bismillahirrahmanirraheem
1.
waail bin hajar rz se riwayat hai k maine rasul saw ke sath namaz padhi to aap saw ne apna daaya hath mubarak apne baaye hath mubarak k upar seeme mubarak par rkha.
(Sahih Ibn Khuzaima, j. 1, page 243)
Is hadis ko
Imam Nuwawi ne SHARAH MUSLIM (MISRI) J. 4, PAGE 115 AUR SHARAH MUHZAB J. 3, P. 312 ME,
HAFIZ IBN SAEEDUN NAAS NE nafakhu shazi (masawr) alwarq 2/211 me
HAFIZ SHAMSUDDIN IBN ABDUL HADI MUQDASI NE al-mahrud fil hadis page 44 me,
HAAFIZ ZAILI ne NASBUR RAAYA J. 1 , PAGE 314 ME
HAFIZ IBN HAJAR NE fatehul baari (salfiya) j. 2, page 224 me aur TALKHEEL KABIR (MISRI) J. 1, PAGE 224 ME aur darayat fi takhriz ahadis hidaya (misri) j. 1 page 128 aur BALAGUL MURAAM PAGE 55 ME,
ALLAMA AINI HANAFI NE UMDATUL QARI (ALMANIRIYA) J. 1, PAGE 128 ME
IMAM SHOKANI NE neelil autaar j. 2, page page 115 me aur
ALLAMA MAJDUDIN FEROZI ABADI NE safar saadat me
ALLAMA ALMURTAZA ZUBAIDI HANAFI NE aqudul jaohar maneefata j. 1 page 59 etc logo ne zikr kiya hai.
AUR IN LOGO NE IS HADIS KO SAHIH MANA HAI
ALLAMA IBN SAYYEDN NAS AUR HAFIZ IBNHAJAR AUR ALLAMA AINI AUR ALLAMA SHOKANI.
ISI TARAH MULLA QAYIM SINDHI NE RIWALA FAUZULKARAM ME AUR
MAKHDUM MOHAMMED HASHIM SINDHI THATHWI NE DARAAHAM SARAT ME
ALLAMA IBN NAJEEM HANAFI NE BAHRUR RAAID ME AUR
ALLAMA ABUL HASAN KABIR SINDHI NE FATAH WADOOD SHARAH ABI DAUD ME AUR
ALLAMA MOHAMMED HAYAT SINDHI NE FATHA GHAFOOR ME AUR
ALLAMA SYED ABU TURAB RASHDULLAH SHAH RASHDI SAHAB NE DARJUDARR ME
TO YE HADIS APNE MATLAB ME WAZEH HAI AUR BATA RAHI HAI K RASUL SAW KI SUNNAT WA TARIQA YE HAI K NAMAZ ME SEENE PAR HATH BANDHE JAAYE.
2.
QABEESA BIN HULB TABAI NE APNE WALID HULB R. SE RIWAYAT KARTE HAI KE MAIN NE RASUL SAW KO DEKHA K AAP SAW NAMAZ SE DAAYE AUR BAAYIN PHIR RAHTE THE AUR ME NE AP SAW KO DEKHA K NAMAZ ME APNA DAAYA HATH KO BAAYE HAAT PAR RAKH KAR SEENE PAR RKHA.
(MASNAD IMAM AHMED BIN HANBAL, J. 5, PAGE 226)
Note:
MASNAD AHMED PAR KISI HANAFI MUKALLID KO (unke usool k mutabiq) TANQEED KA HAQ NAHI KYUNKI INKI USOOL HADIS KI KITAB ME LIKHA HAI:
"MASNAD AHMED KI TAMAM AHADEES MAQBOOL HAIN"
(QAWAAID FI ULOOM HADIS, PAGE 69)
3.
TAOOS YAMANI TABAI SE RIWAYAT HAI K RASUL SAW NAMAZ ME HOTE TO APNA DAAYA HAATH BAAYE HATH KE UPAR RAKH KAR APNE SEENE PAR BANDHTE THE.
Note: Imam Taoos mash-hoor tabai hain isliye ye hadis MURSAL hai magar mursal hadis hanafiyo ke haan MOTEBAR AUR MAQBOOL hai .
hanafi mazhab k imam surkhasi kitab usool j. 1 page 360 me likhte hain.
"doosre aur teesre qarn (yani tabaeen) ki mursal riwayat hamare (ahnaaf) ulema k qaul k mutabiq hujjat aur dalil hai. (kitab usool j. 1 page 360)
.............
i)
imam beheqi likhte hain: "namaz me seene par hath rakhna sunnat hai. (sunan kubra bahqee 2/30)
ii)
Saudi arab k mashoor shaikh abdullah bin abdur rahman aljabreen ki taqdim wa marajat se chhapi hui kitab me lika hua hai k "sahih ye hai ke daya hath baye hath par, seene par rakhna sunnat hai"
(Alqaul mateen fi marifath mayahm almusalin page 49)
iii)
Imam ishaaq bin rahwiya apne dono hath, apni chatiyon par ya chatiyon se neeche (sine par) rakhte the.
(masail imam ahmed wa ishaq page 222, wa safat salat nabi page 61)
Har Ibteda Se Pehle Har Inteha Ke Baad, "ZAAT-E-NABI Buland Hai "ZAAT-E-KHUDA" Ke Baad, Dunya Main Ehtraam Ke Qabil Hain Jitne Log, Main Sabko Manta Hun, Magar ,"MUHAMMAD-MUSTAFA{sall’Allaahu ta’aalaa alaihi wa’sallam} Ke Baad..
Saturday, June 30, 2012
Namaaz (salaah) me seeny par( Chest ) hath bandhne k dalaail
Labels:
HAND ON CHEST,
SALAAT
SALFIYYA ISLAMIC RESEARCH CENTRE KANPUR
मांसाहार की अनुमति हिन्दू धार्मिक ग्रंथ में ??
हिन्दू धार्मिक ग्रंथ मांसाहार की अनुमति देते हैं !
सत्य यह है कि हिन्दू धर्म ग्रंथ इंसान को मांस खान की इजाज़त देते हैं। ग्रंथों में उन साधुओं और संतों का वर्णन है जो मांस खाते थे।
(क) हिन्दू कानून पुस्तक मनुस्मृति के अध्याय 5 सूत्र 30 में वर्णन है कि - ''वे जो उनका मांस खाते हैं जो खाने योग्य हैं, कोई अपराध नहीं करते है, यद्यपि वे ऐसा प्रतिदिन करते हों क्योंकि स्वयं ईश्वर ने कुछ को खाने और कुछ को खाए जाने के लिए पैदा किया है।''
(ख) मनुस्मृति में आगे अध्याय 5 सूत्र 31 में आता है - ''मांस खाना बलिदान के लिए उचित है, इसे दैवी प्रथा के अनुसार देवताओं का नियम कहा जाता है।''
(ग) आगे अध्याय 5 सूत्र 39 और 40 में कहा गया है कि - ''स्वयं ईश्वर ने बलि के जानवरों को बलि के लिए पैदा किया, अत: बलि के उद्देश्य से की गई हत्या, हत्या नहीं।''
महाभारत अनुशासन पर्व अध्याय 88 में धर्मराज युधिष्ठिर और पितामह भीष्म के मध्य वार्तालाप का उल्लेख किया गया है कि कौनसे भोजन पूर्वजों को शांति पहुँचाने हेतु उनके श्राद्ध के समय दान करने चाहिए। प्रसंग इस प्रकार है-
''युधिष्ठिर ने कहा, ''हे महाबली ! मुझे बताइए कि कौन-सी वस्तु जिसको यदि मृत पूर्वजों को भेंट की जाए तो उनको शांति मिलेगी ? कौन-सा हव्य सदैव रहेगा ? और वह क्या है जिसको यदि पेश किया जाए तो अनंत हो जाए ?ÓÓ भीष्म ने कहा, ''बात सुनो, ऐ युधिष्ठिर कि वे कौन-सी हवि हैं जो श्राद्ध रीति के मध्य भेंट करना उचित हैं। और वे कौन से फल हैं जो प्रत्येक से जुड़ें है? और श्राद्ध के समय शीशम बीज, चावल, बाजरा, माश, पानी, जड़ और फल भेंट किया जाए तो पूर्वजों को एक माह तक शांति रहती है। यदि मछली भेंट की जाएँ तो यह उन्हें दो माह तक राहत देती है। भेड़ का मांस तीन माह तक उन्हें शांति देता है। $खरगोश का मांस चार माह तक, बकरी का मांस पाँच माह और सूअर का मांस छह माह तक, पक्षियों का मांस सात माह तक, 'प्रिष्टाÓ नाम के हिरन के मांस से वे आठ माह तक और ''रूरूÓÓ हिरन के मांस से वे नौ माह तक शांति में रहते हैं। त्रड्ड1ड्ड4ड्डं के मांस से दस माह तक, भैंस के मांस से ग्यारह माह और गौ मांस से पूरे एक वर्ष तक। पायस यदि घी में मिलाकर दान किया जाए तो यह पूर्वजों के लिए गौ मांस की तरह होता है। बधरीनासा (एक बड़ा बैल) के मांस से बारह वर्ष तक और गैंडे का मांस यदि चंद्रमा के अनुसार उनको मृत्यु वर्ष पर भेंट किया जाए तो यह उन्हें सदैव सुख-शांति में रखता है। क्लास्का नाम की जड़ी-बूटी, कंचना पुष्प की पत्तियाँ और लाल बकरी का मांस भेंट किया जाए तो वह भी अनंत सुखदायी होता है। अत: यह स्वाभाविक है कि यदि तुम अपने पूर्वजों को अनंत सुख-शांति देना चाहते हो तों तुम्हें लाल बकरी का मांस भेंट करना चाहिए !
MAASA'HAAR KA SEVAN, HINDU DHAARMIK GRANTH ME
" we jo maas (meat) khaate hain jo khaane yogya hai, koi apraadh nahi karte hain, yadhypi we aisa pratidin karte hon, kyonki swayam ishwar ne kuch ko khaane aur kuch ko khaaye jaane ke liye paida kiya hai"
(manu'smriti adhyay 5 sutr 30)
" maas khaana balidaan ke liye uchit hai, ise devi pratha ke anusaar devtaaon ka niyam(rule) kaha jaata hai"
(manu'smriti adhyay 5 sutr 31)
" swayam ishwar ne bali ke jaanwaron ko bali ke liye paida kiya, isliye bali ke udeshya se ki gayi hatya, hatya nahi "
(manu'smriti adhyay 5 sutr 39-40)
PAVITRA QURAAN KA BAYAAN
" aiy iman waalon ! Har kartavya ka nirwaah karo, tumhare liye chaupaaye jaanwar jayez hai kewal unko chhodkar jinka ullekh kiya gaya hai "
(pavitra qur'an 5:1)
" rahe pashu, unhe bhi usi ne paida kiya, jisme tumhare liye garmi ka samaan (wastra) bhi hai aur hain anya kitne hi laabh, unme se kuch ko tum khaate bhi ho "
(pavitra quran 23:21)
Labels:
KALKI AWTAAR
SALFIYYA ISLAMIC RESEARCH CENTRE KANPUR
MAZHAB AHLE-MADEENA AUR AHLE HADITH
Bismillahirrahmanirraheem
MAZHAB AHLE-MADEENA AUR AHLE HADITH
Aaj Kal Dekhne Aur Sunne Me Aa Raha Hai Ki Hanafiyah Imam Malik (Rh) Aur Ahle Hadith Ke Darmiyan Ikhtilaafaat Saabit Karte Hain, Halaanke Madeena Taiyyaba Ke Rahne Waale Sirf Imam Malik Rh Hi Nahi Balke Aur Bhi Jaleelul Qadr Imam Hain Jo Sahaba Ki Awlaad Se Hain,
Magar Kuch Logon Ko Madeena Tayyaba Me Sirf Ek Hi Aalim Nazar Aaya Hai Unke Mauqaf Ko Hi Wah Ahle Madeena Ka Mauqaf Baawar Karaate Hain, Jo Unki Jihaalat Ka Muh Bolta Suboot Hai...
Bila'shubah Imam Malik Ek Azeem Us Shaan Imam Hain, Sunan Ke Fawaid Aur Qur'an Ke Aalim Hain, Isliye Imam Malik Madeena Ke Ulama Me Shumaar Hota Hai, Al'gharz Ulema E Madeena Ka Woh Juzz To Hain Magar Kul Nahi...
Ab Aayen Tarteeb Se Un Masail Ki Haqeeqat Mulaaheza Karen Jin Ki Jhaangwi (Writer Of Tohfa Ahlul Hadith) Shahab Ne Wazaahat Ki Hai...
Masla Raful'yadain
Hz Abdullah Bin Umar Ra Se Marwi Hai Ke Rasoollullah Sallalaho Alaihi Wasallam (Pbuh) Jab Namaz Shuru Karte Aur Jab Ruku Karte Aur Jab Ruku Se Sar Uthaate Toh Rafulyadain Karte "
(Sahih Bukhari Jild 1 Page 102)
Is Hadith Ke Raawi Imam Malik Rh Hain Aur Is Hadith Par Unka Amal Hai...
Jawab:
Hafiz Ibn Abdul Barr Maliki Rh Farmate Hain Ke:-" Imam Ibn Wahhab, Imam Waleed Bin Muslim, Imam Sayeed Bin Abi Maryam, Imam Ashhab Aur Imam Abu Masayyab, Imam Malik Se Bayaan Karte Hain Ke Wah Hz Ibn Umar (Ra) Ki Hadith Ke Muwafiq Namaz Me Rafulyadain Karte Rahe Yahan Tak Ke Unki Wafaat Ho Gayi"
(Tamheed Jild 9 Page 213)
Pagdi(Turbon) Par Masah:
Jhaangwi (Hanafi) Sahab Farmate Hain Ke:-" Ahle Hadith Pagdi Par Masah Ke Qaayel Hain Jabke Madeena Ka Imaam Uski Ijaazat Nahi Deta"
(Moatta Imam Malik Page 23, Tohfa Ahle Hadith Page 77)
Jawab:
1- Bhai Agar Imam Madeena Hz Imam Malik Rh Ko Is Sunnat Ka Ilm Nahi Ho Saka Toh Kya Huwa, Jabke Muhaajir Madeena Aur Imam Ul Ambiya Aur Khaatim Ul Nabiyyeen Hz Muhammad Sallalaho Alaihi Wasallam (Pbuh) Se Pagdi Par Masah Karna Saabit Hai
Hz Umar Bin Umayya Ra Bayan Karte Hain Ke:-" Maine Nabi E Akram Sallalaho Alaihi Wasallam (Pbuh) Ko Amaama Mubaarak Aur Mauzon Par Masah Karte Dekha"
(Bukhari Jild 1 Page 33)
Hz Bilal (Ra) Raawi Hain, Farmate Hain:-" Bila'shubah Rasoollullah Sallalaho Alaihi Wasallam (Pbuh) Ne (Wuzu Me) Mauzon Aur Pagdi Par Masah Farmaya"
(Sahih Muslim Jild 1 Page 134, Abu Awaana Jild 1 Page 260, Sunan Nisai Jild 1 Page 17, Tirmizi Jild 1 Page 106)
3- Hz Shobaan (Ra) Rawi Hain, Farmate Hain Ke :-" Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ne Ek Lashkar Ko Bheja, Unko Sardi Lag Gayi, Jab Wah Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ke Paas Aaya Toh Nabi E Akram Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ne Unko Pagdi Aur Jurabon Par Masah Karne Ka Huqm Farmaya"
(Sunan Abu Dawood Jild 1 Page 56, Musnad Ahamad Jild 5 Page 277, Baihapi Jild 1 Page 62, Mustardak Hakim Jild 1 Page 169)
Imam Hakim Wa Zahbi Farmate Hai Ke Ye Shart Muslim Par Sahih Hai,
4- Hz Salman Farsi Ra Farmate Hain Ke:-" Maine Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ko Pagdi Aur Mauzon Par Masah Karte Hue Dekha"
(Sahih Ibn Habban Jild 3 Page 261, Hadith No 1341,1342, Musnad Tayalisi Page 91)
5- Hz Khazimiyah Bin Saabit Ra Bayaan Karte Hain Ke:-" Bila'shubah Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Maujon Aur Pagdi Par Masah Farmaya Karte They"
( Muazzam Tibrani Jild 2 Page 256)
Allama Haythmi Farmate Hain Ke Iski Sanad Hasan Hai
(Majmua Al Zawaid Jild 1 Page 256)
Imam Tirmizi Pagdi Par Masah Ke Qaayeleen Ka Zikr Karte Hue Farmate Hain Ke Hz Abu Bakr (Ra), Hz Umar Farooq (Ra), Anas Bin Malil, Imam Ozzie, Imam Ahmad, Imam Ishaq, Imam Waqee, Pagdi Par Masah Ke Qayel They"
(Tirmizi Jild 1 Page 105)
Isi Tarah Imam Abu Soor , Imam Dawood Bin Ali, Hz Abi Amaama, Hz Saad, Hz Abu Darda, Hz Umar Bin Abdul Aziz, Hz Qatadah Bhi Qayel They
(Aun Ul Mabood Jild 1 Page 306)
Aur Isi Tarah Hz Abu Musa Al Ashri, Hz Ali, Imam Sufyan Suri, Imam Hasan Basri, Bhi Pagdi Par Masah Ke Qayel They
(Al Mahli Bil Asaar Jild 1 Page 306)
Sawaal Ye Hai Ke Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Aur Sahaba Kiram Ra Ka Muqaddas Giroh Bil Khusoos Khalifa E Rashideen Aapke Nazdeek Madeena Taiyyaba Ke Baashinde Na They,....... Ke Aap Hamen Mazhab Ahle Madeena Se Ikhtelaaf Ka Taana De Rahi Hain...
Jhaangwi (Hanafi) Ek Baat Aur Sun Len Ke:-" Imam Malik Rh Ke Nazdeek Poore Sar Ka Masah Farz Hai. Agar Sar Ka Kuch Hissa Masah Karne Se Rah Gaya To Wazu Nahin Hoga"
(Tamheed Jild 20 Page 125)
Zaahir Hai Ke Ye Mauqaf Hanafiya Ke Khilaf Hai, Kyonki Unke Nazdeek Sar Ka Chauthaayi Hissa (One-Fourth Part) Farz Hai,
Namaz Me Surah Fatiha Ka Bayaan:
Hanafiya Hazraat Farmate Hain Ke:-" Ahle Hadith Hazraat Jahri Wa Sirri Namazon Me Muqtadi Ke Liye Fatiha Ko Farz Kahte Hain Jabke Imam Madeena (Imam Malik) Jahri Namazon Me Fatiha Ki Muqtadi Ko Ijaazat Nahin Dete"
(Tohfa Ahle Hadith Page 77)
Jawab:
1- Bila'shuba Imam Malik Ka Yahi Maaroof Maslak Hai, Lekin Imam Qurtubi Maliki Farmate Hain Ke
" Yani In Aqwaal Me Sahih Qaul Imam Shafai, Imam Ahmad Aur Ek Qaul Me Imam Malik Ka Qaul Hai Ke Fatiha Har Rakat Me Har Ek Ke Liye Zaroori Hai"
(Tafseer Qurtubi Jild 1 Page 119. Ba'hawala Tozih Ul Kalaam Jild 1 Page 65)
Allama Qurtubi Fiqh Maliki Ke Numaayan Imam Hain, Unke Kalaam Ko Bila Daleel Radd Karna Bhi Badi Jurrat Ka Kaam Hai
2- Imam Malik Ka Naam Kis Muh Se Lete Ho Jabke Aapko Iqraar Hai Ke Wah Sirri Namaz Me Fatiha Padhne Ke Qaayel They, Halaanke Ahnaf Ke Nazdeek Muqtadi Par Sire Se Waajib Hi Nahin Balke Mutaakhireen Ke Qaul To Uski Hurmat (Haraam) Par Hain
3- Ahnaf Ke Nazdeek Aakhiri Do Rakat Me Mutlaq Qirrat Farz Hi Nahi, Chaahe Imam Ho Ya Muqtadi Balke Ahnaaf Ke Nazdeek Agar Imam Musaafir Ho Aur Muqtadi Muqeem Ho Aur Imam Do Rakat Padh Kar Salaam Pher De To Muqtadi Aakhiri Do Rakaton Me Bhi Qurat Ki Majaal Nahi,
Halaanke Imam Malik Chaaron Rakat Me Fatiha Ko Wajib Kahte Hain
Allama Ibn Barr Maliki Rh Farmate Hain Ke:-" Yani Chaar Rakat Ke Namaz Me Pahli Do Rakaton Me Qirat Tamaam Ulama Ke Nazdeek Waajib Hai, Haan Albatta Aakhiri Do Rakaton Me Ikhtelaaf Hai, Imam Malik, Imam Shafai, Imam Ahmad, Imam Ishaq, Imam Abu Soor, Imam Dawood Wagerah Ka Mazhab Hai Ke Aakhiri Do Rakaton Me Bhi Surah Fatiha Ka Padhna Waajib Hai Aur Jis Shakhs Ne In Aakhiri Do Rakaton Me Fatiha Na Padhi To Uski Namaz Nahi Hui Uspar Waajib Hai Ke Dobaara Namaz Ada Kare"
(Tamheed Jild 20 Page 194)
Imam Malik (Rh) Ke Qaul Ko Buniyaad Bana Kar Ahle Hadith Ko Mat'oon Karne Waalon Suno!
Madeena Ka Imam Kya Kah Raha Hai Aur Tum Kis Taraf Ja Rahe Ho ???
4- Hanafi Aalim Shaykh Muhammad Sarfaraz Khan Safdar Farmate Hain Ke :-" Hz Ubaada Bin Saamit (Ra) Ne Sahih Samjha Ya Ghalat, Baher'haal Ye Bilkul Sahih Baat Hai Ke Hz Ubada Imam Ke Peeche Surah Fatiha Padhne Ke Qayel They Aur Unki Yahi Tahqeeq Aur Yahi Maslak Wa Mazhab Tha, Magar Faham Sahabi Aur Mauqoof Sahabi Hujjat Nahi"
(Ahsan Al Bayaan Jild2 Page 156) Astaghfirullah
" Hz Ubada Bin Saamit (Ra) Ansaar Ke Qabeele Khajraj Se They Aur Madeena Taiyyaba Ke Baashinde They, Maaroof Badri Sahabi Hain"
(Taqreeb Page 164)
Mazhab Ahle Hadith Se Ikhtelaaf Saabit Karne Waalon Pahle Apne Ustad Ki Kitab Ka Acchi Tarah Mutaala Kar Liya Karo!!
5- Maulana Sarfaraz Khan Sahab Hanafi Ki Mazkoorah Ibaarat Se Saabit Huwa Ke Mauqoof Sahaba Hujjat Nahi,
" Jabke 'Tohfa Ahle Hadith' Kitab Ka Likhne Waala Jhaangwi Hanafi Kahte Hain Ke Ye Mauqaf Shia Ka Hai"
(Tohfa Ahle Hadith Page 75)
Malum Huwa Ke Aap Bhi Shia Ke Chhote Bhai Hain
Witr Ki Rakat Ki Tadaad:
Hanafiya Farmate Hain Ke:-" Ahle Hadith Ke Yahan Witr Ek Hai Jabke Imam Madeena Ke Yahan Kam Se Kam Teen Hain "
(Tohfa Ahle Hadith 78)
Jawab:
1- Hz Abdullah Bin Umar (Ra) Farmate Hain Ke Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ne Farmaya Ke:-" Raat Ki Namaz Do Do Rakat Hai Jab Tumse Kisi Ko Tulu E Fajr Ka Khauff Ho Toh Wah Ek Rakat Witr Padh Le Ye Rakat Uski Pahli Namaz Ko Taaq Kar Degi "
(Bukhari Jild 1 Page 135, Muslim Jild 1 Page 257)
Sahih Muslim Ki Ek Hadith Me Hai:-" Witr Ek Rakat Hai Raat Ki Aakhir Hisse Me"
(Muslhm Jild 1 Page 257, Nisai Jild 1 Page 200)
2-Bila'shuba Moatta Me Imam Malik Ka Yahi Qaul Hai Ke Witr 3 Rakat Hain, Lekin Unke Padhne Ki Tafseel Nahi Hai , Imam Ibn Abdul Barr Rh Ne Saraahat Ki Hai Ke Wah Do Rakat Padh Kar Salaam Pherne Ke Baad Ek Adad Witr Padhne Ke Qayel Hain,
Unhone Sahih Sanad Se Imam Malik Rh Se Naqal Kiya Hai Ke:-" Agar Kisi Ke Witr Rah Jaayen Aur Subah Ho Jaaye Toh Kaise Ada Kare, Imam Malik Ne Jawab Diya Ke Agar Usne Raat Ko Kuch Nawafil Wagerah Padhe They Toh Ek Rakat Witr Padh Le Aur Agar Raat Ko Nafil Na Padhe They Toh Do Rakat Padh Kar Salaam Pher De Phir Ek Rakat Witr Padh Le "
(Tamheed Jild 13 Page 251)
Is Tafseel Se Malum Huwa Ke Imam Malik Rh Ke Nazdeek Witr To Ek Rakat Hi Hai, Lekin Witr Ke Saath Do Rakat Ko Mila Kar Padhna Chahiye, Is Tareeqe Witr Ke Ham Bhi Qaayel Hain, Balke Hamare Nazdeek Afzal Tareeqa Hai,
Khulaasa Kalaam Ye Hai Ke Imam Malik Rh Ek Rakat Witr Ke Qaayel Hain,
Maulana Muhammad Taqi Usmani Hanfi Deobandi Farmate Hain Ke:-" Aimma E Salaasa Ke Nazdeek Witr Ek Rakat Se Lekar 7 Rakat Tak Jayez Hai "
(Dars Tirmizi Jild 2 Page 215)
Agar Imam Malik Ke Nazdeek Witr 3 Rakat Hi Hain Toh Saraahat Kijiye Maulana Usmani Ne Jhoot Bola Hai??
Nahin Bhai Nahin Unhone Jhoot Nahi Bola, Balke Imam Malik Ka Mauqaf Ek Rakat Ka Hi Hai,
Isi Qaul Ko Imam Tirmizi Ne (Sunan Jild 1 Page 340) Me, Ibn Hazam Ne (Al Mahli Jild 2 Page 89) Me, Imam Malik Ki Taraf Mansoob Kiya Hai....
Allah Hamen Haq Baat Kahne Aur Uspar Amal Karne Ki Taufeeq De.... Ameen
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MAZHAB AHLE-MADEENA AUR AHLE HADITH
Aaj Kal Dekhne Aur Sunne Me Aa Raha Hai Ki Hanafiyah Imam Malik (Rh) Aur Ahle Hadith Ke Darmiyan Ikhtilaafaat Saabit Karte Hain, Halaanke Madeena Taiyyaba Ke Rahne Waale Sirf Imam Malik Rh Hi Nahi Balke Aur Bhi Jaleelul Qadr Imam Hain Jo Sahaba Ki Awlaad Se Hain,
Magar Kuch Logon Ko Madeena Tayyaba Me Sirf Ek Hi Aalim Nazar Aaya Hai Unke Mauqaf Ko Hi Wah Ahle Madeena Ka Mauqaf Baawar Karaate Hain, Jo Unki Jihaalat Ka Muh Bolta Suboot Hai...
Bila'shubah Imam Malik Ek Azeem Us Shaan Imam Hain, Sunan Ke Fawaid Aur Qur'an Ke Aalim Hain, Isliye Imam Malik Madeena Ke Ulama Me Shumaar Hota Hai, Al'gharz Ulema E Madeena Ka Woh Juzz To Hain Magar Kul Nahi...
Ab Aayen Tarteeb Se Un Masail Ki Haqeeqat Mulaaheza Karen Jin Ki Jhaangwi (Writer Of Tohfa Ahlul Hadith) Shahab Ne Wazaahat Ki Hai...
Masla Raful'yadain
Hz Abdullah Bin Umar Ra Se Marwi Hai Ke Rasoollullah Sallalaho Alaihi Wasallam (Pbuh) Jab Namaz Shuru Karte Aur Jab Ruku Karte Aur Jab Ruku Se Sar Uthaate Toh Rafulyadain Karte "
(Sahih Bukhari Jild 1 Page 102)
Is Hadith Ke Raawi Imam Malik Rh Hain Aur Is Hadith Par Unka Amal Hai...
Jawab:
Hafiz Ibn Abdul Barr Maliki Rh Farmate Hain Ke:-" Imam Ibn Wahhab, Imam Waleed Bin Muslim, Imam Sayeed Bin Abi Maryam, Imam Ashhab Aur Imam Abu Masayyab, Imam Malik Se Bayaan Karte Hain Ke Wah Hz Ibn Umar (Ra) Ki Hadith Ke Muwafiq Namaz Me Rafulyadain Karte Rahe Yahan Tak Ke Unki Wafaat Ho Gayi"
(Tamheed Jild 9 Page 213)
Pagdi(Turbon) Par Masah:
Jhaangwi (Hanafi) Sahab Farmate Hain Ke:-" Ahle Hadith Pagdi Par Masah Ke Qaayel Hain Jabke Madeena Ka Imaam Uski Ijaazat Nahi Deta"
(Moatta Imam Malik Page 23, Tohfa Ahle Hadith Page 77)
Jawab:
1- Bhai Agar Imam Madeena Hz Imam Malik Rh Ko Is Sunnat Ka Ilm Nahi Ho Saka Toh Kya Huwa, Jabke Muhaajir Madeena Aur Imam Ul Ambiya Aur Khaatim Ul Nabiyyeen Hz Muhammad Sallalaho Alaihi Wasallam (Pbuh) Se Pagdi Par Masah Karna Saabit Hai
Hz Umar Bin Umayya Ra Bayan Karte Hain Ke:-" Maine Nabi E Akram Sallalaho Alaihi Wasallam (Pbuh) Ko Amaama Mubaarak Aur Mauzon Par Masah Karte Dekha"
(Bukhari Jild 1 Page 33)
Hz Bilal (Ra) Raawi Hain, Farmate Hain:-" Bila'shubah Rasoollullah Sallalaho Alaihi Wasallam (Pbuh) Ne (Wuzu Me) Mauzon Aur Pagdi Par Masah Farmaya"
(Sahih Muslim Jild 1 Page 134, Abu Awaana Jild 1 Page 260, Sunan Nisai Jild 1 Page 17, Tirmizi Jild 1 Page 106)
3- Hz Shobaan (Ra) Rawi Hain, Farmate Hain Ke :-" Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ne Ek Lashkar Ko Bheja, Unko Sardi Lag Gayi, Jab Wah Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ke Paas Aaya Toh Nabi E Akram Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ne Unko Pagdi Aur Jurabon Par Masah Karne Ka Huqm Farmaya"
(Sunan Abu Dawood Jild 1 Page 56, Musnad Ahamad Jild 5 Page 277, Baihapi Jild 1 Page 62, Mustardak Hakim Jild 1 Page 169)
Imam Hakim Wa Zahbi Farmate Hai Ke Ye Shart Muslim Par Sahih Hai,
4- Hz Salman Farsi Ra Farmate Hain Ke:-" Maine Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ko Pagdi Aur Mauzon Par Masah Karte Hue Dekha"
(Sahih Ibn Habban Jild 3 Page 261, Hadith No 1341,1342, Musnad Tayalisi Page 91)
5- Hz Khazimiyah Bin Saabit Ra Bayaan Karte Hain Ke:-" Bila'shubah Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Maujon Aur Pagdi Par Masah Farmaya Karte They"
( Muazzam Tibrani Jild 2 Page 256)
Allama Haythmi Farmate Hain Ke Iski Sanad Hasan Hai
(Majmua Al Zawaid Jild 1 Page 256)
Imam Tirmizi Pagdi Par Masah Ke Qaayeleen Ka Zikr Karte Hue Farmate Hain Ke Hz Abu Bakr (Ra), Hz Umar Farooq (Ra), Anas Bin Malil, Imam Ozzie, Imam Ahmad, Imam Ishaq, Imam Waqee, Pagdi Par Masah Ke Qayel They"
(Tirmizi Jild 1 Page 105)
Isi Tarah Imam Abu Soor , Imam Dawood Bin Ali, Hz Abi Amaama, Hz Saad, Hz Abu Darda, Hz Umar Bin Abdul Aziz, Hz Qatadah Bhi Qayel They
(Aun Ul Mabood Jild 1 Page 306)
Aur Isi Tarah Hz Abu Musa Al Ashri, Hz Ali, Imam Sufyan Suri, Imam Hasan Basri, Bhi Pagdi Par Masah Ke Qayel They
(Al Mahli Bil Asaar Jild 1 Page 306)
Sawaal Ye Hai Ke Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Aur Sahaba Kiram Ra Ka Muqaddas Giroh Bil Khusoos Khalifa E Rashideen Aapke Nazdeek Madeena Taiyyaba Ke Baashinde Na They,....... Ke Aap Hamen Mazhab Ahle Madeena Se Ikhtelaaf Ka Taana De Rahi Hain...
Jhaangwi (Hanafi) Ek Baat Aur Sun Len Ke:-" Imam Malik Rh Ke Nazdeek Poore Sar Ka Masah Farz Hai. Agar Sar Ka Kuch Hissa Masah Karne Se Rah Gaya To Wazu Nahin Hoga"
(Tamheed Jild 20 Page 125)
Zaahir Hai Ke Ye Mauqaf Hanafiya Ke Khilaf Hai, Kyonki Unke Nazdeek Sar Ka Chauthaayi Hissa (One-Fourth Part) Farz Hai,
Namaz Me Surah Fatiha Ka Bayaan:
Hanafiya Hazraat Farmate Hain Ke:-" Ahle Hadith Hazraat Jahri Wa Sirri Namazon Me Muqtadi Ke Liye Fatiha Ko Farz Kahte Hain Jabke Imam Madeena (Imam Malik) Jahri Namazon Me Fatiha Ki Muqtadi Ko Ijaazat Nahin Dete"
(Tohfa Ahle Hadith Page 77)
Jawab:
1- Bila'shuba Imam Malik Ka Yahi Maaroof Maslak Hai, Lekin Imam Qurtubi Maliki Farmate Hain Ke
" Yani In Aqwaal Me Sahih Qaul Imam Shafai, Imam Ahmad Aur Ek Qaul Me Imam Malik Ka Qaul Hai Ke Fatiha Har Rakat Me Har Ek Ke Liye Zaroori Hai"
(Tafseer Qurtubi Jild 1 Page 119. Ba'hawala Tozih Ul Kalaam Jild 1 Page 65)
Allama Qurtubi Fiqh Maliki Ke Numaayan Imam Hain, Unke Kalaam Ko Bila Daleel Radd Karna Bhi Badi Jurrat Ka Kaam Hai
2- Imam Malik Ka Naam Kis Muh Se Lete Ho Jabke Aapko Iqraar Hai Ke Wah Sirri Namaz Me Fatiha Padhne Ke Qaayel They, Halaanke Ahnaf Ke Nazdeek Muqtadi Par Sire Se Waajib Hi Nahin Balke Mutaakhireen Ke Qaul To Uski Hurmat (Haraam) Par Hain
3- Ahnaf Ke Nazdeek Aakhiri Do Rakat Me Mutlaq Qirrat Farz Hi Nahi, Chaahe Imam Ho Ya Muqtadi Balke Ahnaaf Ke Nazdeek Agar Imam Musaafir Ho Aur Muqtadi Muqeem Ho Aur Imam Do Rakat Padh Kar Salaam Pher De To Muqtadi Aakhiri Do Rakaton Me Bhi Qurat Ki Majaal Nahi,
Halaanke Imam Malik Chaaron Rakat Me Fatiha Ko Wajib Kahte Hain
Allama Ibn Barr Maliki Rh Farmate Hain Ke:-" Yani Chaar Rakat Ke Namaz Me Pahli Do Rakaton Me Qirat Tamaam Ulama Ke Nazdeek Waajib Hai, Haan Albatta Aakhiri Do Rakaton Me Ikhtelaaf Hai, Imam Malik, Imam Shafai, Imam Ahmad, Imam Ishaq, Imam Abu Soor, Imam Dawood Wagerah Ka Mazhab Hai Ke Aakhiri Do Rakaton Me Bhi Surah Fatiha Ka Padhna Waajib Hai Aur Jis Shakhs Ne In Aakhiri Do Rakaton Me Fatiha Na Padhi To Uski Namaz Nahi Hui Uspar Waajib Hai Ke Dobaara Namaz Ada Kare"
(Tamheed Jild 20 Page 194)
Imam Malik (Rh) Ke Qaul Ko Buniyaad Bana Kar Ahle Hadith Ko Mat'oon Karne Waalon Suno!
Madeena Ka Imam Kya Kah Raha Hai Aur Tum Kis Taraf Ja Rahe Ho ???
4- Hanafi Aalim Shaykh Muhammad Sarfaraz Khan Safdar Farmate Hain Ke :-" Hz Ubaada Bin Saamit (Ra) Ne Sahih Samjha Ya Ghalat, Baher'haal Ye Bilkul Sahih Baat Hai Ke Hz Ubada Imam Ke Peeche Surah Fatiha Padhne Ke Qayel They Aur Unki Yahi Tahqeeq Aur Yahi Maslak Wa Mazhab Tha, Magar Faham Sahabi Aur Mauqoof Sahabi Hujjat Nahi"
(Ahsan Al Bayaan Jild2 Page 156) Astaghfirullah
" Hz Ubada Bin Saamit (Ra) Ansaar Ke Qabeele Khajraj Se They Aur Madeena Taiyyaba Ke Baashinde They, Maaroof Badri Sahabi Hain"
(Taqreeb Page 164)
Mazhab Ahle Hadith Se Ikhtelaaf Saabit Karne Waalon Pahle Apne Ustad Ki Kitab Ka Acchi Tarah Mutaala Kar Liya Karo!!
5- Maulana Sarfaraz Khan Sahab Hanafi Ki Mazkoorah Ibaarat Se Saabit Huwa Ke Mauqoof Sahaba Hujjat Nahi,
" Jabke 'Tohfa Ahle Hadith' Kitab Ka Likhne Waala Jhaangwi Hanafi Kahte Hain Ke Ye Mauqaf Shia Ka Hai"
(Tohfa Ahle Hadith Page 75)
Malum Huwa Ke Aap Bhi Shia Ke Chhote Bhai Hain
Witr Ki Rakat Ki Tadaad:
Hanafiya Farmate Hain Ke:-" Ahle Hadith Ke Yahan Witr Ek Hai Jabke Imam Madeena Ke Yahan Kam Se Kam Teen Hain "
(Tohfa Ahle Hadith 78)
Jawab:
1- Hz Abdullah Bin Umar (Ra) Farmate Hain Ke Rasoollullah Sallaho Alaihi Wasallam (Pbuh) Ne Farmaya Ke:-" Raat Ki Namaz Do Do Rakat Hai Jab Tumse Kisi Ko Tulu E Fajr Ka Khauff Ho Toh Wah Ek Rakat Witr Padh Le Ye Rakat Uski Pahli Namaz Ko Taaq Kar Degi "
(Bukhari Jild 1 Page 135, Muslim Jild 1 Page 257)
Sahih Muslim Ki Ek Hadith Me Hai:-" Witr Ek Rakat Hai Raat Ki Aakhir Hisse Me"
(Muslhm Jild 1 Page 257, Nisai Jild 1 Page 200)
2-Bila'shuba Moatta Me Imam Malik Ka Yahi Qaul Hai Ke Witr 3 Rakat Hain, Lekin Unke Padhne Ki Tafseel Nahi Hai , Imam Ibn Abdul Barr Rh Ne Saraahat Ki Hai Ke Wah Do Rakat Padh Kar Salaam Pherne Ke Baad Ek Adad Witr Padhne Ke Qayel Hain,
Unhone Sahih Sanad Se Imam Malik Rh Se Naqal Kiya Hai Ke:-" Agar Kisi Ke Witr Rah Jaayen Aur Subah Ho Jaaye Toh Kaise Ada Kare, Imam Malik Ne Jawab Diya Ke Agar Usne Raat Ko Kuch Nawafil Wagerah Padhe They Toh Ek Rakat Witr Padh Le Aur Agar Raat Ko Nafil Na Padhe They Toh Do Rakat Padh Kar Salaam Pher De Phir Ek Rakat Witr Padh Le "
(Tamheed Jild 13 Page 251)
Is Tafseel Se Malum Huwa Ke Imam Malik Rh Ke Nazdeek Witr To Ek Rakat Hi Hai, Lekin Witr Ke Saath Do Rakat Ko Mila Kar Padhna Chahiye, Is Tareeqe Witr Ke Ham Bhi Qaayel Hain, Balke Hamare Nazdeek Afzal Tareeqa Hai,
Khulaasa Kalaam Ye Hai Ke Imam Malik Rh Ek Rakat Witr Ke Qaayel Hain,
Maulana Muhammad Taqi Usmani Hanfi Deobandi Farmate Hain Ke:-" Aimma E Salaasa Ke Nazdeek Witr Ek Rakat Se Lekar 7 Rakat Tak Jayez Hai "
(Dars Tirmizi Jild 2 Page 215)
Agar Imam Malik Ke Nazdeek Witr 3 Rakat Hi Hain Toh Saraahat Kijiye Maulana Usmani Ne Jhoot Bola Hai??
Nahin Bhai Nahin Unhone Jhoot Nahi Bola, Balke Imam Malik Ka Mauqaf Ek Rakat Ka Hi Hai,
Isi Qaul Ko Imam Tirmizi Ne (Sunan Jild 1 Page 340) Me, Ibn Hazam Ne (Al Mahli Jild 2 Page 89) Me, Imam Malik Ki Taraf Mansoob Kiya Hai....
Allah Hamen Haq Baat Kahne Aur Uspar Amal Karne Ki Taufeeq De.... Ameen
#Umairsalafialhindi
#Islamicleaks
Labels:
AHLE HADITH,
DEOBANDIYYAH (Q&A)
SALFIYYA ISLAMIC RESEARCH CENTRE KANPUR
Saturday, June 16, 2012
ISA ibn Maryam kya AhleHadees honge ya sirf Muslim?
Ahlehadeeson se sawaalaat- ISA ibn Maryam kya AhleHadees honge ya sirf Muslim?
(sawaal)
Isa alihisalaam kis jamaat se honge? Kya wo muslim hi honge ya ahlulhadis/salafi bhi honge?
(Jawaab)-
Alhamdulillhi rabbil aalameen,was salaatu was salaamu ala ashrafil ambiyaaee wal mursaleen, ammaa baad:
Assalaamu alaikum wa rahmatullahi wa barakatuhu. . .
*jab isa ibn maryam ayeinge to wo sab ko quran aur sahih hadith par jama kareinge,jab hamko khud ko salafi/ahlulhadith bolne ki zarurat nahi hogi.
*jo us wakht mein isa alaihissalam ki jamat mein hoga wo haq par hoga nahi to gumrah hoga.
*jab tak isa alaihissalam nahi ayeinge to hamein dusri jamaton se imtiyaz ke liye naam salafi/ahlulhadis ki zarurat hai.
*agar ahlulhadith kehna ya kehelwana haram/biddat/gunah hai to aap ye fatwa un tabain,tabe-tabain aur muhaddiseen par bhi laga dein jinhone mutawatir taur par is alfaz ka istemal kia.
*aur agar ahlulhadith kehna biddat hai,aur ahlulhadith word use karne wala biddati to fir imam bukhari aur imam muslim rahimullah bi biddati hain,aur biddati ki hadith lena jaiz nahi,to fir tum kahan se apne 'ONLY MUSLIM' muhaddis laoge.
*agar salaf-e-salihin mein se sahaba ne khud ko ahlussunnah bataya, aur tabain-tabetabain-muhaddiseen ne khud ko ahlulhadis bataya, tho fir hamare liye bhi khud ko muslim ke alawa aur koi naam ka istemal karna jaiz hai.
*haan ham maante hain ki ye wajib nahi hai, par yeh kehna ki haram hai-is baat ki koi dalil nahi hai. salaf-us-salih kay amal se ye halal sabit hota hai.
Aur tamaam tareefein allah ajjawajal ke liye hain....
-by Manna Mohammed Salafi
indmanna2017@yahoo.com
https://www.facebook.com/mannaforpeace
Sunday, June 10, 2012
KHARJIYON KI SAAJISH AUR MUSLIM UMMAH KE LIYE NAYA FITNA
Bismillahirrahmanirraheem
KHARJIYON KI SAAJISH AUR MUSLIM UMMAH KE LIYE NAYA FITNA:
hz abu saeed khudri (ra) riwayat karte hain ke:-" nabi e akram sallaho alaihi wasallam (pbuh) maal taqseem kar rahe they ke abdullah bin khuwaisrah tamimi aaya aur kahne laga: allah ke rasool ! Insaaf karen, aapne farmaya:- tumhara bura ho agar main hi insaaf na karun toh phir kaun insaaf karega ?, hz umar (ra) darkhwast kiya ke allah ke rasool ! Mujhe ijaazat den toh main iska safaaya kar dun, aapne farmaya:- ise jaane do, kyonke uske kuch saathi honge jinki namaz aur roze ke saamne tumme se ek shakhs apni namaz aur roze ko haqeer samjhega, wah deen se aise hi paar ho jaayenge jaise teer shikaar se paar ho jaata hai, uske teer ke par ko dekha jaaye toh usme kuch nahi milega, phir uski nok ko dekha jaaye toh usme kuch nahi milega, phir uski lakdi ko dekha jaaye toh usme koi nishaan nahi milega, wah (teer) gobar aur Aur khoon se sabqat kar gaya hoga, unki pahchaan ye hogi ke unme ek aisa shakhs hoga jiska ek haath aurat ke pastaan ke maanind jumbish kar raha hoga, wah musalmano me tafreeq ke daur me niklega,... Abu saeed khudri (ra) ne kaha ke:-" main shahadat deta hun ke hz ali (ra) ne unka safaya kiya aur main unke saath tha, aur us shakhs ko isi sifat par laaya gaya jo nabi e akram sallaho alaihi wasallam (pbuh) ne bayaan kiya, aur usi ke baare me ye ayat utri ke: un munafiqon me se kuch nabi e akram sallaho alaihi wasallam (pbuh) ko sadqaat ke baare me ilzaam dete hain "
(bukhari 6933)
dusri hadith me hai ke:-" aakheer zamaane me kuch naadaan naujawaan paida honge jo baatein to nabi e akram sallaho alaihi wasallam (pbuh) ki karenge aur unka imaan unki hansli ki haddi se neeche nahi utrega, wah deen se aisi paar ho jaayenge jaise teer shikaar se paar ho jaata hai, tum unhe jis jagah paao qatal karo kyonki Jo unhe qatal karega, qayamat ke roz use sawaab milega"
-(bukhari 6930)
ek aur riwayat me hai ke:-" us teer me shikaar ke khoon ka koi nishaan wa asar nahi hoga, yani deen, qur'an aur imaan ka unke dil me koi asar na hoga"
(bukhari 6931)
aur hz sahl bin haneef (ra) ne kaha ke maine khaarjion ke baare me nabi e akram sallaho alaihi wasallam (pbuh) ko farmate suna aur aapne apna haath IRAQ ki jaanib badha diya ke wahan se kuch log niklenge jo quraan padhenge jabke wah unki hansli ki haddi se neeche nahi utrega wah islam se aise paar ho jaayenge jaise teer shikaar se paar ho jaata hai "
(bukhari 6934)
in hadith se jo baatein saabit hoti hain wah ye hain:
1- islam me kharjion ki ek jamaat namudaar hogi
2-wah islam ke zahiri amaal ko tashaddud ke saath apnaayegi aur nabi e akram sallaho alaihi wasallam (pbuh) ki baatein hi pesh karegi, phir bhi qur'an wa imaan ka unke dil par koi asar na hoga.
3- wah deen ki baatein karegi aur zaahiri aamaal wa tilaawat quraan ki paband isliye rahegi taake ahle imaan unke fareb me aa jaayen
4- ye islam me tafarraqa ke zamaane me ubharenge.
Chunanche ye hz ali aur hz muawiya (ra) ki baahami ladaaiyon ke zamaane me namudaar hue, aur hz ali (ra) ne unse ladaiyan ki, unhone iraq ke nazdeek "haran" ko apna maskan banaaya...
Kuch riwayaton me ye bhi hai ke nabi e akram sallaho alaihi wasallam (pbuh) ne farmaya ke:-" ye is ummat ke kutte honge aur agar main unhe pa gaya toh unka safaaya aise hi karunga jaise qaum-e-aad ka safaaya kar diya gaya aur ye aaindah bhi baraabar paida hote rahenge "
nabi e akram sallaho alaihi wasallam (pbuh) ke in irshadaat ki sadaaqat ka saboot aapke baad ke daur me baraabar milta raha hai, aur is waqt bhi kabhi posheeda kabhi zaahiraan in kharjiyon aur be'deeno ki zarriyat deen e islam ki kuch zaahiri aur khud saakhta baatein Karke islam aur deen ko shirk wa kufr se ham aagosh kar dene ki pur fareb saajish karke deen wa imaan ki buniyaadon ko khodne ke darpe hai, jisse millat islaamia ke afraad ko hoshyaar rahne ki zarurat hai warna ye kharjiyon ki zarriyat unke deen wa imaan ko kha jaayegi, aur sarre zameen tawheed makka mukarrama aur madeena ko kufr wa shirk ka maskan bana kar rakh degi...
Ek newspaper " nayi dunia" ke shumarah 26 march ya april 2007 ke shumarah ke page 5-6 me ham kharjiyon ki zurrat me se ek muslim numa fitnah par ghaur karte hain.
Jo kharji ,sar zameen tawheed makkah wa madeena ko shirk wa kufr ka maskan banaane ke liye be'taab hain aur afraad millat me tafarraqa paida karke apne maqaasid ke liye raah hamwaar karna chahta hai, aur is muslim numainde tawheed ke mulk ke islam ke baare me ye ilm hai ke wah likhta hai:-
" ab saudi hukumat ke nishaana par wah ghar e hira hai jisme huzoor nabi e akram sallaho alaihi wasallam (pbuh) ke ooper pahli wahi naazil hui thi, jahan aapne apne rafeeq ghaar hz abu bakr (ra) ke saath aaraam farmaya tha,yahan tak ke quraan me uska zikr is tarah kiya gaya hai ke jab (ghaar e hira) me huzoor ne apne muhaasib (hz abu bakr ra) se kaha ke gham mat karo allah hamare saath hai, pas allah ne apne rasool nabi e akram sallaho alaihi wasallam (pbuh) aur momineen par rahmat naazil farmayi"
aap ise ghaur se padhiye aur is islaami numainde aur khair khwaah ke ilm par sar dhuniye, jise itna bhi ilm na hoke ghaar e hira aur ghaar e soor me tameez kar sake aur isi se andaza kar lijiye ke uski deegar fareb kaariyan deen tawheed se kitni door aur shirk wa kufr se kitni nazdeek ho sakti hain aur uski unpar fareb baaton ke peeche kaunsa napaak jazba kaar farma hai..
Kharji kabhi hz khadija (ra) ke hujre aur kabhi masjid e abu qais ka maatam karta hai aur iski wajah yah Bataata hai ke:-" masjid ki tameer paighambar e islam ke ek aur nafaase hz ali (ra) ki rihaais gaah par huwi thi "
phir likhta hai ke:-" saudi hukmaran kahte hain ke log in maqaamaat par aakar ibaadat karna chaahte hain wahan duaayen maangte hain aur in maqaamaat ko aqeedat wa ahteraam se dekhte hain "
phir wah unhi maqaamaat muqaddasa ka naam deta hai, lekin ye nahi bataata ke unka taqaddas ya wahan duaaayen karna kis aayat ya hadith se saabit hai ?
Kya nabi e akram sallaho alaihi wasallam (pbuh) ne unke taqaddas ki taraf halka sa ishaara bhi kiya hai ?
Agar yahan to uska suboot pesh kiya jaaye aur nahin to kisi shakhsiyat ki wajah se kisi ki zameen ko aqeedat se dekhna aur wahan duaayen karna kya shirk wa bidat nahin hai ??
nabi e akram sallaho alaihi wasallam (pbuh) ka irshad hai:-" jo hamare deen me aisi baatein shaamil kare jo usme na ho toh wah baatil hai"
aur farmaya:-" allah ne yahud aur Nasaara par laanat kiya hai kyonki unhone apne nabiyon ki qabro ko masjid bana liya"
toh agar sar zameen tawheed par saudi hukumat shirk wa bidat ko pahunchne nahi dete toh uspar ye fitna baaziyan kyun hai ??
Kya sar zameen tawheed me shirk wa bidat ki farma'naroi ho aur kharjiyon ki zarriyat ko apni bidat ki isha'at aur shirk karne ki aazaadi dedi jaaye ?
nabi e akram sallaho alaihi wasallam (pbuh) ka irshad hai:-" shaitaan maayus ho chuka hai ke namazi uski zazeeratul arab me ibaadat karenge lekin unhe aapas me uljhaata aur ladhaata rahega "
(muslim 2812)
aur ab shayed shaitaan ne apna ye kaam kharjiyon ki zarriat aur shirk wa bidat ke numaindon ke hawaale kar diya hai,
waqeyah ye hai ke shirk wa bidat ne unhe itna be'taab kar rakha hai ke unhen imaan aur deen se nafrat hai unhone jhoote ilzaamat aur apne khud saakhta aqeede ko deen bana diya hai, isliye saudi shahzaadon me aish wa aashaish Ki saari buraaiyan dikhai de rahi hain, unhe iski fikr to sata rahi hai ke khaana kaaba buland imaaraton ki wajah se chhupa ja raha hai lekin unhone ye nahi bataaya ke kis aayat ya hadith me bataaya gaya hai ke wahan usse buland koi imaarat nahin hona chahiye,
khaana kaaba apni tameer ke waqt hi se apne aas paas ki buland pahaadon ki waadi me hai, agar kaaba ko sabse ooper rakhna hota toh uski tameer ki pahaad par hoti lekin ibteda hi se aisa nahi,
raha ye ilzam ke use buland imaarton se chhupaaya ja raha hai toh ye bhi jhoot aur fareb hai, balke wahan kuch buland imaartein bante maine khud dekhi hain jo hajiyon ki rihaaish ki sahuliyaton ke liye banaayi ja rahi hain aur jinki aamdanion ko masjid e haram aur masjid nabwi ke liye waqf ki jaayegi, kyonki laakhon haajiyon ki rihaaish ke liye masjid haram se bahut door imaaratein tameer ki jaayen toh phir unka tawaaf aur namaz ba'jamaat me shamil hona Dushwaar ho jaayega aur uske aas paas itni zameen nahi ke buland imaarton ke be'ghair rihaaish ki sahuliyatein faraaham ki ja saken, lekin shirk wa bidat ke numaindon ko sar zameen paak me shirk wa bidat ki zarurat hai, isliye wah apni taraf se deen ke naam par kuch naye shoshe paida karke muslim ummah me inteshaar paida karna chahte hain taake unki aad me apne napaak maqsad poore kar saken...
ALLAH HAMEN KHARJIYON KE FITANE SE MAHFOOZ RAKHE.... Ameen
maulana azeez ul haq umri
Labels:
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SALFIYYA ISLAMIC RESEARCH CENTRE KANPUR
Friday, June 8, 2012
'HAMD' AUR 'NEMAT' ME LAFZ " ISHQ"---EK TAHQEEQI JAAYEZA
Bismillahirrahmanirraheem
Hamd baari taala aur nemat nabi sallalaho alaihi wasallam (pbuh) ye aisi do zaat hain jinka charcha har mahfil ,har maidaan me aur har zabaan wa adab me milta hai, mukhtalif zabaano me alag alag andaz se hamd aur nemat gungunaaye jaate hain, chaahe wah nazam ki shakl me ho ya phir nashr ki shakal me ho, magar baaz awqaat kuch aisi laghzishen ho jaati hain ke kuch logon ko ek khala aur kami si mahsoos hone lagti hai,
lafz e " ISHQ" ko hi le lijiye, ye lafz sunte hi tabiyat me hejaan sa hone lagta hai,
zahen e insani is maane par ghoomne lagta hai, lekin phir bhi iska istemal allah aur uske rasool nabi sallalaho alaihi wasallam (pbuh) ke liye bade hi fakhr ke saath ho raha hai, main apne is mukhtasar se note me lafz " ISHQ" ki haqeeqat ko zaahir karne ki koshish karunga-- (inshaallah)
LAFZ " ISHQ " KA MAFHOOM:
" ishq " arabic zabaan ka lafz hai, isliye iska sahih mafhoom jaanne ke liye ham arabic lughat (dictionary) ki taraf chalte hain:
qamoos me likha hai:
" jinno ke bahut saare aqsaam hain, ishq bhi jinno ki ek qism hai, is marz ko insaan apne nafs par baaz sooraton ya khaslaton ke accha samjh lene se khud waarid kar leta hai "
(qamoos)
kareem ul lughat me " ISHQ " ke maane hain:-" ek qism ka jinno- mard, aurat se aur aurat ka mard re intehaayi zyada muhabbat karne ko ishq kahte hain "
imam tahawi apni kitab me farmate hain:-" yani ishq kahte hai shahwat ke saath muhabbat karne ko"
(sharah aqeedatul tahawiyah page 165)
LAFZ " ISHQ" QURAN WA HADITH ME:
Ye baat saabit hai ke arabic adab me quran aur hadith e rasool nabi sallalaho alaihi wasallam (pbuh) se ziyaadah motbar aur jaame shakhs koi nahi mil sakta, aur khaas kar ham musalmano ka to ye mar'ja awwal hai aur mar'ja aakhir bhi hai, Khawaah wah deeni aitbaar se ho ya phir insaani adab ke aitbaar se ho
qur'an majeed aur hadith e paak ke mahireen se ye amr makhfi hai ke qur'an shareef aur hadith paak me lafz " ISHQ" ka istemal nahi huwa hai,
is silsile me qazi sulayman mansoorpuri (rh) likhte hain :-" ishq ke maana qasme jinno ke hain, to zaroori tha ke khuda aur rasool ke paak kalaam me is lafz ka istemaal na kiya jaaye (aur huwa bhi nahi hai) aur ise fazail e mahmoodah ya muhaasin jumla se shumaar na kiya jaata, beshaq qur'an hakeem me aur hadith paak me lafz " muhabbat" ka istemal huwa hai aur isse saabit ho gaya ke muhabbat ki siffat kamaal insaani hai"
(rahmatul lil aalameen jild 2 page 326)
muhabbat aur ishq me ye farq hai ke:-" muhabbat rooh ke meelaan sahih ka naam hai, aur ishq me us shart ka paaya jaana zaroori nahi hai, yahi wajah hai ke quraan shareef me lafz ishq kahin nahi aaya hai, jagah jagah lafz muhabbat ka Hi istemal hai, aur hadith paak me bhi ishq jaise alfaaz nahi waarid huwe hain "
URDU TABQA ME LAFZ " ISHQ" KA ISTEMAAL:
Ye ek haqiqat hai ke lafz ishq ko farogh dene me urdu ghazal likhne waalon ka bada dakhal hai, unhi ki wajah se ye lafz urdu zabaan me aam huwa. Urdu shaayron ne usko chaar chand laga diya,
magar afsos is baat par hai ke aaj ye lafz muhabbat ke izhaar ke liye sab se faseeh samjha jaata hai,
khaas kar nabi e akram sallalaho alaihi wasallam (pbuh) se muhabbat ke izhar ke liye lafz " ISHQ " ko ek tarah se makhsoos kar liya gaya hai,
maulana sayyed suleman nadwi (rh) ' rahmatul lil aalameen jild 3 ' ke muqaddama me likhte hain:
"nazireen dekhenge ke ek aashiq e rasool ke qalam se ishq wa muhabbat ke......... Gauhar numaayan hain "
(rahmatul lil aalameen jild 3 page 7)
qaabil ghaur nuktah ye hai ke jis kitab me musannaf ne lafz ishq ko allah aur rasool ke liye baatil qaraar diya Hai, usi kitab ke muqaddama me nadwi sahab ne nabi e akram sallalaho alaihi wasallam (pbuh) ke liye is makrooh aur napak lafz ko istemal karke saaf nikal gaye...
Mirza ghalib aur urdu zabaan me hujjat hain, unhone bhi is lafz ko istemal kiya hai,
magar ghaalib ke liye ye kaha ja sakta hai ke ye arabic aalim nahi they balke ye urdu zabaan ke ustaad they,
chunke mirza ghalib shia maslak ko maanne waale they, isliye unke yahan agar uska paas wa lihaaz nahi hai toh kya huwa ??
Lekin shayraah e islam allama iqbaal bhi isse nahi bach sake,
awwalan to unke yahan nemat goyi me badi khaamiyan hain, unke baaz naatiya ash'haar padhne se toh ye ghuman hone lagta hai ke ye bilkul bhi islami shayar ka laqab paane waale nahi ho sakte,
maslan unka ye shayr ki gumraahi par daal hai,
" wah zameen hai toh khwab gaahe mustafa
deir hai kaba ko teri hajj waadi seena"
jab ye nemat goyi me is qadar gumraah ho sakte Hain toh unse bhi kya tawaqqo ki ja sakti hai ke unhone is silsile me ustaazah urdu ki taqleed na ki hogi,
iqbal doctor they, allama they, aur shayar e islam they, sab kuch they , magar ghaalib ki tarah ye bhi arabi'daan na they, isliye ye daleel pesh karna ke shahab ghaalib jaise unche shayar ne ise istemal kiya hai, aur allama iqbaal jaise jaleelul qadr islami shayra ka istemal saamne hai, lihaaza uske istemal me koi qabahat nahi, ye durust na hoga...
Agarchah urdu zabaan wa adab me ye lafz raij hai, magar arabic zabaan wa adab ne is lafz se allah aur uske rasool nabi sallalaho alaihi wasallam (pbuh) ko bari rakha hai,
lihaaza ham musalmano ka ye deeni fareeza hota hai ke ham bhi lafz " ISHQ" ko sirf uski asli maano me istemal karen,
allah aur uske rasool nabi sallalaho alaihi wasallam (pbuh) ke liye bilkul bhi istemal na karen, aur urdu adab ko be'adab banaane ki hargiz koshish na karen............
Labels:
BARELWI AQEEDA,
BARELWIYAT KA TARUF,
BATIL AQEEDAH
SALFIYYA ISLAMIC RESEARCH CENTRE KANPUR
Tuesday, June 5, 2012
NAMAZ KI AHMIYAT
Bismillahirrahmanirraheem
NAMAZ KI AHMIYAT:
Hz ibn umar (ra) se riwayat hai ke rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-" jisme amaanat nahi usme IMAAN nahi, aur jis me TAHAARAT nahi uski NAMAAZ ka la'dam hai, aur jiski namaz nahi uska DEEN bhi nahi, deen me namaz ka wahi maqaam hai jo jism ke andar sar (head) ka hai "
(tabrani)
hz abu hurairah (ra) se riwayat hai ke rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-" tumhara kya khyal hai ke agar tum mese kisi ke darwaaze par nahar ho aur usme rozaana paanch waqt nahaaye, kya uspar kuch mail (waste) baaqi rahega ? Sahaba ne arz kiya:- nahi rahega ,aapne farmaya:-" yahi misaal panch waqt namaz ki hai, allah taala unke zariye se khataaye maaf karta hai "
(sahih bukhari, fath ul bari )
hz abu hurairah (ra) se riwayat hai ke rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-" kya main tumhe aisi baatein na Batlaaun jisse allah taala gunaah mitaata hai aur darje buland farmata hai ?, sahaba kiram ne jawab diya:-" ya rasoollullah zaroor bayaan farmaayen ! Aapne farmaya:
1- mausam aur haalaat ke na'khushgawaar hone ke ba'wajood wuzu poora poora karna,
2- masjid ki taraf zyadah qadam uthaana ( yani lambi doori taiy karke masjid me jamaat ke saath namaz ada karna )
3- ek namaz ke baad dusri namaz ke intezaar me rahna, yahi rabaat hai ( yani uska sawaab jihad ke liye sarhadon par pahra dene ke baraabar hai,
(rawaah muslim )
hz abu saeed khudri (ra) se riwayat hai ke rasoollullah (sws) ne farmaya:-" jab tum kisi shakhs ko masjid me pabandi se hazir hote dekho toh tum uske imaan ki shahadat do, kyonki allah taala farmata hai ke allah ki masjid ko wahi aabaad karta hai jo allah aur yaum e aakhir par imaan laaya ho"
(rawaah tirmizi, mishkaat)
hz bareedah (ra) se riwayat hai k rasoollullah (sws) ki irshad Girami hai farmaya:-" jo log bareeqiyon me masjid jaane waale hain, unhen qayamat mein noor taam ki khushkhabri suna do "
(rawah tirmizi)
mohtaram bhaiyyon aur bahno ! Aaj se ham ye ahad kar len ke ham kahin bhi rahenge namaz ba'jamaat ki pabandi karenge aur jannat ki tamaam nematon ko haasil karke rahenge, aur agar ham paanch waqtah namazon ki pabandi karenge toh allah taala duniya bhi ata karega aur aqabi bhi aur tamaam mushkilaat ko allah aasaan farmayega......AMEEN
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SALAAT
SALFIYYA ISLAMIC RESEARCH CENTRE KANPUR
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