NABI-E-AKRAM SALLALAHO ALAIHI WASALLAM (PBUH) NOOR HAIN YA BASHAR???

 

Bismillahirrahmanirraheem

 NABI-E-AKRAM SALLALAHO ALAIHI WASALLAM (PBUH) NOOR HAIN YA BASHAR???

bohot se lougon ke nazdeek ALLAH ke RASOOL hazrat MOHAMMAD MUSTAFA saww bashar abad insaan nahin the balke ALLAH ke noor ke tukre the
 

lekin yeh baat yeh aqeeda insaani aqal ke to khilaf hai hi
saath me QURAN o TAWHEEDE ISLAM ke bhi khilaf hi hai aaiye batate hain kese Dalaiyl e aqal
 

1..Rasool saww ke walid ABDULLAH to wo khud NOORULLAH kese ?? 

2..Hazrat Moosa a.s ke waqt ALLAH ke noor ki zara si tajalli ko pahad bardasth na kar sakti na us waqt ke insaan

Rasool e kareem saww noor ke tukre hote to unhen kis tarah sub dekh lete ?? 

3..ALLAH ne apna hissa (NAUZBILLAH) zam­een me bhej kar khud se hi apni parastish karaiy ?? 

4..Rasool e kareem saww bashari taur ba darja umer bare hote gaye
 

kya ALLAH ka noor bhi chota thaaur bara hota gaya ??
 

5..Agar Aap saww me rooh nahin ALLAH ka noor tha to aap saww ne apne rooh e mubarak ka zikr kaiin ahadeeth me kese kiya ??
 

6..Agar aap saww NOORULLAH the to unhen insaanon ki tarah khaane peene ki haajat kyun hoti thi ??
 

yeh ho gayi aqal ki baat ab aapko batate hain TAWHEED ke khilaf kese hai aap ne bunyad e TAWHEED ka doosra kalima parha hai??
 

haan to aapko jawab pata hi hai
aur agar tarjuma nahin parha to hazir hai
(jiska tarjuma bhi subke paas yaksaan hai)
 

ASHHADO ANNA LA ILAHA ILLALLAH HU WAHDA HU
LA SHAREEKA LA HU WA ASHHADOANNA
MOHAMMADAN ABDO HU WA RASOOLOHU
 

tarjuma:mein gawahi deta hoon ALLAH ke siwa koi ibadat ke layaq nahin ALLAH yakta hai uska koi shareek nahin aur mein gawaahi deta hoon MOHAMMAD(saww) ALLAH ke bande aur Rasool hain
 

1..TAWHEED ke bunyad me ye gawahi hai ke ALLAH yakta hai
wahad hai yaani na usme sekoi hai na woh kisi me se hai
 

2..TAWHEED ke bunyad ka doosra hissa uska koi shareek nahin
kisi bhi muaamle me ALLAH ka koi shareek nahin agar
ALLAH ka eik se zyada hissa hota NAUZBILLAH to woh
ALLAH ka hi shareek hota naa
 

3..KALIMA me doosri gawahi yehihai ke MOHAMMAD saww ALLAH ke
bande aur Rasool hain MOHAMMAD saww ko ALLAH ka banda bashar
insaan e ILAHI maanna hissae tawheed hai ise nakarna
kesa hai kehna zaroori nahin
 

Ab aate QURANI ayaat ki  jaanib
 

"(Rasool saww)Kahiye mera RAB pak hai mein to
eik insan(aur)ALLAH ka bheija huwa(Rasool)hoon"

surat al Bani Israeel,ayat#93
 

is ayat ka ye tarjuma mene naqal kiya hai
Irfan Ul Quran se Darul uloom sameit tafseer e ibn e kaseer
tak iska yehi tarjuma hai
 

aage barhte hain
 

"Aur mein tum se nahin kehta ke mere paas ALLAH ke khazaane hain
aur na mein khud ghaib jaanta hoon aur na mein yeh kehta hoon ke
mein insaan nahin farishta hoon"

Surat al Hood,ayat#31
 

is ayat ka tarjuma bhi Irfan ul Quran(publication of minhaj e quran) se liya hai mene
QURAN SHAREEF me bhi ALLAH ke RASOOL a.s farmate hain ke:-" mein insaan hoon "

TAWHEED ka bhi hissa hai unhein ALLAH ka banda abad bashar o rasool tasleem karna aur baad iske mazeed Bukhari shareef ki eik hadeeth peish karna chahunga 

"Mujhe aise na bana dena jese eesaion ne Eesa(a.s)ko banaya tha mein to ALLAH ka banda hoon tum bhi mujhe ALLAH ka banda aur uska rasool kaho"

 Sahih Bukhaari
 

ALLAH ke HABEEB salat o assalam ne farmaya hai ke:-" me ALLAH ka banda hoon aur uska RASOOL hoon tum bhi mujhe ALLAH ka banda aur uska rasool kaho"

 sirf unhen INSAN na tasleem karna kufr hai aur unhen ALLAH PAK ke noor ka tukra maanna NAUZBILLAH shirk e aala aur kufr e aala
 

kyunke isse aapka kehna maanna aur aqeedah yeh hoga ke
 

ALLAH ke hisse ne shaadi ki ALLAH ke hisse se khoon baha ALLAH ke hisse aulaadein huween ALLAH ke hisse se noor baha ALLAH ke hisse ne apni ibaadat ki
 

dalaiyl to aur bhi bohot se hain peish karne ke liye
lekin eik baat yeh ke itne dalaiyl samajhne wale ke liye
kaafi hain aur waazeha hain doosri baat yeh ke Sahih Bukhari
ki yeh hadeeth tamam firqe walon ke paas yehi hai QURAN
ke yeh ayaat tamam ke paas yehi milengen aap ko insha'ALLAH
aur doosre kalima ka bhi yehi tarjuma milega aapko so dalaiyl bhi aapke aage mutafiqqa taur se peish kiye gaye taake aapki humaari bilkul tamaam wehem ogumaan door ho jaayen aur hum sach aur
haq ko pehchaan lein Ameen
 

aur NAUZBILLAH is kufriya aqeede se bachen aur apne doston ko in ayaat o kalimaat se waaqif karen taake aapke aur humaare zariye koi aur jihalat me jaane se bache ALLAH PAK humen jihalat gumraahi shirk o kufr se bachaaye
HAQ samajhne parhne jaanne maanne ki taufeeq de Ameen Thumma Ameen

 

MUHARRAMUL HARAAM--AAJ SHIRK AUR BIDAT KA GEHWARA

 

Bismillahirrahmanirraheeem

MUHARRAMUL HARAAM--AAJ SHIRK AUR BIDAT KA GEHWARA

Muharramul Haram ek aisa muqaddas mahina jisme Zaman-e-Jahiliyat mein bhi tamam tarah ki buraiya band kar di jati thi yahan tak ki ladaiya bhi multawi kar di jatithi lekin aaj Dushmanan-e-Islam ne apni takhreeb kari aur ghaleez harkato ko Ummat-e-Muslima ke andar ghol diya aur ise ek Shirk aur Biddat ka mahina bana diya. 

Jidhar nikal jao nohe aur marsiye padhe ja rahe hain, har dusre ghar mein sog

manaya ja rha hai, har taraf haye hussain, haye hussain ki aaho baqa hai, 

 

koi ghar mein Bibi Fatima ki kahani padhwa raha hai, 

 

koi bibi zenab ki kahani padhwa raha hai, 

 

ek taraf makkari aur dhong ke ansu hain aur dus ri taraf mithayi ki dukane saji hui hain, 

 

ek taraf seeno aur peetho ko mara ja raha hai aur kata ja raha hai to dusri taraf fakeer, paiky, alam aur taziye banaye ja rahe hain, 

 

har taraf ajeeb haal hai, har shakal par 12 baje huye hain.
 

 

Wo jo karte hain unhe karnedo musalmano, ye to un khabeeso aur ghaleezo par AZAAB hai ALLAH ka jo Qayamat tak jari rahega, ye aise he apna seena peet te rahenge kyun ki isi seene mein Amma Ayesha R.A. ka bughz bhara hai, Hazrat Abu Bakr R.A. bughz bhara hai, Hazrat Umar Farooq R.A. ka bughz bhara hai, Hazrat Usman-e-Ghani R.A. ka bughz bhara hai, aur tamam SAHABA R.A.A. ka bughz bhara hua hai aur saro ko isliye kat te hain ki isi dimagh mein Hazrat Hussain ko shaheed karne aur Ahle Bait ko badnam karne sazishe bhari hui hain.

 

 

FAKEER : 

 

 

Ye fakeer banne ka system he nahi samjh aya aajtak, ye fakeer kyun banaye jate hain bache, agar ek fakeer ka bacha aa jaye to badi hikarat se dekhte hain lekin in das dinomein to bade bade ameer aur haisyat, shohrat aur paise wale apne abcho ko fakeer banate hain. Ye fakeeri ka to pasha HARAM hai islam mein phir ye kaise aya is muqaddas mahine mein?
 

 

 

 

PAIKY: 

 

 

 Kuch musalman kamar mein rassiyan bandhe aur ghantiyan latkaye bas daudte rahte hain nange pair, koi idhar bhaga ja raha hai, koi udhar bhaga ja raha hai, kuch group banakar yahan daudte hain kuch wahan daudte hain, aajkal to modern ho gaye to bikes par 3 - 3 aur 4 - 4 baithe kartab dikhate hue nikalte hain, subah se lekar sham tak sirf daudna aur sirf daudna he hai, na namaz ki fikr hoti hai aur na sunnato ki, farziyat ka kahin naam nahi, sunnato ke janaze nikle hue aur bs bhag rahe hain, 

 

 

ALLAH jane ye DEEN ke liye bhag rahe hain ya DEEN se bhag rahe hain. Ye bhi kahin se sabit nahi hai Nabi A.S. se to mumkin he nahi hai aur SAHABA R.A.A. ne kabhi kiya nahi, na tabayi se na tabe tabayi se, na kisi Auliya ALLAH se, phir ye kaha se aya?
 

 

 

 

TAZIYADARI AUR ALAM: 

 

 

 

Iski shuruat Taimoor Lang ke zamane mein hui aur Noor Jahan ke zamane mein parwan chadhi choonki Taimoor langda tha isliye wo Iran ja nahi skata tha in zalalat ke liye to usne yahi ye sab kuch banwa shuru kar diya, 

 

 

yahi itihas humein Noor Jahan ke bare mein bhimilta hai ki wo Iran ki rahne wali thi aur yahan par Jahagir se shadi hui to Iran na ja sakne ki wajah se usne kuch iraniyo ko yahi bula liyaaur ye zalalat wale kam yahishuru kar diye aur aaj ka musalman ise sawab ka darja deta 

 

ASTAGHFIRULLAH

 

 

 

 ye sarapa biddat aur shirk mein mulawwis hone wale kam hain. Barelvi fikre maktab ke kuch log isme kuch zyada he mulawwis hain lekin shayd unhe ye nahi pata hai ki unke he firke ki ibtida karne wale Imam Ahmad Raza Sb. Ne apni kitab Fataw-e-Rizwiya mein fatwa diya hai

 

 

 "Taziya dekhne wala, banane wala aur use bechne wala kufr ka murtakib hai"

 

 

 isliye meri bareilvi hazrat se ghuzarish hai ki in ghaleez aur badtareen biddat se bahar nikle aur Hazrat Hussain R.A. ki shahadat ka asal maqsad samjhe.
 

 

Kuch musalman Muharramul Haram ki 10 tareekh ko bht sog wala din, kala din ya manhoos din mante hain ihaza unhe ye batana chahta hun ki 

 

is din Hazrat Adam A.S. ki tauba qubool hui, 

 

Isi din ye paida kiye gaye, isi din inhe jannat mein dakhil kiya gaya, 

 

isi Arsh, Kursi, Aasman, Zameen, Shams, Qamar, Sitare aur jannat banayi gayi, 

 

isi din Hazrat Ibrahim A.S. paida hue aur isi din inhe aag se nijat mili, 

 

isi din Hazrat Moosa A.S. ki ummat ko firaon se nijat mili aur firaon apni qaum ke sath ghark hua, 

isi din Hazrat Isa A.S. paida kiye gaye aur isi din inhe asman ki taraf uthaya gaya,

 

 isi din Hazrat Nooh A.S. ki kashti joodi pahad par thehri,

 

 isi din Hazrat Suleman A.S. ko mulk azeem ata kiya gaya, 

 

isi din Hazrat Ynus A.S. ko machli kepet se nikala gaya,

 

 isi din Hazrat Yaqoob A.S. ki beenayi di gayi, 

 

isi din Hazrat Yusuf A.S. ko kuwey se nikala gaya, 

 

Hazrat Aiyyub A.S. ki takleefo ko rafa kiya gaya, 

 

isi din Aasman se zameen par sabse pahli barish hui, 

 

isi dinka roza pichli ummato apr farz tha. 

 

Itna sab kuch hone ke bad bhi agar koi ise manhoos ya sog wala ya kharab din kahe to woe k momin nahi ho sakta zarur aur isme koi shak na hoga kiwo shakhs Dushman-e-Islamhoga.
Niche kuch Hadees-e-Paak SAWW bhi de raha hun mulahiza farmaye…
 

 Nabi SAWW ki hadees hai jiska mafhoom hai ki 

 

"Jo apne gireban ko chak kare, munh peete, aur zaman-e-jahiliyat wali batein kare wo hum me se nahi"… 

 

(Sahih Al-Bukhari)
 

Nabi SAWW ki hadees 10 Muharram ke ziman mein hai jiska mafhoom hai ki 

 

"Jo shakhs is din apne Ahlo ayal par farakhi se kharch kare, ALLAH iske sal bhar ki rozi mein barkat ata farmayenge"…
 

Nabi SAWW ki hadees ka mafhoom hai jisme Pyare Aqa SAWW ne marsiyah karne par mana farmaya hai…
 

ALLAH hum tamam momineen ko is pak mahineka taqaddus barqarar rakhne ki taufeeq ata farmaye, isme hone wale tamam Shirk aur Biddat se hamari hifazat farmaye…

 

 AMEEN.
JAZAKALLAHU KHAIRAN KASEERAN KASEERAH…

BUKHARI KI QAABIL E AITRAAZ HADITH: (PART 4)

Bismillahirrahmanirraheem




BUKHARI KI QAABIL E AITRAAZ HADITH: (PART 4)




18- PATTHAR KAPDE LEKAR BHAAG GAYA:



Allah taala ka irshad hai

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

(33/69)



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

(Maqam hadith pag 66-168)


Ab iske muqaable me Bukhari ki tafseer dekhiye


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

"aiy patthar mere kapde, aiy patthar mere kapde "

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

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

(maqam hadith page 69, ba'hawala bukhari )


JAWAB:





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

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

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


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

" Waqaala Indal'laahi  wajeeha "

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

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

" jeeha fi duniya wa aakhikarah "



Yani Isa duniya aur Aakhirat me bhi ba'aabru honge

(3/45)


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

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

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


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

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

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


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

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

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


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



19- SHARM'GAAH KE ELAAWA:



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

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

(2/243)

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

( Maqam hadith page 177)


JAWAB:


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

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

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


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

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

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

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

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

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

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


"AN'NA" KI LUHWI TAHQEEQ


Imam raghib mufardaatul Q'uran me likhte hain ke

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

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

(3/37)

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


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

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

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

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

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

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

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

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

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


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

Unke baare me ye ayat naazil hui...

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

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

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


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

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

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

(Maqam hadith page 185)

JAWAB:


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

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

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

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

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


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



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

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

(teesar ul bari jild 1 pg 380) 



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

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

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

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

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

( teesar ul bari jild 1 page 380)


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

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

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



20- JO AURAT INKAAR KARE:



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

(   Maqam hadith page 326)


JAWAB:

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

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

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

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

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

HANAFI FIQH KA SIRF EK NAMOONA

Bismillahirrahmanirraheem



HANAFI FIQH KA SIRF EK NAMOONA



Jis fiqah ki tareef me muqallideen ne zameen wa aasmaan ke qulaabe milaayen hai iska sirf ek namoon mulaheza ho


fiqh ki ek mashoor kitab " AL ASHBAH WAN NAZAIR" pg 720 me likha hai:


" agar quraan me dekh kar padhen to uski namaz faasid ho jaayegi kyonki isme taaleem hai aur agar aurat ki sharmgaah(private part) ko shahwat se dekhe to namaz faasid nahi hogi"


maulwi ahmad raza khan likhte hain:

" agar aurat ko talaaq raji di thi, hanooz aurat na guzri, ya namaz me tha ke aurat ki faraz(private part) daakhil par nazar padh gayi aur shahwat paida hui aur namaz me fasaad na aaya"

(fatawa rizwiya jild 1 pg 67)


yah hai fiqah ka wah namoona jiski hamd o sana karte muqallideen nahi thakte aur jisse ahle hadith allah ki panaah chahte hain

BUKHARI KI QAABIL E AITRAAZ HADITH: (PART 3)

Bismillahirrahmanirraheem



BUKHARI KI QAABIL E AITRAAZ HADITH: (PART 3)



10- HAALAT E HAIZ ME MUBAA'SIRAT:


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

(Maqaam hadith pg 320)


JAWAB:


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

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

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

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

" Laaman ( ek dusre ko tatolna )"

" Massa (chhoona)"

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

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

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

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

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

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

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

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



11- AITEQAAF AUR ISTE'HAAZA:



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

(Maqaam hadith page 321)



JAWAB:


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


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

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

yani unhe Iste'haaza ki Bimari thi,


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

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

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


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



12-  ROZA AUR MUBAASIRAT:



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

(MAqaam hadith page 321)


JAWAB:


Is hadith se bhi mubaasirat ke ghalat wajah wa mafhoom se dhoka dene ki koshish ki gayi hai, halaanke is hadith ka aakhiri faqrah saaf bata raha hai ke yahan mubaasirat se muraad mujammat Hargiz nahi,
 
Raha roza ki haalat me apni Biwi ka bosa lena toh usse aapko kaun rokta hai ?

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

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

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

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



13- ROZA AUR JANAABAT:


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

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

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

" lam yaqzihi wa'in saamadh dhaher "

( maqam hadith pg 322)


JAWAB:


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

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

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

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

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

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

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


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



14- NIFAASAT:


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

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

( maqam hadith pg 323)



JAWAB:


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

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

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

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

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

(bukhari)

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

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


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

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


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

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

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

(bukhari kitabul tibb bab raqiyatul nabi )
Ummeed hai aap ye samjh gaye honge ke Sahaba kiram aapki thook kyon apne chehron aur badan par mal liya karte they ?

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



15- AZAL:


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

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

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

( maqam hadith page 324)


JAWAB:


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

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



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



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

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

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

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

(5/117)


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


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

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

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

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

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


JAWAB:


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

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

(Maqaam hadith pg 187-189)


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

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

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


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

" chand aadmi meri ummat ke laaye jaayege "


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

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

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

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


to be continued.............

BUKHARI KI QAABIL E AITRAAZ HADITH: (PART-2)

Bismillahirrahmanirraheem



BUKHARI KI QAABIL E AITRAAZ HADITH: (PART-2)



6- HZ ADAM (AS) KA QAD


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

(maqam hadith pg 317)


JAWAB:


Ab dekhiye is hadith me 2 baatein ghaur talab hain

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

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

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

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

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

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

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

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


7- NAMAZEIN KAISE FARZ HUI ??


AITRAAZAAT KA JAYEZA:


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

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

is aitraaz ka jawab inshallah agle article me denge,

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

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

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


JAWAB:


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

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

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

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

(surah anfal 66)

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

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

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

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


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

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

Phir baat badalna aur kise kahte hain ??


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

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

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

(6/160)


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

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


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



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

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

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

dusre ne kaha:-" ubaid bin aasim ne "

pahle ne kaha:-" kis cheez me ?"

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

pahle ne kaha :-" wah kahan hai ?"

dusre ne kaha:-" zarwaani naami kuwen me"

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

maine kaha:-" aapne usko nikalwa liya ?"

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

(maqam hadith 320)


Aitraazaat aur unka jayeza:


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


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

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



Qur'an me aata hai


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

(7/116)


irshad baari hai

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

(20/67-68)


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

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

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

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

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

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

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

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

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

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


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

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

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

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


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


JAWAB:


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

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


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

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


9- AZWAAJ E MUTAHHARAAT:



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

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

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

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

(maqaam hadith pg 320)


JAWAB:


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

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

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

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


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

1- Aapki azwaaj e mutahharaat 11 thin ya 9 ?

2- aap rozana sab biwiyon se mujaammat karte they aur kar sakte they, kyonki aapme 30 mardon ki taaqat thi...
Ab ye toh zaahir hai ke hz anas (ra) ek hi waqt me nabi e akram sallalaho alaihi Wasallam (pbuh) ki 11 biwiyan aur 9 biwiyan nahi kah sakte, aur quwwat ke mutaallik khud unka apna bayaan hai ke " ham aapas me ye baat kiya karte they "

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



AITRAAZAAT KA JAYEZA:


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

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

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

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


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

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

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

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

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


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

(bukhari, kitabun nikah bab Kasratun nisa )

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

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

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

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

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



TO BE CONTINUED....

BUKHARI KI QAABIL E AITRAAZ HADITH:(PART-1)

Bismillahirrahmanirraheem



BUKHARI KI QAABIL E AITRAAZ HADITH:(PART-1)



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

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


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

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


PAHLA AITRAAZ:


1- MALIKUL MAUT KE TAMACHA MAARA:



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

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

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

aiy parwardigar ! Phir kya hoga ?

Allah ne farmaya ke:- phir maut aayegi,

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

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

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


(bukhari j1)


JAWAB:


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

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

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

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


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

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

Haalanke wah khuda ka farishta tha ?

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

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


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

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

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


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

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

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

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

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




DUSRA AITRAAZ


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



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

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

( bukhari jild 2 , maqam e hadith pg  305)


JAWAB:


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

1- 99 ya 100 biwiyon ka hona,

2- ek raat me un sabke paas jaana,

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

(samuel 5/13)

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

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

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

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

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

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

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

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


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

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

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


3-   HZ IBRAAHEEM (AS) KA KHATNA:



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


JAWAB


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

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

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

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

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

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



4- HZ IBRAAHEEM (AS) KE 3 JHOOT:



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

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

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

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

( maqam hadith page 316)


JAWAB:


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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


5- GIRGIT (CHAMELEON) KO MAARNA:



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

(maqaam hadith page 317)


JAWAB:


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

lihaaza is jurm ki paadaash me uska maarna zaruri hai,

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

aur girgit ko bhi unhi me shumar Kiya gaya hai,

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

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

(bukhari kitab bad'a ul khalq )


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

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


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

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

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

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

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

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

maslan,

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

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

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

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


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



TO BE CONTINUED.......