Al Tamur Traders

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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