Bismillahirrahmanirraheem
IMAAN KI SA'AADAT SE MAHROOMI KI WAJAH:
1- Ghuroor e ilm
2- baap, daadaon ki TAQLEED,
Ambiya wa mursaleen par imaan laane ki sa'aadat se mahroomi ki yahi do wajah hain,
1- GHUROOR E ILM
Ek toh wah log they jo guroor ilm me is tarah mulawwis aur apni jihaalat par is hadd tak naazan they ke khud ko kisi qism ki rahnumaayi se mustaghna samjhte they, wah apni fitri pasti aur kotah nazri ke sabab apne maz'oomah uloom par is qadr na'zaan they ke unhone uloom nubuwwat aur unke mu'aarif wa hukm me ghaur wa fikr nahi kiya,
allah taala ne unhi logon ka haal bayaan karte hue farmaya hai
" phir jab unke paighambar unke paas waazeh dalail lekar aaye toh wah ilm par itraane lage. Jo unke apne khyaal me unke paas tha "
(surah momin 83)
aur farmaya:-" aur kaha ke jis cheez ki taraf tu hamen bulaata hai, usse hamaare dil pardon me hain aur hamare kaano me bhojh hai, aur hamare Aur tumhare darmiyaan pardah hai, tu so apna kaam kar ham apna kaam karte hain "
(surah sajda 5)
2- BAAP DADAON KI TAQLEED
dusra giroh aisa tha jisne khud ko akaabir parasti ke hisaar me mahsoor kar liya , jaamid taqleed unke khoon me aise sama gayi ke unhone haqaiq wa dalail ke taraf aankh uthakar nahi dekha, aur apne baap daada ke nazariyaat aur qol ko harf aakhir samjha, aur uske muqaabil har haqiqat ko jhoota samjha
jaisa ke farmaya
" unhen is baat ka kuch ilm nahi wah toh sirf atkal daudaate hain, kya hamne isse pahle unhe koi kitab di ? Ke wah use mazbooti se thaame hue hain, wah toh sirf ye kahte hain ke ham ne apne baap daadaon ko ek raah par paaya aur ham unhi ke naqs e qadam par chalte hue durust ja rahe hain, is tarah hamne tujh se pahle jo daraane waala kisi basti me bheja toh wahan ke aasudah logon ne yahi kaha, hamne baap daadaon ko ek deen par dekha hai, aur ham unhi ki iqteda Karte rahenge, rasool ne kaha, agarchah main tumhare paas wah cheez laaun jo hidaayat me isse badhkar ho jis par tumne apne baap daadon ko paaya, wah bole, ham is paighaam ke munkir hain jo tumhare haath bheja gaya "
( surah zukhruf 20-24)
wahi e ilaahi par mabni aur taufeeq rabbami se taeed yaafta uloom nubuwwat ke muqaable me muqallideen ke maz'oomah uloom wa fano ki haisiyat hamesha wahi rahi jo hz moosa (as) ke moje'zaat baahrah ke saamne fir'aun ke bulaaye hue jaadugaron ke phenki hui rassiyon ki zaahir hui, ambiya wa rasool (as) ke baseerat afroz dalail ke saamne taqleed ki shab nahi thahar sakti thi na thahri, is qism ki aawezish ka nateeja ilm se mahroomi hi raha,
irshad rabbani hai:-" hamara paigham pahunchaane waalon se hamara peshgi (advance) waada hai ke wah muzaffar wa mansoor honge aur hamare lashkar hi ghaalib rahenge "
(surah saffaat 171-173)
chunanche insaani taareekh ka ek ek Page gawah hai ke nubuwwat aur uloom nubuwwat ke muqaabil aane waale
" ye bhi ek lashkar hai jahan aur lashkaron ne shikast khaayi hai ye bhi hazeemat naseeb hai "
ki tafseer bankar rah gaye, namrood apni tamam taaqat wa chalaaki ke ba'wajood hz ibraheem (as) ke dalail ke saamne ruswa ho gaya toh fir'aun apni fir'auniyat aur laao lashkar samet darya e nile me doob gaya aur ibrat ka samaan bana,
silsile nubuwwat wa risaalat hz muhammad sallalaho alaihi wasallam (pbuh) par apne kamaal ko pahuncha, aur huzoor e rahmat par ye nemat is shaan se poori hui ke allah taala ne irshad farmaya
" wahi toh hai jisne apne paighambar ko hidayat aur deen e haq dekar bheja taake usko tamaam deeno par ghaalib kar de aur allah kaafi gawaah hai "
(surah fath 28)
kaaba me gaade gaye pattar ke buton ko nabi e akram sallalaho alaihi wasallam (pbuh) ne apne haath mubarak se hataaya aur dil wa dimagh ke jharokhon me Bithaaye gaye ghulu aur auhaam parasti ke buton ko apni nooraani taalimaat se paas paas kiya aur elaan farma diya
" haq aa gaya aur baatil nabood ho gaya, be'shak baatil nabood hone waali cheez hai "
(surah al isra 81)
aur deen e haq ki mukhalifat me aidi choti ka zor lagaane waala abu sufyan bin al haaris bin abdul muttalib apni zabaan se elaan karne par majboor hogaya
" qasam se main jin dino jhanda uthaaye phirta tha ke laat ka lashkar nabi e akram sallalaho alaihi wasallam (pbuh) ke shahaswaaron par ghaalib aajaaye, andheri raat ki taareeqion me thokaren khaane waale bhatke hue pareshaan ki maanind tha, ab waqt aagaya hai ke mujhe hidayat naseeb ho aur main seedhe raaste par aa jaaun "
ALLAH TAALA HAM SABKO HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE.......AMEEN
Bismillahirrahmanirraheem
MAULANA ABU KALAM AZAD (RH) KA ELAAN E BAGHAWAT FIRANGI ADAALAT ME:
jab gulistaan ko khoon ki zarurat padi,
sabse pahle hamari hi gardan kati,
phir bhi kahte hain hamse ye ahle chaman,
ye hamara chaman hai, tumhara nahi
ye 1919 CE ka zikr hai, abhi hindustan ke kisi siyaasi (political ) leader aur kisi siyasi jamaat (party) ne kaamil aazaadi ka mutaalba nahi kiya tha,
abhi angrezi hukumat ke wajood ke khilaaf kisi jamaat aur kisi leader ne zabaan bhi nahi kholi thi,
abhi congress ke plateform se aazaadi kamil resolution aur mutaalba paas nahi huwa tha,
abhi muslim league khuda'gaana qaum ke tasawwur se bhi aashna na thi,
abhi sab jamaatein sirf chand huqooq (rights) ke liye angrezi hukumat ke saamne guzaarish wa aarzu pesh karne par kamzan thin,
ke MAULANA ABUL KALAM AZAD (RH) ko 4 saal ki nazar'bandi se riha hone ke kuch arsah baad BAGHAWAT ke jurm me angrezi Hukumat giraftaar kar leti hai, aur ek angrez judge ki adaalat me saza dilaane ke liye pesh kar deti hai,
british government jiski hudood me kabhi sooraj ghuroob nahin hota tha us hukumat ke khilaaf BAGHIYAANAH sargarmiyon ke jurm me MAULANA ABUL KALAM AZAD ko mujrimo ke kath'ghare me laaya gaya,
angrezi hukumat ke qanoon me, is jurm ke gunahgaar ke liye phaansi ya kaale paani ki saza thi,
is saza ke khauff se logon ke dil kaanp jaaya karte they,
lekin aaj MAULANA ABUL KALAM AZAD (RH) angrezi hukumat ki angrezi adaalat ke saamne bayaan dete hain
BE'MISAAL WALWALA ANGEZ BAYAAN:
Mister magistrate !
Mujh par baghawat ka ilzaam lagaya gaya hai, lekin mujhe baghawat ke maane (definition) samjh lene do,
kya baghawat aazaadi ki is jeddo jehad ko kahte hain jo abhi kaamyaab nahi hui hai,
agar aisa hai ! Toh main iqraar karta hoon ke main BAGHI hoon, lekin saath hi yaad dilaata hun ke iska naam Qaabil e ehteraam " hubbul watani " ( watan se muhabbat) bhi hai,
parnell ne ek martaba kaha tha ke hamara kaam hamesha ibteda (shuru) me baghawat aur aakhir me hubbul watani ki muqaddas jung tasleem kiya jaata hai,
Main musalmaan hoon ! Aur mere yaqeen ke liye wah bas karta hai jo mere ALLAH ki kitab aur mere NABI ki shari'at ne bataaya hai,
mera aiteqaad hai ke azaad rahna har qaum ka paidaishi HAQ hai, koi insaan ya insaano ki ghadi hui BEUROCRACY ye haq nahi rakhti ke khuda ke bandon ko apna ghulaam banaaye, mahkoomi aur ghulaami ke liye kaise hi khush'numa naam kyun na rakh liye jaayen, lekin wah GHULAAMI hi hai, aur khuda ki marzi aur uski qanoon ke khilaaf hai,
pas main maujooda government ko tasleem nahi karta, aur apna mazhabi, insaani aur mulki farz samjhta hoon ke is GHULAAMI se mulk wa qaum ko nijaat dil'waaun,
jab islam me musalmaano ka ye farz qarar deta hai ke wah aisi musalmaani Hukumat ko bhi tasleem na kare, jo qaum ki raaye aur intekhaab se wajood me na aayi ho, toh phir zaahir hai ke musalmano ke liye ajnabi BUROCRACY kiya huqm rakhti hai,
agar aaj hindustan me ek khaalis muslim hukumat qayem ho jaaye, magar uska nizaab bhi shakhsi ho, ya chand taqaton ki burocracy ho toh ba'haisiyat musalmaan hone ke us waqt bhi mera yahi farz hoga ke usko ZAALIM kahun aur tabdeeli (changes) ka mutaalba karun.
Jin musalmano ke mazhabi faraiz me ye baat daakhil ho ke maut qubool kar len, magar haq goyi se baaz na aayen, unke liye dafa 124 ka muqaddama yaqinan koi badi daraaoni cheez nahi ho sakta,
kya sirf isliye ke zaalim taqatwar hai aur uske paas jail hai, iska haqdaar ho jaata hai ke uska naam badal diya jaaye
ham sirf isliye ke tumhare saath aarzi taaqat hai, tumhari buraaiyon ka inkaar nahi karenge, zyadah se zyadah jo saza di ja sakti hai bila'taamil de do
main yaqeem dilaata Hoon ke saza ka huqm likhte hue jis qadr jumbish tumhare qalam me paida hogi, uska saza sunkar mere dil ko zara sa bhi khauff nahi hoga,
main iqraar karta hun ke main na sirf jurm e baghawat ka mujrim hoon, balke un logon me se hoon jinhone is jurm ki apni qaum ke dilon me takham'rezi ki hai, aur uski aabyaari ke liye apni poori zindagi waqf (qurbaan) kar di hai,
main musalmaanan e hind me pahla shakhs hun jisne 1912 CE me apni qaum ko is jurm ki aam daawat di aur 3 saal ke andar andar is GHULAMANAH zindagi se unka rukh pher diya, jisme GOVERNMENT ke EUROPI fareb me mubtela kar rakha tha,
MISTER MAGISTRATE ! Ab main aur ziyadah waqt adaalat ka na lunga, ye tareekh (history) ka ek dilchasp aur ibrat angez bab hai jiski tarbiyat me ham dono yaksa taur par mash'gool hain,
hamare hisse me ye mujrimon ka kath'ghara hai, tumhare hisse me wah magistrate ki kursi,
aao ! Is yaadgaar aur afsaana banne Waale kaam ko jald khatm kar den ! Muwarrikh (historian) hamare intezaar me hain, aur mustaqbal kabse hamari raah tak raha hai,
hamen jald se jald yahan aane do, aur tum bhi jald se jald faisla likhte raho, abhi kuch dino tak ye kaam jaari rahega, yahan tak ke ek dusri adaalat ka darwaza khul jaaye,
ye khuda ke qanoon ki adaalat ! Waqt uska judge hai, wah faisla likhega........ Aur uska faisla aakhiri faisla hoga..
Is adaalati bayaan ke baare me gandhi ji ne, jo us waqt ek sahaafi they aur is waqt hind ke rashtra'pita hain likhte hain
" maulana azaad ka ye bayaan, tahreek azaadi ki taareekh me be'misaal, walwala angez, is bayaan se hamne hindustan ki jung e azaadi aadhi (half) se zyada jeet li hai, government bayaan se paas paas ho gayi hai,"
Ghulaam qaumon ke liye..........maulana abul kalam azaad (rh) ka ye bayaan ab HAYAAT hai,
hindustan aur africa wa asia ki ghulam qaumein maulana abul kalam Azaad (rh) ko salaam karti hain......
Bismillahirraheem
AMBIYA (AS) TAQLEED KI NAHI, ILM KI DAAWAT DETE THEY:
ambiya (as) ne logon ko apni " taqleed" ki dawat nahi di, balke unki taalimaat ka khulaasa tha
" sab allah waale ban jaao ke tum uski kitab dusron ko sikhaate ho aur khud bhi padhte ho"
(surah aal e imran 79)
ambiya (as) ki dawat, taaleem, wa fikr tadbeer ki dawat thi, aur un par naazil hone waali har aayat aql wa baseerat ka khazaana thi,
hz musa (as) ne fir'aun ko mukhaatib hokar farmaya:-" tum acchi tarah jaan chuke ho ke in nishaaniyon ko aasmaano aur zameen ke parwardigaar ke siwa kisi ne naazil nahi kiya, aur inke nazool se maqsood tumhe baseerat se aash'na karna hai"
(surah isra 102)
qur'an kareem ka taruf karaate hue farmaya:-" ye qur'an tumhare parwardigaar ki jaanib se saamaan daanish wa baseerat hai aur momino ke liye sarasar hidayat wa rahmat hai "
(surah araf 203)
AMBIYA (AS) KI DAAWAT SE FAIZ'YAAB HONE WAALE KHUSH'NASEEB
Ambiya (as) ki daawat bila'imtiyaz tamaam insaano ke liye thi, taaham is daawat faizyaab hone waale, is noor e baseerat se musta'feed hone wale sirf wah khushnaseeb they jinhe rahmat baari taala ne apni shaan kareemi se muntakhab farma liya tha,
allah taala ka irshad hai:-" aur wah ikhtelafaat karte hi rahenge, siwaaye un logon ke jin par parwardigaar raham farmaye, aur isi liye usne unko paida kiya hai aur tumhare parwardigaar ka qaul poora ho gaya ke main dozakh ko jinno aur insaano (sabse) bhar dunga"
(surah hood 118, 119)
is ikhtelaaf ke nateeje me insaano ke do giroh ban gaye
allah taala ka irshad hai
" aur hamne har ummat me paighambar maboos kiya (ye paigham de karke) allah ki ibadat karo aur taaghoot se door raho, phir unme baaz aise hue jinhe allah ne hidayat se nawaaza, aur baaz aise hue ke unpar gumraahi saabit ho gayi, so tum zameen par dekhego ki jhutlaane Waalon ka kaisa (bura) anjaam huwa"
(surah nahal 36)
RASOOLON PAR IMAAN KE FUYUZ WA BARKAAT:
Hidayat naseeb giroh wah tha jo imaan se bahra'war huwa,
allah taala ka irshad:-" dar'asl log ek hi giroh they (unme ikhtelaaf hua) toh allah taala ne nabiyon ko khush'khabriyan sunaane waale aur darr sunaane waale banaakar maboos kiya, aur unke saath sachi kitabein naazil farmaayi taake logon ke har ikhtelaafi amr me faisla ho jaaye kitab me saaf ahkaam aajaane ke baad logon ne jinkn wah di gayi thi jhagda karna shuru kar diya aur ye sirf zidd aur anaad ke sabab huwa, us ikhtelaaf me allah taala ne imaan waalon ko haq ki taraf hidayat ata ki aur allah taala jise chaahta hai seedhi raah ki tarah rahnumaayi farmaata hai "
(surah baqarah 213)
aur farmaya:-" jo log imaan laaye aur nek amal karte rahe unka parwardigaar unki imaan ki badolat hidayat ata farmaata hai"
(surah younus 9)
aur farmaya:-" aur jo Allah par imaan laaye allah uske dil ko hidayat dega "
(surah taghboon 11)
AMBIYA (AS) KI ITAA'T ASAL IMAAN HAI:
Aur momin wah hote hain jo ambiya wa rasool ki itaa't karte hain, jaisa ke irshad rabbani hai
" momino ki toh baat sirf ye hai ke jab allah aur uske rasool nabi e akram sallalaho alaihi wasallam (pbuh) ki taraf bulaaye jaayen taake unme faisla karen toh kahen ke hamne (hukm) sun liya aur hamne maan liya"
(surah noor 51)
aur farmaya:-" tumhare parwardigar ki qasam ye log momin nahi ho sakte jabtak tumhe apne tamaam ikhtelaafaat me aapko haakim na maan len, aur jo faisla tum karo usse dil me tang na hon aur ba'khushi maan len, aur agar ham unpar apne aapko qatal karna ya apne gharon se nikal jaana farz kar dete toh unme thode hi ye huqm baja laate, aur agar ye is nasihat par kaar'band hote jo unko ki jaati hai toh unke haq me bahtar aur deen me unki mazeed saabit qadami ka maujab hota , aur ham unkn apne yahan se ajar azeem ata farmate aur seedhi raah ki taraf unhe hidayat ata karte"
(surah nisa 65-67)
ALLAH TAALA HAM SABKO HAQ BAAT KAHNE, SUNNE, AUR USPAR AMAL KARNE KI TAUFEEQ DE.....AMEEN
KYA TARAWEEH AUR TAHAJJUD ME FARQ HAI ??
Deobandiyyah is masle me farmate hain ke
" ahle sunnat ke yahan TAHAJJUD aur TARAWEEH do alag alag namazen hain, jabke ghair muqallideen ahle hadith ke yahan tahajjud aur taraweeh ek cheez hai "
(tohfa ahle hadith 56)
pahle bhi hadith naqal ki ja chuki hai ke
hz aisha (ra) se hz abu salma (ra) ne sawaala ki ke nabi e akram sallalaho alaihi wasallam (pbuh) ki namaz ramzaan me kaisi thi, iske jawab me hz aisha (ra) ne kaha ke nabi e akram sallalaho alaihi wasallam (pbuh) ramzaan aur ghair ramzaan me 11 rakat se ziyaadah na padhte they
(bukhari jild 1 page 269, muslim jild 1 page 254)
hz aisha (ra) ke is jawab se saabit huwa ke wah tahajjud aur tarawih ko ek hi qaraar deti thin, warna laazim aayega ke hz aisha (ra) ne saayel ko jawab GHALAT diya tha, aur ye baatil hai,
imam bukhari, imam baiheqi (sunan kubra jild 2 page 495),
Allama zaili hanafi (nasburraaya jild 2 page 153), allama ibn hammam hanfi (fath ul qadir jild 1 page 407) ,allama hasan bin ammar hanafi ( maraaqi al falaah page 224), allama ibn najeem hanafi ne ( bahrur raiq page 66,67 jild 2),
wagerah ne is riwayat ko TARAWEEH ke bab me zikr karke ye tasleem kar liya hai ke is hadith ka talluq namaz taraweeh ke saath hai aur hz aisha (ra) ne tahajjud aur taraweeh ko ek qaraar diya hai...
Maulana anwar shah kashmiri marhoom hanfi deobandi farmate hain ke
" ye baat tasleem karne ke siwa koi chaarah nahi ke nabi e akram sallalaho alaihi wasallam (pbuh) ki taraaweeh 8 rakat thi, aur kisi ek riwayat se bhi saabit na ho saka ke nabi e akram sallalaho alaihi wasallam (pbuh) ne ramzaan me tahajjud aur taraawih alag alag padhi hon, nabi e akram sallalaho alaihi wasallam (pbuh) ke zamaanah me taraweeh aur tahajjud ki rakat me koi farq na thi, balke sifat aur waqt me farq Tha"
( arful shazi jild 1 page 282)
is baat ko hz shah sahab ne (faiz ul bari jild 2 page 240) me mufassal taur par likha hai ke TARAWIH aur TAHAJJUD ek hi cheez hai,
unki ibaarat aur uski tojeehi wa tashreeh ke liye (deen al huq jild 1 page 520) ka mutaala karen,
balke maulana abdul haiyy luckhnawi ne (majmua al fatawa jild 1 page 329) me yahi mauqaf akhtiyaar kiya hai,
deobandiyyah himmat kare aur in akaabir deoband ko AHLE SUNNAT se khaarij karne ka ishte'haar shaaye kare....
ALLAH TAALA HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE..... Ameen
IMAM KE PEECHE SURAH FATIHA NA PADHNE WAALON KI DALEEL KA MUKHTASAR SA JAYEZA:
1- Hz ali (ra) se riwayat hai ki ek shakhs ne rasool e akram sallalaho alaihi wasallam (pbuh) se poocha ki:-" main imam ke peeche qir'at karun ya chhup rahun ? Aapne farmaya: qir'at na kar balki chup rah kyonki tera chup rahna tujhko kifaayat karega"
(kitabul qir'aya lil baiheqi)
JAWAB:
ye hadith nihayat dhaeff hai, kyonki iski sanad me haaris aawar kazzab hai, muhammad bin saalim bahut dhaeff aur shabiful matruk hain, qais bin rabi'a dhaeff hain aur ghassan bin rabi'a dhaeff hain...
2- hz abdullah bin masud (ra) se riwayat hai ki rasool e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" kya hai mujhko ki main manaza'at kiya jaata hun jab koi shakhs imam ke peeche namaz padhe toh chahiye ki chup rahe isliye ki imam ki qir'at uske liye qir'at hai aur imam ki namaz uske liye namaz hai "
(kanzul ummal)
JAWAB:
ye hadith dhaeff hai aur na'qabil e aitbar hai, riwayatan bhi aur diraayatan bhi,
riwayatan dhaeff hone ki wajah yah hai ki iski sanad me ek raawi ahmad bin muhammad ajlaani MAJHOOL hai, uska kuch pata nahi ki wah kaun hai aur kaisa hai,
aur diraayatan dhaeff hone ki wajah yah hai ki is hadith me maujood jumla " fa'inna qiraa'tahu lahu qira'ah"
ka matlab ye hai ki imam ki qir'at muqtadi ke liye kafi hai, muqtadi ko khud qir'at karne ki zarurat nahi,
isi tarah is hadith me maujood ye jumla " wa salaatahu lahu salaah " ka zaahir matlab ye hai ki imam ki namaz muqtadi ke liye kaafi hai, muqtadi ko iqtada ke baad arkaan e namaz ada karne ki zarurat nahi, jabki ise koi tasleem nahi karta...
3- hz anas (ra) se riwayat hai ki rasool e akram sallalaho alaihi wasallam (pbuh) ki:-" jo shakhs imam ke peeche qir'at karega uske muh me aag bhari jaayegi"
(kitab uz ju'aaza ibn habban )
JAWAB:
Ye hadith maudoo hai, maamoon bin ahmad ne isko gadha hai,
ibne habban ne farmaya tha ki maamun bin ahmad dajjalon me se ek dajjal tha aur hafiz ab naeem ne likha hai ki khabees tha, jhooti jhooti hadithen siqaat se riwayat karta tha,
(takhreej e zaylai)
4- hz zaid bin saabit (ra) se riwayat hai ki rasool e akram sallalaho alaihi wasallam (pbuh) ne farmaya ki :-" jo shakhs imam ke peeche qir'at karega uska namaz nahi "
(kitab uz ju'aafa ibn habban )
JAWAB:
Ye hadith bhi maudoo hai, iska rawi ahmad bin ali hadith gadne waalon mese hai...
5- nihaaya sharah hidaya ka musannif likhata hai ki rasool e akram sallalaho alaihi wasallam (pbuh) ne farmaya ki:-" jo shakhs imam ke peeche qir'at kare toh uske muh me angaara bhara jaayega"
JAWAB:
ye hadith bhi mahaz baatil aur bilkul be'asal hai, hadith ki kitabon me iska kahin par naam wa nishan nahi hai...
6- hz imran bin hussain (ra) se Riwayat hai ki rasool e akram sallalaho alaihi wasallam (pbuh) logon namaz padha rahe they aur ek shakhs aapke peeche tha, jab aap faarig hue toh farmaya ki:-" kaun shakhs hai jo meri surat me mujhse munaza'at karta hai, toh aapne un logon ko imam ke peeche qir'at karne se mana kiya"
(dare kutni)
JAWAB:
Ye hadith dheef aur na'qabil e aitbaar hai kyonki iski sanad me hajjaj bin artaat hai aur ye mudallis hai aur inhone is hadith ko qatadah se "an" ke saath riwayat kiya hai aur mudallis ka an'ana ghair maqbool hota hai...
7- allama aini sharah sahih bukhari me likhte hain abdurrazzaq ne apne musanaff me riwayat kiya hai ki mujhe musa bin uqba ne khabar di ki rasool e akram sallalaho alaihi wasallam (pbuh) aur abu bakr aur umar aur usman aur ali (ra) imam ke peeche qir'at se mana karte they
JAWAB:
Ye hadith bhi dhaeff hai aur na'qaabil e aitbaar hai, kyonki iski sanad me muqata hai musa bin uqba Segaare tabain mese hai isko khulefa rashideen (ra) se liqa'aa wa sima'aa nahi hai aur wah hadith ke na'qabil e aitbaar hone par wah ahadith sahiha marfuwa waajeh daleel hai jinka zikr pichle post me hamne kiya hai jinse imam ke peeche qir'at ka wajoob saabit hota hai....
8- hz abu huraira (ra) se riwayat hai ki rasool e akram sallalaho alaihi wasallam (pbuh) ne farmaya ki:-" jis namaz me surah fatiha na padhi jaaye toh wah naakis aur na'tamaam hai magar wah namaz jo imam ke peeche ho"
(kitabu qira'a lil baiheqi)
JAWAB:
Ye hadith bhi dhaef aur na'qabil e aitbaar hai aur isme lafz " magar wah namaz jo imam ke peeche ho " munkar wa mardood hai,
is hadith ke dhaeff hone ki wajah yah hai ki iska madaar abdurrahman bin ishaq par hai, aur ye matrook wa munkarul hadith hai
9- hz abu saeed khudri (ra) se riwayat hai ki maine rasool e akram sallalaho alaihi wasallam (pbuh) se poocha ki koi shakhs imam Ke peeche agar kuch na padhe toh kya ye usko kaafi hoga, aapne farmaya:-" haan "
(kitab ul qira'at)
JAWAB:
Abu saeed khudri (ra) ki is hadith ka daromadaar abu haarun abdi par hai aur ye bahut hi bada kazzaab hai, aur abu haarun se is hadith ko rabi'a bin badar riwayat karta hai aur ye matrook hai aur rabi'a bin badar se is hadith ko shaibaan riwayat karta hai aur ye majhool hai,
pas jis hadith ka daromadaar kazzab par phir matrook par phir majhool par ho aisi hadith maqbool kaise ho sakti hai....
ALLAH TAALA HAMEN TAUFEEQ DE KI HAM KOI BHI AMAL KARNE SE PAHLE USE KITAB WA SUNNAT KI KASAUTI PAR PARAKH LEN......(AMEEN)
SALAFFIYA ISLAMIC RESEARCH CENTRE 581/150 FAITHFUL GANJ, CANTT KANPUR UP
HAYAAT UN ANBIYA(AS) KA AQEEDAH AUR QUR'AAN:
Maut ke baare me aam usool ke tahat ambiya (as) bhi usi tarah shamil hain jaisa ke aam insaan hain, kyonki allah taala ne siwaaye apni zaat ke kisi aur ko is usool se mush'tashna qaraar nahi diya
allah taala ka irshad hai:-" jo bhi is par hai FAANI hai, aur tere rabb buzurgi izzat waale ka chehra baqi rahega"
(surah rahman 26,27)
hamesh ki zindagi sirf allah taala ko haasil hai, baaqi tamaam ko fana hona hai,
elawa iske allah taala ne quraan kareem me ek aam qayede ke tahat tamaam ambiya ki MAUT ka elaan kiya hai
AAM ELAAN:
allah taala ka irshad hai:-" maseeh toh sirf allah ke rasool they unse qabl rasool FAUT ho gaye"
(surah maida 75)
" muhammad (sws) sirf allah ke rasool hain unse pahle rasool guzar chuke hain "
(surah aal e imran 144)
in dono aayat se waazeh huwa ke hz muhammad sallalaho alaihi wasallam (pbuh)Se pahle jitne rasool aaye they, wah apni umar ghuzaar kar adam ke musaafir hue aur tamaam ne maut ka pyaala pee liya,
haan albatta maseeh aasmaan ki taraf zindah utha liye gaye they, qareeb qayamat ke waqt unka is duniya me nuzool hoga aur baaqi zindagi jab basar kar lenge toh maut unko bhi aayegi aur wah bhi FAUT ho jaayenge
(mishkaat bab nazool isa ibn maryam fasal som)
BAAZ AMBIYA KI MAUT KA TAZKIRAH:
Is aam elaan ke elawa allah taala ne ambiya (as) ki maut ka bil'khusoos zikr kiya hai jaisa ke hz yaqoob (as) ke baare me farmaya
" kya tum us waqt maujood they jab hz yaqoob ko MAUT aayi"
(surah baqarah 133)
hz yousuf (as) ke baare me farmaya:-
"jab yousuf (as) FAUT ho gaye "
(surah momin 34)
hz sulaiman (as) ke baare me farmaya
" jab hamne uspar MAUT waarid kar di toh jinno ko uski maut ki khabar na hui, magar zameen ke keede ne "
(surah saba 14)
hz isa (as) ke baare me
" mujh Par salaamati hai, jis din main paida huwa aur jis din MARUNGA "
(surah maryam 23)
" maseeh ki MAUT se pahle har ek ahle kitab unpar imaan laayega"
(surah nisa 159)
hz ibraheem (as) ke baare me farmaya
" wahi allah hai jo mujhe MAUT dega phir zindah karega "
(surah as shora 81)
KHATIMUL NABIYYEEN SAYYIDUL MURSALEEN MUHAMMAD SALLAHO ALAIHI WASALLAM (PBUH) KI WAFAAT:
Allah taala ne aam ambiya (as) ki wafaat ke tazkirah ke saath rasool akram sallalaho alaihi wasallam (pbuh) ka tazkirah kiya hai ke wah bhi wafaat pa jaane waale hain
" aur hamne aapse pahle kisi bashar ke liye hameshgi nahi banaayi, pas agar aap MARR jaayen toh ye hamesha rahenge, har nafs ko maut ka maza chakhna hai "
(surah ambiya 34)
is aayat me aap rasool akram sallalaho alaihi wasallam (pbuh) aur tamaam insaano ki maut ka tazkirah hai ke jise aam insaano ko maut aati hai, aapko bhi maut aajaani hai,
jiski zaroori tafseel In alfazo me farma di ke
" kiya pas agar aap marr jaayen ya qatl kar diye jaayen toh tum (musalmano) apni aidiyon ke bal phir jaaoge, aur jo shakhs bhi apni aidiyon ke bal phir jaaye wah allah ko koi nuksaan nahi pahunchayega"
(surah imran 144)
" beshak aapko bhi faut hone waale hain aur ye bhi faut hone waale hain"
(surah zumar 30)
allah taala ne rasool akram sallalaho alaihi wasallam (pbuh) ki zabaan e aqdas se ye elaan karaya ke
" kah do ! bila'shubah meri namaz, meri qurbani, meri zindagi, aur mera MARNA allah ke liye hai jo tamaam jahaano ka rabb hai "
(surah anaam 163)
in aayaat ne rasool akram sallalaho alaihi wasallam (pbuh) ke baare me waazeh kar diya ke rasool akram sallalaho alaihi wasallam (pbuh) ko bhi maut aane waali aur aur rasool akram sallalaho alaihi wasallam (pbuh) is baare me dusre insaano se alag nahi hain,
MAUT AA GAYI:
phir wah waqt aagaya jab in irshad rabbani ke Mutaabik rasool akram sallalaho alaihi wasallam (pbuh) par bhi maut ka waqt aa pahuncha,
rasool akram sallalaho alaihi wasallam (pbuh) ko hajjatul wida se wapas aaye hue chand din hi guzare they ke tabiyat kharab rahne lagi, ilaaj kiya magar marz badhta gaya,
ghashi par ghashi taari hone lagi aur bil'aakhir hayaat masta'aar ki aaakhiri ghadi aa pahunchi jiski tafseel ummul momineen hz aisha (as) bayan karti hain ke
"rasool akram sallalaho alaihi wasallam (pbuh) meri goad me sar tikaaye hue they, qareeb hi paani ka ek pyaala padha hua tha, rasool akram sallalaho alaihi wasallam (pbuh) paani me haath daalte aur phir us haath ko chehre par pherte aur farmate ja rahe they:- beshak maut me shakhtiyan hai",
isi haalat me ke rasool akram sallalaho alaihi wasallam (pbuh) haath ko uper uthaaya hua tha, farma rahe they, isi ashna me rasool akram sallalaho alaihi wasallam (pbuh) ki rooh mubarak qabz ho gayi Aur haath neeche ko jhuk gaya"
(bukhari jild 2 page 640)
chand lamho me rasool akram sallalaho alaihi wasallam (pbuh) ki maut ki khabar poore madeene me phail gayi, jisse shaher me kuhraam mach gaya aise maalum hota tha ke poore madeene ko taareeki ne ghere me le liya hai,
hz anas (ra) is manzar ka naqsha kashi karte hue kahte hain ke:-" madeena shaher rasool akram sallalaho alaihi wasallam (pbuh) ki aamad ke din roshan tha, magar jab rasool akram sallalaho alaihi wasallam (pbuh) ki wafaat hui madeena hi har cheez taareek(andheri) thi "
(tirmizi jild 2 page 203)
Huzor Sallaho alihe wa Sallam ke Wafaat ka waqt
Hajrath:- Umar Farooq R.A.:-- wafaat ki khabar sun ker inke hosh jaate rahe aur wok hare ho ker kahne lage “ Kuch Munafeqeen Samajhte hai Rasulullah sallaho Alihe Wasallam ki Wafaat ho Gai Lekin Haqeeqat ye hai ke Rasulullla h swa ki Wafaat nahi hui , Balke Aap apne Rabb ke paas Tashreef le gaye hai.
Jis Tarah Musa bin Imran Ali salam Tashreef le gaye the aur apni Qaum se 40 raat Gayeb rah ker unke paas fir waapis aa gaye the, halake waapsi se pahle kaha jar aha tha ke wo intaqaal ker gaye hai.”
Khuda ki kasam Rasulullah sws bhi juror palat ker aayenge aur un logo ke haath Paao kaat daalenge jo Samajhte hai ke Aap sallaho alihe wa sallam ki Maut waqi Ho chuki hai.
Hajrath Abu Bakr R.A.:-- Mere Maa Baap Aap per Qurbaan , Allah aap par 2 Maut Jama Nahi karega, jo Maut Aap per likh di gait hi wo aap ko aachuki.
Us ke baad Abu Bakr Bahar Tashreef Laye us waqt bhi Hajrath umar r.a. logo se baate ker rahe the, hajrat Abu Bakr ne un se kaha Umar Baith Jao, Hajrat umar R.A. ne Baithne Se inkaar kar dia. Sahaba Hajrath umar ko chor ker Hajrat abu bakr ki taraf Mutawajja ho gaye. Hajrat Abu Bakr ne Fermaya.
Amma Baad” Tum me se jo shakhs Muhammad Sws ki Pooja Karta tha wo jaan le ke Muhammad sws ki Maut waaqi ho chuki hai . Aur tum me se jo shakhs Allah ki ibaadat kerta tha to yaqeenann Allah humesha zinda Rahne wala hai , kabhi nahi marega.
Fir unhone ye ayat parhi. Soorah Imran {3 : 144 }
“ Muhamad nahi ha imager Rasool hi un se pahle bhi bahut se Rasool guzar chuke hai . to kya ager wo mar jaye ya un ki maut waaqih ho jaaye ya qatl ker diye jaye to tum log kya Aeeri ke bal palat jaaoge.?
Aur jo shakhs Apne Aeeri ke bal palat jaye to yaad rakhe ke wo Allah ka kuch nuksaan nahi pahucha sakta. Aur Anqareeb Allah shukr karne walo ko Jaza dega. Uske baad Hajrat umar ne Fermaya mai ne jo hi Abu bakr ko Telawat kerte hue suni intahai Mutahhyer aur dahshat zada ho ker rah gaya . Hatta ke mere paao mujhe uthha hi nahi rahe the aur hatta ke Abu bakr ko us ayat ki talaawat kerte sun ker mai zameen per gir Para.kyoke mai jaan gaya waqai Nabi sws ko maut aa chuki hai.
{Ibne Hishaam = 2 /655 } {Bukhari = 2 / 640-641 }
Bismillahirrahmanirraheem
BHAINS (BUFFALO) KI QUR'BAANI:
hanafiya ka kahna hai ke ek bhains ghair muqallid ko muqallid bana deti hai,
chunanche ek hanafiya aalim, ahle hadith alim ki ibaarat naqal karte hue farmate hain ke:-" professor abdullah bahawal'puri (rh), bhains ki qur'baani ko haraam kahte hain, maulwi sultan mahmood jalaal puri halaal kahte hain, dono ahle hadith bhi kahalwaate hain, dono ikhtelaaf ko mitaale ke bhi qayel hain, dono fiqh (hanafi) se be'zaar bhi hain, phir ye ikhtelaaf kyon ho raha hai ?"
(tohfa ahle hadith page 66)
JAWAB:
1- Bhains ki qur'bani ka masla ijtehaadi hai, kyonke ARAB me rasoollullah sallallaho alaihi wasallam (pbuh) aur sahaba kiram (ra) (balke aaj bhi) ke daur me bhains ka wajood na tha,
balke ye jaanwar khaalis ilaaqa e ajam se talluq rakhta hai,
jin logon ne ise gaaye (cow) ki jins me se qaraar diya unhone uski qur'baani ka bhi fatawa diya aur Jinhone isko alag jins qaraar diya unhone qurbaani ki mumaaniat ka fatawa diya,
zaahir hai ke ye nusoos ka ikhtelaaf nahi, balke ijtehaad ka ikhtelaaf hai, aur ijtehaadi ikhtelaaf ko usoolan ikhtelaaf nahi kaha jaata..
Maslan (for example) 4 aadmi jungle me safar kar rahe hon aur namaz ka waqt ho jaaye, qiblah ka rukh maalum na ho, charon apni apni koshish aur ijtehaad se alag alag rukh karke use qibla samjh kar namaz ada karte hain,
namaz toh chaaron ki ho jaayegi,
haalanke ek ne ' mashriq(east) ki taraf muh karke, dusre ne maghrib (west) ki taraf aur teesre ne junoob(south) ki taraf aur chauthe ne shimaal (north) ki taraf muh karke namaz ada ki thi,
ijtehaad toh sirf ek ka durust tha, jisne qibla ki jaanib muh karke namaz ada ki,
magar koi usooli aur fiqhi isko ikhtelaaf na kahega,
ikhtelaaf toh tab hota jab ye kisi shaher (city) me hote, jisme hazaaron masjid maujood thi, qibla ki sahih Position bataane waale lakhon insaan haazir they, magar phir bhi kisi aur taraf muh karke namaz ada karte,
usi tarah bhains ki qurbaani ka masla ijtehaadi hone ki wajah se go fatawa ke lihaaz se mukhtalif hain, magar usoolan mutaffiq hain,
phir ye bhi malum ho ke jinhone adm jawaaz ka fatawa diya hai unhone ahtiyaat ko malhooz rakha hai, haraam kisi ne bhi nahi kaha,
muhaddis ropdi (rh) farmate hain ke :-" qur'an majeed parah 8 ruku 4 me hai " bahima al anaam" yani ki 4 qismein bayaan ki gayi hain, dumba, bakri, gaaye, oont,
bhains in chaaron me nahi , aur qurbaani ke mutaalliq huqm hai " bahima al anaam" se ho, is bina par bhains ki qur'baani jayez nahi, haan zakaat ke masle me bhains ka huqm gaaye waala hai, jaise 30+ gaaye ho jaayen aur wah baaher charti ho, unka charah(fodder) qeematan na ho, unme ek saal ka bachhda ya bachhadi , is tarah bhains me jab unki ginti 30 ho jaaye wah baaher charti Ho, inka charah qeematan na ho, to ek saal ka baccha ya bacchi ho toh zakaat hai"
(moatta imam malik bab maaja fi sadaqal baqarah)
yaad rahe ke baaz masail ahtiyaat ke lihaaz se do jinson waale hote hai aur amal ahtiyaat par karna padhta hai,
ummul momineen hz sauda (ra) ke waalid ki laundi se zamaana e jaahiliyat me utaiba bin abi waqqas ne zina kiya, jisse ladka paida huwa jo apni waalidah ke paas parwarish paata raha, zaani marr gaya aur apne bhai hz saad bin abi waqqas (ra) ko wasiyat kar gaya ke zamah ki laundi ka ladka mera hai, usko apne qabza me kar lena, fatah makka par sayyedena hz saad bin abi waqqas (ra) ne us ladke ko pakad liya aur kaha ke ye me bhateeja hai, zamah( hz sauda ke walid) ke bete ne kaha, mere baap ka beta hai, lihaaza mera bhaai hai, isko main lunga,
muqaddama darbaar e nabwi me pesh huwa to nabi akram rasoollullah sallallaho alaihi wasallam (pbuh) ne farmaya ke:-" Aulaad biwi waale ki hai aur zaani ke liye patthar hain, yani wah naqaam hai aur iska huqm sangsaar kiya jaana hai"
(mishkaat bab alal'aan fasal awwal)
baccha hz sauda ra ke bhai ke hawaale kar diya, jo hz sauda ka bhai bhi ban gaya,
lekin hz sauda ra ko huqm farmaya ke:-" usse pardah kare "
kyonki uski shakal wa soorat zaani se milti julti thi, jis se shubah hota tha ke ye zaani ke nutfe se hai,
is masla me shakal wa soorat ke lihaaz se toh pardah ka huqm huwa aur jiske ghar me paida huwa uske lihaaz se uska beta bana diya,
goya ahtiyaat ko malhooz rakha,
aisa hi bhains ka maamla hai, usme dono jinson me ahtiyaat par amal hoga, zakaat ada karne me ahtiyaat hai aur qur'baani na karne me ahtiyaat hai, is bina par bhains ki qur'bani jaayez nahi,
aur baaz ne jo ye likha hai ke:-" bhains, gaaye ki qism hai"
ye bhi zakaat ke lihaaz se sahih ho sakta hai, warna zaahir hai bhains dusri jins hai
(fatawa ahle hadith jild 2 page 90-91)
ghaur kijiye ke ulema e ahle hadith kiya kah rahe hain aur hamare meherbaan ise kya baawar kara rahe hain,
shayad in jaise fiqhi logon ne shariat ke tamaam ahtiyaati fatawa me huramat hai,
ISE KAHTE HAIN:-" JO KAALA WAHI MERE BAAP KA SAALA"
ALLAH SAMJHNE KI TAUFEEQ DE
