MUFTIYAAN DAARUL ULOOM DEOBAND KA NIRAALA FATAWA:

Bismillahirrahmanirraheem



MUFTIYAAN DAARUL ULOOM DEOBAND KA NIRAALA FATAWA:

aaj ham aapki khidmaat me darul uloom deoband se saadir hone waale ek fatawe ko rakhna chaahte hain, zara gaur se padhen, is jawab aur uski zabaan lab wa lahza aur husn bayaan ki daad bhi den..

Saayel(questioner) ka sawaal ye hai

kya farmate hai ulema e deen muftiyan is masle ke baare me

1- imam e azam abu hanifa rh ke baare me AHLE HADITH hazraat ye kahte hain ke aapne ek wuzu se do waqt ki namaz yaani isha ke waqt wuzu kiya aur isi wuzu se fajr ki namaz padhi hain, to aap ka yah amal 40 saal tak raha to biwi ka haq kaise ko kyun ada na kiya jabke rasool(sws) ne aisa nahi kiya hai, to aap inse zyaada mujhide karne waale ho gaye, ya aap ne aisa karne ki ijaazat di hai..

2- sawaal ka jawab daleel se den.


Isi sawaal ke saath do sawaal aur bhi hai jin ka jawab bhi muftiyan darul uloom deoband ne khaalis deobandi ilm e Kalaam ki roshni se diya hai , usko chhodte hue sirf ham isi pahle sawaal ke jawab ko rakhte hai isi se andaaza laga len..


BAJAWAB-- Fatawa no 460


" ghair muqallideen imam abu hanifa rh ke mukhaalif dushman hain unki samjh adhuri hoti hai, ek riwayat aisi hai jisse malum hota hai ke imam sahab isha ke wuzu se fajr ki namazen padhi hain, jo gair muqallid na tahajjud padhna jaante hain aur na raat bhar jaagna jaante hain wah kya samjhenge

raha biwi ke huqooq ki adaaiyegi , to kya ye haq din me ada karna gunaah hai, ya mumkin nahi hai raat bhar ummat ko nawafil padhne se roka nahi gaya hai, ghair muqallid ka kahna sahih nahi hai,"

al jawab sahih kafeel ur rahmaan, al jawab sahih haseeb ur rahman, al jawab sahih muhammad abdullah

muhammad zafaruddin

(mufti darul uloom deoband)


ye tha jawab jo deoband se diya gaya...


Aap saayel ka sawaal aur daarul uloom ke muftiyon ka jawab ek baar phir padh len Zara ghaur karen ke kya saayel ke sawaal ka yahi jawab tha jo muftiyan daarul uloom ne diya hai.. Sayel ke sawaal se zaahir hai ke wah kam padha likha aadmi hai, usne kisi hanfiyon ke mashoor kardah ek waqeye par waarid hone waale ishkaal ko suna usne is ki haqiqat jaanne ke liye daarul uloom deoband ke muftiyon se ruju kiya....

Saayel ne apne sawaal me AHLE HADITH ka lafz istemaal kiya hai..... Magar muftiyan daarul uloom ko ye lafz pasand nahi aaya..

Unhone shaitaani lahza apnaate hue AHLE HADITH ko lafz GAIR MUQALLID se badal diya......

Haalanke wah khoob acchi tarah se jaante hain ke AHLE HADITH aur gair muqallid ek alfaaz wa mafhoom nahi hain, dono me zameen aasmaan ka farq hai lekin mahaz AHLE HADITH se awaam ko gumrah karne ke liye wah liye lafz gair muqallid ko istemaal kar gaye...

Jab ke asal me saara deoband group pakka gair muqallid hai,

baher haal muftiyan daarul uloom deoband ne ahle Hadith ko mukhaalif dushman imam abu hanifa likh kar hamare in bhaiyyon ko apni asliyat bata di jo in ashaab jubba wa dastaar ko mukhlis wa fazilat ma'aab baawar kiye hue hain, jinke saamne in muqaddas ashhaaq ka sirf ek hi roop tha, ham apne un bhaiyyon se jo in logon aur daarul uloom deoband ke saath abhi tak husn zan rakhte aur charm qurbaani se lekar har fasal me ashr o zaqaat daarul uloom ke liye jama kare aur ba'qaaidah usko bhejte hai.. Arz karenge ke maherbaano zara aankh khol kar dost aur dushman ko pahchaano aur apne amal par nazar saani kar lo



AHLE HADITH imam abu hanifa ke mukhaalif hain???


Aakhir kis tarah jawab diya gaya hai ke wah imam shahab ki taqleed nahi karte shayad isliye mukhaalif bataya gaya !!

To sawaal ye hai ke muqallideen deoband bhi aimma salasa , imam malik, imam shafai, imam ahamad bin hambal ke zaroor mukhaalif hain, kyonki wah bhi in aimma ki taqleed nahi karte, Deobandi bhi aimma muhaddiseen ke dushman wa mukhaalif hai,

aur usme kya shak hai ke muqllideen imam abu haneefa ka sawaad e azam (barelwi group) aimam wa auliya wa khud huzoor(sws) ka dushman DEOBANDIYON ko na sirf maante hain, balke seena thok kar elaan karte hain,

kitabon me likhte hain, uske yahan se saadir hone waale fatawon ki roshni me na sirf deobandi balke har wah shakhs bhi kaafir hai jo in deobandion ko kaafir na maane ,unke muqaable me deobandion ki kya position hai.....


Agar deobandion ke mutaallik barelwion ke fatawe durust hai to deobandion ko apne KUFR se tauba karna chahiye, aur agar ghalat hai to kis bunyaad par ghalat hain,

kya wahi tareeqa wa amal muftiyan deoband ka ahle hadith ke talluq se nahi hai, jo mazkoorah firqe ka deobandion ke talluq se hai.....

Jab ek muqallid a aap ke mutaallik fatawa deta hai to usko aap ghalat balaate hain aur sharaafat, diyaanat ijtehaad, Jaisi cheezon ki duhaayi dene lagte hain aur jab aap khud hi wah tareeqa dusre ke mutaallik akhtiyaar karte hain to zarrah baraabar bhi sharm wa haya nahi aati...

Deobandi muftiyon ke kahne ke mutaabik AHLE HADITH ki samajh adhuri hai, kyonki wah muqallid nahi kyonki sirf muqallidon ki aqal poori hoti hai,

aur chunke aala maqaam tabiee, sahaba kiram, wagerah me koi deobandion jaisa muqallid na tha, lihaaza insab logon ki aqal adhuri thi... Subhaanallah ! Deobandion ka ehtaraam aimma wa fuqaha wa muhaddiseen ka ye niraala andaaz khoob hai...

Chunke yah daur science ijaadaat ka hai muftiyan daarul uloom deoband ne zaroor koi aala(instrument) aisa ijaad kar liya hai jisse wah logon ki aqalon ko naap lete hain, agar wah market me us aale ko aam kar den to bada hi karam hoga. Darul uloom deoband ki shohrat me bhi chaar chaand lag jaayenge......


Baherhaal

sawaal karne waala 40 saal baraabar isha ke Wuzu se fajr ki namaz padhne ke mutaalliq sawaal kar raha hai, magar daarul uloom deoband ke aqal kul jawab me likhte hain..

" ek riwayat aisi hai jisse maalum hota hai ke imam sahab ne isha ke wuzu se fajr ki namaz padhi hai"

is jawab me kis qadar aqal ka istemaal huwa hai padhne waale mulaaheza farma len....

Phir ek paintra mufti sahab ne ye kiya ke "AHLE HADITH tahajjud nahi padhna jaante"

mufti sahab ko kaise pata chala uske baare me unhone kuch nahi bataya, ek mazeed paintra ye bhi sunte chale ki

" ahle hadith raat bhar jaagna nahi jaante"

agar mufti sahab us paintre ke baare me apni tahqeeq bhi qalam band farma dete to bada karam hota..

Aage irshaad hota hai

"raha biwion ke huqooq ki adaaigi to kya ye haq din me ada karna gunaah hai,ya mumkin nahi"


mufti sahab seedhe seedhe ye kyon nahi kah dete ke imam sahab biwi ka haq din me ada karte they, kisi ko isme kya aitraaz ho sakta hai...

Aap irshaad farma den bhala aap ki baat ghalat ho sakti hai...


Mufti sahab ka ye farman ke " raat bhar ummat ko nawafil padhne se roka nahi gaya hai"

kya khoob kaha hai...

Mufti sahab ke is jawab ke kya kaha jaaye..

Ahle hadith se dushmani me wah bhool gaye ke hindustan me maujood rasm o riwaaj bidat wa khuraafaat par kaarband hazraat ki sab se badi daleel yahi hai..

Aakhir khud ulema e deoband inki bahut saari bidaat wa khuraafaat ko kyun mana karte hain...

Mufti sahab ki daleel yahi hai ke inme se kisi cheez se "roka" nahi gaya hai..

teeja ,10wa, 20wa, 40wa, barsi, shab e raat kunda, muharram daari mela, fatiha, inke jawab ki sabse badi daleel yahi hai ke inme se kisi cheez se "roka "nahi gaya hai...

Mufti sahab in tamaam baaton ki ijaazat apni isi daleel se de denge agar haan to elaan farma den .. Shayad muqallideen ke do group mil baithen


hamara khayaal hai mufti sahab us hadith se Yaqinan bekhabar na honge jisko "bukhari wa muslim" ne naqal farmaya hai....

Ke allah ke rasool(sws) ke teen sahabi azwaaj hz aisha ra ke paas gaye. Aapke din wa raat ki ibadat ke baare me poocha, aur jab tafseel sun chuke to yah kah kar ke rasool(sws) ko ziyadah ibadat ki kya zarurat hai aap to bakhse bakhsaaye hai, unme se ek sahabi ne elaan kiya ke ham hamesha raat bhar namaz padhenge, dusre ne kaha main har din roza rakhunga, teesre ne kaha main kabhi shaadi nahi karunga, aurton se alag rahunga, jab rasool akram(sws) tashreef laaye aap ko bataaya gaya, aap naaraaz hue, unko bulaaya aur farmaya:-" kya tum hi logon ne aisa kaha hai , qasam allah ki main tum sab se ziyaadah allah se darne waala , uska taqwa rakhne waala hun, lekin main roza bhi rakhta hun nahi bhi rakhta hun, sota bhi hun aur aurton se shadi bhi karta hun, yani huqooq bhi ada karta hun pas jisne meri sunnat se munh moda usse mera koi Talluq nahi"

(bukhari, muslim)


ye hadith aur bhi hadith ki kitaabon me hai, kya isme saaf taur par is baat se mana nahi hai..

1- aadmi saari raat jaag kar namaz padhe..

Aap(sws) ki sunnat yd hai ke aap raat ko sote bhi they, aur namaz bhi padhte they, uske bar khilaaf agar koi karta hai yaani saari raat musalsal 40 saal tak ibadat karta hai to kya uski ye ibadat uske liye fazilat kah laayegi ?

Jab rasoollullah(sws) ki sunnat uske khilaaf hai..kya wah khilaaf sunnat par amal karne ke ba'wajood shahad e fazilat ho sakta hai !!


Hamara khyaal hai mufti sahab ke zahen me wah hadith bhi hogi, jisko imam muslim rh ne apni sahih me sahih sanadon se naqal farmaya hai..

" aiy abdullah bin umar ra ! Mujhe khabar mili hai ke tum din bhar roza rakhte ho aur raat bhar namaz padhte ho, aisa mat karo kyonke tumhare jism ka bhi tumhare uper haq hai, aur tumhare aankhon ka bhi tumhare uper haq hai, aur tumhare Biwi ka bhi tumhare uper haq hai"


kya isi hadith me saaf taur par mana nahi hai..


Is mukhtasar wazahat se ye baat yaqinan waazeh hai ke kisi ka bhi musalsal 40 saal tak raat bhar namaz padhna baa'as fazilat nahi aur ham hargiz ye baat tasleem nahi kar sakte ke imam abu hanifa rh bawajood faqeeh aur muttabe sunnat sone ke musalsal 40 saal tak aisa kaam karte rahe jo rasool akram(sws) ki sunnat nahi hai aur aapne aisa karne se mana kiya

magar tajjub hai mufti sahab par hai ke wah uski beja waqaalat hi nahi karte balke us ghalat baat ke khilaaf zabaan kholne waalon ko dushman, mukhaalif, bad'dimagh aur na'samjh farma rahe hain

ab agar koi ye kahe ke ye baat imam sahab ke haq me kahna ke aap 40 saal tak isha ke wuzu se fajir ki namaz padhte rahe durust nahi kyonke imam sahab jaisa faqeeh wa muttabe sunnat aisa kaam itne lambe arse tak nahi kar sakta , is tarah ki cheez ka intesaab imam sahab ki taraf Karna unki tanqees karna hai...

Mufti sahab se arz hai ke wah is waqeye ki sehat asool muhaddiseen se saabit farma kar jo ishqalaat is par waarid hote hain, inka maqool jawaab inaayat farmayen, dusron par ilzaam taraashi aur bohtaan baazi se ye masla hal na hoga..

Balke aapki fuqaahiyat aur daarul uloom ke ke daarul ifta ki haqiqat bhi majrooh hogi

kisi qaum ki dushmani tumhe is baat par aamaadah na kar de ke tum insaaf na karo wa insaaf karo ke wah taqwa se qareeb tar hai.....


( hz abu aamir raza badayuni rh)


ALLAH HAMEN HAQ BAAT KAHNE AUR USPAR AMAL KARNE KI TAUFEEQ DE..... Ameen

IT'TEBA-E-SUNNAT AUR TAQLEED

Bismillahirrahmamirraheem



ITTEBA E SUNNAT AUR TAQLEED:



Ham zaroori samjhte hain ke aap ko bataayen ke jin aimma ki taqleed riwaaj pazeer hai, unhone apni taqleed se sakhti ke saath mana kiya hai, aur itteba e sunnat ki targheeb di hai aur tajjub ka izhaar kiya hai ke itteba e sunnat ke muqaabla me aimma ke aqwaal ko kyon wazani ghardaana jaata hai,

kya aimma ke aqwaal aur mazahib ki sadaaqat min jaanib allah hai??

Aur kya is par koi daleel pesh ki jaa sakti hai?

Hargiz nahi to phir kyon andhi taqleed se aaraaz nahi kiya jaata hai

allah taala ka irshaad hai:

" logon! Jo kitab tum par tumhare parwardigaar ke yahan se naazil huwi hai, uski pairwi karo aur uske siwa aur rafeeqon ki pairwi na karo aur tum kam hi nasihat qubool karte ho"

(surah aaraaf 3)


IMAM ABU HANIFA RH KA QAUL:


imam abu hanifa rh ke shargirdon ne inse mukhtalif aqwaal naqal kiye hain jin ka maqsad yah hai ke hadith par Amal karna zaroori hai aur iske muqaable me aimma ke aqwaal ka tark zaroori hai

chunancha suniye

" sahih hadith mera mazhab hai"

( ibne abideen fil haashia 1/63, rasmul mufti aiqaazul hamamul shaikh saaleh falaani page 62)


SHEIKH IBNE HAMMAM RH KA QAUL:


jab kisi imam ke mazhab ke khilaaf sahih hadith maujood ho to hadith par amal karne se hanafiyat se khaarij nahi hota, isliye ke imam abu hanifa rh se ye riwayat saabit hai ke sahih hadith hi unka mazhab hai,

ibne barr rh ne imam abu hanifa rh aur deegar aimma kiraam se isi tarah ke aqwaal naqal kiye hain

maalum huwa ke aimma kiraam ka ilm wa fazl, taqwa wa taharah ka taqaaza yah tha ke wah hadith ki mukhalifat ke baare me soch bhi nahi sakte they aur unhone khule lafzon me izhaar kiya hai ke chunke hamen hadith ka istaqsa nahi hai, isliye mumkin hai ke hamaare baaz aqwaal hadith ke mukhalif hon.. Lihaaza hadith ko apnaana hi hamara maslak hai

Imam shafai se sarahatan is mafhoom ka qaul marwi hai aage iska zikr kiya jaayega..


" kisi shakhs ke liye hamare qaul par amal karna jayez nahi jab tak ke use is baat ka ilm na ho ke hamare qaul ka maakhaz kiya hai"

( al natqa fi fazail al salasa al aimma al fuqaha lil ibn abdul barr page 145, aalmul moqeen ibne qayyim 2/359, haashia bahrur raiq al ibne aabideen 6/293, rasmul mufti page 29,32, mizaan al shoraani 1/55, tareekh ibn maeen 6/177)



ALLAMA SHORAANI KA QAUL:



Allama shoraani meezaan me farmate hain

" imam abu hanifa rh ke baare me hamara aur har munassaf mijaaz insaan ka aiteqaad hai ke shariat ki tadween ( aur jab huffaz hadith ne hadith ke jama karne me door daraaz ke shahron ka safar kiya) tak agar wah zinda rahe aur hadith paa lete to wah har qism ke qayaas ko chhod kar hadith par amal paira hote aur jis tarah deegar aimma ke mazhab me qayaas ka wajood kam hai isi tarah imam abu Hanifa rh ke mazhab me bhi qayaas kam hota, chunke inke daur me shariat ke dalail . Tabeen, taba tabieen ke yahan mutfaraq shahron me mutfaraq taur par jama they ( yani mudawwin na hue they) is liye banisbat deegar aimma ke mazhab me qayaas ki kasrat nazar aarahi hai isliye ke jin masail me unhen nas na mil saki inme unhone qayas se kaam liya lekin deegar aimma ke daur me huffaz hadith ne talab hadith me safar akhtiyaar karke ahadith ko jama kiya hai hadith ka tawaafiq amal me aaya, is sabab se imam sahab ke mazhab me qayas ziyaadah nazar aata hai aur deegar aimma ke mazhab me kam nazar aata hai"

(meezaan 1/62)


taqriban is hawala ko allama abul hasnaat ne " nafi al qabeer" me naqal farma kar is par taeedi note likh kar is masle ko waajeh karne ki koshish ki hai , wah mulaheza farmayen

" maalum huwa ke imam abu hanifa rh ne iraadatan qasdan sahih hadithon ki mukhalifat nahi ki hai, adam ilm ke bina Par wah maajoor they, aur inka azar qaabil qubool hai"

(nafi al qabeer page 135)

aur allah ka irshaad hai

" allah kisi ko uski taaqat se zayadah taqleef nahi deta"

(baqarah 31)


allama shorani ek jagah likhte hain


" agar motaraz aitraaz kare ke aap ke imam ki wafaat ke baad jin hadithon ki sehat saabit ho jaaye kya in par amal hoga? Jabke aapke imam ne in par amal nahi kiya,

to iska jawab yah hai ke in par amal karna zaroori hai isliye ke agar imam sahab in hadithon par mutla(jaan lete) ho jaate aur inke yahan in ki sehat saabit hoti to wah apne shargirdon ko inke mutabik amal karne ka huqm dete isliye ke tamam aimma shariat ke paband hote hain, pas jo shakhs sahih hadith par amal karta hai wah apne daaman ko khair kaseer se bhar leta hai aur jo shakhs hadith par us waqt tak amal nahi karta jab tak ke uska imam us par amal na kare to wah khair se mahroom ho gaya, jaisa ke aimma ke aqsar Muqallideen ka yahi haal hai, haalanke inke liye zaroori tha ke wah apne imam ki wafaat ke baat sahih hadith par amal karte isliye ke inke imam ke wasiyat yah hai ( ke qaul ke muqaable me hadith sahih par amal karo) aur aimma ke baare me hamara aiteqaad yahi hai ke agar wah zinda rahte aur inke baad jin hadith ki sehat maalum ho sakti hai usse unhe aagaahi haasil hoti to wah in par amal karte aur har qism ke qayaas aur qaul ko tarq farmate"

(meezaan 1/26)


IMAM MAALIK BIN ANAS RH KA QAUL:



" main bashar(human) hun mujhse kabhi khata bhi sarzad ho jaati hai, aur kabhi durust baat bhi nikal jaati hai meri raaye ko dekho agar kitab wa sunnat ke mawafiq ho to us par amal paira ho jaao aur agar kitab wa sunnat ke mawafiq na ho to us par amal na karo"

( al jaame lil abdul barr 2/32, asool al ahkaam ibn hajam 6/149, al aiqaaz page 72)


rasool akram(sws) ke elawa jo shakhs bhi hai uska qaul tasleem bhi Kiya ja sakta hai aur radd bhi..

Lekin aap(sws) ke qaul ko radd nahi kiya ja sakta


matakhireen ke nazdeeq is qaul ki nisbat imam malik ki tarah aam mashoor hai,

ibnul haad ne "irshaad ul saalik" me isko sahih kaha hai

imam taqiuddeen subki rh ne "al fatawa 1/48" me isko ibn abbas se naqal kiya hai , usse mujaahid ne suna aur mujaahid se imam malik ne suna ab iski shohrat uski jaanib ho gayi hai, phin inse imam ahmad ne suna,

baherhaal imam dawood " masail al imam ahmad" me farmate hain..



IMAM AHMAD KA QAUL:



" maine imam ahmad se suna farmate they ke nabi(sws) ke elawa har shakhs ke qaul ko qubool bhi kiya jaa sakta hai aur radd bhi kiya ja sakta hai"

(masail imam ahmad page 276)


" ibne wahab bayan karte hain ke maine imam malik se wuzu me paaon ki ungaliyon ke masah ke baare me sawaal kiya unhone jawab diya masah zaroori nahi hai, ye sun kar main khamosh raha jab log zara kam huwe to Maine arz kiya is masah ke baare me hadith maujood hai, unhone kaha kaun si hadith hai, maine bayan kiya ke hamen lais bin saeed ra, ibne lahiya, umar bin haaris ne yazeed bin umar wa ma'aafri se naqal kiya unhone abu abdurrahmaan habli se unhone mastoor bin saddaad qarsi se unhone kaha:- maine rasoollullah sallalaho alaihi wasallah ko dekha aap apni chhanguliyan ungli ke saath paaon ki anguliyon ki darmiyaan ka masah farmaate isne hadith sun kar kaha ke ye hadith HASAN hai, aur maine ye hadith usse pahle nahi suni, raawi ne bayan kiya uske baad jab bhi unse yah masla daryaaft kiya jaata to wah anguliyon ke khilaal ka huqm farmate"

(muqaddam jirrah wa taddel ibn abi hatim page 31,32)



IMAM SHAFAI KA QAUL:



is silsile me imam shafai rh se bahut kuch manqool hai yahi wajah hai inke pairokaar in ke qaul ko tark karke hadith par amal karte hain

suniye

" har shakhs ka ye haal hai ke sunnat kabhi uske Saamne hogi aur kabhi usse makhfi hogi, lihaaza jab main koi baat kahun ya koi asool bayaan karun aur wah aap(sws) ke farmaan ke khilaaf ho to us waqt aap(sws) ke qaul ko tasleem karo wahi mera qaul hai"

( tareekh damishq ibn asaakir 15/1/3, alaamul moqeen 2/363,364)



IMAM IBNE HAZAM RH KA QAUL:



Imam ibne hajam.... Imam shafai ke baare me farmate hain...


" jin fuqaha ki taqleed ho rahi hai unhone taqleed ko BAATIL kaha hai, aur apne pairokaar ko apni taqleed se roka hai, tamaam aimma se ziyaadah wah mutasshad imam shafai rh hain, jab ke wah shakht taqeed farmaate hain ke sahih aasaar ka itteba kiya jaaye aur dalail ki roshni me chala jaaye aur fi zaamid taqleed se burayi ka waajeh taur par elaan farmaya hai, allah taala ke qaul se logon ko fayeda pahunchaaye aur unhe azar azeem se nawaaze haqiqat yah hai ke is tarah wah kair kaseer ka sabab bane hain"

(al ahkaam 6/118


" tamaam musalman is par Mutawaffiq hain ke saamne rasoollullah(sws) ki sunnat aajaaye uske liye jaayez nahi ke wah kisi imam ke qaul ki bina par sunnat ko tark kare"

(ibn qayyim fi aalaam 2/361, al falaani page 68)


" jab tum meri kitab me rasoollullah(sws) ki sunnat ke khilaaf koi baat paao to sunnat ke mutaabik chalo aur mere qaul ko chhod do"

( al haaroi fi zamul qalaam , al khateeb fil hejaaj ba shafai 8/2, ibn asaakir 15/9,10, al nawawi fi majmua 1/63, ibn qayyim 2/361, al falaani page 100)


" sahih hadith mera mazhab hai"

( al nawawi majmua 1/63, al shoraani 1/75, al falaani page 108, ibne hajam ne iski sanad ko sahih kaha hai)


IMAM NAWAWI KA QAUL:


Chunke hamare imam ka qaul hai ke sahih hadith inka mazhab hai uske bina par shwafa jab hadith malum kar lete to us par amal karte hain aur raaye chhod dete hain, abu yaqood booyiti, abu qasim daarki, imam abu bakr baiheqi aur deegar muhaddiseen isi nazaryah ke haamil they aur muttaqad me shawafa jab kisi masle me imam ke mazhab ke khilaaf sahih hadith malum kar lete to hadith par amal karte aur is baat ka zikr karte ke hamare imam ka yahi mazhab hai jo hadith se saabit hai



SHEIKH ABU UMAR RH AUR IBN SALAAH RH KA QAUL:



Imam shafai rh ke pairokaar apne imam ke mazhab ke khilaaf jo hadith paayen to agar isme ijtehaad ke asbaab malum hon ya khaas taur par us masla me iska ijtehaad qaabil qubool ho to wah iske mutabik amal kar sakta hai, lekin agar wah maqam ijtehaad par faiz nahi aur wah hadith ki mukhalifat karne se bhi bachna chaahta hai to uske liye zaroori hai ke wah Hadith par amal kare aur agar imam shafai ke elawa kisi dusre imam mustaqal se bhi hadith ke mutabik qaul maujood hai to uske liye maaqool azar hai wah apne imam ke qaul ko tark karke hadith par amal kare.... Wallahu alam"


haafiz ibne salah ke qaul me us soorat ka zikr nahi ke agar hadith par kisi imam ne amal nahi kiya to phir kaunsi surat akhtiyaar ki jaaye?

Iska jawab allam taqiuddeen subki rh ki zabaan se sune..

Wah "al risaalah jild 3 page 102" me imam shafai rh ke qaul ki haqiqat bayan karte hue farmate hain



ALLAMA TAQIUDDEEN SUBKI KA QAUL:


" mere nazdeek hadith ki pairwi karna munasib hai har aadmi apne aapko nabi(sws) ke saamne samjhe aur ye ke wah aap(sws) se hadith sun raha hai, kiya( is tasawwur ke hote hue) hadith par amal karne se pash o pesh jaayez hai? Hargiz nahi wallah har insaan apne faham ke lihaaz se muqallaf hai"

(al risaala jild 3 page 102)


majeed tahqeeq ke liye Alaam ul moqeen 2/203,270 ka mutaala karen

khaas taur par is riwaayat par ghaur o fiqar karni chahiye

" tum hadith aur uske rijaal ko mujh se ziyaada jaante ho jab tumhe sahih hadith mil jaayen to mujhe bata diya karo, khwaah iske raawi koofi hon ya basri ya shaami, main hadith par amal paira hunga jab ke hadith sahih hogi"


(al ehtejaaj ba shafai al khateeb 8/1, ibn asaakir 15/1/9, al inteqa ibnul barr page 175, manaqib al imam ahmad bin jawzi pg 499, al harwi 2/47/2, teen tareeqe se marwi hai imam ahmad ke shahabzaade abdullah apne baap ahmad se ke imam shafai ne unse farmaya, alaam ibn qayyim jild 2 pg 325, al falaani pg 152)



IMAM BAIHEQI RH KA QAUL:



yahi wajah hai ke imam shafai deegar aimma se hadith ke saath zyada rutbaat rakhte hain, unhone talab hadith me hejaaz, shaam, yemen ,iraq ka safar akhtiyar kiya aur wahan ke ulema se istefaadah kiya aur jis hadith ko unhone sahih samjha Bila khauf wa khatra usko phailaaya, unhone apne shaher ke ulema ke mazhab ki taraf bilkul ruju na kiya jabke wah sahih na tha,

haalanke inse pahle aimma ka aam taur par aitmaad tha ke wah apne shaher ke ulema ke mazhab ka baherhaal parchaar karte aur inki mukhalifat ka khayaal bhi na laate

" jis masla me muhaddiseen ke yahan mere qaul ke khilaaf sahih hadith maujood ho to main apne qaul se zindagi me aur baad az wafaat ruju karta hun"

(al harwi 1/47, alamul moqeen jild 2 page 363, al yaqaaz page 104)


" jab tum mujhe dekho ke main ek baat kahta hun halaanke nabi(sws) se us baat ke khilaaf qaul hai to samjh lo meri aqal zayil hai"

(al mantaqi minha alaabi hafsul maudab page 234 jild 1, ibn asaakir 15/1-10)


" jo baat main kahun lekin nabi(sws) se uske khilaaf sahih hadith maujood hon to aap(sws) ki baat durust hai, lihaaza meri TAQLEED na karo"

(ibn asaakir 15/9/2)



IMAM AHMAD BIN HAMBAL:



sunnat ke saath muhabbat akhtiyar karne me imam ahmad bin hambal ka maqam deegar aimma se bahut uncha hai, yahi wajah hai ke unhone hadith ke jama karne me deegar aimma se numaayan khidmaat sar anjaam diya hai,

inka mashoor qaul hai

" na meri taqleed karna, na malik , na shafai, aur na ozzai, na soori ki TAQLEED karna jahan se unhone ilm haasil kiya tum bhi wahin se ilm haasil karo"

(al falaani pg 113, alamul moqeen jild 2 page 302, al manaqib ibnul jawzi page 192)


" ozzai, malik, abu hanifa sab ki raaye, raaye hai, aur in sab ki raaye barabar hai, hujjat to hadith hai"

(al jamul ibnul barr jild 2 page 149)


" jo shakhs rasool(sws) ki hadith ka radd karta hai wah barbaadi ke kinaare par hai"

(ibnul jawzi page 182)


aimma kiraam ke bayan karda aqwaal se ye baat saabit ho rahi hai ke wah kis qadar hadith ke shahdaayi they aur hadith ke saath muhabbat ka huqm dete rahe aur andhi taqleed se mana Farmate rahe unhone bila jhijak elaan farmaya ke jo shakhs sunnat sahih ke saath tamask paida akhtiyaar karega use hamari mukhlifat ki kuch parwa nahi karni chahiye, isliye ke sunnat sahih hi hamara mazhab hai wah dar'asal hamari mukhaalifat nahi kar raha balki hamari mawafiqat kar raha hai aur hamare tareeqe par chhal raha hai, lekin jo shakhs ba'zaahir hamari mukhalifat se bachaao karte hue sunnat sahih ka tark karta hai aur hamare aqwaal par amal paira hota hai wah nafarmaan hai aur dar'asal hamare aqwaal ke khilaaf amal paira hai

allah ka irshaad hai

" tumhare parwardigar ki kasam ye log jabkar apne tanaazaat me tumhe musannaf na banaaye aur jo faisla tum karo usse apne dil me tang na hon balke usko khushi se maan len tab tak momin nahi honge"

(surah nisa 65)

aur farmaya

" to jo log inke huqm ki mukhalifat karte hain unko darna chahiye ke (aisa na ho) in par koi aafat pad jaaye ya taqleef dene Waala azaab naazil ho"

(surah noor 63)



ALLAH HAMEN HAQ BAAT KAHNE AUR US PAR AMAL KARNE KI TAUFEEQ DE..... Ameen

AZAAN HI NAHI NAMAZ BHI SANSKRIT ME PADH SAKTE HAIN

Bismillahirrahmanirraheem



AZAAN HI NAHI NAMAZ BHI SANSKRIT ME PADH SAKTE HAIN:




Allama murgyani rh ki taleef kardah "hidaya" ko hanafi mazhab me jo maqaam wa martaba haasil hai wah kisi bhi sahab e mazhab se chhipa nahi hai, ba'qaul unke sahabon se uski haisiyat quraan kareem ke maanind hai.

Usi hidaya me mazkoor hai


" agar (koi shakhs) arabic zabaan ki salaahiyat rakhte hue (bhi) ba'zubaan faarsi taqbeer tahreema kahta hai, ya qirat karta hai( quran ke bajaaye maani quraan ka tarjuma padhta hai) ya zibah karte waqt jaanwaron par ba'zubaan faarsi. Bismillah kahta hai to imam abu hanifa rh ke nazdeek uske liye ye kaafi aur durust hai, sahabeen ( imam abu yousuf aur imam muhammad rh ke nazdeek sirf zibah me kafi hai ( arabic ki salahiyat rakhte hue takbeer tahrima aur qira'at faarsi zabaan me durust nahi, agar arbic ki salahiyat nahi hai to har ek ko farsi zabaan me ada kar sakta hai"

(hidaya Jild 1 page 85)


asal masla (yani qirat quran) me sahabeen ke qaul ki jaanib imam abu yousuf ka ruju bayan kiya jaata hai, sahabeen ke qaul par (aimm mazhab ka) etemaad (aur fatawa) hai, khutba juma aur tashhud ka mamla mukhtalif hain, azaan me arf aam ka etbaar kiya jaayega

sharah wiqaya me likha hai

" agar (koi shakhs) takbeer tahrima ko allahu akbar ke bajaaye, ' allah azzawajal ya allah azeem ya al rahmaan akbar, ya la illaha illallah se badal de, ya faarsi zabaan me ya kisi ajar ki wajah se faarsi zabaan me qir'at kare ya zibah karte waqt faarsi zabaan me bismillah kahe to ye (sab) jayez hai"

(sharah wiqaaya jild 1 page 143, mai haashia umdatul riaaya)


is daleel ki roshni me chand masail saabit hote hai jo ye hain

1- taqbeer tahreema me " allahu akbar " jis par rasoollullah(sws), sahaba kiram ra, tabieen rh ka mustaqal amal raha hai, usko deegar qalimaat ya uske maane ya mafhoom ko dusri Zabaan me ada karne se koi farq nahi padhta hai, khwaah use arabic ki salahiyat ho ya na ho..


Agar is silsile me kisi qism ka shaq wa shubah ho to itminaan ke liye

" raddul mukhtar" jisko ye khususiyat haasil hai ke uske maulaf ke munh me rasoollullah(sws) ne apni zabaan mubaarak daal kar us kitab ki taalif ki sarahatan ijaazat ata ki thi ( raddul mukhtar 1/9), aur fatawa aalam giri ko bhi dekha ja sakta hai..

Raddul mukhtar me likha hai

" (namaz ka) subhaanallah, la ilaaha illallah, alhamdulillah aur deegar tamaam kalimaat taazeem ( jo khaalis allah taala ke liye hi istemaal kiye jaate hai) ke zariye shuru karna jaayez durust hai, isi tarah gair arabic zabaan me bhi taqbeer kah kar namaz ka shuru karna jayez hai"

( raddul mukhtar jild 1 page 47, nez mulaheza ho fatawa darul uloom deoband mudaldal wa muqammal 2/202)


fatawa alamgiri me likha hai


" agar faarsi zabaan me allahu akbar kaha to bhi Jayez hai, aise hi mutawwin ki kitaabon me manqool hai , khawaaha use arabic ki salahiyat ho ya na ho, albatta arabic ki salahiyat paaye jaane ki soorat me faarsi me allahu akbar karna makrooh hai"

(fatawa alam giri jild 1 page 53)


is masle me sahabeen (imam abu yousuf aur imam muhammad ) ki raaye mukhtalif hai,

lekin ulema e mazhab ka fatawa mazkoorah qaul par hi hai jabki aane waale masle (yani qirat quraan) me ulema e mazhab ka etmaad aur fatawa sahabeen ke qaul aur inki raaye par hai, aur ye masla sirf takbeer tahreema ke saath khaas nahi hai balki tamaam azkaar daaiyah ko shaamil hai,

isi tarah farsi ya angrezi zabaan ke saath bhi nahi makhsoos balke urdu samet tamaam zabaano ko shaamil hain

itminaan ke liye fatawa alamgiri ki mandarjah zel ibaarat mulaheza ho

" namaz ki deegar tamaam azkaar, tashhaud, qunoot, duwa aur ruku, sujood ki tasbeehaat me yahi ikhtelaaf hai, isi tarah turki, . Zanziyah, nabti aur habshi tamaam zabaano me ada kar sakta hai"

(fatawa alamgiri jild1 page 54)



ALLAH HAMEN HAQ BAAT KAHNE AUR USPAR AMAL KARNE KI TAUFEEQ DE......ameen

FARMAAN E FAROOQUI KYA THA??( MASLA E TARAWIH)

Bismillahirrahmanirraheem



AHNAAF KI DALEEL KI HAQEEQAT:


FARMAAN E FAROOQUI KYA THA??( MASLA E TARAWIH)



20 rakat ke saboot me hanfi hazraat hz umar ra ka hawaala diya karte hain, isliye ye haqiqat bhi waajeh kar dena zaruri hai ke farman e farooqui kiya tha,

moatta imam malik baab qayamullail page no 1162, aur sunan baiheqi 1/447

me hz saib bin yazeed se marwi hai:-" ke hz umar bhi khattab ne hz ibn kaab ra aur tameemdaari ra ko huqm diya ke logon ko 11 raqat padhaaya karen"


unhi saib bin yazeed ra ka ya bayaan bhi hai ke

" ham log hz umar bin khattab ra ke zamaane me 11 rakat padhte they"

( sunan saeed bin mansoor ba'hawala al masaabeeh lil suyuti page no 19)


yah riwaayatein aala darje ki sahih hain,

imam suyuti rh likhte hain

" iski sanad intehaayi sahih hai"

( al masaabeeh page 20)

imam tahawi rh hanafi ne 3 rakat witr ke saboot me ise bila kisi radd ke pesh kiya hai


allama Nimawi hanafi ne likha hai isnaad sahih

( aasaar sunan 2/52)

"yaani iski sanad sahi hai"


waazeh rahe baheqi ki sand me imam shafai, imam malik se wah muhammad bin yousuf se aur wah saib bin yazeed se riwayat karte hain jo intehaai aala darje ki sanadon mese hai.


In dono riwayaton se majmui taur par saabit hota hai ke hz umar bin khattab ra ne abi bin kaab aur tamimdari ko 11 rakat taraawih padhaane ka huqm diya tha. Aur wah donon hazraat 11 rakat padhaate they.

Waazeh rahe ke yah waqeya hz umar ra ke ahad khikaafat me aap ke shaher me aur aap ki is masjid se mutaallik hai jisme aap namaz paancho waqt adaa farmate they, aur jiski namaz taraawih ka mu'aainah( investigation) karne ke liye aap masjid me tashrif bhi laate they. Jisse saabit hota hai ke farman e farooqui yah tha ke taraawih ki namaz 11 rakat padhi jaaye aur isi par amal bhi tha..

Is farmaan farooqui ke khilaaf poori duniya e islam Me ek aawaaz bhi na uthi azlah sahaba wa tabieen maujood they, lekin kisi ne bhi is par radd o inkaar na kiya,

sochiye kiya ye 11 rakat padhane ke huqm par us daur ke tamaam sahaba wa tabieen ka ijma na huwa

pas is farmaane farooqui ke hote hue yah baat laiq tasleem hi nahi ke hazrat farooq e azaam ke ahad me 20 par amal huwa...


Baherhaal jis daleel ko hanafi hazraat iske suboot me pesh karte hain wah hai

" yani hz umar ra ke zamaane me log ramzaan ke mahine me 20 rakat padhte they"

(sunan kubra 2/496)

waajeh rahe ke yah riwayat zaeff to hai hi, lekin iske elawa is me sirf hz umar ra ke zamaane me 20 rakat padhe jaane ka zikr hai,

baaqi rahi ye baat ke hz umar ra ne iska huqm diya ho to yah to badi baat hai, is riwayat me to inke ilm wa ittelaah tak ka zikr nahi,

isliye 20 rakat hz umar ra ki na qaul e sunnat hogi na taqreeri, balke 11 rakat hi inki qauli sunnat bhi hai aur taqreeri bhi ..



Baherhaal ye hadith zaeff isliye hai ke iska raawi abdullah bin fanjooyah hai, aur dusre tareeq me abu taahir ziyadi aur abu usman basri hain, aur in teeno mese kisi ka bhi aadil aur sika hona maalum nahi, isliye ye riwaayat qaabil qubool nahi


20 rakat ke masle par kuch aur daleel pesh ki jaati hai maslan

yazeed bin romaan ki riwaayat ko pesh karte hain jo 20+3 rakat ki hai...

Jo log is asar se apne maslak ki taeed haasil karte hain wah kahte hain ke agarchah riwayat mun'qata hai lekin dusre tareeq se moatta malik ki mun'qata riwayaton ka athaal saabit hai is aitbaar se wah sahih hai,

iska pahla jawab yah hai ke kisi riwayat ka mutassal saabit ho jaana iske sahih hone ki daleel nahi hai,

kitni hi riwayatein hain jo mutassal hain magar zaeff aur mardood hain, balke atsaal saabit hone ke saath iski sehat bhi saabit honi chahiye, lihaaza yazeed bin romaan ke asar par mun'qata hone ka jo aitraaz Hai usse sirf inqata ki illat ka izhaar maqsood nahi hai balke is aitraaz ka mansha yah hai ke darmiyaan se jo raawi saaqit hai uski zaat bhi majhool hai, aur uske ausaaf wa ahwaal bhi majhool hain, isliye jab tak raawi ki zaat maaloom na ho uski aadaalat aur hifz wa zabat wagerah wa tamaam sharait sehat mutawaffiq na ho ye riwayat sahih aur hujjat nahi ho sakti,

dusri baat yah hai ke aksar muhaddiseen ke nazdeek sahih maslak yahi hai ke mursal riwayat daeef aur naqaabit ihtajaaj hai imam shafai mursal riwayaton ke qubuliyat ki sharait bayaan karte hue farmate hain

" kabaar tabeein ke alaawa ki mursal riwayaton ki baabat me kisi(ahle ilm) ko nahi jaanta jisne inko qubool kiya?"

(akhtasaar uloom al hadith page 15)



inshaallah continued in next article

KHWATEEN ISLAM KI BAHTAREEN MASJID

Bismillahirrahmanirraheem



AURTON KI NAMAZ MASJID ME AUR DEOBAND KA FARMAAN



Deobandion ne ek kitab chhapi hai jiska naam hai " KHWATEEN ISLAM KI BAHTAREEN MASJID" hai,

iske writer hz maulana habiburrahman sahab qasmi, ustaaz hadith darul uloom deoband hain,

74 page par mustaqil is kitab me aurton ko masjid me namaz ada karne ke mauzoo par izhaar-e-khyaal kiya gaya hai,

mukhtalif hadith aur aqwal aimma ki roshni me kheench taan kar apna maukaf saabit karne ki koshish ki gayi hai, kitab padhne se pata chalta hai ke faazil maulaf kisi bimari ka shikaar hain, hadith pesh karne ke baad jab tashrih shuru karte hain to thodi der baad ahsaas hota hai ke isse to mukhalif maslak ki taeed ho rahi hai, to fauran agar magar karke fitnah fitnah ki wird lagana shuru kar dete hain,

ab ham faaltu bahes na karte hue mudde par aate hain...


Aurton ke masajid wa eidgaah me jaane ke masle ko Kabhi bhi ulema e ahle hadith ne farz qaraar nahi diya hai, ahle hadith ka kahna hai ke sahih hadith se iska saboot milta hai, sahaba kiram, tabieen ne is sunnat par amal kiya hai, isse aurton ko deeni masail samjhne me madad milti hai, isliye masjid wa eidgaah me aurton ka maqool bandobast(intezam) karna chahiye taake wah sharai umoor ki pabandi karte hue us sunnat par amal paira ho kar kuch seekh saken, yah ek seedha sa masla hai, agar is sunnat ki adaaigi me koi rukaawat ho to imaandaari se us rukaawat ko door karne ki koshish ki jaaye na ke sunnat hi ko tarq kar diya jaaye....


Lekin deobandi alim hz habiburrahman qasmi sahab aur inke ham nawa group ki taraf se yah kaha jaata hai ke ahle hadith hazrat us amal ko " FARZ" qaraar dete hain, jabke uski farziyat ki koi daleel nahi hai, deobandi alim hz habiburrahman qasmi farmate hain:

" jamhoor fuqaha muhaddiseen is par mutawaffiq hain ke khwateen Islam par masjid me haajir ho kar jamaat me shirqat roo-e- shariat waajib aur farz nahi aur na unhe uski taqeed ki gayi hai, in tamam hadith se jin me aurton ko apne gharon me namaz ada karne ki targheeb dilaaiyi gayi hai, yahi huqm shariat saabit hota hai"

( khwateen islam ki bahtareen masjid pg 10,11)


ab janab hz habiburrahman rh deobandi ka kamaal ye hai ke wah pahle kisi masla ki noiyat aur soorat ko bigaad dete hain, phir is ka intisaab ahle hadith hazraat ki taraf karke sawalaat ki bauchaar karte hain, hadith pesh karte hain, aqwaal aimma se istadlal karte hain aur dalail ka meena baazar saza kar apne maslak ko saabit karke seedhi saadhi awaam ki waah waahi haasil karne ki koshish karte hain,


jab ulema e AHLE HADITH is masle ko farz nahi qaraar de rahe hain to mazkoorah aqtabaas ka kya matlab??

Haan aapke group ke kitne ulema kiram is amal ko haram qaraar de rahe hain lekin ek bhi daleel Pesh karne se qaasir hain bechaare, aakhir ulema e deoband is par khamosh kyon hai !

Ahle hadith par ilzaam laga kar apni aql kyon khraab kar rahe hain!



MANFI SOCH:


"Zaroori wazahat" ke unwaan se hz habiburrahman qasmi sahab farmate hain:

" huzoor sallalaho alaihi wasallam(pbuh) ke ye irshaadaat aaliya aapke saamne hain jo ta'dad tarq aur kasrat hain balke tawatar ki hadd tak pahunche hue hain jin se roz roshan ki tarah saaf hai ke auraton ka ghar se baahir nikalna mahal FITNA hai, aur inka apne makaan ke andar rahna allah ki raza aur takarrub ka zariya hai"

(pg 59)


hz habiburrahman qasmi deobandi sahab ne irshaad e nabwi me apne mijaaz wa mauqaf ke lihaaz se rang bharne ki koshish ki hai


agar aurton ka bahar nikalna mahal fitna hota to khud ahad nabawi me masajid me aane aur jihaad me shirqat ki qattan izazat nahi hoti !!

Jabke soorat e haal iske bar'ask hain, islam ne aurat ko Ghar se bahar nikalne se itni shakhti se saath mana nahi kiya hai, balke uske kuch adaab aur sharait hain jin ki ri'aayat laazim hai,

agar hz habiburrahman qasmi sahab ki faham ka aitbaar kiya jaaye to zindagi ki gaadi aage nahi badh sakti hai, kyonke bahut se mauqe par aurat ka ghar se bahar nikalna bilkul zaroori hai,

shadi byaah, marz aur dusre umoor ko to jaane dijiye uski taleem ka bandobast mushkil balke namumkin ho jaayega,

ho sakta hai hz habiburrahman sahab irshadat farma de ke inki taleem ki kiya zarurat hai, padhne likhne se majeed fitna paida hone ka andesha hai,


aage hz habiburrahman deobandi sahab farmate hain

" sacchi baat to yah hai ke nabi akram(sws) ke ek ek lafz aur har har faqrah se yahi mutarshah ho raha hai ke khwateen islam ko in saari sharton ki ri'aayat ke bawajood aapki zabaan mubarak se saaf taur par masajid se rok to nahi rahe hain, magar yah zaroor chahte hain ke khud Wah(aurten) aapki marzi wa mansha se waqif hokar baahar nikalne aur jamaat me haazir hone se ruk jaayen"

(pg no 60)


faazil hz habiburrahman qasmi deobandi ke is bayan ki roshni me kai sawaalaat paida ho rahe hain, jiska jawab khud qasmi shahab ke paas nahi hai, lekin masla kaali bhed(black sheep) ko qaabu me karne ka hai,

inke jayez shak wa subuhaat ka azaalah karna hai, iske liye kuch bhi kiya ja sakta hai,

yahi nuksaan hota hai TAQLEED jaamid ka, ke wah insaan ko kahin ka na chhodti hai, apni naak(nose) ke elawa usko kuch nazar nahi aata hai,

agar rasoollullah sallalaho alaihi wasallam (pbuh) aurton ka masjid me aana pasand nahi hota to saaf taur par mana farma dete, aap hujjat e islam they, islam ki taalimaat ko nihayat wazahat ke saath pesh karna aapki zimmedaari thi aur aap ne is zimmedaari ko bakhoobi ada kiya aur apni ummat ko ek muqammal deen dene ke baad duniya se tashreef le Gaye, agar aap ko zara bhi shubah hota to saaf taur par izhaar farma dete kyon ke ummat ki soorat haal inke saamne thi, lekin aapne hamesha aurton ko masjid me aane ki hausla afzaai farmayi lekin sharait par taqeed se amal karne ki shakhti ki,

aakhir qasmi sahab ke paas in sahih riwayaton ka kya jawab hai jisme aap(sws) ne farmaya:

" allah ki bandiyon yani aurton ko masjid jaane se na roko"

(musnad ahmad)


agar aap(sws) ki nazar me aurton ka masjid me aana fitna azeem hota to aap(sws) saaf taur par mana farma dete, kyonke aap ummat ke murabbi aur muallam they nek wa badd(sin) se aagaah karna aapki zimmedaari thi, lekin aap is baat ko jaante they ke aurton ke masjid me aane se faayede hain, inko deen ka ilm hoga, aur wah nafsiyaati taur par kisi ehsas kamtari ka shikaar nahi hongi..


NAFSIYAATI PAHLU YA NAFS PARASTI:



Ahad nabawi me masajid me aurton ke haaziri ki taweel in alfaaz me farmate hain:



" inki is haaziri me yah azeem faayeda bhi tha ke unhe baraahe raast huzur sallalaho alaihi wasallam(pbuh) ki taleem wa tarbiyat se istefaadah ki sha'aadat be nihaayat ka mauqa bhi mil jaata tha"


(pg no 18)


" is masla me yah nafsiyaati pahlu bhi madde nazar rahna chahiye ke huzoor sallallaho alaihi wasallam(pbuh) ki taaleem wa tarbiyat se hazraat sahaba wa sahabiyaat (ra) ke andar talab fazal wa khair ka tab'ee da'eyah paida ho gaya tha jiska ye laazmi nateeja tha ke is muqaddas jamaat ka har har fard raza e illahi aur hasool hasnaat ke liye bechain rahta tha, bil khusoosi mauqe khair masla jamaa wa jamaat aur jihaad wagerah me peeche rah jaana inke liye sohaan rooh se kam na tha, tahseel fazl wa karamat ke isi jazbe ke tahat aurton ne huzoor sallallaho alaihi wasallam(pbuh) se jihaad me apni adam shirqat ka shiqwa bhi kiya aur uski ijaazat chaahi"

(pg no 19,20)


maahir nafsiyaat deobandi alim ko Malum hona chahiye ke aaj bhi jo log aurton ko masjid wa eidgaah aur deeni ijtema wagerah me le jaane ka maqool intezaam karte hain wah aurat ki isi nafsiyaat aur talab khair ke muqaddas jazbe ke ri'aayat karte hain, kyonke aurat islami mu'aashre ka ek aham hissa hai, zindagi ki kisi bhi mod aur dawati mission ki kisi bhi marhala me iske kirdaar aur asar ko nazar andaaz nahin kiya ja sakta hai, agar aapka yah khyaal hai ke aaj ki khwateene islam me talab khair ka jazba khatam ho gaya hai, deeni ahmiyat khatm ho chuki hai, unhe deeni umoor se koi lagaao nahi, to yah aapki ghalat fahmi hai,


balke mere mutabik yah sarasar bohtaan aur ilzaam hai, aap tamam khawateen ki niyyat par shaq kar rahe hain,

maana ke chand aurten agar is sunnat ki aad me bad'tameezi aur be hayaai kare to kya saari aurton ko ek sunnat ada karne se mahroom kar diya jaayega??

Mohtaram deobandi sahab ! Allah ke rasool sallallaho alaihi wasallam(pbuh) nahi rahe, sahaba kiram aur tabeen ka zamaana bhi na raha, lekin deen ka paigaam baaqi hai aur isko aam karne ki zimmedaari ulema kiram par hai, rasool ka uswa hasana aur tareeke kaar hamare liye hidayat aur roshni ka minaar hai, aur jab allah ke rasool ne dawati umoor me khwateen e islam ko nazar andaaz nahi kiya to aaj ham kaise inko nazar andaaz kar sakte hai,

kya sirf ahad nabawi me inko islami majlison se istefaad karne ki ijaazat thi, aakhir aaj ke ulema kiram ki wa'az wa nasihat ki majlison me wah poore islami aadaab wa sharait ke saat kyon nahi shirqat kar sakti hain,

jumah aur eidain ke khutbaat aur dusre deeni ijtemaat millat ki sahih rahnumaayi ka aham zariya hai, aap is millat ki aadhi aabaadi ko zabardasti rok rahe hain, tasawwur kijiye millat kahan jaayegi??

Masla kisi fiqhi maslak ka nahi hai baat islaam ke usool aur sarbulandi ki hai, zara baher nikal Kar zameeni haqaiq ka nazaarah kijiye logon ke aitraazaat ko suniye phir fatawa dijiye,

fiqah ki do chaar moti moti kitaben padh kar fatawa dena aasaan kaam hai lekin badalte mahaul aur mu'aashre me millat ki sahi rahnumaayi badi mushkil cheez hai,



AAKHIRI TEER:



ye hz habiburrahman qasmi ka aakhiri teer hai mulaheza ho:

" kis qadar hairat ki baat hai ke aaj jab ke maghribi(western) aurton ki aazaadi aur pardahdaari se tang aakar apni akhlaaqi tabaah haali par maatam kar raha hai, aur wahan ke log is be hijaabi ki aagosh se aur parwaan chadhne waali insaaniyat soz be-hayaai wa fahashakaari se apne mu'aashre ko bachaane ki tadbeeren soch rahe hain, hamare mashriq ke naam nihaad musleehin namaz wa masjid se muqaddas aur ba'azmat naam se mastooraat ko be pardah karne ke darpe hain"


(pg no 73)


hz maulana habiburrahman qasmi ke fiqri aur sathi soch par maatam karne ko ji chaahta hai, kitni aasaani Se bilkul do mukhtalif nazar me maghribi aur mashriqi tahzeeb(culture) me yaksaniyat dikha kar apne maslak ki taeed ke liye raasta saaf kar diya hai

kaash millat ke in maulwion ki zahni aqal aur qalmi ka washeen kitab wa sunnat ki nasr o ishaa'at aur islam ki sacchi aur paakiza talimaat ki tableegh par sirf hoti to aaj mulq ka manzar nama aur musalmano ki soorat e haal kuch aur hoti,

bura ho maslaki taassub aur taqleed jaamid ka jisne islaam ki saaf suthri taaleem ko bilkul khaarij kar diya hai aur aaj duniya unhe khud shafiya usoolon aur fiqah ke ghinaune masail ki roshni me islam ki muqaddas taalimaat ko nabood kar rahe hain...


Lagta hai deobandi sahab ko maghrib ki naam nihaad tahreek aazaadi 'niswan' ka bilkul sathi mutaala hai, jab hi to is gair fitri tahreeq ka mawaaznah islaam ke in paasbaano se kar rahe hain jinhone aurat ko is sharai haq rahne ki waqaalat ki aur samaaj me iske mutaalbah Qirdaar ki wazahat farmayi,


maghrib ki tahreek aazaadi 'niswan' ka buniyaadi maqsad aurat ko har qaid wa band se aazaad karna tha, iske peeche inka zaati mufaat aur khabaasat nafs posheeda thi wah behayaai aur faishion aur tarakki ke naam par farogh de kar awrat ko apni hawas ka shikaar banana chahte they, is napaak maqsad ke liye unhone na sirf islaami taalimaat ko nazar andaaz kiya balki akhlaqiyaat ke tamaam usoolon ko tyaag de diya aur is tahreek ki mukhalifat karne walon ko zulmat pasand aur dakiyanoos qaraar diya.....


Arab duniya me misri adeeb qasim ameen ne " tahrir maraat" aur "miraat ul jadeed" likh kar is tahreeq ko taqwiyat pahunchayi, misri leader saad ghuloon ki biwi safiya khan aur misri novel nigaar ahsaan abdul quddoos ki maa rozal yousuf isme pesh pesh thin, hindustan me taslima nasreen wagerah ne is tahreek ko aage badhaane ki mazmoon koshish ki,

agar is tahreek aur zahniyat ka Mutaalba kiya jaaye to yah baat wajeh taur par saamne aati hai yah radd amal tha jo TAQLEED wa tassub ki den tha,

inke mu'aashre me aurat jayez huqooq se mahroom thi, islam ke naam par jor wa zabar ka shikaar thin.

Fuqaha ki be zameere, haqaiq se chasm posi aur andhi taqleed se aajiz aakar in logon ne yah ghalat raasta akhtiyaar kiya tha,

agar deobandi maulwion ne imaandaari aur hikmat se islami taalimaat ki roshni me aurat ko iska jayez haq diya hota to aaj duniya ko aurat ke naam par islaam ko tanqeed ka nishaana na banaane ka mauqa nahin milta aur muslim mu'aashre me is tarah se gumraah log nahi paida hote,

lekin yahan to masla taqleedi riwaayat aur fiqhi maslak ke hifazat ka hai, chaahe islam ki mitti kitni hi paleed na ho.....


Maulwi habiburrahaman qasmi sahab yah rujhaan aapke halqe me bhi panap raha hai, aapne aurat ke hawaale se jo fitna fitna ki wird shuru kar rakhi hai usne auraton Ko radd amal par majboor kar diya hai, wah apni aankhon se dekh rahi hai ke AHLE HADITH hazraat aurton ke liye masaajid ,eidgaah aur deeni ijtemaat me shirqat ka maqool bando bast karte hain aur khwateen islam sharai aadaab ki pabandi karte hue inme haazir hoti hain aur hasab istataa'at istefaadah(benefit) haasil karti hain, aur allah ke fazal se koi khalal aur koi fitna wa fasaad nahi paida ho raha hai, to aakhir hamare ulema kiram kyon fitna ka bahana bata kar aurton ko ek nek kaam aur mufeed kaam se mana kar rahe hain,


ye rujhaan shahron ki taaleem yaafta khwateen me to badi shiddat se aam ho raha hai, tabhi to baaz log apne fiqhi maslak ko chhod kar is sunnat par amal karne ki zurrat ki hai aur aapko bhi der saber taqleedi daayere se nikalna hai, warna radd amal ki ye chingaari saa'ila jwalamukhi(volcano) ban kar aapke taqleedi imaarat ko jala kar khaak kar sakti hai,

halaat kharaab hone se pahle Zameeni haqaiq ko samjhen aur kitab wa sunnat ki taalimaat ko aam karne ki koshish karen


hz habiburrahman qasmi sahab ki soch par hamen tajjub to nahi par afsos zaroor ho raha hai ke ek sunnat rasool ka amal karnewalon ko aap maghrib ki be-maghroor aur be-haya aurton se mila rahe hain,

kya aaj jo log khwateen islam ko masajid namaz aur juma ada karne ki ijaazat dete hai, eidgaah aur deeni ijtemaat me in ki shirqat ka maaqool intezaam karte hain wah 'hawas' aur 'behaayai' ki tableegh kar rahe hain? Naozubillah

kya wo fitna aur fasaad paida kar rahe hain??

Kya wah log islam se bughz wa keena rakhte hain?? Naozubillah

kya wo aurton ka sahara lekar poore islaami mu'aashre ko kharaab karna chaahte hain??

Taassub me deobandi hazraat kahan chale gaye, aap ko yah bhi hosh nahi raha ke aapke qalam se kya kya nikal raha hai, islami mu'aashre ki nifs(half) aabaadi ke darmiyaan deeni sha'oor wa ahsaan Paida karne walon ke liye aap kya farma rahe hain??


Jo aurton juma aur eidain ki namaz me shirkat na hokar shahron ke bazaaro me bina burqa daale jaati hain, aur faisionable aur nange kapde pahan kar shaadi biyaah me shirqat karti hain, atkheliyan karti hai,wagerah inke khilaaf aap kya kar rahe hain???

Agar in aurton ko eidgaah jaane se rok diya hai to itni hi shakhti se baahir nikal kar shahron par udham machaane se bhi rok dijiye ya islami mu'aashre ke liye bahut acchi baat hogi..

Isi tarah mazaaron par jo mele lagte hain aur wahan aurten mardon ke saath saath nazar aati hai, iffat wa asmat ka koi lihaaz nahi rahta hai, aur mazaaron ka to haal hamen nahin malum, lekin nizaamuddin dehli ka manzar ham ne apni aankhon se dekha hai, aur us manzar ko bayaan karne ki taqat nahi hai,

aap badi tadaad me hai, rasookh bhi hai aur rasaai bhi, in buraiyon ke khilaaf bhi itni hi shakhti aur shiddat se boliye Kitaben likhiye,

bewajah ahle hadith hazraat ke islaahi programon me khalal mat paida kijiye, agar kisi cheez me ikhtelaaf hoto ilmi andaaz me iska radd kijiye aur haq wajeh ho jaane ke baad tasleem kar lijiye ham sab ko allah ke darbaar me haajir hokar jawaab dehi ke marhale se guzarna hai, sheeshe ki haweli se baher nikal kar dekhiye ke 21wi sadi me pahunch kar aap duniya ko kaun si islam ki dawat de rahe hai??

Allama iqbal rh ne sahih kaha tha


" KHUD BADALTE NAHI QUR'AAN KO BADAL DETE HAIN

HUWE KI DARJAH FAQIHAANE HARAM BE-TAUFEEQ"


ALLAH HAMEN HAQ BAAT KAHNE AUR USPAR AMAL KARNE KI TAUFEEQ DE.......AMEEN



#UmairSalafiAlHindi
#IslamicLeaks

ULEMA E DEOBAND KA EK SHARMNAAK KISSA

Bismillahirrahmanirraheem



SHEIKH UL HIND MAULANA MAHMOOD HASAN DEOBANDI KA SHARMNAAK JURM:



Maulana mahmood hasan sahab sheikh ul hadith daarul uloom deoband ka zikr kakdi ke silsile me isi blog par ho chuka hai, ke unhone kisi khet se ek kakdi tod kar maulana qasim nanotwi sahab ko marjul maut me khilaayi thi, aaj bhi majlis me usse bhi zyaada wa bhayaanak(dangerous) ek waaqeya pesh kiya jaata hai , pahle tamheedi taur par chand baatein malhooz rakhen..


Maulana mahmood hasan sahab ke zamaane me maulana qasim nanotwi ke sahabzaade haafiz muhammad ahmad sahab, darul uloom deoband ke sadar mohtamim they, darul uloom deoband ki policy ke mutaabik hafiz mausoof british government ke wafadaar aur mukhbir bhi they, iske sile mein unhe shams ul ulema ke khitaab se nawaaza gaya tha, aur hyderabaad deccan me adaalat aaliyah ke ohdah mufti par faiz kiye gaye they wahin wafaat paaye..

Haafiz sahab sheikh Ul hind ke liye bristish government ke mukhbir rahe aur unki(mahmood ul hasan) siyaasi sargarmiyon ki khabar government ko dete rahte aur inke khilaaf reports pahunchaaya karte.. Nateeja yah huwa ke sheikh ul hind ka naam government ke ghaddaron(traitor) me shaamil ho gaya aur uske zulm ka nishaana bane jiski wajah se unhen hindustan se faraar hona padha..


DAARDHI MUNDWAANA:


sheikh ul hind ka hindustan se faraar hona bada hi sharmnaak waqeya hai, isko zikr karte huwe hamaare gardan sharm se jhuk jaati hai, tareekh sindh me likha hai ke:

" jab reshmi khatoot panjab ke governor michael adware tak pahunch gaye to sheikh abdul raheem ka peechha kiya gaya, hz sheikh ul hind ne police ke muzaalim se majboor hokar apni daardhi mundwa di aur besh badal kar police ke changul se nikal gaye"

(sirat e mustaqeem london, october 1998 page 28, ba hawala tareekh sindh jild 3 page 192,193)

inna lillahi wa inna Ilaahi raajiun


waajeh ho ke sheikh ul hind ka ye sharmnaak kirdaar akabir deoband ki peshaani par ek ganda daag to hai hi, majeed zalaalat yah hai ki arbaab deoband angrezon ki wafaadaari ke liye akhlaaqi hudood phaand kar sheikh ul hind ko angrezon ke kadmon me jhukaana aur in se maafi mangwaana chaahte they, aur maulana abdullah sindhi par kufr ka fatawa bhi lagaate they

( maakhooz az sheikh ul hind mahmood ul hasan 167,168)


ALLAH HAMEN HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE...... Ameen

ULEMA E DEOBAND AUR ILM E GHAIB KA AQEEDA

Bismillahirrahmanirraheem



ULEMA E DEOBAND AUR ILM E GHAIB KA AQEEDA



Maulana nanotwi ke ghaayat darja muqarrab mureed maulana rafiuddin shahad they jo maulana nanotawi ke baad daarul uloom deoband ke mohtamim bhi rahe..

Maulana nanotwi se inki aqeedat wa iraadat itni gahri thi ke ba'qaul unke maulana nanotawi insaaniyat se bila tar ek muqarrab FARISHTA they, farmate they ke maine 55 baras hz maulana nanotawi ki khidmat me haajir huwa hun aur kabhi bila wuzu nahi gaya, mujhe inse kuch aisi munaasibat thi ke jo kuch maulana ke qalb par waarid hota tha uska khayaal mujhe bhi guzarta tha, main wahi karta hun jo unhe maksoof hota hai"

(aqtabaas az hikaayat awliya 9/258)


yahan yah faisla karna mushkil hai ke maulana nanotwi aur inke mureed maulana rafiuddeen mese kis ka kashf ziyaada tagda tha, ba'zaahir maulana rafiuddeen hi ka palda bhaari nazar aata hai, kyonki maulana nanotwi ke maksoofaat unke Apne qalbi uloom wa iraadaat howa karte they, lekin maulana rafiuddeen ka haal yah tha ke maulana nanotwi ke waardaat qalbiyah bhi in par fauran mankashf ho jaaya karte they aur yah jaan lete they ke maulana nanotwi ke dil me kya cheez munkashf hui hai, yah martabah ilm e gaib ka misdaaq hai.....yahi aqeeda to barelwion ka bhi hai.



BAAD WAFAAT HAAZIR HONE KA KAARNAAMA:



yah naaqaabil tardeed haqiqat aur har shaq wa shubbah se bilaa tar sadaaqat hai ke insaan marne ke baad dobaara is duniya me ruh ke saath na laut kar aaya hai aur na aa sakta hai, lekin maulana nanotwi ke shaan niraali hai ke wah wafaat ke baad apne tasarruf se is duniya me tashreef laate hai aur ahkaam bhi jaari karte hain, is waqeye ko qaari muhammad tayyab sahab ki riwaayat me mulaheza karen.


" ek din aala subah baad namaz fazr maulana rafiuddin sahab rh ne maulana mahmood ul hasan sahab ko apne hujre me bulaaya, maulana haazir Huwe aur band hujre ke kiwaad(doors)khol kar andar daakhil hue , mausam shakht sardi ka tha, maulana rafiuddeen ne farmaya ke pahle yah mera roi ka lubaada dekh lo, maulana ne lubaada dekha to tar tha aur khoob bheeg raha tha. Farmaya ke waaqeya yah hai ke abhi abhi maulana nanotwi rh jasd ansari ke saath meri paas tashreef laaye they, jisse main ek dam paseena paseena ho gaya mera lubaada tar batar ho gaya aur yah farmaya ke mahmood ko kahdo ke us jhagde me na pade, pas maine kahne ke liye bulaaya tha"

(arwah salasa 261)



MAULANA MUHAMMAD YAQOOD NANOTWI (QABR KI MITTI SE SHIFA) MURDE SUNTE HAIN :




Maulana muhammad yaqoob sahab nanotwi saabiq sadar madarsa daarul uloom deoband se baad wafaat bhi karaamaat(mojezah) waaqe hoti thi..

Jabke ambiya as ke mojezaat inki zindagi me waqe huwa karte they, qabr me mausoof ke tasarruf se qabr ki mitti me ya taaseer paida ho jaati thi ke jo mareez inki qabr Se mitti le jaakar baandh leta sifaayaab ho jaata.. Islami aqeede ke mutaabik marz wa shifa allah ke haath me hai aur isi ke huqm se hz isa as ko dast shifa ka mojeza sirf inki zindagi me haasil tha,

lekin firqa deobandiyah ke maulana yaqoob sahab wah azeem hasti they ke baad wafaat inki qabr ki mitti bhi shifa dene par kudrat rakhti thi, yah maulana ke baayen haath ka khel tha, iski tafseel maulana ke sahabzaade ki zabaan se sune..

" molwi moinuddin sahab maulana muhammad yaqoob sahab ke sabse bade sahabzaade they wah hazrat maulana ki ek karaamat jo baad wafaat huwi bayaan farmaate they ke

"ek martaba hamaare nanotah me jaadah bukhaar ki bahut kasrat hui so jo shakhs maulana ki qabr se mitti le jaakar baandh leta use hi aaraam ho jaata bas us kasrat se mitti le gaye ke jab bhi kabr par mitti dalwaaun tab hi khatm , kaiy martaba daal chuka, pareshaan ho kar ek dafa maulana ki qabr par jaakar Kaha ke aap ki to karaamat ho gayi aur hamaari musibat ho gayi. Yaad rakho ke agar ab ke koi accha huwa to ham mitti na daalenge aise hi pade raho, log joota pahle aise hi tumhare uper chalenge bas usi din se phir kisi ko aaraam na huwa jaise sohrat aaraam ki hui thi waise hi yah sohrat ho gayi ke ab aaraam nahi hota. Phir logon ne mitti le jaana band kar diya"

(hikaayat awliya 339)


ALLAH HAMEN AISE AQEEDON SE MAHFOOZ RAKHEN......AMEEN