Sahaba Impex

Sahaba Impex
Corkwood Inspired

Saturday, March 31, 2012

AHLE HADITH/ SALAFI KE MAANA(DEFINITION) AUR TASMIYYAH










Bismillahirrahmanirraheem






AHLE HADITH KE MAANA(DEFINITION) AUR TASMIYYAH



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

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

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


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

(al maidah 111)


dusri jagah inka intisaab injeel ki taraf karte hue farmaya:

ahlal injeel bima anzalal-laah feehi


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


(maida 47)


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

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


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

(zumar 23)


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


(al araf 185)


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

(al kahf 5)


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

(al qalam 44)


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

(sahih muslim 284)


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



alan nabiyyi ba-aa-za azwaajah hadeesa

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


(tahrim 3)


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

(al hashr 7)


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

(al ahzaab 36)



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








MUQALLIDEEN KE SHAK KA ILAAJ:



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



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


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


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

toh aapka aitraaz hi fuzool aur tassub ki paidaish hai,


jis ki jihaalat ne is bimaari ko khoda hai,

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

khuda mahfooz rakhe har bala se,

khususan HANAFIYAT ki waba se,


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

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


SALAFI AUR ATH'ARI ME KOI FARQ NAHI :



Imam sam'aani ne apni maroof tasneef " kitab ul Insaab " me ' al ath'ari' ke tahat likha hai ke


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


(al insaab sam'aani jild 1 page 114)



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

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

(jild 2 page 167)



SHAKHSHI NISBAT:


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

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


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


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


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


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

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



MUQALLIDEEN KA AITRAAZ:



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


" baaz sahaba kiram ' alvi' aur baaz sahaba kiram ' usmani' kahalwaate they "

(bukhari jild 1 page 433)



JAWAB:



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


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

(tohfa ahle hadith page 53)

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

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

Usmaani ya alvi kyon nahi kahalwaate ??


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


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

(bukhari jild 1 page 433)


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


(fath ul bari jild 6 page 143)


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

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


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



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


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

(taqreeb page 170)

aur ibn atiyah ka naam " habaan bin atiyah hai"

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

(tahzeeb jild 2 page 151)


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



ALLAH MUQALLIDEEN KO TAQLEED SE NIJAAD ATA FARMAAYE...... Ameen

Thursday, March 29, 2012

BHAINS (BUFFALO) KI QUR'BAANI









Bismillahirrahmanirraheem




BHAINS (BUFFALO) KI QUR'BAANI:



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

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


(tohfa ahle hadith page 66)



JAWAB:



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

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

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

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


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

namaz toh chaaron ki ho jaayegi,

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

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

magar koi usooli aur fiqhi isko ikhtelaaf na kahega,


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

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

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


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

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

(moatta imam malik bab maaja fi sadaqal baqarah)


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

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

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

(mishkaat bab alal'aan fasal awwal)


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

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

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

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

goya ahtiyaat ko malhooz rakha,

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

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

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


(fatawa ahle hadith jild 2 page 90-91)


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

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


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


ALLAH SAMJHNE KI TAUFEEQ DE

Wednesday, March 28, 2012

TAFSEER SURAH BAQARAH 119- 123

Bismillahirrahmanirraheem



TAFSEER SURAH BAQARAH 119- 123:



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


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

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


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


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

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

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

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

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

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

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


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

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

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

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


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


(maulana azeez ul haq umri

sheikh ul hadith, jamia daarul hadith mau)

DUA KI DARKHWAAST:

QAZA (CHOOTI HUI NAMAZ) NAMAZ PADHNE KA WAQT:

Bismillahirrahmanirraheem



QAZA (CHOOTI HUI NAMAZ) NAMAZ PADHNE KA WAQT:



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

Ye hadith sahaba kiram se marwi hai

1- hz abu hurairah ra

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

2- hz abdullah bin abbas ra

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

3- hz abu saeed khudri ra

(ref. As above)


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

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

(hadith aur ahle hadith page 621)


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


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

(hidaya jild 1 page 207, fath ul qadeer)


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


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


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


Inna lillahi wa inna ilaihi rajioon...

TAQLEEDI SAFAR




bismillahirrahmanirraheem



TAQLEEDI SAFAR




" Andheri raah taqleedi safar hai,
tumhari raah kitni par'khatar hai,


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


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


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


koi jaakar use batla de bhai,
faqat qur'an wa sunnat motbar hai "


MUSAAFA KARNE KA TAREEQA (METHOD SHAKING HAND IN ISLAM)








Bismillahirrahmanirraheem



MUSAAFA KARNE KA TAREEQA (METHOD SHAKING HAND IN ISLAM)



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

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



EK HAATH SE MUSAAFA KARNE KI MARFU HADITH:



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

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


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


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


( sahih muslim jild 1 page 76)


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


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

(moatta imam malik bab maja fil bayyah )


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

(tamheed jild 12 pg 243)


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

( tamheed jild 12 page 352)


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

daayen haath se musaafa in hadithon me maujood hai


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



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

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

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

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



HANAFIYYAH KA PAHLA AITRAAF:


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

( tohfa ahle hadith page 2)



JAWAB:



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

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

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

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


DUSRA AITRAAZ:


" aap qur'aan paak ki kis aayat ya hadith se daayen haath se musaafa karna aur baayen haath se musaafa ki mumaaniyat saabit karen "

(tohfa ahle hadith page 3)


JAWAB:


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

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

toh suniye ke is par hadith maujood hai

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


(bukhaari wa muslim ba'hawala mishkaat page 46)

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

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

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



DO HAATH SE MUSAAFA KARNE KI DALEEL:




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

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


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


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

(majmua al fatawa jild 1 page 119)


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



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


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

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


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

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

(haamash bukhaari jild 2 page 926)


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

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


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

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


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

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

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

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


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

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

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

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

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


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


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

ye mahaz aapka dhakosla hai !!

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

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

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

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

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


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

" muslim min salamal muslimoona minal'saanah wai'dah"

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

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


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

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

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

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

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


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

toh kya aap yahan 'ya'd' ka maana karenge ke:-" chor ke dono haath kaat do ?"

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

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

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

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

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

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

" al momin min am'nah al naas"

trans:-" yani momin wah hai jisse log mahfooz hon "

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


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

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

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

ye tamaam cheezen is hadith ki zad me aati hai,

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


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


SALAFI : bhai ! Angrez se aapki kya muraad hai ?

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

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

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

toh ham in tamaam Cheezon ki nafi karen,

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

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


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

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



ALLAH AAPKO TAUFEEQ DE..... Ameen




#UmairSalafiAlHindi
#IslamicLeaks

Monday, March 26, 2012

TAKHNO (ANKLES) SE NEECHE LIBAAS !





Bismillahirrahmanirraheem




TAKHNO (ANKLES) SE NEECHE LIBAAS !



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


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

Jabke siyaah kaariyon ke ahsaah par dhool jam chuki hai,


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

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

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


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

unme se kuch ye hain

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

2- faishion me dewaana hona

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

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


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



LIBAAS KI MUSTAHAB AUR AAKHIRI HADD :



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


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

( sahih muslim kitabul libas 5462)


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

aur

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

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



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


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


( fath ul bari 10/220)



TAKHNO SE NEECHE LIBAAS PAHANNE KI MANAAHI WA MUZAMMAT:



is qism me mukhtalif qism ki hadithen warid hui hain,


1- ALLAH KI NAZAR E MUHABBAT SE MAHROOMI


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


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


(sunan nisaai bab asbaal izaar)


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



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

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


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

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


3-GHUROOR WA GHAMAND SE LIBAAS TAKHNE SE NEECHE PAHANNA


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


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


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



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



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

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


JAWAB:


iske mukhtalif jawab hain


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


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

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

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

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


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


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


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


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


is hadith ne bilkul waazeh kar diya,

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


allah taala ka irshaad hai:


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

(Qur'aan)..


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


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

( fath ul bari 10/314)


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

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


(fath ul bari 10/325)



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



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


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


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

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

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



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

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


allah taala ghamand wa taqabbar karne waale ko pasand nahi farmata


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


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


kya hamen allah ki muhabbat wa chahat ki zaroorat nahi ?

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

bil'khusoos taqabbar wa ghamand se..


Allah ham sabko taufeeq ada farmaaye... Ameen



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



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


(bukhari kitabul libaas 5787)


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

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


NAMAZ AUR TAKHNO SE NEECHE LIBAAS :



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

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

(ankaboot 45)


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

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

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


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

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

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

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

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

Friday, March 23, 2012

NANGE SAR NAMAZ: (OFFER SALAAH WITHOUT CAPS)





Bismillahirrahmanirraheem




NANGE SAR NAMAZ: (OFFER SALAAH WITHOUT CAPS)



SUNNAT KI TAREEF




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


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

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


(tohfa ahle hadith page 9)


JAWAB:


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


chunanche zafar ahmad thanvi farmate hain

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


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


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

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


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

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


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

(namaz masnoon page 310)

ulema e barelwiyyah ke nazdeek 26 hai

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

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


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

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

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


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

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

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

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

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

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

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

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

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

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

(dars e tirmizi jild 2 page 351)

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

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


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


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

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

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


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



NANGE SAR NAMAZ ADA KARNE KA SUBOOT :



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

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

(bukhari hadith 370 )


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

(bukhari)


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

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

(miskaat)


JAWAB:


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


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

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

(mishkaat jild 2 page 1247 hadith 4353)



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

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

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


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


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

(abu dawood jild 2 page 207)


aur ye laenul hadith hai

(taqreeb page 432)


KYA NANGE SAR NAMAZ NAHI HOTI ??



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


allama zaili hanafi "sharah maniyah" me farmate hain ke

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

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


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

" yani ye baat khoob acchi hai"

(fatawa shami jild 1 page 641)


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


(bahrur raiq jild 2 page 25)



ULEMA E AHLE HADITH KI TAHQEEQ:



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


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


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

(fatawa ulema e hadith jild 4 page 286)


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

Agar nahi, yaqinan nahi kyonki hanafiyah isko MAKROOH kahte hain

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

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


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

(page 14)


JAWAB:


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

Jab ke hanafiya majboori ki qaid lagaate hain,


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

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


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



EK SAWAL AHLE TAQLEED SE :



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

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


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


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


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

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



AAKHIR KHAMOSHI KYON HAI ??


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

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

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


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


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



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



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

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

(tohfa ahle hadith page 14)



JAWAB:



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

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

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

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


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

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


KYA NANGE SAR IBAADAT KARNA ISAAIYYON KA TAREEQA HAI ??



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


(tohfa ahle hadith page 13)



JAWAB:



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

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

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

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

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

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


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


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



ALLAH HAMEN HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE...

Thursday, March 22, 2012

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






Bismillahirrahmanirraheem



KYA AHLE HADITH CHHOTE SHIA HAIN ???



MAULWI JAMAAL BULAND'SHAHRI USTAD DAARUL ULOOM DEOBAND KE RISAALA KA HAQEEQAT PASANDAANAH JAYEZA...



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


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


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

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

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

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


MASLA IMAMAT:


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


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

"IMAM GHAIB KE BAARE ME GHAIR MUQALLIDEEN KA AQEEDA "


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

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

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

(hidayatul mahdi page 103)


JAWAB:


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

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

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


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


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

(hidayatul mahdi page 102, 103)


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

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


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

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

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

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



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


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





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

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

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

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

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

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


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



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

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


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

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

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


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

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

JAWAB:


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



DEOBANDI KA EK AUR FRAUD:



Zyada be'sharmi ki misaal aap aur dekhen,


maulwi jamaal likhte hain

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


iski daleel kya hai ye bhi suniye


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


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



JAWAB:



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

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

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


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

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

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

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


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

"Sirf ek bade aalim " kah kar guzar jaate hain,

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


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

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

Wah ash'haar Is tarah hain:


" islam ki khushi koi pamaal kar gaya

darya e intebaas chadha tha, utar gaya

shiraajah sukoon wa tamanna bikhar gaya,

wah din guzar gaye wah zamana badal gaya

ya ilaahi ho imam e waqt ka jaldi zahoor

qaafila islaam ka be'taaj wa be'sar ho gaya"


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

Kya ye kaseeda hai ?

Kya ye imam ghaib ki shaan me hai ?

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

ab uske baad maulwi jamaal ka ye likhi ke

" dekha aapne shiat ki kaisi rooh bol rahi hai "

JAWAB:


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

LANATTULLAH ALAL KAAZIBEEN



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




TO BE CONTINUED

Saturday, March 17, 2012

IBAADAT KE LAYEQ SIRF EK ALLAH

Bismisllahirrahmanirraheem



IBAADAT KE LAYEQ SIRF EK ALLAH:



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

ham chahte hain ki aapko is haqiqat se aashna karaaye


allah ka irshad hai


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

(surah nahel 36)

phir farmaya


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


(surah ambiya 25)

aur allah ne farmaya

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

(surah hud 1,2)


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

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

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

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


maslan allah taala ka ye farmaan hai

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

(surah bayyinah 5)

aur allah taala ne farmaya

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

(surah bani israel 23)

aur farmaya

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

(surah zumar 2, 3)


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

lihaaza khaalis allah ko pukaarna wajib hai,

kisi aur ko sifaat illahi ke liye pukaarna SHIRK hai,

jaisa ke allah taala ka irshad hai

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

(surah momin/ghaffir 14)


ALLAH HAMEN SAMJHNE KI TAUFEEQ DE... Ameen

Tuesday, March 13, 2012

KYON ISLAM SABSE TEZ PHAILNE WAALA MAZHAB HAI ??




Bismillahirrahmanirraheem



KYON ISLAM SABSE TEZ PHAILNE WAALA MAZHAB HAI ??



Is sawaal ka jawab talaash karne se pahle hame duniya ke bade mazhabon ka ek mukhtar ka jayeza lene ki zarurat hai, uske baad ham aasaani se is sawaal ke jawab tak pahunch paayenge


duniya ke puraano mazhabon mese IRAN ka majoosi mazhab, INDIA ki hindu math, aur NEPAL ka budh math sabse zyada mashoor hai, in teeno mazhabon ke baare me unki paak kitaabon se jo maalumaat haasil hoti hai wah ham aapko serial se pesh kar rahe hain


MAJOOSI MAZHAB:


Majoosi mazhab ko laane waale ' ZURTUSHT' iraan ke shaher ' RAIY ' me paida hue,

Baap ka naam ' paida shasab ' aur maa ka naam ' deo dha' tha.

Unka zamana paidaish 258 BC (kuch logon ke nazdeek 588 BC aur kuch ke nazdeek 600 BC ) tha..

' ZURTUST' ne 30 saal ke umar (age) me ek pahaadi (mountain) par tanhaayi ki zindagi guzaari jahan unhe ek khuda " AHWAR AMZAD" Ka mukashifa Haasil huwa jiski taraf unhone logon ko daawat deni shuru ki..

10 saal me sirf unka chachera bhai (cousine) unka ham'khyaal ban saka, logon se be'aabru hokar zurtust balkh ke baadshah " gustashab" ke paas gaye, darbaari ulema se munaazara huwa,

baadshah ne uski baaton ko sahi maankar , zurtust ki daawat qubool kar li, jiske baad zurtust ka mazhab iraan me tezi se phailne laga, 77 saal ki umar me ek tooraani sipaahi ne khanjar maarkar zurtusht ka qatl kar diya


yah hai wah tashreef jo hamen zurtust ke halaat ke baare me milta hai, aur is tashrih me bhi ikhtelaaf hai ki kuch researchers ne zurtusht ke wajood(presence) tak se inkaan kar diya hai....


Majoosi dharm ki paak kitaab " OSTA" hai jo 72 gaathon (songs) par based hai, aur yahi 72 gaatha majoosi dharm ki taaleem hain..


"Osta " me di gayi taaleem zurtust ki hain ya unka musannaf (writer) koi aur hai, is baare me bhi research karne waalon me Shakht iktelaaf(dispute) paaya jaata hai, kaha jaata hai ki zurtusht ki maut ke 250 saal baad " SIKANDAR(ALEXANDER)" ne iran par hamla kiya to saari libraries jala daali, jinme majoosi mazhab ki kitaaben bhi shamil thi.. Majoosi ulema apne jaan bachaane ke liye gufaaon (caves) me ja chupe jab unhen aman nazar aaya tab unhone apne zaheni soch se " OSTA" likhi...



HINDU MAT (HINDUISM):



hindu mat is aitbaar se bada anokha mazhab hai ki iske baare me aaj tak kisi ko yah malum nahi ho saka ki iska sabse pahle laane waala kaun tha?

Iska laane waala nabi tha ya ghair nabi ?

Iska zamaana kaun sa tha ?

Is mazhab ki asal aur buniyaadi kitab kaun si hai ?


Hindu mazhab ki kitab ka naam " VED" hai jo 4 hisson par based hai..

1- rigved

2-yajurved

3- samved

4- atharvaved,


"MAHA BHARAT SHANTI PARV SLOK" ki riwayat ke mutaabik 'dawasur'( jinnat ka baadshah) ved ko chura kar le gaya...

Aasmaan se 7 rishi (buzurg) naazil hue aur ved ko waapas laakar dobaara jaari kiya,

is riwayat ki wajah se hindu researcher khud ved ko aasmaani kitab nahi samjhte,

vedon ki tahreer ka zamaana 800 Bc, kuch ke nazdeek 1000 bc, kuch ke nazdeek 4000 bc, kuch ke nazdeek 5000 bc aur 10,000 bc hai,

ab ek nazar vedon ki taaleem par bhi nazar daal lijiye



VEDON ME ZAAT-PAAT(CASTEISM) KI TAALEEM:


vedon ki taaleem ke mutaabik BRAHMAN qaum khuda ke muh(mouth) se paida hui, CHATTRI qaum baazuyon se, VAISHYA qaum raano se aur SHUDRA qaum pair(legs) se paida hui...

BRAHMAN duniya ki sabse unchi jaat hai, duniya me jo maal wa daulat hai wah sab BRAHMAN ka hai,

BRAHMAN jis aurat par haath rakhen wah uski ho jaati hai,

BRAHMAN Gunaahon se bilkul paak hai, chaahe teeno lokon ko tabaah wa barbaad kar de,

SHUDRA ,ved sun len toh uske kaano(ears) me sheesha daal do, agar padhen toh zabaan kaat do, agar yaad karen to uska Dil cheer do, agar BRAHMAN ke baraabar baith jaaye to uski kamar(waist) daagh lagaakar chootad(buttocks) kaat kar baher nikaal do,

SHUDRA jis ang(parts of body) se brahman ki khilaaf warzi(insult) kare uska wah ang kaat do...


AURTON KE BAARE ME VEDON KI TAALEEM:


Aurat dhoke baaz hai,

aurat ka dil bhediye(deer) ki tarah hai,

aurat baap ki zaaydaad ki waaris nahi ban sakti, aurat dusra nikah nahi kar sakti,

aurat ko juwen me haarne aur bechne ki ijaazat hai,

jin ladkiyon ke bhai na hon unki shadi nahi ho sakti, ladkiyon ki maujoodagi me ladke paida karne ke liye pati(shauhar) apni patni (wife) ko kisi ghair mard se pregnent karwaane (niyog) ka huqm de sakta hai...


GHAIR HINDUON KE BAARE ME VEDON KI TAALEEM:


hindu mazhab ka jo inkaar kare unhe zinda aag me jala do,

hindu mazhab ke mukhaalif ko darindon se fadwa daalo

hindu mazhab ke dushmanon ke kheton ko ujaado aur unhe bhookha rakh kar Maar daalo

hindu mazhab ke dushmano ko samundra me dubo do, jis tarah billi (cat) chuhe(rat) ko tadpa tadpa kar maarti hai, isi tarah unko tadpa kar maaro..

Dushmano ka jod jod aur band band kaat do, unko pairon tale kuchal do aur un par raham na karo...

VEDON ME SHIRK KI TALEEM:


Devtaaon ki kul tadaad 3340 hain,

kaaynaat ka devta (brahma) hai,

Ishq aur muhabbat ka devta (kaamdev) hai,

dushmano ko barbaad karne waala devta (shiv) hai


aulaad haasil karne ke liye (mardana ling, also known hai shiv ling) hai,


iske elaawa aag, peepal ka ped(tree), haathi , lion, saanp(snake), chooha, suwar, bandar, bail(cow), bhi hinduon ke devta hain,

hinduon ka aqeeda hai ki gaaye (cow) ne zameen wa aasmaan ko uthaaya huwa hai, uska gobar aur peshaab peena gunaaho ki maafi ka zariya hai...



BUDH MAT (BUDHISM)


Budh mat ke laane waale ' GAUTAM BUDH ' 568 BC me nepal ki raajdhaani kapil wastu me ek raja ke Yahan paida hue,

baap ka naam " shadhu dhan" tha, maa ka naam " maya" tha,

16 saal ki umar me " jasodhara" aurat se shadi ki jisse ek bacha " rahul" paida huwa,

gautam budh ki shuruaati 29 saal ki zindagi ek raaz hai, gautam budh bachpan se hi soc vichaar ka aadi tha...

Umar(age) ke 30we saal kuch musibat zada logon ko dekhkar gautam budh itna pareshaan hue ki aabaadiyon ko chhodkar jungalon aur veraanon me ja base aur duniya ki takleefon se nijaat paane ke tareeqon par soch vichaar karne laga,

lagaataar 6 saal tak nafs kashi ki, khaana peena chhod diya, muraaqbe aur mujaahide kiye,

us waqt me gautam budh ka jism sookh kar kaanta ban gaya, lekin logon ki raahat haasil karne ka raaz haath na aa saka, isliye dobara khaana peena shuru kar diya,

ek din gautam budh peepal ke ped ke neeche muraaqba kar rahe they ki unhe achaanak nirwaan(nijaat) ka raaz bata diya gaya, jiske baad gautam budh ko raahat ko Haasil karne ka tareeqa malum ho gaya aur gautam budh ne dobara shahron ka rukh kiya,

logon ko raahat haasil karne ke sunehre usool bataaye, aur updesh diye,

gautam budh ki dawat aur updeshon ka waqt 40 saalon tak raha,

lekin hairat ki baat yah hai ki un 40 saalon ka koi khulaasa taareekh me mahfooz nahi..

Zindagi ke aakhiri dino me gautam budh ne apne mureedon (bicchuon) ko kafan dafan ke masail bataaye aur nasihat ki, ki mere marne ke baad mere mission aur taaleem ko aam karna,

gautam budh ka 80 saal ki umar me (488 bc) gorakhpur ke ilaaqe me death ho gayi...

Gautam budh ne apne zindagi me koi likhi hui taaleem nahi chhodi, gautam budh ki maut ke 218 saal baad " chaumarya" khandaan ka 3rd baadshah ashok (270 bc) bana to usne budh mat qubool kiya jisse budh mat ka bahut developement huwa,

ashok ne apni hukumat me " bichhuon" ki ek badi bhaari ijtema karwaaya jisme mashoor bicchuon ne budh mat Ki taaleemon ko " tri petika" ke naam se paali language me taiyyar kiya jo budh mat ki muqaddas kitab qaraar paayi..

Chunki gautam budh ki apni zabaan paali na thi, isliye researchers ne is kitab ko kabhi woh darja nahi diya..



Ab aayye maaroof allah ki taraf se bheje gaye mazhab ki taraf jinme yahudiyat, isaaiyyat aur islam shamil hain..


YAHUDIYAT (JEWISH):



yahudiat ki aasmaani kitab " tauraat" aur " zaboor " hai, jise ahad nama qadeem (old testament) ya ahad namam ateeq ya meesaaq bani israel kaha jaata hai..

Ahadnama qadeem ke 5 hisse hain:

1- paidaish
2-khuruj
3-ahbar
4-ginti
5-istasna

in 5 ko "asfaar khamsa" bhi kaha jaata hai


ahad nama qadeem ke 4 sahi sources tasleem kiye jaate hain

1-YAHUDI MATAN:- yah matan 9wi sadi (isa se pahle) likha gaya , yani hz moosa as ki maut ke 600 saal baad


2- ISTASNAAI MATAN:- ye matan 8wi sadi (isa se pahle) likha gaya, yani hz moosa as ki maut ke 700 saal baad


3- MURSHIDAANA MATAN:- ye matan 6 sadi (isa se pahle) likha gaya, yani hz moosa as ki maut ke 900 saal baad


4- ULUHOOMI MATAN :- yah matan sabse baad me likha gaya, yani hz moosa as ki maut ke kam se kam 1000 saal ke baad, yaad rahe ki hz moosa (as) aur hz isa (as) ke beech ki muddat 1500 saal hai..



" BIBLE , QUR'AN AUR SCIENCE" ke writer 'moris beckle' ki tahqeeq ke mutabik " 3ri sadi Bc (yani hz moosa as ki maut ke 1200 saal baad) ahad nama qadeem ke ibraani language me 3 alag alag matan maujood they,

pahle sadi Bc (yani hz musa as ki maut ke 1400 saal baad) yah rujhaan paida huwa ki ahadnama qadeem ke liye ek hi matan thahraaye jaaye,

lekin hz isa as ki paidaish se ek sadi baad tak (yani hz musa as ki maut ke 1600 saal baad tak) bhi yah mumkin na ho saka ki kisi ek matan par sab ki razamandi ho sake

(moris beckle page 40)


" bible, qur'an aur science" ke writer, taurat me Heir feir (changes) ke bahut se dalail dene ke baad aakhir me likhte hain:

" ahadnama qadeem ki kitab me insaani haath zyada dikhaayi deta hai, isliye yah samjhna mushkil nahi ki ek edition se dusre edition tak aur ek translation se dusre translation tak jo heir feir hue unki wajah se ahadnama qadeem ka maujood matan pichle hazaara saala puraane matan se poore taur par alag hai"

(page no 30, urdu translation)


hz musa as ke baare me tauraat aur zuboor se hamen jo malumaat haasil hoti hain we zyada se zyada yah hain ki hz musa as ne fir'aun ke ghar parwarish payi, jawan hue to bani israel ke do logon ki madad karne ke baad hukumat ke darr sd madyan bhaag gaye wahi shadi ki aur lambi muddat ke baad wapas palte,

raaste me nubuwwat se nawaze gaye, fir'aun ke darbaar me pahunche, use chamatkar dikhaaye, imaan ki dawat di, bani israel ki aazaadi ka mutaalba kiya, fir'aun ne inkaan kiya toh hz musa as ne Mauqa paakar bani israel ko samundra paas karwa diya aur unke dushman ko dubo diya, uske baad bani israel apni na'farmaniyon ki wajah se lambi muddat tak registan(deserts) me bhatakte rahe, isi dauraan hz moosa as ki maut ho gayi aur unhe " khorab" ki ek waadi " bait nafoor" me dafan kar diya gaya...



ISAIYYAT (CHRISTIANITY):


Isaiyyon ki aasmaani kitab ka naam " injeel " hai jise ahad nama jadeed (new testament) bhi kaha jaata hai,

ahadnama qadeem aur ahadnama jadeed dono ko milaakar BIBLE kaha jaata hai,

yahudi sirf ahadnama qadeem ko maante hain, ahadnama jadeed ko nahi maante,

isaayi ahadnama jadeed ko maante hain aur yah aqeeda rakhte hai ki, ahadnama jadeed, ahadnama qadeem ka radd hai


yah baat to tamaam isaayi padri ke nazdeek bhi taiy hai ki hz isa as ne apne peeche koi likhi hui kitab nahi chhodi aur yah baat bhi isaayi researchers ke nazdeek sahi hai ki hz isa as ki wafaat( isayon ke Mutabik) ke 140 saal baad tak injeel ka koi nuskha duniya me maujood nahi tha,

hz isa as ki wafaat se kam se kam 200 saal baad isaayi jab alag alag firqon me bate to har firqa ne apni apni muqaddas kitaaben likhna shuru kar di,

isliye 325 CE (yani hz isa as ki wafaat ke 325 saal baad) constantinople ke baadshah ne 300 padriyon ki council banaayi aur use asli injeel talaash karne ka huqm diya

council ne maujood injeel ki tamaam kitabon ko ek dheir ki shakl me mez(table) ke neeche rakh diya aur khuda wand se darkhwast ki, ke inme se jo aasmaani nuskha hon wah falaaang kar mez par aa jaayen aur jaali (batil) nuskha wahi padi rahen,

aisa hi huwa 4 nuskha ke elawa baaqi tamam nuskhe jaali qaraar dekar jala daali gayi aur wahi 4 ko sahi qaraar diya gaya... Jo is tarah hain

1-MATTI (METHEW) ki injeel

2-MARKUS (MARK) ki injeel

3-LUKA (LUKE) ki injeel

4- YUHANNA (JOHN) ki injeel


in charon injeelon ke Musannafeeno (authors) mese kisi ek ne bhi is baat ki zarurat mahsoos nahi ki, ke wah apni likhi gayi maalumaat ka hawaala (proof) de ki un tak yah maalumaat hz isa (as) se kin kin waaste se aur kitne zariyon se pahunchi,

yahi wajah hai ki khud yahudi aur isaayi researchers ke nazdeek anaazeel ki tahreeron ki koi tareekhi aur pukhta haisiyat nahi,


isliye " bible, qur'an aur science" ke writer moris beckle kahte hain

" jab ham injeel ko padhte hain toh hamen zara bhi is baat ka yaqeen nahi hota ki ham beshak hi maseeh ke alfaz padh rahe hain"

(page 110, urdu translation, publisher crescent publising co.)


moris bokle ke is daawe ki taeed khud injeel ki kuch aayaton se bhi hoti hai, misaal ke taur par in par dhyan den


1- hz isa as ne farmaya:-" mujhse pahle jitne ambiya aaye we sab chor (theif) aur lutere (robber) they"

(yuhanna surah 10)


2- hz isa as ke paas ek kan'aani aurat (maangne) aayi toh Hz isa as ne usse kaha:-" main bacchon ki roti kutton ke saamne nahi phenkta"

(marks surah 7, ayat 27-28)


3- " yah na samjho ki main zameen par sulah karaane aaya hun, sulah karaane nahi balki talwaar chalaane aaya hun"

(mattew chapter 10, ayat 34)


4-" jiske paas talwaar na ho wah apne kapde bech kar talwaar khareed le "

(luke ch 22, ayat 36)


5- hz isa as ne yahudion ko in alfaaz se mukhaatib farmaya:-" aiy dikhaawa karne walon, faqeeho aur fareesiyon ! Tum nabiyon ke qaatil ki aulaad ho, aiy saanpo, aiy aafai ke baccho ! Tum jahannum ki saza se kyonkar bachoge"

(mathew ch 33 ayat 29-33)


6- " hz noah as sharaab ke nashe me apne ghar nange ho gaye"

(paidaish 9/21-22)


7- " hz yaqoob as ke chauthe bete yahuda ne apni bahu( daughter in law) se badkaari karke aulaad paida ki"

(paidaish ch 38)


8-" hz haroon as ne sone(gold) ka but bachhde(cow) ki shakl me banaakar uski pooja paath karaayiAur shirk jaisa ghinauna jurm kiya"

(khuruj 32/1-6)


9- "apni maa ke kahne par hz yaqoob as ne daghabaazi se kaam liya, dhoka, jhoot aur makkari ke saath apne boodhe baap hz ishaq as ko dhokha dekar apne bade bhai eesu ki barkat chheen li"

(paidaish ch 27)


ab aayye hz isa (as) ki halaat e zindagi ki taraf..

Anazeel arba ke mutaabik hz isa (as) pelestine ke shaher " naasira" me paida hue,

baap ka naam yusuf aur maa ka naam maryam tha

(matthew ch 1 ayat 16)

8we din khatna kiya gaya, jab aap 12 saal ke hue toh maa baap jeruselam le gaye


hz isa (as) ke shuruaati 30 saal andhere me hain, koi nahi jaanta ki hz isa (as) ne apni zindagi ke 30 saal kahan aur kaise guzaare ?

( taareek qaleesa az moshiam, ba'hawala mazaahib e aalam ka taqaabuzi jayeza page 420)


30 saal ke baad hz isa (as) ko hz yahya (as) ne "baptism" diya, jiske baad unki paighambari ki shuruaat hui

hz isa (as) ne shaher shaher, Gaaon gaaon jaakar logon ko daawat di,

yahudi ulema aapke khilaaf ho gaye aur ilzaam lagaya ki isa (as) apne aapko khuda ka beta kahta hai, aur yah ilzam bhi lagaaya ki isa (as), dawood (as) ke takht ka waaris hone ka daawa bhi karta hai aur roomi (roman) huqumat ke andar ek aisi huqumat qayam karna chahta hai jo roomi huqumat ka takhta palat de,

is tarah yahudi ulema ki zidd par roomi governe " palatoos" ne hz isa (as) ko giraftaar (arrest) karne ka huqm diya, giraftaar karne waalon me isa (as) ka ek hawaari " yahuda iskarpoti" bhi shamil tha, albatta baqi tamaam shargird jo hz isa (as) ke saath they we sab bhaag gaye..

Hz isa (as) par muqaddama chalaaya gaya aur phaansi ki saza di gayi, us waqt hz isa (as) ki umar(age) 33 saal thi..

Anaazeel ke mutabik 3 re din hz isa (as) dobara zinda kiye gaye, apne hawaariyon se mulaqaat ki 40 din is duniya me qayaam ke baad aasmaan ki taraf utha liye gaye



(duniya ke bade mazahib page 288-291)


ye hai saari malumaat jo hamen injeel ke hawaale se hz isa (as) ki zindagi ke baare me milta hai aur bas !


Ab aayye ek nazar aakhiri khudaai mazhab par bhi nazar daalte chalen....



ISLAM:



islami paak kitab ka naam " qur'an majeed" hai jo wahi (revelation) ke zariye rasool akram sallallaho alaihi wasallam (pbuh) par naazil hui,

jise rasool akram sallallaho alaihi wasallam (pbuh) ki paak zindagi me bhi bahut se sahaba kiram (ra)(companians) ne zabaani yaad kar liya..

Seerat (biography) ki kitaabon me un tamaam sahaba kiram ra (mard wa aurat) ke naam tak mahfooz hain,

wahi (revelation) ke utarne ke saath saath rasool akram sallallaho alaihi wasallam (pbuh) ne uski kitaabat ka bhi bandobast kiya aur yun aap rasool akram sallallaho alaihi wasallam (pbuh) ki paak zindagi me hi saara qur'aan majeed likhi hui shakl me mahfooz ho gaya

jin jin sahaba kiram (ra) Ke paas likhi hui shakhl me qur'an majeed maujood tha, seerat ki kitabon me unke naam bhi mahfooz hain


siddeeqi daur me sahaba kiram ra ne soch samjh ke baad tamaam qur'an majeed ko jama karne ke liye ek committee banaayi jisne badi kadi sharton ke saath qur'aan majeed ko jama kar diya,

usmani daur me tamaam saheefon ko jama karke ek tarah ki likhi hui surat me laya gaya jo usse pahle saat alag alag tahreeron me tha,

is tarah rasool akram sallallaho alaihi wasallam (pbuh) ki wafaat mubaarat ke kuch saal baad hi qur'an majeed ko uski maujooda shakhl me mahfooz kar diya gaya, jo aaj tak bina kisi heir pheir ke sahi saalim maujood hai,

pichhli 15 sadion me islam dushmano ne qur'aan majeed me heir pheir karne ki kai baar saajishen ki, lekin allah taala ne use tamaam dushmano ki shaazishon se poori tarah mahfooz rakha


musalmaano ki aasmaani kitab ke baad ab ek nazar paigambare islam rasool akram sallallaho alaihi wasallam (pbuh) ki paak seerat par daaliye



rasool akram sallallaho alaihi wasallam (pbuh) ki paidaish ki jagah,

taareekh e paidaish, paak naam, shajra nasab (family tree), maa ke paas tarbiyat, qabeela (tribe) bani saad me tarbiyat,

bachpan me pesh aane waale waqeye, maa ki wafaat, dada ki sarparasti, aur wafaat, chacha (uncle) ki sarparasti,

tijaarat, pahla nikah, aulaad, nubuwwat se pahle rasool akram sallallaho alaihi wasallam (pbuh) ka akhlaaq, quraish ki ladaayi aur sulah,

ameen aur saadiq hona ka rutba, hajar e aswad ki tanseeb. Hira gufa (cave) me tanhaayi ka waqt, wahi ki shuruaat,

khoofiya(secret) daawat, khuli daawat, mukhaalifat, sardaaraane quraish se baat cheet, safar (journey) taif, meraj,

bait e aqba (1), bait e aqba (2), hijrat, quba me qayaam, madeen munawwara me tashreef laana, ahle kitab se sulah, ghazwa badr, ghazwa uhud, ghazwa ahzaab, sulah Hudaibiya, salaateen ke naam letters, makka ki fateh, tabuk ka safar, hajjatul wida, marjul maut, wafaat,


yani rasool akram sallallaho alaihi wasallam (pbuh) ki paak zindagi ke tamaam pahluon ka poori tashreeh seerat ki kitaabon me maujood hai...


rasool akram sallallaho alaihi wasallam (pbuh) ki paak zindagi ke baad aap rasool akram sallallaho alaihi wasallam (pbuh) ki taalimaat (education) par nazar daal lijiye..


Imaan, paaki, ibaadat (namaz, roza, zakaat, umrah, hajj, sadqa, khairat, tauba, astaghfaar ), len den, halaal wa haraam,

tijaarat, kheti baadi, mazdoori, khaana peena, sona jaagna, chalna firna, maa baap aur aulaad ke haq,

rishtedaaron aur doston ke saath sulook, shadi-shuda zindagi, yateemo, bewaaon, miskeeno aur mohtaajo ke saath sulook,

mehmaan nawaazi, padosiyon(neibours) ke haq, jaanwaron ke haq, nikah, talaaq, iddat, paidaish, rajaa'at, bimaari, sehayaabi, timaandaari, maut, Janaza, kafan -dafan,

meeraas, imaarat, adaalat, imaamat, sipah salaari, jung sulah, ghanimat ke maal, fatah, shikast, dosti, dushmani,


matlab yah ki insaani zindagi se talluk rakhne waale har cheez par aap rasool akram sallallaho alaihi wasallam (pbuh) ki taaleem hadith ki kitaabon me maujood hai,

insaani zindagi ke kisi aise goshe ka naam lijiye jiske baare me rasool akram sallallaho alaihi wasallam (pbuh) ki taaleem hadith ki kitabon me maujood na hon,


ghaur kijiye , peshaab pakhaana, janaabat, haiz, nifaas aur ghusl tak ke masai badi safaai ke saath maujood hain


rasool akram sallallaho alaihi wasallam (pbuh) ki taaleem ke baad rasool akram sallallaho alaihi wasallam (pbuh) ki zaat ko lijiye..

rasool akram sallallaho alaihi wasallam (pbuh) ka huliya mubarak kaisa tha?

rasool akram sallallaho alaihi wasallam (pbuh) ki hatheli, rasool akram sallallaho alaihi wasallam (pbuh) ke talwe,

rasool akram sallallaho alaihi wasallam (pbuh) ki aidi(heals),

rasool akram sallallaho alaihi wasallam (pbuh) ki pindli, rasool akram sallallaho alaihi wasallam (pbuh) ki baghal,

rasool akram sallallaho alaihi wasallam (pbuh) ki aankh, rasool akram sallallaho alaihi wasallam (pbuh) ka muh mubaarak,

rasool akram sallallaho alaihi wasallam (pbuh) ka qad, rasool akram sallallaho alaihi wasallam (pbuh) ke baal (hairs)

rasool akram sallallaho alaihi wasallam (pbuh) ka paseena, rasool akram sallallaho alaihi wasallam (pbuh) ka rang (color) kaisa tha ??


Yahan tak ki rasool akram sallallaho alaihi wasallam (pbuh) ki daardhi(beard) mubarak me safed (white) baalon ki tadaad kitni thi,

rasool akram sallallaho alaihi wasallam (pbuh) ka libaas, rasool akram sallallaho alaihi wasallam (pbuh) ka amaama(turban),

rasool akram sallallaho alaihi wasallam (pbuh) ki chaadar (blanket)..



rasool akram sallallaho alaihi wasallam (pbuh) ke moze (socks), rasool akram sallallaho alaihi wasallam (pbuh) ke joote (shoes), rasool akram sallallaho alaihi wasallam (pbuh) ki anguthi (ring),

rasool akram sallallaho alaihi wasallam (pbuh) ki kanghi (comb), rasool akram sallallaho alaihi wasallam (pbuh) ka surma,

rasool akram sallallaho alaihi wasallam (pbuh) ka takiya (pillow) kaisa tha ??


rasool akram sallallaho alaihi wasallam (pbuh) ki baat cheet kaise thi, bolne ka andaz kaisa tha, rasool akram sallallaho alaihi wasallam (pbuh) ka muskuraana aur aansu bahana kaisa tha ??

rasool akram sallallaho alaihi wasallam (pbuh) sote kaise they, jaagte kaise they, chalte kaise they, uthte kaise they aur baithte kaise they, khana kaise khaate, paani kaise peete, khaane me kya pasand tha, kya na'pasand tha??

Khushbu kaun si pasand thi, muhabbat ka tareeqa , naraazgi zaahir karne ka tareeqa kya tha, shadi Shuda zindgi guzaarne ki tareeqe kaise they ??

Aulaad ki tarbiyat kaise ki ?


Matlab yah ki rasool akram sallallaho alaihi wasallam (pbuh) ki zaat paak ke baare me kisi aise pahlu ki nishaan dehi nahi ki ja sakti jo seerat ki kitabon me mahfooz na ho.....



Bhaiyyon ! Uper likhe saare mazhabon ki taleem aur unke laane waalon ke haalaat par baar baar nazar daalen aur phir sochen aur samjhen ki..


1- KYA majoosiyat jaisa ghair mahfooz, ghair yaqeeni, aur mahaz 72 geeton par mabni mazhab,

islam jaise mahfooz, muqammal aur sacche mazhab ke liye kisi bhi darje me challenge banne ki qaabiliyat rakhta hai??

Kya rasool akram sallallaho alaihi wasallam (pbuh) ki paak zindagi ke dalail, aur poori haalaat e zindagi ke muqaable me ' ZURTUST' ki zindagi ke bilkul ghair yaqeeni aur aadhi aadhure haalaat e zindagi me duniya waalon ke liye koi faayeda ho sakta hai ??


2- KYA hindu mat, jiske laane waale ka pata Nahi, jiski paak kitab shirk ki taaleem deti hain, aurat ko nafrat ke qaabil thahraati hain, apne elawa dusre mazhabon ke maanne waalon ko jalaane, kuchalne, qatl karne aur cheerne faadne ki taaleem deti hai, insaano ko jaat paat me baat'ti hai,

aisa mazhab, islam jaise aman pasand, insaaf pasand ke muhaafiz aur tauheed ka jhanda buland karne waale deen ke liye kabhi challenge nahi ban sakta ??


3- KYA budh mat, jiske laane waale ki 80 saala zindagi me se 70 saal ka waqt parde me chhupa hai, jiski taleem uske laane waale ki maut ke 200 saal baad uske shargirdon (students) ne taiyyar ki hain,

ek aise mazhab ke liye challenge banne ki haisiyat rakhta hai jiske nabi rasool akram sallallaho alaihi wasallam (pbuh) ki zindagi ka ek ek lamha poore yaqeen ke saath seerat ki kitaabon me mahfooz hai, aur jiski aasmaani kitab ka ek ek alfaz sadiyon se poore taur par mahfooz hain ??



4-KYA yahudiyat, jiski Muqaddas kitab " tauraat" ki sahi hone ki zamaanat khud yahudi researcher ki nazar me na qaabil hai, aur jiske daee (as) ki seerat ke ek pahlu, yani jhoot se takraane, ke elawa baaqi tamam pahlu duniya waalon ki nigaah se ojhal ho,

kya aisa mazhab, islam ke liye challenge ban sakta hai, jiski paak kitab "qur'an" pichhle 15 sadiyon se poore taur par mahfooz hai aur jiske daee rasool akram sallallaho alaihi wasallam (pbuh) ki seerat har insaan ko paidaish se lekar maut tak poori rahnumaayi karaati hai ??


5- KYA isaayyat, jiski aasmaani kitab " injeel" khud isaayi researchers ke nazdeek uljhi hui, samjh se baaher, aur ghalat alfaazon se bhari padi hai jise padhne ke baad, padhne waala bhi uljhan aur pareshani ka shikaar ho jaata hai aur jiske daee (as) ki 30 saala zindagi me se 27 saal duniya waalon ki nazaron se chhupe hain,

kya wah mazhab apne andar ek aise deen ke liye challenge banne ka dam kham Rakhta hai jiski paak kitab " qur'an" ki sehat ko pichhle 15 sadiyon se koi challenge karne ki himmat nahi kar saka, jiske daee rasool akram sallallaho alaihi wasallam (pbuh) ki zindagi ke sirf nubuwwat ke 23 saal hi nahi, balke nubuwwat se pahle ke 40 saal ka ek ek lamha khuli kitaab ki tarah poori duniya ke saamne hai..??


Saare sawaalon ka jawaab bilkul saaf aur do took hai "BILKUL NAHI "



Hamare is jawab ka saaf aur pakka suboot un mazhab ke naye muslim(converted to muslim) ke we aitraaf hain jo unhone islam qubool karne se pahle ba'qaayeda tamam mazhab ko jaanch parkh ke baad kiye hain,

ek misaal ye bhi hai...



1- kolkata me ek hindu raaja ke yahan paida hone ke baad islam me daakhil hone waali aurta " jaawed bano begum" ne mazhabon ki tahqeeq ke baare me apne feelings bayaan karte hue bataaya ki maine sabse pahle , budh mat ki tahqeeq kiya lekin itminaam haasil na huwa, phir isaaiyyat ki Tahqeeq ki toh usse bhi naqamyabi mili, aur main dobara hindu mat ki taraf chali gayi, lekin vedon ki taaleem ka insaan ki zindagi se door ka bhi waasta nahi, jab maine islam ko padha wa tahqeeq ki toh main bahut khush hui, meri ruh (soul) me itminaan ho gaya ki maine sacchaayi pa li hai,

sirf islam hi duniya me aisa mazhab hai jo hamari zindagi me hamari sachi rahnumaayi kar sakta hai, aur duniya ke tamam ruhaani rahnumaaon me se aaqa e naamdaar rasool akram sallallaho alaihi wasallam (pbuh) hi ek aise shakhs hai jo aazaadi, bhai chaara aur yaqshaniyat(equality) jaise sunehre usool lekar aaye hain, jin par chalkar insaan nijaat haasil kar sakte hain


(ham musalman kyon hue page 75, dr. Abdul gani farooq)



The end