Al Tamur Traders

Saturday, December 22, 2012

SAHIH BUKHAARI AUR FITNA MUNKIREEN E HADITH (HADITH REJECTORS)

Bismillahirrahmanirraheem



 

 SAHIH BUKHAARI AUR FITNA MUNKIREEN E HADITH (HADITH REJECTORS)




 BUKHARI KI QAABIL E AITRAAZ HADITH)



Is article me Parveziat (munkireen e hadith ) ne bukhari me aisi tamam ahadith ko dhoondh kar ikattha kar diya hai, jin par aqal wa science ki ru se giraft ki ja sakti hai, ya Parvezion ke khyaal ke mutaabik unse nabi e akram sallalaho alaihi wasallam (pbuh) ya Sahaba kiram ki seerat Dhaagh'daar hoti hai,

Aur aakhir me ye dawa bhi kiya hai ke is qism ki aur bhi bahut si hadith hain jo nabi e akram sallallaho alaihi wasallam (pbuh) ki nahin ho sakti,


is unwaan ke tahat Parvezion (munkireen e hadith ) 40 hadith bayaan farmayi hai ( aur wah bhi sirf urdu tarjuma hai ) asal matam darj nahin farmaya, (dekhiye maqaam e hadith)

na hi unpar waarid hone waale aitraaz ka zikr farmaya hai, balke is baat ko unhone logon ke dimagh wa zehan par chhod diya hai,


PAHLA AITRAAZ:


1- MALIKUL MAUT KE TAMACHA MAARA:



hz abu hurairah (ra) kahte hain k Malikul maut hz musa (as) ke paas bheja gaya, jab wah aaya toh hz musa (as) ne uske ek tamacha maara ke uski ek aankh toot phoot gayi, aur wah apne parwardigaar ke paas waapas gaya, aur arz kiya ke tune mujhe aise bande ke paas bheja jo marna nahin chahta,

allah taala ne uski aankh dobaara use inaayat farmayi aur huqm diya ke phir ja aur usse kah ke wah apna haath ek bail ki peeth par rakhe,

pas jis qadr baal unke haath ke neeche aayenge, har baal ek auz ek saal ki zindagi unhe di jaayegi, (farishte ne hz musa ko paigham illaahi sunaaya ) unhone kaha ke

aiy parwardigar ! Phir kya hoga ?

Allah ne farmaya ke:- phir maut aayegi,

hz musa (as) ne kaha:-" toh phir abhi sahi "

pas unhone dua farmayi  ke unhen arz muqaddas se ba'qadar ek patthar fenkne ke qareeb kar de,

nabi e akram sallallaho alaihi wasallam (pbuh) ne (ye bayaan farmakar ) mazeed kaha ke:-" agar main us maqaam par hota toh tumhe Hz musa (as) ki qabr ki raaste ki taraf surkh teele ke paas dikha deta"


(bukhari j1)


JAWAB:


1-Ab is baat se toh ghaaliban Parvezion ko bhin inkar na hoga ke

1- Maut ka farishta tamam jaandaaron aur isi tarah tamam insaano ki rooh qaabiz karta hai, jisse uska khaarji wajood aur zaati tashashk saabit hota hai,

2- Aam farishton se aam momin afzal hote hain, aur muqarrab farishton se muqarrab momin, kyonke farishton me Shhar  ka maadah paida hi nahin kiya gaya, aur unki ibaadat bhi tabadi ya aztarari hoti hai, phir ambiya ka darjah toh muqarrab farishton se bhi bahut buland hai,

3- Farishte ambiya aur ghair ambiya ke paas insaani shakal me bhi aa sakte hain, (19/16)


Goya malikul maut ka hz musa (as) ke paas unki rooh qabz karne ke liye insaani shakl me aana mumkin hai,

Ab sawaal sirf ye rah jaata hai hai ke hz musa (as) malikul maut se afzal hi sahi, magar jab kisi dusre nabi ne malikul maut ko  Kuch nahin kaha toh musa ne kyon tamacha maara ??

Haalanke wah khuda ka farishta tha ?

Toh iska jawab ye hai ke jaisi jalaali tabiyat aapne paayi thi aur kisi nabi ki na thi, ye aapki jalaali tabiyat ka hi karishma tha ke ek sabati ki Shikaayat par tabiyat me Zara malaal aaya toh ek hi mukkah se ek Qibati ka Qissa paak kar diya, aapka iraadah use maar daalne ka harghiz na tha, magar tabiyat hi aisi josheeli paayi thi aur quwwat bhi ke wah qibati apka ek mukkah bhi bar'dasht na kar saka, aur aage chal basa,

phir allah taala ne us qatal ka hz musa (as) se kuch muwakheza bhi nahin kiya, balke mu'af kar diya,


Ab agar qur'an me  mazkoor waaqeye ko ham be'chun wa chara tasleem kar lete hain,

halaanke aapko us waqt us sabati ke halaaq karne ka koi haq na tha, toh phir is waqeya ko tasleem karne me aakhir kaun se cheez maane ho sakti hai ?

Rahi ye baat ke hz musa (as) ko ye jalaal kis baat par aaya tha ?


Toh iski asal wajah ye nahi ke farishte ke jaan nikaalne ki bina par aapko taish aa gaya tha,

kyonke agar yahi baat hoti toh dusri baar hz musa (as) ek lambi umar ki pesh'kash ke ba'wajood fauran jaan haazir karne par aamaadah na ho jaate,

balke uski asal wajah ye thi ke ye farishta insaani Shakal me be'ghair az'n ke aapke ghar me daakhil ho gaya tha, is baat par hz musa (as) ko taish aa gaya aur kuch kahe sune be'ghair use thappad raseed kar diya,

aur ye toh aap jaante hi hain ke beghair ijaazat kisi ke ghar me daakhil hona toh dar'kinaar sirf jhaankna bhi shariat ki nigaah me Aisa shadeed jurm hai ke agar Sahab e khaana kankari wagerah se jhaankne waale ki aankh bhi phhod de toh us par koi harjaana nahin padhta,

Goya malikul maut ka insaani shakl me bila'ijaazat ghar me daakhil hona musa ke us faael ka muharrik hua tha......




DUSRA AITRAAZ


2- HZ SULAIMAN (AS) AUR 100 AURTON KA DAURAH:



Hz abu hurairah (ra) kahte hain ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya ke :-" hz sulaiman bin dawood (as) ne ek dafa kaha:-

" aaj main 100 ya 99 biwion ke paas jaunga, wah sab aurtein ek ek sahaswaar paida karengi jo khuda ki raah me jihad karenge, kisi ham'nasheen ne kaha ke, inshallah kaho, magar aap bhool gaye, pas unme se ek aurat haamila hui, wah bhi aadha bacha jani, qasam hai us zaat ki jiske haath me muhammad ki jaan hai, agar wah inshallah kah lete toh sab aurton ke bache hote aur beshaq wah sab sawaar hokar allah ki raah me jihaad karte "

( bukhari jild 2 , maqam e hadith pg  305)


JAWAB:


Ab dekhiye hadith baala me wah baatein hi Parvezion ke nazdeek qaabil aitraaz ho sakti hain,

1- 99 ya 100 biwiyon ka hona,

2- ek raat me un sabke paas jaana,

Jahan tak biwiyon ki tadad ka talluq hai, Tauraat Se Hz dawood (as) ki 9 biwiyan aur 10 haramain ( yani 19 ) saabit hain

(samuel 5/13)

aur hz suleman (as) ki 700 biwiyan aur 300 haramain (kul 1000) saabit hain

(salateen 11/3 ba'hawala rahmatullil aalameen suleiman mansoorpuri jild 2 pg 130)

aur unki kasrat jawziyat ki wajah se isaaiyon ne in ambiya ki taqdees par koi aitraaz bhi nahin kiya,

toh agar is hadith me 99 ya 100 biwiyon ka zikr aa gaya hai toh isme aur kisi ko kiya aitraaz ho sakta hai ??

Hz suleiman (as) ek azeem baadshah they jinka mahal bhi tha aur us mahal me sheeshe ka farsh kuch is tarah laga hua tha ke wah paani ka laheren maarta samundar ek hauz me band maalum hota tha,

hawa aur jinnat aapke mureed they, parindon ki boli samjhte aur unhen baat samjha sakte they, phir aapka takhat hawa me is tezi se udhna ke ek maheene ki musaafat ek pahar me taiy kar leta, phir aapne nihaayat aala qism ke ghode bhi la'tadad rakhe hue they, is Shahaana shaan shauqat aur thaath baath ke ba'wajood aap khaleefa bhi they aur nabi bhi,

Agar ye sab baatein Qur'an se saabit hon toh phir unke haram me 99 ya 100 biwiyon par kya aitraz ho sakta hai ?

Rahi baat ye ke koi insaan ek raat me itni biwiyön ke paas ja bhi sakta hai ya nahi ??


Andaazan (approx) jama ke waqt me anzaal ke liye sirf 3 minute darkaar hote hain,
lihaaza ye baat bhi khilaaf e aqal nahin jis ka waqu na'mumkinaat se ho,

elawah agar ham Qur'an ki ru se dusri bahut se mojezah ki qism se Talluq rakhne waali " ghair maqool " baatein tasleem kar lete hain toh phir is baat ko bhi Tasleem kar lene me kya harj hai ??

Ye baat bhi toh aakhir nabi hi se talluq rakhti hai,


3-   HZ IBRAAHEEM (AS) KA KHATNA:



Hz abu hurairah (ra) kahte hain ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya ke:-" hz ibraheem (as) ne apna khatna basoye se kiya aur wah us waqt 80 saal ke they "
( maqaam hadith 305)


JAWAB


is hadith par ghaliban yahi aitraaz ho sakta hai ke aapne 80 saal ki umar yani budhaape me khatna kyon kiya ?

Toh iska jawab ye hai ke aap ek kaafir ke yahan paida hue, lihaaza bachpan me khatna ka sawaal hi na paida hota tha,

75 saal ki umar me aapne hijrat farmayi, isse pesh'tar tauheed aur buniyadi Aqaiden Aap par naazil hote rahe, aur aap unki tableegh karte rahe,

Hijrat ke baad Ahkaam Shariah ka nazool nashru hua, phir jab khatna ka huqm naazil hua toh us waqt aapne khatna kiya,

Aap 80 saal ki umar me kuch aise boodhe bhi na they ke us daur me insaan ki tibbi umar aaj se kaafi zyada thi,

Chunanche hz ibraheem (as) ne 175 saal ki umar me wafaat paayi...




4- HZ IBRAAHEEM (AS) KE 3 JHOOT:



Hz abu hurairah (ra) kahte hain ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya ke hz ibraheem (as) ne kabhi jhoot na bola siwaaye 3 martaba ke, do martaba toh Khuda ke waaste , unka ye kahna ke " ani saqeem " aur ye kahna ke " bal fa'alahu kabeera hum haaza ", ye dono toh khuda ke liye they,

aur aap nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya ke :-" ek din us haal me ke wah aur Hz sara (as) ja rahe they ke ek zaalim baadshah par unka ghuzar hua, kisi ne us badshah se kaha ke yahan ek shakhs aaya hai jiske saath uski khoobsurat biwi hai,

us badshah ne hz ibraheem (as) ko bulwa bheja aur saarah ki baabat poocha ke ye kaun hai ??

Ibraheem ne kah diya ye meri bahen hai, phir wah saarah ke paas gaye aur kaha ke:-" aiy saarah ! Rue zameen par mere aur tumhare siwa koi momin nahi hai, aur us zaalim ne mujhse poocha tha toh maine kah diya ke ye meri behan hai, pas tum mujhe jhoota na karna "

( maqam hadith page 316)


JAWAB:


Is hadith par aitraaz ye hai ke allah taala ne Qur'an me hz ibraaheem (as) ko siddeeq kaha hai, ye riwayat aapke 3 jhoot Batlaati hai, ab dekhiye ke


1- in 3 jhooton me se do ka zikr quran kareem me maujood hai,

buton ko todha toh aapne tha, lekin poochne par ye kah diya ke us bade but ne unhen todha hai,

isi tarah jab unki qaum jashn manaane ko nikli toh aapko saath jaane ko kaha, toh aapne kah diya ke main bimaar hun,

phir usi waqt jaakar unke but  bhi todh daale toh bimaar kaise they,

Kya ye baatein khilaaf waaqeya nahin ?? Lihaza motarzain ka asli rukh qur'an ki taraf hona chahiye na ki hadith ki taraf...

2- nabi e akram sallallaho alaihi wasallam (pbuh) ne khud ibteda me ye alfaz farmaye ke " hz ibraheem (as) ne kabhi jhoot na bola ",

ye unke fi'waqeya Siddeeq hone ki bahut badi sahaadat hai ke unse 175 saal ki zindagi me 3 se zyadah martaba jhoot sar'zad nahin hua,

ab aap apni zindagi ke shab wa roz nigaah daaliye ke apni saari zindagi me nahin sirf ek din raat me kitne jhoot bolte hai,

chahte hue bhi aur  Na chahte hue bhi, aur phir khud hi faisla kar lijiye ke agar 175 saal ki zindagi me kisi se 3 se ziyadah jhoot sar'zadh hon usko siddeeq kaha ja sakta hai ya nahin ??

Phir in teeno waaqeyaat ke liye thos buniyaadein bhi maujood hain, maslan

3- unme se do jhoot toh aise hain jo mushkireen par hujjat qaim karne aur kalima e haq ko sar'buland karne ke liye aapne bole, jaisa ke quran se saabit hai,

aur teesra jiska zikr hadith me hai wah aapne jaan bachaane ke liye bola tha,

Shah e misr ka dastoor ye tha ke har haseen aurat ko zabardasti chheen leta agar uske saath uska Shauhar hota toh use marwa daalta,

lekin agar bhai ya koi dusra rishtedar hota toh usse Aurat toh chheen leta lekin uski jaan se dar'ghurez karta tha,

ab agar hz ibraheem (as) ne apni jaan bachaane ki khaatir jhoot bol liya toh aakhir isme Qayamat kaunsi aagayi ??

Jaan bachaane ki Khaatir agar Murdaar tak kha lena Jayez hai, toh Aakhir jhoot bolna kyon jayez nahin ho sakta,

Aakhir wah qaunsi shariat hai jisme is qadr Shakhti rakhi gayi hai,

Jaan bachaane ki Khaatir toh allah taala ne Kalima e kufr TAK Kah dene ki bhi ijaazat di hai, basharte ke dil me koi baat na ho (3/38)

Toh phir kiya jhoot bolna usse bada Jurm hai ???


5- GIRGIT (CHAMELEON) KO MAARNA:



Hz umme shareek (ra) se riwayat hai ke nabi e akram sallallaho alaihi wasallam (pbuh) ne girgid ko maarne ka huqm diya hai, aur farmaya hai ke:-" wah hz ibraheem (as) par aag roshan karti thi "

(maqaam hadith page 317)


JAWAB:


Samjha ye jaata hai ke girgit ko maarne ki wajah hi aapne ye batlaayi hai ke chunke hz ibraheem (as) par aag roshan karti thi,

lihaaza is jurm ki paadaash me uska maarna zaruri hai,

Halaanke uske asal wajah ye hai ke ye bhi " Mauzi" jaanwar hai, aur mauzi jaanwaron ko hadith me " fawai'sik" kaha gaya hai,

aur girgit ko bhi unhi me shumar Kiya gaya hai,

jaisa ek ek dusri riwayat hz aisha (ra) se yun marwi hai

" yani nabi e akram sallallaho alaihi wasallam (pbuh) ne girgit ko bhi fawai'sik ( mauzi jaanwar kaha hai )"

(bukhari kitab bad'a ul khalq )


Aur mauzi jaanwar ko aam haalat to dar'kinaar, masjid e haraam me bhi maar daalne ka huqm hai (bukhari)

is hadith me uske aag roshan karne ke fael ko zamanan zikr kiya gaya hai jaisa ke hadith ke alfaz se bhi waazeh hai,


Ek sawaal ye bhi uthaaya ja sakta hai ke girgit ne hz ibraheem (as) ka kya bigaada tha jo ye saza usko hui?

Toh iska jawab ye hai ke wah jaanwar mauzi hi kiya hua, jo bigaadne ke liye kise wajah ka intezaar kare ??


Bicchu kisi ko isliye nahi kaat'ta ke kisi ne uska kuch bigaada hua hai, balke isliye kaat'ta hai ke dank maarna aur uski fitrat me daakhil hai,

girgit ka tareeqa ezaar saani ye hai ke ye apni lambi zabaan se door se thookti hai, uske munh ka lu'aab Zahreela hota hai, jisse keede makode marr jaate hain, phir uski khuraak bante hain,

ab sawaal ye rah jaata hai ke girgit ne apne phoonkne ya nafakh se aag me kya izaafa kiya tha ??? Ye ham nahin jaante,

Albatta itna zaroor jaante hain ke usme 3 ya 4 khususiyaat aisi paayi jaati hain jo dusre jaanwaron me nahi paayi jaati,

maslan,

1- ye jaanwar mahaul ke mutaabik fauran apna rang badal sakta hai, aur iski ye khaasiyat itni mashoor hai ke " girgit ki tarah rang badalna " ek muhaaura ban chuka hai,

2- ye ke uski aankhen papoton me malfoof hoti hain, jin me suraakh hote hain, unhi suraakhon mese ye dekhte hain,

3- ye ke ye aage peeche daayen baayen ooper neeche har tarah dekh sakti hai, aur

4- ye ke agar uske jism ka pichhla hissa kat jaaye toh wah bahut der tak zinda rah sakta hai,


Aur kya maloom ke uski ye khususiyat aag ke sholon ko bhi tez karta ho.....




 6- HZ ADAM (AS) KA QAD


Hz abu hurairah (ra) kahte hain ke nabi e akram sallaho alaihi wasallam (pbuh) ne farmaya:-" jab aadam ko paida kiya toh unka qad 60 ghaz tha..... Phir baraabar ab tak ye qad kam hota raha "

(maqam hadith pg 317)


JAWAB:


Ab dekhiye is hadith me 2 baatein ghaur talab hain

1- hadith me " zara'a " ka lafz hai, jiska maana " haath " hai, na ki " ghaz" aur haath ausat (average ) lambaai 1/2 feet hoti hai, lekin parvez ne tarjuma zara'a ka maana " ghaz " kar liya hai,

asal tarjuma ki ru se ye 60 haath ya 30 ghaz banta hai,

2- " qad" aur " umar" dono aisi cheezein hain jo ibtedan me bahut zyadah thi, lekin dheere dheere kam hoti gayi,


hz adam (as) ki umar 1000 saal thi, isi tarah hz nooh (as) ki umar bhi 1000 saal thi, lekin baad ke daur me insaani umar kam hoti ja rahi hai,

hatta ke nabi e akram sallaho alaihi Wasallam (pbuh) ne farmaya ke meri ummat ki ausat umar 60 aur 70 saal ke darmiyaan hai, aur ye umar hazaar saal ka 15wa hissa banta hai,

ab agar 30 ghaz qad ka 15wa hissa liya jaaye toh ye 2 ghaz ya 4 feet rah jaata hai, aur taqreeban yahi qad aaj kal paaya jaata hai,

kisi ilaaqe ke log 6 ft. Se buland hain toh kisi dusre ilaaqe me 6 fit se bhi kam hote hain,

ab agar umar ke tanasab ka saboot qur'an se mil jaata hai, toh phir agar qad ka wahi tanasab hadith se saabit ho toh usme aitraaz ya hairaangi ki koi maaqool wajah hamen nazar nahin aati....


7- NAMAZEIN KAISE FARZ HUI ??


AITRAAZAAT KA JAYEZA:


Meraj ka waaqeya aur us mauqa par namazon ke farz hone ka zikr itna mashoor hai ke uske darj karne ki bhi zarurat nahi,

us hadith par aitraaz ye kiya jaata hai ke ye hadith kisi YAHUDI ki ghadi hui hai, jisne hz musa (as) ki shaan ko nabi e akram sallaho alaihi wasallam (pbuh) se buland karke dikhaaya Hai,

is aitraaz ka jawab inshallah agle article me denge,

dusra aitraaz ye kiya jaata hai ke allah taala ne pahli baar 50 namazein farz kar di, aur is baat ka ilm na allah ko huwa na rasool ko ke ummat e muhammadiyah 50 namazein ki paband nahin ho sakti,

agar is taraf tawajjoh dilaayi toh hz musa (as) ne,

chunanche aap nabi e akram sallaho alaihi wasallam (pbuh) baar baar khuda ke yahan haazir hote aur takhfeef karaate rahe, yahan tak ki  5 namazein baaqi rah gayin,


JAWAB:


is aitraaz ka jawab ye hai ke nabi e akram sallaho alaihi wasallam (pbuh) ko is baat ka ilm ho ya na ho, allah taala ko zaroor ilm tha,

magar ahsaan wa karam maqsood tha, aur isi soorat ye hi thi ke pahle ziyaadah bhaar daala gaya, phir nabi e akram sallaho alaihi wasallam (pbuh) ki ilteja par kami ki jaati rahi,

iski misaal yun samjhiye ke allah taala ne surah anfaal me imaan ki pukhatagi ka meyaar ye qaraar diya hai ke Maidaan e jung me ek momin ko 10 kaafiron par ghaalib aana chahiye (8/65), lekin uske saath hi agli aayat me farmaya

" ab allah ne tum par se (bojh) halka kar diya aur jaan liya ke tum me kamzori hai, pas agar tum mese 100 saabit kadam rahne waale honge toh 200 par ghaalib rahenge, aur agar tum me se 1000 honge toh allah ke huqm se 2000 ghalib rahenge "

(surah anfal 66)


ab dekhiye dono ayat surah anfal ki hain aur mutsal hain, pahli me meyar imaan ki nisbat 10:1 hai, phir saath hi usme itni takhfeef kardi ke ye nisbat 2:1 ya 5wa hissa rah gayi,

ab ye aitraaz toh quraan par bhi hona chahiye ke allah ko (naozubillah ) itna bhi ilm na tha ke pahle aayat me itna kada meyaar rakh diya, phir saath hi me itni zabardast takhfeef bhi kar di,

haqeeqat ye hai ke is aayat me bhi raham wa karam ki baat hai aur nez ye ke agar pahle zyadah baar daal kar takhfeef kar di jaaye toh bande allah ke ziyadah  mominun Wa mashkoor hote hain aur yahi baat hadith e meraj ki bhi hai,

halaanke allah ko in dono baaton ka pahle se ilm tha,


3ra aitraaz is hadith par ye kiya jaata hai ke jab aakhir me 5 namazein rah gayin toh allah taala ne farmaya :-" ma yu'baddalul qaulu ladaiyya " ( mere yahan baat nahin badla karti ),

halaanke baat kai baar badli, pahle 50 namazein farz hui, phir 40 rah gayin, phir 30, phir 20, phir 10, phir 5, yaani 5 baar baat badal gayi,

Phir baat badalna aur kise kahte hain ??


Toh iska jawab ye hai ke yahan " al qaul " se muraad na namazon ki tadaad hai aur na ahkaam shariat ki,

balke yahan al qaulu se muraad hasanaat ka wah atal qanoon hai, jise allah ne khud yun bayan farma diya hai

" jo neki karega usko neki ka 10 guna sawaab milega "

(6/160)



Chunanche usi riwaayat me " ma yubaddalul qaulu ladaiyya " ki wazaahat bhi in alfaz me maujood hai " wahi khamis wahi khamsoon"

yani un 5 namazon  Ka sawaab 50 namazon ke baraabar hi milega....


8- NABI E AKRAM SALLALAHO ALAIHI WASALLAM (PBUH) PAR JAADU:



Hz aisha (ra) kahti hain ke (ek martaba) nabi e akram sallaho alaihi wasallam (pbuh) par jaadu kiya gaya, (uska asar) yahan tak huwa ke aapka khyaal hota tha ke ek kaam kiya hai, haalanke aapne kiya na hota tha, yahan tak ke ek din aapne allah se bahut dua ki, baad uske mujh se farmaya ke:-" tum ko malum hai ke allah taala ne mujhe wah baat bata di, jisme meri shifa hai, do aadmi(khwab me) mere paas aaye unme se ek mere sar ke paas aur dusra paaon ke paas baith gaya , ek ne dusre se poocha, is shakhs ko kya bimari hai ?"

Dusre ne kaha,:-" in par jaadu kiya gaya hai"

phir pahle ne kaha:-" kisne jaadu kiya ?"

dusre ne kaha:-" ubaid bin aasim ne "

pahle ne kaha:-" kis cheez me ?"

dusre ne kaha :-" kanghi me aur rui ke gaale me aur khajoor ki kali me aur ooper wale chhilke me "

pahle ne kaha :-" wah kahan hai ?"

dusre ne kaha:-" zarwaani naami kuwen me"

pas nabi e akram sallaho alaihi wasallam (pbuh) tashreef legaye, baad uske jab laute toh aapne hz aisha (ra) se farmaya:-" is kuwen ke qareeb waale darakhton ke khoshe goya shayateen ke sar hain "

maine kaha:-" aapne usko nikalwa liya ?"

farmaya:-" allah ne mujhe shifa de di, mujhe ye khayal hua ke logon me fasaad phailega aur jaadu ka charcha zyada hoga, iske baad kuwan band kar diya gaya "

(maqam hadith 320)


Aitraazaat aur unka jayeza:


1- is hadith par pahla aitraazat ye hai ke jadu, chunke kufr wa shirk ka kaam hai, lihaza nabi par jaadu nahin ho sakta, yani agar koi kare bhi toh uska asar nahi hota,


Is aitraaz ka jawab ye hai ke nabi par jaadu ka Asar hona Qur'an se saabit hai,

Fir'aun ke jaadugaron ne jab hazaaro majme me apni rassiyan aur laathiyan phenki toh wah saanp ban kar daudhne lagin, toh uska asar majme par ye hua ke



Qur'an me aata hai


" jab jaadugaron ne ( apni rassiyan aur lathiyan ) daal di toh logon ki aankhon ko mashoor kar diya ( yani unki nazar band kar di) aur unhe dahshat zadah kar diya aur bahut bada jaadu laaye us dahshat ka asar moosa ke dil par bhi ho gaya tha "

(7/116)


irshad baari hai

" musa apni dil me darr gaye toh ham ne ba'zariye wahi kaha , aiy musa ! Daro mat tumhi ghalib rahoge "

(20/67-68)



Dusra aitraaz ye hai ke agar nabi par jaadu ka asar tasleem kar liya jaaye toh usse shariat saari ki saari na'qaabil aitmaad thaharti hai,

kya malum ke nabi ka falan kaam wahi ke tahat hua tha ya jaadu ke zer e asar ??

Iska jawab ye hai ke ye waaqeya 8 hijri ( suleh hudaibiya aur fatah khaibar wagerah ) ke baad pesh aaya, jabke yahudi har maidaan me pit chuke they,

pahle khaibar ke yahudi khud ek saal tak jaadu karte rahe, jiska khaak asar na hua, phir wah madeena me lubaid bin asim ke paas isi Gharz se aaye, lubaid bin asim sabse bada jaadugar tha, phir uski betiyan is kaam me usse bhi zyadah maahir thi,

usne apne betiyon ki madad se nabi e akram sallaho alaihi wasallam (pbuh) ke baal mubarak haasil kiye, phir unme kanghi deta aur mantar padhta jaata tha, aur bada sakht qism ka taaseer waala jaadu kiya, us jaadu ka bhi 6 mahine tak aap par kuch asar na hua,

6 mahine baad uske asraat numaayan hone shuru hue, taaham uska asar mahaz aapke zaati af'aal tak mahdood tha,

yani aap ye sochte ki main falan kaam kar chuka hoon, jabke kiya nahin hota tha, ye zehni kaifiyat aur bechaini aapko 40 din tak rahi,

phir allah taala ne 2 farishtey bhej kar uski haqeeqat aur ilaaj batla diya, phir aap shifa yaab hogaye,


ye waqeya hadith ki taqreeban tamam kitabon me ba'ikhtelaaf al alfaz maujood hai, aur itni kaseer riwayat hain jo har tawatir ko pahuncti hai, jinka inkar muhaal hai,

lubaid bin aasim ne Apne jurm ka aitraaf bhi kar liya, taaham aapne use mu'af kar diya, kyonke aapne zaati taqleef ki bina par kisi se kabhi inteqaam nahi liya,


Ab asal aitraaz ki taraf aayen toh ye baat yaqeeni taur par saabit hai ke jaadu shariat ke ahkaam par harghiz asar andaz nahin hua, balke ye asar mahaz aapki zaati haisiyat tak mahdood raha,

aur iska saboot ye hai ke us waqt tak aadhe se zyadah Qur'an naazil ho chuka tha, arab ke log us waqt 2 mutwaazi firqo me bat chuke they, jin me ek firqa ya toh musalman tha ya musalmano ka haleef aur dusra firqa unke mukhalif,

agar us dauraan nabi e akram sallaho alaihi wasallam (pbuh) par jaadu ka asar shariat me asar'andaz hota , yani kabhi aap namaz hi na padhte ya ek ke bajaaye do padha dete, ya quraan ki aayat khalat malat karke ghalat padhte ya koi aur kaam shariat ke khilaaf sar'zad hota toh dost wa dushman sab me yani poore arab me iski Dhoom mach jaati,

jabke Waqeya ye hai ke hamen ek bhi aisi riwayat nahi milti jisme ye ishaarah tak bhi paaya jaata ho ke us asar se aapke sharai aamaal wa fael me kuch harz waqe hua ho,


3-Aur teesra aitraaz ye kiya jaata hai ke kuffar ka hamesha se ye wateerah raha hai ke wah ambiya ko ya toh jaadugar kahte they aur ya jaadu'zadah kahte they, agar ham khud hi aap par jaadu aur uski asar'pazeeri tasleem kar len toh goya ham bhi kuffar ke hamnawa ban gayi....


JAWAB:


ye aitraaz isliye ghalat hai ke kuffar ka ye ilzaam hota tha ke nabi ne apni nubuwwat ke daawe ka aaghaz hi jaadu ke asar ke tahat kiya tha,

Aur jo kuch ye aakhirat, qayamat, hashr wa nashr, jannat wa dozakh ke afsaane sunaata hai, ye sab kuch jaadu ka asar ya pagalpan ki baatein hain, goya nubuwwat aur shariat ki tamam tar imaarat ki buniyaad jaadu ka asar ya pagalpan ki baatein jadu qaraar dete they,


lekin yahan maamla is ke bilkul bar'ashk hai, ye waqeya Aapki nubuwwat ke 20 saal baad pesh aata hai, jabke aadha Arab aapki nubuwwat aur ahkaam shariat par imaan rakhta tha,

phir ye waqeya ahkaam shariat par bhi chand asar'andaz nahi hua, albatta is waqeye se uske bar'ashk ye nateeja zaroor nikalta hai ke aag hargiz jaadugar na they, kyonki jaadugar par jaadu ka asar nahi hota


9- AZWAAJ E MUTAHHARAAT:



Hz anas bin malik (ra) kahte hai ke nabi e akram sallalaho alaihi wasallam (pbuh) apni (tamam) biwiyon ke paas ek hi saa'at ke andar raat aur din me daurah kar lete they,aur wah 11 thin,

hz qatadah (ra) kahte hain maine hz anas se kaha:-" kya aap nabi e akram sallalaho alaihi wasallam (pbuh) un sab ki taaqat rakhte they ??

Wah bole ke:-" ham kaha karte they ke aapko 30 mardon ki taaqat di gayi thi,"

aur sayeed ne qatadah se naqal kiya hai ke anas ne 9 biwiyan bayaan ki "

(maqaam hadith pg 320)



JAWAB:


Is hadith me dar'asal 3 mukhtalif mauqon ki Baatein ek saath bayaan kar di gayi hain, jo is tarah hai,

1- hz anas bin malik kahte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) apni tamam biwiyon ke paas ek saat raat aur din me daurah kar lete they aur wah 11 thin,

2- qatadah kahte hain maine anas se kaha ke kiya aap itni taaqat rakhte they ?? Wah bole ham aapas me kaha karte they ke aapko 30 mardon ki taaqat mili hai,

3- sayeed ne qatadah se naqal kiya ke anas ne 9 biwiyan bayaan ki ( ye hadith kitabun nikah me bilkul alag sanadon ke saath alag taur par bhi bukhari me mazkoor hai )



In teeno mukhtalif waaqeyaat ki baaton ko ekja bayaan karne se kayi ghalat fahmiyan ya aitraaz paida ho gaye, maslan

1- Aapki azwaaj e mutahharaat 11 thin ya 9 ?

2- aap rozana sab biwiyon se mujaammat karte they aur kar sakte they, kyonki aapme 30 mardon ki taaqat thi...

Ab ye toh zaahir hai ke hz anas (ra) ek hi waqt me nabi e akram sallalaho alaihi Wasallam (pbuh) ki 11 biwiyan aur 9 biwiyan nahi kah sakte, aur quwwat ke mutaallik khud unka apna bayaan hai ke " ham aapas me ye baat kiya karte they "

lihaaza isi hadith se ye malum ho raha hai ke 3 mukhtalif mauqa ki baatein hain,



AITRAAZAAT KA JAYEZA:


Ab pahli baat ye hai ke daurah karne se muraad mujaammat harghiz nahin hai, kyonke aapko ye daurah din ke kisi waqt bhi ( ye daurah amuman asr ki namaz ke baad aur shaam se pahle hota tha,.... Bukhari ) ya raat ko shhab basri se pahle kiya karte they, aur is daurah ka maqsad sirf tamam gharaano ki khair khairiyat malum karna aur jungi zaruriyat ko poora karna hota tha,

yani aap nihaayat mukhatasar waqt ya ek saa'at me sab gharwaalon se chakkar lagaate they,

aur daurah se mujaammat muraad na hone ki sabse badi daleel ye hai ke aapne tamam biwiyon ke yahan shab basri ke liye baari muqarrar kar rakhi thi,

Lihaaza ek hi raat me sab biwiyon ke   Paas is gharz se jaane ka sawaal hi paida nahi hota, elaawah is riwaayat me din ka bhi zikr hai aur mujaammat amuman raat ko ki jaati hai,


Daurah se mujaammat muraad lene ki ghalti dar'asl is wajah se hui ke saath hi aapki quwwat ka zikr karaaya gaya,

toH is quwwat se muraad ya Jama ki quwwat samjh liya gaya,

Halaanke jab aapki ek hi biwi ke paas shab basri ki baari ahadith sahiha se saabit hai toh yahan quwwat mardmi ka Sawaal hi paida nahi hota,

Ek saa'at me 11 gharon me khair wa khairiyat ka maalum kar aana bhi chusti aur quwwat ke be'ghair na'mumkin hai, !!

Phir aapki quwwat aur shajaat ke aur bhi bahut se waaqeyaat hain, jinke mutaallik sahaba Aapas me aisa tabsirah kiya karte they, maslan  rakaana pahelwaan ko pachhaadhna ya jung e khandaq me patthar ko paas paas karna,


Ab raha masla Azwaaj e mutahharaat ki tadaad ka toh ye tadad aapki wafaat ke waqt 9 thi

(bukhari, kitabun nikah bab Kasratun nisa )

me do hadith se waazeh hota hai, ke ye tadad 9 hi durust hai, aur un azwaaj ke naam ye hain

hz sauda, hz aisha, hz hafsha, hz umme salma, hz zainab,  hz juwairiyah, hz umme habeeba, hz juwairiyah aur hz maimuna,

aur jis riwayat me tadad 11 mazkoor hai usme aapki do kaneezein hz mariya qibtiyah aur Hz rehana bhi shamil hain,

hz mariya ke mutaallik baaz logon ka khyaal hai ke aapne use azaad karke nikah kiya tha, magar ye baat durust nahi,

ye shah e misr ne hidya aapko bheji thi aur jab ye aayin toh us waqt nabi e akram sallalaho alaihi wasallam (pbuh) par mazeed nikah karne par Pabandi Lag chuki thi.....



10- HAALAT E HAIZ ME MUBAA'SIRAT:


Hz aisha (ra) kahti hain ke:-" main aur nabi e akram sallalaho alaihi wasallam (pbuh) ek taraf se ghusl karte they aur ham donon jab Junub Hote they, aur haalat e haiz me aap mujhe huqm dete toh main Izaar Pahan leti aur aap mujh se akhtalaat karte they aur ba'haalat aitqaaf aap apna sar (head) meri taraf nikaal dete they, aur main usko dho deti, halaanke main Haiza hoti thi "

(Maqaam hadith pg 320)



JAWAB:


Is hadith par sabse ziyadah qabil e aitraaz baat ye hai ke isme HALAT E HAIZ me mubasirat ka zikr hai, jabke qur'an me is baat se mana kiya gaya hai,

Is ghalat fahmi ya aitraaz ki asal wajah ye hai ke mubaasirat ka maana hamari zabaan me Mujaammat Samjha jaata hai,

Is ghalat istemal se Munkireen e Hadith Ne ye najayez Fayeda uthaaya hai,

Qur'an ne mujammat ke liye " Baaser (jild ke Saath jild lagna)",

" Laaman ( ek dusre ko tatolna )"

" Massa (chhoona)"

aur " Aata (aana)".... Ke alfaz istemal farmaaye hain, aur ye sab kinaayi maano me istemal hue hain, apne Buniyadi ya lugwi maano me ek bhi istemal nahin hua,


Ab ye ghalat fahmi yun paida hui ke Qur'an me toh " Baasher" ka lafz kinaayi maano me istemal hua hai, aur hadith me apne Haqeeqi maano me

( note : bukhari me ye lafz kai maqaamat par in asli maano me istemal hua hai, maslan kitabul nikah ke ek baab ka unwaan hi ye hai ' LA TA'BAASHERUL MARAAT'UL MARAAT ' yani koi aurat dusri aurat ke saath na soye, ya uske saath na chimte )

Tarjuma me " Akhtalaat " Ka lafz bhi ghalat tarjuma hai, iska maana sirf badan ka dusre badan se lagna hai, yani miyan biwi ikatthe leit bhi sakte hai, mu'aanqah bhi kar sakte hain, bosa bhi le sakte hai, balke Mujammat ke elawah sab kuch kar sakte hain,

rahi ye baat ke Haiz ki haalat me agar hz Aisha (ra) ne aapko kanghi (combing) kar di, jab aap masjid ke baaher khadi thin aur aap nabi e akram sallalaho alaihi wasallam (pbuh) masjid me mu'aqqaf they.....

Toh isse Sharai masla toh samjha ja sakta hai ke aurat haiz ki haalat me itni Napaak bhi nahin hoti ke apne Miyan ko haath bhi na laga sake,

Taaham wah masjid me daakhil nahin ho sakti, isme Aitraaz ki kya baat hai ?

Isi tarah agar miyan biwi raat ko andhere me darmiyan me rakhe hue paani ke ek bartan se ghusl kar len toh usme aitraaz ki koi baat Nazar nahin Aati,



11- AITEQAAF AUR ISTE'HAAZA:



hz aisha (ra) kahti hain ke:-"  nabi e akram sallalaho alaihi wasallam (pbuh) ke hamraah aapki kisi biwi ne aitqaaf kiya aur wah Khoon aur Zardi ko (Kharij hote ) Dekhti thin, aur namaz padhne ki haalat me tashat unke neeche rakha rahta tha "

(Maqaam hadith page 321)




JAWAB:


Is masle me Munkireen e hadith ne makkari ka saboot diya hai,


Ye hadith dar'asal kitabul Haiz bab " ala Iste'haaza" phir uske tahat Zeli bab " aitkaaf al musta'haza" me mazkoor hui hai,

nez is hadith se pahle jo hadith darj hui hai wah zara mutaassil hai, aur usme ye wazaahat bhi hai ke " Wahi musta'haaza"

yani unhe Iste'haaza ki Bimari thi,



Lekin munkireen e hadith ne mufassal hadith darj nahin ki, na kahin se ye pata chalne diya ke yahan Maamla Haiz ka nahi Iste'haaza ka hai,

Haiz me namaz mu'aaf hai, Iste'haaza me mu'aaf nahi,

Haiz ki haalat me Aurat na masjid me daakhil ho sakti hai, na aitkaaf me baith sakti hai, lekin Iste'haaza ki soorat me ye masjid me ja sakti hai, aur aitkaaf  me bhi baith sakti hai,



Ab munkireen e hadith ne ye kiya ke Hadith toh Iste'haaza ki darj kar di aur Zaahir yun kiya ke ye Sab kuch Haiz se mutaallik hai.....



12-  ROZA AUR MUBAASIRAT:



Hz aisha (ra) kahti hain ke nabi e akram sallalaho alaihi wasallam (pbuh) roza ki Haalat me (apni azwaaj ke) Bose le liya karte they aur mubaasirat kiya karte they , magar aap nabi e akram sallalaho alaihi wasallam (pbuh) apni Khwaahish par Tum sabse zyadah Qaabu rakhte they "

(MAqaam hadith page 321)



JAWAB:


Is hadith se bhi mubaasirat ke ghalat wajah wa mafhoom se dhoka dene ki koshish ki gayi hai, halaanke is hadith ka aakhiri faqrah saaf bata raha hai ke yahan mubaasirat se muraad mujammat Hargiz nahi,
 

Raha roza ki haalat me apni Biwi ka bosa lena toh usse aapko kaun rokta hai ?

Yahi masla hz umar (ra) ne nabi e akram sallalaho alaihi wasallam (pbuh) se poocha tha toh aapne jawaaban hz umar ko kaha:-" kya roza ki haalat me qulli karna jayez hai ?

Hz umar (ra) ne kaha:-" haan "

Aapne farmaya:-" toh phir biwi ka bosa lene ki bhi yahi surat hai "

Yani jis tarah paani jabtak Halaq se neeche na chala jaaye, roza nahi toot'ta, isi tarah Mujammat ke elaawah bosa wa kinaar aur Milkar letne baithne se roza nahin toot'ta.....



13- ROZA AUR JANAABAT:


Hz abu bakr bin abdur rahman (ra) kahte hain ki main apne waalid ke hamraah hz aisha (ra) ke paas gaya, toh unhone kaha ke:-" main yaqeen ke saath bayaan karti hun ke nabi e akram sallalaho alaihi wasallam (pbuh) ko be'ghair ehtelaam ke jama ke sabab se ba'haalat janaabat subah ho jaati thi , phir aap us din roza rakhte they",

uske baad ham hz umme salma (ra) ke paas gaye toh unhone bhi aisa hi kaha"

hz abu jaafar kahte hain maine abu abdullah se poocha ke agar roza todh daale toh kya jama karne wale ki tarah wah bhi kaffara dega,? Unhone kaha :-" nahin ! Kya tum hadith ko nahin dekhte ke usme ye saaf alfaaz maujood hain

" lam yaqzihi wa'in saamadh dhaher "

( maqam hadith pg 322)


JAWAB:


Ab dekhiye is hadith me ye teen masail bayaan hue hain,

1- jumbi shakhs waqt ki tangi ki wajah se pahle sahri khaale taake roza rakh Sake aur baad me nahaale, khwaah us dauraan subah ho jaaye,

2- Mujammat ki wajah se roza todhne waale ke liya kaffara hai jo qur'an me mazkoor hai,

3- agar koi shakhs bila'wajah farz roza todh deta hai ya chhod deta hai, toh uska gunaah itna zyadah hai ke agar saari umar bhi roza rakh kar us farz roza ki Qaza dena chaahe toh uski Qaza nahin ho sakti,


Mujammat ki wajah se roza todne waale ke liye kaffarah is liye hai ke is soorat me insaan basa auqaat be'bas ho jaata hai,

Aur bila'wajah farz roza todhna ya chhodna aisi baat hai jo insaan ke akhtiyaar me hota hai,

Lihaza bila'wajah roza todhna, mujammat ki wajah se roza todne se bahut zyada jurm hai, jiska na kaffara aur na hi uski qaza ho sakti hai, agarchah wah Qaza ke taur par zindagi bhar bhi roze rakhta rahe,


Ab ham nahin samjhte ke Munkireen e hadith ko is hadith me Kaunsi baat khatki hai, jiski wajah se usne is hadith ko bhi is baab me darj Kar diya...



14- NIFAASAT:


maswar aur marwan se riwayat hai ke :-"nabi e akram sallalaho alaihi wasallam (pbuh) sulah hudaibiya ke zamaane me nikle,"

phir unhone poori hadith darj ki aur kaha ke:-" nabi e akram sallalaho alaihi wasallam (pbuh) ne Jitni martaba Thooka wah kisi na kisi Shakhs ke haath par pada aur usne apne Chehre aur badan par mal liya "

( maqam hadith pg 323)




JAWAB:


Ye alfaz us lambi hadith se liye gaye hain, jin me sulah hudaibiya ki sharait ka zikr hai,

Jab urwa bin masud sakfi ahle makka ki taraf se Safeer ban kar hudaibiya ke maqaam par aaya aur uski guftugu nakaam rahi toh usne waapas jaakar Quraish e makka se kaha ke

" main Rome, Iran, aur Habash ke baadshahon ke paas bhi gaya hun, khuda ki Qasam ! Maine toh nahin dekha ke kisi badshah ke log uski aisi taazeem karte hon jaise Muhammad ki Taazeem aapke Sahaba karte hain,

agar unhone thooka toh koi apne haath me Leta hain aur apne muh aur badan par mal leta hai aur jab wah koi huqm deta hai toh lapakte hue fauran uska huqm baja laate hain, aur jab wuzu karte hain toh Wuyu ke paani ke liye Qareeb hota hai ke Ladh padenge,

Aur jab wah baat karte hain ye apni aawaazein Dheemi kar lete hain aur adab wa tazeem ki wajah se unki taraf nazar bhar kar nahin dekhte"... Lihaaza tum muhammad ki baat maan lo, tumhara isi me faayeda hai "

(bukhari)


Ab dekhiye ek Kafir Safeer ne Ashaabul nabi ki taazeem ke silsile me jo 5 baatein batlaayi jo unme sar'fehrist hai, wahi munkireen e hadith ke nazdeek nifaasat ke khilaaf hai,

Ab ise Aqalon ke farq ke siwa aur kya kaha ja sakta hai ??


Is baat par toh sab ka ittefaaq hai ke Thook agar paak cheez nahin toh kam se kam napaak ya Paleed bhi nahin,

Ab sawaal ye rah jaata hai ke , kya nabi e akram sallalaho alaihi wasallam (pbuh) ki thook aur Aam insaano ki thook baraabar hai ??


Ghaar e soor me hz abu bakr (ra) ke paaon ko saanp ne das liya, toh aapne uspar apna thook lagaya toh hz abu bakr (ra) bilkul Shifa'yaab hogaye, dard jaata raha aur zehar ka asar khatm ho gaya,

jung e khaibar ke dauraan hz ali (ra) aashoob chasm ke aarzah se bimaar they, aap nabi e akram sallalaho alaihi wasallam (pbuh) ne unko bulaakar unki aankhon par itna thook lagaaya toh hz ali (ra) shifa'yab ho gaya, dard bhi jaata raha, toh aap nabi e akram sallalaho alaihi wasallam (pbuh) ne Islami jhanda unke hawaale kiya,

Iske elaawa aapke paas koi bhi mareez aaya, to aap wahin se thodi mitti lete, usme apna thook milaate aur Us maqaam par uska leip kar dete toh wah Shifayaab ho jaata tha, aur Saath hi ye  alfaz zabaan se padhte
Hz aisha (ra) se riwayat hai ke aap mareez se yun kaha karte they:-" allah ke naam se hamari zameen ki khaak aur ham mese baaz ki thook se hamare bimaaro ko shifa ho jaati hai "

(bukhari kitabul tibb bab raqiyatul nabi )

Ummeed hai aap ye samjh gaye honge ke Sahaba kiram aapki thook kyon apne chehron aur badan par mal liya karte they ?

Phir sahaba kiram ko aap nabi e akram sallalaho alaihi wasallam (pbuh) se jo Waalihaana muhabbat thi uska bhi yahi taqaaza tha, Jaisa ke us Kaafir Safeer ne bhi Yahi Samjha .......



15- AZAL:


Is zaman me Munkireen e hadith ne Azal ke mutaalliq do hadith darj farmaayi hain, jinme sahaba ka nabi e akram sallalaho alaihi wasallam (pbuh) se istafsaar hai,

hadith ye malum hota hai ke aapne azal ko na'pasand farmaya, taaham is se mana bhi nahin kiya, aapke ye alfaaz hain

" Agar tum ye na karo toh tumko koi nuqsaan nahin hoga, kyonki qayamat tak jo Jaan paida hone waali hai, wah toh Zaroor paida hogi"

( maqam hadith page 324)



JAWAB:


In hadith me kya baat qaabil e aitraaf hai, ye ham nahin samjh sake, Agar munkireen e hadith ya us jaise Dusre hazraat ye Rukhsat Qubool nahin karte toh na karen,

Aur yahi bahtar baat hai lekin koi is rukhsat se faayeda uthaana chaahe toh use bhi mujrim Qaraar nahin diya ja sakta.....



16- SAHABA (MAAZ'ALLAH) MURTAD HO GAYE:



Allah taala ne qur'an kareem me ek muqaalmah ka zikr farmaya jo allah taala aur hz isa (as) ke darmiyan roz e qayamat ko hoga,

Allah taala Hz Isa (as) se poochenge:-" kya tumne apni qaum se kaha tha ke wah tujhe aur teri waalidah ko mabood bana len ?

Hz isa (as) kahenge :-" maaz'allah ! Main aisa kyon kar sakta tha ? Maine yahi kaha tha ke :-" wah mere aur apne rab hi ko mabood banaaye "

phir kaha:-" jab tak main unme raha unpar gawaah raha, phir jab tune mujhe duniya se utha liya toh unka nigran tu tha "

(5/117)



Ab isi muqaalmah se milta julta ek muqaalmah imam bukhari ne is aayat ki tafseer me darz kiya hai,


hz ibn abbas (ra) kahte hain ke nabi e akram sallalaho alaihi Wasallam (pbuh) ne ek din ye khutba diya ke

" aiy logon ! Tum qayamat ke din bilkul barhana uthaaye jaaoge, jaisa ke paidaish ke waqt barhana paida hue they, phir sabse pahle hz ibraheem (as) ko kapde pahnaaye jaayenge, aur aagaah raho ke chand aadmi meri ummat ke laaye jaayenge, aur farishte unko dozakh ki taraf le jayenge,

us waqt main kahunga:- aiy rab ! Ye mere Sahabi hain,"

Toh kaha jaayega:-" tujhe nahi malum unhone tere baad kya kiya nayi bidatein nikaal lin "

us waqt main hz isa (as) ki tarah kahunga:-" ilaayah, jawab milega ke ye log  tere marne ke baad murtad ho gaye they "



JAWAB:


Munkireen e hadith ne ye ayat aur ye hadith darj karne ke baad likha hai ke

" ye kuch (maaz'allah) sahaba kibarke mutaalliq kaha ja raha hai, kya aap tasawwur bhi kar sakte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) ne aisa farmaya hoga ?"

(Maqaam hadith pg 187-189)



Ab dekhiye is ayat aur is Hadith me jo baat qadr mushtarak hai, wah Ilm ghaib ke jaanne ke Nafi hai,

Yani qayamat ke din hz isa (as) bhi ye farmayenge ke apne baad ke halaat se main be'khabar hun,

Aur nabi e akram sallalaho alaihi wasallam (pbuh) bhi isi tarah kahenge,


Ab munkireen e hadith, parvezion ne jo mughaalta dene ki koshish farmayi hai wah ye hai ke hadith me jab ye wazahat maujood hai ke

" chand aadmi meri ummat ke laaye jaayege "


Aur parvez sahab ne bhi yahi alfaz maqam hadith me darj farmayen hain, toh in Chand aadmiyon ka Ittelaaq Tamam sahaba par Kaise ho gaya ??

Rahi ye baat wah chand aadmi nabi e akram sallalaho alaihi wasallam (pbuh) ki ummat ke kaun they ?

Toh iska jawab ye hai ke wah nau'muslim they jo aapki wafaat ke baad Fauran murtad ho gaye they, aur unse hz abu bakr (ra) ne apni khilaafat ke  shuruaat me hi jung ladi thi,

Ab agar is qadr Mashoor taareekhi Waqeya bhi munkireen e hadith ko ilm na Ho toh ham kya kah sakte hain !!!



 
18- PATTHAR KAPDE LEKAR BHAAG GAYA:



Allah taala ka irshad hai

" aiy iman walon ! Un Logon ki tarah na ho jaana jinhone Hz moosa (as) ko aziyat di, so allah ne use isse bari kiya aur musa allah ke yahan badi aabru waale they "

(33/69)




Parvez sahab (munkireen e hadith ) farmate hain ke:-" Bani Israel ne hz musa (as) ko kabhi khaana maang kar, kabhi paani maang kar, kabhi ek naya mabood banaane ki Khwaahish karke aur kabhi khuda ko elaaniya dekhne ki khwaahish karke aur kabhi Jihad se inkaar karke bahut tang kiya hua tha, allah taala momino se farmate hain ke tum bhi bani Israel ki tarah na ho jaana kyonke Jo qaum apne rasool ki itaat karne ke bajaaye use Sataati hai wah Tabaah ho jaati hai "

(Maqam hadith pag 66-168)



Ab iske muqaable me Bukhari ki tafseer dekhiye


Hz abu hurairah (ra) kahte hain ke Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" Bani Israel barhana Ghusl kiya karte they, ek dusre ki taraf dekhta jaata tha, aur hz musa (as) tanha gusl kiya karte they toh bani israel ne kaha ke Wallah ! Musa ko ham logon ke hamraah ghusl karne se siwa iske aur kuch mana nahin ke fisq me mubtela hain, ittefaaq se ek din hz musa ghusl karne gaye aur apna libaas ek patthar Par rakh diya, wah patthar unka libaas le bhaaga, aur hz musa bhi uske taaqqub me ye kahte hue daude

"aiy patthar mere kapde, aiy patthar mere kapde "

Yahan tak ke bani Israel ne Hz musa ki taraf dekh liya aur kaha ke:-" Wallah ! Musa ko kuch bimari nahin hai , (aur patthar thaher gaya ) musa (as) ne apna libaas le liya aur patthar ko maarne lage, "

Hz abu hurairah kahte hain ke :-" Khuda ki Qasam patthar par (hz musa ki maar se ) 6 ya 7 nishaan (ab tak baqi) hain "

(maqam hadith page 69, ba'hawala bukhari )



JAWAB:





1- Parvez sahab (munkireen e hadith ) ne Bani Israel ka musa ko izaayen dene ka zikr farmaya diya, lekin ye nahin bataya ke allah ne unhen is izaa ya izaaya se bari kyo'nakar kiya,

Allah taala khud kahte hain ke Allah ne musa ko us Iza se Nijaat di jo wah kahte they , Toh wah nijaat ki Surat kya thi ??

2- Aayat se ye baat waazeh hoti hai ke iza musa se kuch maangne, talab karne ya khwaahish karne ke mutaallik na thi, balke wah musa ki zaat ke mutaallik kuch kahte they, jisse hz musa (as) ko taqleef pahunchti thi


3- munkireen e hadith ne ye aayat mazkoor darj karte waqt iska aakhiri hissa ki wazaahat chhod gaye

" Waqaala Indal'laahi  wajeeha "

wah aabru waala Shakhs hota hai, jiske mutaallik logon ko kuch aitraaz ho toh bhi wah uske munh par kuch na kah saken aur idhar udhar baatein karte fire,

Yahi lafz Qur'an ne Hz isa (as) ke liye bhi Istemal farmaya aur kaha

" jeeha fi duniya wa aakhikarah "



Yani Isa duniya aur Aakhirat me bhi ba'aabru honge

(3/45)



Yahudi unki paidaish ke mutaallik ilzaam lagaate they, lekin munh par ye baat kahne ki koi jurrat na karta tha,

Ab jo munkireen hadith ne musa (as) ko izaa ki baatein ginaayi hain, wah toh aisi hain jo unhone musa ko kah hi nahin di thi, balke unki ki khwaahish aur mutaalba bhi kiya, toh is lihaaz se allah taala ka

" Ma'ma qaalu " ke baad " wajeeha " ka lafz laana is baat ki daleel hai ke unki baaton se hz musa ko taqleef bhi hoti thi aur wah unke munh par kahne ki jurrat bhi na karte they, aur aisi hi baaton se allah taala ne musalmano ko mana farmaya hai ke wah  Nabi e akram sallalaho alaihi wasallam (pbuh) ke mutaallik is tarah ki baaton se parhez karen,


In tasreehaat se malum ho jaata hai ke parvez sb (munkireen e hadith ) ka bayaan kardah Mafhoom bhi Na'muqammal bhi hai aur ghalat bhi,

Ab rahi ye baat ke Unhen is tafseer me kya baat Khatki hai ??

Toh ye waazeh hai ke is waaqeya me patthar ke kapdon samet daudhne ki baat unhen gawaara nahin,


Taaham jo log mojezaat ke munkar hain unhe bhi bukhari me mandarjah tafseer raas aa sakti hai, wah yun ke Hajar ke maana Patthar bhi hai Aur Ghodi bhi ( munajjid)

Is tarah ye waaqeya yun hoga ke hz musa (as) Ghodi par Sawaar they, Kisi tanhaai ke Maqaam par Nahaane lage, Toh ghodi Daudh padi aur hz musa Sobi Ya hajar Kahte uske peeche daudh pade,uske baad Bani Israel ne hz musa ko nange badan dekh liya ke aap bilkul be'daagh aur unki Maz'oomah Bimaari Se paak hai,

Is tarah Allah ne Hz musa (as) ko Bani Israel ki baaton ki iza se bari kar diya,



Rahi ye baat jo hz abu hurairah Qasam kha kar kahte hain ke :-" Pathar par maar ke 6 ya 7 nishaan hain toh ye hz abu hurairah ka apna Qaul hai, Irshad nabwi nahin ke iska maanna hujjat hoga "



19- SHARM'GAAH KE ELAAWA:



Munkireen e hadith ke Baani parvez sahab farmate hain ke " surah baqarah me hai ke

" Tumhari biwiyan tumhari Khetiyan hain, tum jab chaaho apni Kheti me aao "

(2/243)

parvez sahab is ayat ki tafseer me likhte hain:-"
Baat saaf hai Biwiyon ke paas jaane ka maqsad Takham'rezi hai, toh jis tarah Kisaan munasib mauqo par Khasht'kaari karta hai tum bhi mauzu mauqo par takham'rez karo "

( Maqam hadith page 177)



JAWAB:


Ab dekhiye, baat toh waqai badi saaf hai, magar Sawal ye hai ke lafz " an'naa" ka lughwi maana kiya hai,

Aur ye ke kiya " An'na" ka maana " jab" ya " munasib " mauqa par ho bhi sakta hai ya nahin ??

Aap jitni lughat ki kitaabein dekhenge uske maana jahan se, kahan se kab, kidhar, wagerah paayenge,


" An'na " ke maana " iz" ya " iza" kahin bhi na paayenge. Lihaza iski tafseer me Ikhtelaaf hua aur is ikhtelaaf ki wajah ye hain

1- lafz " an'na " ke mafhoom ki amumiyat

2- baaz sahaba ke aqwaal se bhi is Lafti umumiyat ki taied hoti hai,

3- Chand log jo  wati fil dubur ke Qail they unhone ye Sawaal bhi uthaaya ke ye aayat ki umumiyat par asar'andaz bhi ho sakti hai ya nahin ???


Is ikhtelaaf ke ba'wajood ummat ka kaseer tabqa aisa raha hai jo wati fil dubur (ass) ko haraam samjhta hai, kyonki " Haras " ka lafz isi cheez ka mut'qaazi hai,

Aur jo log " an'na" ki amumuiyat ke qayel hain wah bhi isse ye muraad lete hain ke Aurat ko agar Ulta Lita kar bhi Jama kiya jaaye toh bhi ye Faraz (vagina) me hi hona Chahiye.

Aur ek Qaleel tadad un logon ki bhi hai jo Wati fi dubur ko jayez samjhte they,


"AN'NA" KI LUHWI TAHQEEQ


Imam raghib mufardaatul Q'uran me likhte hain ke

" an'na" ye haalat aur jagah dono ke mutaalliq sawaal ke liye aata hai, isliye baaz ne kaha ke ya ba'maana " ai'na (kahan, kis jagah, jahan)"

"Kai'fa ( kaise , kis tarah )" ke liye aata hai, pas aayat e kareema " an'na laqi haaza "

(3/37)


ke maana ye hain ke Khana tujhe Kahan se milta hai ??


2-Munjid me iske maana, Jahan, kahan se, kab, kis tarah, darz hai...

3- mutahiul arab (farsi) me iske maana hai,

Chaghoona (kis tarah ), az'kaza (kahan se ), har'kaza (kisi bhi jagah se ),..... Darj hai

4- Munkireen e hadith ne apni tasneef Lughat ul Qur'an me "  an'na" ke ye maane likhe hain,

kaif (kis tarah, kyonkar ), ain ( kahan se ), kidhar, mata (kab-jab),

Ab dekhiye " an'na " ke maana " ma'ta" usi waqt honge jab uska maana ' kab' hoga,

" ma'ta" ke maana ' jab ' bhi ho sakta hain, lekin "an'na" ke nahin hote,

" faa'tu haras'kum an'na shai'tum "


Darj karke uske maano me " an'na" ki jagah jab likh diYa, phir baaz aise hazraat ke aqwal apni taed me likh liye hain, jo Wati fil dubur ko na'jayez samjhte hain,


Imam bukhari ne is ayat ki tafseer me do aqwaal naqal kiye hain ek hz abdullah bin umar (ra) ka ke:-" baaz aadmi aurton se wati fil dubur karte they "

Unke baare me ye ayat naazil hui...


Is riwayat me hz abdullah bin umar (ra) ne apna nazariya kuch waazeh nahin kiya, taaham unke bayan se zaahir hota hai ke wah aisa karne walon ko ghalat'kaar nahin samjhte they,

aur dusra qaul hz jaabir (ra) ka hai, yahudion me ye baat mashoor thi ke jo koi Aurat se ulta Lita'kar faraz (vagina) me jama kare toh aulaad Bhengi paida hogi,

Hz jaabir (ra) kahte hain ke ye ayat is qaul ki tardeed me naazil hui hai, apna nazariya unhone bhi waazeh nahin kiya, taaham unke bayaan se zaahir hota hai ke ulta lilaa'kar faraj me Jama karne me bhi kuch qabahat nahin samjhte they...



Ab munkireen e hadith ne ye dono riwayat naqal karke in dono aqwal  me mazeed kai Sharah ka tazkirah karke ye nateeja pesh kiya hai ke is baare me ulema ka ikhtelaaf raha hai,

Imam malik iske qael they, imam shafai bhi qail they, lekin baad me unhone iski hurmat ki tasreeh kar di,

Is sab kuch likhne ke baad aakhir me munkireen e hadith ne farmaya:-" Iske baad faisla aap khud kar lijiye ke kya is tafseer ko  Nabi e akram sallalaho alaihi wasallam (pbuh) ki taraf mansoob kiya ja sakta hai ? Aur quran ko is Qism ki hadithon ki ru se Samjha ja Sakta hai ?"

(Maqam hadith page 185)


JAWAB:


Ab sawaal ye hai ke is tafseer ko  Nabi e akram sallalaho alaihi wasallam (pbuh) ki taraf kisi ne mansoob hi nahin kiya toh ye aitraaz kaise durust ho sakta hai ?

Kahin imam bukhari ne kahin ye likha hai ke ye aqwal  Nabi e akram sallalaho alaihi wasallam (pbuh) Ke hain ?

Ya imam mausoof ka yahin qasoor kaafi hai ke usne apni kitab me Sahaba ke aqwal darj kar diye hain ?


Imam bukhari ka apna nazariya toh malum ho raha hai ke wah zaati taur par wati fil dubur ke mukhalif they, jaisa ke fi ke aage jagah chhodne se malum ho raha hai ke wah zaati taur par wati fil dubur ke mukhalif they,

Lekin sahaba ke mukhtalif aqwal darj karna (bashar'tah ke wah paaya sehat ko pahunch jaayen) unki zimmadari thi,


Phir munkireen e hadith ne kiya ye hai ke jo aqwal wati fil dubur ke jawaaz par dalaalat karte they unhen toh khoob uchhaala hai, aur jo kaseer tabqa uska mukhaalif tha, uska zikr bhi nahin kiya,



Munkireen e hadith ne imam shafai ke use haram samjhne ka bhi yun dikr kar diya ke wah pahle qayel they,

Ab imam shafai ke is manazirah se hi ye bhi waazeh hota hai ke abul hasan (imam muhammad) bhi wati fi dubur ko haram samjhte they

(teesar ul bari jild 1 pg 380) 




Phir ek tirmizi ki marfu hadith bhi is zaman me maujood hai

hz ibn abbas (ra) kahte hain ke  Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" allah taala us shakhs ki taraf dekhega bhi nahin jisne kisi mard ya aurat se dubur me jama kiya "

Phir is mazmoon ki ek hadith hz khuzaima bin sabit se bhi marwi hai, jo ahmad, nisai aur ibne majah ne darj ki aur ibn habban ne use Sahih kaha hai,

Isi tarah hz abu hurairah (ra) se is mazmoon ki hadith ko tirmizi aur ahmad ne darj kiya aur ibn habban ne sahih kaha hai,

Yahi wajah hai ke ulema ka kaseer tabqah " an'na" ko " kaifa (jis tarah )" ke maana me samjhta hai, Yani aurat ko litaa'kar, baitha'kar, jis tarah bhi chaahe usse jama kiya ja sakta hai, lekin hona baher'haal faraj (vagina) me hi chahiye "

( teesar ul bari jild 1 page 380)



In tasreehaat se malum hota hai ke ummat ka besh'tar tabqa wati fil dubur ko haram samjhta raha aur jo uske Jawaz ke qail hue toh wah baad me uski hurmat ke Qayel ho gaye,

kyonke Sahaba ke aqwal ki marfu hadith ke muqa'bil kuch haisiyat baqi nahin rahti, lekin munkareen e hadith is Pahlu ka zikr kyun karta, use toh bas ye  kahne ki gharz hai ke

"Kya aisi aur aisi hadith rasool ki ho sakti hai ??".......



20- JO AURAT INKAAR KARE:



Hz abu hurairah (ra) kahte hain ke  Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke :-" jab mard apmi biwi ko hambistari ke liye kahe aur wah inkaar kar de, phir wah mard na'khush hokar ke so rahe toh Farishte us aurat par Subah tak laanat karte rahte hain "

(   Maqam hadith page 326)



JAWAB:

Ye hadith bhi bilkul durust aur aqal ke ain mutaabik hai,

Ye kahan ka insaaf hai ke aurat mard se apne huqooq toh poore wasool kare aur agar na kare toh use ba'zariyah adaalat chaarah'joyi ka bhi akhtiyaar ho,

Lekin jab uske haq ki adaayegi ka waqt aaye toh inkaar kar De ?

Kya mu'waheda nikaah unhen shariat par nahin taiy paata ? Jis par tarfain ki taraf se ijaab wa Qabool hota hai,

haan ! Agar inkaar ki koi maqool wajah hai toh ye aur baat hai, agar fil waqiya koi wajah maqool ho toh awwal toh mard aisa mutaalbah karta hi nahin, aur agar kare bhi phir aurat is maqool wajah ki bina par inkaar kar de toh mard us par bila'wajah amuman naraaz nahin hua karta......



 21- ZAANIYA AURAT:



Hz abu hurairah (ra) se riwayat hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" ( guzashta zamane me ) ek aurat ne apne bete ko pukaara, halaanke uska beta apne ibaadat khaanah me namaz padh raha tha, us aurat ne kaha:-" Jareej !"
Toh ladke ne (apne dil me ) kaha ke :-" aiy allah (ab main kya karun ) mere maa mujhe pukaar rahi hai, agar nahin bolta hun toh wah naakhush hogi, aur agar bolta hun toh meri namaz (jaati hai ),

Phir dobara uski maa ne kaha:-" aiy jareej !"
us ladke ne apne dil me kaha:-" aiy allah ! Ab main kya karun, meri maa aur meri namaz "

Phir teesri baar uski maa ne kaha:-" aiy jareej ! "

Teesri baar phir jareej ne yahi kaha, ke aiy allah ! Meri maa aur meri namaz,

Jab teesri martaba bhi wah na bola toh uski maa ko ghussa aagaya aur kahne lagi ke:-" aiy allah ! Jareej ko maut na aaye, jab tak zaaniyah auraton ki soorat  na dekhle,"

aur ek charwaahe ki aurat  uske ibaadat khaanah ke qareeb bakriyan charaane aaya karti thi, uske baccha paida hua, aur usse daryaft kiya gaya ke ye baccha kis se paida hua ?

Usne jawab diya :-" jareej se , wah apne ibaadat khaanah se utra tha aur mere saath humbistar hua tha"

Logon ne jaakar is waaqeya se mutaallik jareej se poocha,

Jareej ne kaha wah aurat kahan hai jo ye bayan karti hai ke ye uska baccha mera hai,

(log us aurat ko jareej ke paas laaye ) us bacche se jareej ne kaha:-" aiy babu ! Tera baap kaun hai ?"

usne jawab diya:-" ek charwaha "

Gharz is tarah is par jareej ki maa ki dua ka asar hua ke jareej ko ek zaaniya aurat ki soorat dekhni padi "

( maqam hadith page 326)




JAWAB:



Ye ibaarat jis taweel hadith se liya gaya hai wah bukhari ki kitabul ambiya bad waazkir fil kitab al maryam me aur muslim me kitab ul Waseela ke baab barul walidain me mazkoor hai,

Is hadith me dar'asal un teen bacchon ka zikr hai, jinhone Goad me kalaam kiya, un teem me pahle hz isa (as) hain, unka zikr chunke Quran me tafseel se maujood hai,

lihaaza hadith me sirf ijmaali zikr hua, tafseel bayan nahi ki gayi,


Dusre number par yahi baccha hai jiski maa ne uski nisbat ghalat taur par jareej raahib ki taraf kar di,

teere ek aur goad me dhoodh peete bacche ka zikr hadith me jareej ke waqeyah ke baad tafseel se bayan hua hai,


Ab munkireen e hadith ne jitna aqtabaas is taweel hadith se pesh kiya hai, usme bhi kaant chhaant bahut hai, aur jis nuskha bukhari ka wah hawala diya gaya hai wah nuskha nayaab hai,

Aur jo bukhari ka Asli Arabi matan wala nuskha (matbua noor muhammad, karachi ) hai, wah is se milta nahin aur kai baatein aap chhod gaye, taaham hamen ye malum nahi ho saka ke jo kuch bhi aapne naqal kiya hai usme aitraaz Aapko kis baat par hai,


Agar harami bacche ke goad me bolne par aitraaz hai toh aisa waqeya hz isa (as) ka quran kareem me maujood hai


Waqeya ke tafseel muslim me is tarah mazkoor hai ke  bani Israel ke baaz log jareej raahib ke haasad ban gaye they,

Lihaza unhone usko badnaam karne ki thaani, aur ek haseen aur faahsha aurat ko ye kaam supurd kiya, jo ban than kar jareej ke paas gayi,

Lekin jareej ne saaf inkaar kar diya, ab use apni tauheen ka khyaal bhi shaamil ho gaya, wah usi jangal ke ek charwaahe ke paas gayi aur usse haamila hui,
Jab baccha paida hua toh poochne par jareej ka naam laga diya, log jareej ke paas gaye, jareej ne us aurat ko talab kiya aur Khud allah se dua me mashgool ho gaya,
jab wah charwaahe ka naam bata diya, tab log bahut naadim hue, jareej raahib se maafi maangi, aur kahne lage ham tujhe sone ki kutiya (home) bana dete hain,

Jareej ne kaha:-" nahin ! Jaisi pahle Thi waise hi bana do, "
is tarah jareej par jo ilzaam lagaya gaya tha usko usse nijaat mili,


In tasreehaat ke baad bhi ham ye samjhne se kaasir hain ke Aakhir munkireen e hadith ko aitraaz kis baat par hai ?

Unwaan se kuch samjh nahin aa saki ke unhen zaaniya aurat ke wajood par aitraaz hai ya jareej ki maa ki pukaar par na bolne par ?

Ya maa ki bad'dua par ? Ya uski qubuliyat par ?

Ya jareej ki dua qubuliyat par ?

Agar kuch ishara farma dete toh uska jawab bhi diya jaata.....




21- DOZAKH ME AURTEIN:



Hz imran bin hussain (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" maine jannat me dekha toh wahan ke logon me aksar Fuqara paaye, aur maine dozakh me dekha toh wahan ke aksar log aurton ko dekha "


( Maqam hadith page 326)



JAWAB



Ab dekhiye nabi e akram sallalaho alaihi wasallam (pbuh) ne dozakh me aurton ke zyadah hone ki wajah ek dusri hadith me batla Di gayi hai, aur wah ye hai ke


nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" apne khwaaind ki aur Ahsaan ki na'shukri karti hain, agar tu kisi aurat me hamesha bhalai kare phir wah tujhse kisi waqt koi kami dekhe toh kahne lagti hai

" main tujh se kabhi bhalai dekhi hi nahi "

( Bukhari kitabun nikah )



Lihaza munkireen e hadith aur tahzeeb e maghrib ke dil'daadah dusre sab hazraat ko itminaan rakhna chahiye ke jo aurtein is jurm me mubtela nahin, wah kam se kam is wajah se Dozakh me nahin jaayengi,


Lekin mushkil ye hai ke Is aib se kam hi Aurtein mahfooz hoti hain.....



23- BHAINGA BACCHA:


Iska jawab part 4 me Unwaan  SHARM'GAAH KE ELAAWA me bahas pahle guzar chuki hai lihaza takraar ki zarurat nahin...



24- SOORAJ KAHAN JAATA HAI ??



Hz abu zar (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) ne mujhse jabke aaftaab guroob ho raha tha, farmaya:-" kya tum Jaante hoke ye kahan jaata hai ?"

maine kaha:-" allah aur uske rasool hi bahtar jaante hain, "

Aapne farmaya ke wah jaata hai taake Arsh ke neeche sajdah kare, phir tulu hone ki ijaazat maange toh use tulu  ki ijaazat di jaati hai, aur qareeb hai ke wah sajdah kare aur uska sajdah qubool na kiya jaaye aur ijaazat maange use ijaazat na mile,

Usse kah diya jaaye, tu jahan se tu aaya hai wahan waapas laut jaa, pas wah Maghrib se tulu karega, yahi matlab hai allah taala ke qaul ka

( Maqam hadith page 328)



JAWAB:



Ye hadith munkireen e hadith ke liye khaasi dil'chaspi ka ba'as hai, koi is par " hadith ka ilm ul falaak " ka unwaan jamaata hai. Toh koi " maalumaat aamah ka ", kyonke aajke daur me ye tasleem kar liya gaya hai ke sooraj saakin (thahra hua) hai, wah na kabhi tulu hota hai na ghuroob, balke zameen uske ird gird ghoomti hai, lekin is nazariye jadeed par yaqeen rakhne ke ba'wajood ham tulu Aaftaab aur Guroob aaftaab ke alfaaz har waqt istemal karte rahte hain, kyonke hamen aisa hi malum hota hai,

Qur'an aur hadith me bhi yah zabaan zad ba'maroof andaz bayan akhtiyaar kiya gaya hai,

Dhul-qarnain ke zikr me allah taala ne farmaya

" yahan tak dhul'qarnain sooraj ke ghuroob hone ki jagah pahunche toh use keechadh ke ek chasmah me Ghuroob hote paaya "

(18:86)



Is ayat me bhi tarz e zaban wahi akhtiyar kiya gaya hai jaise ke aam insaano ko malum hota hai,

Quran ki mandarjah bala dono ayaton se sooraj ka mutahharik hona saabit hota hai,

Science ne Jahan sooraj ke saakin hone ka nazariyah pesh kiya hai wahan uski mahoori gardish ka nazariyah bhi pesh kiya hai, jise uska mastaqar Qarar kiya ja sakta hai,

Mazeed Jadeed nazariya Science ye Kahta hai ke hamara sooraj apne poore khaandan samet kisi apne se bahut bade sooraj ya saiyyare ke Gird Gardish (rotates) kar raha hai, ye nazariya bhi  Kisi hadh tak Qur'an ke mutabik hai,


Yahan ye baat ka zikr dena zaruri hai ke Qur'an kisi daur ke makhsoos Scienci Nazariya ka Qattan Paband nahin, Quran agar allah ka Qaul hai toh Qaaynaat uska Fael hai, in donon me Tazaad na'mumkin hai, Scienci nazariya ghalat ho sakta hai, Qur'an Ghalat nahi ho sakta ,

Aur scienci nazariye ka toh ye haal hai ke aaj tak sooraj aur zameen ki harkaat ke mutaallik 4 martaba nazariyaat badal chuke hain, Kabhi zameen ko saakin, aur sooraj ko mutahharik qarar diya jaata raha hai, toh kabhi sooraj ko saakin aur zameen ko mutahharik..

Aakhir Quran science ke kaun kaun se nazariye ka saath de ?


Ab raha sooraj ke sajdah karne ka maamla toh ek sooraj hi kiya, qaaynaat ki har cheez allah ko sajdah kar rahi hai, allah ka irshad hai


" Kya tum dekhte nahin ke zameen aur aasmaan ki tamam makhluqaat , sooraj, chand, sitaare, pahaad, darakht jaanwar, aur aadmiyon me se bhi aksar Allah tala ko sajdah karte hain "

(22/18)



Aur is sajdah se muraad un umoor ki sar anjam dehi hai jo umoor allah ne kisi cheez ke zimme laga diye hain, uski ko taabedi sajdah ya sajdah Aabudiyat bhi kahte hain,

Aur arsh ke neeche Sajdah karne ka matlab allah taala hi ko sajdah karna hai, kyonke Dhul arsh allah taala hi hai

(17/46, 40/15, 85/15)


Aur rabbul arsh bhi wahi hai

(21/22)



Arsh ki kaifiyat hamen malum nahin taaham itna malum hai ke hamari zameen ko aasmaan muheet hai aur saare aasmaano ko Arsh muheet hai, jiska matlab ye hua ke koi bhi cheez jo allah ko sajdah kar rahi hai wah Arsh ke tahat hi sajdah hai,


Ab agar koi ye samjhta hai ke sooraj toh ghuroob hota nahin toh na samjhe, wah ye samjh le ke sooraj har waqt khuda ke hazoor ( ya tahat ul arsh ) sazda pazeer rahta hai,

Yani allah ki taraf se muqarrar kardah apni Duty poori kar raha hai, aur uske har aan allah ki manzoori bhi Chahta hai,

Phir ek waqt aisa bhi aayega ke sooraj ko aage chalne ke bajaaye waapas mud jaane ka huqm diya jaayega aur wah ulti chaal chalna shuru kar dega,

Jaisa ke kai deegar saiyyaare bhi seedhi chaal chalte chalte ulti chaal chalne lagte hain

( surah takweer 15)

Ab bataiyye is hadith me kaunsi aisi baat aa gayi hai jo Quran se saabit nahi ho sakti,

Lihaaza munkireen e hadith ko Science ke badalte hue nazariyaat par zarurat se zyada imaan na laana chahiye.....



25- MAUSAM KAISE BADALTE HAIN ?


Hz abu hurairah (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" dozakh ne apne parwardigar se shikaayat ki ke aiy mere parwardigar ! Mere ek hisse ne mere dusre hisse ko kha liya hai, Toh allah taala ne use do martaba saans lene ki ijaazat de di, ek saans Jaadon (winter) me aur dusri (garmi ) me, (pas jo tum shakht Sardi dekhte ho ye bhi Jahannam ki saans hai )"

(maqam hadith page 329)


JAWAB:


Ab dekhiye pahle zamaano me mausam sooraj ki harkat aur uske khaas khittah zameen se door nazdeek hone se badla karte they,

Lekin aaj kal zameen 66 1/2 darje Zaawiyah par rakhkar sooraj ke Gird Ghumaane se badalte hain,



Aur hadith ki ru se jahannum ki saans se badalte hain,

Zameen ki kaifiyat bahut hadh tak hamen malum hai, aur sooraj ko ham dekhte toh hain, lekin uski kaifiyat se waaqfiyat nisbatan kam hai aur jahannam ki kaifiyat hamen mutaalliq maalum nahin,


Sirf imaan bil ghaib ki ru se ise tasleem karte hain,

Ab kya ye mumkin nahin ke ye hamara sooraj hi Jahannum ho ?

Ya jahannum ka baraah e raast sooraj se taalluq ho ?

Phir agar ye is qadr badakta hua sooraj shakht sardi ka mausam la sakta hai,( kyonki mausam sooraj ki wajah se badalte hain ),

toh phir mausam badalne ki nisbat Jahannum ki taraf kyon nahin ki ja sakti ?




26-NA'HOOST KIS CHEEZ ME ?


Hz abdullah ibn umar (ra) kahte hain ke Nabi e Akram sallalaho alaihi wasallam (pbuh) ko ye farmate hue Suna ke nahoost sirf 3 cheezon me hai,

1- Ghode me, 2- Aurat me, 3- Ghar me "


Hz sahal bin saad saadi se Riwayat hai ki Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" Nahoost Agar kisi cheez me ho toh Aurat me, Ghode me, aur Makaan me Hogi "

( maqam hadith page 329)



JAWAB:



Ab dekhiye jo do hadisen Munkireen e hadith ne darj farmayi hain unme Tajaad maalum hota hai,

Pahli hadith se malum hota hai ke in 3 Cheezon me nahoost hoti hai,

Dusri se malum hota hai ke nahoost agar ho toh in 3 cheezon me ho sakti hai,

Pahli hadith ke raawi Hz abdullah ibn umar hain aur dusri ke hz sahal bin saad


Phir in dono hadithon ke Darmiyan ek teesri hadith bhi bukhari me mazkoor hai...



Aur wah hz abdullah bin umar hi ki riwayat hai, aur usme unhone hi khud hi baat waajeh kardi, wah kahte hain ke


Logon ne Nabi e Akram sallalaho alaihi wasallam (pbuh) ke paas nahoost ki baat chhed di, toh Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" nahoost ka agar kisi cheez me wajood hai toh wah , Aurat, Ghar, aur ghode me Ho sakti hai "

( bukhari kitab un nikah )


Ab dekhiye imam bukhari (rh) ne in teeno hadith ko mandarjah zeil aayat ke zaman me zikr kiya hai,


" Aiy imaan walon ! Tumhari biwiyon aur aulaad me se baaz tumhare dushman hain, so inse Bache rahna "

(14/64)


aur biwi aur aulaad hi wah cheez hoti hai jinse insaan muhabbat karta hai, aur inse bachna uske liye mushkil hai,

Taaham inhi cheezon ki muhabbat unhe fitnah me daal deti hai aur uski Shaamat ya nahoost ka Sabab ban jaati hai,

Bilkul yahi baat us hadithon me mazkoor hai, ke Biwi , Ghar aur Sawari aisi Cheezein hain jin se insaan ko muhabbat hoti hai aur wah unhen chhod nahin sakta, ye cheezein buri bhi nahi hain,

Taaham agar insaan zarurat se zyadah in cheezon ki raghbat kare to yahi pyaari cheezen uske liye Shaamat e aamal ya nahoost ka sabab ban sakti hain,


Malum aisa hota hai ke Munkireen e hadith maujoodah daur ke rujhaan  ke mutaabik kam se kam  Aurat ko nahoost ki zad se bachaana chaahta hai, aur isi wajah se  usne in hadith ko Qaabil e Aitraaz samjh kar darj farmaya hai, lekin mushkil ye hai ke Aurat ka zikr  quraan me bhi maujood hai,


27- BAIL (OX) BAATEIN KARTA HAI:



Hz abu hurairah (ra) kahte hain ke Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" ek Shakhs Bail par sawaar tha, Bail ne us sawaar hone waale Shakhs ki taraf mutawajjoh hokar kaha, main is baat ke liye paida nahi hua, main toh Kheti ke liye paida kiya gaya hun "

Aapne farmaya:-" main is par yaqeen rakhta Hoon aur abu bakr aur umar bhi yaqeen rakhte hain,"

Aur ek bhediye ne ek bakri pakad li, charwaaha uske peeche dauda,

Bhediye ne kaha ke:-" yaum saba me bakri ka muhaafiz kaun hoga ?, is din toh mere siwa uska charwaaha na hoga "

Nabi e Akram sallalaho alaihi wasallam (pbuh) ne ye waqeya bayaan karke farmaya ke:-" main yaqeen rakhta hun aur abu bakr aur umar bhi yaqeen rakhte hain "

Aap Nabi e Akram sallalaho alaihi wasallam (pbuh) ne abu bakr aur umar (ra) ki taraf se bhi Shahadat di, halaanke wah dono us waqt maujood na they "

( maqam hadith page 330)



JAWAB:



Is hadith me Ghaliban Qabil e Aitraaz baat bail ke baatein karne ki hai, jaisa ke unwan se zaahir hota hai,


Toh hamare khayaal me saare haiwaanaat aur charind parind baatein karte hain aur wah aapas me ek dusre ki boli samjhte bhi hain,

Lekin insaan unki boli nahi samjh sakte,

Magar jise allah taala ne unki boli ke samjhne ki siffat Se sarfaraaz farmaya ho,


Hz suleman (as) se parindon ki boli hi na samjhte they balke unhone keede jaise chhote jaanwaron ki baat bhi samjh li thi,

Ye sab kuch toh Quraan se saabit hai, ab agar is hadith me Bail ya bhediye ki baat karne aur uske baat karne ki haqeeqat par Nabi e Akram sallalaho alaihi wasallam (pbuh) ne Shahadat di ya Kaamil Wasooq ki bina par hz abu bakr wa hz umar (ra) ki taraf Shahadat di ki Bail aur Bhediya baat kar sakte hain, Toh is hadith par Aitraaz kyon ??


28- SHAITAAN GHOOZ MAARTA HAI



Hz abu hurairah (ra) kahte hain ke Nabi e Akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" jab namaz ki azaan di jaati hai toh Shaitaan peeth fer kar ghooz karta hua bhaagta hai, yahan tak ke azaan ki awaaz nahin sunta, Phir jab mu'azzin Khamosh ho jaata hai toh Saamne aa jaata hai, Phir jab takbeer kahi jaati hai toh peeth pher kar bhaagta hai, phir tab taqbeer kahne waala sakoot kar Leta hai toh saamne aa jaata hai aur namazi aadmi ke saath hota hai, usse kahta hai ke:-" Falan baat yaad kar jo use yaad na hoti thi, yahan tak ke wah bhool jaata hai ke kis Qadr namaz padhi "

( maqam hadith 330)

JAWAB:



Is maqam par asal bahes ye hai ke Shaitaan ka koi Khaarji wajood hai bhi ya nahin ?

Quraan kareem ki beshumar aayat se Shaitaan ka Kharji wajood aur zaati tashkhish saabit hota hai,

Jabke munkireen e hadith Shaitaan ke zaati tashkhash ka hi Qayel nahin, wah isse Insaan ki androoni Sarkash Quwwatein muraad leta hai,


Aur ye toh zaahir hai ke jab Shaitaan ke mutallik yahi tasawwur hoto na uske ghooz maarne ka sawaal paida hota hai na uske Ghabraane aur Ghabraakar Daudne aur waapas aane ka...

Jabke Quraan se Shaitaan ka alag wajood, zaati tashkash aur zindagi hi saabit nahin hoti balke uski la tadad Aulaad aur aulaad dar aulaad bhi saabit hai

(17/64)

Jab ye baatein saabit ho Jaayen toh uske Ghooz maarne ko tasleem karne me Kiya cheez maane ho sakti hai,


Rahi ye baat ke namaz me ya uske elawa dusre umoor me insaan khud bhoolta hai, ya use Shaitaan bhulaata hai, toh hamare Khyaal me ye dono sooratein mumkin aur durust hai,

Khud bhoolne par toh kisi ko aitraaz nahin , aur Shaitaan ke insaan ko bhulaane ke liye suboot me ye aayat mulaheza ho,


" Aur yusuf ne us shakhs ko jiske mutallik unhen yaqeen tha ke rihaayi paayega, kaha ke apne Aaqa se mera zikr karna, Lekin Shaitaan ne us shakhs ko Hz yousuf ka apne aaqa se zikr karna bhula diya "

(12/42)


" (hz musa ke Saathi ne hz musa se ) kaha, bhala aapne dekha ke jab hamne patthar ke paas aaraam kiya tha toh main macchhli wahin bhool gaya, aur mujhe (aapse) iska zikr karna Shaitaan ne Bhula diya "

(18/62)


Phir agar Shaitaan dakhal andazi aur waswasa andazi se kuch baatein bhula sakta hai toh kuch baatein yaad bhi dila Sakta hai,

Wah namaz ki haalat me insaan ko namaz ki rakatein ya khuda ki yaad toh bhula deta hai, aur uske bajaaye baaz dusri bhooli bisri baatein yaad dilaata rahta hai....



29-AZAAB E QABR ME  TAKHFEEF:




Hz ibn abbas (ra) kahte hain ke Nabi e akram Sallalaho alaihi wasallam (pbuh) ,madeena ke Ek baagh me Tashreef legaye toh Do aadmiyon ki aawaaz suni, jin par unki Qabron me Azaab kiya jaata tha, Aapne Farmaya

" In dono par Azaab kiya jaata hai aur kisi badi baat me  bhi nahi, inme ek toh apne Peshaab se Parhez na karta tha, aur dusra Chughli kiya karta tha "

Phir aapne ek Sabz shaakh (tahni) mangaayi , uske do tukde kiye aur unme se ek ek tukda har ek Ki Qabr par Rakh diya..

Aap se Arz kiya gaya :-" ya rasoollullah ! Aapne Aisa kyon kiya ? "

Farmaya:-" ummeed hai jab tak ye Khushk na ho jaayein inpar Azaab ka rahe "


( Maqam hadith page 231)


JAWAB:



Ab pahli baat toh ye hai ke Azaab Qabr hota bhi hai ya nahin ??


Munkireen e hadith (Ahle Qur'an ) is ka Munkar hai,


Jabke Qur'an kareem ki 5 aayaat se Azaab qabr ka bayan maujood hai, Jiska Bayan Inshallah ham apne Dusre mazmoon me Karenge Inshallah...


Dusri baat ye hai ke agar ye tasleem kar liya jaaye ke Qabr me Azaab hota hai, toh usme Takhfeef (kami) mumkin hai ya nahin ?

Iska Jawab ye hai ke ye Mumkin hai,


Namaz e janaza Azaab Qabr me takhfeef ya nijaat ke liye hi padhi jaati hai, aur Aap Sahaba ki namaz janaza tamam umar padhaate rahe.. Namaz e janaza me mayyit ke liye duayee Maghfirat hi ki jaati hai,

ye namaz jahan Azaab Qabr ka Suboot muhayya karti hai, wahan isme Takhfeef aur maghfirat ka bhi Suboot hai,

Agar azaab e qabr ya usme Takhfeef donon ka Inkaar kar diya jaaye toh Namaz e janazah ki Adaayegi ek fuzool Faael Thaharta hai,

Halaanke Aap saari zindagi padhaate rahe, Aapko Sirf munafiqon ki namaz janaza padhaane se mana kiya gaya tha...

Allah taala ka irshad hai


" Aiy nabi ! IN ( munafiqon ) mese agar koi Marr jaaye toh Kabhi unki Namaz e janazah na padhna, na hi unki Qabr par kabhi dua e Maghfirat ke ( liye ) khada hona, ye allah aur uske Rasool ke Saath kufr karte rahe aur Mare bhi toh na'farmaan hokar "


(9/85)


Ab Sawal ye hai, Agar azaab Qabr aur Usme Takhfeef ko Sire se Tasleem hi na kiya jaaye toh phir Nabi e akram Sallalaho alaihi wasallam (pbuh) ko Munafiqeen ki Namaz e Janaza aur maghfirat se mana kyon kiya ja raha hai ??


Is ayat se toh ye saabit hota hai ke Munafiqeen ko chhod kar Baqi sab musalmanon ki Aap namaz e janaza bhi Padha kijiye aur Baad me Qabrastan me Jaakar unki Qabron ke paas khade hokar kabhi kabhi dua e maghfirat bhi kiya kijiye, Jiski wajah se Azaab e Qabr me Takhfeef ya nijaat ke Aur kuch nahi ho Sakti,


Ab raha Shaakh Gaadhne ka masla toh iske mutaallik mandarzah zeil baatein samjh lijiye


1- Har cheez Allah ki tasbeeh bayan kar rahi hai, jinn wa insan ki Tasbeeh Akhtiyaari hoti hai, Baaqi Tamam Ashya ki taa'bedi ya aztaraari..

2- Zinda ashya ki  Tasbeeh zindagi ke tanasab ke Lihaz se mausar aur Qaabil faham hoti hai, Jinn wa inss ki tasbeeh se Baala wa bartar Aur sabse zyada mausar aur Qaabil faham Hoti hai, Haiwaanaat ki isse kam, Jamadaat ki ussd kam....

3- Jinn wa inss ki tasbeeh Chunke Akhtiyaari hai Lihaaza, Baaqi tamam ashya Har waqt tasbeeh me Masroof Rahti hai..

4- Jab koi cheez allah ki tasbeeh bayan karti hai toh allah ki taraf se usse rahmat ka nazool hota hai,


Ab zer e Bahas hadith Saamne laaiyye, Hari Shaakh jabtak Khushk na hogi, uski zindagi ke Aasaar ki Bina par Aur uski tasbeeh ki wajah se Us maqam par Rahmat ka nazool riyadah hoga aur agar rahmat ka nazool ho toh Azaab Qabr me Takhfeef bhi mumkin hai,

Isi wajah se Nabi e akram Sallalaho alaihi wasallam (pbuh) ne poore wasooq se ye nahin farmaya ke Jab tak ye Khushk na hogi, toh azaab Qabr me zaroor Takhfeeq hogi, Balke Farmaya


" ummeed hai ke jabtak ye khuskh na ho jaaye , inpar Azaab Kam rahe "

Taaham baaz log ise mojezah aur ek waqti Cheez Qaraar dete hain....


30- ZINA KE BA'WAJOOD JANNAT:



Hz abu zar (ra) kahte hain ke Nabi e Akram Sallalaho alaihi wasallam (pbuh) ne Farmaya ke:-" Mere paar parwardigaar ki taraf se Ek aane waala (jibreel ) aaya, usne mujhe Bashaarat di ke jo Shakhs meri ummat me is haal me Marega ke wah Allah ke Saath kisi ko Shareek na karta ho, Wah jannat me Daakhil hoga "

Maine arz kiya:-" agarchah usne zina kiya ho ya chori ki ho ?

Aap Nabi e Akram Sallalaho alaihi wasallam (pbuh) ne farmaya:-" Agarchah usne Zina kiya ho ya Chori ki ho "


( Maqam hadith pg 331)



JAWAB:



Ab dekhiye Allah taala farmate hain


" Allah taala us Gunah ko nahin Bakhshega ke uske Saath kisi ko Shareek banaya jaaye, mushrik ke Elaawah wah Dusre Gunah jise Chaahe Bakhsh de ga "

(4/116)


Aur jo momin hain allah se shirk nahin karte unke mutaallik farmaya
" Aiy nabi logon ko (meri taraf se ) kah do ke , Aiy mere bando ! Jinhone apni jaano par ziyadati ki hai, Allah ki Rahmat se Na'ummeed na hona, Allah Sabke Sab gunaahon Ko Bakhs deta hai, Aur wah bahut bakhsne waala bada maher'baan hai "

(39/53)


Ab batayen ke in aayat aur is hadith ke mafhoom me Kya farq hai ??

Ye Samjh lijiye ke jis shakhs ki maut Aqeedah Tauheed par hui ho wah ek na ek din zaroor jannat me daakhil hoga, Agarchah use pahle apne Kiye hue Gunaahon ki Saza zaroor bhugatna hogi,

Aur agar Allah chaahe toh maaf bhi kar sakta hai....



 31- AGAR GUNAAH NA KAROGE TOH.........!



Bukhari ki hadith ka zikr karte karte Munkireen e Hadith Ko sahih muslim se Bhi ek Aisi hadith mil gayi Jo Aitraaz ke lihaaz se La'jawaab thi,
Lihaaza ise Chhodna gawaara na kiya gaya, Aur wah hadith ye hai


Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya:-" Us zaat ki kasam ! Jiske haath me meri jaan hai, agar tum aise ho jaaoge ke Gunaah tum se Sar'zad hi na ho toh Khuda tumhe Zameen se Hata de, aur Tumhari jagah Ek dusra Giroh paida kar de, Jiska Seowah Ye ho ke Gunaah kare Phir Khuda se Bakhshish wa Maghfirat talab karega "

( Maqam hadith page 332)



JAWAB:



ab dekhiye Allah taala ke Be'shumaar aisi Makhlooq ab bhi maujood hai, Aur bani nu e Insaan se Pahle Bhi maujood thi jisse Gunaah sar'zad Hi Nahin hota..


Maslan Farishtey, Shajar wa hajar, haiwaanaat aur Charind , parind wagerah lekin iske Ba'wajood Allah taala ne Insaan ko paida kiya,

Toh allah ke yahan is Insaan ke paida karne ki Gharz wa Ghaiyat kya thi ?

Kya yahi na thi ke jab usse koi Gunah Sar'zad hota hai toh wah allah ke huzoor Maghfirat wa bakhshish ki talab'gaari karta hai,

Ab agar tamam ke tamam insaan itne nek ban jaayen ke unse Koi gunaah Sar'zad hi na ho..

Jaise Farishte, Shams, qamar, aur Shajar wa hajar ( jo ke na'mumkinaat se hai ) toh kya allah aisa karne par Qaadir nahin ke wah Aisi Qaum le Aaye jo Agar gunaah kare Toh baad me Tobah wa Istaghfar kare....


Ab is hadith se Munkireen e Hadith yah nateeja nikaalna chaahta hai ke insaan ko zyadah gunaah karne Chahiye.. Phir bakhshish talab kare Taake Khuda khush ho,


Halaanke Is se nateeja ye nikalta hai ke Agar gunaah ho jaaye jo ke Insaan ke nafs me daakhil hai toh uske liye talab e istaghfaar zaroor karna chahiye

allah taala ki pasandidgi Talab e Istaghfaar se hai... NA KE gunaah karne Se, Gunaah toh khud Insaan ki nafs me daakhil hai,


agar tamam insaan aisa ho jayen ke unse Gunah Sar'zad hi na ho toh iska matlab ye hua ke Ab wah insaan Na rahe, Koi aur hi Cheez ban gaye,

Is soorat me Allah taala phir koi insaan jaisi hi makhlooq paida karega jo Gunah bhi kare aur istaghfaar bhi,

Haan agar insaan gunaah hi karta jaaye aur istaghfaar na kare toh Allah taala use apne Ek dusre kanoon ki ru se Tabaah wa barbaad kar dega,

Phir uski jagah aisi Qaum laayega jiska fitri rujhaan toh Gunaah ki taraf na ho lekin roohaani Taqaaza talab Istaghfaar hai...



32- BANI ISRAEL CHOOHE (RATS) HAIN:



Hz abu hurairah (ra), Nabi e akram Sallalaho alaihi wasallam (pbuh) se Riwayat karte hai ke Agar ek Giroh bani israel Ka kho gaya, nahin malum kiya hua,

Main khyaal karta hun ke ye Choohen wahin hai ke jab unke Saamne Oont ka dhoodh rakh diya jaata hai Toh wah nahin peete, aur jab unke Saamne Bakriyon ka dhoodh rakha jaata toh wah pee lete "


( Maqam hadith page 332)



JAWAB:



Ye hadith Muslim kitab zuhud me Bhi maujood hai aur iske Saath dusri hadith me Mazkoor hai ke us Qaum par masak Azaab aaya ,

Aur ibn abbas ki ye riwayat bhi milti hai ke, jis Qaum par masakh  ka Azaab aaya wah 3 din se zyada zinda na rahi

aur ye toh waazeh hai ke hz ibn abbas (ra) ka ye Qaul unki apni raaye ya baseerat nahin, Balke marfu huqmi ka darjah rakhta hai,

Lihaaza agar Nabi e akram Sallalaho alaihi wasallam (pbuh) ko Aisa khyaal aaya bhi tha toh wahiy e illahi ne iski taed nahin ki.....



33- AGAR BANI ISRAEL NA HOTE TOH.......!



Hz abu hurairah (ra), Nabi e akram Sallalaho alaihi wasallam (pbuh) se riwayat karte hain k apne farmaya

" Agar bani Israel na hote toh Ghosht kabhi na sadhta aur Agar Hawa na hoti toh Koi aurat apne Shauhar se Khayaanat na karti "


( maqam hadith page 333)



JAWAB:



Ghaliban is hadith ka mafhoom Ghalat samjhne ki wajah se aitraaz paida hua hai,

Is hadith ka matlab Sirf ye hai ke Bani Israel se pahle Bani nuh e Insaan mese kisi ne na Kabhi ghosht ka zakheerah kiya tha, na hi Ghosht gala'sadha tha,

Yani us daur se pahle Ghosht Store karne ka riwaaj hi na tha,

Jo kuch ba'zariyah Shikaar milta Sab Ahle khandaan milkar kha lete they,

Bani Israel jo aasmaan se Man o salwa utarta tha toh unhone Khaane  ke baad kisi dusre Ki zaroorat poori karne ke Bajaaye use Sambhaalna Shuru kar diya, Isse pahle na kabhi Ghost Store hua na Gala'sadha,


Aur ghalat mafhoom jo Samjha gaya wah ye hai ke bani Israel se pahle Ghosht ke galne Sadhne ke Silsile me maadah ke Khwaas aur they, Aur ghosht Agar Stock Kiya bhi jaata toh Galta Sadhta na tha,

Lekin Bani Israel ke Baad madah khwaas badal gaye jo Aaj tak chale aa rahen hain...


Aur hadith ke  Dusre hisse ka matlab sirf ye hai ke Hawwa se Pahle na koi Aurat maujood thi na uska Shauhar,

Hawwa hi pahli aurat hai, jisne Shauhar se Khayaanat ki toh uske Baad Hi Shauhar Se Khayaanat ka Silsila jaari hua,


Hawwa ki apne Shauhar se Khyaanat ye thi ke wah khud Iblees ke  changul me aane ke baad apne Shauhar ko darakht ka Phal Chakhne par aamaadah kar liya, Is tarah un dono ne apne rabb ki na'farmani ki,

Adam wa hawwa ka  Shaitaani Fareb me aane ka zikr Hadith me bhi maujood hai aur Tauraat me bhi,


Munkireen e hadith jo masaawaat mard'zan ka haami hai, Aur aurat par kisi tarah ka Ilzaam bar'dasht nahin karta, wah aisi Riwayat ka bhi munkir hai aur aise maamlaat me tauraat wa injeel ka bhi Aurat ko mard ke baraabar ka darja Qaraar dene me wah Daleel Pesh karta hai ke Qur'an me aata hai

" Shaitaan ne dono ko bahka diya "


Halaanke Qur'an ne sirf nateeja pesh kiya hai, iski tafseel pesh nahin ki   Aur aam usool ye ke Adam zikr se Adam Shai laazim nahin aati,

Agar Qur'an me ye tafseel mazkoor nahin toh iska ye matlab nahin ke iski  kuch tafseel hai hi nahin, ya agar hai toh wah Ghalat hai....



34- AGAR MAKKHI GIR JAAYE TOH....!



Hz abu hurairah (ra) kahte hain ke Nabi e akram Sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" agar tum se kisi ke ( khaane ) peene ki cheez me makkhi gir jaaye toh use Chaahiye ke usko Ghotah de de, Baad iske usko nikaal daale, Kyonke uske ek par (wings) me bimari aur dusre me shifa hai "


( Maqam hadith page 333)



JAWAB:


Aaj ka muhazzab tabqah makkhi se bahut karaahat karta hai kyonke wah Sirf Ghalaazat par baithti hai, saaf suthri Cheezon par kabhi nahin baithti,

Phir jaraaseem ke nazariye ne toh Makkhi ko aur bhi badnaam kar diya hai, Lihaaza agar makki Chaaye (tea) ki pyaali ya paani aur Sharbat ke Gilaas me gir pade, toh use Phenk deta hai, Lekin agar  Dhoodh ki baalti ya Pighle hue Ghee ya Shahed Wagerah me gir jaaye , toh use na Giraata hai, Na zaaye karta hai, Us waqt makkhi me na jaraseem rahte hain na Ghalazat rahti hai,


Ab sawaal ye hai ke Ghalaazat ke jo jaraaseem makkhi ko chimte hain unka sabse pahle hamla toh makkhi par hi hota hai,

Lihaaza makkhi ko Marr jaana Chahiye, lekin Wah marti nahin balke wah zindah rahti hai aur udhti firti hai, Jiska Saaf matlab ye hai ke makkhi me bhi Aisi koi Jaraaseem Kash cheez hai zaroor jo uski zindagi ko Baaqi rakhti hai,


Chunanche Britain ke Mashoor Medical Magazine ( DOCTORIAN EXPERIENNCES) no 1057 Taba saal 1927, me makkhi ke mutaallik nayi tahqeeq yun bayan ki gayi hai,

" Makkhi jab Khetiyon aur sabziyon par baithti thai toh apne saath mukhtalib bimaariyon ke jaraaseem utha leti hai, lekin kuch arsah baad ye jaraaseem marr jaate hain aur unki jagah makki ke peit me " Baktar falog " naami ek   Maadah paida ho jaata hai jo zehareele jaraaseem ko khatm karne ki khaasiyat rakhta hai, Agar tum kisi namkeen paani me makki ke peit ka maadah daalo toh tumhe wah "takbar faloj " mil Sakta hai, jo mukhtalif bimariyan failaane waale chaar qism ke jaraaseem ka muhlak hai, Iske elawa makkhi ke peit ka ye madah badal kar ' takbar faloj ' ke baad ek aisa madah ban jaayega jo 4 mazeed Qism ke jaraaseem ko Khatm karne ke liye mufeed hoga "


Ab dusri tahqeeq mulaheja Farmayen jo " Jamiyatul hidayatul Islamiyah " ek taweel mazmoon ki soorat me Shaaye hui, Iska Qaabil e Zikr hissa ye hai


" Makkhi ke jism me jo zahereela maadah paida hota hai, use Mab'adul bakeetarya Kahte hain, Makkhi ke ek par (wing) ka Khaasiyah hai wah mab'adul bakeetarya ko uske peit se ek pahlu ki taraf Muntaqal karta rahta hai, Lihaza makkhi jab khaane ya peene ki cheez par baithti hai, toh pahlu se chimte hue jaraaseem usme daal deti  Hai, in jaraaseem se bachaane waali cheez wa ma'abat baktariya hai jise makkhi apne peit me ek Par ke paas uthaaye hue hoti hai, Lihaza chimte hue zahreele Jaraaseem aur unke Amal ko halaaq karne ke liye ye Cheez kaafi hai ke poori makkhi ko khaane me dubo kar baaher phenk diya jaaye "

( tafheem al islam page 455)


Ab farmaiyye kiya ye maujoodah tahqeeqaat Hadiyat e Nabi e akram Sallalaho alaihi wasallam (pbuh) ki taed karke ise ek Ilmi mojezah Saabit nahin karte ??



35- MURGA FARISHTE KO DEKHTA HAI:



Hz abu hurairah (ra) se riwayat hai ke aapne farmaya :-" jab tum murg ki awaaz suno toh allah se uska fazal talab karo, Kyonke wah farishte ko dekhta hai, aur jab tum gadhe ki awaaz suno toh Shaitaan se Khuda ki panaah maango, kyonke jab wah Shaitaan ko dekhta hai tab bolta hai "

( Maqam hadith page 333)

 





JAWAB:



Ab dekhiye Allah taala farmate hain

" Jin logon ne kaha ke Hamara parwardigaar Allah hai, phir us par jam gayi, un par Farishte utarte hain ( aur kahte hain ke ) na tu darr aur na Gham khaao aur Is Jannat ki Khush'khabri suno jiska tum waadah diye gaye they "

(41/30)


Isme Sirf yahin nahin kaha gaya hai ke Imaandaron par farishtey utarte hain, Balke ye bhi kaha gaya hai wah unko Khush'khabri sunaate aur tasalli bhi dete hai,

Phir kiya aapne kisi imaandaar se suna hai ke wah is baat ki Shahadat de ke waqai us par Farishtey utarte they aur unhone ye baatein kahi thi..

Aaj duniya aise Imaandaron se bilkul khaali nahin, taaham is daur ko jaane dijiye aur Daur E Sahaba ki taraf aayye kyonke wah toh baher'haal ye Sharait imaan poori karte they,

Kya koi aisi hadith ya taareekhi riwayat nazar se guzri hai, jisme kisi sahabi ne Iqraar kiya ho ke Waqai mujh par farishte utar kar ye baat kahte hain ??

Ye nahin toh kam se kam  koi du$ra hi Ashaab ye hi Shahadat de de ke mujh par toh  Nahin lekin falan Sahabi par utarte they aur maine  dekhe they ??


Phir jis tarah Imaan walon par farishte utarte hain, is tarah har Afaak aseem par shaitaan bhi naazil hota hain

(26/222)

Wah kisi ne dekhe hain ?

Ya kisi jhoote Gunaahgaar ne khud hi unka Zikr kiya hai ?
Baat sirf itni hai ke Murg ki awaaz ko murg ki baang ya Azaan bhi kah diya jaata hai, aur ye awaaz insaan ko marghoob bhi hai, phir isi baang ya azaan ke tasawwur se insaan ki tawajjoh allah ki yaad ki taraf maiel hoti hai,

Lihaaza use Farishte nazar aane se mansoob kiya gaya hai, agarchah hamen Farishte nazar nahi aate,

Isi tarah Gadhe ki awaaz makrooh hoti hai, Aur bil'umoom ye uski Shahwat ki bina par hoti hai, Lihaza uske bolne ko Shaitaan nazar aane se mansoob kiya gaya hai, agarchah ham Shaitaan ko bhi dekh nahin sakte..

Dar'asal ye umoor ghaibiyah hain jin par imaan laane ka naam hi imaan bil'ghaib hai, Ab agar unhen Aqal  AUR tajurbah ke meyaaron par jaanchna Shuru kar diya jaaye toh phir imaan bil'ghaib ki Khair manaani chahiye, Ab agar imaan ki ru se Qur'an ki is ayat ko durust samjha ja sakta hai toh isi Imam hi ki ru se Is hadith ko bhi durust samjhna Chahiye...

Phir ye bhi ek haqiqat hai ke Baaz jaanwaron ki joi khas  His insaano ki nisbat bahut ziyadah tez hoti hai,

Moar (peacock) meelon door se aawaaz sun leta hai,

Cheenti ki Quwwat insaan se Badarjaha zyada hoti hai,

Cheel (eagle) intehai bulandi par udhti hui zameen par Ghost ka chhota sa tukda dekh leti hai,

Isi tarah murgi us waqt kut kut karti hai aur apne bacchon ki hifazat Shuru kar deti hai, jabki Cheel Abhi Intehaayi bulandi par hoti hai,

Baarish ki aamad ka jaanwaron ko bahut pahle ehsaas ho jaata hai, kisi jagah koi aafat ya toofan aane waala ho toh Wahan ke jaanwar kisi mahfooz maqaam ki taraf kooch kar jaate hain,

Baaz dafa Kutte yun bhonkte Hain ke malum hota hai wah koi intehaayi muhayyab Shakl dekh rahe hain,

Yah wah baatein hain jo Insaan ke tajurbah me aa chuki hain, aur jo nahin aayin wah be'hadh wa be'hisaab hain,

Phir insaan aakhir kis barte par umoor Ghaibiyah ka mazaak udaane ki Koshish karta hai ??

Insaan na Farishton ko dekh sakta hai, na Shaitaan ko, na hi unki kaifiyat se waaqif hai, Toh phir aitraaz kis baat ka ???



 
34- AAFTAAB KAHAN SE NIKALTA HAI ?




Hz ibn umar (ra) kahte hain ki nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya:-" ke tum apni namaz me na tulu e aaftab ka waqt aane do aur na ghuroob aaftaab ka, isliye ke aaftaab shaitan ke dono seengon ke darmiyaan tulu hota hai "


(maqam hadith page 334)





JAWAB:



Is hadith me pahli qaavil e aitraz baat ye malum hoti hai ke sooraj tulu hota bhi hai ya nahin ???

Kyonke sooraj toh sakin hai,

is baat ka tafseel jawab ham "sooraj kahan jaata hai " ke tahat pesh kar chuke hain


dusra aitraaz ispar ye ho sakta hai ke sooraj jasaamat ke lihaz se hamari zameen se lakhon guna bada hai, ab jis shaitaan ke seengon ke darmiyaan tulu hota hai,

wah shaitaan kitna bada hoga ??

Aur kahan thaharta  hoga


toh iska jawab ue hai ke shaitaan ko itna bada tasawwur karne ki zarurat nahin kyonki   Sooraj aapki do ungaliyon ke darmiyaan bhi aa sakta hai aur tulu bhi ho sakta hai


apni do ungaliyan apni aankhon se zara aage bada kar aur unme faaasla dekar sooraj ki taraf dekhiye toh sooraj in do ungaliyon ke darmiyan dikhaai dega,

pas yahi soorat sooraj ke shaitaan ke do seengon ke darmiyaan tulu hone par samjh lijiye...


Teesra aitraaz ye ho sakta hai ke shaitaan ka khaarji wajood aur zaati takhshas hai bhi ya nahin, ye bahes ham pahle kar chuke hain


rahi ye baat ke uski shakl wa soorat kya hai??

Toh iska jawab ye hai ke

wah jinnon ki jinns se hai, aur wah har qism ki shakl akhtiyaar kar sakta hai


ye aur in jaise jitne aitraazaat hain, ye aqal parasti ki ghamaazi kar rahen hain,


aisi baatein agar quraan me paayi jaayen maslan

( dhul qarnain ne dekha ke sooraj ek keechadh waale chashme me ghuroob ho raha tha)


toh wahan in munkireen e hadith hazraat ki zabaane ya toh goongi ho jaati Hain ya phir taweel kar lete hain ke ghair muslimon ko kuch na kuch jawab diya ja sake

lekin hadith par aitraaz karne me ye hazraat bahut diler hain..... Is maamle me unhe kisi qism ki taweel gawara nahin hoti


is hadith ka matlab jo kisi musalman ko hidayat ke liye darkaar hai, sirf itna hai ke

aatish'parast (majoosi)  chunke in auqaat me sooraj ko sajdah karte hain,


lihaza musalman in auqaat me khuda ko bhi sajdah na kare, na namaz padhe... Kyonki isme kuffar ki musaabehat paayi jaati hai aur kuffar ki musaabehat karna musalman ke liye mana hai


ab jis ko hidayat matloob ho wah toh is hadith se itna hi matlab haasil karega

jaisa ke iski wazaahat MUSLIM me bhi maujood hai

" aur is waqt kaafir sooraj ko sajdah karte hain "


aur jin logon ka maqsad qaabil e aitraaz baat talash karna hai, toh unko aisi hi baatein soojhti hain jaisa ooper mazkoor hain....



37- BUKHAAR KAISE HOTA HAI ???



Hz rafe (ra) kahte hain ke maine nabi e akram sallallaho alaihi wasallam (pbuh) ko farmate hue suna hai ke :-" bukhaar jahannam ke josh se paida hota hai, lihaza tum ise paani se thanda karo "


(maqam hadith page 334)



is hadith me phir aisi cheez aa gayi jo ghair yaqeeni bhi hai

aur ma'baad tabiyaat se bhi talluq rakhti hai jis ki kaifiyat hamen malum nahin, lihaza is par aqli bahes na'mumkin hai...taham do baatein jaante hain, aur wah ye hain


1- agar jahannum ke lafz ki jagah haraarat ya garmi rakh diya jaaye khwaah ye hararat ya garmi badan ke andar ki ho ya baaher ki duniya ki jo badan par asar andaz ho rahi hai, toh isi haraarat ya garmi se bukhaar paida hota hai, goya jahannam aur haraarat ka bahut gahra talluq hai


2- maujoodah daur me bhi bukhaar ka ilaaj paani ki pattiyan rakhne se aur agar zyaada tezz bukhar ho toh badan par barf rakhne se kiya jaata hai  Taake haraarat ke josh ko thanda kiya ja sake...



38- PESHAAB PEENE KA HUQM



Hz anas (ra) kahte hain ke  kuch log eiqal ya areenah ke aaye, magar wah madeena me mareez ho gaye, toh aapne unhen chand oontniyon ke dene ka huqm diya aur kaha ke wah log unka peshaab aur unka dhoodh piyen

pas wah jungle me chaale gaye (aur aisa kiya) jab acche ho gaye toh nabi e akram sallallaho alaihi wasallam (pbuh) ke charwaahe ko qatl kar daala aur jaanwaron ko haank kar le gaye,

pas din ke awwal waqt ye khabar aapke paas pahunchi, aapne unke peeche aadmi bheje,

pas din chadhte hi wah giraftaar karke laaye gaye

pas aapne huqm diya toh unke haath aur unke paaon kaat daale gaye, aur unki aankhon me garam salaaaiyyan pheri gayin aur garam sanglaakh par daal diye gaye, paani maangte they toh unhe paani nahin pilaaya jaata tha


(maqam hadith page 334)



JAWAB



IS hadith par ek toh yah aitraaz ho sakta hai ke aapne Peshaab peene ka huqm diya,

jaisa ke unwaan se zaahir hai, toh iska jawab ye hai ke

PESHAAB quraan ki ru se haraam nahin hai, aur ham tamam munkireen e hadith ko ye mashwarah dene me haq ba'jaanib hain ke wah bhi peshaab pee liya karen kyonki peshaab ki hurmat quraan me kahin mazkoor nahin


ye toh khair ilzaami jawab tha,

aur durust jawab ye hai ke jab jaan ka khatra la'haq ho toh aise waqt me haram cheezon ke istenal ki ijaazt quraan se saabit hai, yahi soorat un mareezon ko pesh aayi,

wah dhoodh peene ke aadi they,yahan unhe dhoodh nahin milta tha, aab wa hawa waise hi raas na aayi, islam laaye aur madeena me rahne ke liye aaye they ke shakht bimar padh gaye

aapne bait ul maal se chand dhoodh dene waali oontniyan di, oontniyon ki khidmat ke liye charwaahe bhi khud muhayya kiya aur chaara'gaah me bhej diya, unki ghiza oontniyon ka dhoodh aur dawa dhoodh aur unka peshaab tajweez kiya, jisse chand hi Dino me shifa'yaab ho gaye


dusra aitraaz ye hai ke aapne rahmatullil aalameen hokar unhe 4 sazaayen kyon di ??


Agar unhone charwaahe ko qatl kiya tha toh quraan ki ru se unhe bas qatl hi karna tha ,,


iska jawab ye hai ke unke jurm ki tadad bhi kaaafi hai,

jab wah tandrusr ho gaye toh unki niyyat badal gayi, phir unhone

1- pahle charwaahe ki aankhon me garam salaaiyyan pheri phir use garam reit par phenk diya, paani bhi na diya , ye tha nabi e akram sallallaho alaihi wasallam (pbuh) ke ahsaanaat ka badla jo unhone diya


2- islam se murtad ho gaye jiski saza qatal hai


3- bait ul maal se sab jaanwar haank kar chalte bane, goya ye daaake zani ki soorat thi jis ke liye quraan ne 4 sazaayen muqarrar ki hain

a- unhe taqleef pahuncha ke maara jaaye

b- ya unhen sooli diya jaaye

c- ya unke haath ya pair kaate jaayen

d- ya unhe jila watan kar diya jaaye


yaani daakah zani ki soorat me jurm ki jaisi Noiyat hogi, iske mutaabik unko saza di jaayegi

(5/33)


phir quraan ka qanoon qisas ye hai ke

" jis tarah kisi ne ziyadati ki ho usi tarah us se badla liya jaaye "

(3/194)


ab un daakuon ne un charwaahe ki aankhon me garam salaaiyyan pheri thi, toh unki aankhon me bhi pheri gayi

unhone charwaahe ko tapti reit par daal diya tha toh unse bhi yahi sulook kiya gaya

unhone charwaahe ko pyaasa maara tha, toh unko bhi pyaasa rakha gaya

daaka zani ke jurm me unke haath pair kaate gaye, charwaahe ko jaan se maar daalne ke badle unko maar daala gaya


rahi ye baat ke jab aap rahmatul lil aalameen they toh ye sab sazaayen kyon di, ya inme takhfeef aur rahmat ka pahlu kyon na akhtiyaar kiya ??


Toh iska jawab ye hai ke jab muqaddama adaalat me pahunch jaaye aur jurm saabit ho jaaye toh qaazi ko rahmat ka akhtiyaar baqi nahin rahta, wah sazaayen dene me narmi nahin barat sakta

(18/2)


39- BANDAR KO SANGSAAR KIYA GAYA



Hz umar bin maimoon (ra) kahte hain ke maine zamana e jaahiliyat me ek bandar ko dekha ke bahut se bandar uske gird jama ho gaye, usne zina kiya tha, toh use un sabne sangsaar kar diya, maine bhi unke saath use sangsaar kiya "


(maqam hadith)




JAWAB



tamam zakheerah hadith ko bil'umoom aur bukhari ko bil'khusoos na'qaabil aitemaad saabit karne ke liye munkireen e hadith ke liye yahi hadith sabse bada aur la'jawab shahkaar hai, ispar jo aitraazaat liye jaate hain wah ye hai

1- kya bandar bhi muqallaf makhlooq hain yani wah sharai ahkaam ke paband hain ??

2- jis bandar ya bandariya ko rajam kiya gaya toh pahle ye saabit kiya jaana chahiye wah mankooha thi ??


3- agar bandariya ko rajam kiya gaya toh bandar ko kyon chhod diya gaya ???


Ab in aitraazaat ka jawab dene se pahle is waqeye ki tafseel mulaheza farmaayen jo is tarah hai



hz umar bin maimoon kahte hain Ke main yemen me tha, apne logon ki bakriyon me ek oonchi jagah par maine dekha ke ek bandar bandariya ko le aaya aur uska haath apne sar ke neeche rakh kar so gaya

itne me ek chhota bandar aaya aur bandariya ko ishaara kiya, usne aahista se apna haath pahle bandar ke tale se kheench liya aur chhote bandar ke saath gayi,

usne uske saath sohbat ki, main dekh raha tha

sohbat ke baad bandariya lauti aur aahistagi se phir apna haath pahle bandar ke sar ke neeche daalne lagi, jis par wah jaag utha ghabraaya hua aur bandariya ko soongha aur ek cheekh maari, toh sab bandar jama ho gaye, ye usi bandariya ki taraf ishaara karta tha aur cheekh maarta tha (yani isne zina ki hai ) aakhir dusre bandar daahini baayen taraf gaye aur us chhote bandar ko lekar aaye jise main pahchaanta tha, unhone us bandariya aur us zani bandar ke liye gadha khoda aur dono ko sangsaar kar daala, toh maine bani adam ke siwa jaanwaron Me bhi rajam dekha


(teesar ul bari jild 3 page 626)



ab ye dekhiye


1- bandar hi wah makhlooq hai jo hiss wa shaoor ke lihaaz se insaan se qareeb tar hai (isi liye darwin aur uske maanne wale use insaan ka jad amjad qarar dete hain )


2- bani israel ka ek firqa jisne ahqam sabat ki nafarmani ki thi use bandar bana diya gaya tha

(2/65)


3- Bani israel me zina ki saza rajam thi



lihaza ye ain mumkin hai ki bandaron ka giroh wah usi firqa bani israel se talluq rakhta ho jise bandar bana kar halaaq kiya gaya tha

aur unme zina ki saza ka shaoor bhi maujood ho,


teesar ul bari me waqeya ki jo tafseel bayan ki gayi hai wah is waqeye ko aqal se bahut qareeb kar deti hai

nikah wala aitraaz bhi hal kar deti hai ke unme bhi bahami eijaab wa qabool ko nikah hi samjha jaata tha, aur is aitraaaz ka bhi ke akeli bandariya ko hi kyon rajam kiya gaya tha, bandar aur bandariya dono ko chahiye tha


ab is Hadith ka dusra pahlu saamne laiyye, ye waqeya nabi e akram sallallaho alaihi wasallam (pbuh) se mansoob harghiz nahin hai, balke kisi sahabi ki taraf bhi mansoob thi


is hadith ke raawi hz umar bin maimoon nahin balke taabai hain, phir wah use kisi ki taraf mansoob bhi nahin karte, balke apna ek chasm'deed waqeya bayan kar rahen hain


lihaza is waqeya ko durust tasleem karna imaaniyaat me daakhil nahin, na hi iska inkaar par kisi shakhs ko daayera e islam se kaarij kiya ja sakta hai (jaisa ke munkireen e hadith dhindora peet'ta hai )

ham is waqeye ko sirf is hadd tak durust samjhte hain ke ye ek to qarain qayaas hai , dusre is waqeye ko riwayat karne waale raawi qaabil e aitmaad hain......




40- JINN




Hz abu hurairah (ra) se manqool hai ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya :-" aaj ki raat mere paas ek jinn aaya (ya kuch aisa hi lafz kaha ) taake namaz me khalal daale, Allah ne mujhe uspar kudrat di aur maine iraada kiya ke masjid ke kisi sutoon se baandhoon taake tum log subah ko dekh lo........ Huzoor ne us jinn ko khwaar karke chhod diya


(maqam hadith 35)



JAWAB



jinnat par bhi bahes ghair marai cheezon se talluq rakhti hai.... Taham darj zel haqaiq quraan kareem se saabit hain



1- insaano ki tarah wah bhi sharai ahkaam ke paband aur mukallaf makhlooq hain, jo aakhirat me azaab wa sawaab se bhi do char hogi


(7/178, 51/56)


2- jo nabi, bani nu e insaan ke liye maboos rahe wahi nabi jinno ke liye bhi they

dekhiye surah jinn , aap chunke ummat ke sardar hain lihaaza aap jinno ke bhi sardar hain


3- jinn aag se paida ki hui makhlooq hai wah apni shakl badalne par kudrat rakhte hain aur insaano ki shakl bhi akhtiyaar kar sakye hain

(surah jinn)


4- insaan toh ek maadi makhlooq hone ki wajah se sirf kalaam ke zariye dusre insaano ke dilon me waswasa daalte  Hain lekin ghair marai hone ki wajah se  unke waswasa daalne ke wasail badh jaate hain


(114/5-6)


5-ye namaz, namaz e tahajjud thi jo aap akele ada karte they


in sab haqaiq ki roshni me is hadith ko dekh kar batlaayen ke kya koi aitraaz baaqi rah jaata hai......?????






ALLAH TAALA HAM SABKO HAQ BAAT KAHNE AUR SUNNE KE SAATH USPAR AMAL KARNE KI TAUFEEQ DE ..:.......AAAAMEEEEEN