Mere Sawal AUR Qu'aran Ka Jawab:-

Bismillahirrahmanirraheem




Mere Sawal AUR Qu'aran Ka Jawab:-



Mene Kaha Teri Madad KaiseMilegi Ya Rab?


Jawab Mila:

"Sabr Aur Namaz Se Madad LiyaKro"

(Al-Baqrah:45)
.

Mene Kaha Me Bohot GunahgarHu!


Jawab Mila:

"Allah Ki Rehmat Se Maayus NaHo. Allah Sb Gunah BakhshDega"

(Al-Zumar:53)
.

Mene Kaha Mere Dil Ko SkoonNahi Hai!


Jawab Mila:

"Be'shak Allah Ki Yad Se Hi Dilon Ko Itminan(Skoon) Hai"

(Al-Ra'ad:28)
.

Mene Kaha Me Bahot Akela Hun!


Jawab Mila:

"Be'shak Hum Rag-E-Jaan Se BhiZyada Qareeb Hen"

(Qaaf:16)
.

Mene Kaha Mujhe Koi Yaad Nahi Krta!

Jawab Mila:

"Tum Mujhe Yaad Kro Me Tumhen Yaad Kroon Ga"

(Al-Baqarah:152)



Subhaan Allah.. Subhan Allah..Subhan Allah..

Fazaaile A'maal Ki Sahaba (RA) Ki Shaan Mein Gustakhi

Bismillahir Rahmaanir Raheem







Fazaaile A’maal Ki Saikdon Ghustakhiyon Mein Se Sahaba (RA) Ki Shaan Mein Ek Ghustakhi :-







Pehle Dekhiye Allah Ke Rasool (saw) Apne Sahaba (RA) Ke Baarey Mein Saheeh Hadeeth Mein Kya Irshad Farmate Hain:-







Hazrat Abu Sa’eed (RA) Riwayat Karte Hain: Nabi (saw) Ne Farmaya, “Mere Sahaba Ko Gaali Mat Do, Agar Tum Mein Se Koi Uhud Pahaarh Ke Baraabar Bhi Sona (Allah Ki Raah Mein) Kharch Kare Tab Bhi Wo Ek Mud Ya Aadhe Mud Ke Baraabar Bhi Nahi Hoga Jo Unhone Kharch Kiya.







[Saheeh Al-Bukhari, Vol. 5, Book 57, Hadith No. 22]







Is Hadeeth Se Pata Chalta Hai Ke Sahaba Karaam (RA) Aur Unki Ibadaat Ki Kya Fazeelat Hai, Unke Zariye Ki Gayi Kisi Bhi Ibaadat Ke Qareeb Bhi Ham Aur Hamaari Ibadaat Nahi Ja Sakti, Kyonki Ye Wo Azeem Jama’at Hai Jisne Allah Ke Rasool (saw) Ko Dekha Aur Rasoolullah (saw) Par Sabse Pehle Eemaan Laye Aur Apni Jaan-O-Maal Wa Har Cheez Ko Allah Ki Raah Mein Qurban Kar Diya.







Magar Dekhiye Fazaaile A’maal, Jis Kitaab Ko Eemaan Taaza Karne Ke Liye Aur Logon Ko Deen Ki Raghbat Dilane Ke Liye 2.5-2.5 Ghante Padhne Aur Ta’leem Dene Ka Da’wah Hamare Tableeghi Bhai Karte Hain Wo Allah Ke Rasool (saw) Ki Is Hadeeth Ke Muqable Par Kya Kehti Hai:-







Hazrat Abu Muslim Khawlani Ne Ek Kodha Apne Ghar Ki Masjid Mein Latka Rakha Tha, Aur Apne Nafs Ko Khitaab Karke Kehte Ke Uth Khada Ho Tujhe (Ibaadat Mein) Achhi Tarah Ghotunga, Yahan Tak Ke Tu Thak Jayega, Mein Nahi Thakunga, Aur Jab Un Par Kuchh Susti Hoti Toh Us Kodhe Ko Apni Pindliyon Par Maarte Aur Farmaate Ke Ye Pindhliyan Pitne Ke Liye Mere Ghodhe Ki Banisbat Zyada Mustahiq Hain. Ye Bhi Kaha Karte Ke Sahaba Karaam Yun Samajhte Hain (Ke Jannat Ke Saare Darje) Wahi Udha Kar Le Jayenge, Nahi Ham Un Se (Un Darjon Mein) Achhi Tarah Muzahmat Karenge Taake Unko Bhi Maloom Ho Jaye Ke Wo Apne Peechhae Mardon Ko Chhorh Kar Aayen Hain.



[Fazaaile A'maal, Fazaaile Sadqaat, Hissa Daum]







Allah (swt) Tamaam Musalmanon Ko Tassub Chhorh Kar Haqq Kehne Sunne Aur Us Par Chalne Ki Taufeeq Ata Farmaye Aur Qur’an-O-Hadeeth Par Ikhatta Farmaye……Aameen Thumma Aameen!



BY --- Muhammad Danish Khan

AHLE HADITH/ SALAFI KE MAANA(DEFINITION) AUR TASMIYYAH

Bismillahirrahmanirraheem






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








MUQALLIDEEN KE SHAK KA ILAAJ:



Muqallideen ka ye aitraaz hai ke:-" hadith sahih bhi hoti hai, zaeef bhi, hasan bhi, mursal bhi, munqata bhi, marfu bhi, mauqaf bhi, maqtu bhi, iske elawa bhi bahut se aqsaam hain, pata nahi kis ko maante hain, sahih ahle hadith ya dhaef ahle hadith, mursal ahle hadith ya hasan ahle hadith, mauqaf ahle hadith hain ya maqtu ahle hadith"



chunke iska jawab kai baar diya ja chuka hai, lekin waqt ki nazaakat ko dekhte hue.. Ek baar phir zarurat mahsoos ho rahi hai,


zara thande dil se ghaur kijiye ke jis qadr aapne Mazkoorah aqsaam bayaan ki hai ye farmaan e nabwi hz muhammad sallallaho alaihi wasallam (pbuh) ki qismein hain ya 'sanad' ki hain ??


Agar ' sanad'(chain of narration) ki hain ! Yaqinan sanad ki hain,

toh aapka aitraaz hi fuzool aur tassub ki paidaish hai,


jis ki jihaalat ne is bimaari ko khoda hai,

nusratul uloom ne khaad ka kaam diya hai aur hafiz arshad ne be'ilmi ke sheere me mulawwis karke awaam un naas ko mughaalta diya hai,

khuda mahfooz rakhe har bala se,

khususan HANAFIYAT ki waba se,


shayed HANAFIYAH ko yaad ho ke ZAEFF wa MURSAL wagerah aap hain, kyonki mursal aapke nazdeek hujjat hai, jo zaeef riwayat ki qism hai,

balke agar " tohfa ahle hadith" ka likhne waala ye daawa karde ke:-" asal ahle hadith main hun kyonke, maine do ahadith waza'a ki hain toh ham unka kya bigaad sakte hain ?"


SALAFI AUR ATH'ARI ME KOI FARQ NAHI :



Imam sam'aani ne apni maroof tasneef " kitab ul Insaab " me ' al ath'ari' ke tahat likha hai ke


" imam abu bakr (490 hijri) apne ko mazhab AHLE HADITH ki taraf mansoob hone ki wajah se ATH'ARI kahlaate they , kyonke ath'ri ka mafhoom ye hai ke hadith ki pairwi wa itteba karne waala "


(al insaab sam'aani jild 1 page 114)



Is se saabit huwa ke AHLUL ATH'AR aur AHLUL HADITH done ek alfaaz aur maana hain,

isi tarah allama sam'aani ne lafz SALAFI ke baare me bhi likha hai ke :-" ye mazhab salaf ki taraf mansoob hai"

(jild 2 page 167)



SHAKHSHI NISBAT:


Mazkoorah dalail se ye baat saabit hui ke wasfi naam kitabullah ki taraf nisbat karke rakhna jayez hai,

magar qur'aan wa hadith se is baat ka suboot nahi milta ke kisi UMMATI ki taraf nisbat karke wasfi naam rakha jaaye,


hz usmaan ghani (ra) ki shahadat ke baad jab ummat e muslima me fitna wa fasaad aur group bandi ne janam liya toh kisi ne hz abdullah bin abbas (ra) se poocha ke:-" aap ALVI Hain ? Ya usmaani ? Toh hz ibn abbas (ra) ne kaha ke:-" main na ' ali' ki millat par hoon aur na hi ' usmaan' ki millat par, balke main rasoollullah sallallaho alaihi wasallam ki millat par hun"


(al ahkaam fi usool al ahkaam jild 4 page 174)


inhi haqaiq ke bina par ahle hadith kisi shakhs ki nisbat ke qayel nahi hain, kyonki qur'aan wa hadith se iski taeed nahi hoti


mulla ali qari hanafi farmate hain ke:-" ye zaahir wa baahir hai ke allah taala ne kisi ko ye taqleef nahi de ke hanafi, shafai, maaliki, ya hambali banen, balke sab bandon ko uska mukallaf banaaya hai ke wah sunnat e nabawiyah (as) par amal karen"

(sharah ain ul ilm page 326 taba aamirah istanbul, antsaar ul haq page 238)



MUQALLIDEEN KA AITRAAZ:



Agar hanafi, shafai, nisbat ghalat hai aur ghair e nabi ki taraf hai toh hz ali (ra) aur hz usmaan (ra), jinki taraf sahaba ne nisbat ki hai wah bhi toh ummati they, wah kaunse nabi They, toh yah kaise theek hogayi ??


" baaz sahaba kiram ' alvi' aur baaz sahaba kiram ' usmani' kahalwaate they "

(bukhari jild 1 page 433)



JAWAB:



1- bukhari me ye kahin nahi likha hai ke baaz sahaba alwi aur baaz sahaba usmaani kahalwaate they, ye aapka fareb hai,


2- muqallideen baar baar ye daawa karte hain ke hamare nazdeek sahaba kiram (ra) meyaar-e- haq hain

(tohfa ahle hadith page 53)

agar bil'farz ye baat tasleem kar li jaaye toh sawaal ye paida hota hai ke

aap hazraat ' meyaar-e-haq' ko tark karke, hanafi phir deobandi kyon bane hain ?

Usmaani ya alvi kyon nahi kahalwaate ??


3- aiyye ham aapko bataate chalen ke bukhaari me kiya hai aur muqallideen usse awaam ko kya dhoka de rahe hain


maroof tabieen hz saeed bin obaidullah salmi (rh) kahte hain ke:-" abdul rahmaan (rh) jo usmaani they unhone ibn atiyah alvi se kaha"

(bukhari jild 1 page 433)


in alfaaz ki sharah me hafiz Ibn hajar (rh) farmate hain ke:-" yani usmaani se muraad ye hai ke wah usmaan ghani (ra) ko hz ali (ra) se afzal jaante they, aur alvi se muraad ye hai ke wah hz ali ko hz usmaan (ra) se afzal jaante they"


(fath ul bari jild 6 page 143)


alvi wa usmaani ka yahi mafhoom maulana saharanpuri ne bukhaari ke haashiya " bain ul sutoor " me bayaan kiya hai,

jisse saabit hota hai ke un dono ke is aqeedah ki wajah se baaz log unhe alwi wa usmaani ke naam par mazhab ki taraf mansoob karte they,


lekin hamaare muqallideen bhai isse ye baawar kar rahe hain ke wah khud apne ko alvi wa usmaani kahte they...... INNA LILLAHI WA INNA ILAIHI RAJIUN



isse bhi badhkar muqallideen ne ye jhoot bola ki wah " Sahaba hain"


halaanke abu abdul rahmaan salmi (ra)( abdullah bin habeeb) sahabi nahi they balke tabi they

(taqreeb page 170)

aur ibn atiyah ka naam " habaan bin atiyah hai"

hafiz ibn hajar farmate hain ke:-" Unka bukhaari me zikr toh aaya hai, magar unke haalaat maalum nahi ho sake aur naa hi koi jirrah ya tadeel mil saki hai"

(tahzeeb jild 2 page 151)


goya mausoof majhool hain, magar kitne sharm ki baat hai ke " tohfa ahle hadith" ka likhne waala unko majhool aur tabeein ko, SAHABI kahta hai,



ALLAH MUQALLIDEEN KO TAQLEED SE NIJAAD ATA FARMAAYE...... Ameen

BHAINS (BUFFALO) KI QUR'BAANI

Bismillahirrahmanirraheem




BHAINS (BUFFALO) KI QUR'BAANI:



hanafiya ka kahna hai ke ek bhains ghair muqallid ko muqallid bana deti hai,

chunanche ek hanafiya aalim, ahle hadith alim ki ibaarat naqal karte hue farmate hain ke:-" professor abdullah bahawal'puri (rh), bhains ki qur'baani ko haraam kahte hain, maulwi sultan mahmood jalaal puri halaal kahte hain, dono ahle hadith bhi kahalwaate hain, dono ikhtelaaf ko mitaale ke bhi qayel hain, dono fiqh (hanafi) se be'zaar bhi hain, phir ye ikhtelaaf kyon ho raha hai ?"


(tohfa ahle hadith page 66)



JAWAB:



1- Bhains ki qur'bani ka masla ijtehaadi hai, kyonke ARAB me rasoollullah sallallaho alaihi wasallam (pbuh) aur sahaba kiram (ra) (balke aaj bhi) ke daur me bhains ka wajood na tha,

balke ye jaanwar khaalis ilaaqa e ajam se talluq rakhta hai,

jin logon ne ise gaaye (cow) ki jins me se qaraar diya unhone uski qur'baani ka bhi fatawa diya aur Jinhone isko alag jins qaraar diya unhone qurbaani ki mumaaniat ka fatawa diya,

zaahir hai ke ye nusoos ka ikhtelaaf nahi, balke ijtehaad ka ikhtelaaf hai, aur ijtehaadi ikhtelaaf ko usoolan ikhtelaaf nahi kaha jaata..


Maslan (for example) 4 aadmi jungle me safar kar rahe hon aur namaz ka waqt ho jaaye, qiblah ka rukh maalum na ho, charon apni apni koshish aur ijtehaad se alag alag rukh karke use qibla samjh kar namaz ada karte hain,

namaz toh chaaron ki ho jaayegi,

haalanke ek ne ' mashriq(east) ki taraf muh karke, dusre ne maghrib (west) ki taraf aur teesre ne junoob(south) ki taraf aur chauthe ne shimaal (north) ki taraf muh karke namaz ada ki thi,

ijtehaad toh sirf ek ka durust tha, jisne qibla ki jaanib muh karke namaz ada ki,

magar koi usooli aur fiqhi isko ikhtelaaf na kahega,


ikhtelaaf toh tab hota jab ye kisi shaher (city) me hote, jisme hazaaron masjid maujood thi, qibla ki sahih Position bataane waale lakhon insaan haazir they, magar phir bhi kisi aur taraf muh karke namaz ada karte,

usi tarah bhains ki qurbaani ka masla ijtehaadi hone ki wajah se go fatawa ke lihaaz se mukhtalif hain, magar usoolan mutaffiq hain,

phir ye bhi malum ho ke jinhone adm jawaaz ka fatawa diya hai unhone ahtiyaat ko malhooz rakha hai, haraam kisi ne bhi nahi kaha,


muhaddis ropdi (rh) farmate hain ke :-" qur'an majeed parah 8 ruku 4 me hai " bahima al anaam" yani ki 4 qismein bayaan ki gayi hain, dumba, bakri, gaaye, oont,

bhains in chaaron me nahi , aur qurbaani ke mutaalliq huqm hai " bahima al anaam" se ho, is bina par bhains ki qur'baani jayez nahi, haan zakaat ke masle me bhains ka huqm gaaye waala hai, jaise 30+ gaaye ho jaayen aur wah baaher charti ho, unka charah(fodder) qeematan na ho, unme ek saal ka bachhda ya bachhadi , is tarah bhains me jab unki ginti 30 ho jaaye wah baaher charti Ho, inka charah qeematan na ho, to ek saal ka baccha ya bacchi ho toh zakaat hai"

(moatta imam malik bab maaja fi sadaqal baqarah)


yaad rahe ke baaz masail ahtiyaat ke lihaaz se do jinson waale hote hai aur amal ahtiyaat par karna padhta hai,

ummul momineen hz sauda (ra) ke waalid ki laundi se zamaana e jaahiliyat me utaiba bin abi waqqas ne zina kiya, jisse ladka paida huwa jo apni waalidah ke paas parwarish paata raha, zaani marr gaya aur apne bhai hz saad bin abi waqqas (ra) ko wasiyat kar gaya ke zamah ki laundi ka ladka mera hai, usko apne qabza me kar lena, fatah makka par sayyedena hz saad bin abi waqqas (ra) ne us ladke ko pakad liya aur kaha ke ye me bhateeja hai, zamah( hz sauda ke walid) ke bete ne kaha, mere baap ka beta hai, lihaaza mera bhaai hai, isko main lunga,

muqaddama darbaar e nabwi me pesh huwa to nabi akram rasoollullah sallallaho alaihi wasallam (pbuh) ne farmaya ke:-" Aulaad biwi waale ki hai aur zaani ke liye patthar hain, yani wah naqaam hai aur iska huqm sangsaar kiya jaana hai"

(mishkaat bab alal'aan fasal awwal)


baccha hz sauda ra ke bhai ke hawaale kar diya, jo hz sauda ka bhai bhi ban gaya,

lekin hz sauda ra ko huqm farmaya ke:-" usse pardah kare "

kyonki uski shakal wa soorat zaani se milti julti thi, jis se shubah hota tha ke ye zaani ke nutfe se hai,

is masla me shakal wa soorat ke lihaaz se toh pardah ka huqm huwa aur jiske ghar me paida huwa uske lihaaz se uska beta bana diya,

goya ahtiyaat ko malhooz rakha,

aisa hi bhains ka maamla hai, usme dono jinson me ahtiyaat par amal hoga, zakaat ada karne me ahtiyaat hai aur qur'baani na karne me ahtiyaat hai, is bina par bhains ki qur'bani jaayez nahi,

aur baaz ne jo ye likha hai ke:-" bhains, gaaye ki qism hai"

ye bhi zakaat ke lihaaz se sahih ho sakta hai, warna zaahir hai bhains dusri jins hai


(fatawa ahle hadith jild 2 page 90-91)


ghaur kijiye ke ulema e ahle hadith kiya kah rahe hain aur hamare meherbaan ise kya baawar kara rahe hain,

shayad in jaise fiqhi logon ne shariat ke tamaam ahtiyaati fatawa me huramat hai,


ISE KAHTE HAIN:-" JO KAALA WAHI MERE BAAP KA SAALA"


ALLAH SAMJHNE KI TAUFEEQ DE

TAFSEER SURAH BAQARAH 119- 123

Bismillahirrahmanirraheem



TAFSEER SURAH BAQARAH 119- 123:



" Beshak hamne aapko sacchaai ke saath bashaarat dene aur daraane ke liye bheja hai, aur aap se jahannamion ke baare me sawaal nahi kiya jaayega ; aur aap se yahud aur isaayi raazi nahi honge jab tak unki millat ki pairwi nahi karenge, aap kah den beshaq hidaayat toh allah hi ki hidaayat hai aur aap apne paas ilm aajaane ke baad unki khwaahishon ki pairwi karenge toh aapka koi allah se dost wa madadgaar na hoga ; jinko ham ne kitab di hai jo use jaise padhna chahiye padhte hain wahi us par imaan rakhte hain aur jo uske saath kufr karte hain wahi zaya kaar hain ; aiy bani israel apne uper meri nemat ko yaad karo jo maine tumhe diya aur tumhe ahle ilm par fazilat di ; aur us din se daro jis din koi kisi ke kuch kaam nahi aayega aur na usse fidya liya jaayega aur na use shafa'at fayeda de gi aur na unki madad ki jaayegi"


TAFSEER:- Is ayat se Pahle kaafiron ne ye sawaal uthaaya tha ke allah unse kalaam kyon nahi karta, jiska maqsad aap sallallaho alaihi wasallam (pbuh) ki risaalat par tanqeed karna tha, aur is aayat me aap sallallaho alaihi wasallam (pbuh) ki nubuwwat ka asbaat karte hue ke ham ne aapko rasool banaya hai, aapke mansab risaalat ka zikr kiya gaya hai

aur farmaya gaya hai ke:- "aap farz sirf paigham pahuncha dena hai kisi ko raah e raast par laana nahi, "


isliye jo aapke maqaam ka inkaar karke jahannami ho jaaye to aapse uske baare me pooch nahi hogi,


ayat no (120) me ye shakht waeed hai ke:-" yahud wa nasaari ko raazi karne ke liye agar aap unki millat ki pairwi karenge jo unhone apne khwaahishon ko ko shaamil karke bana liya hai jise allah ki hidayat nahi qaraar diya ja sakta hai, toh aapka koi dost aur madadgaar nahi hoga "

ye hidayat toh nabi akram sallallaho alaihi wasallam (pbuh) ko sunaayi ja rahi hai, lekin isme Poori ummat e muslima ke liye tanbiyah hai ke wah mazhab e baatila ki pairwi na karen

ayat no (121) me farmaya gaya hai ke :-" agar ahle kitab (yahud aur ishaayi) apni kitab ( taurat wa injeel) ko jaise padhna chahiye waise padhen toh zaroor aap sallallaho alaihi wasallam (pbuh) aur qur'an par imaan laayenge,"

kyonke unme aap sallallaho alaihi wasallam (pbuh) ki nubuwwat ki bashaarat aur aap par imaan laane ka ahad liya gaya hai, jaise hz abdullah bin salaam (ra) aur shah e habsa (ra) wagerah imaan laaye aur jo aapke saath kufr karenge wah zayan kaar honge..

Isme musalmano ko bhi hidayat hai ke wah bhi apni kitab qur'an ko tadbeer ke saath padhen aur uske ahkaam par amal karen

chunanche hz ziyad bin lubaid (ra) se riwayat hai ke nabi akram sallallaho alaihi wasallam (pbuh) ne kuch cheez ka zikr kiya aur farmaya ke:- " ye ilm mit jaane ke waqt hogi, toh maine kaha:-" allah ke rasool ! Ilm kaise mit Jaayega, jabke ham qur'aan padhte hain aur apne beton ko padhaate hain aur hamare bete apne beton ko qayamat tak padhaayenge ?" aap sallallaho alaihi wasallam (pbuh) ne farmaya:- " ziyaad ! Main tumhe ahle madeena me bada hoshiyaar samjh raha tha, kya ye yahud wa nasaara tauraat wa injeel nahi padhte aur un dono me jo kuch hai uspar koi amal nahi karte ? "

(musnad ahmad, ibn majah, tirmizi, daarimi ne hz abu umama ra se riwayat kiya hai)


Yani padhne ka maqsad amal karna hota hai, aur jab amal hi na ho to padhne ka koi faayeda nahi

ayat no (122-123) me bani israel ko phir hidayat ki ja rahi hai ke:-" tumne apni khwaahishon ki wajah se apni deeni peshwaaon ka mansab jo tumhen apne zamaane ke ahle ilm par haasil tha, use tumne kho diya hai aur ab mansab imamat ummat e muslimah ko diya ja raha hai, jo deen e ibraaheemi ki ja'nasheen hogi, isliye apne sharaf wa fazal ko bar'qaraar rakhne ke liye ummat e Muslima me shaamil ho jaao aur us din se daro jab koi kisi ke kaam nahi aayega aur na koi badla qubool kiya jaayega aur na koi shafaat sood mand hogi,

is duniya me ek insaan kisi buraayi ki saza se bachne ke liye teen cheezon se kaam leta hai

apne saathiyon, apne doston aur rishte daaron se, ya taawun de kar ya kisi bade aur ba'asar shakhs ki shifaarish se,


lekin us din imaan wa amal ke siwa ye teeno wasaail kaam nahi aayenge....


(maulana azeez ul haq umri

sheikh ul hadith, jamia daarul hadith mau)

DUA KI DARKHWAAST:

QAZA (CHOOTI HUI NAMAZ) NAMAZ PADHNE KA WAQT:

Bismillahirrahmanirraheem



QAZA (CHOOTI HUI NAMAZ) NAMAZ PADHNE KA WAQT:



Hz muhammad sallalaho alaihi wasallam (pbuh) ne subah ki namaz ke baad sooraj tulu hone tak aur asar ki namaz ke baad sooraj ghuroob hone tak namaz padhne se mana farmaaya hai....

Ye hadith sahaba kiram se marwi hai

1- hz abu hurairah ra

(bukhari jild 1 page 82, muslim jild 1 page 275)

2- hz abdullah bin abbas ra

(bukhari jild 1 page 82, muslim jild 1 page 275)

3- hz abu saeed khudri ra

(ref. As above)


hanafiya ka in hadithon se ye istadlal hai ke :-" agar sunnat fajr rah jaaye to sooraj tulu hone se pahle unki qaza nahi padh sakta"

wajah istadlal ye hai ke mazkoorah hadith wa aasaar se saabit ho raha hai ke:-" fajr ki namaz ke baad sooraj tulu hone tak aur asar ki namaz ke baad sooraj ghuroob hone tak koi namaz jayez nahi"

(hadith aur ahle hadith page 621)


magar aap hairaan honge ke sunnat fajr ko tulu aaftaab se Pahle ye kahkar mana kar rahe hain ke koi namaz jayez hai.... Lekin deegar qaza namazon ke silsile me apne is saari fuqaahaat ko bhool jaate hain aur kahte hain


" in dono makrooh auqaat me qaza namazon ko padhne me koi harj nahi"

(hidaya jild 1 page 207, fath ul qadeer)


al gharj agar kisi ki subah ki sunnatein rah jaayen to use us hadith ke bina par tulu aaftaab se pahle padhne se mana karte hain.... Lekin agar koi isha ki qaza namaz ko tulu aaftaab se pahle ya ghuroob shams(moon) se pahle ada kare to use ijaazat anaaiyyat karte hain...


Matlab hadith ko matlab par aari ke liye qubool bhi karte hai aur maqsad ke mukhaalif hone ki surat me radd bhi karte hain,


us par mazeed dhoka ye ke ham khaalis AHLE SUNNAT HAIN....


Inna lillahi wa inna ilaihi rajioon...

TAQLEEDI SAFAR

bismillahirrahmanirraheem



TAQLEEDI SAFAR




" Andheri raah taqleedi safar hai,
tumhari raah kitni par'khatar hai,


bhatak jaayega raah e haq se ya phir,
kisi kuwen(well) me gir jaane ka darr hai,


khata toh har bashar ka laazimah hai,
faqat masoom ek khair'ul bashar hai,


girohon me ye ummat bat gayi hai,
sabab kya hai ? Ye taqleedi asar hai,


koi jaakar use batla de bhai,
faqat qur'an wa sunnat motbar hai "