noshi, namaz tark karne wala aur allah ki kitab ka munkar hai" Muhammad bin hanfiya ne kaha " tum jin baaton ka zikr karte ho maine un me se koi cheez isme nahi dekhi, main uske paas gaya hun, mera wahan qayam bhi Raha, maine usko hamesha namaz ka paband, parhezgar, deen wa ilm ka taalib aur sunnat ka hamesha paasdaar paya" Wah(mutie) kahne laga ,wah yah sab kuch banawat aur dikhawe ke liye karta hoga, ibne hanfiya ne jawab me kaha " mujhse use kaun sa darr ya laalach tha", jis ke bina par usne mere saath aisa kiya?? Tum jo us ki sharab noshi ka jikr karte ho, kya tum me se kisi ne khud use karte dekha hai?? Agar tumhare saamne usne aisa kiya hai to tum bhi us ke saath is kaam me shareek rahe ho, aur agar aisa nahi hai to tum is cheez ke baare me kya gawahi de sakte ho jiska tumhe pata hi nahi, we kahne lage " ye baat hamare nazdeek sahih hai jabki ham me se kisi ne use aisa karte nahi dekha" Ibne hanfiya rh ne farmaya " allah to is baat ko tasleem nahi karta , wah to farmata hai:

" gawahi unhi logon ki bhrosemand hai jinko is baat ki zaati taur par jaankari ho"

jaao!! Main kisi baat me tumhara saath nahi de Sakta, we kahne lage " shayad aap ko yah baat buri lagti ho ki yah maamla aapke elawa kisi aur ke haath me rahe agar aisa hai to jhanda ham aapke hawale kiye dete hain"

Biradar hussain ra ne kaha- " tum jis cheez par jung kar rahe ho, main sire se usko jayez hi nahi samajhta, mujhe kisi ke peeche lagne ya logon ko apne peeche lagaane ki zarurat hi kya hai?" we kahne lage-" aap isse pahle apne baap ke saath milkar jo jang kar chuke hain"

unhone farmaya-" tum pahle mere baap jaisa aadmi" aur unhone jin se jang ki "un jaise log" to laakar dikhao, uske baad main bhi tumhare saath mil kar jung kar lunga"

we kahne lage, aap apne beton abul qaasim aur qaasim hi ko hamare hawale kar den, unhone farmaya:-" main unko agar is tarah ka huqm dun to main khud hi kyon na tumhare saath is kaam me sharik ho jaaun?? We kahne lage, accha aap sirf hamare saath chalkar logon ko jung par taiyar kar den, unhone farmaya-

" Subhanallah! Jisko main khud napasand karta hun aur usse bachta hun, logon ko iska huqm kaise dun?? Agar main aisa karun to main allah ke maamle me us ke bandon ka chahne wala nahi, balki bura chahne wala hunga" we kahne lage -"ham phir aapko majboor karenge" unhone kaha " main us waqt bhi logon se yahi kahunga ki allah se daro aur bandon ki khushi ki khatir allah ko naraaz na karo"


( Al badaya wan nihaya 8/632)



magar in sab nek koshishon ke bawajood baghaawat ne badi naazuk soorat ikhtiyaar kar li, yazid ko khabar pahunchi to baghawat ko khatm karne ke liye fauj bhej di aur usko hidaya ki ke-" baghawat karne walon ko 3 din ki mohlat dena, agar is dauran we apna maamla sahi kar len to theek hai warna phir tumhe kaarwahi ki ijaazat hai"


fauj ne apne khalife ke huqm ko ke mutabik amal kiya, lekin madina walon ne is mohlat ka fayeda nahi uthaaya balki jung karne par muqaable me aa gaye


iss hawale se harra ka waqeye ki bunyadi haqiqat malum ho sakti hai aur yah hai ki is "baghawat" ko bhala chahne waale ne kis nazar se dekha??

Lekin in harra ke dino me, hadh se badi hui baaton se hatkar jo be-matlab baatein hi hain,

kyonki inka raawi ABU MUKHANNAF hi hai jo jhoota aur shia hai, yazeed ki fauj ne jo baghawat ke khilaaf kaarwaahiyan(action) ki hain, un par ulma sirf taana aur Tanqeed hi karte aaye hain, unhe bahtar wa sahih kisi ne bhi nahi kaha.....


Agar kisi bhi darje me karbala wa harra ke waqeyon ka zimmedar yazid hi ko maan bhi liya jaaye aur is bina par usko " badkaar,zaalim aur zinakaar" bhi samjh liya jaaye tab bhi ye saare bade gunah hi maane jaayenge,

aur bade gunahon ke karne se koi musalman na islam ke daayere se bahar hota hai na rahmat wa maghfirat khudawandi se mahroom,

agar allah chahe to uske tamam gunaah maaf kar sakta hai jaisa ji allah ne kaha hai ki:-" shirk ke elawa chahunga to dusre gunaah maaf kar dunga"

(surah nisa)


phir yazid ki maghfirat ke liye to khaas kar nabi(sws) ki basharat bhi maujood hai aur qurani ayatein aur hadith e nabwi ke elawa ahle sunnat ka aqeeda hai ki:-" allah taala kufr wa shirk ke elawa har gunah maaf kar sakta hai"



ALLAH SAMJHNE KI TAUFEEQ DE....AMEEN

kya karbala ki jung, haq wa batil ki thi ya siyaasi(polotical)??

Bismillahirrahmanirraheem



maahe muharram ki in gair sharai bidat wa rasmon ke elawa karbala ke waqeye ke baare me bhi aksar ahle sunnat ka sochne ka tareeqa sahih nahi, is silsile me kuch baatein kahne ki koshish karunga, ummeed hai ahle sunnat halqe is par poori sanjeedagi aur ilm wa soojh boojh ki roshni me gaur karenge


kya karbala ki jung, haq wa batil ki thi ya siyaasi??


is silsile me pahli baat yah hai ki ahle sunnat ke khutba aur jalse shahadat ke falsafa hz hussain ra ko aam taur par aise be saboot waqeye bayan karte hain jo peshewar shiat andaaze fikr aur raafzi(shia) ka bayan hota hai,

aur is baare me yah bataya jaata hai ki yah tareekh e islam me haq wa batil ki sabse badi jung thi, ye peshewar(professional) ulama ye nahi sochte ki agar aisa hi hota to us bhale zamaane me jab ki sahaba e kiram ki bhi badi jamaat maujood thi aur unke faiz paaye tabieen badi tadaat me they, is jung me Hz hussain (ra) hi akele kyon mukaabil hote??

Jab jung haq wa batil aur kufr wa islam ki aur sahaba wa tabieen isse na sirf yah ki alag rahte balki hz hussain(ra) ko bhi rokte, kya aisa mumkin tha??


Shi'at ideology to yahi hai ki wah (maaz'allah) sahaba kiram ra ke kufr wa islam me ek taraf hz hussain ra they aur dusri taraf sahaba samet yazid aur tabieen aur tamam himaayti,

sahaba wa tabien is jung me khamosh tamaashaai bane rahe aur hz hussain ra ne islam ko bachaane ke liye jaan ki baazi laga di lekin kya AHLE SUNNAT is baat ko tasleem karenge??

Kya sahaba wa tabieen ki is be-gairti(naozubillah) ki we(ahle sunnat) pairwi karenge jo shi'at andaaz e fikr ka nateeza hai??

Kya sahaba naozubillah be-gairat they??

Kya unme deen ko bachaane ki himmat nahi thi??


Beshak ki koi AHLE SUNNAT sahaba kiram ra ke baare me is tarah ka aqeeda nahi rakhta,

lekin isi ke saath saath haqiqat bhi badi kadwi Hai ki AHLE SUNNAT shahadat hussain ka jo falsafa bayan karte hain wah isi taal sur se tarteeb paata hai jo shi'at ka raag hai !


Baat yah hai ki karbala ko haq wa baatil ki jung saabit karaane se sahaba kiram ka rutba, charactor aur unki deeni gairat ghaayal hoti hai aur shia'aon ka maqsad bhi yahi hai lekin yah hamare sochne ki baat hai ki haqiqat me aisa hai ya nahi??

To haqiqat yah hai ki yah haq wa batil ka takraao nahi tha, yah kufr wa islam ka maamla nahi tha, yah islami jihaad nahi tha, agar aisa hota to us raah me hz hussain ra akele shaheed na hote, un sahaba kiram ka saath bhi haasil hota jin ke poori umaren(age) allah ke qalmah ko buland karne me guzrin jo har waqt baatil ke liye nangi talwar aur kufr wa jahiliyat ke liye khudaai lalkaar they,

yah takraav asal me ek siyaasi(political) tha,

isko samjhne ke liye ye samjhna zaroori hai:-


1- karbala ke waqeye se mutaallik tareekh(history)
Me hai ki hz hussain ra jab koofa ki taraf ravaana hone ke liye taiyyar ho gaye to unke rishtedaaron auq hamdardon ne unhe rokne ki poori koshish ki aur ki kadam ke khatarnaak nateejon se unko hoshiyaar kiya, unme hz abdullah bin umar ra, hz abu saeed khudri ra, hz abu darda ra, hz abu waqid laisi ra, jaabir bin abdullah ra, hz abdullah bin abbas ra, aur hz hussain ra ke bhai hz muhammad bin hanfiya ra bhi they,

aap ne unke jawab me na safar ka iraada mutlawi farmaya na apne raaye ki koi daleel pesh ki, warna mumkin tha ki we bhi is me unke saath ho jaate,


asal me hz hussain ra ke zahen me yah baat thi ki koofa waale unko lagaatar koofa aane ki dawat de rahen hain, beshak wahan jaana faayedemand(useful) hoga


2- tareekh me yah bhi aata hai ki abhi aap raaste me hi they ki aapko khabar pahunchi ki koofe me aapke chachere bhai hz muslim bin akeel rh shaheed kar diye gaye jin ko aapne koofe ke haalat
Malum karne ke liye bheja tha, is khabar se aap ka koofa walon se bharosa dagmaga gaya aur waapsi ka iraada zaahir kiya, lekin hz muslim rh ke bhaiyyon ne yah kah kar wapas hone se inkaar kar diya ki ham to apne bhai muslim ka badla lenge ya khud bhi mar jaayenge us par hz hussain ra ne farmaya:-" tumhare bina main bhi jee kar kya karunga??"


" hz hussain ra ne waapsi ka iraada kar liya, lekin aapke saath muslim bin akeel ke jo bhai they, unhone kaha ki ham to us waqt tak wapas nahi jaayenge jab tak ki badla na le len ya phir khud ki qatl na ho jaayen??"


(tareekh tabri 4/292)

aur yun kaafile ka safar koofe ki taraf jaari raha


3- phir is par bhi tamam tareekh likhne waale(historian) sahmat hain ki hz hussain ra jab maqaam e karbala par pahunche to koofa ke governor ibne ziyaad ne amr bin saad ko majboor karke aap ke muqaable ke liye bheja, amr bin saad ne aapki khidmat me haazir hokar aapse baat ki To tareekh likhne walon ki riwayaton ke mutabik hz hussain ra ne unke saamne yah masauda rakha


" 3 baaton mese ek baat maan lo,

1- main ya to kisi islami sarhad(boundary) par chala jaata hun.

2- ya madina wapas chala jaata hun

3- ya phir main(seedhe jaakar) yazid bin muawiya ke haath me apna haath de deta hun(yani unse bait kar leta hun) amr bin saad ne unka yah masauda qubool kar liya "


(al asaba 2/17)


ibne saad ne khud manzoor kar lene ke baad yah masauda ibne ziyaad governor koofa ko likh kar bheja lekin usne is masaude ko maanne se inkaar kar diya aur is baat par zidd ki ke pahle wah (yazid ke liye) mere haath par bait kare


(al asaba 2/17, tabri 4/392)


hz hussain ra iske liye taiyyar na huwe aur unke dil ne yah gawaara na kiya, isliye is shart ko kubool nahi kiya jispar ladaai chhid gayh aur aap ki mazlumaana shahadat ki waqeya pesh aaya,


is riwayat ke alfaaz jis me hz hussain ra ne Bait yazid par razamandi zaahir ki " al asaba" ke elawa " tahzeebut tahzeeb 2/328-353", tareekh tabri 4/293, tahzeeb tareekh ibne asaakir 4/325-337, al badaya wan nihaaya 8/170-175, kaamil ibne aseer 3/283 me maujood hain, yahan tak ki shia kitabon me bhi hai


in haalaat se malum huwa ki agar yah haq wa baatil ki jung hoti to koofe ke qareeb pahunchkar jab aapko muslim bin akeel ki mazlumaana shahadat ki khabar mili thi, aap waapsi ka iraada na farmate, saaf si baat hai ki haq ki raah me kisi ki shahadat se haq ko qayam aur baatil ko mitaane ka fareeza khatm nahi ho jaata


phir in samjhaute ki sharton se jo hz hussain ra ne amr bin saad ke saamne rakhi thi, yah baat bilkul saaf ho jaati hai ki aap ke zehan me kuch bachaao(defence) ki ummeed thi bhi to aap unse alag ho gaye they, balki yazid ki hukumat tak ko tasleem kar lene ko taiyyar ho gaye they


ek yah baat isse saaf hui ki sayyedna hussain ra, Ameer yazid ko gunahgaar, zinakaar, sharaabi ya hukumat ke naakaabil nahi samjhte they, agar aisa hota to we kisi haalat me bhi apna haath uske haath me dene ke liye taiyyar na hote jaisa ki wah taiyyar ho gaye they, balki yazid ke paas jaane ke mutaalbe se yah bhh malum hota hai ki aapko unse acche bartaao(akhlaaki) ki hi ummeed thi,

zaalim baadshah ke paas jaane ki ummeed(aakhiri raaste ke taur par bhi) koi nahi karta


is khulaase se is waqeye ke zimmedaar bhi nange ho jaate hain aur wah hai ibne ziyad ki fauj, jisme sab wahi koofi they jinhone aapko khat(letter) likh kar bulaaya tha, unhi koofiyon ne amr bin saad ki samjhaute(treaty) ki koshishon ko nakaam bana diya jisse karbala ka ye waqeya pesh aaya

Wednesday, October 12, 2011

Different Shirks and QURAN's Reaction:

Different Shirks and QURAN's Reaction:


Shirk#1:

Bhar De Jholi Meri Ya Mohammad

>Al-Quran: Ay Nabi keh dijiye insano se k tumhare nafa aur nuqsan ka ikhtiar sirf Allah k paas hy

(Surah Jin:21)


Shirk#2:


Shah-e-Madina, Sare Nabi Tere Dar Ke Sawali


>Al-Quran: Ay logo! tum sirf Mere dar k faqeer ho

(Surah Fatir:15)


Shirk#3:


Jo Mang Dar-e-Must afa Se Maang


>Al-Quran: jo mango sirf Mujh se mango, sirf Mai tumhari Dua Qabool krta hun


(Surah Momin:60)


Shirk#4:


Maula Ali Meri Kashti Paar Laga De


>Al-Quran: Jab kashti mei sawar hote hain to Allah ko pukarte hain

(Surah Ankabut:65 )


Be aware of such a big unforgivab le SIN.

Tuesday, October 11, 2011

HZ ZIBRIEL (AS) ILLIYAS QADRI ATTARI KE PAAS AAYE (MAAZ'ALLAH)

Ab Itni Gustakhi karne walon Aur Haraam kaam karne walon par Allah taala ki Laanat hogi Ya Allah taala ka salaam....?


Lekin Dekho DawateIslami Ki Is kitaab "Sarkar Ka Paigaam Attar ke Naam" me Likha hai Ke:
"Allah taala ne Farishton ke Zariye Huzoor Alaihisalaam se farmaya ke Ilyas Qadri Ko mera Salaam Pohoncha do..

(Ma'azallah)

Aur Yahi nahi Aage likh hai ke Farishte Sarkar ko Yaad Dilaane Dusri baar Aye ke

"Allah taala ne Ilyas Qadri ko Salaam Pohoncha ne Ko Kaha hai"

Aur Likha hai huzoor ne phir Farmaya "Salaam Pohonch jayega"(Ma'azallah)


Kitni Badi Tauheen Huzoor Alaihisalaam ki....Khud inki kitab me dekein:





FITTNA E DAJJAAL K KHOAF SE HAZRAT AAYSHA R.A KA RONA

FITTNA E DAJJAAL K KHOAF SE HAZRAT AAYSHA R.A KA RONA


Hazrat Aaysha R.A frmati hain RASOOL AKRAM S.A.W.W tashreef laay or mein Ro rehi thi

Aaap S.A. W.W ne Poochha,Q ro rehi ho ?

Mein ne arz kia ya RASOOL ALLAH S. A.W ! Dajjaal yaad aa gya hai iss wajah se ro rehi hoon. AAP S.A.W.W ne frmaya ; Agar Dajjaal meri mojoodgi mein niklla to tum sub ki taraf se mein uss k lie kaafi hoon ga,

Lakin agar wo meray baad niklla to Yaad rakhna, Tumhara RAB (ALLAH) Kaana nehi hai ...


(AHMAD # 12512 ,MAJM AL ZWAYD # 651/7)

HZ UMAR BIN KHATTAB (RA)

BEST RULER OF THE WORLD


Hazrat Umar (R.A) was the 1st man in the world who,


1) Made army and navy as a state department .

2) Introduced police system.

3) Introduced intelligence system and agencies.

4) Introduced "disaster managment cell"

5) Introduced the "ihtesab council"

6) Introduced the system of districts.

7) Used fast horses for improving post office services.

8) Introduced self support financial schemes.

9) Introduced revenue department

10) Introduced the idea of food, cloth and shelter


Michal HART, former professor of history at Cambridge University ,

has placed Hazrat Umar (R.A) as the most Genius Ruler of all Time.

TARK RAFAYADAIN AUR UNKI AHADIS KA JAAYEZA

bismillahirrahmanirraheem





TARK RAFAYADAIN AUR UNKI AHADIS KA JAAYEZA
==============================
========
===========================
1.
SAYADNA IBN MSASUD RZ.
===========================

"Kya main tumhe rasul saw ki namaz padhau? pas aapne namaz padhi aur sirf pahli martaba haath uthaye"
(tirmizi, 257, aur mishkaaq: 809)
(BEHEQI, MASNAD AHMED, NASAI, TIRMIZI, TAHAWI, MUSANNAF IBN ABI SHIBA)


ye sanad aur matan ke lehaz se ek hi riwayat hai lekin mukallid (HANAFI) log ise 8 riwayat batate hain.
dekhiye detail:


SAYADNA ABDULLAH IBN MASOOD RZ
!
!
alqamat
!
!
ABDUR RAHMAN BIN ASWAD
!
!
AASIM BIN KALEEB
!
!
SUFIYAN SOORI
.............................
...
! ! !
! ! !
Wakee'e Abdullah bin mubarak
! (Sunan Nasai, j. 1, p 117)
!
!
!
!
i) Mohammed bin ismail (beheqi, j. 2,page 78)
ii) Amed bin Hambal (masnad ahmed j.1, page 388)
iii) Mehmood bin geelan (nasai, j. 1, page 120)
iv) Hannad (tirmizi, 59)
v) Naeem bin Hammad (tahawi, j. 1, page 154)
vi) Usman bin abi shiba (abu dawood, j. 1, page 109 aur MUSANNAF IBN ABI SHEBA J. 1, PAGE 136)


nOTE:

IS SILSILA SANAD PAR GAUR KAREIN:
SUFIYAN SOORI TAK EK HI RAAWI HAI.
AUR SUFIYAN SOORI SE 2 LOG RIWAYAT KARTE HAIN:
A) IMAM ABDULLAH IBN MUBARAK
B) IMAM WAKEE'
AUR IMAM IBN MUBARAK SE SIRF EK HI RAAWI (SAWEED) NAQAL KARTA HAI,
JABKE IMAM WAKEE' KE 6 SHAGIRD (STUDENTS) hain.
ahle hadees ka aiteraaz IBN MUBARAK AUR WAKEE' SE OPPAR KI SANAD PAR HAI,


PAHLA AITERAZ:
AASIM MUNFARD HAI AUR IMAM ALI BIN MADINI KAHTE HAIN KE JAB AASIM MUNFARD HO TO HUJJAT NAHI.
(MIZAN J. 2, PAGE 356 AUR TEHZIB J. 5, PAGE 56)


DOOSRA AITERAZ:
IS RIWAYAT KO IMAM SUFIYAN SOOR NE MUKHTASAR (BRIEF) KIYA HAI.
IMAM ABU HATIM FARMATE HAIN:
YAHI YE HADIS KHATA HAI KAHA JATA HAI KE SOORI KO ISME WAHEM HUA HAI, KYUNKI EK JAMAT NE AASIM SE IN ALFAZ ME RIWAYAT KI HAI KE NABI SAW NAMAZ SHURI KI AUR RAFAYADAIN KIYA PHIR RUKU KIYA AUR TATBEEQ KI AUR APNE DONO (HATHO) KO GUTHNO KE DARMIYAN RAKHA, KISI RAWI NE IMAM SOORI WALI BAAT BAYAN NAHI KI.
(ILLAL HADEES, J. 1, PAGE 96)


TEESRI BAAT KE:
IMAM SOORI NE TEHDEES KI SARAHAT NAHI KI BALKE MAN-AN MARWI HAI, AUR MUDALLIS KI RAWI SAMAA KI SARAHAT KE BAGAIR ZAEEF HOTI HAI.


{{{{{{{HANAFIO KA EK AITERAAZ: BUKHARI ME SOOFIYAN SOOR AN SE RIWAYAT KAR RAHE HAIN:


REPLY: IN TAMAM HADIS (BUKHARI KI) ME SUFIYAN SOORI KI ASNAD ME SAMA'A KI SARAHAT HAI:}}}}}}}}}


CHUNANCHE AIMA JARAH WA TADEEL NE WAZAHAT KI HAI KE IBN MASOOD RZ KI MAZKURA RIWAYAT ZAEEF HAI,
TAFSEEL DEKHO:


1)
Imam abdulla bin mubarak farmate hain, LAM YASBIT hadis ibn masood yani ibn masood rz ki taraf ye mansoob ye riwayat saabit nahi.
(tirmizi, j. 1, page 59, walilafz laho,
at tehqeeq ibn jauzi j, 1, page 278,
Tanqeeh ibn abdul hadi, j. 1, page 278,
majmooh sharah mohazzab noowawi j. 3, page 403,
Al-mughni ibn qadama j. 1, page 295,
Neelul Autaar shokani, ji. 2, page 180

2)
Imam Shaaaafi ne is riwayat ko radd kar diya tha ke ye saabit nahi.
(fathul baari, j. 2, page 175,
zarqaani sharah muwatta j. 1, page 158

3)
Imam Ahmed Bin hambal rz ne is riwayat ko zaeef qarar diya hai.
(At tamheed j. 9, page 219,
Talkhees habeer j. 1, page 222)

4)
Imam Abu hatim ne bhi ise zaeef qarar diya hai.
Illal hadees j. 1, page 96

5)
Imam Daruqutani farmate hain, LAM YASBAT (ye riwayat) saabit nahi.
(Al allas darqutani, j. 5, page 172-173)

6)
Imam Ibn hibban farmate hain "yani ye riwayat sab se ziyadah zaeef hai kyunki iski illatein hain jo ise baatil qarar deti hain:
(At Talkhees Habeer j. 1, page 122)

7)
Imam Abu dawood farmate hain,
"ye riwayat ek taweel hadis ka ikhtisaar hai, aur in alfaaz ke saath ye riwayat sahih nahi hai:
Abdu dawood Hadis 748 - matbua darus salam AUR abu dawod j. 1, page 116, batashee maulana hasan khan deobandi matbooa maktaba imdadiya multan AUR abu dawood aunul mabood j. 1, pag 173, AUR abu dawod ma mazal majhood j. 1, page 21,
AUR abud dawood j. 1, page 173 matbooa Halb 1952 iswi AUR MISHKAAT page 77,
AUR Tahqeeq fi ikhtilaful hadis j. 1, page 278,
TAMHEED J. 9, PAGE 220,
TALKHEES HABEER J. 1, PAGE 22)

8)
iMAM YAHYA BIN AADAM FARMATE HAIN,
ZAEEF HAIN (DEKHO TALKHEES HABEER J. 1 PAGE 222)

9)
Imam abdubakar bazaar farmate hain:
ye hadis saabit nahi aur hujjat bhi nahi:
(Tamheed page 220-221)

10)
Imam Mohammed bin Wazaah farmate hain:
Rafayadain na krne ki tamam riwayat zaeef hain:
Tamheed j. 9, page 221)

11)
Imam bukhari rz farmate hain:
YE RIWAYAT ZAEEF HAI:
(TALKHEES HABEER J. 1, PAGE 222,
MAJMOOA SHARAH MOHAZZAB J. 3, PAGE 402
JUZZ RAFAYADAIN; PAGE 34

12)
Imam Qataan fasi ne is ziyadat (dobara na karne) ko khata qarar diya hai
(nasb raaya j. 1, page 395)

13)
Imam ibn malqan ne zaeef qarar diya hai;
(Albadr munir j. 3, page 492
haashiya juzz rafayadain shaikh soori page 88

14)
Imam Haakim ne zaeef kaha
(tehzibus sanan j. 2, page 449
aur ibn qayyim mukhtasar khalafiyat j. 1, page 378

15)
Imam noowi ne (thezibus sanan, j. 2, page 449)

16)
Imam darmi
(thezibus sanan, j. 2, page 449)

17)
Imam Beheqi ne bhi
(Mukhtasar khalafiyat j. 1, page 378

18)
Imam Mohammed bin nasr marozi ne
(nasbur raaya j. 1 page 395

19)
Imam Ibn qadama maqdasi
(Almughni j. 1, page 295

20)
Imam Ibn Abdul Barr ne
(Tamheed j. 9, page 221-222, aru maraat j. 3, page 84)

YE TAMAM BUZURG HASTIYA UMMAT MARHUMA KE NAZDIK SAQA WA MUSTANAD HAIN,
INLOGO KA IS RIWAYAT KO BIL ITTEFAAQ ZAEEF WA MALOOL QARAR DENA IS BAAT KA KHULA SABOOT HAI KE YE RIWAYAT ZAEEF HAI:

to socho itne ziyada aima logo ne is riwayat ko zaeef qarar diya.
ab itne mohaddisin ke zaeef qarar dene ke muqaable me
IMAM TIRMIZI KE HASAN KAHNA kya kaam ka??????????

aur haan imam tirmizi raz hadis ko hasan kene me bhi mutasaahil hain.
chunanche ulema usool ka mashoor qaul hai:
:tirmizi hadis ko hasan kahne me mutasaahil hain'
(Fatehul baari: 9/62)


CHAUTHI BAAT:

khud hanafi ulema sayadna ibn masood raz ki in baato ko nahi maante: maslan:

i) sayadna ibn masood raz bagair izaan wa iqaamat ke namaz padhne ke qaail wa faail the
dekho: (kitabul asaar, by mohammed bin hasan sheebani, page 60, mutarjum)

ii) bawaqt ruku ghutno par haath rakhne ke bajaye khutne ko darmiyan haath rakhte the.
dekho (kitabul asaar, page 69)

iii) Imamat ke waqt aage khade hone ke bajaye saf ke darmiyan khade hote the.
dekho (kitabul asaar page 69)

Imam mohammed ra. (imam abu hanifa ra ke shagird) (student) ye sab baatein naqal karne ke baad likhte hain "hum sayadna ibn masood raz ke qaul par amal nahi karte"
dekho (kitabul asaar page 69)

to socho rafayadain ke masle me kyun ek zaeef riwayat ko pakad kar baithe hain. jahan imam tirmizi ne is riwayat ko HASAN KAHA HAI. iske bawajood wo khud rafayadain karte the, aur isi ke qaail the. aur jahan imam tirmizi ra ke is qaul ke baad apni kitaam me tariqa-e-namaz bayan karte hain to waha rafayadain par 10 sahab kiram ka ijmaa bayan karke apni mohar sabat karte hain ke yahi nabi saw ki sunnat hai.

vi) masla aamin biljaher wali hadis sufiyan soori ki waja se zaeef qarar dete hain. jaisa ke dars tirmizi (1/521) me maulana taqi usmani ne kaha hai, to yaha sufiyan soori ki hadis ko hasan kyu qarar diya jata hai agar aisa hai to phir aameen bil jaher ka moaqquf apnana padega.


PAANCHWI BAAT:
iMAM NOOWAWI FARMATE HAIN;
hamare sathiyo ne kaha hai ke agar ye riwayat sahih ho to iski taweel waajib ahi to iska maani ye hwa ke namaz ke ibtida me iftitah ke waqt dobara rafayadian na karte aur na hi munfard rakaat baqiya ko shuru karte waqt me karte the aur ye tawil do ahadis ko jama karne ke liye tayyun hogayi:
(alm majmooa sharah mohazzab j. 3, page 403)

DEOBANDIYO KE SHAIKH AKBAR IBN ARBI LIKHTE HAIN:
"YANI IBN masood aur bara'a bin aazib se marwi riwayat ka ziyada se ziyada ye mafhoom hai ke aap saw takbeer tehrima ke waqt ek baar rafayadain karte ek se ziyada bar na karte yani takbir tehrima ke waqt ek bar hi rafayadain karte dobara nahi karte.
(Al fatohaat makkiya j. 1, page 527 baat 69, taba darul ahya 1998)

aur suno deobandi ibn arabi ko SHAIKH AKBAR QARAR DETE HAIN:
DEKHO (TAREEKH DAWAT WA HAZIMAT, J. 5, PAGE 414
BUADAR NAWA PAGE 652,
FAIZUL BAARI J. 1, PAGE 174



============================
2.
SAYADNA BARA'A BIN AAZIB RZ:
============================


"RASUL SAW JAB NAMAZ SHURU KARTE TO DONO HATH KANO K QARIB TAK LEJAKAR RAFAYADAIN KARTE PHIR (KISI JAGA) NA KARTE"
(ABDU DAWOD, TAHAWO, ABDUR RAZAD, MASNAD ABU YALA, DARQUTANI, MASNAD AHED ETC.)

HANAFI LOG ISE BHI 8 RIWAYAT QARAR DETE HAIN:


IS RIWAYAT KI SANAD KO DEKHIYEI PHIR ..........


SAYADNA BARA'A BIN AAZIB RZ
!
!
ABDUR RAHMAN BIN ABI LAILA
!
!
YAZEED BIN ZABI ZIYAAD (PHIR INSE 8 SHAGIRD (STUDENT) RIWAYAT KARTE HAIN:
!
!
i) Ismail bin zakariya (darqutani j. 1, page 393)
ii) Shoba darqutani page 393 aur MASNAD AHMED J. 4, PAGE 303
iii) SHAREEK (ABDU DAUD PAGE 109)
iv) SUFIYAN (TAHAWI PAGE 154)
v) IBN IDREES (MASNAD ABU YALA J. 3, PAGE 249)
vi) HASHEEM (MASNAD ABU YALA, J. 3, PAGE 248)
vii) IBN AINIYA (ABDUR RAZAK, J. 2, PAGE 71)
viii) IBN ABI LAILA (DARQUTANI, J. 1, PAGE 294)


Yazeed se SUMMA LAM YAUD (yani dobara rafayadain na kiya)
ke alfaaz marwi asnaad me sama'a ki sarahat nahi LEKIN
IMAM SHOBA KI RIWAYAT ME SAMA'A KI SARAHAT HAI MAGAR ISME SUMMA LAM YAUD (yani dobara rafayadain na kiya) KE ALFAAZ NAHI HAIN:
AUR YE MUSALLAMA USOOL HAI KE ADAM ZIKR SE ADAM SHAI LAAZIM NAHI AATA.

YAZEED majrooh wa mutakallim fiya hai
ispar hafze ki bina par kalam hai: aur in imamo ne JARAH KI HAIN:
(BAQI HADIS AUR AHLE HADIS PAGE 733)

i) So'aba (jarah wa tadeel, j. 9 page 265
ii) Abu hatim razi ne (jarah wa tadeel, j. 9 page 265)
iii) Yahya bin moeen ((jarah wa tadeel, j. 9 page 265 aur Walkamil ibn adi, j. 7, page 2729)
iv) Abu Zara'a (Zo'fa kabeer, j. 4, p 300)
v) Abdullah bin mubarak (Zo'fa kabeer, j. 4, p 300)
vi) Wake'e ((Zo'fa kabeer, j. 4, p 300))
vii) Abu Usama (Zo'fa kabeer, j. 4, p 300)
viii) Al Uqaili ((Zo'fa kabeer, j. 4, p 300)
ix) An Nasai (Zo'fa wamatrookin, tarjuma 65)
x) Al Jauz Jaani (Ahwal rijal raqm 135)
xi) Ahmed bin hambal (kitabul illal wa marfat rijal, j. 2, page 33)
xii) Ibn Adi (Al kaamil, j. 7, page 2730)
xiii) Ibn Hazam (Al Muhallah, j. 7, page 484)
xiv) Al Beheqi (Sunan Kubra, page 26)
xv) Haishimi (Majmuz zawaaid, page 71)
xvi) Ibn Kaseer (tafseer ibn kasir, j. 2, page 98 aur page 112, j. 2, page 208)
xvii) Ibn Turkamani (Al johar naqi j. 2, page 208)
xviii) Abu dawood (tehzibul kamal j. 3, page 1534)
xix) Ibn qaane'e (Tehzeebut tahzeeb, j 11, page 330)
xx) Alhakim abdu ahmed ((Tehzeebut tahzeeb, j 11, page 330)
xxi) Albardeehi ((Tehzeebut tahzeeb, j 11, page 330)
xxii) Ibn Khuzaima (Tehzeebut tahzeeb, j 11, page 330)
xxiii) Darqutani (Tehzeebut tahzeeb, j 11, page 330)
xxiv) Ibn Fazeel (Tehzeebut tahzeeb, j 11, page 330)
xxv) Ibn Hajar (tehzibut tahzib)
xxvi) Az Zehbi (Al Mughni fi zo'faa (7101)
xxvii) Ibn Madeeni (Al Zofaa kabeer uqaili, j. 4, page 380)
28) Sufiyan bin ainiya (al aam shaafai, j. 1, page 104)
29) Ibn Hibban (Al Majrooheen j 3, page 99)
30) Al haakim Abu Ubaidullah (Nasbur raaya, j. 1, page 402)

sococho itne aima jarah wa tadeel ne inko zaeef taslim kiya hai,
aur ispar jarah soo-e-hifz ki bina par hai.

AUR EK BAAT:
YAZEED KUKHTALAT BHI HAI, JAISA KE IBN HIBBAN AUR IBN SAAD NE SARAHAT KI HAI.
(TEHZEEBUT TAHZEEB,)

AUR YE RIWAYAZ ISNE IKHTELAAT KE ZAMANE ME BAYAN KI HAI:

iMAMM ABU DAWOOD FARMATE HAIN:
YANI "IMAM SUFIYAN FARMATE HAIN KE ISKE BAAD HAME KOOFA ME INHO NE summa la yaud (yani iftitah ke alawa rafayadain na karte) KE ALFAAZ KAHE,

IMAM DAWOOD FARMATE HAIN KE YAZEED SE YAHI RIWAYAT, HASHIM, KHAALID, IBN IDREES NE BHI RIWAYAT KI MAGAR INKI RIWAYAT ME la yaud (yani iftitah ke alawa rafayadain na karte) NAHI HAIN:
(ABU DAWOOD, J. 1, PAGE 109)


============================
3)
SAYADNA ABDULLAH BIN UMAR RZ.
============================

Hazrat Abdullah bin umar rz se riwayat hai k nabi saw namaz shuru farmate waqt rafayadain karte phir dobara nahi karte:
(khilafiyat beheqi bahawala nasbur raaya, j. 1, page 404)


REPLY:
a)
Allama zaili hanafi ne is riwayat ko nakal karne ke baad likha hai:
Ibn qayyim farmate hain, jinse hadis ki khusboo door se soonghi hai wo allah ki qasam khakar gawahi deta hai ke ye hadis mauzoo hai.
(almanaar almuneef fi sahih wa zaeef, page 138)

b) haafiz ibn hajar farmate hain ke ye riwayat maqloob wa mauzoo hai,
(at talkhees alhabeer j. 1, page 222)

c)
imam beheqi musannif khilafiyat se lekar abdullah bin aun kharaz tak sanad maloom nahi, ibn aun 232 hij. ko faot hue (tarikh bughdad, j. 1, page 36)
jabke imam beheqi 384 ko paida hue (seerul ala nabla, j. 11, page 529) darmiyan me taqriban 150 sal ka farq hai.




BY: BROTHER AKRAM KHAN

Monday, October 10, 2011

BARELWI ULAMA KA FATAWA( KUFR E DAWAT E ISLAMI)

Dawate islami ne Ulma-e-Haq ka Istemal kiya aur unhe Dhoka diya.



Dawate Islami ne Mahnama Jamaye Noor me Apni Taid me Ulma-e-Haq ka jhoota Bayan chaapa...Aur Ameen-e-Millat Huzoor Syed Amin Miyan Barkati, Huzoor Mannani Miyan, Sahibe Sajjada Bareilly Shareef Huzoor Subhani Miyan,ka Manghadat yani Apni marzi se jhoota bayan chapa ke in Buzurgon ke nazdik DawateIslami Deen ka bohot Acha kam kar rahi hai. Jabke Asliyat to ye hai ke ye Saare Ulama DawateIslami se sakht naraz hai Aur Sahibe Sajjada Bareilly Shareef Huzoor Subhani Miyan ne Yahan Tak farma diya ke DawateIslami Maslak-e-Alahazrat ke mukhalif hai Lihaza hamare is Tanzeem ka Sath dena bilkul namumkin hai.


Sahibe Sajjada Bareilly Shareef Huzoor Subhani Miyan ki Tehreer ki Scan Copy











DAWAT E ISLAMI KA CHEHRA

Itni Gustaakhi karne ke bavajud Dawate Islami ne Apne Ameer Ilyas Qadri ko 15vi sadi ka "Mujaddid" bhi bana diya..(Ma'azallah). Aur ek kitab shaye ki "Pandharvi sadi ka Mujaddid Kaun?"



Is kitab me Ilyas qadri ko Mujaddid bhi bana diya aur Muhhiyee bhi...Aur vo bhi Sarkar Gause Azam ki Misaal dekar. Aur Likha ke Ameer-e-Ahle sunnat Muhiyyee hai Aur inka martaba Mujaddid se bhi bada hai..Jaise k Huzoor Gause Azam Muhiyyee hain aur unka Martaba Mujaddid se bada hai.Ahle nazar ko ye baat saaf ho gayee hogi ke Ye log Apne Ameer ko kahan tak pohoncha rahe hain(Ma'azallah)







DAAWAT-E-ISLAAMI KI KUFRIYAAT

Dawate islami ne apni kitabon me Allah tabarak wa ta'ala aur uske pyare Habeeb-e-Azam (sallalaho alaihiwasallam) ki shaan me gustakhi ki.(maazallah)

1.Allah taala ko zaalim se tashbeeh di (Ma'azallah).

Ilyas Attar ki mashhoor kitab Faizan-e-Sunnat me ek Unvaan hai "Hum Eid kyu na manaye?" Uske Javab me Ilyas Attar ne likha hai ke "Jab kisi qaum ko Zalim Hukumat se azadi milti hai to vo din Unke Jashn ka din hota hai"
To kya Ma'azallah Hum musalman Isliye Eid manate hain Kyuke Roze aur Namaz humpar Zulm the? aur Eid ke din hame Azadi mili? Ma'azallah,Ma'azallah,.

Unki kitab ki Scan copy (Urdu) (Read the Underline Sentences)




DAWAT E ISLAMI KA CHEHRA

DAWAT E ISLAMI KA CHEHRA








T.V aur movie ko pehle Haraam kaha...vo bhi apni Mashhoor kitab Faizane Sunnat me...

QU"RAAN WA SUNNAT KI PAIRWI KAISE KI JAAYE????????

Bismillahirrahmanirraheem



QURAN WA SUNNAT KI PAIRWI KAISE KI JAAYE??



Irshad bari taala hai:

"(aiy musalmano!) aaj ke din maine tumhare liye deen muqammal kar diya hai, aur tum par apni nemat ko pura kar diya hai, aur tumhare liye islam ko (bataur) deen pasand kar liya hai"

(surah maida 3)


yah aayat 9 dhul hijjah 10 hijri maidaan e arfaat me naazil hui, iske naazil hone ke 3 mahine baad aap(sws) yah kaamil aur bahtareen deen ummat ko saunp kar rafeeq e aala se ja mile aur ummat ko wasiyat farma gaye

" main tumhare andar aisi do cheezen chhode ja raha hun ki jab tum inhe mazbooti se pakde rahoge kabhi gumraah nahi hoge yani allah ki kitaab aur uske nabi(sws) ki sunnat"

(baihaqi, moatta imam malik 2/899, hakim 1/93, aur ibne hajam ne sahih kaha hai)


malum huwa ki islam, kitaab wa sunnat me seemit hai, aur yah bhi saabit huwa ki masla wa fatawa sirf wahi sahih aur amal ke mutabik hai jo quran wa Hadith ke saath ho


aap(sws) farmate hain:

" meri tamam ummat jannat me daakhil hogi siwaaye uske jisne inkaar kiya, kisi ne pucha(aiy allah ke rasool!) inkaar karne waala kaun hai? Aapne farmaya, jisne mere huqmon ko maana wah jannat me daakhil hoga aur jisne meri nafarmani ki to usne inkaar kiya"


(sahih bukhari 280)


" hz abdullah bin umar ra farmate hain:- har bidat gumraahi hai chaahe log use neki samjhen"

( "al sunnat" muhammad bin nasar marozi pg 82, sharah usulul alkaani 1/92)


imam malik rh ne kya khoob farmaya:- jis shakhs ne islam me neki samjh kar koi nayi cheez ijaad ki to usne socha ki muhammad(sws) ne tableegh risaalat me baimaani se kaam liya (nauzubillah), rasoolullah(sws) ke zamaane me jo cheez deen na thi wah aaj bhi deen nahi ban sakti"

(al aetisham lil shaatibi 1/49)


HADITH KE MAAMLE ME CHAAN-BEEN(INVESTIGATION AUR AHTIYAAT)



Allah taala farmate hain:-" aur hamne aapki Taraf zikr(qur'an) naazil kiya hai taaki aap logon par un ahkaamon ko wajeh karen jo unki taraf naazil ki gayi hai taaki we log gaur karen"

(surah nahal 16:44)


aap(sws) ne farmaya:-" yaad rakho mujhe quran majeed aur uske saath us jaisi ek aur cheez(hadith) di gayi hai"

(abu dawood 4604, ibne habban 97)


aur jis tarah allah taala ne apne huqmon ko farz kiya hai usi tarah apne rasool(sws) ke huqmon ko bhi farz karaar diya hai:

farmaya:-" aiy ahle imaan ! Allah ka huqm mano aur uske rasool ka, aur uske huqmon se hatkar apne amaal ko barbaad na karo"

(surah muhammad 47:33)


malum huwa ki quran majeed ki tarah hadith e nabwi bhi sharai daleel aur hujjat hai, magar hadith se daleel lene se pahle is baat ka pata hona zaroori hai ki kya wah hadith, aap(sws) se saabit bhi hai ya nahi?


Aap(sws) ne farmaya:-" aakhiri zamaane me dajjal aur kazzab honge we tumhe aisi hadith sunaayenge jinhe tumne aur Tumhare baap daadaon ne nahi suna hoga, isliye unse apne aapko bachaana, kahi aisa na ho ki we tumhe gumraah kar den aur fitne me daal den"

(sahih muslim 7 or 71)


aur farmaya:- jo shakhs mujh par jaan kar jhoot bole use chahiye ki apna thikaana aag me bana le"

(sahih bukhari 107, 108)


imam daare kutni rh farmate hai:-" aap(sws) ne apni taraf se baat pahuncha dene ke huqm dene ke baad apni zaat paak par jhoot bolne waale ko aag ki khabar sunaayi isliye isme is baat ki daleel hai ki aapne apni taraf se dhaeff ke bajaaye sahih aur baatil ke bajaaye haq ke pahuncha dene ka huqm diya hai nahi har us cheez ke pahuncha dene ka jiski nisbat aapki taraf kar di gayi"

isliye ki nabi(sws) ne farmaya:- aadmi ke jhoot hone ke liye yahi kaafi hai ki wah har suni sunaayi baat bayaan kar de"

(sahih muslim muqadama 5)


imam muhammad bin idrees shafai(rh) farmate hain:-" ibne seerin, ibraheem nakhai, tawus aur Wagerah tabaeen rh ka yah mazhab hai ki hadith sirf sika se hi li jaayegi aur muhaddeseen me se maine kisi ko is mazhab ke khilaaf nahi paaya"

(al tamheed ibne abdul barr)


bahut se sahaba kiram ra se yah saabit hai ki wah hadith ke bayaan karne me bahut hi ahtiyaat barta karte they



ibne adi rh farmate hain:- sahaba ra ki ek jamaat ne aap(sws) se hadith bayan karne se sirf isliye bachna chaha ki kahin aisa na ho ki hadith me zyadati ya kami ho jaaye aur wah aapke is farman( jo shakhs mujh par jaankar jhoot bolta hai uska thikaana aag hai) ka karaar paaya jaaye


imam muslim(rh) farmate hain:- jo shakhs zaeef hadith ki kamzori ko jaanne ke bawajood uski kami bayaan nahi karta to wah apne is kaam ki wajah se gunaahgaar aur logon ko dhokha deta hai kyonki mumkin hai ki iski bayan ki hui hadith ko sunne waala un sab par ya unme se kuch par amal kare aur mumkin hai ki we sab hadith ya kuch hadith jhoot Hon aur unki koi asal na hon jabki sahih hadith is qadr hain ki unke hote hue daeef hadith ki zarurat hi nahi hai, phir bahut se log jaankar zaeef aur be sanad waali hadith bayan karte hain sirf isliye ki logon me unki shohrat ho aur yah kaha jaaye ki " unke paas bahut hadith hai aur usne bahut kitabein likhi hai" jo shakhs ilm ke maamle me ravish akhtiyaar karta hai uske liye ilm me kuch hissa nahi aur use aalim kahne ke bajaaye jaahil kahna zyada munaasib hai"

(muqaddama sahih muslim 1/177-179)


imam ibne taimiyya rh farmate hain:-" imamon mese kisi ne nahi kaha ki daeff hadith se wajib ya mustahab amal saabit ho sakta hai jo shakhs yah kahta hai use saare imaamon ke khilaaf kiya"

(al tawassul wal waseela)


yahya bin mueen, ibne hajam aur abu bakr ibne araabi rh ke nazdeek fazail e amaal me bhi sirf maqbool hadith hi amal ke qaabil hain


(qabayidul tahdees)


imam nawawi rh farmate hain:- Hadithon ke muhaddiseen aur imamon rh ka kahna kah ki jab hadith daeff ho to uske baare me yun nahi kahna chahiye ki " rasoollullah (sws)" ne farmaya ya " aapne kiya hai" ya " aapne karne ka huqm diya hai" ya " ya mana kiya hai" aur yah isliye ki hazam ke qalime riwayat ki sehat ka takaaza karte hain, isliye unka matlab usi riwayat par kiya jaana chahiye jo saabit ho warna wah insaan nabi(sws) par jhoot bolne walon ki tarah hoga magar (afsos ki) is usool ke saare fuqaha aur ulama ne dhyaan me nahi rakha, siwaaye muhaddiseeno ke, aur yah buri qism ki laapar waahi hai kyonki wah(ulama) bahut se sahi riwayat ke baare me kah dete hain ki " yah riwayat nabi(sws) se riwayat ki gayi hai" aur bahut se daeef riwayat ke baare me kahte hain ki "aap ne farmaya" use falan ne riwayat kiya hai" aur yah sahi tareeqe se hat jaana hai


kyonki muhaddiseen ke usool ke mutabik maqbool ahadith ke bayan me raawi ke naam ka Khulaasa karna chahiye tha (ki falan ne falan se riwayat ki)


wallahu alam

JUMAH KE MASAIL WA FAZAIL

Bismillahirrahmanirraheem



JUMAH, BAHTAREEN DIN(DAY)


" Bahtareen din, jis par suraj nikal(rise) kar chamke, juma ka din hai, isi din hz adam (as) paida hue, isi din jannat me daakhil kiye gaye, isi din jannat se(zameen par) utaare gaye aur qayamat bhi jumah ke din qayam hogi"

( muslim, aljuma, baab youmul juma 854)


JUMAH KI FARZIYAT:



Irshaad bari taala hai:


" aiy iman walon! Jab jumah ke din namaz(juma) ke liye azaan di jaaye to allah ke zikr(khutba aur namaz) ki taraf daudo aur (us waqt) kaarobaar chhod do, agar tum samjho to yah tumhare haq me bahut bahtar hai"

(surah juma)


hz abu jaad jamri ra se riwayat hai ki aap(sws) ne farmaya:-" jo shakhs susti ki wajah se 3 jumah chhod den to allah taala uske dil par muhar laga deta hai"


(abu dawood abwabul juma 1052, tirmizi 499,)


aap(sws) ne farmaya:-" log jumah chhodne se baaz aa jaayen warna allah taala unke dilon par muhar laga dega phir We ghaafil ho jaayenge"


(muslim al juma 865)


hz ibne masud ra se riwayat hai ki aap(sws) ne un logon ke gharon ko jo( susti ki wajah se) jumah se peeche rah jaate hain, jala dene ka iraada kiya"

(muslim, al masjidon 652)


Malum huwa ki juma ka chhodna bahut bada gunah hai, is par kadi warning hai, isliye har musalman par juma padhna farz hai, isme bilkul bhi susti nahi karni chahiye, jab khateeb mimber par chade , aur azaan ho jaaye to saare kaarobaar haraam ho jaate hain



JUMAH KE MASAIL



1- Aap(sws) ne farmaya:-" jiska allah aur aakhirat par imaan hai us par juma farz hai, mareez, musaafir, na-baaligh ladka aur ghulaam juma ki farziyat se bahar hain (agar chaahen to padh len warna johar ki namaz ada karen)


(abu dawood abwabul juma 1067, imam nawawi ne sahih kaha hai)


2- aap(sws) ne farmaya:-" jo shakhs juma ke din khoob acchi tarah nahaaye aur paidal(masjid me) jaaye, imam ke nazdeek Hokar dil lagakar khutba sune aur koi bekaar baat na kare to usko har qadam par ek saal ke roze aur uski raaton ke qayaam ka sawaab hoga"


(tirmizi, al juma 495, abu dawood taharat 345, ibne habban 559, haakim 1/281-282)


hz salman farsi ra se riwayat hai ki, aap(sws) ne farmaya:- jo shakhs juma ke din nahaaye aur jis qadar paaki haasil ho sake kare,( muchen katraaye, naakun kataaye, zere naaf baal kaate, aur bagalon ke baal door kare etc) phir tail(oil) ya apne ghar se khusbu lagaaye aur (juma ke liye) masjid ko jaaye,(wahan) do aadmiyon ke beech raasta na banaaye( balki jahan jagah mile baith jaaye) phir apne muqaddar ki namaz padhe, phir dauraan e khutba khaamosh rahe to uske pichle juma se lekar is jumah tak ke gunah maaf kar diye jaate hain"


(bukhari al juma 883,910)


aap(sws) ne farmaya:-" jo shakhs ghusl karke juma ke liye aata hai aur khutba shuru hone tak jitna ho sake nawafil ada karta hai , phir khutbaa e juma shuru se aakhir tak sunta hai to uske pichle juma se lekar is jumah tak aur zyada 3 din ke gunah maaf kar diye jaate hain"

(muslim al juma 857)


3- hz abdullah bin abbas ra farmate hain:-" masjide nabwi ke baad jo sabse pahla juma padhaya gaya wah bahreen ke gaao(village) juwaasa me abdul qais ki masjid me tha"

(bukhari al juma 892,4371)


isse saabit huwa ki gaaon me bhi jumah padhna zaroori hai agar log gaaon me juma nahi padhenge to gunaagaar honge



hz asad ain zaraara ra ne " naqi ul khazmaat" ke ilaaqe me banu bayaaza ki basti " hazmun nabeet"( jo madeena se 1 meel ke faasle par thi) me juma ka qayam kiya"


(abu dawood al juma 1069, haakim 1/281, ibne khuzaima 1724)


"hz abdullah bin umar ra makka aur madeena ke beech basne waale logon ko juma padhte dekhte to koi aitraaz na karte"


(abdurrazzaq 3/170, hafiz ibne hajar ne sahih kaha hai)


4- hunain ke din baarish ho Rahi thi to aap(sws) ne apne munaadi huqm diya:- aaj apni, apni qayaamgaahon me namaz padhne ka elaan kar do, aur wah juma ka din tha"


(abu dawood al juma 1057,1059, haakim 1/293, ibne khuzaima 1863, ibne habban 439-440)


malum huwa ki baarish ke din juma ki namaz padhni wajib nahi, yani agar baarish ke din juma padh liya jaaye to jaayez hai aur baarish ki wajah se agar juma chhod kar johar padh li jaaye to juma chhodne ka gunaah nahi hoga


5- hz abu hurairah ra se riwayat hai ki nabi akram(sws) ne farmaya:- aaj ke din do eiden(eid aur juma) ikatthi ho gayi hain, jo shakhs sirf eid padhna chahe to use wah kaafi hai, lekin ham (eid aur juma) dono padhenge"


(abu dawood al juma 1070-1071, 1073)


hz abdullah bin zubair ra ke daur me juma ke din eid hui, to unhone namaz eid padhai juma na padhaya, is waqeye ki khabar ibne abbas ra ko mili to unhone farmaya:-" unka yah amal sunnat ke mutabik hai"


( nisaai salatul eidain 1593, imam ibne khuzaima ne sahih kaha hai)


6- aap(sws) ne farmaya:-" agar gunjaish ho to jumah ke liye rozaana istemaal hone waale kapdon ke elawa kapne banaao"


( ibne maaja, iqamatis salaat 1095-1096,)


7- nabi(sws) ne dauraan e khutba goot maarkar baithne se mana farmaya


(tirmizi al juma 513, imam tirmizi ne hasan kaha hai)


goot maarna us tarah baithne ko kahte hain ki haath ya kapde ke saath raanon ko pet se milaakar baithen, is tarah baithne se aam taur par neend aa jaati hai, phir aadmi khutba nahi sun sakta, iske elawa is haalat me aadmi aksar gir padhta hai (aur sharmgaah ke be hijaab hone ki gunjaaish hoti hai)


8-Hz jaabin bin samurra ra se riwayat hai ki aap(sws) khade hokar khutba dete aur do khutbon ke beech baithte, jo shakhs yah kahe ki aap baithkar khutba dete they usne ghalat bayan kiya"


(muslim al juma 862)


9- hz kaab bin ujra ra se riwayat hai ki Wah masjid me daakhil hue aur abdurrahman bin ummul hakam baithe hue khutba de rahe they, hz kaab ra ne kaha:-" is khabees ki taraf dekho, baithe huwe khutba deta hai, jabki allah taala farmata hai:- aur jab ye log koi sauda bikta hai ya ko tamasha dekhte hain to uski taraf bhaag uthte hain aur aapko(khutbe me) khaada ki chhod dete hai(al jumah 11)

(muslim al juma 864)

malum huwa ki baithkar khutba dena khilaaf e sunnat hai


aap(sws) ne jumah ka khutba diya, aapke sar par siyaah rang ki pagdi thi, uske dono sire aap ne kandhon ke beech chhode hue they"

(muslim al hajj 1359)


10- aap(sws) ne juma ke din masjid me namaz e juma se pahle halqa banaane se mana farmaya"


(abu dawood al juma 1079, tirmizi salaat 322, waqaal hadith hasan, imam ibne khuzaima (1816) ne ise sahih kaha hai)


isliye jo ulama juma se pahle taqreer karte hain unhe is amal ko tarq kar dena chahiye





11- hz anas ra kahte hain ki aap(sws) shiddat ki sardi(cold) me juma ki namaz subah padhte they, aur shiddat ke garmi me der se padhte they"


(bukhari al juma 906)


12- hz jaabir ra kahte hain ki jab aap(sws) khutba irshad farmate to aapki aankhen shurkh ho jaati, aawaaz buland hoti aur josh me aa jaate they, maano ki aap hamen kisi lashkar se dara rahen hain jo subah ya shaam par hamla karne waala hai aur farmate:-" main aur qayamat saath saath is tarah bheje gaye hain" aap apne shahadat ki aur beech ki ungaliyon ko milaate"

(muslim al juma 867)


13- nabi (sws) ne farmaya:- "(imam ke saath) jitni namaz mile wah padho aur jo rah jaaye use poora karo"

(muslim al masjidon 602)


is hadith ki ru se namaz e juma ki dusri rakat ke sazda ya tashahhud ko paane waala( salaam phirne ke baad uthkar) do rakaten ki padhega(4 nahi) kyonki uski chhooti hui namaz do rakatein hain 4 rakatein nahi,



JUMAH ME PAHLE AANE WALON KO SAWAAB:


hz abu hurairah ra kahte hai ki aap (sws) ne farmaya:- " farishte juma ke din masjid ke darwaze par (sawaab likhne ke liye) thaharte hain aur sabse pahle aane waale ka naam likh lete hain phir uske baad aane waala ka(consecutively likhte jaate hain), jo shakhs namaz e juma ke liye awwal waqt me masjid me aata hai uska utna sawaab milta hai jina makka me qurbani ke liye oont bhejne waale ko sawaab milta hai, phir jo baad me aata hai usko utna sawaab milta hai jitna makka me qurbani ke liye gaaye(cow) bhejne waale ko milta hai, iske baad aane waalo ko dumba bhejne waale ke barabar, uske baad aane waale ko murgi aur uske baad aane waale ko anda(egg) sadqa karne waale ki tarah ajar milta hai, phir jab imam, khutba dene ke liye nikalta hai to farishte daftar(register) lapet lete hain aur khutba sunne lagte hain"

(bukhari, al jumah 929,3211, muslim 850)




Aap(sws) ne farmaya:- jumah ke din ek aisi ghadi(waqt) hai ki jo musalman us ghadi me allah taala se bhalaayi ka sawaal kare to allah taala usko qubool karta hai"


(bukhari al juma 935, muslim 852)


KHUTBA KE MASAIL:


1- Aap(sws) do khutbe irshaad farmate, unke beech baithte , khutba me quran majeed padhte aur logon ko nasihat karte, aap(sws) ki namaz bhi ausat(average) darje ki aur kutba bhi ausat(average) darje ka hota tha"


(muslim al juma 866)


aapne farmaya ki:-" aadmi ki lambi namaz aur mukhtasar khutba aqalmandi ki alaamat hai to namaz( aam namazon ki tarah) lambi karo aur khutba(aam khutbon ki tarah) chota karo"

(muslim al juma 969)


2- nabi(sws) khutba e juma me surah qaaf ki tilawat farmate they

(muslim al juma 872-873)


3- hz abu hurairah ra riwayat karte hain ki aap(sws) ne farmaya:- jumah ke khutbe me jab tu apne paas baithne waalo(nasihat ke taur par) kahe "chup raho" to beshak Beshak tune bhi bekaar kaam kiya"


(bukhari al juma 934, muslim al juma 851)


isse saabit huwa ki dauraan e khutba(logon ko aapas me) kisi qism ki baat karni jayez nahi hai, badi khamoshi se khutba sunna chahiye,(albatta imam aur muqtadi zarurat ke waqt ek dusre se mukhaatib ho sakte hain)





4- hz ibne umar ra kahte hain ki aap(sws) ne isse mana farmaya hai ki aadmi apne bhai ko uthakar uski jagah par baithe, nafi se pucha gaya ki sirf jumah me mana hai? Farmane lage jumah me aur uske elawa bhi"


(bukhari al juma 911,6269, 6270)


5- hz ammara bin raweba ra se riwayat hai ki unhone bashir bin marwan ko juma ke din mimber par dono haath uthate hue dekha, to farmaya:- allah taala in dono haathon ko halaak kare, nabi(sws) khutba me sirf ek haath ki shahadat waali ungali se ishaara karte they"


(muslim al juma 874, abu dawood al juma 1104)


6- nabi(sws) ne khade hokar khutba diya aur aapke haath me asa ya kamaan thi


(abu dawood al juma 1096, imam ibne khuzaima ne sahi kaha hai)


nabi akram(sws) do khutbe dete aur unke beech baithte they

(bukhari 928)





JOHAR KI BID'AT


Kuch log namaz e juma ke elawa " juhar ehtiyaati" padhte aur uska fatawa bhi dete hain, jabki aap(sws) ki zaat paak aur aapke anginat sahaba kiram ra se juma ke baad namaz juhar ka padhna kahin saabit nahi, ham hairaan hain ki namaz e juma ada kar lene ke baad (ehtiyaati) juhar ke farz padhne waale aur padhne ka huqm dene waale allah taala ko kya jawab denge. Maaz'allah kya aap(sws) juma ke baad juhar padhna aur logon ko batana bhool gaye they jo baad me aane waale logon ne ijaad karke takmeele deen ki hai? Ahtiyaati padhne waalon allah se daro, aur rasoollullah(sws) se aage na badho, nabi akram(sws) ki aawaaz se apni aawaaz unchi na karo



SIRF JUMAH KE DIN ROZA RAKHNA:



Nabi(sws) ne jumah ka din roza ke liye aur jumah ki raat(jumeraat aur jumah ki beech ki raat) ko ibadat ke liye khaas karne se mana farmaya


(muslim al siyaam 144)



JUMAH KA DIN AUR DUROOD SHAREEF KI ZYADATI





"aap(sws) ne farmaya:- jumah ke din mujh par kasrat se durood bhejo tumhara durood mujhe pahunchaaya jaata hai"


(abu dawood al juma 1047, imam haakim aur zahbi ne ise sahih kaha hai)



JUMAH KI AZAAN:


hz sayeeb bin yazid ra se riwayat hai ki aap(sws), hz abu bakr aur hz umar ra ke daur me juma ki azaan us waqt hoti thi jab imam, khutba ke liye mimber par baithta, jab hz usman ra khalifa bane aur log zyada ho gaye to zora(jagah) par ek aur azaan di jaane lagi, imam bukhari rh farmate hain: jora madeena ke bazaar me ek maqaam hai"


(bukhari al jumah 912,913,915,916)


masjid ke andar imam ke khutbe se pahle sirf ek azaan hai, zyadatar masjidon me usse pahle di jaane waali azaan ka suboot hz usman ke daur se bhi nahi hai, isliye isse bachna chahiye


NOTE: jumah ke din pahli azaan ki daleel yah hai ki nabwi daur me madina munawwara aur uski aabadi ki bheed kuch kam thi, logon ko aasaani se ilm ho Jaata tha, usmani daur me jab aabaadi zyada ho gayi to tamaam log azaan sun nahi paate they jiska laazmi nateeja yah nikla ki badhti mashroofiyat ka shikaar, kai log masjid me waqt rahte pahunchane se majboor ho gaye uska intezaami hal yah nikala gaya ki pahle masjid se bahar bazaar ke andar, zora ke maqaam par azaam di jaati, uske kuch hi der baad masjid nabawi me dusri azaan ho jaati, hz usman ra ka yah kaam bid'at nahi hai kyonki hz usman ra khulefa e rashideen me se hain, unke daur me madina munawwara me jab pahli baar azaan ki zarurat mahsus ki gayi to unhone use sharai huqm ke taur par nahi, balki sirf maujood waqt ke hal ke taur par jaari kiya tha jise baaqi sahaba kiraam ra ki umoomi ijma ho jaaye wah bidat nahi huwa karti



DUWA KI DARKHWAST