Showing posts with label DIFA-E-AHLE HADITH. Show all posts
Saturday, August 31, 2013
AHLE HDITH, AHLE HAQ HAIN
AHLE HDITH, AHLE HAQ HAIN
Muqallid Sahab Din Raat, Ahle Hadith Ko Ghair Muqallideen Kah Kar Khoob Mazaaq Udaaya Karte Aur Ahle Haq, Ahle Sunnat Wal jamaat se Khaarij Qaraar Dete Hain,
Jabke Iske Saraasar Bar'ashq Mufti Kifayatullah Dehlawi Deobandi (1952 E) Farmate Hain
"Haan ! Ahle Hadith Musalman Hain Aur Ahle Sunnat Wal Jamaat Me Daakhil Hain, Inse Shadi Bayaah Ka Maamla Karna Durust Hai, Mahaz Tarq e Taqleed Se Islam Me Koi Farq Ni Padhta Aur Na Ahle Sunnat Wal Jamaat Se Taarak E Taqleed Baaher Hota Hai"
(Kifayatul Mufti 1/325, Jawab No. 370)
1- Mufti Kifayatullah Sahab Mazeed Likhte Hain
"Ghair Muqallideen Ke Peeche Hanafi Namaz Jayez Hai"
(Kifayatul mufti 1/325 Jawab No 370)
2- Muqallidon Ke Mamdoo Aur Tafseer Haqqani Ke Maulaf Abdul Haq Dehlawi Sahab (1336 hijri) Likhte Hain
"Aue Ahle Sunnat, Shafai, Maliki, Hambali ; Hanfi, Aur Ahle Hadith Bhi Unhi Me Daakhil hain "
(Aqaid Islam Page 3)
Tanbiyah: Ye Kitab "Aqaid Ul Islam" Janaab Muhammad Qasim Nanotwi, Bani Firqa Deobandiyah Ki Pasand Farmoodah Hai.
Dekhiye Aqaid Islam pg 264
3- Deobandion Ke Mufti Rasheed Ahmad Ludhiyanwi Sahab, Maudoodi Sahab Ko Jawab Dete Hue Likhte Hain
"Taqreeban Dusri, Teesri Sadi Hijri Me Ahle Haq Me Furui Aur Juzzui Masail Ke Hal Karne Me Ikhtelaaf e Inzaar Ke Pesh e Nazar 5 Makaatib e Fikr Qayem Ho Gaye Yani Mazhab E Arba Aur Ahle Hadith, Us Zamaane Se Lekar Aaj Tak Unhi 5 Tareeqon Me Haq Ko Munhasar Samjha Jaata Hai"
(Ahsanul Fatawa 1/316)
4- Deobandiyon Ke Peer Inaayatullah Shah Gujraati Mamati Apne Qalam Se Mai Dastakhat Likhte Hain
un 4 Gawahon Se Malum Hua Ke Deobandion Ke Nazdeek Bhi Ahle Hadith ; Ahle sunnat Aur Ahle Haq Hain..... Alhamdulillah
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DIFA-E-AHLE HADITH
Monday, September 10, 2012
In search of Real Islaam...my path to Salafiyyah.....
In search of Real Islaam...my path to Salafiyyah.....
Alhamdulillahi rabbil aalameen was salatu was salamu ala ashrafil ambiyai wal mursaleen.
Amma'ba'ad.
This is my story on how I became AhlulHadeeth......
I was born alhamdulillah in a muslim family. My paternal relaties were mukhallids of Shafii maslak,who worked with Jamat-e-Islami and my mother was from a staunch Deobandi Hanafi background who also had some affiliations with Jamaat-e-Islaami.
My mother was the one who hardened my foundations in my faith, Alhamdulillah, and she taught me how to be a fundamentalist muslim. Even before I joined school she started teaching me how to speak English and forced me to have a command over it, she also coaxed me to learn Urdu and always insisted on me to learn the Urdu language.
My mother used to narrate to me inspirational stories of Mohammed(salalllahualihiwasallam),Umar ibn al-Khattab,Hussain(the story of his martyrdom karbala),Salahuddin Ayyubi,Aurangzeb, Tippu Sultan,etc.
Though I still had little knowledge of Islam,I always held the belief that there can be no religion superior to Islam.
In my house there were two types of literature,as i said,Deobandi as well as Ikwani. I only remember reading Khutbaat of Sheikh Maudodi (May Allah forgive him) and little bit of Tafheem-Al-Quraan. I never touched his other books. I still hold the memories of the books of Ashraf Ali Thanvi (May Allah forgive him) my mother read out to me.
I however did not participate in the Tablegi Jamat,actively,because i was put up in Kuwait from Lkg till 10th standard.
Neither did i ever hear the word ahlehadees or salafi till now.
The place i heard the word 'wahabi' is still strong in my memory. In my eighth standard Social Science text book. It said that the people of a muslim sect 'wahabis' were the ones who started the freedom struggle. I however did not feel proud of it,because i thought what was the use of fighting against the british when you (the wahabis) will anyway go to the hell fire.since i had never heard of 'wahabis', i thought they might be some sect like shia or bohris,so without proper beliefs any other action wont be accepted,and too must be the case with the wahabis.
Meanwhile, I did have a faint picture of Brother Zakir Naik. Once when i saw him on QTV, with a coat and tie,and brother zakir was saying it's halal to wear it. I switched off the tv, thinking him to be a modernist and deviant trying to defend modernism in islam, as i was taught that the tie was a christian symbol.
For my 11th i came to india.i stayed in my grandmother's place.
In my grandma's place,they would often ask me to lead the prayers,as they assumed that i have good knowledge on islam. However,they would,remind me to pray in the shafii way,but i would insist and pray in the hanafi way-because i believed that all 4 imams were barhaq.
0nce in the fajr prayer,i remember,that after the 2nd rakath i was about to go into sujud without reciting the dua-e-qunut!on that my uncle,standing beside me,pulled my hand forcibly,and so i stood again,and recited the dua e qunut!!!(For the shafiis reciting the qunuut was a wajib in the second rakah of fajar prayer)
I once went to our family mosque,which was lead by a hanafi deobandi imam,he too was forced to pray the shafii way by the public.
When i asked him,what was the ruling if i missed some part of the salah.he replied me telling that it depended on which maslak i belonged to.i was silent and came back.
This year,was when,i actually had an insight into jamat e islami's activities.
I understood some basic things about jamat-e-islami. They velhemently supported Iran,and abused the govts of saudi arabia.This feature of theirs did appeal to me.
Some two sessions of dars-e-quran in the weekly SIO meet,and singing some hamd-o-naat in jamat e islami programs was what i contributed to them.I really liked the way they grouped people irrespective of their differences.
One thing of theirs,which i hated was,their linency towards,sporting the beard,wearing the cap and pants above the ankles.they considered this to be mere sunnah which could be comfortably neglected!
In my 12th my mother came to India,and i started staying with her. far from all jamat e islami activities,now.
There was peace tv english in our cable channel,which i rarely saw,and when i did,it had only comparative religion dawah which was really impressive to me.i picked up many things like stats and verses etc,even though i watched it for less than 3 hours a week.
I was interested in doing dawah now,being still a hanafi within!
There was a barelvi mosque near our house,which i liked going to,to listen the friday khutbah.I thought that the naats and salaams they sung,were the best way of showing love to the prophet sallallahualaihiwasallam. I also loved their show of love for the prophet. But one day in some khutbah the imam of that mosque cursed Aurangzeb because he supposedly dug out the grave of some aulia-allah! Even before praying the friday prayer in that mosque,i left the mosque and went out in disgust.
The reason i left that mosque,was not because of tawheed,but because they cursed Aurangzeb!!! With all these confusions in mind,i finished my 2nd puc. I wanted to do medical,but my mother forced me to select engineering.With utter disgust i decided to opt for engineering,but i settled for a course which would be available only in bangalore!because i wanted to stay away from my strict mother who never allowed me to enjoy student life and meet my friends outside college.for your info the course was aeronautical engineering.
All my decisions,which i made to rebel against my mother,made me happier by the day.
Because i was soon going to enjoy life in bangalore!
In bangalore, my college's muslim friend's circle was tableeghi.I was happy finally,as i got my roots back,they said they were deobandi hanafis! Six months i was with them,sitting in the fazail e amal 'gashts' and speaking on eeman was the norm.
There were two 'fitnah maker' ahlehadith guys in our group. When these guys would tell about quran and sunnah to me, They would talk sense,but then i would give lame arguments to prove that 4 imams can exist in co-existence!
But the tableeghis soon realised the scene.and started making me listen anti-ahlehadis speeches by Anzar Shah Qasmy from bangalore.i heard quite many of his speeches.mostly extracts.topics like-'ham hanafi kyu hain','ghair mukhalid ka operation',etc.this was the time i started sporting a beard,i.e,a trimmed one,not a salafi beard.
Whenever i would argue with these 2 salafi guys,i knew my argument was lame,yet i would continue.
All what I heard about the salafis from Anzar Shah Qasmy was that they,
*Only accept authentic ahdeeth,*Reject or throw away statements which contradict the hadees,*That they rob from the houses of the 4 imams,*They hate blind Taqleed,*They dont do any shirk or Biddah!!!
Even before they could tell me what being an ahlehadith actually was, soon there was some ramzan students program in the mosque near our college in bangalore.brother Mehtab from CIS had come there to give a speech.
What i always heard of salafis was that they always has 'benoor'(darkened) faces!but when i saw brother mehtab,even though i had never seen many salafis,i felt that,this brother is most probably an Ahlehadith. His talk was on 'ilm'.and in the Q&A session,he classified one hadith as fabricated. i was really impressed by this.i never knew hadith too were classified as authentic or unauthentic.
I was made to believe in everything i was told to be a hadeeth....!!!
Just after the programme,i went in to congratulate him and ask questions like how to do dawah n stuff!
But even without me asking him !this brother started explaining me on the topic- Where Is Allah? I agreed to the belief that Allah was on His Throne..alhamdulillah....
(The Deobandi Aqeedah and Jamaat-e-Islami's founder Moulana Moudodi'd Aqeedah was that Allah is everywhere-this is a serious mistake in aqeedah)
This was the real beginning of loving ahlehadith.and a journey to a rugged terrain.
One of those 2 fitnah makers,who actually did not sport a beard,asked me how was this daee! i replied positively.to this he said that the brother was also an ahlehadith.
Then our college holidays started and i went back home with the beard!
When i reached my hometown,udupi,my relatives asked me if i had become a salafi(i never heard the word salafi yet,i just knew ahlehadith!).
I asked in amazement- who are they?they told me all vices about them just like i heard from Anzar Shah Qasmy's talks-that they criticise,they think only they go to jannah,that they support israel etc. i in innocence made a sort of promise with one of my jamateislami uncle that i would never become a salafi!
Soon this incident happened in my grand mother's place.(Allah opens up the hearts of the people in the way He has planned, Masha'allah.....)
My younger uncle XYZLMN came from kuwait.he wanted to buy a gift to his christian boss because he had done many favors on him.
I went with my uncle to the bazaar.soon my uncle entered a shop which had sandal wood idols of hindu gods! My uncle then brought a sandal elephant for rupees3500,i told my uncle that it is haram to buy an idol from an idol worshipper.he had lame arguments saying that the christian boss wont worship this.i still insisted that buying from a shop specifically selling them was haram.but my uncle brought it and we went home.
From my grandmothers place,i went back to my house,approx 5 kms from there,but i was really disturbed!
Next day i went to my grandmother's place,with an intention to advice my uncle to return back the idol.
My uncle refused and scolded me.
I had very meagre knowledge of islam,and that too not salafi islam.but still. . . . .
I told my uncle-"you have become mushrik by buying the idol."
My uncle-"you have become a salafi who nags on the smallest of things."
Me-"what salafi,i m not a salafi?''
Uncle-"you will now keep beards like the jews".
Me- "uncle,can you see i trimmed my beard,but uncle dont slander the salafis,they have got hadiths to support them,the prophet never trimmed his beard."
(I got this knowledge from my arguements with the 2 salafi brothers i mentioned above)
Uncle- "oh wow! And then you will keep the hands on your chest like this(showing me the way salafis do in a mocking way)".....
Me- "uncle,dont joke them like this,there is a hadith in abu dawud which supports their action."
Uncle-"do you shake your index finger in namaz''.
Me-no!
Uncle-"but the salafis do it! they distract people in prayer!"
Me-"they may have some hadith for that,we should ask them!"
Uncle- "haan! The salafis have only got all the hadiths in the world! do you know The barelvis also have hadith to go to dargah ! "
i was immensly angry at this. . .
I roared,forgettin that he is a fatherly figure to me. . .
I said- "barelvis have got hadith!!! shut your mouth and getlost,if you dont know something dont speak about it! "
My uncle-"ya allah! My child said this to me"(he was almost about to cry)
My mom-"son you shouldn't have spoken this way!"
Me- " ammi! He is supporting the mushriks! Mocking the hadith! Mocking the acts of the prophet!should i sit quietly. . ."
My mom and me,we left the place soon, i was hurt,i felt why did i support the salafis. it has already started division, just like I heard about them......!
Tears are rolling down my eyes as i m typing this.perhaps Allah loved this argument of jihalat of mine.and allah pushed me into the maslak e haq.
Next day,a salafi boy, Muzammil ,who had become salafi from barelvi long before me, came to our house.
After we finished the zuhr prayer,he asked me.
Muz-"why are your hands below the navel?"
Me-"see there is no authentic hadith for any placement of the hands."
Muzamil,he immediate opened my desktop and showed me a zakir naik video,from his pendrive, supporting placement of hands on chest,saying that the hadith of placement of hands on chest was stronger that the other two hadith!
(As I never considered brother Zakir to be an authentic guy I felt that Zakir bhai's authority in islaam is nill!!)
Me- "see brother,when there are 3 weak hadith,we can follow anyone.i ll enquire it elsewhere and see."
muzamil did not have enough material to convince me.and my heart deep inside did not want to agree to this guy who was 4 years younger to me;though i strongly felt it was true.
With great pain within,i reached bangalore,i felt that there must be something wrong with these salafis.or else why would people resort to mocking someone with so many evidences.
I remembered,CIS!
Just as i reached bangalore,i went there,and brought the book-"prayer of the prophet by sheikh albani."
br.mehtab asked me if i wanted to see postmartem of fazail e aamaal by meraj rabbani.! I was perplexed as though hearing something new. . .i asked again-"what?"he replied 'fazail e amal' ka postmartem!
I brought that too.and by the next week i finished reading almost 15 pages of the book from the front,and 15 pages of the back!the way imam albani refuted taqleed in the beginning and the way with which he refuted zaif hadith in the end was superb!masha'allah. and the videos of shaikh rabbani blasted out to me the wrong aqaid of the deobandis! my mind was salafi now.but not yet proclaimed.
For the remaining queries,i went to shaikh ijaz nadwi of charminar mosque bangalore.he with his handsome salafi face and politeness would clear all the doubts i had.Mashaallah....
The news of my arguments with my uncle reached all corners of my family.
Even after becoming a salafi by heart.when my uncle ifthikar asked me by phone, if i m salafi-i said-"dont you lie please,i m not a salafi?"
i kept tellin that to many of my uncles who called me.
I was irritated by all this,this was getting too much.besides that,the tablegis near my house were arguing with me as to why i was doing rafadain,etc etc.
When one day, after watching 'the serah of umar ibn khattab-by shaikh rabbani',when i heard how umar proclaimed his islam! i went to the internet center,opened my social networking account,which had many of my relatives,and i changed my name.from 'Mohammed Thajammul Hussain Manna'. . . to 'MANNA MOHAMMED SALAFI'!
And whenever my uncles called to verify the change,i said-
"you were forcing me to become a salafi? yes i m salafi now!"
when one of my uncles asked-"you promised me that you would never become a salafi".
Me: "this is only the correct path! And i m a salafi now!"
After this incident all my relatives from my fathers side broke their ties with me.my mom and younger bro became ahlulhadith very soon.my dad rejected my manhaj for one year.but when he returned to kuwait and asked the scholars there about 'ahlehadith',i dont know what they said.but then my father too accepted maslak-e-ahlehadith.
This was how i became 'manna mohammed salafi'.
I never removed the word salafi with my name,even now, till date after 3 years.because i never wanted to hide the truth.and i never had the misconception of naming oneself as an adherant to AhlusSunnah or AhlulHadees or Salafi because descriptive names like AhlusSunnah, AshaabulHadeeth and AhlulHadeeth wer used by the people from the first 3 generations inclusive of the Sahabas! Alhamduliillaah....
May Allah reward the brothers Mohammed Naqeeb and Zameer Pasha for doin dawah to me, may Allah guide Anzar Shah Qasmy ,who curses the salafis in his speeches, to accept the truthfullness of ahlehadees , it is because of him that I felt the need to research on Islaam. May Allah raise the status of shaikh Nasir uddiin Al-Albani (rahimullah) for his works, May Allah preserve Shaikh Meraaj Rabbani and give him a long and healthy life and extract more service from him for His deen,May Allah preserve Shaikh Aijaaz Nadwee for clearing my misconceptions about Salafiyyah...Aameen Summa aameen.....
Finally all praises are for Allah, who guides whomsoever He wills....
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Labels:
AHLE HADITH,
DIFA-E-AHLE HADITH
Tuesday, September 4, 2012
TAHREEK AHLE HADITH KA JURM
Bismillahirrahmanirraheem
TAHREEK AHLE HADITH KA JURM:
Hamare mukhalifeen hamen, wahabi, ghair muqallid, la'mazhab, kharji, hashowi, shia ke bhai wagerah laqab se nawaazte hain
(shaniyatul khateeb pg 21, irshad ul shia pg 149, fath ul mubeen pg 442, 453,455 wagerah )
is propaganda ko is qadr hawa di gayi ke aaj , ghair muqallid, wahabi wagerah ka lafz ek GAALI ban kar rah gaya hai,
aakhir ham logon ne unka kya bigaada hai ? Kisi jaaydaad par qabza kiya hai ya izzat nafs majrooh ki hai ?
Nahin ! Hargiz nahi, toh phir hamare saath ye imtiyazi sulook kyon kiya ja raha hai,
halaanke taleem quraan hai ke
" mushrikeen ke maboodan e baatila ko gaaliyan mat do "
(surah anam 108)
qaabil e ghaur baat ye hai ke kya hamara itna hi na'qaabil jurm hai ke hamen chidhaane ke liye bure naamon se yaad kiya jaata hai, baaz firqa baatila ki taraf hamari nisbat ki jaati hai,
khasiyat e illahi ko bila e Taaq rakhkar hamari taraf wah cheezein mansoob ki jaati hain jin ko ham bhi kufr kahte wa gumrahi kahte hain, buzurgon ke gustakh, aimma e deen ki tauheen karne waale toh hamen aam kaha jaata hai,
halaanke ham barmala kah rahe hain ke ham ummat e marhooma mese kisi bhi buzurg ki shaan me gustakhi karne waale nahin,
jin naamon se aap hamen mukhatib karte hain unke saath hamara sire se koi mazhabi rishta wa taalluq hi nahi,
magar in logon ko hamari qasmein jhooti dikhaai deti hai, namazein riya maalum hoti hain, itteba e sunnat ka jazba unko numaish maalum hota hai, qur'an wa sunnat ki khidmat ko ye log hawa e nafs ka naam dete hain,
maine kai baar ghaur kiya ke aakhir hamara jurm kiya hai ??
Jiski itni sangeen saza hamen sunaayi ja rahi hai,
bhaiyyon ! Jahan tak meri aqal wa fikr ne kaam kiya toh mujhe ye kasoor nazar aaya ke hamne TAQLEED ke bajaaye ITTEBA E RASOOL ko odhna bichona banaya,
HIDAYA ki bajaaye QUR'AN ki taraf bulaaya,
QUDOORI ki bajaaye HADITH E RASOOL padhne ke liye logon ko tohfa diya,
tarajim FIQH ki bajaaye QURAAN WA HADITH ke tarajim kiye,
angrezi GHULAMI ki bajaaye JIHAD FI SABILILLAH ko farogh diya,
mulk me FATAWA AALAMGIRI ke bajaaye QURAN WA SUNNAT ke nefaz ka mutaalba kiya,
BIDAT ki bajaaye SUNNAT ki aabyari ki,
SHIRK ki bajaaye TAWHEED ka dars diya,
yahi kasoor un logon ki nigaah me na'qaabil maafi jurm ban gaya,
jaisa hamare pyare nabi e akram sallalaho alaihi wasallam (pbuh) ko ' jaahil ' kaha gaya, usi tarah hamen la'mazhab ka lagab diya gaya,
jaise nabi e akram sallalaho alaihi wasallam (pbuh) ko mazmum kaha gaya, waise hi hamen zaal ka laqab diya gaya,
jaise nabi e akram sallalaho alaihi wasallam (pbuh) ko tawheed ke dars par maaboodan e baatila ka gustakh kaha gaya, waise hi hamen dars e tawheed par awliya allah ka gustakh qaraar diya gaya,
Jaise sahaba kiram (ra) ko itteba e rasool ki wajah se bewaqoof kaha gaya, usi tarah hamen bhi ghair faqeeh kaha gaya,
(surah baqarah 13)
jaise sahaba kiram (ra) ko uswa e rasool ki pairwi wajah se saabi kaha gaya usi tarah itteba e rasool ki wajah se hamen aawaara ( ghair muqallid ) kaha gaya,
afsos sad afsos ke agar " aami (jahil)" ko hidaya padhne ke liye diya jaaye toh wah hidayat par rahega, agar qur'an wa bukhari di jaaye toh gumraah aur aawaara ho jaayega,
IS ZYADATI KI KOI INTEHA HAI !!!
Magar kaan kholkar sun lo ! In fatawa ki allah ke yahan raayi ke baraabar bhi haisiyat nahi,
deen tumhare imam aur fuqaha ka nahi, allah aur uske rasool nabi e akram sallalaho alaihi wasallam (pbuh) ka hai,
hamen khushi hai ke hamen hamare aaqaa ki tarah sab kuch sunna padha aur ham ne sabr kiya, allah taala hamare asalaaf aur hamare liye in cheezon ko tosha aakhirat aur kaffara siyaat banaaye, aur Is amal e hasana ke waseele se hamen apne pyare aaqa nabi e akram sallalaho alaihi wasallam (pbuh) ki shafa'at aur jannat me rifaaqat naseeb farmaaye, aur in logon ko hidayat ata farmaye.... Ameen
khair in logon ki aisi harkat se ulema e haq bad'dil na hue , aur apne mission ko jaari rakha, jiske nateeje me jald hi taqleed wagerah masail ahle ilm ki mahfil se nikal kar aawaami ban gaye,
aur fiqh hanafi ke baaz ghalat aur qur'an wa sunnat ke khilaf fatawe ka mazaaq udaaya jaane laga, hanafiya ne apne andaz e fiqr par ghaur kiya aur ahle hadith ko badnaam karne ke liye nusoos par harfgiri aur taaweel wa tahreef (changes in books) ka raasta akhtiyaar kiya, in logon mese baaz naam ke allama wa fuqaha aur munazireen ne sunnat rasool par mazaaq karna apna odhna bichona bana liya, hamare maa'sir ne bhi ' khade hokar pesaab karna ', ' dauraan e namaz bache ko uthaana ', ' namaz me kundi kholne ki hadith ka Mazaaq udaaya hai
(dekhiye tohfa ahle hadith pg 10)
ahle hadith ki dushmani me bukhari wa muslim ki riwaayat par aitraaz hua, toh kabhi hujjat hadith par harf giri ki gayi, toh kabhi tadween hadith ke naam se hadith me shak wa shubu'haat pesh kiye,
jab ye aitraazaat market me aaye toh JAHLA aur BABU TYPE logon ko in aitraazaat me maaqooliyat nazar aayi, jiska nateeja waazeh tha ke unhone sire se hujjat hadith se hi inkaar kar diya,
aur millat e islamia ke ijtemaayi mauqaf ke bar'ashk ITA'AT RASOOL ka hi inkaar kar diya.......
ALLAH TAALA IN BAATIL ULEMA E SOO KO HIDAYAT DE.......AMEEN
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Labels:
AHLE HADITH,
DIFA-E-AHLE HADITH
Tuesday, August 28, 2012
AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 3)
Bismillahirrahmanirraheem
AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 3)
Deobandiyyah hazraat farmate hain ke:-" ghair muqallideen ki namaz ki sharait hadith se nahi milti, sharait namaz me AHNAF ki taqleed karte hain "
(tohfa ahle hadith 92)
JAWAB:
1- Sharait namaz se aapki kya muraad hai ??
Agar wahi hai jo hanafi bayaan karte hain, toh aap pahle fursat me apne ustad mohtaram soofi abdul hameed sawati ki taaleef " namaz masnoom page 264-274" tak mutaala karen, jahan unhone quraan wa hadith se sharait namaz ko bayaan kiya hai, agar unke dalail sahi hain toh aapke aitraaz ghalat hain,
2- sharait namaz me ahnaaf ne, taharah badan, taharah syaab, taharah makaan, satar aurat, qibla ki taraf rukh, aur niyat ko shumar kiya hai,
ab aap saraahat se bayaan karen ke unme se kis cheez ka quraan wa hadith me dhikr nahi ??
Magar mujhe poora yaqeen hai ke aap kisi cheez ke mutaallik dawa nahi kar Sakte, haan ! Albatta aapne aage page no 16 me namaz ki niyyat ka dhikr zaroor kiya hai, halaanke islam ka dastoor wa kanoon hai ke:-" amaal ka daaromadar niyyat par mauqoof hai "
jaisa ki hadith me hai
(bukhari jild 1 page 2, muslim jild 2 page 140)
agar aap ki niyyat se muraad awaam un naas me maroof tareeqa zabaan se niyyat karne ka hai toh uska koi bhi ahle hadith qayel nahi, balke tamaam hi ise bidat kahte hain,
kyonki namaz ki ibteda nabi e akram sallalaho alaihi wasallam (pbuh) ' allahu akbar ' se karte they,
aur aapke khud banaaye hue alfaaz ada nahi farmate they,
3- jis tarah allah ke pyaare rasool nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ada ki hai wah tamaam tareeqa hi dar'asal sharait namaz se hai,
hz malik bin huwairish (ra) ko nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ke maamle me taaqeed karte hue farmaya
" tum namaz us tarah padho jis tarah tumne mujhko Namaz padhte hue dekha "
(bukhari, kitabul musaafireen hadith 63)
isse waazeh howa ke jo shakhs jaan bhoojh kar nabi e akram sallalaho alaihi wasallam (pbuh) ke tareeqe ke mutaabik namaz nahi padhta uski namaz nahi hoti,
maslan nabi e akram sallalaho alaihi wasallam (pbuh) namaz ka salaam ke saath akhtimaam karte they, ab agar koi shakhs salaam ki jagah par jaan bhoojh kar hawa khaarij kar de toh uski namaz bekaar hai,
KYA AHLE HADITH IBN HAJAR KE MUQALLID HAIN ??
Deobandiyah farmate hain ke:-" asma wa rijaal me ghair muqallideen imam ibn hajar ki taqleed karte hain "
(tohfa ahle hadith page 92)
JAWAB
1- Iska jawab sirf LANATULLAH MINAL KAAZIBEEN kaafi hai,
2- aapne imam hafiz ibn hajar (rh) ki kutub rijaal ka ghaliban mutaala nahi kiya, warna aisa daawa na karte
bhai unhone " tahzeeb aur lisaan" me aimma jirra wa tadeel ke aqwaal ko jama kiya hai, aur raawi ke 'siqa' wa ' dhaeef' par Dalail naqal kiye hain, unko qubool karna gawaahi ki zamare me aata hai, taqleed ki taareef is par fit nahi hoti,
3- jirrah wa tadeel ki buniyaad umoor mahsoosah yani masmu'aat wa masha'hedaat par hai, na ke qayaas wa ijtehaad par,
4- taqribam tamam muqaliddeen hazraat ahle hadith ko " ghair muqallid" ke naam se mukhatib karte hain,
deobandiyyah wazaahat karen ke ahle hadith ko ghair muqallid kahne me akaabireen deoband ka kaazib hain ya nahi ??
ROZA, QURBANI KI FARZIYAT:
Farmate hain ke:-" roza farz hai, qurbani farz hai, ye hadith me lafz nahi hai, ahnaf ki taqleed karte hain "
(tohfa ahle hadith 92)
JAWAB
1- Roze ki farziyat ka toh quraan kareem me waazeh bayaan hai
" ya aiyyu'hal lazeena aamanu kutiba alaikum siyaam "
Aur "kutiba" ka yahan maana sirf aur sirf farz hai,
bhala batao quraan chhodkar fiqh hanafi ki taqleed koi ahle hadith kar sakta hai ?
2- lagta hai aapne mishkaat bhi Nahi padhi, warna hadith me aata hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" ramzan ul mubarak ka maheena aa gaya, allah taala ne uske roze tumpar farz kiye hain "
farz allah alaikum siyaam
( musnad ahmad, nisai ba'hawala mishkaat page 173)
iske elawa roze ki farziyat toh quraan se saabit hai, aap kisi ahle hadith madarsa me daakhila lekar pahle quraan paak ka tarjuma zaroor padhen
2- ahle hadith aur jamhoor ummat ke nazdeek qurbaani sunnat hai, yahi imam ahmad aur tahaawi ka qaul hai,
tafseel ke liye dekhen
(mir'aat jild 5 pg 71)
lihaaza aapka qurbaani ki farziyat ko ahle hadith ki taraf mansoob karna hi ghalat bayaani hai, aur ise ahnaaf ki taqleed me baawar karaana double jhoot hai,
NAMAZ E JANAZA KI TARTEEB:
deobandiyyah farmate hain ke:-" ghair muqallideen janaze me jo tarteeb rakhte hain ye tarteeb hadith paak me nahi hai, yani pahli takbeer ke baad 'sana' , taa'wuz, tasmiya, fatiha, agli surat, dusri takbeer ke baad durood ibraahimi, teesre takbeer ke baad 12,13 duwaayen ikatthi karna, ye tareeqa janaaza kisi sahih hadith se saabit nahi "
(tohfa ahle hadith pg 92)
JAWAB:
1- Sirf qiraat fatiha me akhtilaaf hai, baaqi tamaam cheezon me ishtaraaq hai, ek se zayaadah duwaayen ka padhna, ahnaaf ko bhi musallam hai
(masnoon namaz page 732)
isi tarah tarteeb bhi fariqain ke nazdeek ikhtalaafi nahi, kyonki iski hadith se taeed hoti hai,
hz abu umamah, sahal bin hunaif (ra) bayaan karte hain ke:-" namaz e janaza me sunnat tareeqa ye hai ke pahle takbeer kahi jaaye, uske baad surah fatiha padhi jaaye, phir nabi e akram sallalaho alaihi wasallam (pbuh) par durood bheja jaaye, aur durood ke baad khuloos niyat se mayyit ke haq me maghfirat ki dua ki jaaye, phir past aawaaz se daayen jaanib salaam phera jaaye aur qirat sirf pahli takbeer ke baad ki jaaye"
(musannaf abi razzaq jild 3 pg 489,490, ibn abi shaiba jild 3 page 296, al mahli ibn hajam jild 3 pg 353)
Ye hadith sunan nisai jild 1 pg 228 me bhi mukhtasar marwi hai , jisme hai ke:-" sunnat ye hai ke surah fatiha ko padhe phir teen takbeeren kahe aur aakhiri takbeer ke saath salaam phera jaaye,
is hadith ki sanad sahih hai aur isse tarteeb namaz e janaja saabit hai,
jaisa ke hz ibn abbas (ra) ki sahih hadith me hai
(nisaai jild 1 pg 228, baihaqi jild 4 page 38, ibn habban jild 6 pg 69)
2- namaz janaza me sana ka padhna kisi ahle hadith ka mauqaf nahi, al'gharz aapka is masle ko ahle hadith ki taraf mansoob karna jhoot hai, phir use taqleed kahna double jhoot hai
allah taala aapko jhoot bolne aur likhne ki buri aadat se toba ki taufeeq de.... Ameen
AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 3)
Deobandiyyah hazraat farmate hain ke:-" ghair muqallideen ki namaz ki sharait hadith se nahi milti, sharait namaz me AHNAF ki taqleed karte hain "
(tohfa ahle hadith 92)
JAWAB:
1- Sharait namaz se aapki kya muraad hai ??
Agar wahi hai jo hanafi bayaan karte hain, toh aap pahle fursat me apne ustad mohtaram soofi abdul hameed sawati ki taaleef " namaz masnoom page 264-274" tak mutaala karen, jahan unhone quraan wa hadith se sharait namaz ko bayaan kiya hai, agar unke dalail sahi hain toh aapke aitraaz ghalat hain,
2- sharait namaz me ahnaaf ne, taharah badan, taharah syaab, taharah makaan, satar aurat, qibla ki taraf rukh, aur niyat ko shumar kiya hai,
ab aap saraahat se bayaan karen ke unme se kis cheez ka quraan wa hadith me dhikr nahi ??
Magar mujhe poora yaqeen hai ke aap kisi cheez ke mutaallik dawa nahi kar Sakte, haan ! Albatta aapne aage page no 16 me namaz ki niyyat ka dhikr zaroor kiya hai, halaanke islam ka dastoor wa kanoon hai ke:-" amaal ka daaromadar niyyat par mauqoof hai "
jaisa ki hadith me hai
(bukhari jild 1 page 2, muslim jild 2 page 140)
agar aap ki niyyat se muraad awaam un naas me maroof tareeqa zabaan se niyyat karne ka hai toh uska koi bhi ahle hadith qayel nahi, balke tamaam hi ise bidat kahte hain,
kyonki namaz ki ibteda nabi e akram sallalaho alaihi wasallam (pbuh) ' allahu akbar ' se karte they,
aur aapke khud banaaye hue alfaaz ada nahi farmate they,
3- jis tarah allah ke pyaare rasool nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ada ki hai wah tamaam tareeqa hi dar'asal sharait namaz se hai,
hz malik bin huwairish (ra) ko nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ke maamle me taaqeed karte hue farmaya
" tum namaz us tarah padho jis tarah tumne mujhko Namaz padhte hue dekha "
(bukhari, kitabul musaafireen hadith 63)
isse waazeh howa ke jo shakhs jaan bhoojh kar nabi e akram sallalaho alaihi wasallam (pbuh) ke tareeqe ke mutaabik namaz nahi padhta uski namaz nahi hoti,
maslan nabi e akram sallalaho alaihi wasallam (pbuh) namaz ka salaam ke saath akhtimaam karte they, ab agar koi shakhs salaam ki jagah par jaan bhoojh kar hawa khaarij kar de toh uski namaz bekaar hai,
KYA AHLE HADITH IBN HAJAR KE MUQALLID HAIN ??
Deobandiyah farmate hain ke:-" asma wa rijaal me ghair muqallideen imam ibn hajar ki taqleed karte hain "
(tohfa ahle hadith page 92)
JAWAB
1- Iska jawab sirf LANATULLAH MINAL KAAZIBEEN kaafi hai,
2- aapne imam hafiz ibn hajar (rh) ki kutub rijaal ka ghaliban mutaala nahi kiya, warna aisa daawa na karte
bhai unhone " tahzeeb aur lisaan" me aimma jirra wa tadeel ke aqwaal ko jama kiya hai, aur raawi ke 'siqa' wa ' dhaeef' par Dalail naqal kiye hain, unko qubool karna gawaahi ki zamare me aata hai, taqleed ki taareef is par fit nahi hoti,
3- jirrah wa tadeel ki buniyaad umoor mahsoosah yani masmu'aat wa masha'hedaat par hai, na ke qayaas wa ijtehaad par,
4- taqribam tamam muqaliddeen hazraat ahle hadith ko " ghair muqallid" ke naam se mukhatib karte hain,
deobandiyyah wazaahat karen ke ahle hadith ko ghair muqallid kahne me akaabireen deoband ka kaazib hain ya nahi ??
ROZA, QURBANI KI FARZIYAT:
Farmate hain ke:-" roza farz hai, qurbani farz hai, ye hadith me lafz nahi hai, ahnaf ki taqleed karte hain "
(tohfa ahle hadith 92)
JAWAB
1- Roze ki farziyat ka toh quraan kareem me waazeh bayaan hai
" ya aiyyu'hal lazeena aamanu kutiba alaikum siyaam "
Aur "kutiba" ka yahan maana sirf aur sirf farz hai,
bhala batao quraan chhodkar fiqh hanafi ki taqleed koi ahle hadith kar sakta hai ?
2- lagta hai aapne mishkaat bhi Nahi padhi, warna hadith me aata hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" ramzan ul mubarak ka maheena aa gaya, allah taala ne uske roze tumpar farz kiye hain "
farz allah alaikum siyaam
( musnad ahmad, nisai ba'hawala mishkaat page 173)
iske elawa roze ki farziyat toh quraan se saabit hai, aap kisi ahle hadith madarsa me daakhila lekar pahle quraan paak ka tarjuma zaroor padhen
2- ahle hadith aur jamhoor ummat ke nazdeek qurbaani sunnat hai, yahi imam ahmad aur tahaawi ka qaul hai,
tafseel ke liye dekhen
(mir'aat jild 5 pg 71)
lihaaza aapka qurbaani ki farziyat ko ahle hadith ki taraf mansoob karna hi ghalat bayaani hai, aur ise ahnaaf ki taqleed me baawar karaana double jhoot hai,
NAMAZ E JANAZA KI TARTEEB:
deobandiyyah farmate hain ke:-" ghair muqallideen janaze me jo tarteeb rakhte hain ye tarteeb hadith paak me nahi hai, yani pahli takbeer ke baad 'sana' , taa'wuz, tasmiya, fatiha, agli surat, dusri takbeer ke baad durood ibraahimi, teesre takbeer ke baad 12,13 duwaayen ikatthi karna, ye tareeqa janaaza kisi sahih hadith se saabit nahi "
(tohfa ahle hadith pg 92)
JAWAB:
1- Sirf qiraat fatiha me akhtilaaf hai, baaqi tamaam cheezon me ishtaraaq hai, ek se zayaadah duwaayen ka padhna, ahnaaf ko bhi musallam hai
(masnoon namaz page 732)
isi tarah tarteeb bhi fariqain ke nazdeek ikhtalaafi nahi, kyonki iski hadith se taeed hoti hai,
hz abu umamah, sahal bin hunaif (ra) bayaan karte hain ke:-" namaz e janaza me sunnat tareeqa ye hai ke pahle takbeer kahi jaaye, uske baad surah fatiha padhi jaaye, phir nabi e akram sallalaho alaihi wasallam (pbuh) par durood bheja jaaye, aur durood ke baad khuloos niyat se mayyit ke haq me maghfirat ki dua ki jaaye, phir past aawaaz se daayen jaanib salaam phera jaaye aur qirat sirf pahli takbeer ke baad ki jaaye"
(musannaf abi razzaq jild 3 pg 489,490, ibn abi shaiba jild 3 page 296, al mahli ibn hajam jild 3 pg 353)
Ye hadith sunan nisai jild 1 pg 228 me bhi mukhtasar marwi hai , jisme hai ke:-" sunnat ye hai ke surah fatiha ko padhe phir teen takbeeren kahe aur aakhiri takbeer ke saath salaam phera jaaye,
is hadith ki sanad sahih hai aur isse tarteeb namaz e janaja saabit hai,
jaisa ke hz ibn abbas (ra) ki sahih hadith me hai
(nisaai jild 1 pg 228, baihaqi jild 4 page 38, ibn habban jild 6 pg 69)
2- namaz janaza me sana ka padhna kisi ahle hadith ka mauqaf nahi, al'gharz aapka is masle ko ahle hadith ki taraf mansoob karna jhoot hai, phir use taqleed kahna double jhoot hai
allah taala aapko jhoot bolne aur likhne ki buri aadat se toba ki taufeeq de.... Ameen
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Tuesday, August 21, 2012
AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 2)
Bismillahirrahmanirraheem
AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 2)
IMAM KA SALAAM BULAND AUR MUQTADI KA AAHISTA:
Hanafiyyah farmate hain ke:-" imam salaam buland aawaz se kahta hai, muqtadi aahista aawaz se ye masla fiqah ka hai hadith ka nahi "
(tohfa ahle hadith page 91)
JAWAB:
1- aap ghalat bayaani karne ke aadi hain warna ye masla fiqh ki bajaaye, hadith se saabit hai
hz ibn abbas (ra) bayaan karte hain ke main nabi e akram sallalaho alaihi wasallam (pbuh) ke namaz se faarigh hone ko logon ke buland aawaaz se "allahu akbar" kahne se jaan leta tha "
(bukhari, kitab us salaat bab zikr baad al salaat )
hz ibn abbas bacche they aur aakhiri saf me khade hote they, jinhe nabi e akram sallalaho alaihi wasallam (pbuh) ke salaam ki aawaaz na pahunch paati, salaam ke baad jab sahaba kiram (ra) milkar ' allahu akbar ' kahte toh wah jaan lete ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya
(fath ul bari, hafiz ibn hajar askalani )
isse saabit huwa ke sahaba kiram (ra) nabi e akram sallalaho alaihi wasallam (pbuh) ki iqteda me salaam ko aahista kahte they,
al'gharz ye masla hadith aur ummat marhooma ke tawatir amal jo nasal dar nasal chala aa raha hai se saabit hai,
goya is par ummat ka ijma hai,
al'gharz ye masla fiqah hanafi ke murattab hone se pahle balke imam abu hanifa ki paidaish se bhi pahle ummat marhooma ka mamool tha,
lihaaza aap ye saabit karen ke fiqh hanafi ke murattab hone se pahle musalmaano me aaj ke amal ke bar'ashak ta'aamil tha,
agar aap saabit nahi kar sakte, yaqiqan nahi kar sakte toh phir kis munh se fiqh ka naam lete ho??
2- imam ke takbeeraat inteqaal buland aawaaz se kahne par hadith maujood hai
(bukhari jild 1 page 114)
uski hikmat yahi hai ke muqatdi imam ki mutaabe'at karte hue uski iqted kare agar imam salaam ko aahista Kahega toh muqtadi ko kaise pata chalega ke imam ne salaam pher diya hai,
khususan jabke namazi ne uswah nabi e akram sallalaho alaihi wasallam (pbuh) ki pairwi me tashhud me apni nigaah ko daayen haanth ki ungli par markooz rakha
(abu dawood jild 3 page 376, nisaai, abu awaana jild 2 page 226, baihaqi jild 2 page 132)
is se waazeh hai ke muqtadi ko tashhud ki haalat me pesh imam ki taraf dekhne ki bajaaye rafa sababa karte hue ungali par nigaah rakhna masnoon hai, jabke salaal ke mutaallik sharai hukm hai ke sab imam salam kahe toh tum bhi salaam pher do,
jaisa ke hz ibn malik (ra) bayaan karte hain ke
" yani hamne nabi e akram sallalaho alaihi wasallam (pbuh) ke saath namaz ada ki aur hamne us waqt salaam phera jab aap ne salaam phera tha"
(bukhari 838)
agar nabi e akram sallalaho alaihi wasallam (pbuh) ne posheeda aahista salaam phera tha toh sahaba kiram ra ko kaise pata lag gaya ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya hai,
jisse waazeh hua ke imam salaam ko buland aawaaz se hi kahega aur ye masnoon tareeqa hai, haan albatta muqtadi aahista hi salaam kahega ke uske buland karne par koi sharai daleel maujood nahi,
3- ye tareeqa toh ummat e marhoomah me ijma ke saath tawatar se nasal dar nasal chala aa raha hai, aap isme ikhtelaaf saabit karen aur phir taqleed abu haneefa ki wajah se ittefaq saabit karen toh ek baat hai, khaali aapke daawe ko kaun sunta hai,
4- aapke nazdeek tashhud ki miqdaar baithne ke baad agar namazi ne salaam pherne ki bajaaye koi fa'al manaafi namaz ke jaan bhoojh kar kar diya, maslan kalaam kar diya, ya hawa khaarij kar di toh uski namaz ho jaayegi
(mustamli page 298)
iska saboot dijiye ???
RUKOO KI TASBEEHAAT:
Hanafayyah farmate hain ke:-" ruku wa sajde ki tasbeehaat aahista padhne chahiye ye masala FIQH ka hai, hadith ka nahi "
(tohfa ahle hadith page 91)
JAWAB:
1- Hz anas (ra) farmate hain ke maine nabi e akram sallalaho alaihi wasallam (pbuh) ke baad jin logon ke peeche namazen ada ki hain, unme se sab se zyada nabi e akram sallalaho alaihi wasallam (pbuh) ki namaz ke mashaabah umar bin abdul aziz (rh) ki namaz thi aur ham ne aapki ruku wa sajdaat ki tasbeehaat ka ANDAZA dus (10) tasbeehaat lagaaya
(abu dawood jild 1 page 331, baiheqi jild 2 page 110)
jisse saabit hua ke nabi e akram sallalaho alaihi wasallam (pbuh) ruku wa sujood ki tasbeehaat ko aahista kahte they, aur khair ul kuroon me isi par amal tha, agar buland aawaz se kahi jaati thi toh hz anas (ra) andaaza ke bajaaye farmate " hamne 10 tasbeehaat ko shumaar kiya "
2- aap ye saabit karen ke is par tawatir se Ummat marhooma me taa'aamil nahi hai, agar aap ye saabit na kar saken toh fiqh ka naam kis muh se lete ho ??
3- ye toh bataayen ke aapke nazdeek ruku wa sajdah ki tasbeehaat ke be'ghair namaz ho jaati hai, iska kya saboot hai ??
JAMAAT SUNAN KI HOTI HAI YA FARAIZ KI
Farmate hain ke:-" sunnatein akeli padhi jaati hain, jamat sirf farzon ki hoti hai, ye masla fiqah ka hai hadith ka nahi "
(tohfa ahle hadith pg 91)
JAWAB
1- Is masle par is qadr hadith hain ke agar unko ham likhna shuru kar den toh baat lambi ho jaayegi,
magar hanafiyah do'pahar ke waqt sooraj ka inkaar karne ki kasam khaaye baithe hain,
baherhaal mukhtasar arz hai
ham jo din me 5 namazon ke saath baarah (12) sunnatein padhte hain ye dar'asl nawafil hain, jaisa ki sahih hadith me iski wajahat hai
(sahih muslim jild 1 page 250)
unke mutaallik nabi e akram sallalaho alaihi wasallam (pbuh) ka mamool ye tha ke unhe ghar me ada Karte they,
ummul momineen hz aisha (ra) farmati hain ke:-" nabi e akram sallalaho alaihi wasallam (pbuh) mere ghar me johar se pahle 4 rakat (nafil) padhte they, phir baaher tashreef le jaate, aur logon ke saath farz namaz padhte they, aur phir ghar me aakar do(2) rakat (nafil) padhte they, aur logon ke saath maghrib padhte phir ghar aakar do rakat padhte, aur logon ke saath isha padhte aur phir mere ghar tashreef laakar do rakat padhte aur raat ko nau (9) rakat padhte unhi me witr hota, aur lambi raat tak khade khade padhte they, aur lambi raat tak baith kar padhe aur khade hokar qir'at farmate toh ruku wa sujood bhi khade hokar karte they, aur jab qir'at baith kar karte toh ruku wa sujood bhi baith kar karte they, aur jab tulu fajr ho jaati toh do rakat (nafil) padhte"
(tarjuma sahih muslim jild 1 page 616, mutarjam maulwi abildur rahman siddeeqi khandhalwi deobandi taba quraan mahal karachi )
Is hadith se saabit huwa ke nabi e akram sallalaho alaihi wasallam (pbuh) jamaat karaate waqt farz ada karte they aur sunan khar me munfard padhte they,
2- ahadith me jamat ki namaz par ' salatul fajr, salatul juhar, salatul asr, salatul maghrib, salatul isha, ke alfaaz bole gaye hai, masla imamat jibreel ke waqeye ko hi dekh lijiye
hamara ye dawa hai ke faqat faraiz par hi bola jaata hai, jiska qareenah mutaddid hadith me
" sala qabl al juhar ar'ba"
ke alfaz hain aur imamat jibreel me bhi aise hi alfaz hain
(musnad ahmad jild 1 page 333, abu dawood jild 1 page 62)
lihaaza aap kisi daleel sharai se saabit karen ke ye alfaaz nawafil wa faraiz ke darmiyaan mushtarak hai,
maslan agar kisi ne juhar ke waqt me 4 rakat nawafil ada kiye toh un nawafil par bhi quran wa sunnat me " salatul juhar" wagerah alfaaz bole gaye hain,
agar aap ye saabit kar den toh aapko muh maanga inaam diya jaayega, ye baat
Hai ke deobandiyyah sahab inaam se mahroom rahe,
aap agar qasim nanotwi aur rasheed ahmad gangohi aur mahmood ul hasan khan bhi zinda hokar aa jaaye toh iska saboot pesh nahi kar sakte,
jab ye baat saboot tak pahunch gayi toh ab suniye ke nabi e akram sallalaho alaihi wasallam (pbuh) ne hz malik bin huwairish (ra) ko huqm diya tha ke
" jab namaz ka waqt aaye toh tum mese koi ek azaan kahe aur sabse bada imamat karaaye"
(sahih muslim jild 1 page 236)
2- hz malik bin huwairish (ra) ke hadith se ye bhi saabit huwa ke farz namaz ke liye azaan ke saath jamat karwaayi jaaye,
jabke aap ye saabit karen ke azaan ke saath nawafil ki jamat karwaana bhi jayez hai ??
AMEEN KO BULAND AAWAAZ SE KAHNE KA SABOOT:
hanafiyyah Farmate hain ke:-" subah, maghrib, isha, me muqtadi ka aameen buland kahna aur johar aur asr ki namaz me na kahna hadith ka masla nahi "
(tohfa ahle hadith page 91)
JAWAB
1- Yahan Hanafiyyah ne is daawe ko tark kar diya hai ke " ye fiqh ka masla hai " halaanke saabit toh ye kar rahe hain ke ahle hadith bhi muqallid hai, magar taqleed ki daleel dene ki bajaaye amal ahle hadith ka saboot maang rahe hain,
2- aameen ke amal ko bayaan karte hue nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" jab imam aameen kahe toh tum bhi aameen kaho "
(bukhari jild 1 page 108, muslim jild 1 page 176)
jisse saabit huwa ke jahri namazon me aameen jahar se aur sirri me sirri kahi jaayegi,
wajah ye ke agar imam ne aameen hi aahista kahi toh muqtadi ko kaise pata chalega ke imam me aameen kahi hai, zaahir hai ke ye soorat sirf jahari namazon me hi pesh aa sakti hai,
3- imam muhammad naqal karte hain ke imam abu hanifa (ra) ka qaul hai ke :-" imam aameen buland ya aahista kahe hi nahi"
(moatta imam muhammad page 103)
yahi qaul allama khawarijmi hanafi ne allama sharkashi ki mabsoot
Se naqal kiya hai
(kifaaya sharah hidaya jild 1 page 256)
tafseel ke liye "deen al huq jild 1 page 314" me dekhiye, aur iska saboot dijiye !!!
AGAR TAA'WUZ WA SANA RAH JAAYE:
Hanfiya farmate hain ke:-" ek aadmi ki taa'wuz ya sana rah jaati hai, uski namaz hogi ya nahi hogi, ye masla fiqh ka hai hadith ka nahi hai "
(tohfa ahle hadith page 92)
JAWAB
1- Ek lambi hadith me hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne sahabi se daryaaft kiye ke:-" aiy mere bhateeje ! Jab tu namaz ada karta hai toh tu kaise qir'at karta hai"
usne jawab diya:-" main surah fatiha padhta hun, allah se jannat ka sawaal karta hun aur dozakh se panaah maangta hun, mujhe nahi maalum ke aap (sws) kiya qir'aat karte hain aur mu'aaz kiya karta rahta hai?"
nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main aur mu'aaz bhi jannat aur dozakh ke ird gird ghoomte rahte hain "
(sunnan abu dawood mai Aun jild 1 page 292)
iski sanad sahi hai,
ye hadith is baat ki gawah hai ke agar sana rah jaaye toh namaz ho jaati hai
2- hanafiyyah ka mauqaf hai ke:-" masbook jab baaqi namaz ko ada karne ke liye khada ho toh sana, taa'awuz padhe "
(fatawa aalam giri jild 1 page 91)
is amal par aapke paas kiya saboot hai ke muqtadi baaqi rakat me sana padhe ??
SAZDON KE DARMIYAAN BAITHNE KI KAIFIYAT:
Hanafiyyah farmate hain ke:-" do sajdon ke darmiyaan haath kahan rakhne chahiye, ye masla hadith se saabit nahi hai, fiqh se saabit hai "
(tohfa ahle hadith page 92)
JAWAB:
1- kya nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz me baithne ka tareeqa nahi bataya ? Agar bataya hai, yaqinan bataya hai toh phir ye aitraaz kyon hai,
2- aapka daawa hai ke fiqh hanafi quraan wa hadith ka nichod hai toh usme kaha gaya hai ke tashhud ki tarah baithiye
(mustamli page 322)
sawaal ye hai ke quraan wa sunnat Ke mawafiq hai ya mukhalif ?
Agar aap kah den ke ye quraan wa sunnat ke mawafiq hai toh khud aapki zabaani aitraaz lagu saabit huwa,
aur agar aap yd kah den ke ye quraan wa hadith se maakhooz nahi, toh aapka ye dawa ke fiqh hanafi quraan wa hadith ka nichod hai, BAATIL HUWA
2- jis sahabi (ra) ne jaldi jaldi namaz ada ki thi usko nabi e akram sallalaho alaihi wasallam (pbuh) ne dono sajdon ke darmiyaan baithne ki kaifiyat bataate hue kaha tha ke:-" dono sajdon ke darmiyaan baayen raan par baitho "
(abu dawood mai aun jild 1 page 321)
is farman e nabwi ke bar'khilaaf hanafiyyah ka ye mauqaf hai ke:-" dono paaon bichha kar sureen par baithen "
(mustamli pg 333, masnoon namaz page 371)
is par aap quraan wa sunnat se koi waazeh daleel pesh karen ??
4- ye daawa aapke muslmaat ke khilaaf hai, kyonki fariqain ke nazdeek isme haath rakhne ki kaifiyat tashhud ki tarah hai, aur us shakhs se zyada nadaan Wa jaahil kaun hai jo khasam par aisa aitraaz karta hai, jiski zad me wah khud aata ho,
raha ye aitraaz ke ye taqleed hai, bhai ye taqleed nahi ijmaai masail me mawafiqat hai, aap tasneef wa taaleef ki bajaaye pahle uloom rasmi me tajurba haasil karen........
AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 2)
IMAM KA SALAAM BULAND AUR MUQTADI KA AAHISTA:
Hanafiyyah farmate hain ke:-" imam salaam buland aawaz se kahta hai, muqtadi aahista aawaz se ye masla fiqah ka hai hadith ka nahi "
(tohfa ahle hadith page 91)
JAWAB:
1- aap ghalat bayaani karne ke aadi hain warna ye masla fiqh ki bajaaye, hadith se saabit hai
hz ibn abbas (ra) bayaan karte hain ke main nabi e akram sallalaho alaihi wasallam (pbuh) ke namaz se faarigh hone ko logon ke buland aawaaz se "allahu akbar" kahne se jaan leta tha "
(bukhari, kitab us salaat bab zikr baad al salaat )
hz ibn abbas bacche they aur aakhiri saf me khade hote they, jinhe nabi e akram sallalaho alaihi wasallam (pbuh) ke salaam ki aawaaz na pahunch paati, salaam ke baad jab sahaba kiram (ra) milkar ' allahu akbar ' kahte toh wah jaan lete ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya
(fath ul bari, hafiz ibn hajar askalani )
isse saabit huwa ke sahaba kiram (ra) nabi e akram sallalaho alaihi wasallam (pbuh) ki iqteda me salaam ko aahista kahte they,
al'gharz ye masla hadith aur ummat marhooma ke tawatir amal jo nasal dar nasal chala aa raha hai se saabit hai,
goya is par ummat ka ijma hai,
al'gharz ye masla fiqah hanafi ke murattab hone se pahle balke imam abu hanifa ki paidaish se bhi pahle ummat marhooma ka mamool tha,
lihaaza aap ye saabit karen ke fiqh hanafi ke murattab hone se pahle musalmaano me aaj ke amal ke bar'ashak ta'aamil tha,
agar aap saabit nahi kar sakte, yaqiqan nahi kar sakte toh phir kis munh se fiqh ka naam lete ho??
2- imam ke takbeeraat inteqaal buland aawaaz se kahne par hadith maujood hai
(bukhari jild 1 page 114)
uski hikmat yahi hai ke muqatdi imam ki mutaabe'at karte hue uski iqted kare agar imam salaam ko aahista Kahega toh muqtadi ko kaise pata chalega ke imam ne salaam pher diya hai,
khususan jabke namazi ne uswah nabi e akram sallalaho alaihi wasallam (pbuh) ki pairwi me tashhud me apni nigaah ko daayen haanth ki ungli par markooz rakha
(abu dawood jild 3 page 376, nisaai, abu awaana jild 2 page 226, baihaqi jild 2 page 132)
is se waazeh hai ke muqtadi ko tashhud ki haalat me pesh imam ki taraf dekhne ki bajaaye rafa sababa karte hue ungali par nigaah rakhna masnoon hai, jabke salaal ke mutaallik sharai hukm hai ke sab imam salam kahe toh tum bhi salaam pher do,
jaisa ke hz ibn malik (ra) bayaan karte hain ke
" yani hamne nabi e akram sallalaho alaihi wasallam (pbuh) ke saath namaz ada ki aur hamne us waqt salaam phera jab aap ne salaam phera tha"
(bukhari 838)
agar nabi e akram sallalaho alaihi wasallam (pbuh) ne posheeda aahista salaam phera tha toh sahaba kiram ra ko kaise pata lag gaya ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya hai,
jisse waazeh hua ke imam salaam ko buland aawaaz se hi kahega aur ye masnoon tareeqa hai, haan albatta muqtadi aahista hi salaam kahega ke uske buland karne par koi sharai daleel maujood nahi,
3- ye tareeqa toh ummat e marhoomah me ijma ke saath tawatar se nasal dar nasal chala aa raha hai, aap isme ikhtelaaf saabit karen aur phir taqleed abu haneefa ki wajah se ittefaq saabit karen toh ek baat hai, khaali aapke daawe ko kaun sunta hai,
4- aapke nazdeek tashhud ki miqdaar baithne ke baad agar namazi ne salaam pherne ki bajaaye koi fa'al manaafi namaz ke jaan bhoojh kar kar diya, maslan kalaam kar diya, ya hawa khaarij kar di toh uski namaz ho jaayegi
(mustamli page 298)
iska saboot dijiye ???
RUKOO KI TASBEEHAAT:
Hanafayyah farmate hain ke:-" ruku wa sajde ki tasbeehaat aahista padhne chahiye ye masala FIQH ka hai, hadith ka nahi "
(tohfa ahle hadith page 91)
JAWAB:
1- Hz anas (ra) farmate hain ke maine nabi e akram sallalaho alaihi wasallam (pbuh) ke baad jin logon ke peeche namazen ada ki hain, unme se sab se zyada nabi e akram sallalaho alaihi wasallam (pbuh) ki namaz ke mashaabah umar bin abdul aziz (rh) ki namaz thi aur ham ne aapki ruku wa sajdaat ki tasbeehaat ka ANDAZA dus (10) tasbeehaat lagaaya
(abu dawood jild 1 page 331, baiheqi jild 2 page 110)
jisse saabit hua ke nabi e akram sallalaho alaihi wasallam (pbuh) ruku wa sujood ki tasbeehaat ko aahista kahte they, aur khair ul kuroon me isi par amal tha, agar buland aawaz se kahi jaati thi toh hz anas (ra) andaaza ke bajaaye farmate " hamne 10 tasbeehaat ko shumaar kiya "
2- aap ye saabit karen ke is par tawatir se Ummat marhooma me taa'aamil nahi hai, agar aap ye saabit na kar saken toh fiqh ka naam kis muh se lete ho ??
3- ye toh bataayen ke aapke nazdeek ruku wa sajdah ki tasbeehaat ke be'ghair namaz ho jaati hai, iska kya saboot hai ??
JAMAAT SUNAN KI HOTI HAI YA FARAIZ KI
Farmate hain ke:-" sunnatein akeli padhi jaati hain, jamat sirf farzon ki hoti hai, ye masla fiqah ka hai hadith ka nahi "
(tohfa ahle hadith pg 91)
JAWAB
1- Is masle par is qadr hadith hain ke agar unko ham likhna shuru kar den toh baat lambi ho jaayegi,
magar hanafiyah do'pahar ke waqt sooraj ka inkaar karne ki kasam khaaye baithe hain,
baherhaal mukhtasar arz hai
ham jo din me 5 namazon ke saath baarah (12) sunnatein padhte hain ye dar'asl nawafil hain, jaisa ki sahih hadith me iski wajahat hai
(sahih muslim jild 1 page 250)
unke mutaallik nabi e akram sallalaho alaihi wasallam (pbuh) ka mamool ye tha ke unhe ghar me ada Karte they,
ummul momineen hz aisha (ra) farmati hain ke:-" nabi e akram sallalaho alaihi wasallam (pbuh) mere ghar me johar se pahle 4 rakat (nafil) padhte they, phir baaher tashreef le jaate, aur logon ke saath farz namaz padhte they, aur phir ghar me aakar do(2) rakat (nafil) padhte they, aur logon ke saath maghrib padhte phir ghar aakar do rakat padhte, aur logon ke saath isha padhte aur phir mere ghar tashreef laakar do rakat padhte aur raat ko nau (9) rakat padhte unhi me witr hota, aur lambi raat tak khade khade padhte they, aur lambi raat tak baith kar padhe aur khade hokar qir'at farmate toh ruku wa sujood bhi khade hokar karte they, aur jab qir'at baith kar karte toh ruku wa sujood bhi baith kar karte they, aur jab tulu fajr ho jaati toh do rakat (nafil) padhte"
(tarjuma sahih muslim jild 1 page 616, mutarjam maulwi abildur rahman siddeeqi khandhalwi deobandi taba quraan mahal karachi )
Is hadith se saabit huwa ke nabi e akram sallalaho alaihi wasallam (pbuh) jamaat karaate waqt farz ada karte they aur sunan khar me munfard padhte they,
2- ahadith me jamat ki namaz par ' salatul fajr, salatul juhar, salatul asr, salatul maghrib, salatul isha, ke alfaaz bole gaye hai, masla imamat jibreel ke waqeye ko hi dekh lijiye
hamara ye dawa hai ke faqat faraiz par hi bola jaata hai, jiska qareenah mutaddid hadith me
" sala qabl al juhar ar'ba"
ke alfaz hain aur imamat jibreel me bhi aise hi alfaz hain
(musnad ahmad jild 1 page 333, abu dawood jild 1 page 62)
lihaaza aap kisi daleel sharai se saabit karen ke ye alfaaz nawafil wa faraiz ke darmiyaan mushtarak hai,
maslan agar kisi ne juhar ke waqt me 4 rakat nawafil ada kiye toh un nawafil par bhi quran wa sunnat me " salatul juhar" wagerah alfaaz bole gaye hain,
agar aap ye saabit kar den toh aapko muh maanga inaam diya jaayega, ye baat
Hai ke deobandiyyah sahab inaam se mahroom rahe,
aap agar qasim nanotwi aur rasheed ahmad gangohi aur mahmood ul hasan khan bhi zinda hokar aa jaaye toh iska saboot pesh nahi kar sakte,
jab ye baat saboot tak pahunch gayi toh ab suniye ke nabi e akram sallalaho alaihi wasallam (pbuh) ne hz malik bin huwairish (ra) ko huqm diya tha ke
" jab namaz ka waqt aaye toh tum mese koi ek azaan kahe aur sabse bada imamat karaaye"
(sahih muslim jild 1 page 236)
2- hz malik bin huwairish (ra) ke hadith se ye bhi saabit huwa ke farz namaz ke liye azaan ke saath jamat karwaayi jaaye,
jabke aap ye saabit karen ke azaan ke saath nawafil ki jamat karwaana bhi jayez hai ??
AMEEN KO BULAND AAWAAZ SE KAHNE KA SABOOT:
hanafiyyah Farmate hain ke:-" subah, maghrib, isha, me muqtadi ka aameen buland kahna aur johar aur asr ki namaz me na kahna hadith ka masla nahi "
(tohfa ahle hadith page 91)
JAWAB
1- Yahan Hanafiyyah ne is daawe ko tark kar diya hai ke " ye fiqh ka masla hai " halaanke saabit toh ye kar rahe hain ke ahle hadith bhi muqallid hai, magar taqleed ki daleel dene ki bajaaye amal ahle hadith ka saboot maang rahe hain,
2- aameen ke amal ko bayaan karte hue nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" jab imam aameen kahe toh tum bhi aameen kaho "
(bukhari jild 1 page 108, muslim jild 1 page 176)
jisse saabit huwa ke jahri namazon me aameen jahar se aur sirri me sirri kahi jaayegi,
wajah ye ke agar imam ne aameen hi aahista kahi toh muqtadi ko kaise pata chalega ke imam me aameen kahi hai, zaahir hai ke ye soorat sirf jahari namazon me hi pesh aa sakti hai,
3- imam muhammad naqal karte hain ke imam abu hanifa (ra) ka qaul hai ke :-" imam aameen buland ya aahista kahe hi nahi"
(moatta imam muhammad page 103)
yahi qaul allama khawarijmi hanafi ne allama sharkashi ki mabsoot
Se naqal kiya hai
(kifaaya sharah hidaya jild 1 page 256)
tafseel ke liye "deen al huq jild 1 page 314" me dekhiye, aur iska saboot dijiye !!!
AGAR TAA'WUZ WA SANA RAH JAAYE:
Hanfiya farmate hain ke:-" ek aadmi ki taa'wuz ya sana rah jaati hai, uski namaz hogi ya nahi hogi, ye masla fiqh ka hai hadith ka nahi hai "
(tohfa ahle hadith page 92)
JAWAB
1- Ek lambi hadith me hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne sahabi se daryaaft kiye ke:-" aiy mere bhateeje ! Jab tu namaz ada karta hai toh tu kaise qir'at karta hai"
usne jawab diya:-" main surah fatiha padhta hun, allah se jannat ka sawaal karta hun aur dozakh se panaah maangta hun, mujhe nahi maalum ke aap (sws) kiya qir'aat karte hain aur mu'aaz kiya karta rahta hai?"
nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main aur mu'aaz bhi jannat aur dozakh ke ird gird ghoomte rahte hain "
(sunnan abu dawood mai Aun jild 1 page 292)
iski sanad sahi hai,
ye hadith is baat ki gawah hai ke agar sana rah jaaye toh namaz ho jaati hai
2- hanafiyyah ka mauqaf hai ke:-" masbook jab baaqi namaz ko ada karne ke liye khada ho toh sana, taa'awuz padhe "
(fatawa aalam giri jild 1 page 91)
is amal par aapke paas kiya saboot hai ke muqtadi baaqi rakat me sana padhe ??
SAZDON KE DARMIYAAN BAITHNE KI KAIFIYAT:
Hanafiyyah farmate hain ke:-" do sajdon ke darmiyaan haath kahan rakhne chahiye, ye masla hadith se saabit nahi hai, fiqh se saabit hai "
(tohfa ahle hadith page 92)
JAWAB:
1- kya nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz me baithne ka tareeqa nahi bataya ? Agar bataya hai, yaqinan bataya hai toh phir ye aitraaz kyon hai,
2- aapka daawa hai ke fiqh hanafi quraan wa hadith ka nichod hai toh usme kaha gaya hai ke tashhud ki tarah baithiye
(mustamli page 322)
sawaal ye hai ke quraan wa sunnat Ke mawafiq hai ya mukhalif ?
Agar aap kah den ke ye quraan wa sunnat ke mawafiq hai toh khud aapki zabaani aitraaz lagu saabit huwa,
aur agar aap yd kah den ke ye quraan wa hadith se maakhooz nahi, toh aapka ye dawa ke fiqh hanafi quraan wa hadith ka nichod hai, BAATIL HUWA
2- jis sahabi (ra) ne jaldi jaldi namaz ada ki thi usko nabi e akram sallalaho alaihi wasallam (pbuh) ne dono sajdon ke darmiyaan baithne ki kaifiyat bataate hue kaha tha ke:-" dono sajdon ke darmiyaan baayen raan par baitho "
(abu dawood mai aun jild 1 page 321)
is farman e nabwi ke bar'khilaaf hanafiyyah ka ye mauqaf hai ke:-" dono paaon bichha kar sureen par baithen "
(mustamli pg 333, masnoon namaz page 371)
is par aap quraan wa sunnat se koi waazeh daleel pesh karen ??
4- ye daawa aapke muslmaat ke khilaaf hai, kyonki fariqain ke nazdeek isme haath rakhne ki kaifiyat tashhud ki tarah hai, aur us shakhs se zyada nadaan Wa jaahil kaun hai jo khasam par aisa aitraaz karta hai, jiski zad me wah khud aata ho,
raha ye aitraaz ke ye taqleed hai, bhai ye taqleed nahi ijmaai masail me mawafiqat hai, aap tasneef wa taaleef ki bajaaye pahle uloom rasmi me tajurba haasil karen........
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ANSWER,
DIFA-E-AHLE HADITH,
TAQLEED
Tuesday, August 14, 2012
AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA ( PART-1)
Bismillahirrahmanirraheem
AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA:
SANA WA TA'WUZ KA AAHISTA PADHNA:
Hanafiya farmate hain ke:-" namaz me sana , ta'wwuz aahista padhna chahiye, fiqh ka masla hai, isme GHAIR MUQALLIDEEN ahle hadith fiqh ki taqleed karte hain "
(tohfa ahle hadith page 91)
JAWAB:
1- Hamen hanafiyyah se ek shikwa hai, wah ye ke khud mutaala karke aitraaz nahi karte balke master ameen safdar deobandi ki qaiy khori karte hain, lekin naam nahi lete,
2- agar aap kutub fiqh ke bajaaye sunnat se muhabbat ke jazbe se kutub hadith aur uswa rasool sallalaho alaihi wasallam (pbuh) ko padhte toh yaqinan aap aisa fuzool daawa na karte,
hz abu hurairah (ra) raawi hain ke:- " rasoollullah sallalaho alaihi wasallam (pbuh) takbeer e tahreema aur qiraat ke darmiyaan thodi deir khamosh rahte,
hz abu zara'h (ra) kahte hain ke main samjha yun ke hz abu hurairah (ra) ne yun kaha ke
" ya rasoollullah sallalaho alaihi wasallam (pbuh) mere maa baap aap par qurbaan hon, aap takbeer e tahreema aur qiraat ke darmiyaan ki khamoshi me kya padhte hain ?
rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-" ke main padhta hun ' allahumma ba'idni khataaya kama........'
(abu dawood, bukhari jild 1 page 103, muslim jild 1 page 213)
ek dusri hadith me aata hai ke hz anas (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) namaz me qir'aat ko ' alhamdulillahi rabbil aalameen ' se shuru karte '
(bukhari jild 1 page 103, muslim jild 1 page 172)
in dono hadith sahiha se saabit huwa ke qir'aat se pahle sana, ta'awwuz jahar se nahi balke aahista padhna masnoon hai,
3- hanafi muqallideen jo sana padhte hain uska kya saboot hai , kya uspar koi marfu hadith pesh kar sakte hain ? Yaqinan nahi,
ham aapko sunnat e mustafa par amal karne ki daawat dete hain,
IMAM KI TAKBEERAAT KO MUQTADI BULAND KYON NAHI KAHTA ?
Is silsile me hanafiyyah ne takbeer tahreema aur salaam ka zikr kiya hai ke uski taqseem hadith se saabit nahi ke :-" imam buland kahe aur muqtadi aahista , balke ye fiqh ka masla hai "
(tohfa ahle hadith 91)
JAWAB:
1- allah taala ka irshad hai:-" aur mere zikr ke liye namaz padha karo"
(surah taha 14)
aur zikr me asal akhfa hai,
irshad rabbani hai:-" apne rab ko aajizi aur chupke chupke pukaaro "
(surah aaraaf 55)
namaz toh bil'khusoos zikr hai aur usme shurui taur par akhfa hai, aur is par sahih sareeh hadith maujood hai,
bhaiyyon ! Jab aapne is baat ko ba'khoobi jaan samjh liya hai, toh aap jahan aur jis jagah ke liye ' jahar ' saabit hoga wah toh buland aawaaz se kahega, baaqi asal haalat me akhfa(khamoshi) me rahenge,
imam ka 'takbeer tahreema, salaam pherna aur deegar takbeeraat ka buland aawaaz se kahna hadith mutawaatirah se saabit hai,
uska inkaar Mahaz zidd aur tassub ki wajah se kiya ja raha hai, aur ye la'ilaaj marz hai,
al'gharz hadith me imam ki takbeeraat wa tamheed ke buland aawaaz se kahne ka zikr maujood hai
(bukhari jild 1 page 114, baihaqi jild 2 page 18)
jabke muqtadi ka buland aawaaz se takbeeraat kahna saabit nahi, poori ummat e muhammadiah ka nasal dar nasal tawatur se muqtadi ka aahista kahna hi amal hai,
rasoollullah sallalaho alaihi wasallam (pbuh) ne marz ul maut me sayyeda hz abu bakr (ra) ko imamat karne ka huqm farmaya, jamaat khadi ho gayi toh khud rasoollullah sallalaho alaihi wasallam (pbuh) bhi tashreef le aaye, hz abu bakr (ra) ke baazu me baith kar imamat karwaayi, magar rasoollullah sallalaho alaihi wasallam (pbuh) ki aawaaz buland na thi, jiski wajah se mukbir ki zarurat pesh aayi aur hz abu bakr (ra) mukbir bankar takbeeraat int'qaal buland aawaaz se kahne lage,
bukhari me hai ke:-" wa abu bakr yasma al naas Al takbeer "
trans: yani hz abu bakr (ra) logon ko rasoollullah sallalaho alaihi wasallam (pbuh) ki takbeer suna rahe they "
(hadith 712, bab man sami'al naas takbeer al imam "
agar imam aur muqtadi dono hi buland aawaaz se takbeeraat kahne ke muqallaf hote toh hz abu bakr (ra) ko mukabbir banne ki zarurat na thi,
2- imam toh takbeeraat wagerah ko buland aawaaz se muqtadi ke liye kahta hai, taake wah mutabe'at kare, jaisa ke hadith hai ke:-" imam isliye banaya jaata hai ke uski poori poori iqteda ki jaaye jab wah takbeer kahe toh tumbhi takbeer kaho "
(muslim jild 1 page 177)
ye hadith saboot hai ke imam ko takbeeraat buland kahni chahiye jabke muqtadi ke buland kahne ka saboot aap dijiye...
3- jab muqtadi takbeeraat wa tamheed aur baaqi azkaar namaz ko jahar se ada karega toh manaza'at ki soorat paida hogi, aur ye bila ittfaq NA'JAYEZ hai,
hz imran bin hussain (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) ne juhar ki namaz padhaai (phir namaz ke baad) farmaya ke:-" tum mese kisi ne mere peeche ' subbi hisma rabbikal aala' padha tha, ek shakhs ne arz kiya:- maine padha tha, aur mera iraada isse sirf sawaab tha"
rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main samjha ke tum mese koi mujh se quraan chheen raha hai "
(sahih muslim jild 1 page 172, nisai jild 1 page 111, abu awana jild 2 page 132, musnad ahmad jild 4 page 431)
is farmaan me allah ke nabi rasoollullah sallalaho alaihi wasallam (pbuh) ne muqtadi ko buland aawaaz se padhne se mana kiya hai,
jaisa ke imam nawawi ne (sharah sahih muslim ) me ,allama ibn abdul barr ne (tamheed jild 11 page 52) me, aur allama shaukani ne (neelul awtaar jild 1 page 229) me saraahat ki hai,
allama muhammad taahir fatni marhoom (986 hijri) farmate hain ke:-" khalaj ka mufaad ye hai ke padhne waale Ne rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche buland aawaaz se padha tha, toh rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" mujh se jhagda kar raha tha, jaisa ke wah meri zubaan se alfaz quraan ko chheen raha hai, toh ye alfaz nabwi qiraah khalf ul imam ki muma'niat par dalaalat nahi karte, kyonke rasoollullah sallalaho alaihi wasallam (pbuh) ne us shakhs par inkaar buland aawaaz se padhne par kiya hai, jisse saabit huwa ke sahaba kiram (ra) rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche qirat karte they "
(majmua bahar ul anwar jild 2 page 83)
lijiye janab is hadith se saabit huwa ke muqtadi ka wazeefa ye hai ke wah zikr wa azkaar aahista padhe, lekin khaas zikr ka buland karna saabit ho toh wah juda hai,
4- fiqh se aapki kya muraad hai ?
Agar fiqh fil deen hai toh uske ham munkir nahi balke asal ummat ke fuqaha hi muhaddiseen hain,
agar fiqah se aapki Muraad aqwaal ul rijaal aur fiqh hanafi ke mutawwin hain, toh bataaye ke ye fiqh pahle murattab hui ya namaz ki farziyat ?
Aur unke azkaar wa arkaan ki kama'haqqah rasoollullah sallalaho alaihi wasallam (pbuh) ne tojeeh wa tashreeh ki thi ya nahi ?
Agar aap kah den ke namaz baad me farz hui, aur uski poori tafseel allah ke habeeb rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan nahi ki aur fiqah hanafi ke mutawwin wa sharhul isse pahle ke hain toh ye itna bada jhoot hai jo tumhaare ke siwa shaitaan bhi bolte hue sharma jaaye,
agar aap is baat ka iqraar kar len ke waqai namaz ki farziyat pahle hui aur iski poori wazaahat rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan kar di thi, toh is aitraaf se aapke saare daawe baatil wa mardood ho gaye,
kyonke aapne saaf iqraar kar liya ke imam abu hanifa ki paidaish 80 hijri se pahle bhi ummat e muhammadia namaz ada karti thi aur ye tareeqa e Namaz poori ummat marhooma me maroof tha,
taba tabieen ne taabien kiram se akhaz kiya aur taabien ne sahaba kiram se us tareeqa e namaz ko seekha,
ab aap bataaye ke sahaba kiram ne namaz kis se seekhi ??
rasoollullah sallalaho alaihi wasallam (pbuh) se ya aapke fuqaha se ??
Agar aap kahte hain ke in masail ka hadith se suboot nahi toh iska maana ye hoga ke fiqah hanafi ki tadween tak deen naakis tha, uski takmeel fiqh hanafi ki tadween ke baad hui hai,
6- aap hanafi hain ke imam abu hanifa ke muqallid hain,?
Aap iski saraahat karen ke imam abu hanifa ne in masail ko kahan bayan kiya hai ?
Yahan baad ke fuqaha ka naam na lena balke sirf imam abu hanifa ka qaul pesh karna,
agar aap sahih sanad se imam abu hanifa ka qaul pesh kar den toh ham aapko 100 rs inaam denge,
agar aap pesh na kar sake, yaqinan pesh nahi kar sakenge, toh phir kis muh se fiqh ka naam lete ho ??
to be continued
AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA:
SANA WA TA'WUZ KA AAHISTA PADHNA:
Hanafiya farmate hain ke:-" namaz me sana , ta'wwuz aahista padhna chahiye, fiqh ka masla hai, isme GHAIR MUQALLIDEEN ahle hadith fiqh ki taqleed karte hain "
(tohfa ahle hadith page 91)
JAWAB:
1- Hamen hanafiyyah se ek shikwa hai, wah ye ke khud mutaala karke aitraaz nahi karte balke master ameen safdar deobandi ki qaiy khori karte hain, lekin naam nahi lete,
2- agar aap kutub fiqh ke bajaaye sunnat se muhabbat ke jazbe se kutub hadith aur uswa rasool sallalaho alaihi wasallam (pbuh) ko padhte toh yaqinan aap aisa fuzool daawa na karte,
hz abu hurairah (ra) raawi hain ke:- " rasoollullah sallalaho alaihi wasallam (pbuh) takbeer e tahreema aur qiraat ke darmiyaan thodi deir khamosh rahte,
hz abu zara'h (ra) kahte hain ke main samjha yun ke hz abu hurairah (ra) ne yun kaha ke
" ya rasoollullah sallalaho alaihi wasallam (pbuh) mere maa baap aap par qurbaan hon, aap takbeer e tahreema aur qiraat ke darmiyaan ki khamoshi me kya padhte hain ?
rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-" ke main padhta hun ' allahumma ba'idni khataaya kama........'
(abu dawood, bukhari jild 1 page 103, muslim jild 1 page 213)
ek dusri hadith me aata hai ke hz anas (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) namaz me qir'aat ko ' alhamdulillahi rabbil aalameen ' se shuru karte '
(bukhari jild 1 page 103, muslim jild 1 page 172)
in dono hadith sahiha se saabit huwa ke qir'aat se pahle sana, ta'awwuz jahar se nahi balke aahista padhna masnoon hai,
3- hanafi muqallideen jo sana padhte hain uska kya saboot hai , kya uspar koi marfu hadith pesh kar sakte hain ? Yaqinan nahi,
ham aapko sunnat e mustafa par amal karne ki daawat dete hain,
IMAM KI TAKBEERAAT KO MUQTADI BULAND KYON NAHI KAHTA ?
Is silsile me hanafiyyah ne takbeer tahreema aur salaam ka zikr kiya hai ke uski taqseem hadith se saabit nahi ke :-" imam buland kahe aur muqtadi aahista , balke ye fiqh ka masla hai "
(tohfa ahle hadith 91)
JAWAB:
1- allah taala ka irshad hai:-" aur mere zikr ke liye namaz padha karo"
(surah taha 14)
aur zikr me asal akhfa hai,
irshad rabbani hai:-" apne rab ko aajizi aur chupke chupke pukaaro "
(surah aaraaf 55)
namaz toh bil'khusoos zikr hai aur usme shurui taur par akhfa hai, aur is par sahih sareeh hadith maujood hai,
bhaiyyon ! Jab aapne is baat ko ba'khoobi jaan samjh liya hai, toh aap jahan aur jis jagah ke liye ' jahar ' saabit hoga wah toh buland aawaaz se kahega, baaqi asal haalat me akhfa(khamoshi) me rahenge,
imam ka 'takbeer tahreema, salaam pherna aur deegar takbeeraat ka buland aawaaz se kahna hadith mutawaatirah se saabit hai,
uska inkaar Mahaz zidd aur tassub ki wajah se kiya ja raha hai, aur ye la'ilaaj marz hai,
al'gharz hadith me imam ki takbeeraat wa tamheed ke buland aawaaz se kahne ka zikr maujood hai
(bukhari jild 1 page 114, baihaqi jild 2 page 18)
jabke muqtadi ka buland aawaaz se takbeeraat kahna saabit nahi, poori ummat e muhammadiah ka nasal dar nasal tawatur se muqtadi ka aahista kahna hi amal hai,
rasoollullah sallalaho alaihi wasallam (pbuh) ne marz ul maut me sayyeda hz abu bakr (ra) ko imamat karne ka huqm farmaya, jamaat khadi ho gayi toh khud rasoollullah sallalaho alaihi wasallam (pbuh) bhi tashreef le aaye, hz abu bakr (ra) ke baazu me baith kar imamat karwaayi, magar rasoollullah sallalaho alaihi wasallam (pbuh) ki aawaaz buland na thi, jiski wajah se mukbir ki zarurat pesh aayi aur hz abu bakr (ra) mukbir bankar takbeeraat int'qaal buland aawaaz se kahne lage,
bukhari me hai ke:-" wa abu bakr yasma al naas Al takbeer "
trans: yani hz abu bakr (ra) logon ko rasoollullah sallalaho alaihi wasallam (pbuh) ki takbeer suna rahe they "
(hadith 712, bab man sami'al naas takbeer al imam "
agar imam aur muqtadi dono hi buland aawaaz se takbeeraat kahne ke muqallaf hote toh hz abu bakr (ra) ko mukabbir banne ki zarurat na thi,
2- imam toh takbeeraat wagerah ko buland aawaaz se muqtadi ke liye kahta hai, taake wah mutabe'at kare, jaisa ke hadith hai ke:-" imam isliye banaya jaata hai ke uski poori poori iqteda ki jaaye jab wah takbeer kahe toh tumbhi takbeer kaho "
(muslim jild 1 page 177)
ye hadith saboot hai ke imam ko takbeeraat buland kahni chahiye jabke muqtadi ke buland kahne ka saboot aap dijiye...
3- jab muqtadi takbeeraat wa tamheed aur baaqi azkaar namaz ko jahar se ada karega toh manaza'at ki soorat paida hogi, aur ye bila ittfaq NA'JAYEZ hai,
hz imran bin hussain (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) ne juhar ki namaz padhaai (phir namaz ke baad) farmaya ke:-" tum mese kisi ne mere peeche ' subbi hisma rabbikal aala' padha tha, ek shakhs ne arz kiya:- maine padha tha, aur mera iraada isse sirf sawaab tha"
rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main samjha ke tum mese koi mujh se quraan chheen raha hai "
(sahih muslim jild 1 page 172, nisai jild 1 page 111, abu awana jild 2 page 132, musnad ahmad jild 4 page 431)
is farmaan me allah ke nabi rasoollullah sallalaho alaihi wasallam (pbuh) ne muqtadi ko buland aawaaz se padhne se mana kiya hai,
jaisa ke imam nawawi ne (sharah sahih muslim ) me ,allama ibn abdul barr ne (tamheed jild 11 page 52) me, aur allama shaukani ne (neelul awtaar jild 1 page 229) me saraahat ki hai,
allama muhammad taahir fatni marhoom (986 hijri) farmate hain ke:-" khalaj ka mufaad ye hai ke padhne waale Ne rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche buland aawaaz se padha tha, toh rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" mujh se jhagda kar raha tha, jaisa ke wah meri zubaan se alfaz quraan ko chheen raha hai, toh ye alfaz nabwi qiraah khalf ul imam ki muma'niat par dalaalat nahi karte, kyonke rasoollullah sallalaho alaihi wasallam (pbuh) ne us shakhs par inkaar buland aawaaz se padhne par kiya hai, jisse saabit huwa ke sahaba kiram (ra) rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche qirat karte they "
(majmua bahar ul anwar jild 2 page 83)
lijiye janab is hadith se saabit huwa ke muqtadi ka wazeefa ye hai ke wah zikr wa azkaar aahista padhe, lekin khaas zikr ka buland karna saabit ho toh wah juda hai,
4- fiqh se aapki kya muraad hai ?
Agar fiqh fil deen hai toh uske ham munkir nahi balke asal ummat ke fuqaha hi muhaddiseen hain,
agar fiqah se aapki Muraad aqwaal ul rijaal aur fiqh hanafi ke mutawwin hain, toh bataaye ke ye fiqh pahle murattab hui ya namaz ki farziyat ?
Aur unke azkaar wa arkaan ki kama'haqqah rasoollullah sallalaho alaihi wasallam (pbuh) ne tojeeh wa tashreeh ki thi ya nahi ?
Agar aap kah den ke namaz baad me farz hui, aur uski poori tafseel allah ke habeeb rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan nahi ki aur fiqah hanafi ke mutawwin wa sharhul isse pahle ke hain toh ye itna bada jhoot hai jo tumhaare ke siwa shaitaan bhi bolte hue sharma jaaye,
agar aap is baat ka iqraar kar len ke waqai namaz ki farziyat pahle hui aur iski poori wazaahat rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan kar di thi, toh is aitraaf se aapke saare daawe baatil wa mardood ho gaye,
kyonke aapne saaf iqraar kar liya ke imam abu hanifa ki paidaish 80 hijri se pahle bhi ummat e muhammadia namaz ada karti thi aur ye tareeqa e Namaz poori ummat marhooma me maroof tha,
taba tabieen ne taabien kiram se akhaz kiya aur taabien ne sahaba kiram se us tareeqa e namaz ko seekha,
ab aap bataaye ke sahaba kiram ne namaz kis se seekhi ??
rasoollullah sallalaho alaihi wasallam (pbuh) se ya aapke fuqaha se ??
Agar aap kahte hain ke in masail ka hadith se suboot nahi toh iska maana ye hoga ke fiqah hanafi ki tadween tak deen naakis tha, uski takmeel fiqh hanafi ki tadween ke baad hui hai,
6- aap hanafi hain ke imam abu hanifa ke muqallid hain,?
Aap iski saraahat karen ke imam abu hanifa ne in masail ko kahan bayan kiya hai ?
Yahan baad ke fuqaha ka naam na lena balke sirf imam abu hanifa ka qaul pesh karna,
agar aap sahih sanad se imam abu hanifa ka qaul pesh kar den toh ham aapko 100 rs inaam denge,
agar aap pesh na kar sake, yaqinan pesh nahi kar sakenge, toh phir kis muh se fiqh ka naam lete ho ??
to be continued
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ANSWER,
DIFA-E-AHLE HADITH,
TAQLEED
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