Sahaba Impex

Sahaba Impex
Corkwood Inspired

Friday, August 31, 2012

SAHABA KIRAM (RA) KI TAQLEED SHAKHSI

Bismillahirrahmanirraheem



SAHABA KIRAM (RA) KI TAQLEED:



Deobandiyyah farmate hain ke baaz sahaba kiram mujtahid they aur kuch ghair mujtahid, toh dusre sahaba kiram mujtahid sahaba kiram ki taqleed karte they, nabi e akram sallalaho alaihi wasallam (pbuh) ke zamaane me yemen me hazrat mu'az ki taqleed shakhsi hoti rahi, shah waliullah muhaddis dehlawi apni kitab " insaaf" me farmate hain ke:-" sahaba kiram mukhtalif shahron me phail gaye, har shaher me kisi na kisi sahabi ki taqleed hoti thi, hz ibn abbas ki makka me, hz zaid bin saabit ki madina me, hz abdullah bin masood (ra) ki koofa me aur basra me hz anas ki taqleed hoti rahi "

(tohfa ahle hadith page 90)


JAWAB:


1- Ye sab kazzab wa aftara aur likhne waale ki khud'saakhta kahaani hai, hamara challenge hai ke wah kisi sahih wa motbar sanad se in sahaba kiram ki taqleed saabit nahi kar sakta,

raaqim hairan hai ke ye shakhs khuda aur rasool Par aftara karne me aur sahaba par bohtaan baandhne me is qadr diler kyon hai ?


2- hz abdullah bin masud (ra) se sahih sanad ke saath marwi hai ke:-" deen me koi shakhs kisi ki taqleed na kare "


(tabrani kabeer jild 9 page 152)


haythami farmate hain:-" iske raawi sahih ke raawi hain "

(majmua al zawaid page 185, fil nuskhatul ukhra jild 1 page 182)


hz shah waliullah muhaddith dehlawi farmate hain ke:-" bila shubah tamam sahaba kiram, tabain azam, aur taba tabien ka awwal ta aakhir is baat par ijma ho chuka hai ke koi shakhs apne mese ya saabiqeen mese kisi aalim ke sab aqwaal par amal na kare"

(aqdul zayyed page 40)

lekin is haqiqat ke khilaf deobandiyyah kahte hain ke:-" sahaba kiram ek dusre ki taqleed karte they "

INNA LILLAHI WA INNA ILAIHI RAJIUN


3- agar log sahaba kiram ki taqleed karte they toh kya wajah hai ke aap hazraat sahaba kiram ki taqleed ke bajaaye imam abu hanifa ki taqleed Karte hain ?? Aur sahaba kiram ki taqleed se mana karte hain ?

Jaisa ki ibn hammam ne " tahreer " me saraahat ki hai

(ba'hawala majmua al fatawa abdul haiy jild 3 pg 193)


kitne sitam ki baat hai ke aap kahte hain ke hz anas ki basra me taqleed hoti thi, magar aap ka aalim hz anas bin malik (ra) ke baare me bakwas karte hue tahrir karta hai ke

" is riwayat ko naqal karne me hz anas (ra) munfarad hain jo budhaape aur unpad (illiterate) hone ki wajah se qaleel ul zabt they, is tarah wah oont ka peshaab peene waali riwayat me bhi munfarad hai, aur abu hanifa ka usool ye hai ke sahaba maasoom nahi, unpad ya budhaape ki wajah se qillat zabt ki bina par unse riwayat hadith par ghalti ho sakti hai, aur hz anas ghair faqeeh bhi they aur ghair faqeeh sahi ul hifz sahaba ki riwayat faqeeh ke muqaable me marju hai "

( taaniyabul khateeb page 117, taba maktaba islamia quetta)

dekhiye aapke aalim hz anas bin Malik (ra) se marwi marfu hadith ko radd karne ke liye unke budhaape aur unpad hone ka dawa karta hai, aur unko ghair faqeeh kah kar apne khabas baatan ka izhaar kiya hai,

deobandiya apne akaabireen ki taqleed ki wajah se dar'pardah aqeedah toh yahi rakhte hain ke hz anas (ra) ghair faqeeh, unpad, wa budha hone ki wajah se inki hadith na qubool ki jaaye ( maaz'allah ),


lekin yahan sirf matlab ke liye unko basrah ka faqeeh kah kar unki taqleed saabit kar rahen hain..... INNA LILLAHI WA INNA ILAIHI RAJIOON

Thursday, August 30, 2012

AAL-E- SAUD AUR ULEMA E DEOBAND






Bismillahirrahmanirraheem



AAL-E- SAUD AUR ULEMA E DEOBAND:


Hanafiyyah ne (tohfa ahle hadith pg 84) me ye batlaane ki koshish ki hai ke:-" aal e saud bhi hamare MUQALLID bhai hain "

fir kuch jazwi wa furui masail me ikhtelaaf saabit karne ke baat irshad farmate hain:-" ab batao tumhare hain ya hamare, chalo ek aur tareeqe se aajma lo aap bhi bhi imam e kaaba ke paas chalo main bhi chalta hun, main kahunga ke main imam e azam abu hanifa ka muqallid hun, aap kahen 4ron aimma mese jo kisi ki taqleed kare wah mushrik aur gumrah hai, aimma arba mese kisi ek ki taqleed saraasar gumrahi hai, phir dekhenge ke wah imam e kaaba haath kiske choomta hai aur joote kisko maarta hai, phir dekhenge saudia waale tumhare saath ya hamare saath "

(tohfa ahle hadith pg 83-84)



JAWAB:



1- Aiyye chalte hain kharcha aap ke zimme raha, kyonke dawat aapne di hai,

kaaba ke imam ko judge maan lete hain, khakisaar akaabir deoband Ke aqaid aur nazariyaat ki nishaandehi karega, phir qudrat e illahi ka karishma dekhna ke aapke baare me kya faisla saadir karte hain,


2- taqleed ko sirf hamne hi shirk nahi kaha, balke bahut se ahle ilm ne isko shirk hone ki saraahat ki hai, auron ko jaane dijiye aapke ustad mohtaram maulana sarfaraz khan safdar aur maulwi ashraf ali thanvi wagerah ne bhi shirk kaha hai,


2- maulana ahmad raza khan barelwi hanafi ne 1324 hijri me ulema e haramain se aapki takfeer par must'amal fatawa haasil kiya tha jo ' hisamul haramain ', ke naam se shaaye bhi ho gaya tha jo ab tak kai baar taba (publish) ho chuka hai aur market me dast'yab hai, uske baare me aapka kya khayaal hai, motbar hai ya ghair motbar ??

Agar ghair motbar kahte ho toh ham kis tarah maan len ke aaj ke fatawa ko maan kar apne aqaid baatil se aap ruju kar lenge !!


3- baitullah aur masjid nabwi ke imamon se ham ye bhi arz karenge ke jitni der Saudia waale ghareeb they toh deobandiyon ke akaabir aap tamaam hazraat ko FAASIQ wa FAAZIR aur JAAHIL wagerh ka fatawa lagaate they,

ab chunke allah taala ne unpar gurbat ka daur khatam kar diya hai aur maal wa daulat ke darwaje khol diye hain jiski wajah se aajke deobandiyon ne ZAKAAT,FITRAANA , SADQAAT wasool karne ki gharz se munafiqat ka roop dhar liya hai, warna ye log dar'pardah aal e saudia ki takfeer ke qayel hain


molwi anwar shah kashmiri kahte hain:-" muhammd bin abdul wahhab najdi nihayat be'waqoof aur kam ilm shakhs tha, aur wah musalmano par kufr ka huqm lagaane me bahut tez tha "

(faiz ul bari page 171)



maulwi ahmad madni deobandi hanafi likhta hai:-" sahabon ! Muhammad bin abdul wahab najdi ibteda 13wi sadi najd arab se zaahir huwa aur chunke ye khayalaat baatila aur aqaid faasidah rakhta tha... Wah ek zaalim, aur baaghi , khoon'khwar faasiq shakhs tha "

(shihab us shaaqib pg 42)

" najdi aur uski itteba ka ab tak yahi aqeedah hai ke ambiya (as) ki hayat faqat usi zamana tak hai jab tak wah duniya me they, baat wafaat wah aur deegar momineen maut me baraabar hain, agar baad wafaat unki hayaat hai toh wahi hayat unko bar'zakhi hai, aur ahadaamat ko saabit hai baaz unke hafz jism ke qayel hai magar bila rooh "

(shihab us shaqib 45)


" ziyarat rasool maqbool (sws) wa hazoori aastaanah shareef wa malaheza rozah mutahhara ko ye taifa bidat, haraam wagerah likhta hai, is niyat se safar karna mahzoor wa mamnu jaanta hai "

" unka mus'tadal hai baaz unme se safar ziyarat ko maaz'allah zina ke darjah ko pahunchaate hain, agar masjid nabwi me jaate hain to salaat o salaam zaat ul aqdas nabwi (as) ko nahin padhte, aur na uski taraf mutawajjoh hokar dua maangte hain "

(shihab us saaqib page 45, 46)


" wahabiya kisi khaas imam ki taqleed ko shirk fi risaala jaante hain aur aimma arba . Unke muqallideen ki shaan me alfaaz waahiya khabeesa ( jhooton par allah ki laanat ) istemal karte hain, aur iski wajah se masail me wah ahle sunnat wal jamaat ke mukhalif ho gaye hain, chunke ghair muqallideen isi taifa wahabiya ke pairokaar hain, wahabiya najd wa arab agarchah izhaar daawa hambali hone ka iqrar karte hain lekin amal me unka hargiz jumla masail me imam ahmad bin hambal ke mazhab par nahi hai, balke wah bhi apne faham ke mutaabik jis hadith ko mukhalif fiqh khyaal karte hain unki wajah se fiqh ko chhod dete hain, unka bhi misl ghair muqallideen ke akaabir ummat ki shaan me alfaaz gustakhaana be'adabana istemaal karna maamool ho gaya hai "

(shihab us saaqib page 62)
al'gharz is tarah ki bahut si ibaraat hain jisme madni sahab ne khasiyat e ilaahi ko bila e taaq rakh kar saudia arab ke logon par kazzabaat wa aftara karke unko faasiq wa faajir qaraar diya hai


maulwi khaleel ahmad Ambethwi deobandi hanafi ne ( tasdeeqaat ladafa al talbisaat pg 28-29) me bhi isi taraf ke gul khilaaye hain,

aur ye mashallah wah kitab hai jiski tasdeeq karne walon me maulwi mahmud hasan khan, maulwi ahmad hasan amrohi, maulwi aziz ur rehman, mufti kifayat ullah dehlawi, maulwi ashraf ali thanvi,. Maulwi shabbir ahmad usmani, aur habiburrahman deobandi wagerah shamil hain,

(matbua daarul isha'at musaafir khaana karachi )


magar hamare deobandi bhai ko ghaliban wahan se sadaqaat wasool karne ka SHAUQ hai, jiski wajah se apne akaabireen ke bar'ashq hamko lalkaar raha hai ke

" aiyye imam e kaaba se insaaf karwa lete hain "


bhai ! Jab hamne poori haqiqat kholi toh yaqinan JOOTE munafiqeen ko lagenge, ham allah ke fazal se mahfooz rahenge.....INSHALLAH 



#UmairSalafiAlHindi
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Wednesday, August 29, 2012

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 3)

Bismillahirrahmanirraheem



AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 3)



Deobandiyyah hazraat farmate hain ke:-" ghair muqallideen ki namaz ki sharait hadith se nahi milti, sharait namaz me AHNAF ki taqleed karte hain "

(tohfa ahle hadith 92)


JAWAB:


1- Sharait namaz se aapki kya muraad hai ??

Agar wahi hai jo hanafi bayaan karte hain, toh aap pahle fursat me apne ustad mohtaram soofi abdul hameed sawati ki taaleef " namaz masnoom page 264-274" tak mutaala karen, jahan unhone quraan wa hadith se sharait namaz ko bayaan kiya hai, agar unke dalail sahi hain toh aapke aitraaz ghalat hain,

2- sharait namaz me ahnaaf ne, taharah badan, taharah syaab, taharah makaan, satar aurat, qibla ki taraf rukh, aur niyat ko shumar kiya hai,

ab aap saraahat se bayaan karen ke unme se kis cheez ka quraan wa hadith me dhikr nahi ??

Magar mujhe poora yaqeen hai ke aap kisi cheez ke mutaallik dawa nahi kar Sakte, haan ! Albatta aapne aage page no 16 me namaz ki niyyat ka dhikr zaroor kiya hai, halaanke islam ka dastoor wa kanoon hai ke:-" amaal ka daaromadar niyyat par mauqoof hai "

jaisa ki hadith me hai

(bukhari jild 1 page 2, muslim jild 2 page 140)


agar aap ki niyyat se muraad awaam un naas me maroof tareeqa zabaan se niyyat karne ka hai toh uska koi bhi ahle hadith qayel nahi, balke tamaam hi ise bidat kahte hain,

kyonki namaz ki ibteda nabi e akram sallalaho alaihi wasallam (pbuh) ' allahu akbar ' se karte they,

aur aapke khud banaaye hue alfaaz ada nahi farmate they,

3- jis tarah allah ke pyaare rasool nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ada ki hai wah tamaam tareeqa hi dar'asal sharait namaz se hai,

hz malik bin huwairish (ra) ko nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ke maamle me taaqeed karte hue farmaya

" tum namaz us tarah padho jis tarah tumne mujhko Namaz padhte hue dekha "

(bukhari, kitabul musaafireen hadith 63)

isse waazeh howa ke jo shakhs jaan bhoojh kar nabi e akram sallalaho alaihi wasallam (pbuh) ke tareeqe ke mutaabik namaz nahi padhta uski namaz nahi hoti,

maslan nabi e akram sallalaho alaihi wasallam (pbuh) namaz ka salaam ke saath akhtimaam karte they, ab agar koi shakhs salaam ki jagah par jaan bhoojh kar hawa khaarij kar de toh uski namaz bekaar hai,


KYA AHLE HADITH IBN HAJAR KE MUQALLID HAIN ??


Deobandiyah farmate hain ke:-" asma wa rijaal me ghair muqallideen imam ibn hajar ki taqleed karte hain "

(tohfa ahle hadith page 92)


JAWAB


1- Iska jawab sirf LANATULLAH ALAL KAAZIBEEN kaafi hai,

2- aapne imam hafiz ibn hajar (rh) ki kutub rijaal ka ghaliban mutaala nahi kiya, warna aisa daawa na karte

bhai unhone " tahzeeb aur lisaan" me aimma jirra wa tadeel ke aqwaal ko jama kiya hai, aur raawi ke 'siqa' wa ' dhaeef' par Dalail naqal kiye hain, unko qubool karna gawaahi ki zamare me aata hai, taqleed ki taareef is par fit nahi hoti,


3- jirrah wa tadeel ki buniyaad umoor mahsoosah yani masmu'aat wa masha'hedaat par hai, na ke qayaas wa ijtehaad par,

4- taqribam tamam muqaliddeen hazraat ahle hadith ko " ghair muqallid" ke naam se mukhatib karte hain,

deobandiyyah wazaahat karen ke ahle hadith ko ghair muqallid kahne me akaabireen deoband ka kaazib hain ya nahi ??


ROZA, QURBANI KI FARZIYAT:


Farmate hain ke:-" roza farz hai, qurbani farz hai, ye hadith me lafz nahi hai, ahnaf ki taqleed karte hain "

(tohfa ahle hadith 92)


JAWAB



1- Roze ki farziyat ka toh quraan kareem me waazeh bayaan hai

" ya aiyyu'hal lazeena aamanu kutiba alaikum siyaam "

Aur "kutiba" ka yahan maana sirf aur sirf farz hai,

bhala batao quraan chhodkar fiqh hanafi ki taqleed koi ahle hadith kar sakta hai ?

2- lagta hai aapne mishkaat bhi Nahi padhi, warna hadith me aata hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" ramzan ul mubarak ka maheena aa gaya, allah taala ne uske roze tumpar farz kiye hain "

farz allah alaikum siyaam

( musnad ahmad, nisai ba'hawala mishkaat page 173)

iske elawa roze ki farziyat toh quraan se saabit hai, aap kisi ahle hadith madarsa me daakhila lekar pahle quraan paak ka tarjuma zaroor padhen


2- ahle hadith aur jamhoor ummat ke nazdeek qurbaani sunnat hai, yahi imam ahmad aur tahaawi ka qaul hai,

tafseel ke liye dekhen
(mir'aat jild 5 pg 71)


lihaaza aapka qurbaani ki farziyat ko ahle hadith ki taraf mansoob karna hi ghalat bayaani hai, aur ise ahnaaf ki taqleed me baawar karaana double jhoot hai,


NAMAZ E JANAZA KI TARTEEB:


deobandiyyah farmate hain ke:-" ghair muqallideen janaze me jo tarteeb rakhte hain ye tarteeb hadith paak me nahi hai, yani pahli takbeer ke baad 'sana' , taa'wuz, tasmiya, fatiha, agli surat, dusri takbeer ke baad durood ibraahimi, teesre takbeer ke baad 12,13 duwaayen ikatthi karna, ye tareeqa janaaza kisi sahih hadith se saabit nahi "

(tohfa ahle hadith pg 92)


JAWAB:


1- Sirf qiraat fatiha me akhtilaaf hai, baaqi tamaam cheezon me ishtaraaq hai, ek se zayaadah duwaayen ka padhna, ahnaaf ko bhi musallam hai

(masnoon namaz page 732)

isi tarah tarteeb bhi fariqain ke nazdeek ikhtalaafi nahi, kyonki iski hadith se taeed hoti hai,

hz abu umamah, sahal bin hunaif (ra) bayaan karte hain ke:-" namaz e janaza me sunnat tareeqa ye hai ke pahle takbeer kahi jaaye, uske baad surah fatiha padhi jaaye, phir nabi e akram sallalaho alaihi wasallam (pbuh) par durood bheja jaaye, aur durood ke baad khuloos niyat se mayyit ke haq me maghfirat ki dua ki jaaye, phir past aawaaz se daayen jaanib salaam phera jaaye aur qirat sirf pahli takbeer ke baad ki jaaye"

(musannaf abi razzaq jild 3 pg 489,490, ibn abi shaiba jild 3 page 296, al mahli ibn hajam jild 3 pg 353)

Ye hadith sunan nisai jild 1 pg 228 me bhi mukhtasar marwi hai , jisme hai ke:-" sunnat ye hai ke surah fatiha ko padhe phir teen takbeeren kahe aur aakhiri takbeer ke saath salaam phera jaaye,

is hadith ki sanad sahih hai aur isse tarteeb namaz e janaja saabit hai,

jaisa ke hz ibn abbas (ra) ki sahih hadith me hai

(nisaai jild 1 pg 228, baihaqi jild 4 page 38, ibn habban jild 6 pg 69)


2- namaz janaza me sana ka padhna kisi ahle hadith ka mauqaf nahi, al'gharz aapka is masle ko ahle hadith ki taraf mansoob karna jhoot hai, phir use taqleed kahna double jhoot hai


allah taala aapko jhoot bolne aur likhne ki buri aadat se toba ki taufeeq de.... Ameen

Monday, August 27, 2012

==========REPLY TO THE CHALLENGE BY HANFI ON AHLUL HADITH ============ REPLY OF AL L 14 ALLEGATIONS BASED ON QUR’AN AND HADITH

BISMILLAHIRRAHMANIRRAHEEM



1)//Ahle Hadith Janaze me Pahli takbeer ke baad, Sana, Fatiha aur Soora Parhte hain, //



Reply:- Aisha siddiqa ra se riwayat hai Allah ke Rasool sws Namaz shuru kerte to kahte “ Subhanaka Allahuma wa behamdika wa tabaraksmoka wa ta’ala jaddoka wa la ilaha gairoka :Tirmizi: 243



Talha bin Abdulllah ra kahte hai ke maine ibne Abbas ra ke piche namaze janaza parha unhone soorat Fatiha aur ek aur soorat parhi aur bulnad aawaaz se Qeraat ki hatta ke hum ne suna , jab faarig hue to fermaya ke ye sunnat aur Haq hai.Nisai: 1987, 74/4_________________________________________________________________



2)// Ahle Hadith Janaze me 1 se Jyada Dua parhte hain.//



Reply:-



“Allahumagfirli hayyena wa mayyetena , wa sageerena wa kabeerena, wa jakirena wa unsaana, wa shahedena wa gaibena , Allahuma man ahyaytahu minna fa ahyehi alal Imaan, wa man tawaffaytahu minna Fatawaffahu alal islam, Allahuma la tahrimna azrahu wala todillana baa’dahu. “Abu dawood 3201.



Allahumagfirlahu wa rahmatahu wa a’afehi, wa a’afo anho wakrim nuzulohu wa wassi’a mood khalahu wagsilhu bil maa’I was salji wal bardi wa maqqihi minal khataya kama naqqaayatas sauba al baida minad danasi wab dilhu daaran khairann min da’arehi , wa ahlann khairam min ahlehi, wad khilhul jannata wa a’aizhu min azabil qabre wa azabin naar.(Muslim 963)_________________________________________________________________



3) // Namaz Janaza me teesri takbeer ke baad jab Imam ek se jyada Duaaye perhta hai to Muktad aameen aameen kahte hain.//



REPLY: YE JHOOOT HAI, AISA , JISKO DEKHNA HO MAKKA MADINA ME JANAZA PARH KE DEKH LE,_________________________________________________________________



4)// Rafadain in Takbeerat of Namaz- Janaza:-//



Reply:- Abdula bin umar ra ne fermaya Nabi sws jab Janaze me Takbeer perhte to Rafa dain karte .Darqatani ( English, 2908.)_________________________________________________________________



5) Ahle Hadith Qunooot me hath utha ker duaa kerte hai.:-



Reply:- Koi Marfooh riwayat nahi hai Lekin kuch Sahabiyoo ke Aasaar mauzood hai ke wo hath utha ker Dua karte the.( Musannif ibne abi Shaiba )_________________________________________________________________



6) Duq Qunoot ke Ikhtamaam par mooh per haath pherna:-



Reply:-



Iski sunnat se koi Daleel nahi hai , Per Agar koi aisa karta hai to ye Biddat me shumaar nahi hai. Olemao ne aisa karne ko mana kia hai, islie Haram ya Ahle HAdith Masjido ke imam Qunoot ke baad Dua parh ke Chehre pe nahi daalte balke seedhe Rukoo me ya Sazde me jaate hain._________________________________________________________________



7)// Ahle Hadith shaheed ki Ghaibana Namaz Parhte hai.//



Reply:- Jis Din Nejaashi Faut huaa , Rasulullah sws Sahaba ke Saath Nikle , Saf Bandi ki Aur 4 Takbeerat ke saath Namaz Janaza Ada ki.{Bukhari:- 1254 } Kitabu Janazaa{ Muslim:- 951 } Kitabu Janazaa



Aur Fermaya ke “ apne bhai ki Namaz-e- Janaza Ada kero kyoke Ardh Ghair me Fout hua hai. {Ibne Maza:- 1537, Baab Aljanaza , Fil Salat ala Nejaashi }_________________________________________________________________



8)// Ahle Hadith Ek Maqaami Juban aur 1 Arabi Juban me dete hain.//Reply:-



Sare Hanfi Masjidoo me ye hota hai. Aur Alhamdolillah Saudi Arab aur tamam Arab Mulk ke Ahle Hadith Masjidoo me Sirf Arabic Juban me hi Khutba hota hai. Siwaye Asian Aur Western Cuntries ko choor ke.



Qur’an ka ishara dekhte hain.Aur humne koi Paigambar nahi bheja magar wo apni Qaum ki juban bolta tha take unhe Ahkam –e- Ilahi khool khool ke bata de.Ibrahim( 14:4)



Hadith



Rasulullah sws Khutba me Quran Parhte aur logo ko Naseehat kerte. (Muslim : 862)



HANFI FIQH DEKHO: Rad Mukhtar (4/522) Khateeb Arabic ke alawe bi kisi aur Language me Khutba de sakta hai.



Ab Fatwa Sheikh bin Baaz ka parho ( Fatawa ibne baaz 12/ 372 ) Ager Masjid me Non Arab jyada ho aur wo Arabic na samjhe to isme koi harz nahi ke khutba non Arabic language me dia jaye, ya khutba Arabi me den eke baad uska tarjuma ker dia jaye..!



Naseehate us jubaan me di jaati hai jo logo ko samajh me aawe.! Ye Samjhne waali baat hai. Jahil Hanfi khud ye kaam karte hai per hum pe ungli uthhate hai,_________________________________________________________________



9)// Ahle Hadith Tahajjud me alag Adhaan dete hain. //:--



REPLY:-



Rasulullah sws ne Farmaya “ Tumhe Bilal ki Adhaan Sehri khaane se na rooke , kyoke wo raat ko adhaan dete hain take Tahazud Parhne waala lout aaye, aur soone wala Khabrdaar ho Jaaye.(Bukhari. 621)(Muslim 1093)



Abdullah bin Umar ra Fermaate hai” doono Moazzino ke Dermeyaan sirf is qadar ka Waqfa hota tha k eek Adhaan de ker utarta aur doosra Adhaan ke lie Charh Jaata.( Muslim : 1092)_________________________________________________________________



10)// Ahle Hadith Rukoo me jane se pahle, Rukoo ke baad aur 2 rekaat ke tashhud se uthne ke baad rafadain karte hain.//REPLY:-- Abdullah bin umar r.a. Shuru Namaz me, rukoo se pahle rukoo ke baad aur do rekaate perh ker khara hote waqt Rafadain kerte the aur fermate the ke Rasulullah sws bhi isi tarah kerte the.{ Bukhari 739 }



Abu Dauood Kitabusalah: Hadith Number 721,722,723,726,727,728,729,730,733,738,739,741,742,743,744,745 sub kee sub mai Rafayadain ka zikar hai khud check



Bukhari say : Kitabul Azan & Kitabusalah: Bab Number: 474 476 477, hadith number 738,735 Muslim Hadith number:390,391



Saydena Ali r,a, Fermate hai Rasululah sws Namaz ke shuru me , rukoo me jaane se Pahle aur Rukoo se sar uthhane ke baad aur do Rekaate perh ker khare hote waqt Rafa dain kerte the.{ Abu Dawood 744, } {Ibne Maza 864} {Imam tirmizi ne sahi kaha 3423}_________________________________________________________________



11) Rasulullah sws ke Aakhri umr tak Rafadain nahi kerte the.



REPLY:- Waail bin Hazar R.a. Fermaate hai : Maine Nabi Akram sws ko dekha jab aap namaz shuru kerte to “ Allah Akbar” kahte aur apne dono haath uthhate, fir apna haath kapre me dhaank lete fir daya haath baye per rakhte. Jab rukoo kerne lagte to kapro se haath nikal lete “ Allah Akber “ kahte aur Rafadain kerte , jab rukoo se uthhte to “ Sameallah huleman Hameeda “ Kahte aur Rafadain kerte.{ Muslim 401 }



Wail bin hajar r.a. 9 Hijri 10 hijri me Rasullulah sws ke paas aaye. Lehaza ssabit hua ke Rasulullah sws 10 Hijri tak Rafadain kerte the , 11 Hijri me Nabi Rahmat sws ne Wafaat paayi._________________________________________________________________



12)// Ashra Mobasheereen se Rafadain Sabit kerna:-//Reply:-



Upar 2 Hadithe mil gai hongi jinme 2 khule Rasheen hain. Aur Rafadain ki kul 50 se Jyada hadithe maujood hai. Aur Rasulullah sws ki sunnat hone ke lie 1 hadith humare liye kaafi hai. Juroori Nahi ke har hadith har Sahabi se saabit ho tabhi wo Wajib e Aml hoti hai. Ye Mahaz Jahiliyat hai. Hadithe Hanfiyoo ki Juroorat ke Mutabiq nahi hoti, Balke Rasulullah sws aur Sahabiyo kea ml wa rawiyo ki yaad aur llm ke Mutaabiq hoti hai._________________________________________________________________



13)// Ahle Hadith Dua Qunoot ke Aakhir me “ Nastagfiruka wa natoobo Ilaik “ Parhte hain.//



Reply:- Bohtaan hai ye Ahle hadithoo pe.Ye Rasululah sws ki sikhai Dua Qunoot me Shamil nahi hai. Lehaza ye Izaafa hai aur hum ye nahi parhte.



_________________________________________________________________



14) //Ek Majlis me 3 Talaaq ko Rasulullah sws ne 3 kahi ya 1.?//



Reply:-Pahle to ye Quran ke khilaaf hai.Aye Nabi Musalmaano se kah do ke jab apni biwi ko talaaq dene lage to unki Iddat ko pesh nazar rakh ker Talaaq do. ( Soorah Talaq, 65: 1)



Abu Sahba ra ne Ibne Abbas ra se kaha” kya tumhe pata hai, Rasululullah sws ke zamane me 3 Talaaq 1 maane jate the , Aur Abu bakr ra ke zamane me bhi, aur Omar ra ke Khilafat ke 3 saal tak? Ibne Abbas ra ne jawab dia : Haa !Bukhari (English, Bk 9, 3492)_________________________________________________________________



===========HANFIYOO KE LIYE NASEEHAT QURAN KI==============So


qasam hai teray perwerdigar ki! Yeh momin nahi ho saktay jab tak kay tamam aapas kay ikhtilaf mein aap ko haakim na maan len phir jo faisla aap inn mein ker den inn say apney dil mein kissi tarah ki tangi aur na khushi na payen aur farmanbardari kay sath qabool kerlen.{ Nisa :- 65 }


ALLAH TAALA HIDAYAT DE...........AAMEEN

HADITH AUR QURAN







BISMILLAHIRRAHMANIRRAHEEM




HADITH AUR QURAN




Jis tarha Quran wahi hai Usi tarha Hadees bhi wahi hai, aur Rasul Allah sallallahu alaihi wasallam par Quran ke alawa bhi Wahi Nazil hoti thii, is haqiqat par khud Quran shahadat deta hai, Aur Allah ne Quran main Nabiyon par 3 Qism ki wahiyon ka zikar kiya hai



"Kisi Bashar ki ye Shaan Nahi ke Allah us se Kalaam karey magar 'Wahi' key Zariye Sey, Ya pardey ke peechey Sey, Ya kisi Farishtey ko uskey paas bheyj dey, Taa'ke Apne Hukm ke mutabiq Jo Wahi chahe kardey, Beshak Allah sob se buland aur Hikmat wala hai, aur isi tarha Humne Aapki taraf apne hukm se Ruh (Quran aur uska Bayaan) ko Utara hai"(Ash-Shura 42, Ayat 51)



Malum huwa ke Kisi Rasul ya Nabi par Allah ke Ahkaam nazil hone ki 3 surten hai, magar Quran majid ki wahi sirf teesri aur Aakhri Qism ki Wahi hai, khud Quran iski Wazahat karta hai, jaise Allah ne farmaya "Aap kahdijiye ke Jo koi bhi Jibrail ka Dushman hai, Wo Jaanley ke Jibrail wo hai jisne Allah ke hukm se Aap ke Dil par ayesa Kalaam nazil kiya hai Jo pahli Aasmani Kitaabon ki tasdiq karne wala hai aur Iman walon ke liye Hidayat aur khushQabri hai"(Bakhra, Ayat 97) Isi tarha iska zikar Surah Shu'ara 26, Ayat 192-194 main bhi hai......



Is Ayat se bhi sabit hai ke Quran Wahi ki teesri Qism hai, Jo Hazrat Jibrail As key Zariye se Nabi Sallallahu alaihi wasallam par Nazil huwa, Bakhi 2 Qism ki Wahiyan bhi hai Jinke Zariye Allah apne Nabiyon aur Rasoolon par Wahi karta hai, Malum huwa k Hadees teenon Qism ki wahi k Zariye Nazil huwi hai jabke Quran sirf teesri Qism ki wahi hai, Aur agar koi ye kahta hai ke Nabi sallallahu alaihi wasallam par Sirf Quran hi nazil huwa, to Ayesa Shakhs khud Quran ki taleem ke khilaaf Jata hai, aur Quran main ayesi kayi Aayaten hai jinse sabit hota hai ke Nabi sallallahu alaihi wasallam par Quran ke alawa bhi Wahi Aati thi, jaise Allah ne farmaya



"Aur Jab Nabi ne Apni Kisi Biwi se ek Baat chupa kar (Raaz ke taur'par) kahi, Magar usne Wo Baat kisi Aur Biwi ko Bataadi, Aur Allah ne Nabi ko iski Khabar kardi to Nabi ne us baat ka kuch Hissa bataya aur kuch nazar andaaz kardiya, phir jab Nabi ne us biwi ko baat batayi to Wo puchney lagi ke Aap ko kisne khabar Di? Farmaya ke Mujhe Alim o khabir ne Bataya hai"(Surah Tahrim 66, Ayat 3)



Lekin Poorey Quran main koi ek Ayat bhi ayesi Nahi hai, Jiske Zariye Allah ne Apne Nabi sallallahu alaihi wasallam ko ye khabar Di ho ke Aapki Biwi ne Aap ke Raaz ki baat Dusri Biwi se Kahdi, Quran main to Ayesi koi Ayat nahi milti, Malum huwa ke Rasul Allah sallallahu alaihi wasallam par Quran ke ilawa bhi Allah ki taraf se Wahi Aati thi.........



"Jab tum Apne Rab se faryaad kar rahey they to Us

ne tumhari faryad suni aur Jawab diya thaa ke "Main tumhari madad ke liye ek (1) hazaar farishtey lagataar bhej raha hun"(Al-Anfal 8, Ayat 9)



lekin Allah ki taraf se Musalmanon ki Faryad ka ye jawab Quran main kahin nahi hai, sabit huwa ke Nabi sallallahu alaihi wasallam par Quran ke ilawa bhi Wahi Aati thi.........



Aur Quran Majid Rasul Allah sallallahu alaihi wasallam par ek hi dafah Nazil nahi huwa balke thora thora kar ke Nazil huwa hai, Allah ne farmaya "Aur Hum ne is Quran ko thoda thoda karke Nazil kiya hai taa'ke Aap use waqfe waqfe se logon ko Sunate rahe aur use Hum ne ba-tadreej utara hai"(Bani israil, Ayat 106)

aur iska zikar surah Furqan, Ayat 32 main bhi milega, aur hum jante hai ke sobse pahli Wahi to Surah Alaq ki ibtedayi 5 Ayaten hai magar Quran ki maujuda tarteeb main sobse pahle Surah Al fatihah rakhi gayi hai Jabke Rasul Allah sallallahu alaihi wasallam ne Quran majid ki Nuzuli tarteeb ko apni Marzi se tabdeel nahi kiya balke Ayesa karna Namumkin thaa, Allah ka irshad hai



"Jin logon ko Hamare paas Aaney ka yakheen nahi hai unho ne (Rasul Allah sallallahu alaihi wasallam) se kaha ke Iske ilawa koi aur Quran ley Aao, Ya ise badal do, Aap kahden ke ye Mujh se nahi hosakta ke main ise apni taraf se badal dun, main to bas in Ahkaam ki pairvi karta hun Jo mujhe wahi k zariye pahunchte hai"(Yunus 10, Ayat 15)



"Is Quran ko Jamah karna aur ise Zuban se padha dena Hamare Zimmey hai"(Al-Qiyamah 75, Ayat 17)



Malum huwa ke Quran ki Maujuda tarteeb Allah ki hidayat ke Mutabiq hai aur Nabi sallallahu Alaihi wasallam ne ye apni Marzi se Nahi kiya, ab sawal ye hai k Quran main hamey ye hukm kahi nahi milta ke Uski Aayaton aur Surton ko Jamah karke Ayesi tarteeb se Joda jaye k sobse pahley surah Al Fatihah Rakhi jaye aur sobse Akhir main Surah An-Naas Rakhi jaye, lekin Quran main to Ayesa koi Hukm maujud nahi hai, Is se Sabit huwa ke wo "Wahi" Quran ke Ilawa thii, aur uski Tarteeb Quran k ilawa kisi aur Wahi ke Mutabiq Rakhi Gayi



Quran majid main Allah ne Qibley ki tabdili ka Waqia bayan kiya hai



"Aur Jis Qibley par Aap (Abtak) they, use to Humne isliye Muqarar kiya thaa ke ye Zaahir karden ke Kon Rasul ki Pairvi karta hai aur kon ulthey paa'un phir Jata hai"(Bakhra, Ayat 143)



Is Ayat se ye Sabit hota hai ke Allah ne khan e khaba ko Qibla bananey se pahle Musalmanon k liye ek Aur Qibla yahni Bait ul Muqaddas muqarar farmaya thaa, taa'ke Wo uski taraf Muh karke Namaz padha karen, magar Quran ki kisi Aayat main bait ul Muqaddas ki taraf muh karke Namaz padhne ka Hukm nahi hai, lekin Allah ne Use apni taraf Mansoob farmaya hai, manna padega ke Aap sallallahu alaihi wasallam par Quran k alawa bhi Wahi Aati thi............



Jang e badar ke khaatmey par Jab maal e Ghanimat ki taqseem ka Maslah paida huwa to Surah Anfaal Nazil huwi



"Aur tum log us Waqt ko yaad karo Jab ke Allah tumse un do Jamaaton main se ek ka "Wada" karta thaa ke wo tumhare Haath Aajayegi aur tum is tamanna main they ke ghair Musallah Jamaat tumhare haath Aajaye, aur Allah ko ye Manzoor thaa ke apne Ahkaam se Haq ka Haq hona sabit karde aur Kafiron ki Jad kaatkar rakh dey"(Anfaal, Ayat 7)



Purey Quran main koi Ayat ayesi Maujud nahi hai jisme Allah k us wadey ka zikar ho ke "Aye logon Jo Madiney se badar ki taraf Jihad k liye Jaarahe ho, Hum 2 grohon main se 1 par tumhe Khaabu ata farmayenge, is Ayat main jis wadey ki Taraf Isharah hai, wo Waeda Quran main kahin nahi hai, sabit huwa ke Rasul Allah sallallahu alaihi wasallam par Quran k alawa bhi Wahi Nazil hoti Thii.......

Tab hi to Allah ne Rasul sallallahu alaihi wasallam ki Ita'at ko Apni Itaat kaha hai



"Jisne Rasul ki Ita'at ki Usne Allah ki Ita'at ki"(Nisa 4, Ayat 80) aur farmaya "Aye Muhammed! Tumhare Rab ki Qasm, log us Waqt tak Momin nahi hosakte jabtak ke Apne tamaam bahmi Ikhtilafaat main tumko Faislah karne wala Na Maanlen phir Jo bhi faislah tum karo, uspar Apne Dilon main koi tangi mahsoos na Karen balke Dil o Jan se Tasleem karlen"(Surah Nisa, Ayat 65)



"Jo Shakhs Allah aur Uske Rasul ki Ita'at karega Use Allah un Jannaton main Dakhil farmayega Jinke Neechey Nahrein Beh rahi hongi aur Jo shakhs Allah aur Rasul ki Itaat se Muh Pherega Wo use Dardnaak Azaab deyga"(Al-Fath 48, Ayat 17)



"Yaqinan Tumhare liye Rasul Allah (sallallahu alaihi wasallam ki Zaat) main bahtareen Namuna Maujud hai, Har us shakhs ke liye Jo Allah ki aur Qayamat ke Din ki tawakka rakhta hai aur bakasrat Allah ki Yaad karta hai"(Ahzab 33, Ayat 21)



Maine sirf kuch Ayaten Quote kiya hai, jab ke Ayesi kayi Aayaten hai jinse Muhaddisin ne Munkarin e Hadees ko Muh tor Jawab diya hai......



Allah tamaam Musalmanon ko Fitnon se bachaye aur Seedhi Rah par Chalne ki taufiq ata farmaye Ameen ya Rabbal Alameen

IMAM KE PEECHE SURAH FATIHA NA PADHNE KI HADITH KA JAYEZA: (PART 2)

Bismillahirrahmanirraheem



IMAM KE PEECHE SURAH FATIHA NA PADHNE KI HADITH KA JAYEZA: (PART 2)



1- Hz abdullah bin abbas (ra) se riwayat hai ki nabi e akram sallalaho alaihi wasallam (pbuh) ne apne marjul maut me farmaya ki abu bakr (ra) logon ko namaz padhaaye toh abu bakr (ra) namaz padhaane ke liye aage bade aur namaz shuru ki jab nabi e akram sallalaho alaihi wasallam (pbuh) ne kuch aaraam mahsoos kiya toh do shakhs ke sahaare se aap masjid me tashreef laaye, abu bakr (ra) ko mahsoos huwa toh wah peeche hatne lage, toh nabi e akram sallalaho alaihi wasallam (pbuh) ne ishaare se farmaya:-" apni jagah par thahre raho ", aur aap unke baayen taraf baith gaye aur jahan tak wah qir'at kar chuke they, wahin se aapne qirat ko pura kiya "

(ibne majah, musnad ahmad),

agar surah fatiha padhe begair namaz nahi hoti toh nabi e akram sallalaho alaihi wasallam (pbuh) ki ye rakat poori surah fatiha padhe Beghair kaise durust hai??


JAWAB:



"Jahan tak wah qirat kar chuke they wahin se aapne qirat ko poora kiya "

ye alfaaz kisi bhi sahih riwayat me maujood nahi hain, aur hz abdullah bin abbas (ra) ki ye riwayat dhaeff hai,



2- Allah taala ne farmaya:-" aur jab quraan padha jaaye toh use suno aur chup raho taaki tum par raham kiya jaaye "

( surah aaraaf 204)

is aayat se imam ke peeche qirat mansookh ho gayi hai..


JAWAB:


1- Koi huqm usi waqt mansookh ho sakta hai jab use mansookh karne waala huqm baad me aaye, lekin yahan maamla ulta hai kyonki ye aayat makkah me naazil hui hai aur surah fatiha padhne ka huqm muqtadi aur ghair muqtadi ko aap (sws) ne madeena me diya hai

2- is aayat se imam ke peeche qirat ki mansookhiyat usi waqt saabit ho sakti hai jab yaqeeni taur par saabit ho jaaye ki is aayat me musalmano se allah ne guftugu ki hai, lekin quran ke silsila e kalaam se malum hoti hai ki is aayat me kaafiron se baat ki gayi hai aur isko musalmano se koi talluq nahi hai, kyonki agar musalmano se iska talluk maana jaaye toh allah ke kalaam me rabt(jod) baaqi na rahega aur ye baat quraan ki balaagat par sawaaliya nishan jaisi hai,

yahi wajah hai ki sahaba kiram is aayat ke hote hue bhi imam ke peeche surah fatiha padhte they, jaisa ki sahih hadith ki roshni me wazaahat ho chuki hai...



3- hz abu musa ashari (ra) se riwayat hai ki nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" jab tum log namaz padho toh safon ko seedhi karo, phir tummese koi tumhara imam bane to jab wah takbeer kahe toh taqbeer kaho, aur jab qirat kare toh chup raho "

(muslim )


JAWAB:


is hadith me nabi e akram sallalaho alaihi wasallam (pbuh) ne qirat ki mumaniat ki hai, surah fatiha ki qirat isse bilkul alag hai. Kyonki sahih hadith ki roshni me is baat ki wazaahat ho chuki hai ki muqtadi ko surah fatiha ke elawa kisi aur cheez ki qirat se nabi e akram sallalaho alaihi wasallam (pbuh) ne mana farmaya hai,


4- hz abu hurairah (ra) se riwayat hai ki nabi e akram sallalaho alaihi wasallam (pbuh) ek namaz se faarig hue jisme aapne jahar (zor) se qirat ki thi, toh aapne farmaya:-" kya tum logon mese kisi ne abhi mere saath qirat ki hai ? Toh ek shakhs ne kaha, haan ya rasoollullah !,

maine qirat ki to nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" main kahta hun kya hai mujhko ki main manaza'at kiya jaata hun qur'an me"

jab logon ne nabi e akram sallalaho alaihi wasallam (pbuh) se ye baat suni toh nabi e akram sallalaho alaihi wasallam (pbuh) ke saath qirat karne se baaz aa gaye, jisme aap jahar se qirat karte they

(malik, abu dawood, tirmizi, nisai, ibne majah)


JAWAB:


Is hadith me " main kahta hun kya hai mujhko ki main munaza'at kiya jaata hun quraan me "

tak hadith marfu hai yani nabi e akram sallalaho alaihi wasallam (pbuh) ka qaul hai aur uske baad se aakhir tak juhri tabai ka qaul hai,

imam juhri (rh) ki aadat thi ki apna qaul hadith e marfua me mila diya karte they, isliye isse daleel pakadna sahih nahi hai, kyonki tabai ka qaul hujjat nahi hai, agar is baat ko daleel maan bhi liya jaaye toh uska sahih mafhoom yahi hoga ki surah fatiha ke elawa ki qirat se baaz aa gaye, Kyonki sahih hadith se saabit ho chuka hai ki surah fatiha ke elawa ki qirat se nabi e akram sallalaho alaihi wasallam (pbuh) ne mana kiya hai,


5- hz jaabir (ra) se riwayat hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" jis shakhs ke liye imam ho toh imam ki qirat uske liye qirat hai "

(ibne majah)


JAWAB:


1- Hz jaabir (ra) ki ye hadith nihayat daeef hai,iski sanad me "jaabir ja'afi raawi" daeef hain, khud imam abu hanifa (rh) uske baare me farmate hain:-" jin logon se maine mulaaqaat ki hai unme se hz ata se zyada bahtar har jaabir ja'afi se zyada jhoota maine kisi ko nahi dekha, jab maine jabir ja'afi se koi baat apni raaye se kabhi bhi bayan ki toh usne us baat ke baare me koi na koi hadith mujhe lakar di "

(takhreej e zailai)

2- allama abu hasan sidhi hashiye ibne majah me likhte hain:-" kaha gaya hai ki ehtemaal hai ki jaabir ki hadith ka ye matlab ho ki jo shakhs imam Ke peeche ho toh usko khud apni qirat karne chahiye, kyonki imam ki qirat imam hi ke waaste hai"



Allah taala hamen taufeeq de ki ham koi bhi amal karne se pahle use kitab wa sunnat ki kasauti par parakh len....... Ameen

Tuesday, August 21, 2012

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 2)

Bismillahirrahmanirraheem





AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 2)




IMAM KA SALAAM BULAND AUR MUQTADI KA AAHISTA:


Hanafiyyah farmate hain ke:-" imam salaam buland aawaz se kahta hai, muqtadi aahista aawaz se ye masla fiqah ka hai hadith ka nahi "

(tohfa ahle hadith page 91)


JAWAB:


1- aap ghalat bayaani karne ke aadi hain warna ye masla fiqh ki bajaaye, hadith se saabit hai

hz ibn abbas (ra) bayaan karte hain ke main nabi e akram sallalaho alaihi wasallam (pbuh) ke namaz se faarigh hone ko logon ke buland aawaaz se "allahu akbar" kahne se jaan leta tha "

(bukhari, kitab us salaat bab zikr baad al salaat )


hz ibn abbas bacche they aur aakhiri saf me khade hote they, jinhe nabi e akram sallalaho alaihi wasallam (pbuh) ke salaam ki aawaaz na pahunch paati, salaam ke baad jab sahaba kiram (ra) milkar ' allahu akbar ' kahte toh wah jaan lete ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya

(fath ul bari, hafiz ibn hajar askalani )

isse saabit huwa ke sahaba kiram (ra) nabi e akram sallalaho alaihi wasallam (pbuh) ki iqteda me salaam ko aahista kahte they,

al'gharz ye masla hadith aur ummat marhooma ke tawatir amal jo nasal dar nasal chala aa raha hai se saabit hai,

goya is par ummat ka ijma hai,

al'gharz ye masla fiqah hanafi ke murattab hone se pahle balke imam abu hanifa ki paidaish se bhi pahle ummat marhooma ka mamool tha,


lihaaza aap ye saabit karen ke fiqh hanafi ke murattab hone se pahle musalmaano me aaj ke amal ke bar'ashak ta'aamil tha,

agar aap saabit nahi kar sakte, yaqiqan nahi kar sakte toh phir kis munh se fiqh ka naam lete ho??

2- imam ke takbeeraat inteqaal buland aawaaz se kahne par hadith maujood hai
(bukhari jild 1 page 114)

uski hikmat yahi hai ke muqatdi imam ki mutaabe'at karte hue uski iqted kare agar imam salaam ko aahista Kahega toh muqtadi ko kaise pata chalega ke imam ne salaam pher diya hai,

khususan jabke namazi ne uswah nabi e akram sallalaho alaihi wasallam (pbuh) ki pairwi me tashhud me apni nigaah ko daayen haanth ki ungli par markooz rakha

(abu dawood jild 3 page 376, nisaai, abu awaana jild 2 page 226, baihaqi jild 2 page 132)


is se waazeh hai ke muqtadi ko tashhud ki haalat me pesh imam ki taraf dekhne ki bajaaye rafa sababa karte hue ungali par nigaah rakhna masnoon hai, jabke salaal ke mutaallik sharai hukm hai ke sab imam salam kahe toh tum bhi salaam pher do,
jaisa ke hz ibn malik (ra) bayaan karte hain ke

" yani hamne nabi e akram sallalaho alaihi wasallam (pbuh) ke saath namaz ada ki aur hamne us waqt salaam phera jab aap ne salaam phera tha"

(bukhari 838)


agar nabi e akram sallalaho alaihi wasallam (pbuh) ne posheeda aahista salaam phera tha toh sahaba kiram ra ko kaise pata lag gaya ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya hai,

jisse waazeh hua ke imam salaam ko buland aawaaz se hi kahega aur ye masnoon tareeqa hai, haan albatta muqtadi aahista hi salaam kahega ke uske buland karne par koi sharai daleel maujood nahi,


3- ye tareeqa toh ummat e marhoomah me ijma ke saath tawatar se nasal dar nasal chala aa raha hai, aap isme ikhtelaaf saabit karen aur phir taqleed abu haneefa ki wajah se ittefaq saabit karen toh ek baat hai, khaali aapke daawe ko kaun sunta hai,

4- aapke nazdeek tashhud ki miqdaar baithne ke baad agar namazi ne salaam pherne ki bajaaye koi fa'al manaafi namaz ke jaan bhoojh kar kar diya, maslan kalaam kar diya, ya hawa khaarij kar di toh uski namaz ho jaayegi

(mustamli page 298)

iska saboot dijiye ???



RUKOO KI TASBEEHAAT:


Hanafayyah farmate hain ke:-" ruku wa sajde ki tasbeehaat aahista padhne chahiye ye masala FIQH ka hai, hadith ka nahi "

(tohfa ahle hadith page 91)


JAWAB:


1- Hz anas (ra) farmate hain ke maine nabi e akram sallalaho alaihi wasallam (pbuh) ke baad jin logon ke peeche namazen ada ki hain, unme se sab se zyada nabi e akram sallalaho alaihi wasallam (pbuh) ki namaz ke mashaabah umar bin abdul aziz (rh) ki namaz thi aur ham ne aapki ruku wa sajdaat ki tasbeehaat ka ANDAZA dus (10) tasbeehaat lagaaya

(abu dawood jild 1 page 331, baiheqi jild 2 page 110)

jisse saabit hua ke nabi e akram sallalaho alaihi wasallam (pbuh) ruku wa sujood ki tasbeehaat ko aahista kahte they, aur khair ul kuroon me isi par amal tha, agar buland aawaz se kahi jaati thi toh hz anas (ra) andaaza ke bajaaye farmate " hamne 10 tasbeehaat ko shumaar kiya "

2- aap ye saabit karen ke is par tawatir se Ummat marhooma me taa'aamil nahi hai, agar aap ye saabit na kar saken toh fiqh ka naam kis muh se lete ho ??

3- ye toh bataayen ke aapke nazdeek ruku wa sajdah ki tasbeehaat ke be'ghair namaz ho jaati hai, iska kya saboot hai ??



JAMAAT SUNAN KI HOTI HAI YA FARAIZ KI


Farmate hain ke:-" sunnatein akeli padhi jaati hain, jamat sirf farzon ki hoti hai, ye masla fiqah ka hai hadith ka nahi "

(tohfa ahle hadith pg 91)


JAWAB


1- Is masle par is qadr hadith hain ke agar unko ham likhna shuru kar den toh baat lambi ho jaayegi,

magar hanafiyah do'pahar ke waqt sooraj ka inkaar karne ki kasam khaaye baithe hain,

baherhaal mukhtasar arz hai

ham jo din me 5 namazon ke saath baarah (12) sunnatein padhte hain ye dar'asl nawafil hain, jaisa ki sahih hadith me iski wajahat hai

(sahih muslim jild 1 page 250)


unke mutaallik nabi e akram sallalaho alaihi wasallam (pbuh) ka mamool ye tha ke unhe ghar me ada Karte they,

ummul momineen hz aisha (ra) farmati hain ke:-" nabi e akram sallalaho alaihi wasallam (pbuh) mere ghar me johar se pahle 4 rakat (nafil) padhte they, phir baaher tashreef le jaate, aur logon ke saath farz namaz padhte they, aur phir ghar me aakar do(2) rakat (nafil) padhte they, aur logon ke saath maghrib padhte phir ghar aakar do rakat padhte, aur logon ke saath isha padhte aur phir mere ghar tashreef laakar do rakat padhte aur raat ko nau (9) rakat padhte unhi me witr hota, aur lambi raat tak khade khade padhte they, aur lambi raat tak baith kar padhe aur khade hokar qir'at farmate toh ruku wa sujood bhi khade hokar karte they, aur jab qir'at baith kar karte toh ruku wa sujood bhi baith kar karte they, aur jab tulu fajr ho jaati toh do rakat (nafil) padhte"

(tarjuma sahih muslim jild 1 page 616, mutarjam maulwi abildur rahman siddeeqi khandhalwi deobandi taba quraan mahal karachi )

Is hadith se saabit huwa ke nabi e akram sallalaho alaihi wasallam (pbuh) jamaat karaate waqt farz ada karte they aur sunan khar me munfard padhte they,

2- ahadith me jamat ki namaz par ' salatul fajr, salatul juhar, salatul asr, salatul maghrib, salatul isha, ke alfaaz bole gaye hai, masla imamat jibreel ke waqeye ko hi dekh lijiye

hamara ye dawa hai ke faqat faraiz par hi bola jaata hai, jiska qareenah mutaddid hadith me

" sala qabl al juhar ar'ba"

ke alfaz hain aur imamat jibreel me bhi aise hi alfaz hain

(musnad ahmad jild 1 page 333, abu dawood jild 1 page 62)


lihaaza aap kisi daleel sharai se saabit karen ke ye alfaaz nawafil wa faraiz ke darmiyaan mushtarak hai,

maslan agar kisi ne juhar ke waqt me 4 rakat nawafil ada kiye toh un nawafil par bhi quran wa sunnat me " salatul juhar" wagerah alfaaz bole gaye hain,

agar aap ye saabit kar den toh aapko muh maanga inaam diya jaayega, ye baat
Hai ke deobandiyyah sahab inaam se mahroom rahe,

aap agar qasim nanotwi aur rasheed ahmad gangohi aur mahmood ul hasan khan bhi zinda hokar aa jaaye toh iska saboot pesh nahi kar sakte,

jab ye baat saboot tak pahunch gayi toh ab suniye ke nabi e akram sallalaho alaihi wasallam (pbuh) ne hz malik bin huwairish (ra) ko huqm diya tha ke

" jab namaz ka waqt aaye toh tum mese koi ek azaan kahe aur sabse bada imamat karaaye"

(sahih muslim jild 1 page 236)

2- hz malik bin huwairish (ra) ke hadith se ye bhi saabit huwa ke farz namaz ke liye azaan ke saath jamat karwaayi jaaye,

jabke aap ye saabit karen ke azaan ke saath nawafil ki jamat karwaana bhi jayez hai ??


AMEEN KO BULAND AAWAAZ SE KAHNE KA SABOOT:


hanafiyyah Farmate hain ke:-" subah, maghrib, isha, me muqtadi ka aameen buland kahna aur johar aur asr ki namaz me na kahna hadith ka masla nahi "

(tohfa ahle hadith page 91)


JAWAB


1- Yahan Hanafiyyah ne is daawe ko tark kar diya hai ke " ye fiqh ka masla hai " halaanke saabit toh ye kar rahe hain ke ahle hadith bhi muqallid hai, magar taqleed ki daleel dene ki bajaaye amal ahle hadith ka saboot maang rahe hain,

2- aameen ke amal ko bayaan karte hue nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" jab imam aameen kahe toh tum bhi aameen kaho "

(bukhari jild 1 page 108, muslim jild 1 page 176)


jisse saabit huwa ke jahri namazon me aameen jahar se aur sirri me sirri kahi jaayegi,

wajah ye ke agar imam ne aameen hi aahista kahi toh muqtadi ko kaise pata chalega ke imam me aameen kahi hai, zaahir hai ke ye soorat sirf jahari namazon me hi pesh aa sakti hai,

3- imam muhammad naqal karte hain ke imam abu hanifa (ra) ka qaul hai ke :-" imam aameen buland ya aahista kahe hi nahi"

(moatta imam muhammad page 103)

yahi qaul allama khawarijmi hanafi ne allama sharkashi ki mabsoot
Se naqal kiya hai

(kifaaya sharah hidaya jild 1 page 256)

tafseel ke liye "deen al huq jild 1 page 314" me dekhiye, aur iska saboot dijiye !!!


AGAR TAA'WUZ WA SANA RAH JAAYE:


Hanfiya farmate hain ke:-" ek aadmi ki taa'wuz ya sana rah jaati hai, uski namaz hogi ya nahi hogi, ye masla fiqh ka hai hadith ka nahi hai "

(tohfa ahle hadith page 92)


JAWAB


1- Ek lambi hadith me hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne sahabi se daryaaft kiye ke:-" aiy mere bhateeje ! Jab tu namaz ada karta hai toh tu kaise qir'at karta hai"

usne jawab diya:-" main surah fatiha padhta hun, allah se jannat ka sawaal karta hun aur dozakh se panaah maangta hun, mujhe nahi maalum ke aap (sws) kiya qir'aat karte hain aur mu'aaz kiya karta rahta hai?"

nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main aur mu'aaz bhi jannat aur dozakh ke ird gird ghoomte rahte hain "

(sunnan abu dawood mai Aun jild 1 page 292)

iski sanad sahi hai,

ye hadith is baat ki gawah hai ke agar sana rah jaaye toh namaz ho jaati hai


2- hanafiyyah ka mauqaf hai ke:-" masbook jab baaqi namaz ko ada karne ke liye khada ho toh sana, taa'awuz padhe "

(fatawa aalam giri jild 1 page 91)

is amal par aapke paas kiya saboot hai ke muqtadi baaqi rakat me sana padhe ??


SAZDON KE DARMIYAAN BAITHNE KI KAIFIYAT:


Hanafiyyah farmate hain ke:-" do sajdon ke darmiyaan haath kahan rakhne chahiye, ye masla hadith se saabit nahi hai, fiqh se saabit hai "

(tohfa ahle hadith page 92)


JAWAB:


1- kya nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz me baithne ka tareeqa nahi bataya ? Agar bataya hai, yaqinan bataya hai toh phir ye aitraaz kyon hai,

2- aapka daawa hai ke fiqh hanafi quraan wa hadith ka nichod hai toh usme kaha gaya hai ke tashhud ki tarah baithiye

(mustamli page 322)


sawaal ye hai ke quraan wa sunnat Ke mawafiq hai ya mukhalif ?

Agar aap kah den ke ye quraan wa sunnat ke mawafiq hai toh khud aapki zabaani aitraaz lagu saabit huwa,

aur agar aap yd kah den ke ye quraan wa hadith se maakhooz nahi, toh aapka ye dawa ke fiqh hanafi quraan wa hadith ka nichod hai, BAATIL HUWA


2- jis sahabi (ra) ne jaldi jaldi namaz ada ki thi usko nabi e akram sallalaho alaihi wasallam (pbuh) ne dono sajdon ke darmiyaan baithne ki kaifiyat bataate hue kaha tha ke:-" dono sajdon ke darmiyaan baayen raan par baitho "

(abu dawood mai aun jild 1 page 321)


is farman e nabwi ke bar'khilaaf hanafiyyah ka ye mauqaf hai ke:-" dono paaon bichha kar sureen par baithen "

(mustamli pg 333, masnoon namaz page 371)

is par aap quraan wa sunnat se koi waazeh daleel pesh karen ??


4- ye daawa aapke muslmaat ke khilaaf hai, kyonki fariqain ke nazdeek isme haath rakhne ki kaifiyat tashhud ki tarah hai, aur us shakhs se zyada nadaan Wa jaahil kaun hai jo khasam par aisa aitraaz karta hai, jiski zad me wah khud aata ho,

raha ye aitraaz ke ye taqleed hai, bhai ye taqleed nahi ijmaai masail me mawafiqat hai, aap tasneef wa taaleef ki bajaaye pahle uloom rasmi me tajurba haasil karen........ 



#UmairSalafiAlHindi
#IslamicLeaks

GHAIR-MUQALLID KI TAREEF (DEFINITION)

Bismillahirrahmanirraheem


GHAIR-MUQALLID KI TAREEF (DEFINITION)


Hanafiya ghair muqallid ki taareef karte hue farmate hain:-" ghair muqallid toh wah hota hai jo khud bhi ijtehaad na kar sake aur mujtahid ki taqleed bhi na kare, balke fuqaha ko gaaliyan de aur unke muqallideen ko mushrik kahe "

(tohfa ahle hadith page 63)


JAWAB:


1-Aap ki bayaan ki hui taareef ki ru se muqallid ki ye taareef hogi ke jo mujtahid ho kar taqleed kare, halaanke mujtahid aalim hota hai, aur ahle ilm ka ittefaq hai ke muqallid ka shumaar ahle ilm me nahi hota

(alamul moqeen jild 1 page 7)

maulana ashraf ali thanwi hanfi deobandi farmate hain ke:-" ham khud ek ghair muqllid ke motaqid aur muqallid hain kyonki imam azam ka ghair muqallid hona yaqeeni hai"

(majaalis hakeem ul ummat page 345, murattab mufti muhammad shafeeq sahab, aur dekhiye hashiya tahawi durr e mukhtar jild 1 page 51)

deobandiyyah apni bayaan kardah Taareef ki ru se saraahat karen ke imam abu hanifa mujtahid they ya nahi ?

Aur wo aimma e deen aur buzurgaan e millat ko gaaliyan diya karte they ke nahi ??

2- aapne jo ghair muqallid ki tareef ki hai ye fiqh aur usool fiqh hanafiya ki kis kitab me darj hai ?? Mai hawala saraahat karen,

3- maine aaj tak apne kisi ustad se aimma kiram ko gaali dete nahi sun, agar aapke qaul me sadaaqat hai toh saboot dijiye, warna LANATULLAH MIL KAAZIBEEN ki waeed se dar jaayye,

ham allah ko gawah banakar kasaman kahte hain ke ahle hadith tamam buzurgan e deen , aimma kiram, fuqaha e azzam ka dil se ehteraam karte hain,

haan ! Albatta unke qaul wa aqwaal ko wahiy aasmaani ki tarah nahi jaante ke jisme nazar'saani karna kufr ho,

aur na hi unko masoom ain ul khata tasawwur karte hain, balke unke quraan wa sunnat ke khilaaf aqwaal ko unki bashari kamzoriyan aur bhool chook se taabeer karte hain,

aur unke durust Ijtehadaat ki qadr karte hain, poori ummat ke buzurgaan se hamari khususi muhabbat hai, aur gaaliyan dene waali ko ba'hukm nabi e akram sallalaho alaihi wasallam (pbuh) ,faasik tasawwur karte hain

(asbab al muslim fasooq, bukhari wa muslim, ba'hawala miskaat page 411)


is baat ka izhaar hamne sirf aaj hi nahi kiya balke aaj se kayi saal pahle ham " deen ul huq jild 1 page 516" me kar chuke hain,


4- adab wa ehteraam ki thekedaari ka dawa karne waale deobandiyyah se badh kar koi gustakh wa be'adab nahi,

aap ke akaabir ne har mukhaalif ki wah khabar li hai ke allah ki panaah

' usool e shashi' aur ' noor ul awtaar page no 179' me hz abu hurairah (ra) aur hz anas (ra) ko ghair faqeeh likha hai,

aur usool shashi ke bain al satoor me hz uqbah bin malik (ra) aur aas paas ke dehaat (village) ke tamam sahaba kiram ko ghair faqeeh likha hai,

urdu zabaan me ghair faqeeh ka theek maana " be'waqoof" ke hote Hain,

aapke imam abu hanifa ne hz wail bin hajar (ra) ki hadith ko 'aaraabi '(jungli wa badu) kahkar thukra di thi

(musnad abu hanifa mutarjam page 88)

aur " tauzeeh page 411" me imam shafai ko jaahil aur ameer muawiya (ra) ko bidati likha hai,


shayad aap unko adab wa ehteraam aur bade acche alqaab qaraar dete hon toh zara himmat karke jab " nasratul ulonm ki taqreeb bukhari " ka ishte'haar shaaye karen toh unhen al'qaab se ish'tehar me apne ustaad ka naam likhna ke

" falan sheikh ul hadith jo ghair faqeeh, aaraabi jaahil wa bidati hain "

ka bukhari ki aakhiri hadith par dars hoga,

uthiye aur himmat kijiye aur in laqab se ek deobandi aalim ko mukhaatib kijiye, phir kudrat ka karishma dekhiye ke charon taraf se aapke haq me deobandi dua khair karenge ke aapko jaan ke laale padh jaayenge...


Afsos aap apne akaabir ke liye toh jaahil, bidati, ghair faqeeh, aur aaraabi ka lafz pasand nahi karte, Magar sahaba kiram (ra) aur haami e sunnat imam shafai (rh) ke mutaallik ise bade shauq se gawaara karte hain, balke is maarifat ka naam dete hain,

ye hain adab ke waahid thekedaar.... INNA LILLAHI WA INNA ILAIHI RAJIUOON...




#UmairSalafiAlHindi
#IslamicLeaks

Saturday, August 18, 2012

KYA BULAND AWAAZ SE ' AAMEEN ' KAHNA QUR'AAN KE KHILAAF HAI ??








Bismillahirrahmanirraheem



KYA BULAND AWAAZ SE ' AAMEEN ' KAHNA QUR'AAN KE KHILAAF HAI ??



Ahle hadith ke quraan ko na maanne ke saboot me maulana usmani ne ye daleel pesh ki hai ke:-" ahle hadith unchi aawaaz se aameen kahte hain, halaanke aameen dua hai, aur dua ke mutaallik quraan hakeem me aaya hai

" ud'oo rabba'hum ta'zar ru'ao wa'khufyah "

trans: apne rab se aajizi ke saath aahista aahista dua karo


JAWAB:


Maulana ahle hadith ke khilaaf hasad me is qadar aage chale gaye hain ke unhone ahle hadith par ye jurm aaid karne ke liye ek aisi daleel taraash li, jiski aimma e ahnaaf me se kisi ko khabar na ho saki,

aur wah is josh me is qadr khud'faramosh hogaye ke itna bhi na socha ke is sitam raani ki zad kis par padegi,

aur toh aur agar quraan hakeem ki be'shumaar wala tadaad aayat par ek nazar daal lete jo dua bil jahar ke mutaallik waarid hoi hain toh buland aawaaz se dua bil jahar ko quraan ke Khilaaf na batlaate,

aur na hi is ayat ka wah tarjuma wa mafhoom lete jo ab sirf ahle hadith ko badnaam karne ke liye liya hai ke ba'soorat deegar is aayat me aur dusri aayat me tazaad paida hota hai,

chunanche ab ham wah aayat pesh karte hain jisme ba'aawaaz buland dua maangna saabit hai,

allah taala ka irshad hai:-" aur hamen nooh (as) ne buland aawaaz pukaara aur hamne uski dua ko sharf qubuliyat bakhsha "

(surah saffaat 75)

ek aur maqaam par farmaya:-" aur nooh (ko yaad karo ) jab usne buland aawaaz se pukaara toh hamne uski pukaar ko qubool kiya"

(surah ambiya 76)

hz ayyub (as) ke mutaallik farmaya:-" aur ayyub (as) ke usne buland aawaaz se dua ki (aiy allah) mujhe takleef pahunchi hai aur tu bahut raham karne waala hai "

(surah ambiya 83)

" ham ne uski dua qubool kar li aur uski taqleef door kar di"

(surah ambiya 84)

isi tarah hz yunus (as) ke mutaallik farmaya:- " fanada fi la illaha illa anta subhanaka inni kuntu minaz zaalimeen "

(surah ambiya 87)


ye aur is qism ki bahut si aayat hain, is sab me dua ko aawaaz se ada karne ka zikr kiya hai aur " nida" ko arabic me buland aawaaz ko kahte hain,

chunanche imam raaghib farmte hain:- " ke nida ke maane aawaaz ka buland karna aur uska zaahir karna hai "

( mufar'daat imam raaghib page 505)

aur lughat arab ke imam ibn manzoor afreeki misri farmate hain:-" ke nida ke maane buland aawaaz se pukaarne ke hain aur ' falan andi sautan min falaan ' ka maana hai ke falan ki aawaaz falan se buland hai "

(lisanul arab jild 2 page 187)

aur sahab majmua bahaar ul anwaar likhte hain:-" (indi sauta ai arfa wa'ala) ke 'andi sauta' ka matlab buland aur unchi aawaaz waala hai "

(majmua bahaar ul anwaar jild 3 page 345)

aur khud quraan hakeem me iski be'shumaar misaalein maujood hain ke ' nida ' buland aawaaz ko kahte hain

Chunanche surah hood me allah taala ne hz nooh aur unke bete ka mukaalmah naqal kiya hai aur iski ibteda is lafz se hui hai ke

" wa'naadi nooh abnah "

yani aur nooh ne apne bete ko pukaara aur wah kinaane pe tha ke aiy mere bete hamare saath sawaare ho jaao aur kaafiron ka saath na do,

isi tarah surah aaraaf me ashaab ul jannah , ashaab ul aaraaf aur ashaab ul naar ki aapas ki baat cheet ko bhi ba'lafz nida hi zikr kiya hai

" ke jannation ne dozakhiyon ko kaha aur aaraaf(44) waalon ne dozakhiyon ko pukaara aur dozakhiyon ne jannation se sawaal kiya "

zaahir hai ke ek dusre se baat, sawaal aur mukhaatib be'ghair aawaaz buland kiye hue nahi ho sakti, isliye is baat ko tasleem kiye beghair chaarah nahi ke nida ke maana ba'aawaz buland pukaarne ke hain aur ise maanne ke baad ye bhi maanna padega ke maulana usmani ne aayat (ad'oo rabbakum) ka jo tarjumah kiya hai aur usse jo mafhoom akhaz kiya hai wah Bilkul ghalat hai, warna kalaam baari me ikhtelaaf maanna padega (auzubillah )


aur is baat ka tasawwur bhi nahi kiya ja sakta ke quraan hakeem me koi huqm waarid ho aur mubeen e quraan aur haamil e wahiy hz muhammad sallalaho alaihi wasallam (pbuh) uske khilaaf karen,

halaanke aameen buland aawaaz se kahna na sirf ye ke khud hz muhammad sallalaho alaihi wasallam (pbuh) se saabit hai balke aapne apne sahaba kiram ko unchi aawaaz se kahne ka huqm diya hai,


hz wail bin hajar ra riwayat karte hain ki maine suna aap(sws) ne padha, " gairil maghzoobi alaihim walazzalleen " phir aapne buland awaz se aameen kahi


( tirmizi 248, abu dawood 932, tirmizi ne hasan jabki ibne hajar aur imam dare kutni ne sahih kaha hai)



hz abu hurairah ra kahte hain ki jab rusullullah(sws) " " gairil maghzoobi alaihim walazzalleen " padhte to aap kahte AAMEEN (itni unchi awaz se) ki pahli saf me aapke aas paas ke log sun lete "


( baihaqi 2/58, ibne Ibne khuzaima 571, ibne hibban 462, ise imam hakim aur imam zahbi ne sahih kaha hai)


hz abu hurairah ra farmate hain aap(sws) ne farmaya:-" jab imam aameen kahe to tum bhi aameen kaho, jis shakhs ki aameen farishton ki aameen ke barabar ho gayi to uske pahle sab gunaah maaf kar diye jaate hain"


(bukhari 780, muslim 410)


imam ibne khuzaima is hadith ki tashrih me farmate hain:- is hadith se saabit huwa ki imam unchi aawaz se aameen kahe kyonki nabi(sws) muqtadi ko imam ki aameen ke saath aameen kahne ka huqm isi soorat me de sakte hain jab muqtadi ko malum ho ki imam aameen kah raha hai, koi alim yah soch nahi rakh sakta ki aap(sws) muqtadi ko imam ki aameen ke saath aameen kahne ka huqm den jabki wah apne imam ki aameen ko sun na sake"


(sahih ibne khuzaima, 1/286)


naem munzir ra farmate hain ki hz abu hurairah ra ne hamen aap(sws) ke tareeqe ke mutabik namaz padhai phir naem us tareeqe ko bayan Karte hue kahte hai ki unhone aameen kahi aur jo log aapke imamat me namaz ada kar rahe they unhone bhi ameen kahi"


(nisai 2/134, ibne khuzaima 1/251, ise haakim, zahbi aur baihaqi ne sahi kaha hai)



hz abdullah bin zubair ra aur unke muqtadi itni buland aawaz se aameen kaha karte they ki masjid goonj uthti thi"


(bukhari 2/262, abdurrazzaq 2/96, imam bukhari rh ne ise imam hazam ke qalimeh ke saath zikr kiya hai, jo iske sahih hone ki daleel hai)



hz ikrama rh farmate hain:- maine dekha ki imam jab "walazzalleen" kahta to logon ke aameen kahne ki wajah se masjid goonj uthati thi"


(ibne abi shaiba 2/187)


hz ataa bin abi ribah rh farmate hain:- maine 200 sahaba kiram ko dekha ki baitullah me jab imam "walazzalleen" kahta to sab buland awaz se aameen kahte"


(baihaqi 2/59, kitabussalat, ibne hibban, iski sanad imam ibne hibban ki shart par sahih hai)




Aap(sws) ne farmaya:- jitne yahudi, salaam aur ameen se chidte hain utna kisi aur cheez se nahi chidte, to tum zyadati se aameen kaha karo"


(ibne majah 856, ise imam ibne khuzaima aur imam buseeri ne sahih kaha hai)


hafiz ibne barr rh ne zikr kiya ki imam ahmad bin hambal rh us shakhs par shakht naraaz hote jo buland aawaz se aameen kahne ko makhrooh samjhta, kyonki yahudi ameen se chidte hain


dua, ta-awwuz(auzubillah), tasmiya(bismillah) aur surah fatiha padhkar aameen kahne ke baad qur'an majeed me se jo kuch yaad ho usme se kuch padhe"



(bukhari 793)



TO BE CONTINUED........

Tuesday, August 14, 2012

IMAM KE PEECHE SURAH FATIHA PADHNE KE BAARE ME

bismillahirrahmanirraheem




IMAM KE PEECHE SURAH FATIHA PADHNE KE BAARE ME

==================================

SURAH AARAF AYAT NO. 204 ME HAI KE:



..quran padha ja raha ho to khamosh raho aur suno.

==================================





JAWAAB:



DARASAL is qirat se murad asal aam qirat hai surah fatiha nahi.

aam qirat ka aur hukm hai aur surah fatiha ka aur hukm hai.



MISAAL NO. 1:

============

jistarah surah juma ayat no. 9 me hai ke:

JAB JUMA KE LIYE AZAN DI JAYE TO NAMAZ KI TARAF DAUDO:



yahan par

is AAM HUKM SE BEEMAR, BACHHA, AURAT AUR GHULAM MUSTASHNA HAI AUR EK RIWAYAT ME MUSAFIR KA BHI ZIKR HAI.

JIS TARAH TAMMA MOMINO SE YE 4 QISM KE LOG KHARIJ HOGAY JUMA PADHNE SE.

ISI TARAH RASUL SAW NE AAM QIRAT SE SURAH FATIHA KO ALAG KAR DIYA:





MISAAL NO. 2

============

aLLAH NE har insan ko ek mard aur aurat se paida karne ka usoo banaya hai lekin EESA ALAIHIS SALAM KO BEGAIR BAAP KE PAIDA KARKE IS USOOL SE MUSTASHNA QARAR DIYA HAI.

ISI TARAH SURAH FATIHA KO AAM QIRAT SE ALAG KAR DIYA GAYA HAI.



QYUNKI

UBADA BIN SAMAT RZ

AUR

HAZRAT ABU HURAIRA RZ SAHABI SE IMAM KE PEECHE SURAH FATIHA PADHNE KA SABOOT MILTA HAI.



IMAM KE PEECHE SURAH FATIHA PADHNE KE DALAAIL
==========================================
==========================================

=============
QURAN SE SABOOT:
=============

1
surah hujur ayat 87:
aur hum ne tujhe wo saat (aayat) di hain jo bar bar padhi jati hain aur quran badi azmat wala:

sayadna abuhurairah rz rawi hain ke rasul saw ne farmaya ke ummul quran wahi saat aayat hain jo bar bar padhi jati hain aur quran jo badi azmat wala hai:
(bukhari, tafsir bab tafsir surah hujr, hadis 430)

2
yahi hadis sayadna abi bin ka'ab rz se
(sunan darmi j. 2 page 537 (3372)
aur
sayadna abu saeed bin mu'alla rz se bukhari (4474) me aati hai:

3.
sayadna umar farooq rz farmate hain ke saba' masani surah fatiha hai ke har rakat me dohrai jaati hai.
(ibn jarir bahawala ittaqaan, j.1 page 53)

4
sayadna abdullah bin abbas rz surah hujurat ayat 87 KE muttalik farmate hain ke saba'a masaani, ummul quran (surah fatiha) hai ke har namaz aur har do rakat me dohrai jati hai.
(shoibul iman beheqi, j.2 page 444, H. 2356)

5.
imam qatada farmate hain:
(saba'a masani) surah fatiha hai kyunki ye har rakat me dohrai jati hai farz ho ya nafil.
(shoibul iman j. 2, page 44, aur H. 92355, ibn jariri. j. 13, page 54, ibn kasir j. 2, page 557 aur durr-e-mansoor j. 4, page 105)

IS SE PATA CHALA KE SABA'A MASANI SURAH FATIHA KO HI KAHTE HAIN, ISLIYE KE HAR RAKA'AT ME DOHRAAI JATI HAI, IS AYAT KI YAHI TAFSIR TMAM MOTEBAR KUTUB ME PAI JATI HAI AUR
ISME IMAM WA MUNFARD (AKELE) KA KOI KHAAS NAHI HAI.

AUR QURAN ME YE BHI HAI KE
PADHO JO AASAN HO QURAN SE...

is ayat se hanfiyo ne mutlaq qirat ki farziyat ka istidlal kiya hai. (hidaya ma'a fateh qadir j. 1 page 240)

to ye hukm muqtadi ko bhi shamil hai, is ayat se namaz me qirat ki farziyat saabit hoti hai aur ahadees se bhi iski taeed hoti hai.


AHADEES SE SABOOT:
==================
==================

1.
sayadna ubada bin samat raz rawi hai ke rasul saw ne farmaya jo shaks surah fatiha na padhe iski namaz nahi.
(bukhari, Hadis 756, Muslim 874)

2.
UMADA bin samat se hi riwayat hai ke rasul saw ne farmaya is shaks ki namaz nahi jo ummul quran ki qirat na kare.
(muslim H. 875)

AUR imam mahmood bin rabee farmate hain ke mujhe sayadna ubada bin samat rz ne khabar di hai ke rasul saw ka irshad hai jo shaks ummul quran ki qirat na kare iski namaz nahi.
(muslim 876)

3.
sayadna ubada bin samat rz nabi saw se riwayat karte hain ke namaz nahi magar surah fatiha ki tilawat ke saath.
(sahih ibn khuzaima j. 1 page 237)

aur sayadna ubada bin samat rz se SUNAN DARQUTANI J. 1 PAGE 322 me bhi aisa hi hai.

4.
sayadna abu hurairah rz rawi hai ke nabi saw ne farmaya: ke
JIS NE NAMAZ PADHI AUR ISME SURAH FATIHA NA PADHI TO USKI NAMAZ NAAQIS HAI, TEEN BAAR FARMAYA, PURI NAHI,
SAYADNA ABU HURAIRA RZ SE KAHA GAY KE
HUM IMAMM KE PEECHE HOT HAI TO?
AAP NE FARMAYA AAHISTA PADHA KARO KYUNKI
maine rasul saw se suna hai ke Allah tala ne farmaya namaz mere aur bande ke darmiyan aadhi taqseem hogai hai, aur meraj banda jo bhi maange ga use wahi milega.
chunancha banda jab ALHAMDULILLAHI RABBIL AALAMIN kahta hai to Allah tala kahte hian, Hamdani abdi (mere bande ne meri tarif ki)
aur jab AR RAHMANIR RAHIM kahta hai to allah kahta hai, (banda ne meri khubi aur buzurgi bayan ki aur kabhi farmata hai ke banda ne apne kamo ko mere supurd kar diya)
phir jab wo IYYA KANA BUDU WAIYYA KANASTAIN, kahta hai to Allah farmata hai.
(ye mere aur bande ke beech hai aur mere banda ko jo wo mange mile ga.)
aur jab wo IHDINAS SIRAATAL MUSTAQIM ........ walazzuwaalin.
kahta hai to Allah tala farmata hai ye mere bande ke liye hai aur jo wo mange ise wahi milega.

(sahih muslim, kitabu salat baab wajoob qirat fatiha... Hadis 878)

5.
SAYADNA abu huraira rz farmate hain ke rasul saw ne farmaya ke jis ne namaz padhi aur isme surah fatiha na padhi to iski namaz naaqis hai naaqis hai naaqis hai puri namaz nahi.
(abu dawood, H. 821, muwatta imam malik aur nasawi H. 910)

6.
sayadna abu huraira rz rawi hai ke rasul saw ne farmaya ke namaz jayaz nahi jisme surah fatiha na padhi jaaye (sayadna abu huraira rz kahte hain) maine kaha agar main imam ke peecho hoo? abu huraira rz kahte haike mera hath aap ne pakad liya aur farmaya ke apne NAFS (JEE) me padha kar.
(sahih ibn hibba, H. 1786, wa mawariduz zamaan page 126 H. 457)

7.
sayadna abu huraira razi hai ke rasul saw ne farmaya ke har namaz jisme surah fatiha na padhi jaye wo naaqis hai puri nahi hai maine kaha ke agar main imam ke peeche (namaz padh raha) hoo to? aap saw ne mera haath pakad kar farmaya aye farsi aahista padha karo.

(masnad abu awwana j. 2page 127)

8.
aur sayadna abu huraira rz se
masnad ahmedl j. 2 page 290, isnad hasan, arwal galil j. 2 page 281
aur kitabul qirat behqi page 33 me bhi yahi hai ke
jiska mafhoom hai ke jis shaks ne namaz padhi aur isme surah fatiha na padhi to iski namaz naaqis hai.

9.
ummul momineen hazrat aaisha rz bayan karti hain ke maine rasul saw ko ye kahte suna ke aap farma rahe the ke har namaz jisme ummul quran na padhi jaye wo naaqis hai,

(ibn maja, baab qirat khalful imam, H. 840, masnad ahmed j. 6, page 142, tabrani sagir j. 1 page 164 H. 257, kitabul beheqi page 37, tabrani ausat j. 8 page 206, H. 7422)

(AUR BAAQI HAI KUCH...)


Imam ke peeche SURAH FATIHA PADHNA YA PADHHANA
(QAULAN YA FALAN) IN SAHABA KIRAM RZ SE SAABIT HAI
"qaulan wa fa'lan"
==========================================
==========================================

1.
Sayadna ABU HURAIRAH RZ.
(Sahih Muslim:395, JUZZ QIRATUL BUKHARI: 73, 283

2.
Sayadna UBADAH BIN SAAMAT RZ
(musannaf ibn abi shiba 1/375, H. 3770, AHSANUL KALAM J. 2, PAGE 142)

3.
Sayadna UMAR IBN KHATTAB RZ.
(mastadrak haakim 1/239 H. 873 wa sahayaul haakim wa fiqha zebhi)

4.
Sayadna ABU SAEED KHADRI RZ.
(juzz qirat: 57, 105, wa hasna nemwi taqlidi fi haashiya aasarus sanan: 358)

5.
Sayadna JAABIR RZ.
(sunan ibn maaja: 843 wa qaala buseri: haza isnad sahih)

6.
Sayadna ABDULLAH BIN ABBAS RZ.
(mussanaf ibn abi sheba 1/375, H. 3773, wa sahiyal behqi fi qitab qirat: 436)

7.
Sayadna ANAS BIN MALIK RZ.
(kitab qirat beheqi: 231 sanad hasan)

8.
Sayadna ABDULLAH BIN UMRO BIN AL-AAS
(sunan kubra beheqi: 215 waqala haza isnad sahih)

9.
Sayadna ABI BIN KA'AB RZ.
(juzz qirat: 52 sanad hasan)

10.
Sayadna ABDULLAH BIN UMR RZ.
(sahih ibn khuzaima j. 1, page 287, H. 572)

11.
Sayadna ABDULLAH BIN MASOOD RZ.
(kitabus saqaat ibn hibban 5/58)

note:
====
inke muqable me kisi sahabi se fathiha khalful imam ki manaai saabit nahi,
sirf sayadna jabir rz ka ek qaul hai ke "jisne surah fatiha ke bagair ek rakat padhi to iski namaz nahi hui, illa ke imam ke peeche ho"
(muwatta imam malik, sunan tirmizi j. 1 page 71)

YE QAUL KHUD sayadna jabir rz ke apne qaul wa amal ke mukhalif hone ki waja se mansookh hai.

aur jin aasaar me imam ke saath qirat se mana kiya gaya hai, unse muraad ye hai ke IMAM KE SAATH JAHRI QIRAT NA KI JAYE, rahi fathi khalful imam ki sirri (khamoshi se) to ye in aasaar ki roo se mana nahi hai.

TABAEEN KIRAM RZA. se FATIHA KHALFUL IMAM KA SABOOT
========================================
========================================

darj zail tabaeen izzam rah. ajmain se FATIHA KHALFUL IMAM (YANI IMAM KE PEECHE SURAH FATIHA PADHNA QAULAN YA FELAN) SAABIT HAI.

1.
SAEEF BIN JABEER RA.
(juzz qirat: 273, hasan: kitab qiraat: 237)

2.
Hasan basri ra.
(kitab qiraat: 242: sunan kubra beheqi 2/171, sanad sahih)

3.
AAMIR SHABAI RA.
(musannaf ibn abi sheba 1/374, 375, H. 3772, 3764 sanad sahih)

4.
UBAIDULLAH BIN ABDULLA UTBA RA.
(musannaf ibn abi sheba 1/373, H. 3772 sanad sahih)

5.
ABU MALEEH USAMA BIN UMAIR RA.
(musannaf ibn abi sheba 1/375, H. 3768, sanad sahih)

6.
URWAAH BIN ZUBAIR RAH.
(muwattaf imam malik, 1/85, H. 186 sanad sahih)

7.
QAASIM BIN MOHAMMED ABI BAKR RA.
(muwatta imam malik 1/85, H. 187 sanad sahih)

8.
NAAFE bin JABEER BIN MUT'AM RA.
(muwatta imam malik 1/85 H. 187 sanad sahih)

9.
HUKM BIN UTAIBA RA.
musannaf ibn abi sheba 1/374, h. 3766)

10.
MAHKOOL RA.
(kitab qiraat: 246, sanad hasan)

MASHOOR MOHADDIS IMAM TIRMIZI RA NE FATIHA KHALFUL IMAM KE BARE ME LIKHA HAI:

" AUR (fatiha khalful imam ki) is hadis par imam ke peeche qirat karne me aksar sahaba aur tabaeen ka amal hai"

(j. 1, page 70-71, H. 311, ma'a urf shazi)


IMAM AHMED BIN HAMBAL RA. AUR
QIRAT:
=============================

IMAM ahmed bin hambal ra ka fatwa pesh kiya jata hai ke wo imam ke peeche surah fatiha wali ubada r ki hadis ki taweel karte hain ke ye munfard ke liye hai.
iske bawajood farmate hain:

Yani ikhtiyar kiya imam ahmed bin hambal ne bawajood is taweel ke qirat khalful imam ko aur ye ke na chhorde koi shaks surah fatiha ko agarcha imam ke peeche ho.
allama aini ne sharah bukhari 3/64 par imam ahmed ra ke nazdik qirat khalful imam ko lazim qarar diya hai.

(jame tirmizi, kitabus salat: jild 1)


FATIHA KHALFUL IMAM PAR
==========================================
HANAFIYON KE dalail aur jawab surah fatiha padhne ke
==========================================
1

hazrat bashir bin jabir farmate hain ke hazrat abdullah bin masood rz ne namaz padhi aur chand aadmiyon ko imam ke saath qirat karte suna jab aap namaz se faarigh hue to farmaya ke kiya wo waqt abhi nahi aya ke tum samajh aur aqal se kaam lo, jab quran karim ki qirat hoti hai to tum iski taraf tawajja karo aur khamosh raho jaisa ke allah ne tumhe hukm diya hai.
(tafsir tabri. j. 9 page 110)

======
JAWAB:
======

pahli baat:
===========
iski sanad me muharbi (abdur rahman bin mohammed) hai jo saqa wa sadooq hai magar mudallis haij jaisa ke uqaili, imam ujali aur hafiz ibn hajar ne sarahat ki hai.
(tahzib, j. 6 page 266, wa taqrib 319, tabqaat mudallisin page 40)
iski waja se ye zaeef hai.

DUSRI BAAT:
===========
riwayat ke alfaz saamne hai ke PADHNE WAALO NE BULAND (ZOR ya unchi) AAWAAZ SE PDHA THA, logo ko qirat karte suna,
SUNA TAB HI JATA HAI JAB BULAND AWAAZ SE PADHA JAAYE, AUR buland awaz se nahi padhna chahiye.

2.
hazrat ibn abbas rz se WAIZA QURAL QURAN ..... ke mutalliq marwi hai ke ye farz namaz ke bare me naazil hui hai.
(kitabul qirat beheqi pag 88)

======
JAWAB:
======

pahli baat:
===========
farz namaz k kis rukn ke mutalliq nazil hui hai, imam ke bare me ya muqtadi ke haq me, riwayat me iska tazkira nahi hai.

dusri baat:
===========
sanad bhi zaif hai, isme rawi abdullah bin aaleh mutakallim fiya hai.
hafiz ibn hajar farmate hai. sadooq kasirul galat (taqrib p. 177)
aur imam nasai aur ibn madini, saaleh bin mohammed aur imam ahmed ne is par JARAH ki hai.
(tahzib j. 5, page 258, meezan j. 2 page 440)
aur allama mardini ne (aljohar naqi j. 1. page 309) me ise zaif qarar diya.

TEESRI BAAT:
============.
iska matan bhi mahal-e-nazar hai kyunki surah aaraf nabuwwat ke daswein saal nazil hui thi jaisa ke majm'al absaar j. 2 page 530) me hai.
halanki NAMAAZ nabuwwat ke barawhein saal meraaj ki raat farz hui thi.

3.
HAZRAT Abdullah bin umar rz farmate hain ke bani israil ke imam jab qirat karte to bani israil inki majawabat karte the, Allah ne ye kaam is ummat ke liye napasand farmaya aur irshad farmaya ke jab quran padha jaye to iski taraf kaan lagaye raho aur chup raho.
(durr-e-mansur, j.3 page 156)

======
JAWAB:
======

PAHLI BAAT:
==========
majawabat karte the.
iska lagwi maani aata hai. KE INKO JAWAAB DETE THE.
jaisa aajkal mushairah me koi shayar ke sher sun kar use daad di jati hai.

aur phir tarjuma se hanfiyon ka maslak kis tarah waazeh hota hai kyunki tarjuma me bhi baat waazeh nahi.

DUSRI BAAT:
==========
durr-e-mansoor me ye riwayat abu shaikh se naqal ki gai hai ye kitab maroof nahi hai
JO IS RIWAYAT KI SEHAT KA MUDDAI HAI USE ISKI SAHIH SANAD PESH KARNA HOGA.

4.
hazrat abdullah bin maghfarl rz aayat WAIZA QURAL QURANA... ke mutalliq farmate hain ke ye namaz ke bare me nazil hui hai.
(kitab qirat beheqi page 87)

======
JAWAB:
======
PAHLI BAAT:
==========
imam beheqi ra ne is riwayat par aage JARAH bhi ki hai ke iski sanad me hisham bin ziyad rawi hai jis par sanad mukhtalif hogai hai aur ye khud lais bilqawa hai (qirat pag e87)
ise abdullah bin ahmed, abu zara'a, ibn muee, abu hatim, darqutani, ibn saeed, ujali, yaqoob bin sufiyan ne ZAEEF qarar diya hai.

imam bukhari farmate hain ke is par kalam kiya gaya hai,
abu dawood farmate hain gair saqa hai,
tirmizi kahte hain iski tazeef ki gai hai.
nasai aur IZDI matrook kahte hain,
imam abul walid iske hamsaya the wo farmate hain ke hafz manqari se isne hasan basri ki kitab li thi aur is se imam hasan baseri se riwayat karta hai hai. (matlab in se sama'a (sunna) saabit nahi)
aur iski hasan basri se riwayat munkir hain.
imam ibn hibban farmate hain saqat se mangarat aur wazai riwayat naqal karta hai.

IS SE AHTEJAJ KARNA JAYAZ NAHI
(tahzib j. 1 page 39, meezan j. 4, page 298)

DUSRI BAAT:
===========
iski sanad aur matan me bhi iztirab hai jaisa ke imam beheqi ne kitab qirat me tafsil darj ki hai, matlab ye riwayat zaeef wa muztarab hai.

IMAM KE PEECHE SURAH FATIHA PADHNE KE KE BARE ME
HANAFIYON SE SAWAL
=========================

sirf ek hadis aur farman-e-rasul saw dikha dein ke rasul saw ne farmaya ho "JO IMAM KE PEECHE SURAH FATIHA NA PADHE ISKI NAMAZ HOJATI HAI"


by:- brother Mohammed Shafeeque ‎

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA ( PART-1)

Bismillahirrahmanirraheem



AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA:



SANA WA TA'WUZ KA AAHISTA PADHNA:


Hanafiya farmate hain ke:-" namaz me sana , ta'wwuz aahista padhna chahiye, fiqh ka masla hai, isme GHAIR MUQALLIDEEN ahle hadith fiqh ki taqleed karte hain "

(tohfa ahle hadith page 91)


JAWAB:


1- Hamen hanafiyyah se ek shikwa hai, wah ye ke khud mutaala karke aitraaz nahi karte balke master ameen safdar deobandi ki qaiy khori karte hain, lekin naam nahi lete,

2- agar aap kutub fiqh ke bajaaye sunnat se muhabbat ke jazbe se kutub hadith aur uswa rasool sallalaho alaihi wasallam (pbuh) ko padhte toh yaqinan aap aisa fuzool daawa na karte,

hz abu hurairah (ra) raawi hain ke:- " rasoollullah sallalaho alaihi wasallam (pbuh) takbeer e tahreema aur qiraat ke darmiyaan thodi deir khamosh rahte,

hz abu zara'h (ra) kahte hain ke main samjha yun ke hz abu hurairah (ra) ne yun kaha ke

" ya rasoollullah sallalaho alaihi wasallam (pbuh) mere maa baap aap par qurbaan hon, aap takbeer e tahreema aur qiraat ke darmiyaan ki khamoshi me kya padhte hain ?

rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-" ke main padhta hun ' allahumma ba'idni khataaya kama........'

(abu dawood, bukhari jild 1 page 103, muslim jild 1 page 213)


ek dusri hadith me aata hai ke hz anas (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) namaz me qir'aat ko ' alhamdulillahi rabbil aalameen ' se shuru karte '

(bukhari jild 1 page 103, muslim jild 1 page 172)


in dono hadith sahiha se saabit huwa ke qir'aat se pahle sana, ta'awwuz jahar se nahi balke aahista padhna masnoon hai,

3- hanafi muqallideen jo sana padhte hain uska kya saboot hai , kya uspar koi marfu hadith pesh kar sakte hain ? Yaqinan nahi,

ham aapko sunnat e mustafa par amal karne ki daawat dete hain,


IMAM KI TAKBEERAAT KO MUQTADI BULAND KYON NAHI KAHTA ?


Is silsile me hanafiyyah ne takbeer tahreema aur salaam ka zikr kiya hai ke uski taqseem hadith se saabit nahi ke :-" imam buland kahe aur muqtadi aahista , balke ye fiqh ka masla hai "

(tohfa ahle hadith 91)


JAWAB:


1- allah taala ka irshad hai:-" aur mere zikr ke liye namaz padha karo"

(surah taha 14)

aur zikr me asal akhfa hai,

irshad rabbani hai:-" apne rab ko aajizi aur chupke chupke pukaaro "

(surah aaraaf 55)

namaz toh bil'khusoos zikr hai aur usme shurui taur par akhfa hai, aur is par sahih sareeh hadith maujood hai,

bhaiyyon ! Jab aapne is baat ko ba'khoobi jaan samjh liya hai, toh aap jahan aur jis jagah ke liye ' jahar ' saabit hoga wah toh buland aawaaz se kahega, baaqi asal haalat me akhfa(khamoshi) me rahenge,

imam ka 'takbeer tahreema, salaam pherna aur deegar takbeeraat ka buland aawaaz se kahna hadith mutawaatirah se saabit hai,

uska inkaar Mahaz zidd aur tassub ki wajah se kiya ja raha hai, aur ye la'ilaaj marz hai,

al'gharz hadith me imam ki takbeeraat wa tamheed ke buland aawaaz se kahne ka zikr maujood hai

(bukhari jild 1 page 114, baihaqi jild 2 page 18)


jabke muqtadi ka buland aawaaz se takbeeraat kahna saabit nahi, poori ummat e muhammadiah ka nasal dar nasal tawatur se muqtadi ka aahista kahna hi amal hai,


rasoollullah sallalaho alaihi wasallam (pbuh) ne marz ul maut me sayyeda hz abu bakr (ra) ko imamat karne ka huqm farmaya, jamaat khadi ho gayi toh khud rasoollullah sallalaho alaihi wasallam (pbuh) bhi tashreef le aaye, hz abu bakr (ra) ke baazu me baith kar imamat karwaayi, magar rasoollullah sallalaho alaihi wasallam (pbuh) ki aawaaz buland na thi, jiski wajah se mukbir ki zarurat pesh aayi aur hz abu bakr (ra) mukbir bankar takbeeraat int'qaal buland aawaaz se kahne lage,

bukhari me hai ke:-" wa abu bakr yasma al naas Al takbeer "

trans: yani hz abu bakr (ra) logon ko rasoollullah sallalaho alaihi wasallam (pbuh) ki takbeer suna rahe they "

(hadith 712, bab man sami'al naas takbeer al imam "

agar imam aur muqtadi dono hi buland aawaaz se takbeeraat kahne ke muqallaf hote toh hz abu bakr (ra) ko mukabbir banne ki zarurat na thi,


2- imam toh takbeeraat wagerah ko buland aawaaz se muqtadi ke liye kahta hai, taake wah mutabe'at kare, jaisa ke hadith hai ke:-" imam isliye banaya jaata hai ke uski poori poori iqteda ki jaaye jab wah takbeer kahe toh tumbhi takbeer kaho "

(muslim jild 1 page 177)

ye hadith saboot hai ke imam ko takbeeraat buland kahni chahiye jabke muqtadi ke buland kahne ka saboot aap dijiye...


3- jab muqtadi takbeeraat wa tamheed aur baaqi azkaar namaz ko jahar se ada karega toh manaza'at ki soorat paida hogi, aur ye bila ittfaq NA'JAYEZ hai,

hz imran bin hussain (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) ne juhar ki namaz padhaai (phir namaz ke baad) farmaya ke:-" tum mese kisi ne mere peeche ' subbi hisma rabbikal aala' padha tha, ek shakhs ne arz kiya:- maine padha tha, aur mera iraada isse sirf sawaab tha"

rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main samjha ke tum mese koi mujh se quraan chheen raha hai "

(sahih muslim jild 1 page 172, nisai jild 1 page 111, abu awana jild 2 page 132, musnad ahmad jild 4 page 431)

is farmaan me allah ke nabi rasoollullah sallalaho alaihi wasallam (pbuh) ne muqtadi ko buland aawaaz se padhne se mana kiya hai,

jaisa ke imam nawawi ne (sharah sahih muslim ) me ,allama ibn abdul barr ne (tamheed jild 11 page 52) me, aur allama shaukani ne (neelul awtaar jild 1 page 229) me saraahat ki hai,


allama muhammad taahir fatni marhoom (986 hijri) farmate hain ke:-" khalaj ka mufaad ye hai ke padhne waale Ne rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche buland aawaaz se padha tha, toh rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" mujh se jhagda kar raha tha, jaisa ke wah meri zubaan se alfaz quraan ko chheen raha hai, toh ye alfaz nabwi qiraah khalf ul imam ki muma'niat par dalaalat nahi karte, kyonke rasoollullah sallalaho alaihi wasallam (pbuh) ne us shakhs par inkaar buland aawaaz se padhne par kiya hai, jisse saabit huwa ke sahaba kiram (ra) rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche qirat karte they "

(majmua bahar ul anwar jild 2 page 83)


lijiye janab is hadith se saabit huwa ke muqtadi ka wazeefa ye hai ke wah zikr wa azkaar aahista padhe, lekin khaas zikr ka buland karna saabit ho toh wah juda hai,

4- fiqh se aapki kya muraad hai ?

Agar fiqh fil deen hai toh uske ham munkir nahi balke asal ummat ke fuqaha hi muhaddiseen hain,

agar fiqah se aapki Muraad aqwaal ul rijaal aur fiqh hanafi ke mutawwin hain, toh bataaye ke ye fiqh pahle murattab hui ya namaz ki farziyat ?

Aur unke azkaar wa arkaan ki kama'haqqah rasoollullah sallalaho alaihi wasallam (pbuh) ne tojeeh wa tashreeh ki thi ya nahi ?

Agar aap kah den ke namaz baad me farz hui, aur uski poori tafseel allah ke habeeb rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan nahi ki aur fiqah hanafi ke mutawwin wa sharhul isse pahle ke hain toh ye itna bada jhoot hai jo tumhaare ke siwa shaitaan bhi bolte hue sharma jaaye,

agar aap is baat ka iqraar kar len ke waqai namaz ki farziyat pahle hui aur iski poori wazaahat rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan kar di thi, toh is aitraaf se aapke saare daawe baatil wa mardood ho gaye,

kyonke aapne saaf iqraar kar liya ke imam abu hanifa ki paidaish 80 hijri se pahle bhi ummat e muhammadia namaz ada karti thi aur ye tareeqa e Namaz poori ummat marhooma me maroof tha,

taba tabieen ne taabien kiram se akhaz kiya aur taabien ne sahaba kiram se us tareeqa e namaz ko seekha,

ab aap bataaye ke sahaba kiram ne namaz kis se seekhi ??

rasoollullah sallalaho alaihi wasallam (pbuh) se ya aapke fuqaha se ??

Agar aap kahte hain ke in masail ka hadith se suboot nahi toh iska maana ye hoga ke fiqah hanafi ki tadween tak deen naakis tha, uski takmeel fiqh hanafi ki tadween ke baad hui hai,


6- aap hanafi hain ke imam abu hanifa ke muqallid hain,?

Aap iski saraahat karen ke imam abu hanifa ne in masail ko kahan bayan kiya hai ?

Yahan baad ke fuqaha ka naam na lena balke sirf imam abu hanifa ka qaul pesh karna,

agar aap sahih sanad se imam abu hanifa ka qaul pesh kar den toh ham aapko 100 rs inaam denge,

agar aap pesh na kar sake, yaqinan pesh nahi kar sakenge, toh phir kis muh se fiqh ka naam lete ho ??


to be continued



#UmairSalafiAlHindi
#IslamicLeaks

Thursday, August 9, 2012

JAWABAAT E BARELWIYYAH (UPDATED)






bismillahirrahmanirraheem



JAWABAAT E BARELWIYYAH




BARELWIYYAH KE SAWAALON KA JAAYEZA


AHLE KHABIS WAHABI KHARJI SE CHAND SAWALAT
JAWAB SIRF QURAN WA HADIS SE HO


BARELWI:

1-Firqa ahlehadis ki tarif kya hai?


JAWAB:


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)



BARELWI:

2-koi quran ki aayat batayen jisme allah ne ya ahlehadisun ka zikr farmaya ho?



JAWAB:


READ ABOVE



BARELWI:


3-koi sahih marfo hadis bataye jis men Nabi karim ne khud ko aur sahaba ko ahle hadis kaha ho aur khud ko ahlehadis kehalwane ka hukum diya ho?



JAWAB:


chand namoone muleheza hon:-


" Main duniya me pahla AHLE HADITH hoon"

Hz abu huraira ra

(tazkiratul huffaz part 1 pg 34)


" Hamesha haq par rahne waali jamaat agar AHLE HADITH nahi hai to phir main nahi jaanta ki wah kaun hai??"


imam ahamad bin hambal (sharf ashabul hadith)


" Jis jamat ke baare me huzoor (sws) ne farmaya wah hamesha haq par rahegi us se muraad AHLE HADITH jamaat hai"

(ameerul momineen fil hadith hz imam bukhari rh)

" Farishte aasmaan ke pahredaar hain aur AHLE HADITH zameen ke"

( Imam sufiyan suri rh 'sharf ashabul hadith)

"AHLE HADITH musalmano me aise hain jaise ahle islam tamaam mazhab me"

Sheikh ul islam imam ibne taymia ra .....' naqzul mantik pg 33'


" Aiy allah! Mujhe qayamat ke din AHLE HADITH ki jamaat me karna"

hz khwaja sayyed moinuddin hasan chishti ajmeri rh..

(tazkira tus salihin part 3 pg 249)


hazrat i Abu hurairah raziallah anha jo mashoor sahabi hai, unhonay apnay aap ko AHLE-HADEES kaha hai dakho "Ashaab" jild 4 , page 204 , aur Padhoo "tazkirat ul hifaz" jild 1 , page 29 , aur padhoo "Tawarikhi Bagdad", jild 9 , page 467..... ALLAH U AKBAR..

Abu huraira r.a par hamara sub kurbaan...


HZ ABDULLAH BIN ABBAS (RA) KO AHLE-HADEES KAHA gaya hai jo mashoor tareen sahabi hain...


{Dakho " TAVARIKH I BAGADAD", Page 227 , JILD 3. }....

ALLAH U AKBAR...

hazrat Abdullah bin Abbas par hamara sub kurbaan..



BARELWI:

4-firqa ahle hadis ka ka asal naam wahabi tha" wahabio ne angrezo se khe kar apna naam ahlehadis kiun ilaat karwaya?


JAWAB:

SAABIT KAREN ki asal naam wahabi hi tha.....


BARELWI:

5-kya ahlehadis kharji mazhab walo ka har hadis per amal hai?agar har hadis per amal hai ?tu duno sajdo k darmiyanwali hadis per amal kiun nahi?Jab wo bhi hadis sahi se sabit hai?


JAWAB:


khwarij ki tareef pahle samjhlo


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...


khwarij ne sadaqah dene ka inkaar kiya isliye murtad hue

KHARJIYON NE TOH ZAKAAT KA INKAAR KIYA THA, JABKI AHLE HADITH ISKO ISLAM KA EK AHAM FAREEZA SAMJHTE HAIN...


BARELWI:


"agar har hadis per amal hai ?tu duno sajdo k darmiyanwali hadis per amal kiun nahi?Jab wo bhi hadis sahi se sabit hai?"


JAWAB:


dono sazde ke darmiyaan waali koi hadith hai hi nahi...... agar hai toh saabit karo

hanafiyya is masle par ek hadth bayaan karte hain aaiyye us hadith ka bhi jayeza le len

1-hz jabir bin samurra bayan karte hain!"nabi ne farmaya" kya baat hai mai tumko aise hath udhate dekhta hoon mano ki wah sharkash ghodon ki dume hain! Namaaz me sukoon akhtiya kro.

Muslim 430

tafsir: is hadith me us mukaam ka zikr nahi jis par sahaba hath utha rahe they aur nabi(SAW) ne unhe mana farmaya. Jabir bin samurra hi se sahih muslim me isi hadith se mili huyi do aur riwayat hain jo baat saaf kar rahi hain

2- hz jabir bin samurra farmate hain: nabi(SAW) ke sath jab hum namaaz padhte to to namaaz ke khaatme khatme par daay baay( left,right)" as salam o allaikum wa rahmatullahi" kahte hue hath se ishara bhi karte yeh dekhkar aapne farmaya" tum apne hath se is tarah ishara karte ho jaise jism ghode(horse) ki dum hilti hain, tumhe yahi kaafi hai ki tum kayda me apni raanon me hath rakhe hue daay baay(left right) muh modkar" as salamu allaikum wa rahmatullahi" kaho...

Muslim 431

imam nawawi (rh) al majmua me farmate hain: jabir bin samurra ki is riwayat se rukoo me jaate aur udhte waqt raf'yadain na karne ki daleel lena ajeeb baat hai aur jihalat hai.....imam bukhari bhi yahi farmate hai...

matlab hadth me kuch aur hai, aur barelwi uska kuch aur hi maana lete hain


BARELWI:

6-firqe ahlehadis men bhi alag alag giroh wajod men Aa chuke hain jise Albani.masodi.d awoodi.gurba ahlehadiswagera in tamam giroh men se kaun sagiroh sahi hai? Agar ek giroh sahi hai tu baaqi jahanumi howe ya nahi?


JAWAB:


ahle hadith ke do usool kitab ullah aur sunnat e rasool .......agar is par amal hai to woh jamaat haq par hai

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 ?"


BARELWI:

7-taqriban14 sadiya guzar gain hadis ki roshni men har sadi k Aakhar men mujaddid paida hota hai firqae ahlehadis k un mujaddidin k naam kya kya hain fihrist batawo?


JAWAB:

ye aapki la'ilmi hai... balke har sadi me ahle hadith mujaddid paida hue hain, jo is tarah hain

Wajood-e-Ahle Hadees Sadi ba Sadi


(1) Pahli Sadi- Hazrat imam-e- amar r.h wo tabi hain jin ki 500 sahaba r.a se mulakat hai 48 sahaba ikram r.a ke shagird rhe khte hain agr muje pahle pata hota jis ka muje aj pata chala tu ALLAH ki kasam main asi koi hades hi na likhta jis main ahle hadees ka ijma na hota.

(ii) mulana adriss qadri ne apni book rasala ithajo tqleed main likha ke pagamber ke sahba r.a bhi ahle hadess the.

(2) Dusri sadi- Hazrat imam-e- Zohri 124 hejri main es dunia se ge hain apne ghar se baher nikle farmate hain ahle hadesso kahan ho ahle hadees tulba aye or imam zohri ne 400 pagamber ki hadiths parhai.

(ii)Imam-e -Muhammad hussain Shabani 129 hejri ko es dunia se ge hain apni book almuata imam-e-ima m muhammad main imam zohri ke bare main likha ke madina manawra main ahle hadesson ke azeem imam. imam- e- Zohari they.

(iii) Qazi abu Yousaf 182 hejri ko es dunia se ge hain es dunia se jane se phle apne ghar se baher nikle tu famya ke ahle hadesso tum se behtar jamat es dunia main nhi hai.

(iv) Imam-e-abu Bakar bin Hishaq 170 hejri ko es dunia se ge hain khte hain ahle hadees es qaynat ki sab se azeem jamat hai.

(v) Imam-e-Suf ain Zohri 164 hejri ko es dunia se ge hain khte hain ke farishte allah ke asman ke paredar hain or es zamen par allak ke deen ke pareedar ahle hadess hain.

(vi) Imam-e- Fulal bin hishash 187 hijri ko es dunia se ge hain ahle hadith ke tulaba ko dekh kar khte hain ke ahle hadesso tum ambiya kram ke deen ke waaris ho.

(vii) Mashhor Khalifa Haroon Rasheed 2sri sadi ke khalifa rhe hain apni book ke andar likha hai k eke main ne 4 sifat 4 groh main pai hain.

1-main ne agar kufar dekha tu jahmia ke andar

2. ilm-e-kalam jahgre dekhe tu mutazla ke andar.

3. agar main ne joth dekha tu rafzi ke andar.

4, agar main ne haq dekha tu ahle hadess ke andar.


(3) 3 sri sadi- Imam-e-ahl e hadess imam shafi 204 hejri ko es dunia se ge hain jab main kesi ahle hadess ko dekhta hon tu muje ase lagta hain jase main Muhammad saw ke sahaba r.a ko dekh rha hon.

(ii) Imam-e- ahmad bin hambal 3sri sadi me is dunia se gaye hain nabi pak saw ki 73 groh wali hadess beyan kar ke khte hain ke jo ak groh jannat main jaye ga agar wo ahle hadess nhi tu es qaynat main or koi nhi ho sakta.

(iii) Imam-e-Muslim farmate hain jo 261 ko es dunia se ge hain apni book ke mukadmein main likhte hain ke main es book me ahle hadees ka mazhab likhon ga.

(Subhan allah)

(iv) Imam-e-Nasi 230 hejri—imam-e-abu daood 275 hejri Imam-e-termazi 280 hejri imam- e-majah 273 hejri ye azmeem imam-e-ahl e hadess imam 3sri sadi amine s dunia se ja chuke.

(4) chothi sadi- imam hakam- imam -hiban –imam darkutni ye azeem imam chothi sadi amine s dunia se ja chuke.

(5) panchwi sadi- imam alsafani imam khatib bagdadi ye 5 wi sadi main élan-e-haq karte rhe

(6) chati sadi- imam ishaq peer abdul qadir jilani jinho ne apni book main likha ke qiyamat ke din agar koi kamyab giroh hoga tu wo ahle hadees ho gein

(7) 7wi sadi-imam ibn-e-mundri _imam nabwi r.h

(8) 8wi sadi-Imam daymah imam qayam-imam rafi

(9) 9wi sadi- imam hajar asklani- imam Qazi Abu baker al Damshki

(10) 10ve sadi-Imam jalal ul deen –Imam sakhafi

(11) 11wi sadi- imam Qazi nasef un deen alburhani

(12) 12wi sadi- shah wali ullah- imam Muhadas dahlvi- Ima m Muhzal.Imam Muhammad Hayat sindhi

(13) 13wi sadi- Imam shah abu ul aziz muhadas delvi – Imam Gulam Shukani- Imam Muhammad bin abdul Wahab

(14) 14wi sadi- Imam Muhammad Junagadi Jin ne Quran ki tafseer likhi jo puri duna main mani jati hai parhi jati hai Imam abdul Rehman Mubarkhpur i-Sheikh abdul satar dehlvi-all ama Ismail salfi – Allama daood gaznvi_ Allama ameer sailakoti –Allama Muhammad Hussain Bhtalvi ye 14 sadi ke azeem imam_ahle hadess the jo batil ke khalf larte rhe élan-e-haq karte rhe.

(15) 15wi sadi- Allama Ehsan Illah Zaheer Shaheed_Al lama Abib ul Rehman Yazdani shaheed-Ab dullah Sheikhipor i_muahama Hussain Sheikhupori, imam muhaddis naseer uddin albaani


BARELWI:

8-Hadis men sawade Aazam ki pairwi ka hukum mila hai
Magar tarikh ka mutala kiya jaye tu firqa ahlehadis kabhi bhi sawade Aazammen kiun nazar nahi Aata?


JAWAB:

aap is hadith se kya samjhe....jabki aap muqallid hain aur hadith ko samjhna muqallid ke bas ki baat nahi


" BADI JAMAAT KI PAIRWI KARO" KA SAHI MATLAB

1- yah hadith daeff hai, isliye hujjat nahi

2- haqiqat me iska talluk siyaasi maamlon se hai jaisa ki in hadith ka mazmoon is par daleel hai, aap(sws) farmate hai:-

" jo shakhs apne ameer ki koi baat aisi dekhe jo use na pasand ho to wah sabr kare kyonki jo shakhs jamaat se balisht bhar bhi alag ho, uski maut jihaalat ki maut hogi"

(bukhari,muslim)

aap(sws) farmate hain:

" jo shakhs apne ameer ke huqm ko na maane aur jamaat se alag ho jaaye, uski maut jihalat ki maut hai",

(sahih muslim)

aap(sws) farmate hain

" jo shakhs tumhare paas is haal me aaye ki tum sab ek insaan ki imaarat par jama ho aur wah tumhari kuwwat ko todna chaahe ya tumhari jamaat me foot paida kare to usko qatl kar do"

ek riwayat me ye bhi hai:

" chaahe koyi bhi ho"

(sahih muslim)

matlab yah hai ki jahan maamlaat shura se taiy hote ho, Wahan sawaad e aazam ki baat tasleem hogi, aqaliyat ya fardh ki baat maanne se foot paida hogi, jaise agar sawaad e azaam ne kisi ko ameer bana liya, to sawaad e aazam ka saath dena hoga,


3- is hadith ka talluk kisi tarah deeni umoor se nahi hai, agar deeni maamlon se ho to phir har wah masla jis par sawaad e azam haan kare deeni masla ban jaayega...


" BADI JAMAAT KI PAIRWI KARO" KA ILZAAMI JAWAAB:

1- is waqt me DEOBANDI/TABLEEGHI ki taadaat zyada hai to phir BARELWION ko chahiye ki DEOBANDION me shaamil ho jaayen.

2- lagbhag har daur me hanfi zyada tadaad me rahe aur ab bhi hain to phir aap log maliki, shafai, hambaliyon ko daawat kyon nahi dete ki is hadith ki roshni me hanfi ho jaao, kyonki we teeno giroh is hadith par amal karne ke liye na kabhi taiyyar they aur na ab hain to phir we gumraah kyon nahi??

We jahannum me kyon daale jaayen aur we bhi akele akele jaisa ki hadith ke dusre tukde me Hai, un gumraah aur jahannamion ko aap tak haq par kyon tasleem kiya jaata hai??

3- maujooda daur ke halaat wa aasaar se yah andesha hota hai ki future me qadyanion ki bhi acchi khaasi tadaad jaayegi, kya us daur me bhi is hadith par amal hoga ya nahi??

4- inke jhoot par in hadith ka matlab ke jhutlaane par sabse zyada aham daleel yah hai:

" yah to zaahir hai ki muqallideen ahde risaalat(sws) me nahi they, sahaba ke daur(ra), tabieen(rh) ke daur me bhi nahi they, har giroh(group) ki jab ibtida hoti hai to ibtida me wah girah kam tadaad hi me hota hai, pahle giroh ka leader akela hota hai, phir do hote hain, phir teen aur isi tarah giroi falta foolta chala jaata hai, muqallideen ke giroh ki bhi aakhir koi shuruwaat hai, jo shah wali ullah ke farman ke mutabik 4th sadi hijri hai,

5- haq ke maamle me zyada tadaad aur kam tadaad ,koi meyyaar nahi balki daleelon ki roo se kam tadaad ka haq par hona Zyada zaahir hai aur wah daleele yah hain:-

" kah dijiye ki napaak aur paak barabar nahi ho sakte, jabki napaak ki badi tadaad tum ko acchi ki kyon na malum ho ya hairat hi me kyon na daale, aiy aqalmandon ! Allah se daro taaki tum falaah paao"

(surah maida)

" mere shukrguzaar bande thode hi hote hain"

(surah saba 13)

" zyada log ek dusre par zyadati karte hain, siwaay un logon ke jo imaan laaye aur acche kaam karte hain aur aise log thode hi hote hain( yani momineen, saaliheen ki tadaad kam hoti hai"

(surah saad 24)

" beshak zyada log nafarmaan hote hain"

(maida 49)

aap(sws) ne farmaya:-" insaano ki misaal aisi hai jaise oont(camel), kareeb hai ki tumko ek bhi oont sawaari ke qaabil na mile,( yani nafarman logon ki tadaad zyada hai)

(sahih muslim, sahih bukhari)


BARELWI:

9-Fanne tafsir wa usole tafsir.fanne hadis wa usole hadis.fanne asma wa rijal men firqa ahlehadis ki in 14 sadiyo men kya kya khidmat rahi hawale ki roshni men batawo?

JAWAB:

tafseer uper guzar chuki hai.............balki tajjub toh ye hai ki aaj tak barelwiyat me koi mufassir, muhaddis, toh door ek seerat nigaar tak paida na huwa, khud ahmad raza khan sahab ne , na koi hadith ki sharah likhi , na qur'aan ki tafseer sirf tarjuma kiya hai aur usme bhi hashiya ahamad naeem yaar gujreeti sahab ne lagaaya hai, na koi seerat ki kitab likhi na durood ke fazail par kitab likhi, bade tajjub ki baat hai ki aap log unhe mujaddid kahte hain.


BARELWI:

10-kya firqa ahlehadis men har fard ko ijtehad ki salahiyat hasil hai? Agar nahi tu masaile jadida per wo kis tarha amal karta hai khud se ya kisi mulla sepoch kar? Agar poch kar karta hai tu muqallid howaya nahi? Agar nahi howa tu kiun nahi howa?


JAWAB:

AAPKE YE SAWAAL FUZOOL HAIN


aapki ye sharten padh kar chand sawalaat zahen me aate hain:


1- kya kisi mustanad imam fiqah ki taqleed ke liye uski fiqah ki kitabon ko padhne ki zarurat nahi hai ??

2- jis tarah fiqah ki kitaben padhi ja sakti hain kya hadith ki kitaben nahi padhi ja sakti??

3- hadith aur fiqah dono ki kitabon ki zabaan arabic hai ya dono ki zabaan alag alag hai??

4- Hadith samjhna zyada mushkil hai ya fiqah samjhna??

5- bukhari ka tarjuma padhne me zyada mashaqqat hai ya hidaya ya alamgiri ka??

6- kya har muqallid fiqah ki kitaben padhta hai, ya kisi aalim se pooch leta hai??

7- jis tarah ek muqallid fiqah ka masla pooch kar amal kar sakta hai , ahle hadith, hadith ka masla pooch kar amal kyon nahi kar sakta?

8- sahaba jab rasoollullah sallalaho alaihi wasallam ki zabaani sunte they to kya kisi faqeeh sahabi ke paas samjhne jaate they,ya fauran amal karte they ? Agar fauran amal karte they to aaj kisi hadith par amal karne ke liye faqeeh ki ijaazat ki shart kyon ??

9- kya hadith par amal karne ke liye hadith ki tamam kitabon ka mutaala zaroori hai ??

Muhaddiseen poori mahnat hadith ki sehat aur zaef ka motbar faisla de chuke hain, bukhari wa muslim ki tamaam hadithon ke sahih hone par ummat mutawaffiq ho chuki hai, sunan arbah, moatta aur musnad ahmad ki, Beshtar hadith sahih aur aitraaz se paak hain, ab sahih hadithon par amal ke liye kisi qism ka azar baaqi nahi rah jaata, hadith ko chhod kar fiqah par amal karne me sahooliyat ka daawa saarasar jhoota daawa hai, jiska haqiqat se door ka bhi waasta nahi....


BARELWI:


11-imam bukhari imam muslim imam tirmizi imamibne maja imam abu dawod ibne hajar qustalani sha wali ullah sha abdul haq dehlvi abdul qadir jilani mujaddid alf e sani wa auliya wa muhaddisin wa digar rawiyane hadis kisi na kisi k muqalid howe hain-likhazaahl ehadis k nazdik ye sub musalman hain ya mushrik ?kiun k ahlehadis k nazdik taqlid shirk hai?


JAWAB:

YE BIMAARI DEOBAND SE CHALI HAI

" muqallideen ne kutub sittah ke musannafeen ,bukhari,muslim, abu dawood, nisaai, ibne majah ko imam shafai ka muqallid qaraar diya hai"

(ek gair muqallid ki toba page no 8)

sawaal yah hai ke in saare muhaddiseen ne shafai maslak hi kyon akhtiyaar kiya??

Hanafi maslak me aisi kaunsi khaami thi jiski wajah se ise apnaane se yah log door rahe??

Phir baaz logon ne in muhaddiseen ko hambali bhi kaha hai aakhir aisa kyon??

Dar haqiqat maamla yah hai ke wah log na hi hambali they aur na shafai balke yah dono mazhab sunnat ke qareeb aur inke aksar masail hadith ke mutabik they,

isliye logon ne muwafikat ke bina par kisi ek maslak ki taraf mansoob kar diya warna in muhaddiseen ne apne ijtihaad ki bina par bahut se masail me imam shafai aur imam ahmad bin hambal se ikhtelaaf bhi kiya hai..

In muhaddiseen ko log hanafi mazhab ki taraf to Hargiz mansoob nahi kar sakte they kyonki yah maslak quran wa hadith aur dalail sahih se is qadar door hai ke muhaddiseen ne jagah jagah uska radd kiya hai.....


BARELWI:

12-ahle hadis k lafaz ka taluk usole hadis se hai agar aap ahle hadis hain tu in tamam aqsaam mense kaunse ahlehadis ho sahi ahlehadis hasan ahlehadis mauquf ahlehadis zaeef ahlehadis ya mauzo ahlehadis in men kaunse ahlehadis ho aur is naam ko apne sath kiun istemal nahi karte?


JAWAB:

jawab pahle diya ja chuka , fir se post kiye dete hain


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 ?"


BARELWI:


13-taqlid naam hai kisi ki baat ko bila dalil k maan lena tu firqa ahlehadis imam bukhari wa imama muslim ki naqal karda hadis ko bila dalil man kar muqallid howe ya nahi? Nahi tu kiun nahi?

JAWAB:

Ji nahi! Ahle sunnat ke har firqe ki us ki sehat par razamandi hai, un hadith ki sehat kisi waham aur ghuman ki mohtaj nahi balki iske liye dalail aur saboot hain, aise saboot ki un ke zariye se aaj bhi har kasauti par parkha ja sakta hai, jo kuch unhone likha sanad ke saath ummat ke saamne rakh diya, ab bhi agar koi chahe to parakh kar dekh le, yahan koi cheez radd(destroy) nahi hui,

is maidan me aur log bhi seena thonk kar utre lekin hadith ki kitabon ki tashrih gawah hai ki unhone thokar khaayi aur har hadith jisko wah sahih Samjhte they, sahih nahi nikli,

is maidan me do hi shahaswar nazar aaye ki jo dawa kiya wah sahi saabit huwa, yani imam bukhari aur imam muslim ,

ummat ne unke dawe ko sahih paaya aur dono kitabon ko "sahihain" ka laqab diya

ulama-e-ahnaf in kitabon ko zaeef kah sakte they, magar hairat ka maqam hai ki tamam ulama e ahnaf ne aam raaye se use sahi maana hai, allama kustlani rh likhte hain-" sahih bukhari ke saamne sab kitabon(exept qur'an) ki peshania sazda karti hain

(irshad al sari)

imam nasaai rh farmate hain-" bukhari wa muslim ki sehat par ummat ki sahmati hai"

(nusratul bari)

ustaz abu ishaq farmate hain- " fanne hadith ke mahireen is par sahmat hain ki bukhari wa muslim ki ahadith poore taur par sahih hain"

imamul haramain likhte hain-" ulama e muhaddiseen ki in dono ki sehat par sahmati hai"

(nusratul bari)

imam abu falaah farmate hain-" tamam fuqaha ne sahih bukhari ki har musnaD hadith ko sahih tasleem kiya hai"

(nusratul bari)

isi tarah hafiz abu nasar sanjari rh ne farmaya hai ki-" ulama wa fuqaha aur dusre logon ki sahih bukhari ki tamam hadithson ki sehat par sahmati hai"

(nasratul bari)

mashoor hanafi alim ooni likhte hain-" mashriq wa maghrib ke tamam ulama ki is par sahmati hai ki qur'an majeed ke baad sahih bukhari se zyada sahih koi kitab nahi"

(umdatul qari)

ahmad ali shaharanpuri likhte hain-" ulama ki sahmati hai ki tamam kitabon me sab se zyada sahi yah do kitabe hain sahih bukhari aur sahih muslim"

(nasratul bari)

Anwar shah shahab deobandi likhte hain-" haafiz ibne salaah rh, hafiz ibne hajar rh, imam ibne taimiya rh, shamshul aimma sarkhasi rh, ke nazdeek sahi bukhari ki tamam hadithsen poori tarah theek hain" iske baad likhte hain-' jo inki raaye hai wahi dar haqeeqat meri raaye hai'

(faizul bari)

shabbir ahmad usmani farmate hain-" bukhari wa muslim ki munfarid riwayatein bhi poori tarah theek hai isliye ummat ne har hadith ko tasleem kiya hai"

(sharah sahi muslim)

shah waliullah muhaddis dehlawi rh farmate hain-" sahih bukhari wa sahi muslim me jitni marfoo muttasil hadeesen hain, muhaddiseen ki sahmati hai ki wah sab poori tarah sahih hain aur yah dono kitaben mutwatir hain, jo insan inko thukraaye(yani na maane) wah bidati hai aur momineen ki raah se us ki raah alag hai aur agar aap haq ki safaai chahen to . Ibn abi shaiba, kitabut tahawi aur musnab khwarijmi, musnab imam abu hanifa rh se sahihain ka muqabla karen to aap unme aur sahihain me bada bhari farq paayenge"

(hujjatul baligha)

matlab yah ki aisi daleelen beshumar hai, kahan tak likhun, kisi ne bhi sehat ke lihaaz se in kitabon se matbhed nahi kiya yahan tak ki unke ustadon ne un ki sehad par sahmati ki, ab agar koi shak karta hai to siwaaye uske kiya likhun ki

" na rahe baans na baje bansuri"

yani na sahi bukhari hogi na fiqh ki kirkiri ka mauqa milega, agar sahi bukhari ko aap tasleem nahi karte to aisi ko kitab aap pesh farmaiye jis par ummat ki sahmati ho jo sahi bukhari se unche darje ki ho......

Phir sun lijiye, bukhari,aur muslim ki hadeesen isliye sahi nahi ki imam bukhari rh aur imam muslim rh unhe sahih samjhte hain balki isliye sahih hain ki unse pahle aur unke baad ke tamam ulama ne in hadith ko sahi tasleem kiya hai,

allama ibne khaldun likhte hain-" imam bukhari rh ne sahi bukhari ke liye inhi ahadith ko kaabile bharosa samjha, jinki sehat par sahmati thi" phir imam muslim ke baare me bhi unhone yahi baat likhi

(muqaddama tareekh ibne khaldun)

yani imam bukhari rh wa imam muslim rh ne un ahadith ko in kitabon me jama kiya jinki sehat par us waqt tak ke tamam ulama ki sahmati thi aur un ulama me imam abu hanifa rg bhi shamil they(bashart e aap unhe muhaddis taslim karen)

HAM SAHIH BUKHARI WA MUSLIM IS LIYE NAHI PADHTE KI IMAM BUKHARI WA MUSLIM WAGERAH NA APNE RAAYE SE LIKHA HAI, BALKE UNHONE NABI E AKRAM SALLALAHO ALAIHI WASALLAM (PBUH)KE QAUL KO HAM TAK PAHUNCHAAYA HAI....


BARELWI:


14-hadis men sahac ki pairwi ka hukumdiya gaya hai jab ky firqa ahle hadis k nazdik sahabi ka qaul wa feel hukat (mauqof hadis) ko taslim kiun nahi karte kya ye tumara amal khilafe hadis howa ya nahi?


JAWAB:

JHOOTA ILZAAM HAI;

MANHAJ SAHABA KIRAM (RA) WA AHLE HADITH



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

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


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


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


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


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


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


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

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

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


BARELWI:

15-Nabi karim ne ummat ko apni sunnat per amal karne ka hukam diya hai ya hadis per amal karne hukum diyahai?

JAWAB:

aapko abhi tak sunnat aur hadith me farq hi nahi maalum....hamare nazdeek dono ek hain , jo hadith jayeze bul itteba hain hamen unki pairwi karni chahiye,

hadith ki tashreeh ko hi SUNNAT bhi kah sakte hai

WALLAHU ALAM




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