Sahaba Impex

Sahaba Impex
Corkwood Inspired

Saturday, November 24, 2012

MAIN AHLE HADITH KYON HUA ??? (PART - 2)










Bismillahirrahmanirraheem




MAIN AHLE HADITH KYON HUA  ??? (PART - 2)




Maulana is Mangadant Aur jhoote Qisse me likha hai ke hamare Hz maulana Khaleel ahmad Sahab ka ek bhaanja mazahirul uloom se Faarigh hone ke baad kisi Ahle Hadith doctor ke Paas mulaazim ho gaya aur 3 saal baad usne Hanafiyat se Be'zaar hokar jamat ahle hadith me Shamooliyat Akhtiyaar karli,

Mazahirul uloom saharanpur ke ustaazah ne uske Shubu'haat Door karne ki Bahut Koshish ki lekin wah Kaamyaab na ho sake, aakhir me mere (maulana zafar ahmad ) Saath Guftugu hui aur Maine usse Poocha ke :-" Tumhara maslak kya hai ?"

Toh usne jawab diya:-" amal'bil hadith Sahih ! "

Maine kaha:-" Amal bil'Quraan  nahin "

usne kaha:-" wah toh hai hi "

Maine Jawab diya:- " Ye toh tumne Baat Banaayi hai Warna Waqeya ye hai ke AHLE HADITH QUR'AN PAR AMAL NAHIN KARTE "

( Al balaagh Hissa 24, Shumarah 1, baabat january 1967)


Uper likhe gaye Alfaz ko  Dobarah mulaheza kijiye aur dekhiye ke Seeno me Ahle hadith Ke khilaaf kis tarah Laava pak raha hai,


Unke Kahe alfaz par Guftughu se pahle is baat ka tazkirah beja na hoga ke Maulana zafar ahmad  usmani ka Shumaar Deoband ke Choti ke Ulema me hota hai, aur 20yon Saal se wah Masnad tadrees ko Sambhaale hue hain, aur kai ek kitabon ke musannaf bhi hain,


lekin Ahle hadith ki mukhaalifat ka ye aalam hai ke is  Qadr past alfaaz bolte hue kisi Qism ki Hichkichaahat Mahsoos nahin karte,

Aur itna bada ilzaam taraashte hue Khauff Khuda bhi pesh nazar rahta,


Qur'an par kaun amal nahin karta ??

YE Toh ham arz karenge hi lekin is waqt ye baat be mahal na hogi ke Maulana usmani Saari umar Ahle hadith Ke khilaaf likhte Aur bolte rahe aur Khuda ne unko Duniya me hi Iska badla de diya ke Beton Ne hadith ki Mukhaalifat Sha'aar kar li (yani munkireen e hadith hogaye ),

Baap Ahle hadith ki tardeed me likhte aur   Bolte hain, Goya ke jis imaarat ki buniyaad Baap ne Rakhi thi Beton ne use Amli jaama pahna diya hai,


Ye kaise ho sakta hai ke Imam bukhari (rh) par zabaan taan daraaz karne walon ke Gharon aur Madarson me Sahih bukhari (rh) ki hadith ko maanne waale paida hon aur Parwaan chaden,


Ab zara maulana usmani ke is Bohtaan ko dekhiye ke :

"Ahle hadith Qur'an par amal nahi karte "


Sabse pahle ham unke dalail ka tajurba karenge jo maulana ne Ahle hadith ke Qur'an par amal na karne ke Suboot me pesh kiye hain



FATIHA KHALF UL IMAM:

Pahli daleel maulana ne ye pesh ki hai ke, Quraan me aata hai

" Jab qur'an padha jaaye toh usko kaan lagaakar suno aur Khamosh raho, ummeed hai ke tumpar raham kiya jaayega "

( Surah araaf 204)


Isse malum hua ke Imam ke saath saath Qir'at na karna chahiye balke Quraan ko sunna aur Khamosh rahna chahiye,

Goya maulana ke nazdeek Ahle hadith imam ke peeche Surah faatiha Padhkar Qur'an ki mukhalifat karte hain aur uske huqm ko nahin maante,

Halaanke Maulana ko is baat ka ilm hona chahiye ke Imam ke peeche Surah fatiha padhne ka huqm Khud Shahab e Quraan Nabi e akram Sallalaho alaihi wasallam (pbuh) ne diya hai, aur ye mumkin hi nahin ke Naataq e wahi aur wah zaat jinki hifaazat ka jimmah Khud allah ne liya ho koi amal Khilaaf Qur'an karen,


Chunanche hz ubada bin saamit (ra) riwayat karte hain ke

Nabi e akram Sallalaho alaihi wasallam (pbuh) ne hamen Subah ki namaz padhaai toh aap Par Qir'at Dushwaar hogayi,  Chunanche aapne namaz se faarigh hone ke baad farmaya:-" Mujhe malum hota hai ke tum imam ke peeche padhte ho"

Hz ubada kahte hain ke hamne jawaban arz kiya ke:-" haan ya rasoollullah !"

Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya:-" Kuch na padha karo, magar surah fatiha (zaroor padha karo ) kyonki us shakhs ki namaz nahin hoti jo surah fatiha Na padhe "


( Ye riwayat tirmizi, abu dawood wagerah kuch hadith me maujood hai, Aur imam abu dawood, tirmizi, daare kutni, ibne habban, hakim, aur baiheqi wagerah ne ise Sahih qaraar diya hai, Hawala ke liye dekhen Talkhees al habeer lil hafiz ibn hajar (rh)


Hz abu hurairah (ra) se riwayat hai  ke Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya:-" jis ne koi bhi namaz padhi aur usme Surah fatiha na padhi toh uski namaz Naqis hai, naqis hai, Aur naqaam hai,"

Hz abu hurairah (ra) se ye hadith sunkar sayel ne kaha ke:-" jab ham imam ke peeche hon toh us waqt kya karen ?"

Aapne farmaya:-" Us waqt surah faatiha aahista padho "

( Sahih muslim )


Aur isi tarah aapne ye bhi farmaya ke:-" Namaz beghair Fatiha ke hoti hi nahi "


( Bukhari, muslim, tirmizi, nisai, ibn majah )


Aur Sharah muslim Imam nawawi aur Sharah bukhari imam Qastalani dono likhte hain ke:-" Ye hadith is baat ki daleel hai  Ke surah fatiha ka Padhna har ek par waajib hai, Khwaah wah imam ho, muqtadi ho, ya akela ho, Aur chaahe Namaz sirri aur ya jahri "



Aur isse bhi Ajeeb tar baat ye hai ke Khud allah taala ne is aayat ke aage dusri ayat me farma diya hai,


" Dil me aahista aahista aawaz na karte hue Shubah wa Shaam ( ke ye Jahri namazon ke Auqaat hain ) Padhte raho aur ( Chup rah kar ) Ghafilon mese na ho jaao "

( surah araaf 205)


Isliye Qur'an par toh  wah aamil na hua jisne Surah faatiha ko imam ke peeche na padha, na ke wah jisne Surah fatiha Padhi..


" wah ilzaam hamko dete they, Qusoor Apna nikal aaya "


Aur isse bhi taajjub ki baat ye hai ke Ahnaaf ke 3 badon me se ek Imam muhammad (rh) ke mutaalliq hanafiya ke mashoor imam Murghyaani  Hidaaya me likhte hain

" ke imam muhammad (rh) ke nazdeek Imam ke peeche Surah fatiha  Ahtiyaatan Padhna Accha Fa'el hai "

( imam murgiyaani, Hidaya )


Goya agar Mukhalifat Qur'an Ki daleel Qir'at Fatiha Khalf ul imam hi Thahri toh Ilzaam se imam muhammad (rh) ka daaman bhi aaludah hue be'ghair na rah saka ke Fiqh ka besh'tar Hissa unse Markooz hai, Aur jinke mutaallik Baar baar Fiqhi kitabon me aata hai,


"  ke Hanafi mazhab ka Fatawa Imam muhammad ke Qaul par hai "


QUR'AAN PAR AMAL KAUN NAHI KARTA !!!


Maulana usmani ne Ahle hadith ko ilzaam diya tha ke wah Imam ke peeche Surah fatiha padhkar Qur'an hakeem ki ayat ( surah araaf 204 ) par amal nahin karte, aur ham ne mukhsartan saabit kar diya ke Imam ke peeche surah faatiha ka padhna Ain Mansha e Nubuwwat aur Mutaabiq Qur'an hai ,


Ab zara ahnaaf ko dekhen ke kis tarah Qur'an hakeem ki is aayat ka Khullam khulla Khilaaf warzi karte hai,


Fatawa aalamgiri ke Hanafi mazhab ka bahut bada maakhaz wa zakheera hai, usme likha hai ke

" Imam ke Qir'at shuru karne ke baad Muqtadi SUBHAANA QALLA HUMMA padh sakta hai "


( Aalam giri Bab sifatul salaat ),


Ab batlaayen ke Qur'an par amal Kisne Nahin kiya ??


Ahle hadith ne jo Nabi e akram Sallalaho alaihi wasallam (pbuh) ke hasab irshad aur Qur'an ke hasab farmaan imam ke peeche surah fatiha ki Qir'at ke Qayel hain Ya ahnaaf Ne jo Be'ghair ki Sanad ke Qir'at imam ke waqt

SUBHAANA QALLA HUMMA padhne ki ijaazat bakhshi hai ??


Aur fiqh ki mashoor kitab maniyatul musali me toh yahan tak farma diya hai ke

Faqeeh abu jaafar farmate hain ke:-" jab muqatadi is aalam me Namaz me shamil ho ke imam Surah fatiha ki tilaawat kar raha hai toh wah Sana ( subhana qalla humma ) padhe aur usme kisi ka ikhtelaaf nahin "

Sahab maniyatul  musali likhte hain:-"  Ye riwayat zakeerah me maujood hai "

(maniyatul musli)


Aur kabeeri me hai ke:-" imam abu yousuf ke nazdeek Surah fatiha hi nahin balke agar kisi dusri surah ki tilaawat kar raha ho tab bhi Muqtadi Sana padhe "



( hawala ke liye dekhiye, haashiya maniyatul musali page 254)


Maulana usmani aur Qaraiyeen Insaaf farmayen agar Ahle hadith Imam ke peeche Surah fatiha padh kar Qur'an ke mukhalif ban jaate hain toh Imam abu jaafar aur imam abu yousuf Imam ke peeche padhkar kyon nahi ??


" dil me sama gayi hain Qayamat ki Shokhiyan,

Do chaar din raha tha kisi ki nigaah me ! "


Aur ye baat ek lateeja se kam na hogi ke maulana usmani Ne Ahle hadith ke Qur'an par aamil na hone ke asbaat me apne 3 badon me se do ( imam muhammad aur imam abu yousuf ) ko Ham mujrimon ke kathgare me Khada kar diya...


Aur Ahle hadith par toh Jurm na saabit kar sake lekin 2/3 hanafiyat se Zaroor haath dho baithe,


Maulana usmani ko agar un logon aur masail ke fehrist murattab karna hi thi jo Qur'an par amal nahi karte ya Qur'an ke mukhalif hain toh unhen apne Fuqaha aur Faqeeh se hi 20yon log aur masail mil jaate.....


" Na aap aaye na Ham aaye kahin se,

Paseena pochiye apne jumbi se "




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





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)




 Sharah bukhari imam qastalani aur Sharah bukhari imam ibn hajar Asqalani farmate hain kn is hadith me aameen bil jaher kahne ka huqm aaya kyonki


" Ke Qaul ke liye jab ' Sai'gha ' mukhatib mutlaqan aaye toh isse muraad Qaul bil'jahar hota hai, aur jab Qaul se muraad Qaul makhfi ya dil ki baat hotoh us waqt qaul ke saath koi qaid bhi hoti hai "

( Qastalani, fath ul bari )


Aur ye toh aameen ke baare me hai jiske dua hone ya na hone me ulema ka ikhtelaaf hai, aur jaise khud Ahnaaf ke aham Shakhs imam abu hanifa dua nahin kahte,

Jaisa ke Sheikh ul islam bakr ul maroof jawahir zaadah ne Sharah mabsoot me zikr kiya hai,


Imam abu hanifa farmate hain ke:-" imam aameen na kahe Sirf muqatdi kahe , kyonke imam dua maangne waala hai, aur muqtadi sunne waala, dua maangne waala aameen nahin kahta balke sunne waala kaha karta hai, jaisa ke imam adiyah me mamool hai "

( Sharah mabsoot )


Aur taqreeban yahi  Riwayat mulla abdul hakeem sialkoti hanafi ne ' bezaawi ' ke haashiyah me darj ki hai, aur deegar bahut se ulema ka bhi yahi khyaal hai ke Aameen dua nahin balke Khaatmah dua hai, jaisa ke ' Tafseer mu'aalimul tanzeel ' wagerah me hz ibn abbas aur hz qatadah aur abu dawood me hz zuhair aur tafseer ' bezaawi ' me hz ali (ra) se manqool hai,

Aur taahir patni sahab majmua ul bahaar ka bhi yahi nazariya hai,

Lekin Nabi e akram Sallalaho alaihi wasallam (pbuh) se toh adiyah ko ba'aawaaz buland padhna bhi saabit hai jin ke dua hone me kisi ko koi Shubah nahin,


Chunanche sahih bukhari me hai

Hz sahal bin saad (ra) riwayat karte hain ke ham Nabi e akram Sallalaho alaihi wasallam (pbuh) ke saath khandaq me haazir they, kuch log khudaai kar rahe they aur ham khudi hui mitti ko kandhon par uthaaye dho rahe they ke Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya:-" Aiy allah ! Zindagi aakhirat ki Zindagi hai, tu muhaajireen aur ansaar ko bakhs de "

Aur ek riwayat me Nabi e akram Sallalaho alaihi wasallam (pbuh) ki dua ke alfaz is tarah aate hai

" Allahumma innal aish aishal aakhirah, faghfirul ansaar wa muhaajirah "


Aur bukhari Shareef ki hi ek dusre riwayat me hai


Hz bara (ra) farmate hain ke:-" Nabi e akram Sallalaho alaihi wasallam (pbuh) Ghazwa khandak par khud mitti dho rahe they, yahan tak ke aapka badan mubarak khaak se at gaya toh  aap Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya

" Allah ki qasam ! Agar Allah ki rahnumaayi na hoti toh ham raast par na aa sakte, aur na Sadqah karte aur na namaz padhte, Aiy allah ! Ham par apni sukoont naazil farma aur jung ke waqt hamen Saabit Qadam rak, un logon (kuffar) ne ham par ziyadati ki hai aur unhone hamen fitna me mubtela karna chaha toh ham ne inkaar kar diya"

Hz sahal (ra) kahte hain:-" aakhir me aap Nabi e akram Sallalaho alaihi wasallam (pbuh) aawaaz ko buland kar dete they "


Aur ghazwa khaibar me kuch is Qism ki dua aapne hz aamir bin aqwa (ra) se suni aur farmaya:-" yarhamullah !  Yani hz aamir is ghazwa me Shaheed ho jaayenge "


( tafseel ke liye dekhiye Sahih muslim ghazwa khaibar, riwayat musalmah bin akwa )


Aur agar iske elawa Nabi e akram Sallalaho alaihi wasallam (pbuh) ki aur duaon ke mutaalliq malum karna ho toh Sihah ko uthaakar dekh lem, beesiyon riwayat mil jaayengi, jinse saabit hota hai ke Nabi e akram Sallalaho alaihi wasallam (pbuh) buland awaaz se dua maanga karte they,

Aur khususan hz rabiya, hz ibn abbas, hz aisha (ra) se be'shumaar aise riwayaat hain ke unhone falan dua Nabi e akram Sallalaho alaihi wasallam (pbuh) se Namaz tahajjud me suni, aur falan namaz Isha me, aur Falan namaz me,


Agar maulana usmani ke Qaul ke mutaabik Dua buland aawaaz se mamnu hoti toh  Nabi e akram Sallalaho alaihi wasallam (pbuh) oonchi awaaz se dua kyonkar maang sakte they ??

Ya Kya maulana ke nazdeek sahab nasheman Jibreel ameen ko iska Ilm nahin ho saka ??


Maulana usmani ne Ahle hadith ke Khilaaf Ilzaam taraashi ki ru me bah kar ye nahin Socha ke ek Be'asal daawa wa daleel ki zad kis kis par padegi,

Halaanke Unse jaise faazil insaan ko ye malum hona chahiye tha ke Ahle hadith ko Hamesha se ye Imteyaaz  Haasil raha hai ke unke Maslak wa mashroob me kisi khaana'shaaz Cheez ka koi wajood nahin, Aur unki har baat Baraah e raast Qur'an wa sunnat ke chasma saafi se maakhooz hoti hai,


Ham poori duniya ke ulema wa fuqaha ko Challenge dete hain ke wah Maslak e Ahle hadith ki kisi cheez ko Bhi Khilaaf Quraan wa Sunnat saabit karke dikhla de,

Aur ham poore Wasooq aur itminaan Qalab se Kahte hain ke Duniya ka Koi fard unki kisi ek baat par bhi Anguli rakhkar Nahin kah sakta ke ye Cheez tumhare dimagh ki takhlees hai, Aur quran wa sunnat me Iska koi Suboot nahi,


Maulana ne Ahle hadith ke khilaaf Muqaddama Ameen bil jaher ko mamnu Saabit karna Chaaha tha ke Qur'an Kareem me Dua bil 'jaher se roka gaya hai,

Aur hamne Aameen bil jaher aur Buland aawaaz se dua maangne ka na sirf suboot muhayya kar diya hai, Balke Quraan w hadith se Ye bhi saabit kar diya hai ke Ba'awaaz bulamd dua maangna ambiya wa mursaleen aur khud khatim ul nabiyyeen Sayyidul mursaleen Nabi e akram Sallalaho alaihi wasallam (pbuh) ki Sunnat hai,


Maulana ne Ahle hadith ko buland aawaaz se Aameen Kahne par Quraan se Na'waaqif batlaaya tha, halaanke Khud maulana ki Quraan se na'waaqifi ka ye aalam hai ke Unhone Qur'an kareem ki Is aayat ka Ilm tak na ho saka jisme Allah taala ne dua me Bahut zyada Buland aur Bilkul past ke Darmiyaan aawaaz ko akhtiyaar farmane ka huqm diya hai,


Allah taala ka irshad hai




" Dua me aawaaz na bahut zyadah buland karo aur Na bilkul past  balke darmiyani Awaaz se dua maango "


( Surah isra ayat 110)


Aur Sahih bukhari me Imam bukhari ne hz Aisha (ra) se riwayat ki hai ke wah farmati hain

" Ye aayat dua ke baare me naazil hui hai "

( Bukhari kitabut tafseer )

Aur imam ibn kathir hz Aisha (ra) ki is riwayat ko naqal farmane ke baad kahte hain, ke

" Imam mujhaahid , saad bin zubair, Abu ayaaz, makhool aur urwah bin zubair ka bhi yahi qaul hai ke ye ayat Dua ke baare me Naazil hui hai "

( Ibn kathir page 15)


Kya farmate hain maulana usmani , Kaun na'waaqif hai aur Kaun nahin, aur Quraan par kisne amal kiya hai aur Kisne nahin ???


Aur tabhi toh ibn Hammam Aise Zabardast Hanafi aalim wa faqeeh aur Imam ne likha hai ke


" Agar aameen ke baare me mujhe Faisle ka Akhtiyaar hota toh main in mukhtalif riwayaat ke darmiyan yun tatbeeq deta ke in Riwayaat se muraat jin me Aahista aawaaz se Aameen manqool hai ye ke Aawaaz bahut zyadah buland na ho aur buland aawaaz waali hadith se muraad Naram aur gudaaz aawaaz hai, aur iski taedd ibn majah me marwi wah hadith karti hai jisme aaya hai ke Nabi e akram Sallalaho alaihi wasallam (pbuh) " Ghairil maghzoobi alaihim walazzaleen " ke baad Aameen itni Aawaaz se kahte they ke use Pahli saf waale Sun lete aur usse Masjid me goonj si Paida ho jaati, jis tarah ke dariya me bolne se paida hoti hai, aur jis tarah masaajid me dekha jaata hai, ba'khilaaf iske ke Aameen Bade Zor se Kadak kar kahi jaawe

Aur iske baad apna faisla bhi saadir farmate hain


" Aameen darmiyaani awaaz se kahna chahiye na ke zor se Kadak kar ke jis tarah baaz log kahte hain "

( fath ul qadir jild 1 pg 117)


Aur isi liye toh maulana ke musalmah Shakhsiyat maulana abdul hayy lucknawi ' taaliqul mumajjid sharah moatta imam muhammad ' me farmate hain


" Aur Insaaf ki baat ye hai ke Ameen ka oonchi aawaaz se kahna ba'lihaaza daleel qawi (majboot) hai "

( taaliqul mumajjid)


Aur maulana abdul yayla ne yahan tak kah diya

" Hamara maslak Aameen past aawaaz se kahna hai aur iski taedd me is riwayaat ke elaawah aur koi Cheez nahi jise Imam hakim ne Alqama bin wail ke waaste se riwaayat kiya hai, Lekin wah riwayat bhi bilkul daeff hai "


( Arkaan ul arba)


Agar maulana usmani ab bhi is baat par jame hon ke Ba'awaaz buland dua karna manaafi Qur'an hai toh mandarzah bala dalail Se qata iska jawab kiya denge aur Khud unke Sahabion imam abu yousuf aur imam muhammad ki position kya hogi, ke wah bhi oonchi aawaaz se dua ke qayel hain,


Chunanche Fath ul qadeer me Qunoot ka zikr karte hue Imam ibn hammam farmate hain

" Imam muhammad ke nazdeek dua e qunoot ki soorat ye hai ke imam dua kare aur Muqtadi khamosh rahe aur imam dua e qunoot oonchi aawaaz me padhe Aur imam yousuf ke nazdeek bhi pasandeedah yahi hai ke imam dua e Qunoot buland Aawaaz se padhe "

( Fath ul qadeer jild 1 pg 183)


Aur Talbiyah ke baare me toh ulem e Ahnaaf ke Darmiyaan kisi Qism ka Ikhtelaaf nahin ke use Buland aawaaz se pukaarna Chahiye,


Chunanche Fiqh hanafi ki mashoor kitab Hidayah me hai


" Aur namazon ke baad ba'kasrat LABBAIK ALLAHUMMA LABBAIK LA SHAREEKA LAK kahe aur talbiyah Pukaarte waqt aawaaz buland kare"


( Hidaya bab ul ahraam kitabul hajj )


Aur toh aur Khud Surah fatiha Imam abu hanifa ke nazdeek dua hai Jaisa ke mabsoot ke hawaale se pahle Ghuzar chuka hai, Agar oonchi Aawaaz se dua karna mamnu hi hai, toh phir Surah fatiha ko Buland Aawaaz se kyon padha jaata hai,



................PHIR ISKE BAAD CHARAAGON ME ROSHNI NA RAHI



Allah taala ham sabko Haq baat kahne aur Sunne ki taufeeq de...... Aur Taqleed Se Nijaat de........ AMEEN YA RABBUL AALAMEEN



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MAIN HANAFI KYON HUA ??? (PART - 1)


Bismillahirrahmanirraheem



MAIN HANAFI KYON HUA ??? (PART - 1)



Hamare hz maulana khaleel ahmad quddus sirrahu ka ek bhanja Mazahirul uloom Saharanpur se faarigh hokar Aligarh me Ek docter ka Compounder Ban gaya,

Ye doctor Jamiat e Ahle hadith se wabasta tha, isliye apne Compounder ko bhi Jamat Ahle hadith me shamil karne ki koshish ki aur apne maslak ki kitabein mutaala karne ki targheeb di,

3 saal tak wah Ahle hadith maslak ki kitabein dekhta raha, Aur aakhir Me Ghair muqallid ban gaya,

3 saal baad hz maulana (rh) se milne saharanpur aaya aur aate hi Saaf kah diya ke ab Main HANAFI nahin hoon balke Jamat Ahle hadith me shamil ho gaya hoon,
Hz maulana ko bahut afsos hua aur madarsa mazahirul uloom ke ulema se farmaya ke apne is Shargird ko samjhaao aur uske Shubuhaat ka Azaala karo,

3 din tak wah ulema e mazahirul uloom se guftugu karta raha aur apne maslak jadeed par jama raha, ittefaq se us Zamaane me ye bandah bhi hz maulana (rh) se milne ko Thana'bhawan se Saharanpur pahunch gaya,

Mujhe dekhkar hazrat bade khush hue aur farmaya tum bade acche mauqa par aaye, ye tumhara Shargird haqeeqat se Bezaar hokar Jamat Ahle hadith me shamil ho gaya hai,

3 din se ulema Mazahirul uloom isko samjha rahe hain, magar wah apni baat par jama hua hai, tum bhi usko samjhaao ,
ye baatein ho rahi thi ke wah bhi mujhse milne aa gaya, maine kaha baad Isha ke mujh se milo, jab wah waada karke chala gaya, hz maulana ne farmaya ke usne 3 Saal tak Ahle hadith ki kitaabon ka mutaala kiya hai isliye Nazar wasee hogayi hai, Guftughu me iska lihaz rahe,

Maine kaha:-" Inshallah ! Iska lihaaz rakhunga aap bhi dua tawajjoh se madad farmayen "

Chunanche hasab Qarardad baad namaz Isha ke wah mere paas aaya jabke main bistar Par leit gaya tha, wah paaon dabaane laga, maine bhi inkaar na kiya, aakhir toh Shargird tha, 



Ab hasab zeil guftugu Hui,


maulana zafar ahmad thanvi:- Haan sahab zaade Batlaao tumhara maslak kya hai ?


Shargird- Amal bil'hadith Sahih


Zafar- Bas ! Bil'hadith sahih ? Amal bil'Quraan nahi ?


Shargird- Janab amal bil'quraan toh sabse pahle uske baad Amal bil'hadith sahih hai,


Zafar- Agar tumara maslak hota toh pahle amal bil'quraan ko bayaan karte phir amal bil'hadith ka naam lete


Shargird - Wah toh zaahir hai isliye bayaan ki zarurat na samjhi


Zafar- Ye toh tumne baat banaayi hai warna waqeya ye hai ke AHLE HADITH QURAAN PAR AMAL NAHIN KARTE,

Lekin hanafiya ka usool ye hai ke wah Awwal Quran ko dekhte hain, phir hadith ko, aur jis hadith ko nas Qur'an ke muwaafik paate hai usko tarjeeh dete hain, aur baqiya hadì ko muhaamil hasanah par mahmool karte hain, ab main tumko batlaata hun ke jin masail mashoorah me Hamara Aur Ahle hadith ka Ikhtelaaf hai, unke liye hamne Awwal Quraan ko   Dekha, aur jin hadith ko nusoos Quraan ke muwafiq paaya unko tarjeeh di,

Qir'aat khalf ul imam hi ka masla le lo, ham ne iske liye pahle quraan ko dekha, Surah aaraaf me Haq taala ka Irshad hai

" Jab qur'an padha jaaye toh usko kaan lagaakar suno aur Khamosh raho, ummeed hai ke tumpar Raham kiya jaaye "

( Surah aaraaf )

Is se saaf malum hua ke Imam ke saath qirat na karna chahiye balke Quraan ko sunna aur Khamosh rahna chahiye,

Imam ahmad bin hambal ka qaul hai ke ye ayat bil ittefaaq Qirat khalf ul imam ke baare me naazil hui hai


(Note- jin ulema ne isko khutbah juma ke mutaallik kaha hai unka matlab ye hai ke khutba ko bhi iske saath mulhiq kiya gaya hai, kyonki ye ayat makki hai aur makkah me na jumah tha na Khutba )

Iske baad hamne Hadith ko dekha toh kisi me bhi ye nahin aaya ke

" Jab imam qirat kare tum bhi Qirat karo "


" ke jab imam takbeer kahe tumbhi takbeer kaho, jab ruku kare   Toh tumbhi ruku karo, jab Sami'allah liman hamidah kahe toh tum Rabbana wa laqal hamd kaho, jab Sajda kare tum bhi sajdah karo "

Toh hadithon me Maujood hai,

Magar ye kahin nahin ke jab wah Qirat kare toh tumbhi Qirat karo balke  Agar hai toh

" Jab imam Qirat kare toh tum Khamosh raho hai"


Imam muslim aur imam ahmad ne bahut se muhaddiseen ne is hadith ko Sahih kaha hai, Hanafiyah ne isko tarjeeh di aur baqiyah hadith ko muhaamil hasanah par mahmool kiya,


Ameen ke maslah me bhi Hanafiyah ne awwal quran ko dekha , chunke Ameen dua hai, jaisa ke Imam bukhari ne Apni Sahih me bayan kiya hai, isliye dua ke baare me Quran ko dekha toh usme Allah taala ka Irshad mila


" Apne rab ko ajizi ke Saath Aahista dua karo "

Toh hamne Shaybah (rh) ki riwayat ko tarjeeh di, jisme waarid hai,

" Aapne Surah fatiha ke khatm par Aameen kahi aur Aawaz past kiya "

Yani aahista se aameen Kahi, ye hadith tirmizi me  Hai,


Namaz ke andar Rafulyadain ke baare me bhi hamne Awwal Quraan ko dekha toh haq taala ka irshaad mila


Pahli aayat me irshad hai ke:-" Allah ke saamne Sukoot aur Sukoon ke saath khade ho "
dusri ayat me farmaya gaya hai ke:-" jo log namaz me khusu karne wale hain wah kaamyaab hain "

aur Khusu ke maane bhi Sukoon hi ke hain, iske baad hadith ko dekha toh Sahih muslim me riwayat maujood hai ke


" Sahaba kiram namaz me Salam ke waqt haath uthaakar AS SALAMU ALAIKUM FALAN AS SALAMU ALAIKUM FALAN kahte they,

Nabi e akram sallalaho alaihi wasallam ne farmaya:-" Ye kya harkat hai ke tum is tarah haath uthaate ho jaise Ghode dum uthaate hain, namaz me sukoon se raho "


Is hadith se malum hua ke namaz me salam ke waqt bhi haath uthaana sukoon ke Khilaaf hai, halaanke Salam ka waqt namaz me Daakhil bhi hai aur Khaarij bhi hai, toh ruku ke waqt haath uthaana kaise Munaasib hoga, ruku toh bilkul Daakhil salaat hai, haan takbeer Tahreema me haath uthaana durust hai ke wah daakhil Salaat yani rukn nahin balke Shart Salaat hai,

Is liye hanafiyah ne in riwayaton ko tarjeeh di hai jin me ruku ke waqt tark Rafulyadain aaya hai,

Isi par Is masail ko Qayaas karo ke hanafiyah Awwal Quraan ko dekhte hain phir hadith me se jo nas quraan ke muwaafiq ya Qareeb hon unko Tarjeeh dete hain.


Shargird - Waqai maine Ab tak is nuqtah par  Ghaur nahin kiya tha, magar ye Shubah ab bhi baaqi hai ke Hanafiyah ke Baaz masail me Sahih hadith ke Khilaaf Amal karte hain,


Zafar - Azeez man ! Pahle tum Sahih hadith ki Tareef ton bayan karo, magar Dekho Hadith Sahih ki tareef me Kisi Ki Taqleed na Karna


Shargird - (Ye   Sunkar kuch deir Khamosh raha aur paseena paseena ho gaya ) Phir kahne laga ke main Samjh gaya Waqai Be'ghair Taqleed ke kisi Hadith ko Sahih kahna mushkil hai,

Phir bukhari, muslim, tirmizi, wagerah Ki Taqleed toh Jayez ho Aur Imam abu hanifa, imam malik, imam shafai, ki taqeed najayez ho, ye kyonkar ho sakta hai,

Ab main Maslaq Ahle hadith ko Chhodhta hun aur Maslak Hanafi Akhtiyaar Karta hun....


Zafar - tum bahut jald Samjh gaye, is se Dil khush hua, magar iski acchi tarah Wazaahat kar dena Chaahta hun ke Jo log taqleed ka Inkaar karte hain Aur taqleed ki Muzammat karte hain, wah bhi Kisi hadith ko Sahih ya Daefe ya Hasan Be'ghair  Taqleed ke Nahin kah sakte...


Raha ye azar ke haq taala ne khabar Saadiq aur Shahaadat aadil ko hujjat qaraar diya hai toh Taqleed nahin balke Itteba Hujjat hai,

Main kahta hun ke Hadith ko Sahih ya zaeff kahna mahaz khabr nahin balke uska madaar muhaddis ke zan wa ijtehaad par hai,

Baaz dafa Sanad ke sab raawi Siqa hote hain magar hadith mu'allal hoti hai, aur illat ke maarifat Haaziqeen ko hi hoti hai, Har muhaddith ko nahin hoti,

Ibn abi hatim ne kitab ul Alal me abdul rahman bin mahdi (rh) ka qaul naqal kiya hai ke hadith ki maarifat bhi Ilhaam hai,

Ibn numair ne kaha Waqai Sach hai, agar muhaddith se poocho ke tum ne kaise kaha ke  (ye hadith sahih hai ya mu'allal ) toh uske paas kuch jawab na hoga,

Ahmad bin saaleh (rh) farmate hain ke hadith ki maarifat bhi aisi hi hai jaise sone aur peetal ka pahchaanna, kyonke jowhar ko Jowhari hi pahchaanta hai,

Parakhne waale se agar poocha jaaye ke tumko isko khara khota kaise kaha toh wah koi daleel nahin bayan kar sakega,

Isse Saabit ho gaya ke Aimma hadith ko Kisi Hadith ko Sahih ya mu'allah kahna mahaz khabar nahin balke unka ye qaul unke zan aur ijtehaad par mabni hota hai,

Toh is baat me unki baat par aitemaad karna ain taqleed hai,

Allama ibn qayyim ka ye farmana ke ye ahkaam me Taqleed nahin, isliye sahih nahin ke hadith sahih par amal karna Sharatan Waajib aur Zaeff par amal karna Ghair waajib aur Mawdoo par amal karna haraam hai, toh ye Taqleed Ahkaam hi me hai, ghair Ahkaam me toh nahi,

Isi liye fuqaha ne bahas sunnat ko aur isko Qubool ward ke Qawaid ko usool fiqh me bhi bayaan kiya hai,

Allama ibn qayyim ka isko Itteba kahna, Taqleed na kahna, lafzon ki heir feir hai, haqeeqat ek hi hai...


Azeez man ! Qur'an ka sahih padhna waajib hai ya nahin ? Yaqinan waajib hai aur ghalat padhna haram hai,

Ab tum batlaao aimma Qir'aat ki taqleed ke beghair Quraan sahih padh sakte ho ?

Agar nahin ! Aur ye bhi taqleed fil ahkaam hi hai, isi tarah hadith ko pahchanna aur Sahih ko dhaef se alag karna bhi waajib hai aur isme Taqleed aimma se Chaarah nahin,

Phir jamat Ahle hadith kis munh se Taqleed ka inkaar karti hai ?

Fir tumko malum hona chahiye ke muhaddiseen ne jo usool hadith ki sehat wa zaeff ke liye muqarrar kiye hain wah aasmaani wahiy se muqarrar nahin kiye gaye, balke apne zan wa ijtehaad se Muqarrar kiya gaye hain, jo usool fiqh ki bahas me mazkoor hain toh ho sakta hai ke ek hadith muhaddiseen ke usool par sahih, hamare usool par dheff ho ya hamare usool par sahih ho ya muhaddiseen ke usool par dhaeff ho, toh isme naaza karna Ghalat hai,


Dalail me Ghaur karna chahiye ke daleel se kiske usool Qawi hain,

Aakhir me itna aur batla dun ke Hanafiya se zyadah hadith ka itteba koi nahin karta,

Hanafiyah toh Quroon salasa me mursal aur munqata ko bhi hujjat maante hain, jisko ahle hadith radd kar dete hain, aur maraaseel wa maqaatee ka zakheera Hadith marfua se kam nahin, kuch zyada hi hai,

Toh ye log hadith ke aadhe zakheere ko chhodte hain, phir marfuaat mese bhi ye log Sahih ya hasan ko hi letd hain, zaeff ko radd kar dete hain,

Aur hanafiya ke nazdeek hadith zaeff bhi qayaas se muqaddam hai balke Qaul sahabi wa qaul Tabaen Qabair bhi Qayaas se muqaddam hai,

Ab tum hi bataao ke aamil  Bil'hadith kaun hai aur tark hadith kaun hai ??

Raha ye ke baaz masail me hanafiya hadith sahih ko chhod dete hain, iska jawab main pahle de chuka hoon ke is soorat me jis hadith par hanafiyah ne amal kiya hai wah unke usool par  sahih thin, aur Muhaddiseen ke nazdeek Zaeff ho ,

Hanafiya ke nazdeek sehat hadith ka madaar sirf sanad par nahin balke uske liye kuch aur bhi Sharait hain jo usool fiqh me mazkoor hain, aur ham ne muqaddam aala Sunan me bhi unko Bayan kar diya hai,

Aur muqaddama aala sunan ke dusre hisse me Taqleed wa ijtehaad par Mufassal Qalaam kiya gaya hai jo zer e taba hai,


Shargird - Alhamdulillah ! Ab meri aankhen khul gayi hain aur main Ahle hadith ke Mughaalte se Nikal gaya hoon........



AHLE HADITH KI TARAF SE ISKA JAWAB INSHALLAH NEXT PART ME DIYA JAAYEGA.. JISKA MAZMOON HOGA " TUM HANAFI KYON HUE ???"


TO BE CONTINUED.....



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