Bismillahirrahmanirraheem
APNE AAPKO JAHANNUM SE BACHAAO:
jab nabi(sws) ne acchi tarah itminaan kar liya ki allah ke deen ke parchaar ke waqt abu talib unka saath denge, to ek din aap safa pahaad par tashreef le gaye aur sabse unche patthar par chadhkar yah aawaaz lagaaye,
ya sabaha (haay subah)! (arbon ka chalan tha ki dushman ke hamle ya kisi khatre se khabardaar karne ke liye kisi unchi jagah par chadhkar inhi alfaaz se pukaarte they)
iske baad aapne quraish ki ek ek shaakh aur ek ek khaandaan ko aawaaz lagaayi:- aiy bani fah ! Aiy bani adi ! Aiy bani falan ! Aur aiy bani falan ! Aiy bani abde munaaf ! Aiy bani abdul muttalib !
Jab logon ne aawaz suni to kaha, kaun pukaar raha hai ? Jawab mila, muhammad hain, is par log tezi se aaye, agar koi khud na aa saka, to apna aadmi bhej diya ki dekhen kya baat hai ? Yun quraish ke log aa gaye usme abu lahab bhi tha,
jab sab jama ho gaye, to aapne Farmaya, yah bataao, agar main khabar dun ki udhar is pahaad ke daaman me ghaati ke andar ghud sawaaron ki ek jamaat hai jo tum par chaapa maarna chahti hai, to kya tum log mujhe saccha maanoge ??
Logon ne kaha, haan ! Haan ! Hamne aap par kabhi jhoot ka tajurba nahi kiya hai, hamne aap par sach hi ka tajurba kiya hai.
Aapne farmaya:-" accha, to main ek shakht azaab(torment) se pahle tumhe khabardaar karne ke liye bheja gaya hun, meri aur tumhari misaal aisi hi hai jaise kisi aadmi ne dushman ko dekha, phir usne kisi unchi jagah par chadhkar apne khaandaan waalon par nazar daali to use darr huwa ki dushman usse pahle pahunch jaayega, isliye usne wahin se pukaar lagaani shuru kardi, ya sabaha !
Iske baad aapne logon ko haq ki dawat di aur allah ke azaab se daraaya aur har khaas wa aam ko khitaab kiya.
Chunanche farmaya
quraish ke logon ! Apne aapko allah se khareed lo, jahannum se bacha lo, main Tumhare nafa-nuksaan ka haq nahi rakhta, tumhe allah ki pakad se bachaane ke liye kuch kaam aa sakta hun,
banu kaab bin lui ! Apne aapko jahannum se bacha lo, kyonki tumhare nafa-nuksaan me kaam na aaunga,
banu murra bin kaab ! Apne aapko jahannum se bacha lo,
banu kusaiy ! Apne aapko jahannum se bacha lo, main tumhare koi kaam na aaunga,
banu abde munaaf ! Apne aapko jahannum se bacha lo, kyonki mujhe tumhare nafa-nuksaan ka kuch adhikaar nahi, main tumhe allah se bachaane me kuch kaam aa sakta hun,
banu abde shams ! Apne aapko jahannum se bacha lo,
banu haashim ! Apne aapko jahannum se bachaa lo,
banu abdul muttalib ! Apne aapko jahannum se bacha lo, kyonki main tumhare nafa-nuksaan ka maalik nahi, aur na tumhe allah se bachaane ke liye kuch kaam aa sakta hun, mere maal mese jo chaaho, maang lo, magar main tumhe allah se bachaane ka kuch haq nahi rakhta,
abbas bin abdul muttalib ! Main tumhe Bhi allah se bachaane ke liye kuch kaam nahi aa sakta,
allah ke rasool(sws) ki fufi, safiya bint abdul muttalib ! Main tumhe bhi allah se bachaane ke liye kuch kaam nahi aa sakta ,
fatima bint muhammad ! Mere maal mese jo chaaho, maang lo, magar apne aapko jahannum se bachaao, kyonki main tumhare bhi nafa-nuksaan ka maalik nahi, aur na tumhe allah se bachaane ke liye kuch kaam aa sakta hun,
jab yah daraawa khatm huwa to log bikhar gaye, uske kisi raaye ka koi bayaan nahi mila... Albatta abu lahab ne bad'tameezi ki, kahne laga, tu saare din ghaarat ho, tune hame isliye jama kiya tha,
ispar "surah lahab" utri ki abu lahab ke dono haath ghaarat ho aur wah khud ghaarat ho"
(sahih bukhari 1/285,2/702,743, sahih muslim 1/114, fath ul bari 5/449, 6/937, 8/361)
allah ke rasool(sws) ne apne sabse qareebi logon par saaf kar diya tha ki ab is risaalat ki razamandi hi par taalluqaat tode aur jode ja sakte Hain, wah allah ke daraawe ki garmi me pighal kar khatm ho chuki thi
is aawaaj ki goonj abhi makka ke aas paas hi sunaayi de rahi thi ki allah ka ek aur huqm aaya:
" aapko jo huqm diya ja raha hai, use kholkar bayaan kar dijiye aur mushrikon se rukh fer lijiye"
(quran surah 15 ayat 94)
chunanche iske baad allah ke rasool (sws) ne mushrikon ke majmon aur unki mahfilon me khule aam dawat deni shuru kar di, aap logon ko allah ki kitab padhkar sunaate aur unse wahi farmate jo pichhle paigambaron ne apni qaum se farmaya tha
" aiy meri qaum ke logon ! Allah ki ibadat karo, tumhare liye uski siwa koi ibadat ke layek nahi "
iske saath aapne logon ki aankhon ke saamne din dahaade aap majme ke rubaru allah ki ibaadat shuru kar di
aapki dawat kaamyaab hone lagi aur log allah ke deen me daakhil hone lage, jo islam apnaata , usme aur uske ghar waalon me doori aur mukhalifat shuru ho jaati,
quraish is haalat Se tang hone lage aur jo kuch unki nigaahon ke saamne aa raha tha, unhe naagwar mahsoos hone laga.......
Sunday, February 5, 2012
Saturday, February 4, 2012
MUFTI AASHIQ ILAAHI DEOBANDI AUR UNKE SAWAAL (PART 2)
Bismillahirrahmanirraheem
MUFTI AASHIQ ILAAHI DEOBANDI AUR UNKE SAWAAL (PART 2)
SAWAAL:
Ghair muqallideen ye bhi bataayen ke qur'aan majeed par aaraab kab lagaaye gaye ??
Kya aap(sws) ne uska huqm diya tha??
Agar aap(sws) ne huqm nahi diya (aur yaqinan huqm nahi diya) toh phir aaplog is par kaise raazi hue, aur quraan isi aaraab ke saath padhte hain jo baad me lagaaye gaye..
Ye bhi bataayen ke jo quraan majeed aapne apne kisi chhaapa khaana(printing press) se chhap waayen hain, unme " zer, zabar" hain ya nahi, agar zer aur zabar hain to usme kis ki taqleed ki gayi hai ?? Waazeh taur par jawaab den...
Aur ye bhi bataayen ke miyan nazeer hussain sahab ne kaun se ghair muqallideen qaari se quraan padha aur tamaam ghair muqallideen ki sanad qiraat kiya hai ??
Aur tamaam ghair muqallideen ek qurrat ki taqleed wajib kyun samjhte hain ye taqleed haraam kyon nahi hai ???
JAWAAB:
Main janab Aashiq sahab ki aalimat ki ek jhalak dikhaane ke liye unka sawaal naqal karne par majboor hun likhte hain:
"phir ye bhi bataayen ke qur'aan majeed par aaraab kab lagaaye gaye ??
Kya aap(sws) ne uska huqm diya tha??
Agar aap(sws) ne huqm nahi diya (aur yaqinan huqm nahi diya) toh phir aaplog is par kaise raazi hue, aur quraan isi aaraab ke saath padhte hain jo baad me lagaaye gaye..
Ye bhi bataayen ke jo quraan majeed aapne apne kisi chhaapa khaana(printing press) se chhap waayen hain, unme " zer, zabar" hain ya nahi, agar zer aur zabar hain to usme kis ki taqleed ki gayi hai ??"
isi tarah ke la yani sawaal dar sawaal ka silsila jaari hai...
Bhaiyyon ! Aashiq sahab ki jahaalat aur ghabawat qaabil mulaheza hai , wah to yah samjh rahe honge ke ye sawaal ahle hadithon ke liye mushkil honge...
Jabke inki haisiyat khajoor ki ghuthli ke bhi baraabar bhi nahi,
chunanche aashiq sahab "aaraab" ka Maayna samjhte hain, zer, zabar mazeed hamaqat ye ke ye sawaal to kar rahe hain ke quraan isi aaraab ke saath padh rahe hain jo baad me lagaaye gaye,
aur ye nahih sochte ke jab tak ye zer, zabar nahi lagaaye gaye they, tab tak deegar musalmaan kaise padhte they !!
Aashiq ilaahi ki jihaalat ke joban par bahaar aayi hai, unki aqal ko ye samjh me nahi aata ke zer, zabar hajjaj bin yousuf ne lagaaye ya kisi aur ne ,usse koi bahes nahi,
sawaal to yah hai ke, alhamdulillah rabbul aalameen, zer, zabar lagaaye jaane se pahle kya alhamdulillah rabbul alameen na tha, zer , zabar lagaane se kya tabdeeli hui.
Rasool akram(sws) ne jab quraish ki qurraat par quraan ko padhne ka huqm diya to kya zer, zabr ke baad wah qurraat badal gayi,
ajeeb log hain ahle hadith se dushmani me kuch hosh hi nahi ke kiya bak rahe hai,
jisme taqleed ka koyi zikr nahi usme taqleed nazar aa rahi hai, aur ye bhool gaye ke quraan Saat huruf par naazil huwa aur wah sab tareeqe ummat ki taraf ba'waastah qurra kiraam muntaqal hogaye, aaj ham usi tarah quraan padhte hain, jis tarah rasool e akram ne sahaba ko sikhaaya.....
Miyan sayyid nazeer hussain ne kaun se ghair muqallid qaari se quraan padha aur ghair muqallidon ki sanad qurraat kiya hai to jawaaban arz hai ke unhone kis se padha iska ilm nahi,
albatta imam abu hanifa ne ek ghair muqallid hi se quraan padha tha aur ghair muqallid hi ki nahi saare muqallidon ko sanad bhi ghair muqallidon hi se haasil hui......
Ham ek qurraat ki taqleed waajib nahi maante ye aapki ghalat fahmi hai.....
MUFTI AASHIQ ILAAHI DEOBANDI AUR UNKE SAWAAL (PART 2)
SAWAAL:
Ghair muqallideen ye bhi bataayen ke qur'aan majeed par aaraab kab lagaaye gaye ??
Kya aap(sws) ne uska huqm diya tha??
Agar aap(sws) ne huqm nahi diya (aur yaqinan huqm nahi diya) toh phir aaplog is par kaise raazi hue, aur quraan isi aaraab ke saath padhte hain jo baad me lagaaye gaye..
Ye bhi bataayen ke jo quraan majeed aapne apne kisi chhaapa khaana(printing press) se chhap waayen hain, unme " zer, zabar" hain ya nahi, agar zer aur zabar hain to usme kis ki taqleed ki gayi hai ?? Waazeh taur par jawaab den...
Aur ye bhi bataayen ke miyan nazeer hussain sahab ne kaun se ghair muqallideen qaari se quraan padha aur tamaam ghair muqallideen ki sanad qiraat kiya hai ??
Aur tamaam ghair muqallideen ek qurrat ki taqleed wajib kyun samjhte hain ye taqleed haraam kyon nahi hai ???
JAWAAB:
Main janab Aashiq sahab ki aalimat ki ek jhalak dikhaane ke liye unka sawaal naqal karne par majboor hun likhte hain:
"phir ye bhi bataayen ke qur'aan majeed par aaraab kab lagaaye gaye ??
Kya aap(sws) ne uska huqm diya tha??
Agar aap(sws) ne huqm nahi diya (aur yaqinan huqm nahi diya) toh phir aaplog is par kaise raazi hue, aur quraan isi aaraab ke saath padhte hain jo baad me lagaaye gaye..
Ye bhi bataayen ke jo quraan majeed aapne apne kisi chhaapa khaana(printing press) se chhap waayen hain, unme " zer, zabar" hain ya nahi, agar zer aur zabar hain to usme kis ki taqleed ki gayi hai ??"
isi tarah ke la yani sawaal dar sawaal ka silsila jaari hai...
Bhaiyyon ! Aashiq sahab ki jahaalat aur ghabawat qaabil mulaheza hai , wah to yah samjh rahe honge ke ye sawaal ahle hadithon ke liye mushkil honge...
Jabke inki haisiyat khajoor ki ghuthli ke bhi baraabar bhi nahi,
chunanche aashiq sahab "aaraab" ka Maayna samjhte hain, zer, zabar mazeed hamaqat ye ke ye sawaal to kar rahe hain ke quraan isi aaraab ke saath padh rahe hain jo baad me lagaaye gaye,
aur ye nahih sochte ke jab tak ye zer, zabar nahi lagaaye gaye they, tab tak deegar musalmaan kaise padhte they !!
Aashiq ilaahi ki jihaalat ke joban par bahaar aayi hai, unki aqal ko ye samjh me nahi aata ke zer, zabar hajjaj bin yousuf ne lagaaye ya kisi aur ne ,usse koi bahes nahi,
sawaal to yah hai ke, alhamdulillah rabbul aalameen, zer, zabar lagaaye jaane se pahle kya alhamdulillah rabbul alameen na tha, zer , zabar lagaane se kya tabdeeli hui.
Rasool akram(sws) ne jab quraish ki qurraat par quraan ko padhne ka huqm diya to kya zer, zabr ke baad wah qurraat badal gayi,
ajeeb log hain ahle hadith se dushmani me kuch hosh hi nahi ke kiya bak rahe hai,
jisme taqleed ka koyi zikr nahi usme taqleed nazar aa rahi hai, aur ye bhool gaye ke quraan Saat huruf par naazil huwa aur wah sab tareeqe ummat ki taraf ba'waastah qurra kiraam muntaqal hogaye, aaj ham usi tarah quraan padhte hain, jis tarah rasool e akram ne sahaba ko sikhaaya.....
Miyan sayyid nazeer hussain ne kaun se ghair muqallid qaari se quraan padha aur ghair muqallidon ki sanad qurraat kiya hai to jawaaban arz hai ke unhone kis se padha iska ilm nahi,
albatta imam abu hanifa ne ek ghair muqallid hi se quraan padha tha aur ghair muqallid hi ki nahi saare muqallidon ko sanad bhi ghair muqallidon hi se haasil hui......
Ham ek qurraat ki taqleed waajib nahi maante ye aapki ghalat fahmi hai.....
HAZRAT ADAM(AS)
Bismillahirrahmanirraheem
HAZRAT ADAM(AS):
ADAM ibrani ka lafz hai, jiske maana hain " gehun ke rangwaala"
hz adam as, insaan jaat ke waalid (father) hain, jinko allah ne mitti(clay) se paida kiya aur unme rooh fooki,
farishton ko huqm diya ki adam ko sajda karen, sab ne sazda kiya, lekin shaitaano ke sardaar iblees ne sazda karne se inkaar kar diya
(surah al hijr ayat 28-31, surah saad 72-74)
jab allah ne wajah poochi to iblees ne kaha
" main isse bahtar hun, kyonki tune mujhe aag se paida kiya aur isko mitti se"
(surah aaraaf 12)
allah ko iblees ki yah gushtakhi pasand nahi aayi aur usko jannat se nikaal diya
jab allah duniya par aadam ko insaano ka khaleefa bana raha tha to farishton ko bada taajjub huwa ki ham to din raat teri ibaadat kar rahe hain, phir aadam ko paida karne ki kya zarurat hai,
allah ne kaha:
" jo main kar raha hun mujhe pata hai tumko iska ilm nahi hai"
(surah Baqarah 31)
" phir allah ne aadam ko cheezon ke naam sikha diye phir jab farishton se poocha to we jawab na de sake, aur aadam ne sab bata diye"
(surah baqarah ayat 31-33)
phir aadam hi se aapki biwi hawwa ko paida kiya
" aiy logon ! Apne rabb se daro jisne tumhe ek cheez se paida kiya aur usi se uska joda paida kiya aur un dono se bahut se mard aur aurton ko faila diya"
(surah nisa ayat 1)
" tauraat" me hai ki hawwa ko adam ke pahlu se paida kiya gaya
hawwa ko adam se paida karne me koi tajjub nahi hona chahiye, kyonki allah jab khud aadam ko mitti se paida kar sakta hai to hawwa ko adam se paida karne me kya tajjub hai ? Phir adam aur hawwa ko allah ne jannat me rakha aur unse kaha ki jo chaaho khaao piyo, lekin aazmaane ke liye kaha ki is ped(tree) ka fal(fruit) mat khaana, lekin shaitaan un dono ko bahkaa kar us ped ke paas le gaya aur qasmen khaakar unse kahne laga ki tumhare rab ne Iska fal khaane se isliye roka hai ki kahin tum farishta na ban jaao, ya hamesha ke liye jannat ke na ban jaao, bas un dono ne us ped ka fal kha liya,
tab unko allah ne huqm diya ki zameen(duniya) par utar jaao aur ek waqt tak tumhe wahin rahna padega,
jab adam ko ahsaas huwa ki we shaitaan ke bahkaawe me aa gaye hain, to unhone allah se tauba ki
(surah baqarah 35,36)
is tarah adam aur hawwa dono hi duniya par rahne lage, aur dono se unke do ladke paida hue, ek ka naam qaayin( qaabeel) aur dusre ka naam haabeel tha,
qaayin ka maana hota hai "lohaar" aur haabeel ha maana hota hai "beta",
adam as ek bete ka dusre bete ki judwa bahan se shaadi kar dete they, fir qaabeel ne apne bhai haabeel ko maar diya
quraan me aaya hai
" aiy nabi ! In logon ko adam ke do beton ke sacche haalaat padhkar sunaao ki jab dono ne (allah ke liye) qurbani kiya, phir unme se ek ki qubool hui aur dusre ki qubool nahi hui Toh kahne laga, "main zaroor tujhe maar dunga", dusre ne jawab diya " allah to sirf muttaqi logon ki hi qurbani qubool karta hai"
(al maida 27)
tauraat se pata chalta hai ki haabeel bhed-bakriya charaata tha isliye usne pahlothi ke bacchon ki qurbani di aur qaabeel ne fal(fruits) chadhaaya jisko allah ne qubool nahi kiya, jiske wajah se wah ghussa ho gaya usne apne bhaai ko maar diya
(utpatti 9/2:4),
qatl karne ke baat qaabeel ki samjh me nahi aa raha tha ki bhai ki laash ko kya kare ?
Quran me bataya gaya hai
" uske baad allah ne ek kawwa(crow) bheja, wa zameen ko kuredne laga taaki use dikhaaye ki wah apne bhaai ki laash ko kaise chhupaaye, wah kahne laga ! Haay kya main is kawwe ke baraabar bhi aqalmand nahi ki apne bhai ki laash ko chhipa leta, bas to wah pachtaane waalon me se ho gaya"
(surah maida 31)
is tarah insaan ne mari hui cheez ko zameen me dafan karna seekha
hz abdullah bin Masood ra bayaan karte hain ki nabi(sws) ne farmaya:-" jab bhi koi qatl hota hai to adam ke pahle bete ko us qatl ka kuch gunaah milta hai, kyonki yah pahla insaan hai jisne qatl karne ka riwaaj diya"
(sahih bukhari, kitabul ambiya 33-35)
haabeel ke qatl ke baad aadam aur hawwa se "sheet" paida huwa jiska maana hai "badal", yani sheet haabeel ka badal tha, jisko uske bhai qaabeel ne qatl kar diya tha aur phir in dono, yani " qaabeel" aur "sheet" se insaano ki aulaaden bani
(utpatti 4/25,4/3)
muhammad bin ishaq ne likha hai ki adam ke qul 20 bete aur 20 betiyan paida hui,
kuch kahte hai 60 bete,60 betiyan, phir inse aulaaden bani,
tauraat me hai ki sheet ke paidaish ke baad adam 800 saal tak zinda rahe, jab sheet paida huwa us waqt adam ki umar 130 saal thi, phir unse bete aur betiyan paida hui, aur adam ki umar wafaat ke waqt 930 saal thi
(utpatti 5/1-5)
kuch aalimon ka kahna hai ki adam ko Hindustan me utaara gaya aur kuch ka kahna hai makka me, magar inme se kisi baat ke liye hamare paas koi saboot nahi hai, isi tarah iski qabr jo hindustan me paayi jaati hai koyi saboot nahi !!!
HAZRAT ADAM(AS):
ADAM ibrani ka lafz hai, jiske maana hain " gehun ke rangwaala"
hz adam as, insaan jaat ke waalid (father) hain, jinko allah ne mitti(clay) se paida kiya aur unme rooh fooki,
farishton ko huqm diya ki adam ko sajda karen, sab ne sazda kiya, lekin shaitaano ke sardaar iblees ne sazda karne se inkaar kar diya
(surah al hijr ayat 28-31, surah saad 72-74)
jab allah ne wajah poochi to iblees ne kaha
" main isse bahtar hun, kyonki tune mujhe aag se paida kiya aur isko mitti se"
(surah aaraaf 12)
allah ko iblees ki yah gushtakhi pasand nahi aayi aur usko jannat se nikaal diya
jab allah duniya par aadam ko insaano ka khaleefa bana raha tha to farishton ko bada taajjub huwa ki ham to din raat teri ibaadat kar rahe hain, phir aadam ko paida karne ki kya zarurat hai,
allah ne kaha:
" jo main kar raha hun mujhe pata hai tumko iska ilm nahi hai"
(surah Baqarah 31)
" phir allah ne aadam ko cheezon ke naam sikha diye phir jab farishton se poocha to we jawab na de sake, aur aadam ne sab bata diye"
(surah baqarah ayat 31-33)
phir aadam hi se aapki biwi hawwa ko paida kiya
" aiy logon ! Apne rabb se daro jisne tumhe ek cheez se paida kiya aur usi se uska joda paida kiya aur un dono se bahut se mard aur aurton ko faila diya"
(surah nisa ayat 1)
" tauraat" me hai ki hawwa ko adam ke pahlu se paida kiya gaya
hawwa ko adam se paida karne me koi tajjub nahi hona chahiye, kyonki allah jab khud aadam ko mitti se paida kar sakta hai to hawwa ko adam se paida karne me kya tajjub hai ? Phir adam aur hawwa ko allah ne jannat me rakha aur unse kaha ki jo chaaho khaao piyo, lekin aazmaane ke liye kaha ki is ped(tree) ka fal(fruit) mat khaana, lekin shaitaan un dono ko bahkaa kar us ped ke paas le gaya aur qasmen khaakar unse kahne laga ki tumhare rab ne Iska fal khaane se isliye roka hai ki kahin tum farishta na ban jaao, ya hamesha ke liye jannat ke na ban jaao, bas un dono ne us ped ka fal kha liya,
tab unko allah ne huqm diya ki zameen(duniya) par utar jaao aur ek waqt tak tumhe wahin rahna padega,
jab adam ko ahsaas huwa ki we shaitaan ke bahkaawe me aa gaye hain, to unhone allah se tauba ki
(surah baqarah 35,36)
is tarah adam aur hawwa dono hi duniya par rahne lage, aur dono se unke do ladke paida hue, ek ka naam qaayin( qaabeel) aur dusre ka naam haabeel tha,
qaayin ka maana hota hai "lohaar" aur haabeel ha maana hota hai "beta",
adam as ek bete ka dusre bete ki judwa bahan se shaadi kar dete they, fir qaabeel ne apne bhai haabeel ko maar diya
quraan me aaya hai
" aiy nabi ! In logon ko adam ke do beton ke sacche haalaat padhkar sunaao ki jab dono ne (allah ke liye) qurbani kiya, phir unme se ek ki qubool hui aur dusre ki qubool nahi hui Toh kahne laga, "main zaroor tujhe maar dunga", dusre ne jawab diya " allah to sirf muttaqi logon ki hi qurbani qubool karta hai"
(al maida 27)
tauraat se pata chalta hai ki haabeel bhed-bakriya charaata tha isliye usne pahlothi ke bacchon ki qurbani di aur qaabeel ne fal(fruits) chadhaaya jisko allah ne qubool nahi kiya, jiske wajah se wah ghussa ho gaya usne apne bhaai ko maar diya
(utpatti 9/2:4),
qatl karne ke baat qaabeel ki samjh me nahi aa raha tha ki bhai ki laash ko kya kare ?
Quran me bataya gaya hai
" uske baad allah ne ek kawwa(crow) bheja, wa zameen ko kuredne laga taaki use dikhaaye ki wah apne bhaai ki laash ko kaise chhupaaye, wah kahne laga ! Haay kya main is kawwe ke baraabar bhi aqalmand nahi ki apne bhai ki laash ko chhipa leta, bas to wah pachtaane waalon me se ho gaya"
(surah maida 31)
is tarah insaan ne mari hui cheez ko zameen me dafan karna seekha
hz abdullah bin Masood ra bayaan karte hain ki nabi(sws) ne farmaya:-" jab bhi koi qatl hota hai to adam ke pahle bete ko us qatl ka kuch gunaah milta hai, kyonki yah pahla insaan hai jisne qatl karne ka riwaaj diya"
(sahih bukhari, kitabul ambiya 33-35)
haabeel ke qatl ke baad aadam aur hawwa se "sheet" paida huwa jiska maana hai "badal", yani sheet haabeel ka badal tha, jisko uske bhai qaabeel ne qatl kar diya tha aur phir in dono, yani " qaabeel" aur "sheet" se insaano ki aulaaden bani
(utpatti 4/25,4/3)
muhammad bin ishaq ne likha hai ki adam ke qul 20 bete aur 20 betiyan paida hui,
kuch kahte hai 60 bete,60 betiyan, phir inse aulaaden bani,
tauraat me hai ki sheet ke paidaish ke baad adam 800 saal tak zinda rahe, jab sheet paida huwa us waqt adam ki umar 130 saal thi, phir unse bete aur betiyan paida hui, aur adam ki umar wafaat ke waqt 930 saal thi
(utpatti 5/1-5)
kuch aalimon ka kahna hai ki adam ko Hindustan me utaara gaya aur kuch ka kahna hai makka me, magar inme se kisi baat ke liye hamare paas koi saboot nahi hai, isi tarah iski qabr jo hindustan me paayi jaati hai koyi saboot nahi !!!
JAWABAAT-E-HANAFIYAT
BISMILLAHIRRAHMANIRRAHEEM
JAWABAAT-E-HANAFIYAT
Biddat Number 1
,
► offer azan of tahajud,in pakistan and saudia , Where did Aqah karim (saleh ala waalihi wasalam) or Sahabas (Ra) did thisact throughout their life , And I am talking about Tahajud Azan , its a bida'h
,
ANSWER:
HIND ME NAHI HOTI...... AGAR WO KARTE HAIN TO UNKA AMAL
Biddat Number 2
,
► Misyar marriage allowed by Abdul Aziz bin Baaz , where is concept of this marriage came from
,
ANSWER:
SAME AS ABOVE
Biddat Number 3
,
► The concept Allah (swt) has literal hands, leg,eye is only in a sky , etc , Where is it proved from Quran and hadiths , This aqeeda is a bidah, only ibn e taymiyah believed in this concept and was criticized by many
,
ANSWER:
allah has hands
Surah 5:64
YUSUFALI: The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief.
Surah 38:75
PICKTHAL: He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted?
Surah 39:67
YUSUFALI: No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!
Sahih Bukhari:
Volume 6, Book 60, Number 206:
Narrated Abu Huraira:
Allah's Apostle said, "Allah said,'Spend (O man), and I shall spend on you." He also said, "Allah's Hand is full, and (its fullness) is not affected by the continuous spending night and day." He also said, "Do you see what He has spent since He created the Heavens and the Earth? Nevertheless, what is in His Hand is not decreased, and His Throne was over the water; and in His Hand there is the balance (of justice) whereby He raises and lowers (people)."
Biddat Number 4
,
► Saying Bismilallah befofe reading every Sura'h in Salat, where did Sahabas(Ra) read bismilAllah afer every surah
,
ANSWER
Hz anas ra farmate hain ki maine aap(sws) hz abu bakr ra, aur hz umar ra aur hz usman ra ke peeche namaz padhi wah buland aawaaz se "bismillahirrahmanirraheem" nahi padhte they"
(muslim 399)
' aap "bismillahirrahmanirraheem" dheeme (aahista) padhte they"
(ibne khuzaima 495)
imam ibne taimiyya rh farmate hai ki hadith ki pahchaan rakhne waale is baat par sahmat hain ki (imam ke liye) bismillah zor se padhne ki koi sahih riwayat nahi
"agar namaz me jamhai aa jaaye to use jahan tak ho sake roken, na ruke to muh par haath rakhen aur aawaz buland na karen"
(tirmizi 370, imam tirmizi ne sahih kaha hai)
Biddat Number 5
,
► Calling Yazid Radhitallah anho(not Rah) and believing him to be a Salaf, Which clasical scholar,Sahabi (ra) called him a Salaf,Sahabi (ra) or Radhitallah anho, its a bidah too.Dr zakir naikwho follows saWahabi school does it.
,
ANSWER:
IMAM GHAZAALI KA QAUL NAHI MALUM.......... YAZID KO RAHMAT
Biddat Number 6
,
►Reading Ghayba salat e Janaza without the dead body infront , Prophet (saw) read it for Hadrat Najashi (Ra) after that no one in history of Islam, Sahabas (ra),Salafs read Salat e Janaza like this, kindly show me proof of thisact from any other source
,
ANSWER:
Gaaybana namaz e janaza padhne par najjasi ke kissi se daleel li jaati hai yah kissi sahih bukhari(1245,1318,1320,1327,1328,1333,) aur sahih muslim (951) me maujood hai,
Sahih bukhari aur wagerah hadith ki kitabon me yah waqeya marwi hai ki habsha me najjasi ki wafaat hui, aur madeena me rasoollullah(sws) ne sahaba ho hamraah lekar uski namaz e janaza padhai, isse malum huwa ki mayyit ki gaayebaana namaz e janaza padhi ja sakti hai, yahi imam shafai rh, imam ahmad bin hambal rh, aur jamhoor salaf ka maslak hai, kisi sahabi se iski manahi marwi nahi, kuch log jinhone yah hadith qubool nahi ki unhone tarah tarah ki qaiden , sharten, bahane taraashe hain, lekin yah sab sirf apne aqli soch hai, shar'an unki koi daleel nahi,
maslan kaha jaata hai ki yah amal nabi(sws) ke saath khaas tha, magar yaad rahe ki nabi(sws) Ka har amal poori ummat ke liye uswa wa namoona hai, isliye aapka koi amal aapke saath us waqt tak khaas nahi qaraar diya ja sakta jab tak ki uske khaas hone ki koi saaf daleel na ho, aur us amal ke khaas hone ki koi daleel nahi,
yah bhi kaha jaata hai ki aapke liye najjasi ki mayyit se parda hata diya gaya tha,
magar ek to iski koi sahih riwayat nahi, dusri , agar parda hata bhi diya gaya ho to yah khaas hone ki daleel nahi ban sakta, kyonki ek to is baad ki koi daleel nahi ki parde ka hataya jaana hi is namaz ke sharai hone ki buniyad thi, dusre nabi(sws) ne gahan(eclipse) ki namaz padhai, dauraane namaz aapko jannat aur jahannum dikhaayi dikhlaayi gayi,
kya koi kah sakta hai ki aapke baad kisi ko jannat ya jahannum dikhlaayi jaayegi isliye gahan ki namaz aapke saath khaas hui, aur kisi aur ke liye sharai nahi.
Yah bhi kaha jaata hai ki yah namaz nabi(sws) ne sirf najjasi ke liye padhi, dusre Sahaba ki wafaat hui aur aapko khabar bhi mili,
magar aapne unke namaz e janaza gaayebana nahi padhi, magar yah bhi sahih nahi, kyonki najjasi ki wafaat par jab 9 hijri me yah namaz e janaza mashroo hui, aur us waqt se aap(sws) ki wafaat tak aapko door daraaz kisi sahabi ke wafaat paane ki koi khabar nahi milti, balki usse pahle ke dino me bhi shaheed hone walon ke elawa kisi aur door daraaz wafaat ka zikr mushkil se mil sakega, aur agar kisi ki wafaat hui bhi ho, aur aapko uska pata bhi huwa ho, aur phir bhi aapne uski gaayebaan namaz e janaza na padhi ho to yah zyada se zyada ki baat ki daleel hui ki namaz e janaza gaayebaana chhodi bhi ja sakti hai, khaas ki daleel na hogi, baaqi rahe shaheed to zyadatar unki namaz e janaza hi nahi padhi jaati thi.
Yah bhi kaha jaata hai ki najjasi aisi jagah mara jahan ko namaz e janaza padhne wala nahi tha.
Magar seerat nigaaron ne likha hai ki makka me habsha Ki ek jamaat ne aakar imaan qubool kiya tha , jis par " wa iza samiu ma unzil alar rasooli" aur dusri ayat nazil hui (seerat ibne hisham 2/605 kutub tafseer) phir madeena me bhi unki ek badi momin jamaat tashrif laayi thi( tafsir tibri ibne katheer ), sudoor hai ki itne musalman apne badshah shakhs ko bila namaz e janaza dafan kar den, isliye muqallid ka ye bhi daawa sahih nahi
Biddat Number 7
,
► Raising Hands in Witr Salat for reading Dua and muktadi at the back say amin amin, show mejustone proof of this bidah
ANSWER:
Ye Bhi Aap ki jahalat hy, Iss may Ahl-e-Hadith Ulma ka Ikhtalaf hy, kabhi hamari masjid may aa kar namaz parho tumhay pata chal jaye ga k sab ahl-e-hadith witar may Hath Othaa kar dua nahi karte Aur jo Ahl-e-Hadith Hath Othaa kar dua mangte hen os ki waja ye hy k Qanoot E Nazila may hath Otha Kar Dua Mangna Nabi S.A.W se Sabit hy Aur ham ne Dua e Qanoot ko Qanoot e Nazila par hi Qayas kia hy Aur iss K ILawa Abdullah Bin Umar R.A ka Asar bhi mojod hy jis se Un ka dua e qanoot may hath othaa kar dua mangna sabit hy...
,
Biddat Number 8
,
► Raising finger constantly (again and aggain) during duringattahiyyat in salah , kindly let me know which hadiths states to raise finger again and aggain during every sala'h
,
ANSWER:
Tashahhud me ungli ka uthana aap(sws) ki badi barkat wali sunnat hai, iska suboot sunnat rasoollullah(sws) se dekhen
hz ibne umar ra riwayat karte hain ki aap(sws) jab namaz (ke qaayde) me baithte to apne dono haath apne dono ghutne par rakhte aur apni daayi(right) ungli jo anguthe ke paas hai utha lete, to uske saath dua maangte"
(sahih muslim 850)
hz abdullah bin zubair ra riwayat karte hain ki aap(sws) jab (namaz me) tashhahud padhne baithte to apna daayan haath daayin aur baayan(left) haath baayin raan par rakhte aur shahadat ki ungali ke saath ishaara karte aur apna angutha apni beech ki ungli par rakhte"
(sahih muslim 579)
" nabi(sws) daayen haath ki tamam ungaliyon ko band kar lete, anguthe ke saath wali ungali ko qibla rukh karke uske saath ishaara karte"
(sahih muslim 580)
Hz wail bin hajar ra riwayat karte hain ki aap(sws) (dusre sazde se uthkar qaayda me) baithe, do anguliyon ko band kiya, (anguthe aur beech ki badi ungaliyon se halka banaya) aur angusht shahadat(qalme ki ungali) se ishaara kiya"
(abu dawood 726, ise imam ibne habban 485, aur ibne khuzaima 713-714, ne sahih kaha hai, tashahhud me daayen haanth se halka banaane ki yah dusri masnoon kaifiyat hai)
"hz wail bin hajar ra farmate hain ki aap (sws) ne ungali uthayi aur use hilaate they"
(nisaai 990, ise ibne hibban 485 aur ibne khuzaima 714 ne sahih kaha hai,)
NOTE: sirf "la illaha illallahu" kahne par ungali uthana aur kahne ke baad rakh dena kisi riwayat se saabit nahi hai
" tashhud me shahadat ki ungali me thoda sa kham hona chahiye"
(abu dawood 991, ise ibne khuzaima 716, aur ibne hibban 199 ne sahih kaha hai)
qaaydaay tashahhud se teesre rakat ke liye khade hon to allahuakbar kahte hue uthen Aur rafulyadain karen, hz ibne umar ra ki riwayat me hai ki jab aap(sws) do rakat padhkar (tashhud ke baad) khade hote to allahuakbar kahte aur dono haath uthate"
(bukhari 739)
Biddat Number 9
,
► during salat for the dead,imam read the salat with a loud voice and the people standing behind him say amin amin,aloudly,co ntinuously,this ia a bidaat
,ANSWER:
Nama z-e- Janaza And Soorah Fatihaa
Hafrat Aof bin Malik r.a.Fermat e hai Nabi sws ne Namaze janaza me ek duaa perhi jo maine yaad ker li aur, aur maine tamanna ki kaash ke ye mera janaza hota:-
{Muslim- 963}
Talha bin Abdullah bin Auf r.a. kahte hai ke maine Ibne Abbas r.a. ke piche Namaz-e-Ja naza perhi to aap ne Soorah Fatiha aur Fermaya : maine ye is liye kia hai taake tum jaan lo ke ye sunnat hai.
{Bukhari - 1335 }
Talha bin Abdullah Kahte hai ke Maine Ibne Abbas R.A. ke pichhe Namaz namaz-e-ja naza parha unhone soorah Fatiha aur buland Awaaz se Qeraat ki hatta ke hum ne suna , jab farig hue to fermaya ke: ye sunnat aur haq hai.
{ Nesaai- 1987}
JISKO BINA NAMAZ E JANAZA KE DAFAN KAR DIYA JAAYE USKA HUQM:
Agar kisi shakhs ko janaza padhe bina dafan kar diya gaya to uski qabr par namaz e janaza padhni chahiye isliye ki rasoollullah sws ne dafan ke baad ek aurat ka janaza padha tha jo masjid me jhaadu diya karti thi aur aap sws ke ashaab ra ne bhi aap ke peeche janaza padha
(bukhari)
isi tarah namaz e gaaybaana bhi padhna jaayez hai, chaahe bheech me lambi doori ho, isliye ki aap sws ne najjasi (ra) ka janaza padha tha aur wa habsha me the aur aap sws wa sahab kiram ra madeena me they,
note: is hadith me yah nahi hai ki sahaba kiraam ra ne janaza padhe bina us awrat ko dafan kar diya tha, zaahir hai ki unhone janaza padha tha aur rasoollulah sws ko ittela diye bina dafan kar diya tha, aap sws ne uski qabr par janaza padha, to is hadith se ye bhi saabit hota hai ki ek hi mayyit ki do baar namaz e janaza padha ja sakta he
(al-asri)
Janaza ek ho ya zyada qible ki taraf rakha jaaye, imam uske saamne khada ho jaaye aur aam log safon me uske peeche, 3 safen banaye ya zyada isliye ki aap(sws) ka irshad hai:-" jis mayyit par 3 safon ne namaz e janza padhi unhone (uske liye jannat ko) waajib kar liya"
(tirmizi)
Biddat Number 10
,
► Following Saudia during Eids and Ramadhan occasions, Throughout history Prophet (salehlalawaali hi wasalam),Sahabas (Ra) and Salafs (rah) have followed local moon not a moon 5000 miles away, now show me proof for it
,
ANSWER:
AHLE SAUDIA KA AMAL HAMARE LIYE HUJJAT NAHI
Biddat Number 11
,
► 8 rakat tarawih (not tahajud salah) is a biddat having no prooffrom any Hadith or Salaf, nor did muslims throughout history ever performed 8 rakat tarawih in ramazan, but 20 rakat , now show me which hadiths proofs it, I am asking about Tarawih not Tahajud
ANSWER:
Bismillahirrahmanirraheem
RASULLULLAH(SWS) NE RAMZAN ME TAHAJJUD NAHI PADHI!!!
" aap(sws) ne 27wi ramzanul mubarak ko itna lamba qiyam kiya ki sahaba kiram (ra) ko khatra mahsus huwa, kahi sahri ka waqt khatm na ho jaaye"
( tirmizi, baab som h 806, waqaala tirmizi hasan, sahih abu dawood, salat h1275)
agar qiyam e ramzan ke elawa aap(sws) tahajjud bhi padha karte the to bataiye ki aapne 27wi ramadhan ko tahajjud kyon na padhi, jabki tahajjud ki namaz ek farman ke mutabik aap par farz thi. Malum huwa ki maah e ramadhan me tahajjud aur qayam ramdhan alag alag nahi, balki ek hi namaz hai,
(kisi bhi sire se saabit nahi hai ki aap(sws) ne ramadhanul mubarak ki kisi raat ko tahajjud aur qayam ul ramadhan mubarak ka alag alag ehtimam kiya ho)
"And There is no other way except to accept that the Rakah of Taraweeh of Prophet (s) was 8 and it is not proven from a single narration that Prophet (s) Prayed Tarawih and Tahhajud Separately
and he says.. وأما النبي - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - فصح عنه ثمان ركعات ، وأما عشرون ركعة فهو عنه بسند ضعيف وعلى ضعفه اتفاق
And It is correctly proven from Prophet (s) 8 Rakah and the narration of 20 Rakah is narrated from a weak chain and it is weak with Consensus.
Al arf al Shazi Sharah Sunan Tirmidhi of Anwar Shah Kasmeeeri Vol 2 page 207
QiyaaM-e-R aMadhan aur AI' MMA-E-A RBA'A(Rh)- >
IMAAM ABU HANIFA(Rh)
IMaaM Abu Hanifa(Rh) , apne Ustaad Abu Jafar(Rh) ki sanad se Nabi(SAW) ka Tareeqah naql karte hain ke; "Nabi(SAW) , Isha' ke baad Aakhri hisse Me Fajr tak, GYAARAH rak'at, Witr ke saath padha karte the aur do rak'at subah ki Sunnatein baad-e-Azaan adaa karte"
Kitab-al-Aa'thaar; 1/34.
IMaaM Abu Yoosuf - Abu Hanifa ke Shaagird).
IMAAM MAALIK(Rh) :
Main to apne liye GYAARAH rak'at QiyaaM-e-RaMadhan TARAWIH ka qaayil hun. Aur ISI par UMar bin Khattaab(RA) ne logon ko jaMa'a kiya tha. Aur YEHI Rasoolulla h(SAW) ki NaMaaz hai. Mujhe pataa nahin ke logon ne yeh bahut si rak'atein kahan se nikaal li hain.
Tohfa-tul- Ahwazi; 2/349
(Abdur-RehMan Mubarakpuri).
20 RAKAT WALI HADITH KO ITNE ALIMON NE DAEFF KAHA HAI
1)Imam Ibn adi(Alkamil fi zufa rijaal, jild 1, page 240)
2)Imam Behqi (Sunan Kubra,Jild 3, Page 496)
3)Imam Mazi ( Tahzibul Kamal, Jild 1, Page 124)
4)Allama Zahbi (Mizanul Atedal, Jild 1, Page 48)
5)Allama Ibn Hajar (Fatehul Baari, Jild 4, Page 205)
6)Allama Haishmi (Majmuz Zawaaid, Jild 3, Page 172)
7) Allama Seewti shaafi (Alhaawiul Fatawa, Jild 1, Page 413)
8)Ibn Hajar Haishmi (Fatawa kubra ba hawala arwa algalil Jild 2, page 191 , Zaeefa 560)
In Muhaddis ke Alawa Khud HANFI AALIMO NE IS RIWAYAT KO ZAEEF TASLEEM KIYA HAI
KYUN KI ISKE MUKABLE ME 8 RAKATWALI SAHI HADIS HAI.
1) Allama Ibn Humam ne Fateh Qadeer, JIld 1, Page 407
2) Allama Zaili Hanfi ne Nasbur Raaya, Jild 2, Page 153
3) Imam Tahtawi ne Hashiya Maraqiul Falaah me Page 411 me,
Deoband ke Akaabir me se
Maulana Rashid A. Ganguhi ne, Alraai jij mandarja majmuaa risaail, page no. 180 me.
5)Mufti Kifayatulla ne kifayatul mukfti, Jild 3, Page no.354,354 , 359,363 me,
6)Maulana Abdul Hai Lakhnawi ne Altaalikul Mumjad page no.142
AUR Tohfal Akhyaar Page 50,
7) Allama Newawi ne Aasaarus Sanan Page 254
8)Maulana Shabbir Ahmed Usmani ne Fatehul Malhum, Jild 2, Page 320
9) Khair Mohammed Jalindhari ne Khairul Masaabih Mandarja Khairul Fatawa, Jild 2, Page 587
10) Maulana Anwar Shah Kashmiri ne Alharus Shazi, Page 101
11) Maulana Zakariya ne Aujazul Masalik, Jild 1, Page 397
12) Maulana Mohammed Yusuf Banori ne Maarifs Sanan, Jild 2, Page 546 me,
13)Maulana Taqi Usmani ne Darse Tirmizi, Jild 2, Page 659
14)Molvi Gulam Rasul Saeedi Barelvi ne, Sharah Sahih Muslim Jild 2, Page 496 me,
15)Molvi Mohammed Shareef Barelvi ne Dalailul Masaail Page 91
abbas ki 20 rakat wali kin logo ne zaeef kaha Kyunki iske mukable me sahi hadis hai.
Hazrat Abdulla ibn abbas razi. se riwayat hai k rasul saw. ramzan me 20 rakate aur witr padha karte the.
(Musanna ibn abi sheba, behqi, tabrani, masnad humaidi)
Ye rawayat sakht zaeef hai iske baatil hone ki kai wajh hia iska ek raawi abu sheba ibrahim bin usman zaeef wa matrook hai.
Maulana Anwarshah kashmiri ne TAQRIR TIRMIZI (AL ARM SHAZI) ME LIKHA ke is baat ko tasleem kiye bagair koi chara nahi ke nabi akram saw. ne 8 rakat tarawi padhi.
(Al arm shazi page 309 , wafi albaaz page 329)
Maulana Anwarshah kashmiri ek jaga likht hain nabi saw. se sahih sanad ke saath 8 rakat hi saabit hai aur 20 wali hadis zaeef hai aur iske zuaf par tamam muhaddisin kiram ka ittefaaq hai.
(Alam shazi page 309)
Biddat Number 12
,
► Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
[ biddat practiced by ******* lovers ]
,
ANSWER:
NABI SALLALAHO ALAIHI WASALLAM NE EK BAAR KARKE DIKHA DIYA , WO HAMESHA KE LIYE SUNNAT HO GAYA
Biddat Number 13
► Reciting the Prayer of Completion of the Quran in Salat al Tarawih and also in Salat al Tahajjud
,
ANSWER:
HAMARA AMAL NAHI ISPAR
Biddat Number 14
,
► Designating the 27th night of Ramadan to complete reading the entire Quran in the two Holy Mosques in Saudia
,
ANSWER;
YE BHI AMAL HAMARE LIYE HUJJAT NAHI....
Biddat Number 15
► A caller saying, after Salat al Tarawih, in the Qiyam prayer, MayAllah reward you
,
ANSWER;
YE BHI AMAL HAMARE LIYE HUJJAT NAHI....
Biddat Number 16
► Is it proved from any hadith that Rafayadein was done by Prophet (saw) throughout his life, not even a single sahih hadith exists but muslims perform it andhave this aqeeda.Remember I am asking about proof that if was performed through his life not the act,but the beliefs
Proofs of abrogation of Rafulyadein from 40 + hadiths
ANSWER:
HA AHA HA HA............
In fact, the Imaam of the Hanafee Deobandees,
Anwar Shah Kaashmiree writes, "The chain of narration and practice concerning Rafal Yadain are mutawaatir, and there can be no doubt regarding this. There is not a single word of this action which has been abrogated". This statement should be sufficient for those who take Anwar Shah as the ultimate authority in matters of the religion, and all praise are to Allah and may he guide us all.
Ibn al-Qayyim writes, after affirming that the Prophet raised his hands at ruku and when rising from it: "Without question, nothing opposing is established from him."
Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah''
Imaam Bukhaari also mentions something similar to this in his juzz.
Shaikh Abdul Hayy Lucknowee said; "Without doubt the truth with us is that raising the hands whilst performing ruku and raising the head from it is established and from the Prophet sallallahu ' alayhi wa sallam and the companions with strong and (Saheeh) authentic chains." In Sa'ayah Sharh Waqaayah (2 /213)
Shaah Waleeullaah Muhaddith Dehlawee said; " The one who does Raf al-Yadain is more beloved to me than the one who does not because, there are many Ahadeeth for performing Raf al-Yadain and they are authentic.'
In Hujjatullah al-Baalighah (2 /10) , also in Kifaayah Liman Lahu Diraayah
Maulana Ashraf Ali Thanwi said "When a hadeeth is narrated from 10-( ten) companions then that position (Saying or action) is given precedence and is also mutawaatir."
(Bawaadir an-Nawaadir (p. 136)( as is the case)
Indeed, Taaj ud Deen Subkee mentions in Tabaqaat ash-Shaafiyyah (2 /100) that Shaafi'ee said, 'It is not befitting [halaal] for any muslim after knowing of the ahaadeeth of raising the hands and then not to follow them' Musannaf Abdur Razzaaq (2 /80)
reports authentically the practice of Uthmaan. All four rightly guided Khaliphs performed Raf al-Yadain ( at-Ta'leeq al-Mughnee (p.ll),Juzz(p.9) of Subkee, Muhalla (1 /95) of Ibn Hazm.
Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1 /198) , 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'. 53 Ibn Maajah 34
Bukhaari in his Juzz Raf al-Yadain (p.8) , Ibn Abee Shaybah (1 /239) , Taareekh Kabeer of Bukhaari (3 /87).Bukhaari (3 /87). After reporting this narration Bukhaari states, The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.
Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. ( Baihaqee 2 /85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" ( Taareekh Ibn Asaakir (1 /263) , Diraayah (1 /154) and Talkhees al-I iabeer (p.220).
,
Biddat Number 17
►During salat putting their hand on the chest,this is a biddatt,and no sahih hadith is present to prove this point,[bidah by ahle hadith muslim ]
,
ANSWER:
from the Hanafi Scholars
1. Badrud-deen al-Ainee writes in Umdatal-Qaaree explantion of Saheeh al-Bukhaari (5/279, Al-Muneeriyyah Print),
"Imaam Shaaf'iee has taken proof from Saheeh Ibn Khuzaimah which mentions the Prophet placing his hands upon his chest and it is this saying which Imaam Nawawee in Al-Khulaasah and Imaam Ibn Daqeeq Taqiyud-deen in his book Al-lmaam have respectively mentioned. The author of Hidaayah has utilised another hadeeth as proof for us (Ahnaaf) that the Prophet's Sunnah was to place the hands below the navel. But this saying is not proven from the Prophet but it is the saying of Alee."
this clearly shows that Imaam Ainee accepts the proof to place the hands upon the chest as reaching the Prophet ( sallelaho alaihi wa alaihi wasalam ) and, in contrast, he does not authenticate the placing of the hands below the navel but calls it the saying of Alee.
However even this saying of Alee is not proven from Alee himself as is reported in Musnad Ahmad (1/110)
and its chain includes Abdur-Rahmaan ibn Ishaaq al Wasitee Abu Shayba, of whom there has been severe critisicm. Imaam Ahmad and Haakim call him munkar (rejected), Yahyaa Ibn Ma'een has called him matrooq (abandoned),
Imaam Ibn Hibbaan has stated that he used to change the narrations and chain of narrators and that he used to bring abandoned narrations from famous people. To take any narration from him is haraam. Likewise, Bukhaari, Abu Zurah, Nisaa'ee, Abu Dawood, Ibn Sa'd, Yaqoob ibn Sufyaan and others have called him weak (refer to Meezan al I'tidaal (2/54) and Tahdheeb at-Tahdheeb (1/134).
Allamaah Ibn al-Ajmee in his book Al-Khasf al-Hatheeth has mentioned him under the categories of those who would fabricate hadeeth and upon such a mans narrations no Muslim can rely. Indeed even Imaam Zailee Hanafee in Nasbur-Raayah (1/314) and Abdul-Hayy Lucknowee Hanafee in Haasihya Hidaayah (2/102) quote from Imaam Nawawi that this narration is weak by consensus. Likewise, Shaikh Ibn Humaam in Fathul-Qadeer explanation of Al Hidaayah (p. 201) mentions the same.
2. Allaamah Ibn Najeem Hanafee states in Bahr ar-Raqaaiq Sharh Kunz Ad Dakayk (1/320), "There is no hadeeth of such a level as to permit its being taken as proof that the Prophet placed his hands at a specific place in the prayer, except for one hadeeth of Waa'il, may Allaah be pleased with him, (which has been mentioned as hadeeth number 3).
3. Ibn Ameerul-Haaj in Munniyyah al-Musalli states the above also.
4. Mulla Haddad Jouwnpooree in Sharh Hidaayah (p. 407)
in manuscript form, states that the proof of Imaam Shaf'iee is the Hadeeth of Waail, may Allaah be pleased with him. As far as the narration of Alee is concerned which states that the Prophets way was to place the hands below the navel, then this narration by consensus is weak. Further proof consolodating its weakness is the narration of Alee in explanation that 'wanhar' is to place the hands upon the chest. 'An-Naahir' is known as the upper part of the chest and this is why the tafseer\s such. As for the one who goes against this narration, it is obligatory for him to follow the hadeeth of Waail. Having understood the above, it is incorrect to say that putting the hands below the navel is a symbol of respect
and humility, since this is contradictory to the hadeeth.
you will see that these proofs are from respective and authoratative Hanafee scholars, especially Ameerul-Haaj who is seen to be close in rank to his teacher Ibn Humaam Hanafee. We can understand the following important points from these sayings:
1. It is authentically proven to put the hands on the chest in prayer.
2 .It is obligatory to follow this hadeeth.
3. Alee, may Allaah be pleased with him, has explained the verse, 'Wanhar1 to
mean placing the hands upon the chest.
4. The verification of the action of Alee as mentioned in various narrations.
5. It is also proven from the Qur'aan to place the hands upon the chest.
6 There is no authentic narration stating that the Prophet placed his hands below the navel in prayer. Rather, all those narration which are mentioned in this regard are weak and unacceptable.
Our Hanafee brothers should learn a lesson from these statements and should abandon following a matter which is not proven from any source but is merely speculative.
It should be known that the leader of the Hanafees, Anwar Shah Kashmiri in Faidh al-Baari Sharh Saheeh al-Bukhaari (2/26) confirms what is stated above when he states that he researched many copies but that in none of them could he find this narration of placing the hands below the navel.
We therefore strongly advise the Hanafee brothers to follow the truth especially as Imaam Abu Hanifah said,
"When an authentic narration is presented then that is my madhhab," {As-Sharee (1/380) and he also said, "When a hadeeth of the Prophet is present leave my saying," Hazan Tur Rawayat p. 25 manuscript). Therefore if one truly follows Imaam Abu Hanifah then he must submit to the hadeeth especially when the scholars of hadeeth and jurisprudence accept it.
It is now important to state sayings of some of the generally accepted and unaminously respected scholars in regard to this matter.
1. Mirzaa Mazhar Jaan Janaan is seen as a leader in the Naqshbandiyyah. He died in 1195H. Concerning him, Nawwaab Siddeeq Hasan Khaan writes in Abjadal-Uloom 1900, "Whilst sitting in the prayer he would point with his finger and he would place his hands on his chest and a year before his death he would emphasise the reading of Fatihah behind the Imaam also." The above has also been quoted from Allaamah Sayyid Shareef Abdul-Hayy al-Hussaini al-Hanafee in his Nazat-al-Huwaatir (6/52).
2- Shaikh Abul-Hasan Sindhee Kabeer is known for all the trials he was put to for his belief in putting the hands upon the chest. Muhammad Aabid Sindhee in his book Tarajimush-Shuyookh, states that the Shaikh performed .this action based upon hadeeth and whilst going into, coming out of rukoo and going up for the third rak'ah he would do Raf-al-Yadain (raising of the hands) and place his hands upon his chest. In his time Shaykh Abu Tayyib Sindhee would debate with Abul-Hasan, but could provide no answers when the proofs were given to him.
So he went and complained to the Qaadi (judge) of Madinah who arrested Abul-Hasan. When the Qaadie heard his proofs he realised that this man was a specialist in the various branches of the religion and it was befitting to release him. It remained like this for many years for the Shaikh. Then a time came when a Qaadhi was appointed who was a Hanafee blind follower and it was not long before a complaint was made to him concerning the Shaikhs views. Abul-Hasan was summoned and ordered to stop Raf al-Yadain and to place the hands below the navel. However Shaikh Abul-Hasan merely answered that he would not obey this order. Therefore the Shaikh was imprisoned for six days in a dark place which was extremely uncomfortable. Thereafter the people of Madinah began to come to the noble shaikh and advise him to accept what the Qaadhi was saying so he could be freed. The Shaikh replied that he would not perform any action which was not authentically proven from the Prophet and that he would not abandon that which was proven. Thereafter the Shaikh took an oath that he would continue to do this. After this many people went to the Qaadhi to request the release of the Shaikh. The Qaadi reluctantly allowed this, but vowed that if he ever saw the Shaikh putting his hands upon his chest he would put him back in prison.
The Shaikh was eventually released and thereafter he would cover himself with a cloth and put his hands upon his chest whilst in prayer. Later when the news of the death of the Qaadi reached him, the Shaikh, who was praying, flung the cloth away and placed his hands upon his chest openly.
Dear readers this is true eemaan—to accept all trials and tribulations but not to leave the Sunnah. This Shaikh was a Scholar who prepared footnotes and explanations upon the six books of hadeeth and Musnad Ahmad. One should take a lesson from his biography.
3. My father would also place his hands upon his chest and he is a figure who was respected by the Ahnaaf. Sayyid Ehsaanullaah Rashidee writes in Maslakal-lnsaaf {p. 28) that there is actually a book which can be found by Abu Turaab in Arabic, 'Darjud-Daroor Fee Wadul-Aydee Alas-Sudoor,' wherein he stated the following points.
It is authentically proven from the Prophet to place the hands upon the chest and that there is no authentic hadeeth to put the hands below the navel.
Further Imaam Shaafi'ee's actual madhaab is to place the hands upon the chest, and after finding an authentic hadeeth, Ahmad Ibn Hanbal started putting his hands upon the chest also. Also Imaam Maalik mentions putting the hands upon the chest as many Hanafee's have recorded.
It is thus clear from the above that the Imaams Maalik, Shaf iee and Ahmad Ibn Hanbal advocated placing the hands upon the chest. One should note that when there is a difference in sayings then to reach a conclusion it is obligatory to return to the saheeh hadeeth and to the Prophet. This is because Allaah says that whenever you differ, then refer back to Allaah and his Messenger. In this matter, there is no authentic hadeeth of the Prophet stating that the hands should be placed below the navel. Rather we find ahadeeth proving that the hands should be pleaced upon the chest, so the matter is clear. There is no special merit in placing the hands below the navel. Rather it is a sign of disrespect as below the navel is the private part.
Also from the ahadeeth of Waail Ibn Hajar (no. 2) and Hulb it is proven specifically that the Prophet placed his hands upon his chest. This was not only a 'one off' but a continuous action and Tawoos's hadeeth, even though Mursal, is a strong support.
It is also of worth to note that the word 'Kaana' in the above ahaadeeth refers to a past action and one which continued.
Therefore, we understand from the above analysis of the Shaikh that:
1. He himself believed in placing the hands upon the chest.
2. This is what is proven from the Prophet.
3. This is what he ( sallelaho alaihi wa alaihi wasalam ) was continuously practising in prayer.
4. There is no proof whatsoever from the Prophet for placing the hands below
the navel.
5. It is disrespectful to place the hands below the navel.
I invoke Allah to show us all the straight path and for us to act upon the sunnah of his beloved prophet Muhammed.
Biddat Number 18
►during salat putting their one hand on another and hold their ankles,this is a biddat,Prophet MUHAMMAD saw never did it [done by Ahle hadith muslims ]
ANSWER:
HA HAHAH........ GHALAT ILZAAM HAI
Biddat Number 19
To offer salat without wearing a cap or covering the head has become a norm, kindly proof thatoffering salah without covering the head is proved from Prophet (saleh ala waalihi wasalam
ANSWER:
TOPI LAGAANE KI HADITH PESH KARO
Biddat Number 20
During offering salat the legs are put apart at big distances usually,which is about 3-4 hand spam, kindly show proofs of this bidat from Quran anf sahih marfuhadiths only.
ANSWER:
GHALAT ILZAAM
Biddat Number 21
Using the word Salafi to represent a sect ,although wahabis have never said its haram but prefer to usedthe word ahle sunnah wrongly for it, kindly show proof from Sahih hadith wherre did Prophet (صلی اللہ علیھ وآلھ وسلم)called any group as a salafi whichwill emerge during end of times.
ANSWER:
AHLE HADITH KE MAANA(DEFINITION) AUR TASMIYYAH
ahle ka maana "waale" aur " ashaab" ke hain aur hadith ka ittelaaq qur'an wa hadithse rasool(sws) dono par hota hai, to ahle hadith ka maana huwa quran wa hadith ko maanne waale, ahle hadith hamara wasfi naam hai, aur wasfi naam rakhna quran wa hadith se saabit hai,
alhamdulillah, ham momin musalman bhi hain aur ahle hadith bhi. Aur dono me koi farq nahi hai,
allah taala ne quran majeed me isaayion ko musalman ke naam se yaad karte hue farmaya:
" aur jab maine hawariyon ki taraf huqm bheja ki mujh par aur mere paigambar par imaan laao wah kahne lage ki (parwardigaar) ham imaan laaye aur tu gawah rahna ki ham musalman(farmabardaar ) hain"
(al maidah 111)
dusri jagah inka intisaab injeel ki taraf karte hue farmaya:
ahlal injeel bima anzalal-laah feehi
trans:-" aur ahle injeel ko chahiye Ki jo ahkaam allah ne isme naazil farmaye hain uske mutabik huqm diya karen"
(maida 47)
malum huwa ke jis tarah isaayion ka musalmaan hone ke saath saath apni kitab ki jaanib mansoob hokar " ahle injeel" kaha jaana durust hai.. Isi tarah hamara ahle hadith kahlaana bhi durust hai aur musalman hone ke manaafi nahi majeed yah ke quran wa hadith dono par hadith ka itelaaq quran wa hadith se saabit hai,
allah taala ne quran majeed me qur'an ko lafz hadith se taabeer farmaya hai
" allah ne acchi baat(hadith) nazil farmayi hai"
(zumar 23)
" toh iske baad ye kis baat(hadith) par imaan laayenge"
(al araf 185)
" toh aiy rasool! Agar ye log yah baat(hadith) ko na maane to shayad tum maare afsos ke apni jaan de daaloge"
(al kahf 5)
" aur mujhe is qalaam(hadith) ke jhuthlane walon se samjh lene do......."
(al qalam 44)
aur nabi(sws) ne farmaya" khairal hadeesi kitaabullah"
(sahih muslim 284)
Isi tarah allah taala ne quran majeed me nabi(sws) ke aqwaala wa fa'aala ko hadith se taabeer farmaya hai chunanche allah rabbul izzat ka irshad hai
alan nabiyyi ba-aa-za azwaajah hadeesa
"aur yaad karo jab paigambar ne apni ek biwi se bhed(mufsi) ki koi hadith(baat) kahi"
(tahrim 3)
" rasool tumhe jo kuch den, use le lo aur jis cheez se tumhe roke usse ruk jaao aur allah ka darr rakho"
(al hashr 7)
" jo koi allah aur uske rasool ki nafarmani karen to wah khula gumraah me pad gaya"
(al ahzaab 36)
mazkoorah dalail ki roshni me yah baat wajeh ho gayi ke hamara ahle hadith naam wa laqab durust hai
Biddat Number 22
Removing parts and doing forgery in Riyad us saleheen, imam bukhari;s al adab al mufrab, calling hadiths sahih termed by classical scholars as daeef and removing chapters andpages from books of classical scholars are bidats, kindly show permission of these acts.
ANSWER:
SIRF DO KITABON KO SAHIHAIN KA LAQAB MILA HAI
1= SAHIH BUKHARI
2= SAHIH MUSLIM
INME KOI DAEEF HADITH NAHI....... BAQIYON ME HAIN
WALLLAHU AALAM
JAWABAAT-E-HANAFIYAT
Biddat Number 1
,
► offer azan of tahajud,in pakistan and saudia , Where did Aqah karim (saleh ala waalihi wasalam) or Sahabas (Ra) did thisact throughout their life , And I am talking about Tahajud Azan , its a bida'h
,
ANSWER:
HIND ME NAHI HOTI...... AGAR WO KARTE HAIN TO UNKA AMAL
Biddat Number 2
,
► Misyar marriage allowed by Abdul Aziz bin Baaz , where is concept of this marriage came from
,
ANSWER:
SAME AS ABOVE
Biddat Number 3
,
► The concept Allah (swt) has literal hands, leg,eye is only in a sky , etc , Where is it proved from Quran and hadiths , This aqeeda is a bidah, only ibn e taymiyah believed in this concept and was criticized by many
,
ANSWER:
allah has hands
Surah 5:64
YUSUFALI: The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief.
Surah 38:75
PICKTHAL: He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted?
Surah 39:67
YUSUFALI: No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!
Sahih Bukhari:
Volume 6, Book 60, Number 206:
Narrated Abu Huraira:
Allah's Apostle said, "Allah said,'Spend (O man), and I shall spend on you." He also said, "Allah's Hand is full, and (its fullness) is not affected by the continuous spending night and day." He also said, "Do you see what He has spent since He created the Heavens and the Earth? Nevertheless, what is in His Hand is not decreased, and His Throne was over the water; and in His Hand there is the balance (of justice) whereby He raises and lowers (people)."
Biddat Number 4
,
► Saying Bismilallah befofe reading every Sura'h in Salat, where did Sahabas(Ra) read bismilAllah afer every surah
,
ANSWER
Hz anas ra farmate hain ki maine aap(sws) hz abu bakr ra, aur hz umar ra aur hz usman ra ke peeche namaz padhi wah buland aawaaz se "bismillahirrahmanirraheem" nahi padhte they"
(muslim 399)
' aap "bismillahirrahmanirraheem" dheeme (aahista) padhte they"
(ibne khuzaima 495)
imam ibne taimiyya rh farmate hai ki hadith ki pahchaan rakhne waale is baat par sahmat hain ki (imam ke liye) bismillah zor se padhne ki koi sahih riwayat nahi
"agar namaz me jamhai aa jaaye to use jahan tak ho sake roken, na ruke to muh par haath rakhen aur aawaz buland na karen"
(tirmizi 370, imam tirmizi ne sahih kaha hai)
Biddat Number 5
,
► Calling Yazid Radhitallah anho(not Rah) and believing him to be a Salaf, Which clasical scholar,Sahabi (ra) called him a Salaf,Sahabi (ra) or Radhitallah anho, its a bidah too.Dr zakir naikwho follows saWahabi school does it.
,
ANSWER:
IMAM GHAZAALI KA QAUL NAHI MALUM.......... YAZID KO RAHMAT
Biddat Number 6
,
►Reading Ghayba salat e Janaza without the dead body infront , Prophet (saw) read it for Hadrat Najashi (Ra) after that no one in history of Islam, Sahabas (ra),Salafs read Salat e Janaza like this, kindly show me proof of thisact from any other source
,
ANSWER:
Gaaybana namaz e janaza padhne par najjasi ke kissi se daleel li jaati hai yah kissi sahih bukhari(1245,1318,1320,1327,1328,1333,) aur sahih muslim (951) me maujood hai,
Sahih bukhari aur wagerah hadith ki kitabon me yah waqeya marwi hai ki habsha me najjasi ki wafaat hui, aur madeena me rasoollullah(sws) ne sahaba ho hamraah lekar uski namaz e janaza padhai, isse malum huwa ki mayyit ki gaayebaana namaz e janaza padhi ja sakti hai, yahi imam shafai rh, imam ahmad bin hambal rh, aur jamhoor salaf ka maslak hai, kisi sahabi se iski manahi marwi nahi, kuch log jinhone yah hadith qubool nahi ki unhone tarah tarah ki qaiden , sharten, bahane taraashe hain, lekin yah sab sirf apne aqli soch hai, shar'an unki koi daleel nahi,
maslan kaha jaata hai ki yah amal nabi(sws) ke saath khaas tha, magar yaad rahe ki nabi(sws) Ka har amal poori ummat ke liye uswa wa namoona hai, isliye aapka koi amal aapke saath us waqt tak khaas nahi qaraar diya ja sakta jab tak ki uske khaas hone ki koi saaf daleel na ho, aur us amal ke khaas hone ki koi daleel nahi,
yah bhi kaha jaata hai ki aapke liye najjasi ki mayyit se parda hata diya gaya tha,
magar ek to iski koi sahih riwayat nahi, dusri , agar parda hata bhi diya gaya ho to yah khaas hone ki daleel nahi ban sakta, kyonki ek to is baad ki koi daleel nahi ki parde ka hataya jaana hi is namaz ke sharai hone ki buniyad thi, dusre nabi(sws) ne gahan(eclipse) ki namaz padhai, dauraane namaz aapko jannat aur jahannum dikhaayi dikhlaayi gayi,
kya koi kah sakta hai ki aapke baad kisi ko jannat ya jahannum dikhlaayi jaayegi isliye gahan ki namaz aapke saath khaas hui, aur kisi aur ke liye sharai nahi.
Yah bhi kaha jaata hai ki yah namaz nabi(sws) ne sirf najjasi ke liye padhi, dusre Sahaba ki wafaat hui aur aapko khabar bhi mili,
magar aapne unke namaz e janaza gaayebana nahi padhi, magar yah bhi sahih nahi, kyonki najjasi ki wafaat par jab 9 hijri me yah namaz e janaza mashroo hui, aur us waqt se aap(sws) ki wafaat tak aapko door daraaz kisi sahabi ke wafaat paane ki koi khabar nahi milti, balki usse pahle ke dino me bhi shaheed hone walon ke elawa kisi aur door daraaz wafaat ka zikr mushkil se mil sakega, aur agar kisi ki wafaat hui bhi ho, aur aapko uska pata bhi huwa ho, aur phir bhi aapne uski gaayebaan namaz e janaza na padhi ho to yah zyada se zyada ki baat ki daleel hui ki namaz e janaza gaayebaana chhodi bhi ja sakti hai, khaas ki daleel na hogi, baaqi rahe shaheed to zyadatar unki namaz e janaza hi nahi padhi jaati thi.
Yah bhi kaha jaata hai ki najjasi aisi jagah mara jahan ko namaz e janaza padhne wala nahi tha.
Magar seerat nigaaron ne likha hai ki makka me habsha Ki ek jamaat ne aakar imaan qubool kiya tha , jis par " wa iza samiu ma unzil alar rasooli" aur dusri ayat nazil hui (seerat ibne hisham 2/605 kutub tafseer) phir madeena me bhi unki ek badi momin jamaat tashrif laayi thi( tafsir tibri ibne katheer ), sudoor hai ki itne musalman apne badshah shakhs ko bila namaz e janaza dafan kar den, isliye muqallid ka ye bhi daawa sahih nahi
Biddat Number 7
,
► Raising Hands in Witr Salat for reading Dua and muktadi at the back say amin amin, show mejustone proof of this bidah
ANSWER:
Ye Bhi Aap ki jahalat hy, Iss may Ahl-e-Hadith Ulma ka Ikhtalaf hy, kabhi hamari masjid may aa kar namaz parho tumhay pata chal jaye ga k sab ahl-e-hadith witar may Hath Othaa kar dua nahi karte Aur jo Ahl-e-Hadith Hath Othaa kar dua mangte hen os ki waja ye hy k Qanoot E Nazila may hath Otha Kar Dua Mangna Nabi S.A.W se Sabit hy Aur ham ne Dua e Qanoot ko Qanoot e Nazila par hi Qayas kia hy Aur iss K ILawa Abdullah Bin Umar R.A ka Asar bhi mojod hy jis se Un ka dua e qanoot may hath othaa kar dua mangna sabit hy...
,
Biddat Number 8
,
► Raising finger constantly (again and aggain) during duringattahiyyat in salah , kindly let me know which hadiths states to raise finger again and aggain during every sala'h
,
ANSWER:
Tashahhud me ungli ka uthana aap(sws) ki badi barkat wali sunnat hai, iska suboot sunnat rasoollullah(sws) se dekhen
hz ibne umar ra riwayat karte hain ki aap(sws) jab namaz (ke qaayde) me baithte to apne dono haath apne dono ghutne par rakhte aur apni daayi(right) ungli jo anguthe ke paas hai utha lete, to uske saath dua maangte"
(sahih muslim 850)
hz abdullah bin zubair ra riwayat karte hain ki aap(sws) jab (namaz me) tashhahud padhne baithte to apna daayan haath daayin aur baayan(left) haath baayin raan par rakhte aur shahadat ki ungali ke saath ishaara karte aur apna angutha apni beech ki ungli par rakhte"
(sahih muslim 579)
" nabi(sws) daayen haath ki tamam ungaliyon ko band kar lete, anguthe ke saath wali ungali ko qibla rukh karke uske saath ishaara karte"
(sahih muslim 580)
Hz wail bin hajar ra riwayat karte hain ki aap(sws) (dusre sazde se uthkar qaayda me) baithe, do anguliyon ko band kiya, (anguthe aur beech ki badi ungaliyon se halka banaya) aur angusht shahadat(qalme ki ungali) se ishaara kiya"
(abu dawood 726, ise imam ibne habban 485, aur ibne khuzaima 713-714, ne sahih kaha hai, tashahhud me daayen haanth se halka banaane ki yah dusri masnoon kaifiyat hai)
"hz wail bin hajar ra farmate hain ki aap (sws) ne ungali uthayi aur use hilaate they"
(nisaai 990, ise ibne hibban 485 aur ibne khuzaima 714 ne sahih kaha hai,)
NOTE: sirf "la illaha illallahu" kahne par ungali uthana aur kahne ke baad rakh dena kisi riwayat se saabit nahi hai
" tashhud me shahadat ki ungali me thoda sa kham hona chahiye"
(abu dawood 991, ise ibne khuzaima 716, aur ibne hibban 199 ne sahih kaha hai)
qaaydaay tashahhud se teesre rakat ke liye khade hon to allahuakbar kahte hue uthen Aur rafulyadain karen, hz ibne umar ra ki riwayat me hai ki jab aap(sws) do rakat padhkar (tashhud ke baad) khade hote to allahuakbar kahte aur dono haath uthate"
(bukhari 739)
Biddat Number 9
,
► during salat for the dead,imam read the salat with a loud voice and the people standing behind him say amin amin,aloudly,co ntinuously,this ia a bidaat
,ANSWER:
Nama z-e- Janaza And Soorah Fatihaa
Hafrat Aof bin Malik r.a.Fermat e hai Nabi sws ne Namaze janaza me ek duaa perhi jo maine yaad ker li aur, aur maine tamanna ki kaash ke ye mera janaza hota:-
{Muslim- 963}
Talha bin Abdullah bin Auf r.a. kahte hai ke maine Ibne Abbas r.a. ke piche Namaz-e-Ja naza perhi to aap ne Soorah Fatiha aur Fermaya : maine ye is liye kia hai taake tum jaan lo ke ye sunnat hai.
{Bukhari - 1335 }
Talha bin Abdullah Kahte hai ke Maine Ibne Abbas R.A. ke pichhe Namaz namaz-e-ja naza parha unhone soorah Fatiha aur buland Awaaz se Qeraat ki hatta ke hum ne suna , jab farig hue to fermaya ke: ye sunnat aur haq hai.
{ Nesaai- 1987}
JISKO BINA NAMAZ E JANAZA KE DAFAN KAR DIYA JAAYE USKA HUQM:
Agar kisi shakhs ko janaza padhe bina dafan kar diya gaya to uski qabr par namaz e janaza padhni chahiye isliye ki rasoollullah sws ne dafan ke baad ek aurat ka janaza padha tha jo masjid me jhaadu diya karti thi aur aap sws ke ashaab ra ne bhi aap ke peeche janaza padha
(bukhari)
isi tarah namaz e gaaybaana bhi padhna jaayez hai, chaahe bheech me lambi doori ho, isliye ki aap sws ne najjasi (ra) ka janaza padha tha aur wa habsha me the aur aap sws wa sahab kiram ra madeena me they,
note: is hadith me yah nahi hai ki sahaba kiraam ra ne janaza padhe bina us awrat ko dafan kar diya tha, zaahir hai ki unhone janaza padha tha aur rasoollulah sws ko ittela diye bina dafan kar diya tha, aap sws ne uski qabr par janaza padha, to is hadith se ye bhi saabit hota hai ki ek hi mayyit ki do baar namaz e janaza padha ja sakta he
(al-asri)
Janaza ek ho ya zyada qible ki taraf rakha jaaye, imam uske saamne khada ho jaaye aur aam log safon me uske peeche, 3 safen banaye ya zyada isliye ki aap(sws) ka irshad hai:-" jis mayyit par 3 safon ne namaz e janza padhi unhone (uske liye jannat ko) waajib kar liya"
(tirmizi)
Biddat Number 10
,
► Following Saudia during Eids and Ramadhan occasions, Throughout history Prophet (salehlalawaali hi wasalam),Sahabas (Ra) and Salafs (rah) have followed local moon not a moon 5000 miles away, now show me proof for it
,
ANSWER:
AHLE SAUDIA KA AMAL HAMARE LIYE HUJJAT NAHI
Biddat Number 11
,
► 8 rakat tarawih (not tahajud salah) is a biddat having no prooffrom any Hadith or Salaf, nor did muslims throughout history ever performed 8 rakat tarawih in ramazan, but 20 rakat , now show me which hadiths proofs it, I am asking about Tarawih not Tahajud
ANSWER:
Bismillahirrahmanirraheem
RASULLULLAH(SWS) NE RAMZAN ME TAHAJJUD NAHI PADHI!!!
" aap(sws) ne 27wi ramzanul mubarak ko itna lamba qiyam kiya ki sahaba kiram (ra) ko khatra mahsus huwa, kahi sahri ka waqt khatm na ho jaaye"
( tirmizi, baab som h 806, waqaala tirmizi hasan, sahih abu dawood, salat h1275)
agar qiyam e ramzan ke elawa aap(sws) tahajjud bhi padha karte the to bataiye ki aapne 27wi ramadhan ko tahajjud kyon na padhi, jabki tahajjud ki namaz ek farman ke mutabik aap par farz thi. Malum huwa ki maah e ramadhan me tahajjud aur qayam ramdhan alag alag nahi, balki ek hi namaz hai,
(kisi bhi sire se saabit nahi hai ki aap(sws) ne ramadhanul mubarak ki kisi raat ko tahajjud aur qayam ul ramadhan mubarak ka alag alag ehtimam kiya ho)
"And There is no other way except to accept that the Rakah of Taraweeh of Prophet (s) was 8 and it is not proven from a single narration that Prophet (s) Prayed Tarawih and Tahhajud Separately
and he says.. وأما النبي - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - فصح عنه ثمان ركعات ، وأما عشرون ركعة فهو عنه بسند ضعيف وعلى ضعفه اتفاق
And It is correctly proven from Prophet (s) 8 Rakah and the narration of 20 Rakah is narrated from a weak chain and it is weak with Consensus.
Al arf al Shazi Sharah Sunan Tirmidhi of Anwar Shah Kasmeeeri Vol 2 page 207
QiyaaM-e-R aMadhan aur AI' MMA-E-A RBA'A(Rh)- >
IMAAM ABU HANIFA(Rh)
IMaaM Abu Hanifa(Rh) , apne Ustaad Abu Jafar(Rh) ki sanad se Nabi(SAW) ka Tareeqah naql karte hain ke; "Nabi(SAW) , Isha' ke baad Aakhri hisse Me Fajr tak, GYAARAH rak'at, Witr ke saath padha karte the aur do rak'at subah ki Sunnatein baad-e-Azaan adaa karte"
Kitab-al-Aa'thaar; 1/34.
IMaaM Abu Yoosuf - Abu Hanifa ke Shaagird).
IMAAM MAALIK(Rh) :
Main to apne liye GYAARAH rak'at QiyaaM-e-RaMadhan TARAWIH ka qaayil hun. Aur ISI par UMar bin Khattaab(RA) ne logon ko jaMa'a kiya tha. Aur YEHI Rasoolulla h(SAW) ki NaMaaz hai. Mujhe pataa nahin ke logon ne yeh bahut si rak'atein kahan se nikaal li hain.
Tohfa-tul- Ahwazi; 2/349
(Abdur-RehMan Mubarakpuri).
20 RAKAT WALI HADITH KO ITNE ALIMON NE DAEFF KAHA HAI
1)Imam Ibn adi(Alkamil fi zufa rijaal, jild 1, page 240)
2)Imam Behqi (Sunan Kubra,Jild 3, Page 496)
3)Imam Mazi ( Tahzibul Kamal, Jild 1, Page 124)
4)Allama Zahbi (Mizanul Atedal, Jild 1, Page 48)
5)Allama Ibn Hajar (Fatehul Baari, Jild 4, Page 205)
6)Allama Haishmi (Majmuz Zawaaid, Jild 3, Page 172)
7) Allama Seewti shaafi (Alhaawiul Fatawa, Jild 1, Page 413)
8)Ibn Hajar Haishmi (Fatawa kubra ba hawala arwa algalil Jild 2, page 191 , Zaeefa 560)
In Muhaddis ke Alawa Khud HANFI AALIMO NE IS RIWAYAT KO ZAEEF TASLEEM KIYA HAI
KYUN KI ISKE MUKABLE ME 8 RAKATWALI SAHI HADIS HAI.
1) Allama Ibn Humam ne Fateh Qadeer, JIld 1, Page 407
2) Allama Zaili Hanfi ne Nasbur Raaya, Jild 2, Page 153
3) Imam Tahtawi ne Hashiya Maraqiul Falaah me Page 411 me,
Deoband ke Akaabir me se
Maulana Rashid A. Ganguhi ne, Alraai jij mandarja majmuaa risaail, page no. 180 me.
5)Mufti Kifayatulla ne kifayatul mukfti, Jild 3, Page no.354,354 , 359,363 me,
6)Maulana Abdul Hai Lakhnawi ne Altaalikul Mumjad page no.142
AUR Tohfal Akhyaar Page 50,
7) Allama Newawi ne Aasaarus Sanan Page 254
8)Maulana Shabbir Ahmed Usmani ne Fatehul Malhum, Jild 2, Page 320
9) Khair Mohammed Jalindhari ne Khairul Masaabih Mandarja Khairul Fatawa, Jild 2, Page 587
10) Maulana Anwar Shah Kashmiri ne Alharus Shazi, Page 101
11) Maulana Zakariya ne Aujazul Masalik, Jild 1, Page 397
12) Maulana Mohammed Yusuf Banori ne Maarifs Sanan, Jild 2, Page 546 me,
13)Maulana Taqi Usmani ne Darse Tirmizi, Jild 2, Page 659
14)Molvi Gulam Rasul Saeedi Barelvi ne, Sharah Sahih Muslim Jild 2, Page 496 me,
15)Molvi Mohammed Shareef Barelvi ne Dalailul Masaail Page 91
abbas ki 20 rakat wali kin logo ne zaeef kaha Kyunki iske mukable me sahi hadis hai.
Hazrat Abdulla ibn abbas razi. se riwayat hai k rasul saw. ramzan me 20 rakate aur witr padha karte the.
(Musanna ibn abi sheba, behqi, tabrani, masnad humaidi)
Ye rawayat sakht zaeef hai iske baatil hone ki kai wajh hia iska ek raawi abu sheba ibrahim bin usman zaeef wa matrook hai.
Maulana Anwarshah kashmiri ne TAQRIR TIRMIZI (AL ARM SHAZI) ME LIKHA ke is baat ko tasleem kiye bagair koi chara nahi ke nabi akram saw. ne 8 rakat tarawi padhi.
(Al arm shazi page 309 , wafi albaaz page 329)
Maulana Anwarshah kashmiri ek jaga likht hain nabi saw. se sahih sanad ke saath 8 rakat hi saabit hai aur 20 wali hadis zaeef hai aur iske zuaf par tamam muhaddisin kiram ka ittefaaq hai.
(Alam shazi page 309)
Biddat Number 12
,
► Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
[ biddat practiced by ******* lovers ]
,
ANSWER:
NABI SALLALAHO ALAIHI WASALLAM NE EK BAAR KARKE DIKHA DIYA , WO HAMESHA KE LIYE SUNNAT HO GAYA
Biddat Number 13
► Reciting the Prayer of Completion of the Quran in Salat al Tarawih and also in Salat al Tahajjud
,
ANSWER:
HAMARA AMAL NAHI ISPAR
Biddat Number 14
,
► Designating the 27th night of Ramadan to complete reading the entire Quran in the two Holy Mosques in Saudia
,
ANSWER;
YE BHI AMAL HAMARE LIYE HUJJAT NAHI....
Biddat Number 15
► A caller saying, after Salat al Tarawih, in the Qiyam prayer, MayAllah reward you
,
ANSWER;
YE BHI AMAL HAMARE LIYE HUJJAT NAHI....
Biddat Number 16
► Is it proved from any hadith that Rafayadein was done by Prophet (saw) throughout his life, not even a single sahih hadith exists but muslims perform it andhave this aqeeda.Remember I am asking about proof that if was performed through his life not the act,but the beliefs
Proofs of abrogation of Rafulyadein from 40 + hadiths
ANSWER:
HA AHA HA HA............
In fact, the Imaam of the Hanafee Deobandees,
Anwar Shah Kaashmiree writes, "The chain of narration and practice concerning Rafal Yadain are mutawaatir, and there can be no doubt regarding this. There is not a single word of this action which has been abrogated". This statement should be sufficient for those who take Anwar Shah as the ultimate authority in matters of the religion, and all praise are to Allah and may he guide us all.
Ibn al-Qayyim writes, after affirming that the Prophet raised his hands at ruku and when rising from it: "Without question, nothing opposing is established from him."
Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah''
Imaam Bukhaari also mentions something similar to this in his juzz.
Shaikh Abdul Hayy Lucknowee said; "Without doubt the truth with us is that raising the hands whilst performing ruku and raising the head from it is established and from the Prophet sallallahu ' alayhi wa sallam and the companions with strong and (Saheeh) authentic chains." In Sa'ayah Sharh Waqaayah (2 /213)
Shaah Waleeullaah Muhaddith Dehlawee said; " The one who does Raf al-Yadain is more beloved to me than the one who does not because, there are many Ahadeeth for performing Raf al-Yadain and they are authentic.'
In Hujjatullah al-Baalighah (2 /10) , also in Kifaayah Liman Lahu Diraayah
Maulana Ashraf Ali Thanwi said "When a hadeeth is narrated from 10-( ten) companions then that position (Saying or action) is given precedence and is also mutawaatir."
(Bawaadir an-Nawaadir (p. 136)( as is the case)
Indeed, Taaj ud Deen Subkee mentions in Tabaqaat ash-Shaafiyyah (2 /100) that Shaafi'ee said, 'It is not befitting [halaal] for any muslim after knowing of the ahaadeeth of raising the hands and then not to follow them' Musannaf Abdur Razzaaq (2 /80)
reports authentically the practice of Uthmaan. All four rightly guided Khaliphs performed Raf al-Yadain ( at-Ta'leeq al-Mughnee (p.ll),Juzz(p.9) of Subkee, Muhalla (1 /95) of Ibn Hazm.
Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1 /198) , 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'. 53 Ibn Maajah 34
Bukhaari in his Juzz Raf al-Yadain (p.8) , Ibn Abee Shaybah (1 /239) , Taareekh Kabeer of Bukhaari (3 /87).Bukhaari (3 /87). After reporting this narration Bukhaari states, The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.
Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. ( Baihaqee 2 /85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" ( Taareekh Ibn Asaakir (1 /263) , Diraayah (1 /154) and Talkhees al-I iabeer (p.220).
,
Biddat Number 17
►During salat putting their hand on the chest,this is a biddatt,and no sahih hadith is present to prove this point,[bidah by ahle hadith muslim ]
,
ANSWER:
from the Hanafi Scholars
1. Badrud-deen al-Ainee writes in Umdatal-Qaaree explantion of Saheeh al-Bukhaari (5/279, Al-Muneeriyyah Print),
"Imaam Shaaf'iee has taken proof from Saheeh Ibn Khuzaimah which mentions the Prophet placing his hands upon his chest and it is this saying which Imaam Nawawee in Al-Khulaasah and Imaam Ibn Daqeeq Taqiyud-deen in his book Al-lmaam have respectively mentioned. The author of Hidaayah has utilised another hadeeth as proof for us (Ahnaaf) that the Prophet's Sunnah was to place the hands below the navel. But this saying is not proven from the Prophet but it is the saying of Alee."
this clearly shows that Imaam Ainee accepts the proof to place the hands upon the chest as reaching the Prophet ( sallelaho alaihi wa alaihi wasalam ) and, in contrast, he does not authenticate the placing of the hands below the navel but calls it the saying of Alee.
However even this saying of Alee is not proven from Alee himself as is reported in Musnad Ahmad (1/110)
and its chain includes Abdur-Rahmaan ibn Ishaaq al Wasitee Abu Shayba, of whom there has been severe critisicm. Imaam Ahmad and Haakim call him munkar (rejected), Yahyaa Ibn Ma'een has called him matrooq (abandoned),
Imaam Ibn Hibbaan has stated that he used to change the narrations and chain of narrators and that he used to bring abandoned narrations from famous people. To take any narration from him is haraam. Likewise, Bukhaari, Abu Zurah, Nisaa'ee, Abu Dawood, Ibn Sa'd, Yaqoob ibn Sufyaan and others have called him weak (refer to Meezan al I'tidaal (2/54) and Tahdheeb at-Tahdheeb (1/134).
Allamaah Ibn al-Ajmee in his book Al-Khasf al-Hatheeth has mentioned him under the categories of those who would fabricate hadeeth and upon such a mans narrations no Muslim can rely. Indeed even Imaam Zailee Hanafee in Nasbur-Raayah (1/314) and Abdul-Hayy Lucknowee Hanafee in Haasihya Hidaayah (2/102) quote from Imaam Nawawi that this narration is weak by consensus. Likewise, Shaikh Ibn Humaam in Fathul-Qadeer explanation of Al Hidaayah (p. 201) mentions the same.
2. Allaamah Ibn Najeem Hanafee states in Bahr ar-Raqaaiq Sharh Kunz Ad Dakayk (1/320), "There is no hadeeth of such a level as to permit its being taken as proof that the Prophet placed his hands at a specific place in the prayer, except for one hadeeth of Waa'il, may Allaah be pleased with him, (which has been mentioned as hadeeth number 3).
3. Ibn Ameerul-Haaj in Munniyyah al-Musalli states the above also.
4. Mulla Haddad Jouwnpooree in Sharh Hidaayah (p. 407)
in manuscript form, states that the proof of Imaam Shaf'iee is the Hadeeth of Waail, may Allaah be pleased with him. As far as the narration of Alee is concerned which states that the Prophets way was to place the hands below the navel, then this narration by consensus is weak. Further proof consolodating its weakness is the narration of Alee in explanation that 'wanhar' is to place the hands upon the chest. 'An-Naahir' is known as the upper part of the chest and this is why the tafseer\s such. As for the one who goes against this narration, it is obligatory for him to follow the hadeeth of Waail. Having understood the above, it is incorrect to say that putting the hands below the navel is a symbol of respect
and humility, since this is contradictory to the hadeeth.
you will see that these proofs are from respective and authoratative Hanafee scholars, especially Ameerul-Haaj who is seen to be close in rank to his teacher Ibn Humaam Hanafee. We can understand the following important points from these sayings:
1. It is authentically proven to put the hands on the chest in prayer.
2 .It is obligatory to follow this hadeeth.
3. Alee, may Allaah be pleased with him, has explained the verse, 'Wanhar1 to
mean placing the hands upon the chest.
4. The verification of the action of Alee as mentioned in various narrations.
5. It is also proven from the Qur'aan to place the hands upon the chest.
6 There is no authentic narration stating that the Prophet placed his hands below the navel in prayer. Rather, all those narration which are mentioned in this regard are weak and unacceptable.
Our Hanafee brothers should learn a lesson from these statements and should abandon following a matter which is not proven from any source but is merely speculative.
It should be known that the leader of the Hanafees, Anwar Shah Kashmiri in Faidh al-Baari Sharh Saheeh al-Bukhaari (2/26) confirms what is stated above when he states that he researched many copies but that in none of them could he find this narration of placing the hands below the navel.
We therefore strongly advise the Hanafee brothers to follow the truth especially as Imaam Abu Hanifah said,
"When an authentic narration is presented then that is my madhhab," {As-Sharee (1/380) and he also said, "When a hadeeth of the Prophet is present leave my saying," Hazan Tur Rawayat p. 25 manuscript). Therefore if one truly follows Imaam Abu Hanifah then he must submit to the hadeeth especially when the scholars of hadeeth and jurisprudence accept it.
It is now important to state sayings of some of the generally accepted and unaminously respected scholars in regard to this matter.
1. Mirzaa Mazhar Jaan Janaan is seen as a leader in the Naqshbandiyyah. He died in 1195H. Concerning him, Nawwaab Siddeeq Hasan Khaan writes in Abjadal-Uloom 1900, "Whilst sitting in the prayer he would point with his finger and he would place his hands on his chest and a year before his death he would emphasise the reading of Fatihah behind the Imaam also." The above has also been quoted from Allaamah Sayyid Shareef Abdul-Hayy al-Hussaini al-Hanafee in his Nazat-al-Huwaatir (6/52).
2- Shaikh Abul-Hasan Sindhee Kabeer is known for all the trials he was put to for his belief in putting the hands upon the chest. Muhammad Aabid Sindhee in his book Tarajimush-Shuyookh, states that the Shaikh performed .this action based upon hadeeth and whilst going into, coming out of rukoo and going up for the third rak'ah he would do Raf-al-Yadain (raising of the hands) and place his hands upon his chest. In his time Shaykh Abu Tayyib Sindhee would debate with Abul-Hasan, but could provide no answers when the proofs were given to him.
So he went and complained to the Qaadi (judge) of Madinah who arrested Abul-Hasan. When the Qaadie heard his proofs he realised that this man was a specialist in the various branches of the religion and it was befitting to release him. It remained like this for many years for the Shaikh. Then a time came when a Qaadhi was appointed who was a Hanafee blind follower and it was not long before a complaint was made to him concerning the Shaikhs views. Abul-Hasan was summoned and ordered to stop Raf al-Yadain and to place the hands below the navel. However Shaikh Abul-Hasan merely answered that he would not obey this order. Therefore the Shaikh was imprisoned for six days in a dark place which was extremely uncomfortable. Thereafter the people of Madinah began to come to the noble shaikh and advise him to accept what the Qaadhi was saying so he could be freed. The Shaikh replied that he would not perform any action which was not authentically proven from the Prophet and that he would not abandon that which was proven. Thereafter the Shaikh took an oath that he would continue to do this. After this many people went to the Qaadhi to request the release of the Shaikh. The Qaadi reluctantly allowed this, but vowed that if he ever saw the Shaikh putting his hands upon his chest he would put him back in prison.
The Shaikh was eventually released and thereafter he would cover himself with a cloth and put his hands upon his chest whilst in prayer. Later when the news of the death of the Qaadi reached him, the Shaikh, who was praying, flung the cloth away and placed his hands upon his chest openly.
Dear readers this is true eemaan—to accept all trials and tribulations but not to leave the Sunnah. This Shaikh was a Scholar who prepared footnotes and explanations upon the six books of hadeeth and Musnad Ahmad. One should take a lesson from his biography.
3. My father would also place his hands upon his chest and he is a figure who was respected by the Ahnaaf. Sayyid Ehsaanullaah Rashidee writes in Maslakal-lnsaaf {p. 28) that there is actually a book which can be found by Abu Turaab in Arabic, 'Darjud-Daroor Fee Wadul-Aydee Alas-Sudoor,' wherein he stated the following points.
It is authentically proven from the Prophet to place the hands upon the chest and that there is no authentic hadeeth to put the hands below the navel.
Further Imaam Shaafi'ee's actual madhaab is to place the hands upon the chest, and after finding an authentic hadeeth, Ahmad Ibn Hanbal started putting his hands upon the chest also. Also Imaam Maalik mentions putting the hands upon the chest as many Hanafee's have recorded.
It is thus clear from the above that the Imaams Maalik, Shaf iee and Ahmad Ibn Hanbal advocated placing the hands upon the chest. One should note that when there is a difference in sayings then to reach a conclusion it is obligatory to return to the saheeh hadeeth and to the Prophet. This is because Allaah says that whenever you differ, then refer back to Allaah and his Messenger. In this matter, there is no authentic hadeeth of the Prophet stating that the hands should be placed below the navel. Rather we find ahadeeth proving that the hands should be pleaced upon the chest, so the matter is clear. There is no special merit in placing the hands below the navel. Rather it is a sign of disrespect as below the navel is the private part.
Also from the ahadeeth of Waail Ibn Hajar (no. 2) and Hulb it is proven specifically that the Prophet placed his hands upon his chest. This was not only a 'one off' but a continuous action and Tawoos's hadeeth, even though Mursal, is a strong support.
It is also of worth to note that the word 'Kaana' in the above ahaadeeth refers to a past action and one which continued.
Therefore, we understand from the above analysis of the Shaikh that:
1. He himself believed in placing the hands upon the chest.
2. This is what is proven from the Prophet.
3. This is what he ( sallelaho alaihi wa alaihi wasalam ) was continuously practising in prayer.
4. There is no proof whatsoever from the Prophet for placing the hands below
the navel.
5. It is disrespectful to place the hands below the navel.
I invoke Allah to show us all the straight path and for us to act upon the sunnah of his beloved prophet Muhammed.
Biddat Number 18
►during salat putting their one hand on another and hold their ankles,this is a biddat,Prophet MUHAMMAD saw never did it [done by Ahle hadith muslims ]
ANSWER:
HA HAHAH........ GHALAT ILZAAM HAI
Biddat Number 19
To offer salat without wearing a cap or covering the head has become a norm, kindly proof thatoffering salah without covering the head is proved from Prophet (saleh ala waalihi wasalam
ANSWER:
TOPI LAGAANE KI HADITH PESH KARO
Biddat Number 20
During offering salat the legs are put apart at big distances usually,which is about 3-4 hand spam, kindly show proofs of this bidat from Quran anf sahih marfuhadiths only.
ANSWER:
GHALAT ILZAAM
Biddat Number 21
Using the word Salafi to represent a sect ,although wahabis have never said its haram but prefer to usedthe word ahle sunnah wrongly for it, kindly show proof from Sahih hadith wherre did Prophet (صلی اللہ علیھ وآلھ وسلم)called any group as a salafi whichwill emerge during end of times.
ANSWER:
AHLE HADITH KE MAANA(DEFINITION) AUR TASMIYYAH
ahle ka maana "waale" aur " ashaab" ke hain aur hadith ka ittelaaq qur'an wa hadithse rasool(sws) dono par hota hai, to ahle hadith ka maana huwa quran wa hadith ko maanne waale, ahle hadith hamara wasfi naam hai, aur wasfi naam rakhna quran wa hadith se saabit hai,
alhamdulillah, ham momin musalman bhi hain aur ahle hadith bhi. Aur dono me koi farq nahi hai,
allah taala ne quran majeed me isaayion ko musalman ke naam se yaad karte hue farmaya:
" aur jab maine hawariyon ki taraf huqm bheja ki mujh par aur mere paigambar par imaan laao wah kahne lage ki (parwardigaar) ham imaan laaye aur tu gawah rahna ki ham musalman(farmabardaar ) hain"
(al maidah 111)
dusri jagah inka intisaab injeel ki taraf karte hue farmaya:
ahlal injeel bima anzalal-laah feehi
trans:-" aur ahle injeel ko chahiye Ki jo ahkaam allah ne isme naazil farmaye hain uske mutabik huqm diya karen"
(maida 47)
malum huwa ke jis tarah isaayion ka musalmaan hone ke saath saath apni kitab ki jaanib mansoob hokar " ahle injeel" kaha jaana durust hai.. Isi tarah hamara ahle hadith kahlaana bhi durust hai aur musalman hone ke manaafi nahi majeed yah ke quran wa hadith dono par hadith ka itelaaq quran wa hadith se saabit hai,
allah taala ne quran majeed me qur'an ko lafz hadith se taabeer farmaya hai
" allah ne acchi baat(hadith) nazil farmayi hai"
(zumar 23)
" toh iske baad ye kis baat(hadith) par imaan laayenge"
(al araf 185)
" toh aiy rasool! Agar ye log yah baat(hadith) ko na maane to shayad tum maare afsos ke apni jaan de daaloge"
(al kahf 5)
" aur mujhe is qalaam(hadith) ke jhuthlane walon se samjh lene do......."
(al qalam 44)
aur nabi(sws) ne farmaya" khairal hadeesi kitaabullah"
(sahih muslim 284)
Isi tarah allah taala ne quran majeed me nabi(sws) ke aqwaala wa fa'aala ko hadith se taabeer farmaya hai chunanche allah rabbul izzat ka irshad hai
alan nabiyyi ba-aa-za azwaajah hadeesa
"aur yaad karo jab paigambar ne apni ek biwi se bhed(mufsi) ki koi hadith(baat) kahi"
(tahrim 3)
" rasool tumhe jo kuch den, use le lo aur jis cheez se tumhe roke usse ruk jaao aur allah ka darr rakho"
(al hashr 7)
" jo koi allah aur uske rasool ki nafarmani karen to wah khula gumraah me pad gaya"
(al ahzaab 36)
mazkoorah dalail ki roshni me yah baat wajeh ho gayi ke hamara ahle hadith naam wa laqab durust hai
Biddat Number 22
Removing parts and doing forgery in Riyad us saleheen, imam bukhari;s al adab al mufrab, calling hadiths sahih termed by classical scholars as daeef and removing chapters andpages from books of classical scholars are bidats, kindly show permission of these acts.
ANSWER:
SIRF DO KITABON KO SAHIHAIN KA LAQAB MILA HAI
1= SAHIH BUKHARI
2= SAHIH MUSLIM
INME KOI DAEEF HADITH NAHI....... BAQIYON ME HAIN
WALLLAHU AALAM
Friday, February 3, 2012
MUFTI AASHIQ ILAAHI DEOBANDI KE SAWAAL AUR UNKA JAWAAB
Bismillahirrahmanirraheem
MUFTI AASHIQ ILAAHI DEOBANDI KE SAWAAL AUR UNKA JAWAAB:
Mufti sahab ne apni bokhlaahat me ahle hadithso se sawaalaat kiya hain, unke sawaalaat kuch is tarah hain
SAWAAL:
Aap(ahle hadith) is par bahut zor dete hain ke 20 rakat taraaweeh padhna bidat hai, aur chaaron mazaahib ke logon ko mabtidi bataate hain, aapki talwaar ki zad me hz umar aur wah sab sahaba ra aa jaate hain, jinhone 20 rakat taraaweeh padhi aur padhaayi aur masjid nabwi(sws) me iska silsila jaari kiya,
ghair muqallideen ka be'adab hona mashoor hi hai, usme koi taajjub ki baat nahi, ab toh sawaal yah hai ke saudi hukumat bhi HAMBALI hai,
masjid e haram aur masjid e nabawi me poore ramazaan 20 taraaweeh hoti hai, 10 ek imam padhaata hai aur 10 dusra imam,
aap hazraat wahan jaate hain bahut se ghair muqallideen jamiah me padhte bhi hain aur bahut se mulaazim bhi hain,
wahan khade hokar ek kalmah Bhi 20 rakat taraaweeh ke khilaaf nahi bolte,
tanhaayi me anpad hanafion se bolte hain ye bidat hai, lekin haramain me kuch nahi kahte aur na mulk ke sheikhon tak ye baat pahunchaate hain, kiya talab duniya ke liye sakoot anal haq jaayez hai??,
hamen us din ka intezaar hai jab koyi ghair muqallideen masjid haram me khade hokar waazeh taur par ye elaan kar de ke 20 rakat taraaweeh padhna bidat hai,
dekhen kis ghair muqallideen me aisi dileri(bravery) aur jasaarat hai, ham bhi isi duniya me hain aur tum bhi isi zameen par ho !!!
JAWAAB:
hamara maslak kisi se malum kar len phir aitraaz karen, ham 8 rakat taraaweeh ko sunnat e rasool batlaate hain, jab ke aap log 20 rakat ko sunnat e rasool kahte hain,
20 ko bidat ham nahi aap 8 ko bidat batlaate hain, aur naak baunhen chadhate aur ghalat namaz ka taana dete hain,
hz umar ra ka 20 rakat taraaweeh jamaat se padhna ya padhne ka hukm dena mahaz Jhoot aur dhokha hai, jabke moatta me hadith maujood hai ke hz umar ra ne 8 rakat padhaane hi ka hukm diya tha,
ghair muqallideen ka be'adab hona aap ke halqe me yaqinan mashoor hoga kyonke aise jhoot hi se deobandiat ke kile(forts) mazboot kiye ja sakte hain, lekin shaayed aap ko ilm nahi ham AHLE HADITH hain, ghair muqallid nahi, har ghair muqallid ahle hadith nahi hota,
hosh wa hawaas me hokar sawaal poocha karo!
Masjid haraam wa masjid nabwi me 20 rakat taraweeh hoti hai, baja(theek) hai,
wahan "aameen" bhi hoti hai, rafulyadain bhi hota hai, haath bhi naaf se uper baandha jaata hai, uske khilaaf jis din khade hokar aap elaan karenge jaisa ke yahan hindustan me cheekh pukaar machaate rahte hain,
isi din ham bhi apne sahih mauqaf ka elaan kar denge..
Agar aapko anpad(illiterate) samjh kar kisi ne kuch kah diya to usme ghussa hone ki baat nahi, shayad wah bhi be'ilm hi tha jo usne aisi baat Kahi, ye aap dono ka maamla hai, usse maslak ahle hadith se shikaayat beja hai
"talab duniya ke liye sakoot anal haq jayez nahi hai"
aapko iski ijaazat ulema e deoband ne de rakhi hai, jo aap hindustan me saudion ko laan taan karte ho aur wahan jaakar talab duniya ke liye chanda(fund) jama karte ho,
do imaamon ka 20 rakat taraaweeh padhaana aur deegar masjid me 8 rakat taraaweeh hona, hamari deleri(bravery) ka hi nateeja hai,
ulema e haramain masla khoob acchi tarah jaanti hai !!!
Next sawaal ka jawab, inshallah agle article me poora hoga
#UmairSalafiAlHindi
#IslamicLeaks
MUFTI AASHIQ ILAAHI DEOBANDI KE SAWAAL AUR UNKA JAWAAB:
Mufti sahab ne apni bokhlaahat me ahle hadithso se sawaalaat kiya hain, unke sawaalaat kuch is tarah hain
SAWAAL:
Aap(ahle hadith) is par bahut zor dete hain ke 20 rakat taraaweeh padhna bidat hai, aur chaaron mazaahib ke logon ko mabtidi bataate hain, aapki talwaar ki zad me hz umar aur wah sab sahaba ra aa jaate hain, jinhone 20 rakat taraaweeh padhi aur padhaayi aur masjid nabwi(sws) me iska silsila jaari kiya,
ghair muqallideen ka be'adab hona mashoor hi hai, usme koi taajjub ki baat nahi, ab toh sawaal yah hai ke saudi hukumat bhi HAMBALI hai,
masjid e haram aur masjid e nabawi me poore ramazaan 20 taraaweeh hoti hai, 10 ek imam padhaata hai aur 10 dusra imam,
aap hazraat wahan jaate hain bahut se ghair muqallideen jamiah me padhte bhi hain aur bahut se mulaazim bhi hain,
wahan khade hokar ek kalmah Bhi 20 rakat taraaweeh ke khilaaf nahi bolte,
tanhaayi me anpad hanafion se bolte hain ye bidat hai, lekin haramain me kuch nahi kahte aur na mulk ke sheikhon tak ye baat pahunchaate hain, kiya talab duniya ke liye sakoot anal haq jaayez hai??,
hamen us din ka intezaar hai jab koyi ghair muqallideen masjid haram me khade hokar waazeh taur par ye elaan kar de ke 20 rakat taraaweeh padhna bidat hai,
dekhen kis ghair muqallideen me aisi dileri(bravery) aur jasaarat hai, ham bhi isi duniya me hain aur tum bhi isi zameen par ho !!!
JAWAAB:
hamara maslak kisi se malum kar len phir aitraaz karen, ham 8 rakat taraaweeh ko sunnat e rasool batlaate hain, jab ke aap log 20 rakat ko sunnat e rasool kahte hain,
20 ko bidat ham nahi aap 8 ko bidat batlaate hain, aur naak baunhen chadhate aur ghalat namaz ka taana dete hain,
hz umar ra ka 20 rakat taraaweeh jamaat se padhna ya padhne ka hukm dena mahaz Jhoot aur dhokha hai, jabke moatta me hadith maujood hai ke hz umar ra ne 8 rakat padhaane hi ka hukm diya tha,
ghair muqallideen ka be'adab hona aap ke halqe me yaqinan mashoor hoga kyonke aise jhoot hi se deobandiat ke kile(forts) mazboot kiye ja sakte hain, lekin shaayed aap ko ilm nahi ham AHLE HADITH hain, ghair muqallid nahi, har ghair muqallid ahle hadith nahi hota,
hosh wa hawaas me hokar sawaal poocha karo!
Masjid haraam wa masjid nabwi me 20 rakat taraweeh hoti hai, baja(theek) hai,
wahan "aameen" bhi hoti hai, rafulyadain bhi hota hai, haath bhi naaf se uper baandha jaata hai, uske khilaaf jis din khade hokar aap elaan karenge jaisa ke yahan hindustan me cheekh pukaar machaate rahte hain,
isi din ham bhi apne sahih mauqaf ka elaan kar denge..
Agar aapko anpad(illiterate) samjh kar kisi ne kuch kah diya to usme ghussa hone ki baat nahi, shayad wah bhi be'ilm hi tha jo usne aisi baat Kahi, ye aap dono ka maamla hai, usse maslak ahle hadith se shikaayat beja hai
"talab duniya ke liye sakoot anal haq jayez nahi hai"
aapko iski ijaazat ulema e deoband ne de rakhi hai, jo aap hindustan me saudion ko laan taan karte ho aur wahan jaakar talab duniya ke liye chanda(fund) jama karte ho,
do imaamon ka 20 rakat taraaweeh padhaana aur deegar masjid me 8 rakat taraaweeh hona, hamari deleri(bravery) ka hi nateeja hai,
ulema e haramain masla khoob acchi tarah jaanti hai !!!
Next sawaal ka jawab, inshallah agle article me poora hoga
#UmairSalafiAlHindi
#IslamicLeaks
Thursday, February 2, 2012
EK BAAP-BETE KI GUFTAGU
Bismillahirrahmanirraheem
EK BAAP-BETE KI GUFTAGU:
Beta:- abba ji !
Baap:- ji beta !
Beta:- ye maulana zikriya sahab kaun they ? Abbu jaan !
Baap:- ye hamare DEOBAND ki sheikhul hadith bhi they, in ki kitaab fazail e amal mashoor zamaana kitaab hai, us kitaab ne poori duniya me sohrat haasil ki hai, aur allah ka fazl hai ke aaj har masjid me iska dars hota hai...
Beta:- abba ji ! Ye hamare bade bade deobandi aalim be'sanad(without proof) baatein kyon karte hain ?
Baap:- kya hogaya beta ? Sheikh zikriya sahab ne kya likh diya ?
Beta:- dekhiye abba ji ! Maulana zikriya sahab fazail amaal me " fazail e hajj " ke page no "35" par likhte hain
" hz aadam as ne hindustan se paidal chal kar ek hazaar hajj kiye"
abba ji ! Ye aadam as hindustan kab aaye they aur unhone ek hazaar hajj kab kiye , aakhir kahan likha hai, na to tareekh ki kisi kitab me likha hai, na kutub hadith me likha hai,
aakhir Maulana zikriya sahab ko kaise maaloom ho gaya ke aadam as ne hindustan se paidal chal kar ek hazaar hajj kiye,
kya hz jibreel as ne khabar di hai, ya khasf ke zariye maalum kar liya??
Abbu jaan ! Zara dhyaan dijiye ye hamare deobandi aalim kab se be'par ki udaane lage hain, aur wah bhi nabi aur rasool ke mutaallik
Baap:- haan bete tumhari baap to sahih hai ke hadith ya tareekh ki kisi kitab me is tarah ka koi zikr maujood nahi hai,
Beta:- to abu jaan ! Ek nabi aur rasool ki taraf be'sanad aur be'hawaale baat karna kiya uski asmat ko daagh daar karna nahi huwa, kabse hamare deobandi ulema aisi ghalat aur mangadant baat rasoolon ki taraf mansoob karne lage hain, is tarah be'saraapa baatein likhne se unko milega kya ??
Baap:- pata nahi beta ??
ALLAH HAMEN KISI KAAM KO AMAL KARNE SE PAHLE TAHQEEQ KARNE KI TAUFEEQ DE..... Ameen
EK BAAP-BETE KI GUFTAGU:
Beta:- abba ji !
Baap:- ji beta !
Beta:- ye maulana zikriya sahab kaun they ? Abbu jaan !
Baap:- ye hamare DEOBAND ki sheikhul hadith bhi they, in ki kitaab fazail e amal mashoor zamaana kitaab hai, us kitaab ne poori duniya me sohrat haasil ki hai, aur allah ka fazl hai ke aaj har masjid me iska dars hota hai...
Beta:- abba ji ! Ye hamare bade bade deobandi aalim be'sanad(without proof) baatein kyon karte hain ?
Baap:- kya hogaya beta ? Sheikh zikriya sahab ne kya likh diya ?
Beta:- dekhiye abba ji ! Maulana zikriya sahab fazail amaal me " fazail e hajj " ke page no "35" par likhte hain
" hz aadam as ne hindustan se paidal chal kar ek hazaar hajj kiye"
abba ji ! Ye aadam as hindustan kab aaye they aur unhone ek hazaar hajj kab kiye , aakhir kahan likha hai, na to tareekh ki kisi kitab me likha hai, na kutub hadith me likha hai,
aakhir Maulana zikriya sahab ko kaise maaloom ho gaya ke aadam as ne hindustan se paidal chal kar ek hazaar hajj kiye,
kya hz jibreel as ne khabar di hai, ya khasf ke zariye maalum kar liya??
Abbu jaan ! Zara dhyaan dijiye ye hamare deobandi aalim kab se be'par ki udaane lage hain, aur wah bhi nabi aur rasool ke mutaallik
Baap:- haan bete tumhari baap to sahih hai ke hadith ya tareekh ki kisi kitab me is tarah ka koi zikr maujood nahi hai,
Beta:- to abu jaan ! Ek nabi aur rasool ki taraf be'sanad aur be'hawaale baat karna kiya uski asmat ko daagh daar karna nahi huwa, kabse hamare deobandi ulema aisi ghalat aur mangadant baat rasoolon ki taraf mansoob karne lage hain, is tarah be'saraapa baatein likhne se unko milega kya ??
Baap:- pata nahi beta ??
ALLAH HAMEN KISI KAAM KO AMAL KARNE SE PAHLE TAHQEEQ KARNE KI TAUFEEQ DE..... Ameen
Wednesday, February 1, 2012
SAYYID NAZEER HUSSAIN MUHADDITH DEHLAWI (RH) AUR AZMAT-E-SAHABA
Bismillahirrahmanirraheem
SAYYID NAZEER HUSSAIN MUHADDITH DEHLAWI (RH) AUR AZMAT-E-SAHABA
Jamaat ahle hadith ke ek bade aalim miyan sayyid nazeer hussain muhaddith dehlawi (rh) ke baare me baaz hanafi muqallideen ka ilzaam hai, chunanche muqallideen likhte hain:
" maulawi nazeer hussain ke shia hone me shubah nahi hai"
(al masir mau shumaarah 4 jild 6 pg 54)
sahaba kiram(ra) ke baare me aapke mauqaf ko fatawa nazeeriya me qayam kardah baab " manaqib al sahaba wa gairham" me waazeh taur par mulaaheza kiya ja sakta hai, jisme mukhtalif sawaalon ke jawaabaat me aap(sayyid sahab) ne sahaba kiram ra ki azmat e shaan, unki alo wa martaba aur fazail wa manaqib ko kitab wa sunnat ki roshni me waazeh kiya hai, baaz ahle ilm(muqallid) ke gair munaasib fatawon ka jawab bhi diya hai....
Hz ali ra, hz muawiya ra ke baare me pooche gaye ek sawaal ka jawab dete hue maulwi abu bakr ghaazipuri(muqallid Hanafi) ke ham watan(home town) aur taqriban ham mazhab(hanafi) maulawi muhammad faseeh ghaazipuri ne hz muawiya ra ke baare me ghair munaasib baatein likh di thi,
jiska khulasa yah hai ke:-"hz ali ra ke muqaable me jahan ameer muawiya ra ka tazkirah ho wahan lafz "hazrat" ya "duaiyah" lafz kahna durust nahi, kyonki unhone(hz muawiya) ne aakhiri khaalifa raasidoon ke khilaaf baghaawat ki hai, lihaaza inko ghalat kaar aur baaghi samjhna chahiye, aur usse aage badh kar inko bura bhala kahna durust nahi hai "
maulwi muhammad faseeh ghaazipuri hanafi ke is fatawe ka ALLAMA SAYYID NAZEER HUSSAIN RAHMATULLAH ALLAIH ne apne fatawa ke taqriban 9 pages me mufassal jawab diya hai
farmate hain:
" ahle aqal wa diyaanat par makfi nahi ke hz ameer muawiya ra, rasoollullah(sws) ke sahabi hain, hz abdullah bin abbas ra ne kaha ke rasoollullah(sws) ke sahaba ko gaali na do, rasoollullah(sws) ki sohbat me unka Ek saath baithna tumhare 40 saal ke aamaal se bahtar hai ", waqi ki riwayat me " umar bhar ke aamaal se bahtar hai" ke alfaaz hain, aap(hz muawiya) fatah makka ke din imaan laaye, aapse 163(approx) hadith marwi hain jo sihah sitta me aur dusri kitaabon me marwi hain, unse bade bade sahaba ne riwaayat ki, maslan hz abdullah ibn abbas, abdullah ibn umar, abdullah ibn zubair, abu darda , jarir bin abdullah bajli, noman bin basheer, wagerah aur tabieen me se sayeed bin musayyab, hameed bin abdul rahman wagerah, riwayat karte hain, chunanche uski tasreeh kutub asma wa rijaal wa seerat me maujood hai, aur tirmizi me hai ke allah ke rasool(sws) ne unke haq me duwa farmayi ke :-aiy allah ! Use haadi wa mahdi bana de....... Isi tarah sahih bukhari wa deegar kutub hadith ke hawaalon se aap ke baare me waarid mota'arid hadith ka zikr karne ke baad tahreer farmate hain:
"sahih bukhari me jo hadith ki kitaabon me se Sahih tareen kitaab hai, aapka sahabi hona aur ba'zubaan ibne abbas ra aadil aur fuqah hona saabit ho gaya to aap tarzi aur tarham ke mustahaq honge, kyonki ahle sunnat ke nazdeek sahaba ke liye " raji allahu taala anho" kahna bila'ittefaq mustahab hai, aur sahabi hone ki haisiyat se unke mutaallik hz ali ra ke muqaable me bhi "hazrat" aur " razi allahu taala anho" ke alfaaz kahna mustahab hai, mamnoo nahi hai, kyonke aapas ki ladaai se sahaba sahabiyat ki buzurgi se mahroom nahi ho jaate, haan ! Raafzi ka mazhab uske khilaaf hai, albatta hz ameer muawiya ra aur hz ali ra me darje ka bahut farq hona bhi ba'eed nahi hai, kyonke hz ali ra ashrah mubashra me se hain, kaseer sahaba hain, aur huzoor(sws) ke daamaad hain......."
aage likhte hain:
" ab agar koi hz ameer muawiya ra ko bura kahe to wah is waeed ke liye tayyar rahe, rasoollullah(sws) ne farmaya:- mere sahaba ko gaali na do, jo inko gaali de ga Uspar allah ki laanat barsegi" aur aisa aadmi jo unko gaali de wah haqiqat me shia hai, agarchah ba'zaahir apne aapko ahle sunnat kahlaaye, aur jo hz aisha ra ki bad'goyi kare haqiqat me wah allah aur uske rasool ko takleef deta hai, pas aise aqeede se tawba karna laazmi hai, aur sahaba kiram ka aqeeda ye tha ke in chaaron khulefa ki khilaafat jis tarteeb se hui hai isi tarteeb se unka martaba aur maqaam tha"
(fatawa nazeeriya 3/445-456)
ye us shakhsiyat ka sahaba kiram ra ke baare me mauqaf hai, jisko shiat se jodne ki koshish aaj ke naam nihaad muqallid musalman kar rahe hain,
is tarah ke do took alfaaz me apne mauqaf ko wazaahat maulwi abu bakr ghaazi puri deobandi aur unke sipah salaaron wa akaabireen ne bhi nahi ki hogi jinhone naam nihaad ahteraam sahaba ka aalam buland kar rakha hai,
kya koyi shia is tarah sahaba kira m ke baare me aur khaas taur se hz muawiya ra ke mutaallik apne mauqaf Ka izhaar in alfaazon me kar sakta hai ??
Lekin bura ho taassub wa hasad ka jisne taqleed ko bachaane ke liye propaganda karte hain...... Aur jamaat AHLE HADITH jo saccha aur saaf suthra maslak hai use badnaam karte hain......
ALLAH UNKO TAUFEEQ DE JO DUSRON KO BADNAAM KARTE HAIN SIRF APNE FAYEDE KE LIYE.
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