Al Tamur Traders

Saturday, February 4, 2012

JAWABAAT-E-HANAFIYAT

BISMILLAHIRRAHMANIRRAHEEM




JAWABAAT-E-HANAFIYAT




Biddat Number 1
,
► offer azan of tahajud,in pakistan and saudia , Where did Aqah karim (saleh ala waalihi wasalam) or Sahabas (Ra) did thisact throughout their life , And I am talking about Tahajud Azan , its a bida'h
,

ANSWER:


HIND ME NAHI HOTI...... AGAR WO KARTE HAIN TO UNKA AMAL


Biddat Number 2
,
► Misyar marriage allowed by Abdul Aziz bin Baaz , where is concept of this marriage came from
,

ANSWER:


SAME AS ABOVE


Biddat Number 3
,
► The concept Allah (swt) has literal hands, leg,eye is only in a sky , etc , Where is it proved from Quran and hadiths , This aqeeda is a bidah, only ibn e taymiyah believed in this concept and was criticized by many
,


ANSWER:


allah has hands


Surah 5:64

YUSUFALI: The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief.

Surah 38:75

PICKTHAL: He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted?

Surah 39:67

YUSUFALI: No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!

Sahih Bukhari:

Volume 6, Book 60, Number 206:

Narrated Abu Huraira:

Allah's Apostle said, "Allah said,'Spend (O man), and I shall spend on you." He also said, "Allah's Hand is full, and (its fullness) is not affected by the continuous spending night and day." He also said, "Do you see what He has spent since He created the Heavens and the Earth? Nevertheless, what is in His Hand is not decreased, and His Throne was over the water; and in His Hand there is the balance (of justice) whereby He raises and lowers (people)."



Biddat Number 4
,
► Saying Bismilallah befofe reading every Sura'h in Salat, where did Sahabas(Ra) read bismilAllah afer every surah
,

ANSWER



Hz anas ra farmate hain ki maine aap(sws) hz abu bakr ra, aur hz umar ra aur hz usman ra ke peeche namaz padhi wah buland aawaaz se "bismillahirrahmanirraheem" nahi padhte they"


(muslim 399)


' aap "bismillahirrahmanirraheem" dheeme (aahista) padhte they"


(ibne khuzaima 495)

imam ibne taimiyya rh farmate hai ki hadith ki pahchaan rakhne waale is baat par sahmat hain ki (imam ke liye) bismillah zor se padhne ki koi sahih riwayat nahi


"agar namaz me jamhai aa jaaye to use jahan tak ho sake roken, na ruke to muh par haath rakhen aur aawaz buland na karen"


(tirmizi 370, imam tirmizi ne sahih kaha hai)




Biddat Number 5
,
► Calling Yazid Radhitallah anho(not Rah) and believing him to be a Salaf, Which clasical scholar,Sahabi (ra) called him a Salaf,Sahabi (ra) or Radhitallah anho, its a bidah too.Dr zakir naikwho follows saWahabi school does it.
,

ANSWER:



IMAM GHAZAALI KA QAUL NAHI MALUM.......... YAZID KO RAHMAT



Biddat Number 6
,
►Reading Ghayba salat e Janaza without the dead body infront , Prophet (saw) read it for Hadrat Najashi (Ra) after that no one in history of Islam, Sahabas (ra),Salafs read Salat e Janaza like this, kindly show me proof of thisact from any other source
,

ANSWER:



Gaaybana namaz e janaza padhne par najjasi ke kissi se daleel li jaati hai yah kissi sahih bukhari(1245,1318,1320,1327,1328,1333,) aur sahih muslim (951) me maujood hai,



Sahih bukhari aur wagerah hadith ki kitabon me yah waqeya marwi hai ki habsha me najjasi ki wafaat hui, aur madeena me rasoollullah(sws) ne sahaba ho hamraah lekar uski namaz e janaza padhai, isse malum huwa ki mayyit ki gaayebaana namaz e janaza padhi ja sakti hai, yahi imam shafai rh, imam ahmad bin hambal rh, aur jamhoor salaf ka maslak hai, kisi sahabi se iski manahi marwi nahi, kuch log jinhone yah hadith qubool nahi ki unhone tarah tarah ki qaiden , sharten, bahane taraashe hain, lekin yah sab sirf apne aqli soch hai, shar'an unki koi daleel nahi,



maslan kaha jaata hai ki yah amal nabi(sws) ke saath khaas tha, magar yaad rahe ki nabi(sws) Ka har amal poori ummat ke liye uswa wa namoona hai, isliye aapka koi amal aapke saath us waqt tak khaas nahi qaraar diya ja sakta jab tak ki uske khaas hone ki koi saaf daleel na ho, aur us amal ke khaas hone ki koi daleel nahi,



yah bhi kaha jaata hai ki aapke liye najjasi ki mayyit se parda hata diya gaya tha,

magar ek to iski koi sahih riwayat nahi, dusri , agar parda hata bhi diya gaya ho to yah khaas hone ki daleel nahi ban sakta, kyonki ek to is baad ki koi daleel nahi ki parde ka hataya jaana hi is namaz ke sharai hone ki buniyad thi, dusre nabi(sws) ne gahan(eclipse) ki namaz padhai, dauraane namaz aapko jannat aur jahannum dikhaayi dikhlaayi gayi,

kya koi kah sakta hai ki aapke baad kisi ko jannat ya jahannum dikhlaayi jaayegi isliye gahan ki namaz aapke saath khaas hui, aur kisi aur ke liye sharai nahi.


Yah bhi kaha jaata hai ki yah namaz nabi(sws) ne sirf najjasi ke liye padhi, dusre Sahaba ki wafaat hui aur aapko khabar bhi mili,

magar aapne unke namaz e janaza gaayebana nahi padhi, magar yah bhi sahih nahi, kyonki najjasi ki wafaat par jab 9 hijri me yah namaz e janaza mashroo hui, aur us waqt se aap(sws) ki wafaat tak aapko door daraaz kisi sahabi ke wafaat paane ki koi khabar nahi milti, balki usse pahle ke dino me bhi shaheed hone walon ke elawa kisi aur door daraaz wafaat ka zikr mushkil se mil sakega, aur agar kisi ki wafaat hui bhi ho, aur aapko uska pata bhi huwa ho, aur phir bhi aapne uski gaayebaan namaz e janaza na padhi ho to yah zyada se zyada ki baat ki daleel hui ki namaz e janaza gaayebaana chhodi bhi ja sakti hai, khaas ki daleel na hogi, baaqi rahe shaheed to zyadatar unki namaz e janaza hi nahi padhi jaati thi.



Yah bhi kaha jaata hai ki najjasi aisi jagah mara jahan ko namaz e janaza padhne wala nahi tha.

Magar seerat nigaaron ne likha hai ki makka me habsha Ki ek jamaat ne aakar imaan qubool kiya tha , jis par " wa iza samiu ma unzil alar rasooli" aur dusri ayat nazil hui (seerat ibne hisham 2/605 kutub tafseer) phir madeena me bhi unki ek badi momin jamaat tashrif laayi thi( tafsir tibri ibne katheer ), sudoor hai ki itne musalman apne badshah shakhs ko bila namaz e janaza dafan kar den, isliye muqallid ka ye bhi daawa sahih nahi






Biddat Number 7
,
► Raising Hands in Witr Salat for reading Dua and muktadi at the back say amin amin, show mejustone proof of this bidah



ANSWER:




Ye Bhi Aap ki jahalat hy, Iss may Ahl-e-Hadith Ulma ka Ikhtalaf hy, kabhi hamari masjid may aa kar namaz parho tumhay pata chal jaye ga k sab ahl-e-hadith witar may Hath Othaa kar dua nahi karte Aur jo Ahl-e-Hadith Hath Othaa kar dua mangte hen os ki waja ye hy k Qanoot E Nazila may hath Otha Kar Dua Mangna Nabi S.A.W se Sabit hy Aur ham ne Dua e Qanoot ko Qanoot e Nazila par hi Qayas kia hy Aur iss K ILawa Abdullah Bin Umar R.A ka Asar bhi mojod hy jis se Un ka dua e qanoot may hath othaa kar dua mangna sabit hy...
,


Biddat Number 8
,
► Raising finger constantly (again and aggain) during duringattahiyyat in salah , kindly let me know which hadiths states to raise finger again and aggain during every sala'h
,

ANSWER:




Tashahhud me ungli ka uthana aap(sws) ki badi barkat wali sunnat hai, iska suboot sunnat rasoollullah(sws) se dekhen



hz ibne umar ra riwayat karte hain ki aap(sws) jab namaz (ke qaayde) me baithte to apne dono haath apne dono ghutne par rakhte aur apni daayi(right) ungli jo anguthe ke paas hai utha lete, to uske saath dua maangte"


(sahih muslim 850)



hz abdullah bin zubair ra riwayat karte hain ki aap(sws) jab (namaz me) tashhahud padhne baithte to apna daayan haath daayin aur baayan(left) haath baayin raan par rakhte aur shahadat ki ungali ke saath ishaara karte aur apna angutha apni beech ki ungli par rakhte"


(sahih muslim 579)


" nabi(sws) daayen haath ki tamam ungaliyon ko band kar lete, anguthe ke saath wali ungali ko qibla rukh karke uske saath ishaara karte"


(sahih muslim 580)




Hz wail bin hajar ra riwayat karte hain ki aap(sws) (dusre sazde se uthkar qaayda me) baithe, do anguliyon ko band kiya, (anguthe aur beech ki badi ungaliyon se halka banaya) aur angusht shahadat(qalme ki ungali) se ishaara kiya"

(abu dawood 726, ise imam ibne habban 485, aur ibne khuzaima 713-714, ne sahih kaha hai, tashahhud me daayen haanth se halka banaane ki yah dusri masnoon kaifiyat hai)


"hz wail bin hajar ra farmate hain ki aap (sws) ne ungali uthayi aur use hilaate they"


(nisaai 990, ise ibne hibban 485 aur ibne khuzaima 714 ne sahih kaha hai,)

NOTE: sirf "la illaha illallahu" kahne par ungali uthana aur kahne ke baad rakh dena kisi riwayat se saabit nahi hai


" tashhud me shahadat ki ungali me thoda sa kham hona chahiye"


(abu dawood 991, ise ibne khuzaima 716, aur ibne hibban 199 ne sahih kaha hai)


qaaydaay tashahhud se teesre rakat ke liye khade hon to allahuakbar kahte hue uthen Aur rafulyadain karen, hz ibne umar ra ki riwayat me hai ki jab aap(sws) do rakat padhkar (tashhud ke baad) khade hote to allahuakbar kahte aur dono haath uthate"


(bukhari 739)



Biddat Number 9
,


► during salat for the dead,imam read the salat with a loud voice and the people standing behind him say amin amin,aloudly,co ntinuously,this ia a bidaat


,ANSWER:



Nama z-e- Janaza And Soorah Fatihaa


Hafrat Aof bin Malik r.a.Fermat e hai Nabi sws ne Namaze janaza me ek duaa perhi jo maine yaad ker li aur, aur maine tamanna ki kaash ke ye mera janaza hota:-

{Muslim- 963}


Talha bin Abdullah bin Auf r.a. kahte hai ke maine Ibne Abbas r.a. ke piche Namaz-e-Ja naza perhi to aap ne Soorah Fatiha aur Fermaya : maine ye is liye kia hai taake tum jaan lo ke ye sunnat hai.

{Bukhari - 1335 }


Talha bin Abdullah Kahte hai ke Maine Ibne Abbas R.A. ke pichhe Namaz namaz-e-ja naza parha unhone soorah Fatiha aur buland Awaaz se Qeraat ki hatta ke hum ne suna , jab farig hue to fermaya ke: ye sunnat aur haq hai.


{ Nesaai- 1987}


JISKO BINA NAMAZ E JANAZA KE DAFAN KAR DIYA JAAYE USKA HUQM:


Agar kisi shakhs ko janaza padhe bina dafan kar diya gaya to uski qabr par namaz e janaza padhni chahiye isliye ki rasoollullah sws ne dafan ke baad ek aurat ka janaza padha tha jo masjid me jhaadu diya karti thi aur aap sws ke ashaab ra ne bhi aap ke peeche janaza padha


(bukhari)


isi tarah namaz e gaaybaana bhi padhna jaayez hai, chaahe bheech me lambi doori ho, isliye ki aap sws ne najjasi (ra) ka janaza padha tha aur wa habsha me the aur aap sws wa sahab kiram ra madeena me they,


note: is hadith me yah nahi hai ki sahaba kiraam ra ne janaza padhe bina us awrat ko dafan kar diya tha, zaahir hai ki unhone janaza padha tha aur rasoollulah sws ko ittela diye bina dafan kar diya tha, aap sws ne uski qabr par janaza padha, to is hadith se ye bhi saabit hota hai ki ek hi mayyit ki do baar namaz e janaza padha ja sakta he

(al-asri)


Janaza ek ho ya zyada qible ki taraf rakha jaaye, imam uske saamne khada ho jaaye aur aam log safon me uske peeche, 3 safen banaye ya zyada isliye ki aap(sws) ka irshad hai:-" jis mayyit par 3 safon ne namaz e janza padhi unhone (uske liye jannat ko) waajib kar liya"


(tirmizi)


Biddat Number 10
,


► Following Saudia during Eids and Ramadhan occasions, Throughout history Prophet (salehlalawaali hi wasalam),Sahabas (Ra) and Salafs (rah) have followed local moon not a moon 5000 miles away, now show me proof for it
,


ANSWER:



AHLE SAUDIA KA AMAL HAMARE LIYE HUJJAT NAHI



Biddat Number 11
,


► 8 rakat tarawih (not tahajud salah) is a biddat having no prooffrom any Hadith or Salaf, nor did muslims throughout history ever performed 8 rakat tarawih in ramazan, but 20 rakat , now show me which hadiths proofs it, I am asking about Tarawih not Tahajud



ANSWER:



Bismillahirrahmanirraheem



RASULLULLAH(SWS) NE RAMZAN ME TAHAJJUD NAHI PADHI!!!



" aap(sws) ne 27wi ramzanul mubarak ko itna lamba qiyam kiya ki sahaba kiram (ra) ko khatra mahsus huwa, kahi sahri ka waqt khatm na ho jaaye"


( tirmizi, baab som h 806, waqaala tirmizi hasan, sahih abu dawood, salat h1275)



agar qiyam e ramzan ke elawa aap(sws) tahajjud bhi padha karte the to bataiye ki aapne 27wi ramadhan ko tahajjud kyon na padhi, jabki tahajjud ki namaz ek farman ke mutabik aap par farz thi. Malum huwa ki maah e ramadhan me tahajjud aur qayam ramdhan alag alag nahi, balki ek hi namaz hai,

(kisi bhi sire se saabit nahi hai ki aap(sws) ne ramadhanul mubarak ki kisi raat ko tahajjud aur qayam ul ramadhan mubarak ka alag alag ehtimam kiya ho)


"And There is no other way except to accept that the Rakah of Taraweeh of Prophet (s) was 8 and it is not proven from a single narration that Prophet (s) Prayed Tarawih and Tahhajud Separately


and he says.. وأما النبي - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - فصح عنه ثمان ركعات ، وأما عشرون ركعة فهو عنه بسند ضعيف وعلى ضعفه اتفاق


And It is correctly proven from Prophet (s) 8 Rakah and the narration of 20 Rakah is narrated from a weak chain and it is weak with Consensus.


Al arf al Shazi Sharah Sunan Tirmidhi of Anwar Shah Kasmeeeri Vol 2 page 207


QiyaaM-e-R ​aMadhan aur AI' MMA-E-A ​RBA'A(Rh)- ​>


IMAAM ABU HANIFA(Rh)

IMaaM Abu Hanifa(Rh) ​, apne Ustaad Abu Jafar(Rh) ki sanad se Nabi(SAW) ka Tareeqah naql karte hain ke; "Nabi(SAW) ​, Isha' ke baad Aakhri hisse Me Fajr tak, GYAARAH rak'at, Witr ke saath padha karte the aur do rak'at subah ki Sunnatein baad-e-Aza​an adaa karte"


Kitab-al-A​a'thaar; 1/34.


IMaaM Abu Yoosuf - Abu Hanifa ke Shaagird).


IMAAM MAALIK(Rh) ​:

Main to apne liye GYAARAH rak'at QiyaaM-e-RaMadhan TARAWIH ka qaayil hun. Aur ISI par UMar bin Khattaab(R​A) ne logon ko jaMa'a kiya tha. Aur YEHI Rasoolulla ​h(SAW) ki NaMaaz hai. Mujhe pataa nahin ke logon ne yeh bahut si rak'atein kahan se nikaal li hain.


Tohfa-tul- ​Ahwazi; 2/349

(Abdur-RehMan Mubarakpur​i).


20 RAKAT WALI HADITH KO ITNE ALIMON NE DAEFF KAHA HAI


1)Imam Ibn adi(Alkamil fi zufa rijaal, jild 1, page 240)

2)Imam Behqi (Sunan Kubra,Jild 3, Page 496)

3)Imam Mazi ( Tahzibul Kamal, Jild 1, Page 124)

4)Allama Zahbi (Mizanul Atedal, Jild 1, Page 48)

5)Allama Ibn Hajar (Fatehul Baari, Jild 4, Page 205)

6)Allama Haishmi (Majmuz Zawaaid, Jild 3, Page 172)

7) Allama Seewti shaafi (Alhaawiul Fatawa, Jild 1, Page 413)

8)Ibn Hajar Haishmi (Fatawa kubra ba hawala arwa algalil Jild 2, page 191 , Zaeefa 560)

In Muhaddis ke Alawa Khud HANFI AALIMO NE IS RIWAYAT KO ZAEEF TASLEEM KIYA HAI

KYUN KI ISKE MUKABLE ME 8 RAKATWALI SAHI HADIS HAI.

1) Allama Ibn Humam ne Fateh Qadeer, JIld 1, Page 407

2) Allama Zaili Hanfi ne Nasbur Raaya, Jild 2, Page 153

3) Imam Tahtawi ne Hashiya Maraqiul Falaah me Page 411 me,

Deoband ke Akaabir me se

Maulana Rashid A. Ganguhi ne, Alraai jij mandarja majmuaa risaail, page no. 180 me.

5)Mufti Kifayatulla ne kifayatul mukfti, Jild 3, Page no.354,354 , 359,363 me,



6)Maulana Abdul Hai Lakhnawi ne Altaalikul Mumjad page no.142

AUR Tohfal Akhyaar Page 50,

7) Allama Newawi ne Aasaarus Sanan Page 254

8)Maulana Shabbir Ahmed Usmani ne Fatehul Malhum, Jild 2, Page 320

9) Khair Mohammed Jalindhari ne Khairul Masaabih Mandarja Khairul Fatawa, Jild 2, Page 587

10) Maulana Anwar Shah Kashmiri ne Alharus Shazi, Page 101

11) Maulana Zakariya ne Aujazul Masalik, Jild 1, Page 397

12) Maulana Mohammed Yusuf Banori ne Maarifs Sanan, Jild 2, Page 546 me,

13)Maulana Taqi Usmani ne Darse Tirmizi, Jild 2, Page 659

14)Molvi Gulam Rasul Saeedi Barelvi ne, Sharah Sahih Muslim Jild 2, Page 496 me,

15)Molvi Mohammed Shareef Barelvi ne Dalailul Masaail Page 91


abbas ki 20 rakat wali kin logo ne zaeef kaha Kyunki iske mukable me sahi hadis hai.

Hazrat Abdulla ibn abbas razi. se riwayat hai k rasul saw. ramzan me 20 rakate aur witr padha karte the.

(Musanna ibn abi sheba, behqi, tabrani, masnad humaidi)

Ye rawayat sakht zaeef hai iske baatil hone ki kai wajh hia iska ek raawi abu sheba ibrahim bin usman zaeef wa matrook hai.


Maulana Anwarshah kashmiri ne TAQRIR TIRMIZI (AL ARM SHAZI) ME LIKHA ke is baat ko tasleem kiye bagair koi chara nahi ke nabi akram saw. ne 8 rakat tarawi padhi.

(Al arm shazi page 309 , wafi albaaz page 329)

Maulana Anwarshah kashmiri ek jaga likht hain nabi saw. se sahih sanad ke saath 8 rakat hi saabit hai aur 20 wali hadis zaeef hai aur iske zuaf par tamam muhaddisin kiram ka ittefaaq hai.

(Alam shazi page 309)




Biddat Number 12
,


► Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
[ biddat practiced by ******* lovers ]
,


ANSWER:



NABI SALLALAHO ALAIHI WASALLAM NE EK BAAR KARKE DIKHA DIYA , WO HAMESHA KE LIYE SUNNAT HO GAYA



Biddat Number 13


► Reciting the Prayer of Completion of the Quran in Salat al Tarawih and also in Salat al Tahajjud
,

ANSWER:



HAMARA AMAL NAHI ISPAR



Biddat Number 14
,


► Designating the 27th night of Ramadan to complete reading the entire Quran in the two Holy Mosques in Saudia
,

ANSWER;



YE BHI AMAL HAMARE LIYE HUJJAT NAHI....



Biddat Number 15


► A caller saying, after Salat al Tarawih, in the Qiyam prayer, MayAllah reward you
,


ANSWER;



YE BHI AMAL HAMARE LIYE HUJJAT NAHI....


Biddat Number 16



► Is it proved from any hadith that Rafayadein was done by Prophet (saw) throughout his life, not even a single sahih hadith exists but muslims perform it andhave this aqeeda.Remember I am asking about proof that if was performed through his life not the act,but the beliefs
Proofs of abrogation of Rafulyadein from 40 + hadiths



ANSWER:



HA AHA HA HA............



In fact, the Imaam of the Hanafee Deobandees,


Anwar Shah Kaashmiree writes, "The chain of narration and practice concerning Rafal Yadain are mutawaatir, and there can be no doubt regarding this. There is not a single word of this action which has been abrogated". This statement should be sufficient for those who take Anwar Shah as the ultimate authority in matters of the religion, and all praise are to Allah and may he guide us all.



Ibn al-Qayyim writes, after affirming that the Prophet raised his hands at ruku and when rising from it: "Without question, nothing opposing is established from him."



Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah''



Imaam Bukhaari also mentions something similar to this in his juzz.

Shaikh Abdul Hayy Lucknowee said; "Without doubt the truth with us is that raising the hands whilst performing ruku and raising the head from it is established and from the Prophet sallallahu ' alayhi wa sallam and the companions with strong and (Saheeh) authentic chains." In Sa'ayah Sharh Waqaayah (2 /213)



Shaah Waleeullaah Muhaddith Dehlawee said; " The one who does Raf al-Yadain is more beloved to me than the one who does not because, there are many Ahadeeth for performing Raf al-Yadain and they are authentic.'

In Hujjatullah al-Baalighah (2 /10) , also in Kifaayah Liman Lahu Diraayah


Maulana Ashraf Ali Thanwi said "When a hadeeth is narrated from 10-( ten) companions then that position (Saying or action) is given precedence and is also mutawaatir."

(Bawaadir an-Nawaadir (p. 136)( as is the case)


Indeed, Taaj ud Deen Subkee mentions in Tabaqaat ash-Shaafiyyah (2 /100) that Shaafi'ee said, 'It is not befitting [halaal] for any muslim after knowing of the ahaadeeth of raising the hands and then not to follow them' Musannaf Abdur Razzaaq (2 /80)


reports authentically the practice of Uthmaan. All four rightly guided Khaliphs performed Raf al-Yadain ( at-Ta'leeq al-Mughnee (p.ll),Juzz(p.9) of Subkee, Muhalla (1 /95) of Ibn Hazm.



Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1 /198) , 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'. 53 Ibn Maajah 34


Bukhaari in his Juzz Raf al-Yadain (p.8) , Ibn Abee Shaybah (1 /239) , Taareekh Kabeer of Bukhaari (3 /87).Bukhaari (3 /87). After reporting this narration Bukhaari states, The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.


Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. ( Baihaqee 2 /85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" ( Taareekh Ibn Asaakir (1 /263) , Diraayah (1 /154) and Talkhees al-I iabeer (p.220).
,


Biddat Number 17


►During salat putting their hand on the chest,this is a biddatt,and no sahih hadith is present to prove this point,[bidah by ahle hadith muslim ]
,

ANSWER:



from the Hanafi Scholars


1. Badrud-deen al-Ainee writes in Umdatal-Qaaree explantion of Saheeh al-Bukhaari (5/279, Al-Muneeriyyah Print),


"Imaam Shaaf'iee has taken proof from Saheeh Ibn Khuzaimah which mentions the Prophet placing his hands upon his chest and it is this saying which Imaam Nawawee in Al-Khulaasah and Imaam Ibn Daqeeq Taqiyud-deen in his book Al-lmaam have respectively mentioned. The author of Hidaayah has utilised another hadeeth as proof for us (Ahnaaf) that the Prophet's Sunnah was to place the hands below the navel. But this saying is not proven from the Prophet but it is the saying of Alee."


this clearly shows that Imaam Ainee accepts the proof to place the hands upon the chest as reaching the Prophet ( sallelaho alaihi wa alaihi wasalam ) and, in contrast, he does not authenticate the placing of the hands below the navel but calls it the saying of Alee.


However even this saying of Alee is not proven from Alee himself as is reported in Musnad Ahmad (1/110)

and its chain includes Abdur-Rahmaan ibn Ishaaq al Wasitee Abu Shayba, of whom there has been severe critisicm. Imaam Ahmad and Haakim call him munkar (rejected), Yahyaa Ibn Ma'een has called him matrooq (abandoned),

Imaam Ibn Hibbaan has stated that he used to change the narrations and chain of narrators and that he used to bring abandoned narrations from famous people. To take any narration from him is haraam. Likewise, Bukhaari, Abu Zurah, Nisaa'ee, Abu Dawood, Ibn Sa'd, Yaqoob ibn Sufyaan and others have called him weak (refer to Meezan al I'tidaal (2/54) and Tahdheeb at-Tahdheeb (1/134).

Allamaah Ibn al-Ajmee in his book Al-Khasf al-Hatheeth has mentioned him under the categories of those who would fabricate hadeeth and upon such a mans narrations no Muslim can rely. Indeed even Imaam Zailee Hanafee in Nasbur-Raayah (1/314) and Abdul-Hayy Lucknowee Hanafee in Haasihya Hidaayah (2/102) quote from Imaam Nawawi that this narration is weak by consensus. Likewise, Shaikh Ibn Humaam in Fathul-Qadeer explanation of Al Hidaayah (p. 201) mentions the same.



2. Allaamah Ibn Najeem Hanafee states in Bahr ar-Raqaaiq Sharh Kunz Ad Dakayk (1/320), "There is no hadeeth of such a level as to permit its being taken as proof that the Prophet placed his hands at a specific place in the prayer, except for one hadeeth of Waa'il, may Allaah be pleased with him, (which has been mentioned as hadeeth number 3).


3. Ibn Ameerul-Haaj in Munniyyah al-Musalli states the above also.



4. Mulla Haddad Jouwnpooree in Sharh Hidaayah (p. 407)

in manuscript form, states that the proof of Imaam Shaf'iee is the Hadeeth of Waail, may Allaah be pleased with him. As far as the narration of Alee is concerned which states that the Prophets way was to place the hands below the navel, then this narration by consensus is weak. Further proof consolodating its weakness is the narration of Alee in explanation that 'wanhar' is to place the hands upon the chest. 'An-Naahir' is known as the upper part of the chest and this is why the tafseer\s such. As for the one who goes against this narration, it is obligatory for him to follow the hadeeth of Waail. Having understood the above, it is incorrect to say that putting the hands below the navel is a symbol of respect
and humility, since this is contradictory to the hadeeth.


you will see that these proofs are from respective and authoratative Hanafee scholars, especially Ameerul-Haaj who is seen to be close in rank to his teacher Ibn Humaam Hanafee. We can understand the following important points from these sayings:

1. It is authentically proven to put the hands on the chest in prayer.
2 .It is obligatory to follow this hadeeth.
3. Alee, may Allaah be pleased with him, has explained the verse, 'Wanhar1 to
mean placing the hands upon the chest.
4. The verification of the action of Alee as mentioned in various narrations.
5. It is also proven from the Qur'aan to place the hands upon the chest.
6 There is no authentic narration stating that the Prophet placed his hands below the navel in prayer. Rather, all those narration which are mentioned in this regard are weak and unacceptable.


Our Hanafee brothers should learn a lesson from these statements and should abandon following a matter which is not proven from any source but is merely speculative.




It should be known that the leader of the Hanafees, Anwar Shah Kashmiri in Faidh al-Baari Sharh Saheeh al-Bukhaari (2/26) confirms what is stated above when he states that he researched many copies but that in none of them could he find this narration of placing the hands below the navel.


We therefore strongly advise the Hanafee brothers to follow the truth especially as Imaam Abu Hanifah said,

"When an authentic narration is presented then that is my madhhab," {As-Sharee (1/380) and he also said, "When a hadeeth of the Prophet is present leave my saying," Hazan Tur Rawayat p. 25 manuscript). Therefore if one truly follows Imaam Abu Hanifah then he must submit to the hadeeth especially when the scholars of hadeeth and jurisprudence accept it.

It is now important to state sayings of some of the generally accepted and unaminously respected scholars in regard to this matter.

1. Mirzaa Mazhar Jaan Janaan is seen as a leader in the Naqshbandiyyah. He died in 1195H. Concerning him, Nawwaab Siddeeq Hasan Khaan writes in Abjadal-Uloom 1900, "Whilst sitting in the prayer he would point with his finger and he would place his hands on his chest and a year before his death he would emphasise the reading of Fatihah behind the Imaam also." The above has also been quoted from Allaamah Sayyid Shareef Abdul-Hayy al-Hussaini al-Hanafee in his Nazat-al-Huwaatir (6/52).

2- Shaikh Abul-Hasan Sindhee Kabeer is known for all the trials he was put to for his belief in putting the hands upon the chest. Muhammad Aabid Sindhee in his book Tarajimush-Shuyookh, states that the Shaikh performed .this action based upon hadeeth and whilst going into, coming out of rukoo and going up for the third rak'ah he would do Raf-al-Yadain (raising of the hands) and place his hands upon his chest. In his time Shaykh Abu Tayyib Sindhee would debate with Abul-Hasan, but could provide no answers when the proofs were given to him.


So he went and complained to the Qaadi (judge) of Madinah who arrested Abul-Hasan. When the Qaadie heard his proofs he realised that this man was a specialist in the various branches of the religion and it was befitting to release him. It remained like this for many years for the Shaikh. Then a time came when a Qaadhi was appointed who was a Hanafee blind follower and it was not long before a complaint was made to him concerning the Shaikhs views. Abul-Hasan was summoned and ordered to stop Raf al-Yadain and to place the hands below the navel. However Shaikh Abul-Hasan merely answered that he would not obey this order. Therefore the Shaikh was imprisoned for six days in a dark place which was extremely uncomfortable. Thereafter the people of Madinah began to come to the noble shaikh and advise him to accept what the Qaadhi was saying so he could be freed. The Shaikh replied that he would not perform any action which was not authentically proven from the Prophet and that he would not abandon that which was proven. Thereafter the Shaikh took an oath that he would continue to do this. After this many people went to the Qaadhi to request the release of the Shaikh. The Qaadi reluctantly allowed this, but vowed that if he ever saw the Shaikh putting his hands upon his chest he would put him back in prison.
The Shaikh was eventually released and thereafter he would cover himself with a cloth and put his hands upon his chest whilst in prayer. Later when the news of the death of the Qaadi reached him, the Shaikh, who was praying, flung the cloth away and placed his hands upon his chest openly.

Dear readers this is true eemaan—to accept all trials and tribulations but not to leave the Sunnah. This Shaikh was a Scholar who prepared footnotes and explanations upon the six books of hadeeth and Musnad Ahmad. One should take a lesson from his biography.

3. My father would also place his hands upon his chest and he is a figure who was respected by the Ahnaaf. Sayyid Ehsaanullaah Rashidee writes in Maslakal-lnsaaf {p. 28) that there is actually a book which can be found by Abu Turaab in Arabic, 'Darjud-Daroor Fee Wadul-Aydee Alas-Sudoor,' wherein he stated the following points.

It is authentically proven from the Prophet to place the hands upon the chest and that there is no authentic hadeeth to put the hands below the navel.

Further Imaam Shaafi'ee's actual madhaab is to place the hands upon the chest, and after finding an authentic hadeeth, Ahmad Ibn Hanbal started putting his hands upon the chest also. Also Imaam Maalik mentions putting the hands upon the chest as many Hanafee's have recorded.

It is thus clear from the above that the Imaams Maalik, Shaf iee and Ahmad Ibn Hanbal advocated placing the hands upon the chest. One should note that when there is a difference in sayings then to reach a conclusion it is obligatory to return to the saheeh hadeeth and to the Prophet. This is because Allaah says that whenever you differ, then refer back to Allaah and his Messenger. In this matter, there is no authentic hadeeth of the Prophet stating that the hands should be placed below the navel. Rather we find ahadeeth proving that the hands should be pleaced upon the chest, so the matter is clear. There is no special merit in placing the hands below the navel. Rather it is a sign of disrespect as below the navel is the private part.

Also from the ahadeeth of Waail Ibn Hajar (no. 2) and Hulb it is proven specifically that the Prophet placed his hands upon his chest. This was not only a 'one off' but a continuous action and Tawoos's hadeeth, even though Mursal, is a strong support.
It is also of worth to note that the word 'Kaana' in the above ahaadeeth refers to a past action and one which continued.

Therefore, we understand from the above analysis of the Shaikh that:

1. He himself believed in placing the hands upon the chest.

2. This is what is proven from the Prophet.
3. This is what he ( sallelaho alaihi wa alaihi wasalam ) was continuously practising in prayer.
4. There is no proof whatsoever from the Prophet for placing the hands below
the navel.
5. It is disrespectful to place the hands below the navel.

I invoke Allah to show us all the straight path and for us to act upon the sunnah of his beloved prophet Muhammed.




Biddat Number 18


►during salat putting their one hand on another and hold their ankles,this is a biddat,Prophet MUHAMMAD saw never did it [done by Ahle hadith muslims ]


ANSWER:


HA HAHAH........ GHALAT ILZAAM HAI


Biddat Number 19


To offer salat without wearing a cap or covering the head has become a norm, kindly proof thatoffering salah without covering the head is proved from Prophet (saleh ala waalihi wasalam



ANSWER:



TOPI LAGAANE KI HADITH PESH KARO



Biddat Number 20


During offering salat the legs are put apart at big distances usually,which is about 3-4 hand spam, kindly show proofs of this bidat from Quran anf sahih marfuhadiths only.


ANSWER:



GHALAT ILZAAM


Biddat Number 21



Using the word Salafi to represent a sect ,although wahabis have never said its haram but prefer to usedthe word ahle sunnah wrongly for it, kindly show proof from Sahih hadith wherre did Prophet (صلی اللہ علیھ وآلھ وسلم)called any group as a salafi whichwill emerge during end of times.


ANSWER:



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



Biddat Number 22



Removing parts and doing forgery in Riyad us saleheen, imam bukhari;s al adab al mufrab, calling hadiths sahih termed by classical scholars as daeef and removing chapters andpages from books of classical scholars are bidats, kindly show permission of these acts.


ANSWER:


SIRF DO KITABON KO SAHIHAIN KA LAQAB MILA HAI

1= SAHIH BUKHARI
2= SAHIH MUSLIM

INME KOI DAEEF HADITH NAHI....... BAQIYON ME HAIN



WALLLAHU AALAM