Showing posts with label FIQH HANAFI. Show all posts
Saturday, August 31, 2013
AHNAAF (IMAM ABU HANIFA 'RH') KE 3 GIROH-- (PART-1)
.Bismillahirrahmanirraheem
AHNAAF (IMAM ABU HANIFA 'RH') KE 3 GIROH-- (PART-1)
Usooli Aitbaar Se Ahnaaf Ke 3 Giroh Hai,
Pahla Giroh Imam Abu Hanifa (rh) Aur Unke Shargirdan e Raashid Imam Muhammad Aur Imam Abu Yousuf (Rh) Aur Unka Tarz e Amal Akhtiyaar Karne waalon Par Mabni Hai,
Unse Ahle hadith Ka Usooli Taur Par Ikhtelaaf Nahin Hai,
Baaz Ahle Hadith Ulema (Jaise Hz Gondolwi 'rh') Ahnaaf Se Usooli Wa Furu Me Ikhtelaaf Ki Jo Nafi Farmate Hain Uska Taalluk Isi Giroh Se Hai,
Ham Chand Aqwaal Aur Misaalon Se Is Giroh Ka Usooli Mauqaf Bayan Karte Hain Taake Baat Waazeh Ho Jaaye..
AHNAAF KE PAHLE GIROH: IMAM ABU HANIFA (RH) AUR UNKE SAAHIBEEN KA TARZ FIKR WA AMAL:
Imam abu Hanifa (Rh) Ki Azmat Wa Fuqaahat Musallam hai, Isme Koi Shak Nahin,
Lekin Zara Unka Tarz E Amal Dekhiye,
Imam Sahab Se Poocha Gaya Ke Agar Aap Ki Koi Aisi Baat Ho Jo Kitabullah Ke Mukhaalif Ho Toh Kya Kiya Jaaye ?
Aapne Farmaya:-" Kitabullah Ke Muqaable Me Meri Baat Chhodh Do"
Unse Kaha Gaya:-" Jab Aapki Baat Hadith E Rasool Ke Khilaaf Ho?"
Aapne Farmaya:-" Hadith E Rasool Ke Muqaable Me Meri Baat Tarq Kar do"
Fir Aapse Kaha Gaya:-" Agar Aapki Baat Qaul Sahabi Ke Khilaaf Ho ?"
Aapne Farmaya:-" Uske Muqaable Me Meri Raaye Ko Nazar'andaaz Kar do"
Imam Sahab Ka Ye Qaul Imam Shauqaani Ne " Qaul Ul Mufeed Page 23" Me Naqal Kiya Hai,
Imam Abu Hanifa (Rh) Ne Apne Shargird Imam Abu Yousuf (Yaqoob) Se Kaha
" Aiy Yaqoob ! Meri Zabaan Se Nikli Hui Har Baat Mat Likha Karo, Isliye Ki Ham Bhi Ek Insaan Hain, Aaj Ham Ek Baat Kahte Hain Aur Kal Usse Ruju Kar Lete Hain, Kal Ki Kahi Hui Baat Se ParSon Ruju Kar Lete Hain "
(Inteqa Fi Fazail Ul Salasa aimma tul fuqaha , abdul barr page 190)
Aapne Ahle Ilm Wa Fuqaha Ko Taqeed Farmaayi
"Jis Shakhs Ko Meri Kahi Hui Baat Ki Daleel Ka Ilm Nahin Us Par HaRam Hai Ke Wah Mere Qaul Par Fatawa Jaari kare"
(meezan Ul Kubra Page 38)
Aur Aapne Apna Mazhab In Alfaaz Me Bayan Kiya
"Jab Hadith Sahih Saabit Ho Jaaye Toh Wahi Mera Mazhab Hai"
(Raddul Mukhtar, Ibn Aabideen 1/68, Daarul fikr 1966)
Yani Hadith Sahih Ke Muqaable Me Kisi Ki Raaye Ko Ahmiyat Haasil Nahin,
Meri Raaye Bhi Hadith Ke Khilaaf Ho Toh Wah Bhi Qaabil E Qubool Nahin Balke Tarq Ke Layeq Hai, Aur Hadith Sahih Hi Asal Cheez Hai, Aur Yahi Mera Mazhab Hai,
Aap Jab Fatawa Dete Toh Farmaate
" Ye Noman Bin Saabit Ki Raaye Hai, Hamare Khyaal Me Ye Bahut Acchi Raaye Hai, Jo Isse Bahtar Raaye Pesh Kare Uski Baat Ko Tarjeeh Hai"
(Alaam Ul Moqeen 1/40)
Aap Hadith Ko Kitni Ahmiyat Dete They ?
Iska Andaaza Aap Imam Abu Yousuf Ke Is Waaqye Se Laga Sakte Hain Ke
Imam Abu Hanifa (rh) Ka Maslaq Bayan Kiya Gaya Hai Ke Waqf Ka Farokht Karna Jayez Hai Halaanke Hadith Me Waazeh Taur Par Maujood Hai
" Waqf Na Farokht (sell) Kiya Jaaye, Na Hiba (Gift) Kiya Jaaye Aur Na WarSe Me Taqseem Kiya Jaaye"
(Sahih Bukhari Al Wasaya )
Imam Abu Yousuf Farmate Hain
" Agar Imam Abu Hanifa (rh) Ko Yah Hadith Mil Jaati Toh Iske Mutaabik Hi Mauqaf Akhtiyaar Karte Aur Apne Baiyy Waqf Ke Maslak Se Ruju Kar Lete"
(Sablul Salam Sharah Bulughul Maram 3/42)
Qaazi Sadarruddin Ibn Abi azz Hanafi Likhte Hain
Jab Imam Abu Yousuf ne Sa'aa Ki Miqdaar Aur Sabziyon Me Zakaat Wagerah Ke Masail Me Ruju Kar Liya Toh Farmaya
" Agar Mere Ustaad (Imam Abu Hanifa) Ke Ilm Me Bhi Wah Cheez Aa Jaati Jo Mere Ilm Me Aayi Toh Wah Bhi Isi Tarah Ruju Kar Lete, Jaise maine Ruju Kar Liya "
(Itteba, Ibn Abi azz Al Hanafi Page 28, Maktaba Salafiya , lahore)
Goya Imam Abu Hanifa (rh) Ne Apne Shargirdon Ki Tarbiyat Aise Andaaz Me Farmaayi Ke Quraan Wa Hadith Ke Nusoos Ka Ehteraam Aur Unka Tasleem Karna Zaroori Hai Aur Yun Unko Taqleed Jamood Se Bachne Ka Dars Diya,
Yahi Wajah Hai Ki Imam Sahab Ke Khususi Shargird Imam Abu Yousuf Aur Imam Muhammad (rh) Ne Apne Ustaad Se Be'shumar Masail Me Iktelaaf Kiya, Yahan Tak Ke Unki Tadaad 2/3 Bayan Ki Gayi Hain,
Imam Ghazali Farmate Hain
" In Dono Shargirdon Ne Apne Imam Ke Mazhab Ke 2/3 Masail Ka Inkaar Kiya Hai"
(Mankhool Man Taaliqaat Al Usool Al Ghazali, dar Ul Fikr, Ba'tahqeeq Mahmood Hasan)
Aur Ye Masail Furui Masail Tak Mahdood Nahin, Balke Ye Ikhtelaaf Maulana Abdul Haie Lukhnawi (Rh) Ke Ba'qaul Usool Me Bhi Kuch Kam Nahin
Chunanche Wah Muqaddama Umdatul Qari Me Tahreer Farmate Hain
" Dono Shargirdon Ke Apne Ustaad Imam Abu Hanifa Se Usool Me Mukhaalifat Bhu Kuch Kam Nahin, Hatta Ke Imam Ghazali Ne Kaha Ke Unhone Apne Ustaad Ke Mazhab Se 2/3 Masail Me Ikhtelaaf Kiya Hai"
Mazkoor TaFseel Se Waazeh Hai Ke Imam Abu Hanifa Aur Unke Shargird Khaas Hargiz Fiqhi Jamood Ke Qayel Nahin Hain Jo Unke Baad Unke Aksar Pairokaaron Aur Naam Lewaaon Me Paida Hua,
Na Unhone Hadith Se Inheraaf Wa Ghurez Ke Liye Khaas Usool Waza Aur Istemaal Kiye,
Jaisa Ke Baad Ke Aitzaal Se Mutaassir Fuqaha Ahnaaf Ne Waza Kiye Aur Unki Buniyaad Par Bahut Si Hadith Ko Radd Kar Diya....
AHNAAF (IMAM ABU HANIFA 'RH') KE 3 GIROH-- (PART-1)
Usooli Aitbaar Se Ahnaaf Ke 3 Giroh Hai,
Pahla Giroh Imam Abu Hanifa (rh) Aur Unke Shargirdan e Raashid Imam Muhammad Aur Imam Abu Yousuf (Rh) Aur Unka Tarz e Amal Akhtiyaar Karne waalon Par Mabni Hai,
Unse Ahle hadith Ka Usooli Taur Par Ikhtelaaf Nahin Hai,
Baaz Ahle Hadith Ulema (Jaise Hz Gondolwi 'rh') Ahnaaf Se Usooli Wa Furu Me Ikhtelaaf Ki Jo Nafi Farmate Hain Uska Taalluk Isi Giroh Se Hai,
Ham Chand Aqwaal Aur Misaalon Se Is Giroh Ka Usooli Mauqaf Bayan Karte Hain Taake Baat Waazeh Ho Jaaye..
AHNAAF KE PAHLE GIROH: IMAM ABU HANIFA (RH) AUR UNKE SAAHIBEEN KA TARZ FIKR WA AMAL:
Imam abu Hanifa (Rh) Ki Azmat Wa Fuqaahat Musallam hai, Isme Koi Shak Nahin,
Lekin Zara Unka Tarz E Amal Dekhiye,
Imam Sahab Se Poocha Gaya Ke Agar Aap Ki Koi Aisi Baat Ho Jo Kitabullah Ke Mukhaalif Ho Toh Kya Kiya Jaaye ?
Aapne Farmaya:-" Kitabullah Ke Muqaable Me Meri Baat Chhodh Do"
Unse Kaha Gaya:-" Jab Aapki Baat Hadith E Rasool Ke Khilaaf Ho?"
Aapne Farmaya:-" Hadith E Rasool Ke Muqaable Me Meri Baat Tarq Kar do"
Fir Aapse Kaha Gaya:-" Agar Aapki Baat Qaul Sahabi Ke Khilaaf Ho ?"
Aapne Farmaya:-" Uske Muqaable Me Meri Raaye Ko Nazar'andaaz Kar do"
Imam Sahab Ka Ye Qaul Imam Shauqaani Ne " Qaul Ul Mufeed Page 23" Me Naqal Kiya Hai,
Imam Abu Hanifa (Rh) Ne Apne Shargird Imam Abu Yousuf (Yaqoob) Se Kaha
" Aiy Yaqoob ! Meri Zabaan Se Nikli Hui Har Baat Mat Likha Karo, Isliye Ki Ham Bhi Ek Insaan Hain, Aaj Ham Ek Baat Kahte Hain Aur Kal Usse Ruju Kar Lete Hain, Kal Ki Kahi Hui Baat Se ParSon Ruju Kar Lete Hain "
(Inteqa Fi Fazail Ul Salasa aimma tul fuqaha , abdul barr page 190)
Aapne Ahle Ilm Wa Fuqaha Ko Taqeed Farmaayi
"Jis Shakhs Ko Meri Kahi Hui Baat Ki Daleel Ka Ilm Nahin Us Par HaRam Hai Ke Wah Mere Qaul Par Fatawa Jaari kare"
(meezan Ul Kubra Page 38)
Aur Aapne Apna Mazhab In Alfaaz Me Bayan Kiya
"Jab Hadith Sahih Saabit Ho Jaaye Toh Wahi Mera Mazhab Hai"
(Raddul Mukhtar, Ibn Aabideen 1/68, Daarul fikr 1966)
Yani Hadith Sahih Ke Muqaable Me Kisi Ki Raaye Ko Ahmiyat Haasil Nahin,
Meri Raaye Bhi Hadith Ke Khilaaf Ho Toh Wah Bhi Qaabil E Qubool Nahin Balke Tarq Ke Layeq Hai, Aur Hadith Sahih Hi Asal Cheez Hai, Aur Yahi Mera Mazhab Hai,
Aap Jab Fatawa Dete Toh Farmaate
" Ye Noman Bin Saabit Ki Raaye Hai, Hamare Khyaal Me Ye Bahut Acchi Raaye Hai, Jo Isse Bahtar Raaye Pesh Kare Uski Baat Ko Tarjeeh Hai"
(Alaam Ul Moqeen 1/40)
Aap Hadith Ko Kitni Ahmiyat Dete They ?
Iska Andaaza Aap Imam Abu Yousuf Ke Is Waaqye Se Laga Sakte Hain Ke
Imam Abu Hanifa (rh) Ka Maslaq Bayan Kiya Gaya Hai Ke Waqf Ka Farokht Karna Jayez Hai Halaanke Hadith Me Waazeh Taur Par Maujood Hai
" Waqf Na Farokht (sell) Kiya Jaaye, Na Hiba (Gift) Kiya Jaaye Aur Na WarSe Me Taqseem Kiya Jaaye"
(Sahih Bukhari Al Wasaya )
Imam Abu Yousuf Farmate Hain
" Agar Imam Abu Hanifa (rh) Ko Yah Hadith Mil Jaati Toh Iske Mutaabik Hi Mauqaf Akhtiyaar Karte Aur Apne Baiyy Waqf Ke Maslak Se Ruju Kar Lete"
(Sablul Salam Sharah Bulughul Maram 3/42)
Qaazi Sadarruddin Ibn Abi azz Hanafi Likhte Hain
Jab Imam Abu Yousuf ne Sa'aa Ki Miqdaar Aur Sabziyon Me Zakaat Wagerah Ke Masail Me Ruju Kar Liya Toh Farmaya
" Agar Mere Ustaad (Imam Abu Hanifa) Ke Ilm Me Bhi Wah Cheez Aa Jaati Jo Mere Ilm Me Aayi Toh Wah Bhi Isi Tarah Ruju Kar Lete, Jaise maine Ruju Kar Liya "
(Itteba, Ibn Abi azz Al Hanafi Page 28, Maktaba Salafiya , lahore)
Goya Imam Abu Hanifa (rh) Ne Apne Shargirdon Ki Tarbiyat Aise Andaaz Me Farmaayi Ke Quraan Wa Hadith Ke Nusoos Ka Ehteraam Aur Unka Tasleem Karna Zaroori Hai Aur Yun Unko Taqleed Jamood Se Bachne Ka Dars Diya,
Yahi Wajah Hai Ki Imam Sahab Ke Khususi Shargird Imam Abu Yousuf Aur Imam Muhammad (rh) Ne Apne Ustaad Se Be'shumar Masail Me Iktelaaf Kiya, Yahan Tak Ke Unki Tadaad 2/3 Bayan Ki Gayi Hain,
Imam Ghazali Farmate Hain
" In Dono Shargirdon Ne Apne Imam Ke Mazhab Ke 2/3 Masail Ka Inkaar Kiya Hai"
(Mankhool Man Taaliqaat Al Usool Al Ghazali, dar Ul Fikr, Ba'tahqeeq Mahmood Hasan)
Aur Ye Masail Furui Masail Tak Mahdood Nahin, Balke Ye Ikhtelaaf Maulana Abdul Haie Lukhnawi (Rh) Ke Ba'qaul Usool Me Bhi Kuch Kam Nahin
Chunanche Wah Muqaddama Umdatul Qari Me Tahreer Farmate Hain
" Dono Shargirdon Ke Apne Ustaad Imam Abu Hanifa Se Usool Me Mukhaalifat Bhu Kuch Kam Nahin, Hatta Ke Imam Ghazali Ne Kaha Ke Unhone Apne Ustaad Ke Mazhab Se 2/3 Masail Me Ikhtelaaf Kiya Hai"
Mazkoor TaFseel Se Waazeh Hai Ke Imam Abu Hanifa Aur Unke Shargird Khaas Hargiz Fiqhi Jamood Ke Qayel Nahin Hain Jo Unke Baad Unke Aksar Pairokaaron Aur Naam Lewaaon Me Paida Hua,
Na Unhone Hadith Se Inheraaf Wa Ghurez Ke Liye Khaas Usool Waza Aur Istemaal Kiye,
Jaisa Ke Baad Ke Aitzaal Se Mutaassir Fuqaha Ahnaaf Ne Waza Kiye Aur Unki Buniyaad Par Bahut Si Hadith Ko Radd Kar Diya....
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FIQH HANAFI
Tuesday, January 22, 2013
KUTTE KA JHOOTE KA BAYAN AUR OWNISLAM (HANAFI) KI BAD'DIYAANATI:
Bislmillahirrahmanirraheem
KUTTE KA JHOOTE KA BAYAN AUR OWNISLAM (HANAFI) KI BAD'DIYAANATI:
gujashta roz maine net par ek article padha jo ek hanafi site par tha, usse aap ba'khoobi waaqif honge http://www.ownislam.com....
Us mazmoon ki shuru'aat me ahle hadithon ko sabse pahle angrez ki aulaad saabit karne ka zikr hai jo amooman har hanafi ulema ka shagal ban chuka hai
aur wahi bakwaas ibaaratein nuzulul abrar ki bayan kiya gaya hai aur nuzulul abrar ki aadh me ahle hadithon par shahkht TANQEED Kiya gaya hai....
Ab main apne asal mauzu par aata hoon is unwaan ke tahat hanafiyon ne ye saabit karne ki koshish ki hai ki ahle hadith ghalat raah par hain aur is masle me unka aqeedah bilkul durust hai
fiqah ki kitaabon me likha hai
" kutte ka jhoota paleed hai, aur kutte ka jhoota bartan 3 baar dhoya jaaye, ye mazhab imam e azam ka hai"
(hidaya page 45)
ab toh is ibarat par hanafion(ownislam) Ko bhi aitraaz na hoga....
So imam e azam ne is masle me 2 hadison ke khilaaf raaye di hai
pahli hadith sahih bukhari , muslim, abu dawood aur nisaayi, moatta imam malik me hai
hz abu hurairah (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam ne farmaya
" jab tum mese kisi ke bartan me kutta muh daal kar paani pee le toh use chahiye ke 7 martaba bartan dhoye"
aur muslim ki ek riwaayat me hai
aapne farmaya
" tum mese kisi ke bartan ka paak hona jab usme kutta muh daal chuka ho, mukhsar hai is baat par ke use 7 martaba dhoye aur pahli martaba mitti ke saath saaf kare"
dusri hadith muslim page 137 me hz mughfal (ra) se marwi hai ke nabi e akram sallalaho alaihi wasallam ne farmaya
" jab bartan me kutta muh daale toh usko 7 martaba dho daalo aur 8wi baar (khushk) mitti se dho"
TASHREEH
Imam nawawi ne sharah muslim me kaha hai ke
" hamare yani imam shafai ka aur jamhoor ulema Ka mazhab yahi hai ke kutte ka jhoota kiya hua bartan ek baar mitti se aur 7 baar paani se agar dhoya jaaye toh paak hota hai "
wahin imam e azam abu hanifa (ra) ke nazdeek kutte ka jhoota bartan 3 baar dhone se hi paak ho jaata hai, toh iski daleel is bab me 2 hadithen hain
pahli hadith "dar e qutni " me
hz abu hurairah (ra) se marwi hai ke nabi e akram sallalaho alaihi wasallam ne kutte ke baare me farmaya ke
" agar wah bartan me muh daale toh use 3 baar ya 5 baar ya 7 baar dhoya jaaye"
JAWAB
iske 2 jawab hain
pahla ye ke ye hadith zaif hai, isliye ke sheikh ibn hammam ne "fath ul qadeer" m e likha hai ke imam dar e qutni ne kaha hai ke
" ismael se isi hadith ki riwaayat karne me abdul wahab munfarad hai aur wah matrook hai, ismael se hi is sanad ke saath abdul wahab ke elaawah (dusre raawi) saath baar dhona riwaayat karte hain"
(fath ul qadir)
2- dar e kutni jiski ye hadith hai 3rd Class ki kitab hai aur 3rd class ki kitab ki hadith, jo hadith sahih ke mukhaalif ho har ghiz qaabil e aitbaar aur layeq istadlal nahin hoti
chunanche shah abdul aziz (ra) "azaala naafiyah" me farmate hain
" aur tabqa saalsa (3rd class) me wah hadithen aayi hain jinhe un ulema e riwaayat kiya hai ba'lihaz zamana bukhari wa muslim se muqaddam they, ya unke ham asar se ya unse baad aane waale they, toh un ulema ne sehat ka intezam nahin kiya, aur unki kitaabein shohrat wa qubuliyat me pahle wa dusre tabqe ki kutub e hadith ke martaba tak nahin pahunchpaayi, agarchah un kitaabon ke musannafeen uloom hadith me tajurbah, wasooq, adaalat, aur zabat ki saffaat se mutassif they, aur un kitabon ke jo raawi hain unme se baaz aadil hain, baaz matrook wa majhool hain, aur in kitaabon ki aksar hadith fuqaha ke nazdeek ma'amool hi nahin balke unke khilaaf par ijma munaqid ho chuka hai"
3- dusri hadith dar e Kutni ne hz ata (rh) se sanad sahih ke saath hz abu hurairah (ra) ke fa'el ke baare me riwayat ki hai ke
" jab kutta bartan me munh daal deta toh us par paani baha dete they, aur phir use 3 baar dho dete they "
JAWAB
Iska jawab 4 tarah se hai
1- ye ke ye riwayat hz abu hurairah (ra) par mauqoof hai aur riwayat mauqgoof hujjat pakadne ke qaabil nahin hoti
chunanche sheikh muhammad taahir hanafi ne "majmua ul bahaar" me likha hai
" aur mauqoof wah hadith hoti hai jo sahabi se marwi ho ya fa'el maslakan riwayat ho ya munqata'an hadith ki ye qism hujjat nahin hoti"
aur jame tirmizi ke muqaddama me likha hai
" yani jo riwayat ki jaaye sahabi se qaul ho ya fa'el mutassil ho ya munqata aur wah sahih mazhab ke mutaabiq hujjat nahin hoti"
aur imam nawawi ne sahih muslim ke muqaddama me kaha hai
" ke imam shafai ke 2 qaul hain aur wah dono mashoor hain, sahih jadeed qaul ye hai ke sahabi ka Qaul fael hujjat nahin "
aur isi tarah sheikh abul faiz muhammad bin faarsi ne " jawahir ul usool fi ilm hadith ul rasool" meaur sayyid muhammad siddeeq hasan khan sahab ne " hidayat ul saail oola al masail"
aur " manhaj al usool alal istalaal hadith ul rasool"
aur "hidayat al saail " me likha hai ke
" imam muhammad bin ali shawkani al yamani ne qaul ka hujjat na hona jamhoor ulema ki taraf mansoob kiya hai, aur qaayeleen hujjat qaul sahabi ke jawab me kaha hai,
" agarchah sahabi ki buzurgi wa fazeelat ilm wa deen me musallat hai lekin isse uski itteba ka wajoob laazim nahin aata aur na khuda taala ne kahin is baat ka azan diya hai aur kaha hai ke hadith sahabi ka qaul jisse qaayeleen hujjat tamishk karte hain sahih nahin hai, iske baad kaha hai
" pas tu ye baat jaan le aur iska shadeed khwahishmand rah ke allah taala ne teri taraf aur is tamam ummat ki taraf nabi e akram sallalaho alaihi Wasallam ke siwa kisi ko rasool banakar nahin bheja, aur na iske elaawa kisi aur ki itteba ka tujhe huqm diya hai, aur na ummat mese unke elaawah kisi aur ki zabaan se koi ek huruf bhi ba'taur e shariat muqarrar kiya hai, aur na kisi ghair e qaul me chaahe wah koi bhi ho kisi cheez ko tere liye use qasm e hujjat qarar diya hai"
aur shah wali ullah muhaddis dehlawi (ra) ne "hujjatul baaligha" me imam shafai (rh) se abu aastaan ki kitab "umm" ke naqal kiya hai ke
" jab unke zamaana me asaar sahaba jama hue aur unko wah hadithen sahiha ke mukhaalif nazar aayen aur saath hi unhone salaf ki ye chaal dekhi ke jahan wah kisi ka qaul hadith ke khilaaf paate hain toh usko chhod kar hadith ki taraf ruju kar lete hain, toh unhone aqwaal sahaba tark kar diye aur kaha ke wah bhi aadmi hain, aur ham bhi aadmi"
(hujjatul baaligha jild 1 bab asbab ikhtelaaf al fuqaha)
aur aisa ki imam ibnul barr ne " nazoorah Ul haq fi farziyatul a'sha an lam ul ghaibul shafaq " me likha hai.....
2- jab sunan aur arba ki hadith e marfoo jo agarchah sahih hon, tanha bukhari ki hadith ka muqaabla nahin kar sakti toh phir asar sahabi aisi hadith ka muqaabla kyon kar sakta hai jispar bukhari aur muslim donon ne ittefaaq kiya ho, aisa asar hujjat ke qaabil nahin ho sakta....
3- ye riwaayat mukhaalif hai hz abu hurairah (ra) hi ki, us hadith sahih aur marfu ke jo bukhari , muslim, abu dawood, tirmizi , nisaai, aur moatta imam malik ki riwaayat se ooper mazkoor hui hai,
4- ye riwayat bhi dar e kutni ki hai aur daar e kutni tabqa saalsa (3rd class) ki kitab hai, aur is tabqe ki riwaayat jo hadith sahih ke mukhaalif ho, harghiz laiq aitbaar aur hujjat pakadne ke qaabil nahin ho sakti, jaisa ke pahle zikr ho chuka hai,
teesri hadith jise ibn adi ne "kaamil " me marfu'an riwaayat kiya hai toh is hadith ka jawab 2 tarah se hai
1- kitab kaamil ke jiski ye hadith hai (4th class) ki kitab hai, aur is tabqa ki hadith jo hadith sahih ke mukhaalif ho, harghiz qaabil e aitbaar aur laiq ehtejaaj nahin hoti..........
ALLAH TAALA HAMEN HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE....... AMEEN
http://www.ownislam.com/articles/roman-articles/2221-kuttey-ka-na-paak-bartan
KUTTE KA JHOOTE KA BAYAN AUR OWNISLAM (HANAFI) KI BAD'DIYAANATI:
gujashta roz maine net par ek article padha jo ek hanafi site par tha, usse aap ba'khoobi waaqif honge http://www.ownislam.com....
Us mazmoon ki shuru'aat me ahle hadithon ko sabse pahle angrez ki aulaad saabit karne ka zikr hai jo amooman har hanafi ulema ka shagal ban chuka hai
aur wahi bakwaas ibaaratein nuzulul abrar ki bayan kiya gaya hai aur nuzulul abrar ki aadh me ahle hadithon par shahkht TANQEED Kiya gaya hai....
Ab main apne asal mauzu par aata hoon is unwaan ke tahat hanafiyon ne ye saabit karne ki koshish ki hai ki ahle hadith ghalat raah par hain aur is masle me unka aqeedah bilkul durust hai
fiqah ki kitaabon me likha hai
" kutte ka jhoota paleed hai, aur kutte ka jhoota bartan 3 baar dhoya jaaye, ye mazhab imam e azam ka hai"
(hidaya page 45)
ab toh is ibarat par hanafion(ownislam) Ko bhi aitraaz na hoga....
So imam e azam ne is masle me 2 hadison ke khilaaf raaye di hai
pahli hadith sahih bukhari , muslim, abu dawood aur nisaayi, moatta imam malik me hai
hz abu hurairah (ra) kahte hain ke nabi e akram sallalaho alaihi wasallam ne farmaya
" jab tum mese kisi ke bartan me kutta muh daal kar paani pee le toh use chahiye ke 7 martaba bartan dhoye"
aur muslim ki ek riwaayat me hai
aapne farmaya
" tum mese kisi ke bartan ka paak hona jab usme kutta muh daal chuka ho, mukhsar hai is baat par ke use 7 martaba dhoye aur pahli martaba mitti ke saath saaf kare"
dusri hadith muslim page 137 me hz mughfal (ra) se marwi hai ke nabi e akram sallalaho alaihi wasallam ne farmaya
" jab bartan me kutta muh daale toh usko 7 martaba dho daalo aur 8wi baar (khushk) mitti se dho"
TASHREEH
Imam nawawi ne sharah muslim me kaha hai ke
" hamare yani imam shafai ka aur jamhoor ulema Ka mazhab yahi hai ke kutte ka jhoota kiya hua bartan ek baar mitti se aur 7 baar paani se agar dhoya jaaye toh paak hota hai "
wahin imam e azam abu hanifa (ra) ke nazdeek kutte ka jhoota bartan 3 baar dhone se hi paak ho jaata hai, toh iski daleel is bab me 2 hadithen hain
pahli hadith "dar e qutni " me
hz abu hurairah (ra) se marwi hai ke nabi e akram sallalaho alaihi wasallam ne kutte ke baare me farmaya ke
" agar wah bartan me muh daale toh use 3 baar ya 5 baar ya 7 baar dhoya jaaye"
JAWAB
iske 2 jawab hain
pahla ye ke ye hadith zaif hai, isliye ke sheikh ibn hammam ne "fath ul qadeer" m e likha hai ke imam dar e qutni ne kaha hai ke
" ismael se isi hadith ki riwaayat karne me abdul wahab munfarad hai aur wah matrook hai, ismael se hi is sanad ke saath abdul wahab ke elaawah (dusre raawi) saath baar dhona riwaayat karte hain"
(fath ul qadir)
2- dar e kutni jiski ye hadith hai 3rd Class ki kitab hai aur 3rd class ki kitab ki hadith, jo hadith sahih ke mukhaalif ho har ghiz qaabil e aitbaar aur layeq istadlal nahin hoti
chunanche shah abdul aziz (ra) "azaala naafiyah" me farmate hain
" aur tabqa saalsa (3rd class) me wah hadithen aayi hain jinhe un ulema e riwaayat kiya hai ba'lihaz zamana bukhari wa muslim se muqaddam they, ya unke ham asar se ya unse baad aane waale they, toh un ulema ne sehat ka intezam nahin kiya, aur unki kitaabein shohrat wa qubuliyat me pahle wa dusre tabqe ki kutub e hadith ke martaba tak nahin pahunchpaayi, agarchah un kitaabon ke musannafeen uloom hadith me tajurbah, wasooq, adaalat, aur zabat ki saffaat se mutassif they, aur un kitabon ke jo raawi hain unme se baaz aadil hain, baaz matrook wa majhool hain, aur in kitaabon ki aksar hadith fuqaha ke nazdeek ma'amool hi nahin balke unke khilaaf par ijma munaqid ho chuka hai"
3- dusri hadith dar e Kutni ne hz ata (rh) se sanad sahih ke saath hz abu hurairah (ra) ke fa'el ke baare me riwayat ki hai ke
" jab kutta bartan me munh daal deta toh us par paani baha dete they, aur phir use 3 baar dho dete they "
JAWAB
Iska jawab 4 tarah se hai
1- ye ke ye riwayat hz abu hurairah (ra) par mauqoof hai aur riwayat mauqgoof hujjat pakadne ke qaabil nahin hoti
chunanche sheikh muhammad taahir hanafi ne "majmua ul bahaar" me likha hai
" aur mauqoof wah hadith hoti hai jo sahabi se marwi ho ya fa'el maslakan riwayat ho ya munqata'an hadith ki ye qism hujjat nahin hoti"
aur jame tirmizi ke muqaddama me likha hai
" yani jo riwayat ki jaaye sahabi se qaul ho ya fa'el mutassil ho ya munqata aur wah sahih mazhab ke mutaabiq hujjat nahin hoti"
aur imam nawawi ne sahih muslim ke muqaddama me kaha hai
" ke imam shafai ke 2 qaul hain aur wah dono mashoor hain, sahih jadeed qaul ye hai ke sahabi ka Qaul fael hujjat nahin "
aur isi tarah sheikh abul faiz muhammad bin faarsi ne " jawahir ul usool fi ilm hadith ul rasool" meaur sayyid muhammad siddeeq hasan khan sahab ne " hidayat ul saail oola al masail"
aur " manhaj al usool alal istalaal hadith ul rasool"
aur "hidayat al saail " me likha hai ke
" imam muhammad bin ali shawkani al yamani ne qaul ka hujjat na hona jamhoor ulema ki taraf mansoob kiya hai, aur qaayeleen hujjat qaul sahabi ke jawab me kaha hai,
" agarchah sahabi ki buzurgi wa fazeelat ilm wa deen me musallat hai lekin isse uski itteba ka wajoob laazim nahin aata aur na khuda taala ne kahin is baat ka azan diya hai aur kaha hai ke hadith sahabi ka qaul jisse qaayeleen hujjat tamishk karte hain sahih nahin hai, iske baad kaha hai
" pas tu ye baat jaan le aur iska shadeed khwahishmand rah ke allah taala ne teri taraf aur is tamam ummat ki taraf nabi e akram sallalaho alaihi Wasallam ke siwa kisi ko rasool banakar nahin bheja, aur na iske elaawa kisi aur ki itteba ka tujhe huqm diya hai, aur na ummat mese unke elaawah kisi aur ki zabaan se koi ek huruf bhi ba'taur e shariat muqarrar kiya hai, aur na kisi ghair e qaul me chaahe wah koi bhi ho kisi cheez ko tere liye use qasm e hujjat qarar diya hai"
aur shah wali ullah muhaddis dehlawi (ra) ne "hujjatul baaligha" me imam shafai (rh) se abu aastaan ki kitab "umm" ke naqal kiya hai ke
" jab unke zamaana me asaar sahaba jama hue aur unko wah hadithen sahiha ke mukhaalif nazar aayen aur saath hi unhone salaf ki ye chaal dekhi ke jahan wah kisi ka qaul hadith ke khilaaf paate hain toh usko chhod kar hadith ki taraf ruju kar lete hain, toh unhone aqwaal sahaba tark kar diye aur kaha ke wah bhi aadmi hain, aur ham bhi aadmi"
(hujjatul baaligha jild 1 bab asbab ikhtelaaf al fuqaha)
aur aisa ki imam ibnul barr ne " nazoorah Ul haq fi farziyatul a'sha an lam ul ghaibul shafaq " me likha hai.....
2- jab sunan aur arba ki hadith e marfoo jo agarchah sahih hon, tanha bukhari ki hadith ka muqaabla nahin kar sakti toh phir asar sahabi aisi hadith ka muqaabla kyon kar sakta hai jispar bukhari aur muslim donon ne ittefaaq kiya ho, aisa asar hujjat ke qaabil nahin ho sakta....
3- ye riwaayat mukhaalif hai hz abu hurairah (ra) hi ki, us hadith sahih aur marfu ke jo bukhari , muslim, abu dawood, tirmizi , nisaai, aur moatta imam malik ki riwaayat se ooper mazkoor hui hai,
4- ye riwayat bhi dar e kutni ki hai aur daar e kutni tabqa saalsa (3rd class) ki kitab hai, aur is tabqe ki riwaayat jo hadith sahih ke mukhaalif ho, harghiz laiq aitbaar aur hujjat pakadne ke qaabil nahin ho sakti, jaisa ke pahle zikr ho chuka hai,
teesri hadith jise ibn adi ne "kaamil " me marfu'an riwaayat kiya hai toh is hadith ka jawab 2 tarah se hai
1- kitab kaamil ke jiski ye hadith hai (4th class) ki kitab hai, aur is tabqa ki hadith jo hadith sahih ke mukhaalif ho, harghiz qaabil e aitbaar aur laiq ehtejaaj nahin hoti..........
ALLAH TAALA HAMEN HAQ BAAT KAHNE AUR SUNNE KI TAUFEEQ DE....... AMEEN
http://www.ownislam.com/articles/roman-articles/2221-kuttey-ka-na-paak-bartan
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FIQH HANAFI
Saturday, November 10, 2012
HANAFI FIQH KA SIRF EK NAMOONA
Bismillahirrahmanirraheem
HANAFI FIQH KA SIRF EK NAMOONA
Jis fiqah ki tareef me muqallideen ne zameen wa aasmaan ke qulaabe milaayen hai iska sirf ek namoon mulaheza ho
fiqh ki ek mashoor kitab " AL ASHBAH WAN NAZAIR" pg 720 me likha hai:
" agar quraan me dekh kar padhen to uski namaz faasid ho jaayegi kyonki isme taaleem hai aur agar aurat ki sharmgaah(private part) ko shahwat se dekhe to namaz faasid nahi hogi"
maulwi ahmad raza khan likhte hain:
" agar aurat ko talaaq raji di thi, hanooz aurat na guzri, ya namaz me tha ke aurat ki faraz(private part) daakhil par nazar padh gayi aur shahwat paida hui aur namaz me fasaad na aaya"
(fatawa rizwiya jild 1 pg 67)
yah hai fiqah ka wah namoona jiski hamd o sana karte muqallideen nahi thakte aur jisse ahle hadith allah ki panaah chahte hain
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FIQH HANAFI
Wednesday, October 31, 2012
GUM'SHUDA SHAUHAR KA MASLA
Bismillahirrahmanirraheem
GUM'SHUDA SHAUHAR KA MASLA
Gumshuda shohar ka masla -Ahnaaf ka Ahle sunnat se Ikhtelaaf
Jis Aurat ka Shohar gum ho jaye shariyat me is ka kia hukm hai yani woh apne shohar ka intezar kitni muddat tak karke dusra nikah kare gi.????
Ahnaaf ka Maslak
Ahnaaf ka fatwa bada ajeeb, pecheeda,dard naak aur nehayet na qabil amal hai.
Hedaya me Markuz hai.
" Hasan kahte hain ke imam abu hanifa ne farmaya jab gumshuda shakhs ek sau bess (120) baras ki umar ko pohach chuke to hum qarar denge ke woh mar chuka hai.(Musannif hedaya ke mutabiq) Is hukm me dar asal gumshuda shakhs ke hum umaron ki maut ke andaza ke liye laazim hai.Hazrat Qazi abu yusuf ki rawait ke mutabiq intezar-e-muddat 120 baras tak hai aut baaz foqha ne intezaar ki muddat 90 baras batai hai aur fatwa bhi isi par hai"
(Aenul Hedaya jild 2 babul Mafqud safha 261)
Isi Tarah ka Masla Behashti Zewar me bhi mojud hai.jis me 90 baras tak intezar karna zaruri bataya gaya hai.
(BehashtiZewar-Hissa chaharum(4)-Shohar ke gum ho jaane ka bayan)
Yeh dardnaak hai ya Lateefa????
Ab is surat haal ko dard naak kaha jaye ya lateefa ke 18 baras ki umar me ek khatoon ka shohar gum ho jaata hai.Shohar ki umar us waqt 20 se 30 baras maan li jaye.Ab yeh khatoon apne gumshuda shohar ko 120 ki umar tak pohchane ke liye pure 100 baras ya 90 baras intezar kare gi aur is muddat me aurat ki umar 110 se 120 baras tak pohach jaye gi.Phir jab is ke muh me daant aur pet me aant ka jhagda khatam ho chuke ga to fiqh-e-hanfi use dulhan banne ki ijazat de degi.
Hanfi Fiqh ke Mufti sahab ab use hidayat kare ge Dadi Amma aapapni barat mangwaaane ke liye Azaad hain.
Raham Dili par Apni HatDharmi Wahi ki Wahi
Kuch zamana guzar jaane ke baad Kuch hanfi Mullaon ne is aurat ki be basi par raham aaya to unho ne use 120 se hata kar 90 baras tak adiyan ragad ragadkar mar jaane ke azaab se nijaat dilane ke liye yeh raasta ikhteyar kia ke is masla me fiqh hanfi ke fatwe ko tark karke Imam Malik ke mazhab par amalkia jaye aur gumshuda shohar ke liye Hanfi khawateen ko bhi ijaazat de di jaye ki apne gumshuda shohar ka chaar 4 saal tak intezaar kare.Agar woh is muddat me na lote aur na us ki koi khabar mile to woh Iddat 4 maah 1o din guzaar kar Nikaah kar sakti hai.
(Radul Mukhtar allama Shami,Umdatul Reyaya Maulan Abdul Hai Lakhnavi)
Magar sawal yeh hai ki is surat me fiqh Hanfi ka kia bana.??
Is ka Fatwa kia hua. ???
Agar fiqh hanfi ka fatwa sahih tha to use tarak kiu kia gaya aur ghalat tha to use moakhar kiu kia gaya,use mansukh kiu nahi kia gaya???
Is ka maana yeh hua ke Hanfi Buzurgon ne sirf jag hasai se bachne ke liye hi yeh surat Qabul ki hai.
Ahle Hadis Ka Maslak
Ahle hadis ka maslak Wazah hai khatoon apne shohar ki gumshudgi ki tarikh se char 4 baras tak intezaar kare aur biwi ki iddat 4 maah 10 din pure karke dusra Nikaah ke sath apni zindagi sanwaar sakti hai.
Ahle Hadis ki dalil Hazrat Umar bin Khattab ka woh irshad hai jo
hazratSaeed bin Mussayib ki rawayat Moatta Imam Malik me Mojud hai.Hazrat Saeed kahe hai Hazrat Umar ne Farmaya
"Ke jis aurat ka Shohar gum ho jaye aur use koi pata maloom na ho woh 4 baras tak intezaar kare phir 4 maah 10 din guzaare aur Hasbe pasand Nikah Kare"
(Moatta Imam Malik 2/70)
Hazrat Imam Malik ka fatwa bhi isi par hai aur Imam Shafai ne bhi isi ko Ikhteyar kia hai.Aur zahir hai ke yeh ek Nehayat Mukhtasar aur Qabil Amal rasta hai.
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FIQH HANAFI
Monday, August 27, 2012
==========REPLY TO THE CHALLENGE BY HANFI ON AHLUL HADITH ============ REPLY OF AL L 14 ALLEGATIONS BASED ON QUR’AN AND HADITH
BISMILLAHIRRAHMANIRRAHEEM
1)//Ahle Hadith Janaze me Pahli takbeer ke baad, Sana, Fatiha aur Soora Parhte hain, //
Reply:- Aisha siddiqa ra se riwayat hai Allah ke Rasool sws Namaz shuru kerte to kahte “ Subhanaka Allahuma wa behamdika wa tabaraksmoka wa ta’ala jaddoka wa la ilaha gairoka :Tirmizi: 243
Talha bin Abdulllah ra kahte hai ke maine ibne Abbas ra ke piche namaze janaza parha unhone soorat Fatiha aur ek aur soorat parhi aur bulnad aawaaz se Qeraat ki hatta ke hum ne suna , jab faarig hue to fermaya ke ye sunnat aur Haq hai.Nisai: 1987, 74/4_________________________________________________________________
2)// Ahle Hadith Janaze me 1 se Jyada Dua parhte hain.//
Reply:-
“Allahumagfirli hayyena wa mayyetena , wa sageerena wa kabeerena, wa jakirena wa unsaana, wa shahedena wa gaibena , Allahuma man ahyaytahu minna fa ahyehi alal Imaan, wa man tawaffaytahu minna Fatawaffahu alal islam, Allahuma la tahrimna azrahu wala todillana baa’dahu. “Abu dawood 3201.
Allahumagfirlahu wa rahmatahu wa a’afehi, wa a’afo anho wakrim nuzulohu wa wassi’a mood khalahu wagsilhu bil maa’I was salji wal bardi wa maqqihi minal khataya kama naqqaayatas sauba al baida minad danasi wab dilhu daaran khairann min da’arehi , wa ahlann khairam min ahlehi, wad khilhul jannata wa a’aizhu min azabil qabre wa azabin naar.(Muslim 963)_________________________________________________________________
3) // Namaz Janaza me teesri takbeer ke baad jab Imam ek se jyada Duaaye perhta hai to Muktad aameen aameen kahte hain.//
REPLY: YE JHOOOT HAI, AISA , JISKO DEKHNA HO MAKKA MADINA ME JANAZA PARH KE DEKH LE,_________________________________________________________________
4)// Rafadain in Takbeerat of Namaz- Janaza:-//
Reply:- Abdula bin umar ra ne fermaya Nabi sws jab Janaze me Takbeer perhte to Rafa dain karte .Darqatani ( English, 2908.)_________________________________________________________________
5) Ahle Hadith Qunooot me hath utha ker duaa kerte hai.:-
Reply:- Koi Marfooh riwayat nahi hai Lekin kuch Sahabiyoo ke Aasaar mauzood hai ke wo hath utha ker Dua karte the.( Musannif ibne abi Shaiba )_________________________________________________________________
6) Duq Qunoot ke Ikhtamaam par mooh per haath pherna:-
Reply:-
Iski sunnat se koi Daleel nahi hai , Per Agar koi aisa karta hai to ye Biddat me shumaar nahi hai. Olemao ne aisa karne ko mana kia hai, islie Haram ya Ahle HAdith Masjido ke imam Qunoot ke baad Dua parh ke Chehre pe nahi daalte balke seedhe Rukoo me ya Sazde me jaate hain._________________________________________________________________
7)// Ahle Hadith shaheed ki Ghaibana Namaz Parhte hai.//
Reply:- Jis Din Nejaashi Faut huaa , Rasulullah sws Sahaba ke Saath Nikle , Saf Bandi ki Aur 4 Takbeerat ke saath Namaz Janaza Ada ki.{Bukhari:- 1254 } Kitabu Janazaa{ Muslim:- 951 } Kitabu Janazaa
Aur Fermaya ke “ apne bhai ki Namaz-e- Janaza Ada kero kyoke Ardh Ghair me Fout hua hai. {Ibne Maza:- 1537, Baab Aljanaza , Fil Salat ala Nejaashi }_________________________________________________________________
8)// Ahle Hadith Ek Maqaami Juban aur 1 Arabi Juban me dete hain.//Reply:-
Sare Hanfi Masjidoo me ye hota hai. Aur Alhamdolillah Saudi Arab aur tamam Arab Mulk ke Ahle Hadith Masjidoo me Sirf Arabic Juban me hi Khutba hota hai. Siwaye Asian Aur Western Cuntries ko choor ke.
Qur’an ka ishara dekhte hain.Aur humne koi Paigambar nahi bheja magar wo apni Qaum ki juban bolta tha take unhe Ahkam –e- Ilahi khool khool ke bata de.Ibrahim( 14:4)
Hadith
Rasulullah sws Khutba me Quran Parhte aur logo ko Naseehat kerte. (Muslim : 862)
HANFI FIQH DEKHO: Rad Mukhtar (4/522) Khateeb Arabic ke alawe bi kisi aur Language me Khutba de sakta hai.
Ab Fatwa Sheikh bin Baaz ka parho ( Fatawa ibne baaz 12/ 372 ) Ager Masjid me Non Arab jyada ho aur wo Arabic na samjhe to isme koi harz nahi ke khutba non Arabic language me dia jaye, ya khutba Arabi me den eke baad uska tarjuma ker dia jaye..!
Naseehate us jubaan me di jaati hai jo logo ko samajh me aawe.! Ye Samjhne waali baat hai. Jahil Hanfi khud ye kaam karte hai per hum pe ungli uthhate hai,_________________________________________________________________
9)// Ahle Hadith Tahajjud me alag Adhaan dete hain. //:--
REPLY:-
Rasulullah sws ne Farmaya “ Tumhe Bilal ki Adhaan Sehri khaane se na rooke , kyoke wo raat ko adhaan dete hain take Tahazud Parhne waala lout aaye, aur soone wala Khabrdaar ho Jaaye.(Bukhari. 621)(Muslim 1093)
Abdullah bin Umar ra Fermaate hai” doono Moazzino ke Dermeyaan sirf is qadar ka Waqfa hota tha k eek Adhaan de ker utarta aur doosra Adhaan ke lie Charh Jaata.( Muslim : 1092)_________________________________________________________________
10)// Ahle Hadith Rukoo me jane se pahle, Rukoo ke baad aur 2 rekaat ke tashhud se uthne ke baad rafadain karte hain.//REPLY:-- Abdullah bin umar r.a. Shuru Namaz me, rukoo se pahle rukoo ke baad aur do rekaate perh ker khara hote waqt Rafadain kerte the aur fermate the ke Rasulullah sws bhi isi tarah kerte the.{ Bukhari 739 }
Abu Dauood Kitabusalah: Hadith Number 721,722,723,726,727,728,729,730,733,738,739,741,742,743,744,745 sub kee sub mai Rafayadain ka zikar hai khud check
Bukhari say : Kitabul Azan & Kitabusalah: Bab Number: 474 476 477, hadith number 738,735 Muslim Hadith number:390,391
Saydena Ali r,a, Fermate hai Rasululah sws Namaz ke shuru me , rukoo me jaane se Pahle aur Rukoo se sar uthhane ke baad aur do Rekaate perh ker khare hote waqt Rafa dain kerte the.{ Abu Dawood 744, } {Ibne Maza 864} {Imam tirmizi ne sahi kaha 3423}_________________________________________________________________
11) Rasulullah sws ke Aakhri umr tak Rafadain nahi kerte the.
REPLY:- Waail bin Hazar R.a. Fermaate hai : Maine Nabi Akram sws ko dekha jab aap namaz shuru kerte to “ Allah Akbar” kahte aur apne dono haath uthhate, fir apna haath kapre me dhaank lete fir daya haath baye per rakhte. Jab rukoo kerne lagte to kapro se haath nikal lete “ Allah Akber “ kahte aur Rafadain kerte , jab rukoo se uthhte to “ Sameallah huleman Hameeda “ Kahte aur Rafadain kerte.{ Muslim 401 }
Wail bin hajar r.a. 9 Hijri 10 hijri me Rasullulah sws ke paas aaye. Lehaza ssabit hua ke Rasulullah sws 10 Hijri tak Rafadain kerte the , 11 Hijri me Nabi Rahmat sws ne Wafaat paayi._________________________________________________________________
12)// Ashra Mobasheereen se Rafadain Sabit kerna:-//Reply:-
Upar 2 Hadithe mil gai hongi jinme 2 khule Rasheen hain. Aur Rafadain ki kul 50 se Jyada hadithe maujood hai. Aur Rasulullah sws ki sunnat hone ke lie 1 hadith humare liye kaafi hai. Juroori Nahi ke har hadith har Sahabi se saabit ho tabhi wo Wajib e Aml hoti hai. Ye Mahaz Jahiliyat hai. Hadithe Hanfiyoo ki Juroorat ke Mutabiq nahi hoti, Balke Rasulullah sws aur Sahabiyo kea ml wa rawiyo ki yaad aur llm ke Mutaabiq hoti hai._________________________________________________________________
13)// Ahle Hadith Dua Qunoot ke Aakhir me “ Nastagfiruka wa natoobo Ilaik “ Parhte hain.//
Reply:- Bohtaan hai ye Ahle hadithoo pe.Ye Rasululah sws ki sikhai Dua Qunoot me Shamil nahi hai. Lehaza ye Izaafa hai aur hum ye nahi parhte.
_________________________________________________________________
14) //Ek Majlis me 3 Talaaq ko Rasulullah sws ne 3 kahi ya 1.?//
Reply:-Pahle to ye Quran ke khilaaf hai.Aye Nabi Musalmaano se kah do ke jab apni biwi ko talaaq dene lage to unki Iddat ko pesh nazar rakh ker Talaaq do. ( Soorah Talaq, 65: 1)
Abu Sahba ra ne Ibne Abbas ra se kaha” kya tumhe pata hai, Rasululullah sws ke zamane me 3 Talaaq 1 maane jate the , Aur Abu bakr ra ke zamane me bhi, aur Omar ra ke Khilafat ke 3 saal tak? Ibne Abbas ra ne jawab dia : Haa !Bukhari (English, Bk 9, 3492)_________________________________________________________________
===========HANFIYOO KE LIYE NASEEHAT QURAN KI==============So
qasam hai teray perwerdigar ki! Yeh momin nahi ho saktay jab tak kay tamam aapas kay ikhtilaf mein aap ko haakim na maan len phir jo faisla aap inn mein ker den inn say apney dil mein kissi tarah ki tangi aur na khushi na payen aur farmanbardari kay sath qabool kerlen.{ Nisa :- 65 }
ALLAH TAALA HIDAYAT DE...........AAMEEN
1)//Ahle Hadith Janaze me Pahli takbeer ke baad, Sana, Fatiha aur Soora Parhte hain, //
Reply:- Aisha siddiqa ra se riwayat hai Allah ke Rasool sws Namaz shuru kerte to kahte “ Subhanaka Allahuma wa behamdika wa tabaraksmoka wa ta’ala jaddoka wa la ilaha gairoka :Tirmizi: 243
Talha bin Abdulllah ra kahte hai ke maine ibne Abbas ra ke piche namaze janaza parha unhone soorat Fatiha aur ek aur soorat parhi aur bulnad aawaaz se Qeraat ki hatta ke hum ne suna , jab faarig hue to fermaya ke ye sunnat aur Haq hai.Nisai: 1987, 74/4_________________________________________________________________
2)// Ahle Hadith Janaze me 1 se Jyada Dua parhte hain.//
Reply:-
“Allahumagfirli hayyena wa mayyetena , wa sageerena wa kabeerena, wa jakirena wa unsaana, wa shahedena wa gaibena , Allahuma man ahyaytahu minna fa ahyehi alal Imaan, wa man tawaffaytahu minna Fatawaffahu alal islam, Allahuma la tahrimna azrahu wala todillana baa’dahu. “Abu dawood 3201.
Allahumagfirlahu wa rahmatahu wa a’afehi, wa a’afo anho wakrim nuzulohu wa wassi’a mood khalahu wagsilhu bil maa’I was salji wal bardi wa maqqihi minal khataya kama naqqaayatas sauba al baida minad danasi wab dilhu daaran khairann min da’arehi , wa ahlann khairam min ahlehi, wad khilhul jannata wa a’aizhu min azabil qabre wa azabin naar.(Muslim 963)_________________________________________________________________
3) // Namaz Janaza me teesri takbeer ke baad jab Imam ek se jyada Duaaye perhta hai to Muktad aameen aameen kahte hain.//
REPLY: YE JHOOOT HAI, AISA , JISKO DEKHNA HO MAKKA MADINA ME JANAZA PARH KE DEKH LE,_________________________________________________________________
4)// Rafadain in Takbeerat of Namaz- Janaza:-//
Reply:- Abdula bin umar ra ne fermaya Nabi sws jab Janaze me Takbeer perhte to Rafa dain karte .Darqatani ( English, 2908.)_________________________________________________________________
5) Ahle Hadith Qunooot me hath utha ker duaa kerte hai.:-
Reply:- Koi Marfooh riwayat nahi hai Lekin kuch Sahabiyoo ke Aasaar mauzood hai ke wo hath utha ker Dua karte the.( Musannif ibne abi Shaiba )_________________________________________________________________
6) Duq Qunoot ke Ikhtamaam par mooh per haath pherna:-
Reply:-
Iski sunnat se koi Daleel nahi hai , Per Agar koi aisa karta hai to ye Biddat me shumaar nahi hai. Olemao ne aisa karne ko mana kia hai, islie Haram ya Ahle HAdith Masjido ke imam Qunoot ke baad Dua parh ke Chehre pe nahi daalte balke seedhe Rukoo me ya Sazde me jaate hain._________________________________________________________________
7)// Ahle Hadith shaheed ki Ghaibana Namaz Parhte hai.//
Reply:- Jis Din Nejaashi Faut huaa , Rasulullah sws Sahaba ke Saath Nikle , Saf Bandi ki Aur 4 Takbeerat ke saath Namaz Janaza Ada ki.{Bukhari:- 1254 } Kitabu Janazaa{ Muslim:- 951 } Kitabu Janazaa
Aur Fermaya ke “ apne bhai ki Namaz-e- Janaza Ada kero kyoke Ardh Ghair me Fout hua hai. {Ibne Maza:- 1537, Baab Aljanaza , Fil Salat ala Nejaashi }_________________________________________________________________
8)// Ahle Hadith Ek Maqaami Juban aur 1 Arabi Juban me dete hain.//Reply:-
Sare Hanfi Masjidoo me ye hota hai. Aur Alhamdolillah Saudi Arab aur tamam Arab Mulk ke Ahle Hadith Masjidoo me Sirf Arabic Juban me hi Khutba hota hai. Siwaye Asian Aur Western Cuntries ko choor ke.
Qur’an ka ishara dekhte hain.Aur humne koi Paigambar nahi bheja magar wo apni Qaum ki juban bolta tha take unhe Ahkam –e- Ilahi khool khool ke bata de.Ibrahim( 14:4)
Hadith
Rasulullah sws Khutba me Quran Parhte aur logo ko Naseehat kerte. (Muslim : 862)
HANFI FIQH DEKHO: Rad Mukhtar (4/522) Khateeb Arabic ke alawe bi kisi aur Language me Khutba de sakta hai.
Ab Fatwa Sheikh bin Baaz ka parho ( Fatawa ibne baaz 12/ 372 ) Ager Masjid me Non Arab jyada ho aur wo Arabic na samjhe to isme koi harz nahi ke khutba non Arabic language me dia jaye, ya khutba Arabi me den eke baad uska tarjuma ker dia jaye..!
Naseehate us jubaan me di jaati hai jo logo ko samajh me aawe.! Ye Samjhne waali baat hai. Jahil Hanfi khud ye kaam karte hai per hum pe ungli uthhate hai,_________________________________________________________________
9)// Ahle Hadith Tahajjud me alag Adhaan dete hain. //:--
REPLY:-
Rasulullah sws ne Farmaya “ Tumhe Bilal ki Adhaan Sehri khaane se na rooke , kyoke wo raat ko adhaan dete hain take Tahazud Parhne waala lout aaye, aur soone wala Khabrdaar ho Jaaye.(Bukhari. 621)(Muslim 1093)
Abdullah bin Umar ra Fermaate hai” doono Moazzino ke Dermeyaan sirf is qadar ka Waqfa hota tha k eek Adhaan de ker utarta aur doosra Adhaan ke lie Charh Jaata.( Muslim : 1092)_________________________________________________________________
10)// Ahle Hadith Rukoo me jane se pahle, Rukoo ke baad aur 2 rekaat ke tashhud se uthne ke baad rafadain karte hain.//REPLY:-- Abdullah bin umar r.a. Shuru Namaz me, rukoo se pahle rukoo ke baad aur do rekaate perh ker khara hote waqt Rafadain kerte the aur fermate the ke Rasulullah sws bhi isi tarah kerte the.{ Bukhari 739 }
Abu Dauood Kitabusalah: Hadith Number 721,722,723,726,727,728,729,730,733,738,739,741,742,743,744,745 sub kee sub mai Rafayadain ka zikar hai khud check
Bukhari say : Kitabul Azan & Kitabusalah: Bab Number: 474 476 477, hadith number 738,735 Muslim Hadith number:390,391
Saydena Ali r,a, Fermate hai Rasululah sws Namaz ke shuru me , rukoo me jaane se Pahle aur Rukoo se sar uthhane ke baad aur do Rekaate perh ker khare hote waqt Rafa dain kerte the.{ Abu Dawood 744, } {Ibne Maza 864} {Imam tirmizi ne sahi kaha 3423}_________________________________________________________________
11) Rasulullah sws ke Aakhri umr tak Rafadain nahi kerte the.
REPLY:- Waail bin Hazar R.a. Fermaate hai : Maine Nabi Akram sws ko dekha jab aap namaz shuru kerte to “ Allah Akbar” kahte aur apne dono haath uthhate, fir apna haath kapre me dhaank lete fir daya haath baye per rakhte. Jab rukoo kerne lagte to kapro se haath nikal lete “ Allah Akber “ kahte aur Rafadain kerte , jab rukoo se uthhte to “ Sameallah huleman Hameeda “ Kahte aur Rafadain kerte.{ Muslim 401 }
Wail bin hajar r.a. 9 Hijri 10 hijri me Rasullulah sws ke paas aaye. Lehaza ssabit hua ke Rasulullah sws 10 Hijri tak Rafadain kerte the , 11 Hijri me Nabi Rahmat sws ne Wafaat paayi._________________________________________________________________
12)// Ashra Mobasheereen se Rafadain Sabit kerna:-//Reply:-
Upar 2 Hadithe mil gai hongi jinme 2 khule Rasheen hain. Aur Rafadain ki kul 50 se Jyada hadithe maujood hai. Aur Rasulullah sws ki sunnat hone ke lie 1 hadith humare liye kaafi hai. Juroori Nahi ke har hadith har Sahabi se saabit ho tabhi wo Wajib e Aml hoti hai. Ye Mahaz Jahiliyat hai. Hadithe Hanfiyoo ki Juroorat ke Mutabiq nahi hoti, Balke Rasulullah sws aur Sahabiyo kea ml wa rawiyo ki yaad aur llm ke Mutaabiq hoti hai._________________________________________________________________
13)// Ahle Hadith Dua Qunoot ke Aakhir me “ Nastagfiruka wa natoobo Ilaik “ Parhte hain.//
Reply:- Bohtaan hai ye Ahle hadithoo pe.Ye Rasululah sws ki sikhai Dua Qunoot me Shamil nahi hai. Lehaza ye Izaafa hai aur hum ye nahi parhte.
_________________________________________________________________
14) //Ek Majlis me 3 Talaaq ko Rasulullah sws ne 3 kahi ya 1.?//
Reply:-Pahle to ye Quran ke khilaaf hai.Aye Nabi Musalmaano se kah do ke jab apni biwi ko talaaq dene lage to unki Iddat ko pesh nazar rakh ker Talaaq do. ( Soorah Talaq, 65: 1)
Abu Sahba ra ne Ibne Abbas ra se kaha” kya tumhe pata hai, Rasululullah sws ke zamane me 3 Talaaq 1 maane jate the , Aur Abu bakr ra ke zamane me bhi, aur Omar ra ke Khilafat ke 3 saal tak? Ibne Abbas ra ne jawab dia : Haa !Bukhari (English, Bk 9, 3492)_________________________________________________________________
===========HANFIYOO KE LIYE NASEEHAT QURAN KI==============So
qasam hai teray perwerdigar ki! Yeh momin nahi ho saktay jab tak kay tamam aapas kay ikhtilaf mein aap ko haakim na maan len phir jo faisla aap inn mein ker den inn say apney dil mein kissi tarah ki tangi aur na khushi na payen aur farmanbardari kay sath qabool kerlen.{ Nisa :- 65 }
ALLAH TAALA HIDAYAT DE...........AAMEEN
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Thursday, July 26, 2012
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
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Thursday, July 12, 2012
ILM AUR JIHAALAT
bismillahirrahmanirraheem
ILM AUR JIHAALAT:
guzashta roz mere paas ek poster mila ,zaroorat mahsoos hui ki in sawaalon ke jawab ka mukhtasar sa jawab dekar main apne mazmoon shuru karun...
jo sawaal is posterme ghair AHLE HADITH FIRQE (DEOBANDI) ne kare hain usko ham translirated urdu me karta hun jiska "ghair ahle hadith(hanafi)" ne unwaan likha hai GHAIR MUQALLIDEEN se khitab.....jiske sawaal is tarah hain
1- kya tum sab aalim paida hote ho ya koi jaahil bhi hota hai??
2- jo tumme jaahil hota hai wah kiski TAQLEED karta hai??
3-agar wah taqleed nahi karta, toh kya wah bhi tum logon ki tarah quraan wa hadith samjh leta hai???
4- kya tumhare jahla bhi apne apko AHLE HADITH kahta hai??
5- kya tum mese jaahil ko bhi ahle hadith kaha ja sakta hai??
YE HAI UN JAAHIL MUQALLIDEEN KE JAWAB JO TASSUB ME DHOOBE HUE HAIN AUR TAQLEED ME WABASTA HAIN
JAWAB:
ye toh bechhare jaamid muqallaideen se sawaal hain...
ab ham dekhte hain ki ulema ea deoband kya farmaate hain
mufti zafaruddin sahab mohtamim mardarsa bab ul uloom jaafraabad dehli(deobandi) likhte hain:
" maine aap se arz kiya tha ke gair muqallideen deen ki ataa kardah sahuliyat se marhoomi ko tarjeeh dete hai, isse mera ishaara us taraf tha ke ek aam shakhs jo deen ka ilm muqammal haasil nahi kar sakta wah kisi mustanad imam fiqah ki taqleed akhtiyaar kare to use hadith ki tamaam kitabon ke mutaala ki zarurat baaqi naa rahegi"
( ek gair muqallideen ki tauba page no 35)
deobandi aalim ki ye sharten padh kar chand sawalaat zahen me aate hain:
1- kya kisi mustanad imam fiqah ki taqleed ke liye uski fiqah ki kitabon ko padhne ki zarurat nahi hai ??
2- jis tarah fiqah ki kitaben padhi ja sakti hain kya hadith ki kitaben nahi padhi ja sakti??
3- hadith aur fiqah dono ki kitabon ki zabaan arabic hai ya dono ki zabaan alag alag hai??
4- Hadith samjhna zyada mushkil hai ya fiqah samjhna??
5- bukhari ka tarjuma padhne me zyada mashaqqat hai ya hidaya ya alamgiri ka??
6- kya har muqallid fiqah ki kitaben padhta hai, ya kisi aalim se pooch leta hai??
7- jis tarah ek muqallid fiqah ka masla pooch kar amal kar sakta hai , ahle hadith, hadith ka masla pooch kar amal kyon nahi kar sakta?
8- sahaba jab rasoollullah sallalaho alaihi wasallam ki zabaani sunte they to kya kisi faqeeh sahabi ke paas samjhne jaate they,ya fauran amal karte they ? Agar fauran amal karte they to aaj kisi hadith par amal karne ke liye faqeeh ki ijaazat ki shart kyon ??
9- kya hadith par amal karne ke liye hadith ki tamam kitabon ka mutaala zaroori hai ??
Muhaddiseen poori mahnat hadith ki sehat aur zaef ka motbar faisla de chuke hain, bukhari wa muslim ki tamaam hadithon ke sahih hone par ummat mutawaffiq ho chuki hai, sunan arbah, moatta aur musnad ahmad ki, Beshtar hadith sahih aur aitraaz se paak hain, ab sahih hadithon par amal ke liye kisi qism ka azar baaqi nahi rah jaata, hadith ko chhod kar fiqah par amal karne me sahooliyat ka daawa saarasar jhoota daawa hai, jiska haqiqat se door ka bhi waasta nahi....
ALLAH HAMEN SAMJHNE KI TAUFEEQ DE.......AMEEN
zyada jaankaari ke liye is link ko open karen
http://islamitauheed.blogspot.in/2011/10/maslak-e-ahle-hadith-fiqh-ki-kitabon-me_19.html
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Saturday, June 30, 2012
MAZHAB AHLE-MADEENA AUR AHLE HADITH
Bismillahirrahmanirraheem
MAZHAB AHLE-MADEENA AUR AHLE HADITH
aaj kal dekhne aur sunne me aa raha hai ki hanafiyah imam malik (rh) aur ahle hadith ke darmiyan ikhtilaafaat saabit karte hain, halaanke madeena taiyyaba ke rahne waale sirf imam malik rh hi nahi balke aur bhi jaleelul qadr imam hain jo sahaba ki awlaad se hain,
magar kuch logon ko madeena tayyaba me sirf ek hi aalim nazar aaya hai unke mauqaf ko hi wah ahle madeena ka mauqaf baawar karaate hain, jo unki jihaalat ka muh bolta suboot hai...
Bila'shubah imam malik ek azeem us shaan imam hain, sunan ke fawaid aur qur'an ke aalim hain, isliye imam malik madeena ke ulama me shumaar hota hai, al'gharz ulema e madeena ka woh juzz to hain magar kul nahi...
Ab aayen tarteeb se un masail ki haqeeqat mulaaheza karen jin ki jhaangwi (writer of tohfa ahlul hadith) shahab ne wazaahat ki hai...
MASLA RAFUL'YADAIN
hz abdullah bin umar ra se Marwi hai ke rasoollullah sallalaho alaihi wasallam (pbuh) jab namaz shuru karte aur jab ruku karte aur jab ruku se sar uthaate toh rafulyadain karte "
(sahih bukhari jild 1 page 102)
is hadith ke raawi imam malik rh hain aur is hadith par unka amal hai...
JAWAB:
Hafiz ibn abdul barr maliki rh farmate hain ke:-" imam ibn wahhab, imam waleed bin muslim, imam sayeed bin abi maryam, imam ashhab aur imam abu masayyab, imam malik se bayaan karte hain ke wah hz ibn umar (ra) ki hadith ke muwafiq namaz me rafulyadain karte rahe yahan tak ke unki wafaat ho gayi"
(tamheed jild 9 page 213)
PAGDI(TURBON) PAR MASAH:
Jhaangwi (hanafi) sahab farmate hain ke:-" ahle hadith pagdi par masah ke qaayel hain jabke madeena ka imaam uski ijaazat nahi deta"
(moatta imam malik page 23, tohfa ahle hadith page 77)
JAWAB:
1- Bhai agar imam madeena hz imam malik rh ko is sunnat ka ilm nahi ho saka toh kya huwa, Jabke muhaajir madeena aur imam ul ambiya aur khaatim ul nabiyyeen hz muhammad sallalaho alaihi wasallam (pbuh) se pagdi par masah karna saabit hai
hz umar bin umayya ra bayan karte hain ke:-" maine nabi e akram sallalaho alaihi wasallam (pbuh) ko amaama mubaarak aur mauzon par masah karte dekha"
(bukhari jild 1 page 33)
hz bilal (ra) raawi hain, farmate hain:-" bila'shubah rasoollullah sallalaho alaihi wasallam (pbuh) ne (wuzu me) mauzon aur pagdi par masah farmaya"
(sahih muslim jild 1 page 134, abu awaana jild 1 page 260, sunan nisai jild 1 page 17, tirmizi jild 1 page 106)
3- hz shobaan (ra) rawi hain, farmate hain ke :-" rasoollullah sallaho alaihi wasallam (pbuh) ne ek lashkar ko bheja, unko sardi lag gayi, jab wah rasoollullah sallaho alaihi wasallam (pbuh) ke paas aaya toh nabi e akram rasoollullah sallaho alaihi wasallam (pbuh) ne unko pagdi aur jurabon par masah karne ka huqm farmaya"
(sunan abu dawood jild 1 page 56, musnad ahamad jild 5 page 277, baihapi jild 1 page 62, mustardak hakim jild 1 page 169)
imam hakim wa zahbi farmate hai ke ye shart muslim par sahih hai,
4- hz salman farsi ra farmate hain ke:-" maine rasoollullah sallaho alaihi wasallam (pbuh) ko pagdi aur mauzon par masah karte hue dekha"
(sahih ibn habban jild 3 page 261, hadith no 1341,1342, musnad tayalisi page 91)
5- hz khazimiyah bin saabit ra bayaan karte hain ke:-" bila'shubah rasoollullah sallaho alaihi wasallam (pbuh) maujon aur pagdi par masah farmaya karte they"
( muazzam tibrani jild 2 page 256)
allama haythmi farmate hain ke iski sanad hasan hai
(majmua al zawaid jild 1 page 256)
imam tirmizi pagdi par masah ke qaayeleen ka zikr karte hue farmate hain ke hz abu bakr (ra), hz umar farooq (ra), anas bin malil, imam ozzie, imam ahmad, imam ishaq, imam waqee, pagdi par masah ke qayel they"
(tirmizi jild 1 page 105)
isi tarah imam abu soor , imam dawood bin ali, hz abi amaama, hz saad, hz abu darda, hz umar bin abdul aziz, hz qatadah bhi qayel they
(aun ul mabood jild 1 page 306)
aur isi tarah hz abu musa al ashri, hz ali, imam sufyan suri, imam hasan basri, bhi pagdi par masah ke qayel they
(al mahli bil asaar jild 1 page 306)
sawaal ye hai ke rasoollullah sallaho alaihi wasallam (pbuh) aur sahaba kiram ra ka muqaddas giroh bil khusoos khalifa e rashideen aapke nazdeek madeena taiyyaba ke baashinde na they,....... Ke aap hamen mazhab ahle madeena se ikhtelaaf ka taana de rahi hain...
Jhaangwi (hanafi) Ek baat aur sun len ke:-" imam malik rh ke nazdeek poore sar ka masah farz hai. Agar sar ka kuch hissa masah karne se rah gaya to wazu nahin hoga"
(tamheed jild 20 page 125)
zaahir hai ke ye mauqaf hanafiya ke khilaf hai, kyonki unke nazdeek sar ka chauthaayi hissa (one-fourth Part) farz hai,
NAMAZ ME SURAH FATIHA KA BAYAAN:
Hanafiya hazraat farmate hain ke:-" ahle hadith hazraat jahri wa sirri namazon me muqtadi ke liye fatiha ko farz kahte hain jabke imam madeena (imam malik) jahri namazon me fatiha ki muqtadi ko ijaazat nahin dete"
(tohfa ahle hadith page 77)
JAWAB:
1- Bila'shuba imam malik ka yahi maaroof maslak hai, lekin imam qurtubi maliki farmate hain ke
" yani in aqwaal me sahih qaul imam shafai, imam ahmad aur ek qaul me imam malik ka qaul hai ke fatiha har rakat me har ek ke liye zaroori hai"
(tafseer qurtubi jild 1 page 119. Ba'hawala tozih ul kalaam jild 1 page 65)
allama qurtubi fiqh maliki ke numaayan imam hain, unke kalaam ko bila daleel radd karna bhi badi jurrat ka kaam hai
2- imam malik ka naam kis muh se lete ho jabke aapko iqraar hai ke wah sirri namaz me fatiha padhne ke qaayel they, halaanke ahnaf ke nazdeek muqtadi par sire se Waajib hi nahin balke mutaakhireen ke qaul to uski hurmat (haraam) par hain
3- ahnaf ke nazdeek aakhiri do rakat me mutlaq qirrat farz hi nahi, chaahe imam ho ya muqtadi balke ahnaaf ke nazdeek agar imam musaafir ho aur muqtadi muqeem ho aur imam do rakat padh kar salaam pher de to muqtadi aakhiri do rakaton me bhi qurat ki majaal nahi,
halaanke imam malik chaaron rakat me fatiha ko wajib kahte hain
allama ibn barr maliki rh farmate hain ke:-" yani chaar rakat ke namaz me pahli do rakaton me qirat tamaam ulama ke nazdeek waajib hai, haan albatta aakhiri do rakaton me ikhtelaaf hai, imam malik, imam shafai, imam ahmad, imam ishaq, imam abu soor, imam dawood wagerah ka mazhab hai ke aakhiri do rakaton me bhi surah FATIHA ka padhna waajib hai aur jis shakhs ne in aakhiri do rakaton me fatiha na padhi to uski namaz nahi hui uspar waajib hai ke dobaara namaz ada kare"
(tamheed jild 20 page 194)
Imam malik (rh) ke qaul ko buniyaad bana kar ahle hadith ko mat'oon karne waalon suno!
Madeena ka imam kya kah raha hai aur tum kis taraf ja rahe ho ???
4- hanafi aalim shaykh muhammad sarfaraz khan safdar farmate hain ke :-" hz ubaada bin saamit (ra) ne sahih samjha ya ghalat, baher'haal ye bilkul sahih baat hai ke hz ubada imam ke peeche surah fatiha padhne ke qayel they aur unki yahi tahqeeq aur yahi maslak wa mazhab tha, magar faham sahabi aur mauqoof sahabi hujjat nahi"
(ahsan al bayaan jild2 page 156) astaghfirullah
" hz ubada bin saamit (ra) ansaar ke qabeele khajraj se they aur madeena taiyyaba ke baashinde they, maaroof badri sahabi hain"
(taqreeb page 164)
mazhab ahle hadith se ikhtelaaf saabit karne waalon pahle apne ustad ki kitab ka acchi tarah mutaala kar liya karo!!
5- maulana sarfaraz khan sahab hanafi ki mazkoorah ibaarat se saabit huwa ke MAUQOOF sahaba hujjat nahi,
" Jabke 'tohfa ahle hadith' kitab ka likhne waala jhaangwi hanafi kahte hain ke ye mauqaf SHIA ka hai"
(tohfa ahle hadith page 75)
malum huwa ke aap bhi shia ke chhote bhai hain
WITR KI RAKAT KI TADAAD:
hanafiya farmate hain ke:-" ahle hadith ke yahan witr ek hai jabke imam madeena ke yahan kam se kam teen hain "
(tohfa ahle hadith 78)
JAWAB:
1- hz abdullah bin umar (ra) farmate hain ke rasoollullah sallaho alaihi wasallam (pbuh) ne farmaya ke:-" raat ki namaz do do rakat hai jab tumse kisi ko tulu e fajr ka khauff ho toh wah ek rakat witr padh le ye rakat uski pahli namaz ko taaq kar degi "
(bukhari jild 1 page 135, muslim jild 1 page 257)
sahih muslim ki ek hadith me hai:-" witr ek rakat hai raat ki aakhir hisse me"
(muslhm jild 1 page 257, nisai jild 1 page 200)
2-Bila'shuba moatta me imam malik ka yahi qaul hai ke witr 3 rakat hain, lekin unke padhne ki tafseel nahi hai , imam ibn abdul barr rh ne saraahat ki hai ke wah do rakat padh kar salaam pherne ke baad ek adad witr padhne ke qayel hain,
unhone sahih sanad se imam malik rh se naqal kiya hai ke:-" agar kisi ke witr rah jaayen aur subah ho jaaye toh kaise ada kare, imam malik ne jawab diya ke agar usne raat ko kuch nawafil wagerah padhe they toh ek rakat witr padh le aur agar raat ko nafil na padhe they toh do rakat padh kar salaam pher de phir ek rakat witr padh le "
(tamheed jild 13 page 251)
is tafseel se malum huwa ke imam malik rh ke nazdeek witr to ek rakat hi hai, lekin witr ke saath do rakat ko mila kar padhna chahiye, is tareeqe witr ke ham bhi qaayel hain, balke hamare nazdeek afzal tareeqa hai,
khulaasa kalaam ye hai ke imam malik rh ek rakat witr ke qaayel hain,
maulana muhammad taqi Usmani hanfi deobandi farmate hain ke:-" aimma e salaasa ke nazdeek witr ek rakat se lekar 7 rakat tak jayez hai "
(dars tirmizi jild 2 page 215)
agar imam malik ke nazdeek witr 3 rakat hi hain toh saraahat kijiye maulana usmani ne jhoot bola hai??
Nahin bhai nahin unhone jhoot nahi bola, balke imam malik ka mauqaf ek rakat ka hi hai,
isi qaul ko imam tirmizi ne (sunan jild 1 page 340) me, ibn hazam ne (al mahli jild 2 page 89) me, imam malik ki taraf mansoob kiya hai....
ALLAH HAMEN HAQ BAAT KAHNE AUR USPAR AMAL KARNE KI TAUFEEQ DE.... Ameen
MAZHAB AHLE-MADEENA AUR AHLE HADITH
aaj kal dekhne aur sunne me aa raha hai ki hanafiyah imam malik (rh) aur ahle hadith ke darmiyan ikhtilaafaat saabit karte hain, halaanke madeena taiyyaba ke rahne waale sirf imam malik rh hi nahi balke aur bhi jaleelul qadr imam hain jo sahaba ki awlaad se hain,
magar kuch logon ko madeena tayyaba me sirf ek hi aalim nazar aaya hai unke mauqaf ko hi wah ahle madeena ka mauqaf baawar karaate hain, jo unki jihaalat ka muh bolta suboot hai...
Bila'shubah imam malik ek azeem us shaan imam hain, sunan ke fawaid aur qur'an ke aalim hain, isliye imam malik madeena ke ulama me shumaar hota hai, al'gharz ulema e madeena ka woh juzz to hain magar kul nahi...
Ab aayen tarteeb se un masail ki haqeeqat mulaaheza karen jin ki jhaangwi (writer of tohfa ahlul hadith) shahab ne wazaahat ki hai...
MASLA RAFUL'YADAIN
hz abdullah bin umar ra se Marwi hai ke rasoollullah sallalaho alaihi wasallam (pbuh) jab namaz shuru karte aur jab ruku karte aur jab ruku se sar uthaate toh rafulyadain karte "
(sahih bukhari jild 1 page 102)
is hadith ke raawi imam malik rh hain aur is hadith par unka amal hai...
JAWAB:
Hafiz ibn abdul barr maliki rh farmate hain ke:-" imam ibn wahhab, imam waleed bin muslim, imam sayeed bin abi maryam, imam ashhab aur imam abu masayyab, imam malik se bayaan karte hain ke wah hz ibn umar (ra) ki hadith ke muwafiq namaz me rafulyadain karte rahe yahan tak ke unki wafaat ho gayi"
(tamheed jild 9 page 213)
PAGDI(TURBON) PAR MASAH:
Jhaangwi (hanafi) sahab farmate hain ke:-" ahle hadith pagdi par masah ke qaayel hain jabke madeena ka imaam uski ijaazat nahi deta"
(moatta imam malik page 23, tohfa ahle hadith page 77)
JAWAB:
1- Bhai agar imam madeena hz imam malik rh ko is sunnat ka ilm nahi ho saka toh kya huwa, Jabke muhaajir madeena aur imam ul ambiya aur khaatim ul nabiyyeen hz muhammad sallalaho alaihi wasallam (pbuh) se pagdi par masah karna saabit hai
hz umar bin umayya ra bayan karte hain ke:-" maine nabi e akram sallalaho alaihi wasallam (pbuh) ko amaama mubaarak aur mauzon par masah karte dekha"
(bukhari jild 1 page 33)
hz bilal (ra) raawi hain, farmate hain:-" bila'shubah rasoollullah sallalaho alaihi wasallam (pbuh) ne (wuzu me) mauzon aur pagdi par masah farmaya"
(sahih muslim jild 1 page 134, abu awaana jild 1 page 260, sunan nisai jild 1 page 17, tirmizi jild 1 page 106)
3- hz shobaan (ra) rawi hain, farmate hain ke :-" rasoollullah sallaho alaihi wasallam (pbuh) ne ek lashkar ko bheja, unko sardi lag gayi, jab wah rasoollullah sallaho alaihi wasallam (pbuh) ke paas aaya toh nabi e akram rasoollullah sallaho alaihi wasallam (pbuh) ne unko pagdi aur jurabon par masah karne ka huqm farmaya"
(sunan abu dawood jild 1 page 56, musnad ahamad jild 5 page 277, baihapi jild 1 page 62, mustardak hakim jild 1 page 169)
imam hakim wa zahbi farmate hai ke ye shart muslim par sahih hai,
4- hz salman farsi ra farmate hain ke:-" maine rasoollullah sallaho alaihi wasallam (pbuh) ko pagdi aur mauzon par masah karte hue dekha"
(sahih ibn habban jild 3 page 261, hadith no 1341,1342, musnad tayalisi page 91)
5- hz khazimiyah bin saabit ra bayaan karte hain ke:-" bila'shubah rasoollullah sallaho alaihi wasallam (pbuh) maujon aur pagdi par masah farmaya karte they"
( muazzam tibrani jild 2 page 256)
allama haythmi farmate hain ke iski sanad hasan hai
(majmua al zawaid jild 1 page 256)
imam tirmizi pagdi par masah ke qaayeleen ka zikr karte hue farmate hain ke hz abu bakr (ra), hz umar farooq (ra), anas bin malil, imam ozzie, imam ahmad, imam ishaq, imam waqee, pagdi par masah ke qayel they"
(tirmizi jild 1 page 105)
isi tarah imam abu soor , imam dawood bin ali, hz abi amaama, hz saad, hz abu darda, hz umar bin abdul aziz, hz qatadah bhi qayel they
(aun ul mabood jild 1 page 306)
aur isi tarah hz abu musa al ashri, hz ali, imam sufyan suri, imam hasan basri, bhi pagdi par masah ke qayel they
(al mahli bil asaar jild 1 page 306)
sawaal ye hai ke rasoollullah sallaho alaihi wasallam (pbuh) aur sahaba kiram ra ka muqaddas giroh bil khusoos khalifa e rashideen aapke nazdeek madeena taiyyaba ke baashinde na they,....... Ke aap hamen mazhab ahle madeena se ikhtelaaf ka taana de rahi hain...
Jhaangwi (hanafi) Ek baat aur sun len ke:-" imam malik rh ke nazdeek poore sar ka masah farz hai. Agar sar ka kuch hissa masah karne se rah gaya to wazu nahin hoga"
(tamheed jild 20 page 125)
zaahir hai ke ye mauqaf hanafiya ke khilaf hai, kyonki unke nazdeek sar ka chauthaayi hissa (one-fourth Part) farz hai,
NAMAZ ME SURAH FATIHA KA BAYAAN:
Hanafiya hazraat farmate hain ke:-" ahle hadith hazraat jahri wa sirri namazon me muqtadi ke liye fatiha ko farz kahte hain jabke imam madeena (imam malik) jahri namazon me fatiha ki muqtadi ko ijaazat nahin dete"
(tohfa ahle hadith page 77)
JAWAB:
1- Bila'shuba imam malik ka yahi maaroof maslak hai, lekin imam qurtubi maliki farmate hain ke
" yani in aqwaal me sahih qaul imam shafai, imam ahmad aur ek qaul me imam malik ka qaul hai ke fatiha har rakat me har ek ke liye zaroori hai"
(tafseer qurtubi jild 1 page 119. Ba'hawala tozih ul kalaam jild 1 page 65)
allama qurtubi fiqh maliki ke numaayan imam hain, unke kalaam ko bila daleel radd karna bhi badi jurrat ka kaam hai
2- imam malik ka naam kis muh se lete ho jabke aapko iqraar hai ke wah sirri namaz me fatiha padhne ke qaayel they, halaanke ahnaf ke nazdeek muqtadi par sire se Waajib hi nahin balke mutaakhireen ke qaul to uski hurmat (haraam) par hain
3- ahnaf ke nazdeek aakhiri do rakat me mutlaq qirrat farz hi nahi, chaahe imam ho ya muqtadi balke ahnaaf ke nazdeek agar imam musaafir ho aur muqtadi muqeem ho aur imam do rakat padh kar salaam pher de to muqtadi aakhiri do rakaton me bhi qurat ki majaal nahi,
halaanke imam malik chaaron rakat me fatiha ko wajib kahte hain
allama ibn barr maliki rh farmate hain ke:-" yani chaar rakat ke namaz me pahli do rakaton me qirat tamaam ulama ke nazdeek waajib hai, haan albatta aakhiri do rakaton me ikhtelaaf hai, imam malik, imam shafai, imam ahmad, imam ishaq, imam abu soor, imam dawood wagerah ka mazhab hai ke aakhiri do rakaton me bhi surah FATIHA ka padhna waajib hai aur jis shakhs ne in aakhiri do rakaton me fatiha na padhi to uski namaz nahi hui uspar waajib hai ke dobaara namaz ada kare"
(tamheed jild 20 page 194)
Imam malik (rh) ke qaul ko buniyaad bana kar ahle hadith ko mat'oon karne waalon suno!
Madeena ka imam kya kah raha hai aur tum kis taraf ja rahe ho ???
4- hanafi aalim shaykh muhammad sarfaraz khan safdar farmate hain ke :-" hz ubaada bin saamit (ra) ne sahih samjha ya ghalat, baher'haal ye bilkul sahih baat hai ke hz ubada imam ke peeche surah fatiha padhne ke qayel they aur unki yahi tahqeeq aur yahi maslak wa mazhab tha, magar faham sahabi aur mauqoof sahabi hujjat nahi"
(ahsan al bayaan jild2 page 156) astaghfirullah
" hz ubada bin saamit (ra) ansaar ke qabeele khajraj se they aur madeena taiyyaba ke baashinde they, maaroof badri sahabi hain"
(taqreeb page 164)
mazhab ahle hadith se ikhtelaaf saabit karne waalon pahle apne ustad ki kitab ka acchi tarah mutaala kar liya karo!!
5- maulana sarfaraz khan sahab hanafi ki mazkoorah ibaarat se saabit huwa ke MAUQOOF sahaba hujjat nahi,
" Jabke 'tohfa ahle hadith' kitab ka likhne waala jhaangwi hanafi kahte hain ke ye mauqaf SHIA ka hai"
(tohfa ahle hadith page 75)
malum huwa ke aap bhi shia ke chhote bhai hain
WITR KI RAKAT KI TADAAD:
hanafiya farmate hain ke:-" ahle hadith ke yahan witr ek hai jabke imam madeena ke yahan kam se kam teen hain "
(tohfa ahle hadith 78)
JAWAB:
1- hz abdullah bin umar (ra) farmate hain ke rasoollullah sallaho alaihi wasallam (pbuh) ne farmaya ke:-" raat ki namaz do do rakat hai jab tumse kisi ko tulu e fajr ka khauff ho toh wah ek rakat witr padh le ye rakat uski pahli namaz ko taaq kar degi "
(bukhari jild 1 page 135, muslim jild 1 page 257)
sahih muslim ki ek hadith me hai:-" witr ek rakat hai raat ki aakhir hisse me"
(muslhm jild 1 page 257, nisai jild 1 page 200)
2-Bila'shuba moatta me imam malik ka yahi qaul hai ke witr 3 rakat hain, lekin unke padhne ki tafseel nahi hai , imam ibn abdul barr rh ne saraahat ki hai ke wah do rakat padh kar salaam pherne ke baad ek adad witr padhne ke qayel hain,
unhone sahih sanad se imam malik rh se naqal kiya hai ke:-" agar kisi ke witr rah jaayen aur subah ho jaaye toh kaise ada kare, imam malik ne jawab diya ke agar usne raat ko kuch nawafil wagerah padhe they toh ek rakat witr padh le aur agar raat ko nafil na padhe they toh do rakat padh kar salaam pher de phir ek rakat witr padh le "
(tamheed jild 13 page 251)
is tafseel se malum huwa ke imam malik rh ke nazdeek witr to ek rakat hi hai, lekin witr ke saath do rakat ko mila kar padhna chahiye, is tareeqe witr ke ham bhi qaayel hain, balke hamare nazdeek afzal tareeqa hai,
khulaasa kalaam ye hai ke imam malik rh ek rakat witr ke qaayel hain,
maulana muhammad taqi Usmani hanfi deobandi farmate hain ke:-" aimma e salaasa ke nazdeek witr ek rakat se lekar 7 rakat tak jayez hai "
(dars tirmizi jild 2 page 215)
agar imam malik ke nazdeek witr 3 rakat hi hain toh saraahat kijiye maulana usmani ne jhoot bola hai??
Nahin bhai nahin unhone jhoot nahi bola, balke imam malik ka mauqaf ek rakat ka hi hai,
isi qaul ko imam tirmizi ne (sunan jild 1 page 340) me, ibn hazam ne (al mahli jild 2 page 89) me, imam malik ki taraf mansoob kiya hai....
ALLAH HAMEN HAQ BAAT KAHNE AUR USPAR AMAL KARNE KI TAUFEEQ DE.... Ameen
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Labels:
AHLE HADITH,
ANSWER,
DIFA-E-AHLE HADITH,
FIQH HANAFI
Monday, February 27, 2012
MIRZAAIYYAT AUR HANAFIYAT
Bismillahirrahmanirraheem
AHLE HADITH JAISI PAAK JAMAAT KO QADIYANIAT SE JODNE WAALON SHARM KARO !!!
Isme koi do raaye nahi ke deoband ke ulema e soo hamesha se chillaate aaye hai ki
" mirza ghulam ahmad qadiyani (la) ghair muqallid ahle hadith tha"
sabse pahle ye ilzaam deoband ke ulema maulwi sarfaraz khan shahab safdar ne apni kitab "qalaam ul mufeed pg 186) me lagaaya tha..
Uske baad se unke chele chapaate lagaate aa rahe hain...
Ye bhi ilzaam ham jhelne ke liye taiyyar nahi !!!
Kisi tahreek se chand afraad ka ya kisi afraad ka murtad ho jaana, kya us tahreek ke baatil wa murtad ho jaane ki daleel ban sakti hai ??
Is sawaal ke jawab me ham sabse pahle kitabullah ko pesh karte hain jo taaleem muhammadi makhaz hai,
chunanche taleem quraan ki ruh se hidayaat min-jaanibillah hai, yani allah ki taufeeq se hi koi shakhs hidayat ko qubool karta hai, aur qubool karne ke baad us par qaayem Rahta hai, goya koi firqa ya giroh kisi ko hidaayat yaafta bana sakta hai, na hi use hidaayat par qayam rakh sakta hai,
yahi raaz hai ke insaan din me kam se kam 17 martaba namaz me SIRAAT E MUSTAQEEM ki dua karta hai,
taaleem e quraan par ek nazar daalen to yeh haqiqat wajeh ho jaati hai ke hz nooh (as) ka beta aur hz loot (as) ki biwi KAAFIR they, iska ye matlab hargiz na hoga ke kisi ko ye kahne ka haq mil gaya ke hz nooh (as) aur hz loot (as) buraaiyon ki jadh they..
Naozubillah min zaalik
usse neeche aayen to hz muhammad(sws) ke sahaba kiram ra ke muqaddas giroh ki misaal hamare saamne maujood hai, ke unke imaan ki gawaahi allah ne baar baar quraan me di hai, magar isi giroh me baaz naam ke musalmaan bhi they jo munaafiqeen ke naam se yaad kiye jaate hain....
Muqallideen bhai zara ghaur karen
maaroof muddai nabuwwat mukhtaar bin abdullah jiska daawa tha ke mere paas wahi(reveletion) aati Hai aur main allah ka nabi hun
(fath ul baari jild 6 page 484)
ye khabees maaroof sahabi hz abdullah sakfi ka BETA tha,
kya koi ye baat tasleem karne ke liye taiyyar hai ke mukhtaar ka daawa e nubuwwat, sahabi e rasool ka beta hone ka nateeja hai ??
Mere azeez bhaiyyon fiqah hanafi ke fuzool fatawon ke bajaaye quraan wa sunnat ka bhi mutaala kiya karen
allah ke rasool (sws) ne farmaya:-" anqareeb meri ummat se 30 jhoote kazzaab paida honge jo tamaam ke tamaam nabi hone ka daawa karenge"
(miskaat page 465)
is hadith ko ghaur se padhiye jo aap jaise mutaassib logon ke muh par tamaacha(slap) hai ke allah ke rasool (sws) apni ummat se un logon ki paidaish ka zikr farma rahe hai....
Ye pesangoyi bhi poori ho rahi hai aur islam se aise log paida hue jinhone nubuwwat ka daawa kiya magar aaj tak kisi jaahil se jaahil ne bhi islaam par aitraaz nahi kiya ke musalmaano se jhoote nubuwwat ka daawa karne Waale paida hue hain, lihaaza islaam ki taaleem me koi buniyaadi kami zaroor hai !!!
Kya kisi ne aisa daawa kiya ???
Magar duniya me sirf ek DEOBANDI aisa firqa hai jo in tamaam haqaiq ke bar'ashk ye kahte hue zara bhi sharm mahsoos nahi karta ke MIRZA GHULAM QADIYANI (LA) ka daawa tark taqleed ka nateeja hai....
Bahut afsos ki baat ye hai ke is aitraaz ko karne waale aise afraad bhi hain jinke naam ke saath , mashaallah sheikh ul hadith wa tafseer ka laqab laga hai....
Magar ye aitraaz jhoota hai, kyonki mirza ahmad qadyani (la) hanafi tha,
aur aakhir tak wah apne aapko hanafiyat me hi shumaar karta raha, hanafiyat ki tarah wah bhi tahreef(changes)-e-quraan ka qaayel tha,
aqaid me maturidi aur furu me hanafi tha, albatta MIRZAIYYAT ke baaz makhsoos aqaid ke zaati aktara they jiski wajah se wah ummat e muhammadia se khaarij ho kar kaafir ho gaya tha.....
Aayen iski tafseel qadyaani literature Se mulaheza karen...
MIRZA GHULAM AHMAD QADIYAANI (LA) KA APNA AITRAAF :
hz maulana abu sayyed muhammad hussain bataalwi (rh) ko mukhaatib karte hue mirza ghulam ahmad qadiyani (la) likhta hai:
" imam buzurg abu hanifa rh ne baaz tabieen ko bhi dekha tha aur ' fa'ani fi sabeelillah tha', aiy maulwi muhammad hussain bataalwi sahab aap naraaz na hon aap (ahle hadith) shahabon ko imam buzurg abu hanifa se agar ek zarrah bhi husn zan hota to aap is qadar sabki aur astakhfaaf ke alfaaz istemaal na karte, aapko imam abu hanifa rh ki shaan maaloom nahi, wah ek shajra e aazam aur dusre sab uski shaakhen(branches) hain, uska naam AHLUL RAAYE rakhna ek bhaari khyaanat hai, imam buzurg hz abu hanifa rh ko elawa, kamalaat ilm, aasaar nabwiyah ke astakhraaj masail quraan me maujood they, khuda taala hazrat mujaddid e saani par rahmat kare, unhone apni maktoobaat page 307 me farmaya :-imam e azab sahab ki aane Waale maseeh ke saath astakhraaj masail quraan me ek roohaani munasibat hai"
(ai haq mubahsa ludhiana page 99, roohaani khazain jild 4 page 101)
"imam abu hanifa rh , imam malik rh, imam shaifai, imam ahmad bin hambal se aala they,"
(azaala auhaam page 531, roohani khazain jild 3 page 385)
ghaur kijiye ke ye andaaz e fikr kisi ahle hadith ka ho sakta hai ke wah imam abu hanifa ke ahle raaye hone ki nafi kare aur aimma salasa ke ba'muqaabil imam abu hanifa ko ilm wa fazl aur asaar nabuwwiyah aur quwwat ijtehaadiyah me badh kar qaraar de aur astakhraaj masail me apni roohaani munasibat imam abu hanifa se jode....... NAHI HARGIZ NAHI
Mirza ghulam ahmad qadyani kahta hai ke
" hamara mazhab wahabiyon ke bar'khilaaf hai, hamare buzurg taqleed ko chhodna ek qabahat hai, kyonke har ek shakhs mujtahid nahi hai, zara sa ilm hone se koi muttabe'at ke laayeq nahi ho jaata, kya wah us layeq hai ke saare Muttaqi aur tazkiyah karne walon ki taabedaari se aazaad ho jaaye, quraan shareek ke asraar siwaaye mutahhara aur paak logon ke aur kisi par nahi khole jaate, hamare yahan jo (ahle hadith) aata hai use pahle hanafiyat ka rang chadhaana padhta hai, mere khyaal me ye 4ro mazhab allah taala ka fazal hain aur islam ke waaste ek chaardiwaari(4 sided boundry), allah taala ne islam ki himaayat ke waaste aise aala log paida kiye jo nihaayat muttaqi aur shahab e tazkiyah they, aaj kal log jo bigde hain, uski wajah sirf yahi hai ke imamon ki mutaabiyat(taqleed) chhod di gayi hai,... Khuda taala ko do qism ke log pyaare hai, awwal wah jin ko allah taala ne khud paak kiya aur ilm diya, doam(second) wah jo unki taabedaari karte hain, hamare nazdeek un logon ki taabedaari karne waale bahut acche hain, kyonki unko tazkiyah nafs ata kiya gaya aur rasoollullah(sws) ke zamaane ke qareeb tar ke hain, main ne khud suna .. Hai ke baaz log imam abu hanifa rh ke haq me shakt kalaami karte hain, ye unlogon ki ghalti hai"
(malfuzaat mirza jild 1 page 534, zikr habeeb page 277)
is tahreer ko ghaur se padhen ye kisi tashreeh ki mohtaaz nahi, balki mirza ghulam khud apne muh se TAQLEED ke faayede bayaan karte hue thakta nazar nahi aata....... Balke aajkal awaam me hawa e nafs ka jo marz hai uski buniyaadi wajah mirza tark e taqleed ko bataata hai.... Jiski wajah se wah apni paas aane waale ahle hadith hazraat ko pahle hanafi aur uske baad mirzaayi banaata hai.....
MIRZA GHULAM AHMAD QADYANI KE AWWAL JANANSHEEN HAKEEM NOORUDDIN KI GAWAAHI
" Hz mirza sahab ahle sunnat wal jamaat khaas kar HANAFI Al mazhab they,"
(qalaam ameer ul maroof malfuzaat noor part 1 page 54)
MOLWI MUHAMMAD ALI LAHORI MIRZAAYI KI GAWAAHI:
" hz mirza sahab ibtedaayi se aakhir zindagi tak ala elaan hanafi al mazhab rahe hain"
(tahreek Ahmadiyyat part 1 page 1)
MIRZA BASHEER AHMAD KI GAWAAHI:
" usoolan aap hamesha apne aapko HANAFI zaahir farmate they, aapne apne liye kisi zamaane me bhi AHLE HADITH ka kaam pasand nahi farmaya"
(seerat ul mahdi jild 2 page 49)
MIRZAAIYON KI FIQAH HANAFI HAI:
Maaroof mirzaayi aalim murtaza khan hasan BA likhta hai ke :-" ham fiqah ko bhi maante hain aur fuqaha e azam ki dil se qadr karte hain aur unke ijtehaad aur tafaqqah ki qadr karte hain, ham bil'khusoos hz IMAM ABU HANIFA ki fiqah par amal paira hain, isi ki hidayat hamare imam hazrat MIRZA GHULAM AHMAD QADIYANI sahab ne farmaayi hai"
(mujaddid zamaana ba'jawab do nabi page 217)
" suniye ham log fiqah ki izzat karte hain fiqah ko khud maante hain aur fuqaha ko taajeed aur qadr ki nigaahon se dekhte hain, fuqaha jinhone quraan wa hadith se masail ka istanbaat kiya hai hamare shukriyah ki mustahiq hain, hz imam abu hanifa ko ham Imam e azam maante hain aur unki fiqah par amal karte hain"
(mujaddid e zamaana ba'jawab do nabi page 123)
MIRZA GHULAM AHMAD QADIYANI KI AHLE HADITH SE NAFRAT:
"Mera dil un logon se kabhi raazi nahi huwa aur mujhe kabhi ye khwahish nahin hoti ke mujhe WAHABI kaha jaaye aur mera naam kisi (qaadyani muwarrikh ki) kitab me WAHABI na niklega, main un (ahle hadith) ki majlison me baithta raha hun, hamesha laffaazi ki boo aati rahi,"
(malfuzaat mirza jild 2 page 515)
" wahabi, hazrat muhammad(sws) ki azmat nahi samjhta, wah bhi khuda se door hai, unhone bhi deen ko kharaab kar diya hai, jab kisi nabi ya wali ka zikr aa jaawe to chilla uthte hai, ke unko ham par kya fazilat hai?"
( malfuzaat mirza jild 3 page 160)
" mushrik bhi sacchi muhabbat hz muhammad(sws) se nahi rakh sakta aur aisa hi WAHABI bhi nahi kar sakta, ye musalmaano ke aaryah hain, unme roohaaniyat nahi hai, khuda taala aur uske Sacche rasool se sacchi muhabbat nahi hai"
(haashiya malfuzaat mirza jild 3 page 161)
" us jagah un logon par shakht afsos aata hai jo kahte hain, ham AHLE HADITH hain"
(tohfa gondowiyah page 78)...
HANAFI ULEMA KI SHAHADAT KE MIRZA GHULAM AHMAD QADIYANI HANAFI THA:
Hindu mazhab ko tark karke islam me daakhil hone waale MAULANA GHAZI AHMAD sahab ne apni swaaneh hayaat likhi hai.... Badi dilchasp aur maalumaati kitab hai, jisme unhone apne islam qubool karne ke waqeya aur phir us raah me aane waali rukawaton ka zikr tafseel se kiya hai
apni isteqaamat aur masaib wa aalaam ka zikr bhi kiya hai, acche padhe likhe aur dars e nizaami ke faariqh tahseel aur government college bophaal kalan zila chakwaal ke principal bhi rahe hain aur faisal university islamabad ke vice chancellor bhi hain
isi (80) ke ashre me lag bhag punjab university lahore ne (BA) ke exams ke silsile me unhen taaleem ul islam College ka naazim e imtehaan muqarrar kiya... Wahan unki MIRZA NAASIR AHMAD (mirza ghulam ahmad qadyani ka pota aur is daur ka mirzaiyon ka khalifa) se bhi mulaaqaat hui, jisme mazhabi tabaadla khyaal bhi huwa, ghaazi sahab farmaate hain
" taqriban nisf(half) ghante isi guftugu me ghuzar gaya toh maine kaha: janab kaafi waqt ghuzar chuka hai, neeche bahut se mulaaqaati aapke intezaar me baithe hain, main rukhsat chahta hun, albatta agar aap munaasib khyaal karen aur ghustakhi na samjhen toh ek taalib e ilm ki haisiyat se ek sawaal daryaaft karna chahta hun,.... Naasir sahab ne khus dili se ijaazat de di...... Maine arz kiya..... Maine mirza sahab ki tahreer padhi hai ke:-"main aur meri jamaat ke afraad fiqhi maslak me imam abu hanifa ke pairokaar hain, naasir sahab main bhi hanafi maslak se talluq rakhta hun,...
Nasir sahab ne izhaar musarrat farmaya:-" maine arz kiya ke mirza sahab to aapke khyaal Ke mutaabik mansab e nubuwwat par sarfaraaz they, kya ye amr mansab e nubuwwat ki shaan hai ke ek nabi ek ummati ke fiqhi maslak ka pairokaar aur muqallid ho kya ye muqaam nubuwwat ki tauheen nahi??
Naasir sahab ne farmaya is sawaal ka jawaab bhi kisi dusri majlis me tafseel ke saath dunga !"
( kufr ke andheron se noor e islam tak page 93 matbua al maktaba aalmiyah 1985)
ghaazi sahab ke sawaal me waqai maqooliyat hai... Is sawaal ke jawab me aaj bhi qadyani bagalen jhaankne lagte hain..
Peer maher ali shah godwi ke mureed muhammad hayaat wagerah likhte hain ke
" unke aaba wa ajdaad hanafi al mazhab musalman they aur khud mirza sahab bhi apni poori zindagi me unhi ke qadam ba qadam chalte rahe, us waqt tak mirza sahab ke aqaid wahi they jo ek sahih aqeedah sunni musalmaan ke hone chahiye"
( saif chishtiyaai taba 1981)
haaji nawabuddeen godwi likta hai ke
" jahan tak maalum ho saka hai unke Aaba wa ajdaad hanafi mazhab musalmaan they aur khud mirza sahab bhi apni poori zindagi me unhi ke qadam ba qadam chalte rahe "
(fitna mirzaiyyat page 150)
HANAFIYON KA AITRAAZ:
Hanafi maulana jhangwi ka kahna hai
"agar mirza ghulam ahmad qadiyani hanafi hota toh nubuwwat ka daawa na karta, yaqinan uska daawa nubuwwat fiqah hanafi aur taqleed se baghaawat ka nateeja hai, agaq imam shahab ki taqleed ka haar apne gale me saja leta to dawa e nubuwwat na karta"
(tohfa ahle hadith page 88)
JAWAB:
1- Bila shubah imam abu hanifa ke nazdeek dawa e nubuwwat kufr hai..
Magar mere bhai aqeeda khtatm e nubuwwat aqaid se hai, furu se nahi, jo aap darmiyaan me taqleed ko ghaseet laayen hain aur ham pahle arz kar chuke hain ke aqaid me aap bhi TAQLEED ke qayel nahi,
hamara toh yah daawa hai ke furu me wah aapka bhai hai..
2- lekin ye baat bhi apni jagah par musallam haqeeqat hai ke MIRZA GHULAM AHMAD QADIYANI ne jo raasta apnaaya hai usko hamwaar karne waale aapke fuqaha aur baani DAARUL ULOOM DEOBAND they
Mulla ali qaari hanafi hadith " la nabi baa'di" ka maana bayaan karte hue likhte hain
" main kahta hun ke iske saath aan hazrat muhammad(sws) ka farmaana ke agar beta zinda hota toh nabi hota aur usi tarah aap(sws) ka ye irshaad ke
'main nabi na hota toh umar nabi hota'
ke maane hain ke aap ki itteba me nabi hota aur ye aayat khaatim ul nabiyyeen ke manaafi nahi, kyonke aayat ka maana hai ke
' aan hazrat muhammad(sws) ke baad koi aisa nabi nahi aa sakta jo aapki shariat ko mansookh karde aur aap(sws) ki ummat se na ho "
(mauju'aat kabeer page 100)
yahi baat fiqah hanafi ki maaroof kitab durre mukhtar ke haashiya tahtaawi jild 1 page 41 me kahi gayi hai
(ba'hawala taa'liqaat e raza page 36, 193, maulwi ahmad raza khan taba 1982 markazi majlis e raza lahore)
aal e deoband ke Baani qasim ali nanotwi likhte hain
" aawaam ke khayaal me to rasoollullah(sws) ka khaatim ul ambiya hona ke maane hain ke
' aapka zamaana ambiya e saabiq ke zamaane ke baad aur aap sab me aakhir hain, magar ahle faham par roshan hoga ke taqdam wa taakhir zamaane me ba'zaat kuch fazeelat nahi, phir maqaam mudah hai
' wala kin rasoollullah khatimul nabiyyeen '
farmaana is soorat me kyon na kar ho sakta hai "
(tahzeerun naas page 3)
" agar bil'farz baad zamaana nabwi(sws) bhi koi nabi paida huwa toh bhi khaatimiyat muhammadi me kuch farq na aayega"
(page 28)
is hawaale se maalum huwa ke jis seedhi(ladder) par mirza ghulam ahmad qadiyaani chadha hai, usko taiyyar karne waale hanafiyat ke naam nihaad fuqaha aur aal e deoband ke buzurg they,
jo ghaaliban daawa e nubuwwat karna chaahte they magar munaasib maahaul mayassar na hone ki wajah se parwaan na chadha sake, jaise baad me ek hanafi MIRZA GHULAM AHMAD ne takmeel tak pahunchaaya....
KYA MIRZA GHULAM AHMAD QADIYANI KA NIKAH MIYAN SAHAB MARHOOM NE PADHAAYA ?
Hanafiyoon ka kahna hai ke
maulwi ismael kahta hai ke:-" us(mirza) ka nikah sayyed nazeer hussain dehlawi ghair muqallid aalim ne padhaaya tha"
(tohfa ahle hadith page 89)
JAWAB:
1- Is baat ke raawi qaadyaani hain, kisi musalman muwarrkh ne is baat ko bayaan nahi kiya, agar ismael me himmat hai toh suboot de, warna qaadyaani giroh par yaqeen na karen, ke faasik ki khabar ki tahqeeq karna hukm e quraani hai
2- mirza qadiyani ki 2 shaadiyan hui thi, pahli biwi maaroof hanafi gharaane ki chasm o chiraagh thi,
(raayees qadiyaan baab 80 me tafseel me maujood hai)
dusri shaadi delhi me hui thi, uske baare me qadyani muwarrkeen mutaffiq hain ke ye ahle hadith ki ladki thi, aur unhone miyan sahab se nikaah padhaaya, magar iski tasdeeq kisi musalmaan muarrikh se saabit nahi, sirf qadiyani maakhaz hai,
bil'farz agar tasleem bhi kar liya Jaaye toh ye nikah mirza ghulam ahmad qadiyani ke MURTAD hone se pahle huwa tha,
maulana rafeeq dalaawi ne danke ki chhot se likha hai ke
" us waqt mirza par kisi ne kufr ka fatawa nahi lagaaya tha"
(rayees qadiyaan jild 1 baab 22 page 86)
2- kisi ka nikah padhaane se ye kab laazim aata hai ke wah aur nikah padhaane waala dono ek hi firqe aur giroh se talluq rakhte hain, aur unke aqaid yaksa hain
kya rasoollullah(sws) ka nikah hz khadeeja ra ke saath ABU TAALIB ne nahi padhaaya tha ??
Toh kya usse abu taalib ka musalman hona saabit ho jaayega...
Hanafi maulwion se qasaman poochta jaata hai ke :-" aapne jis qadr nikah padhaayen hain, unme koi ghair deobandi na tha"
kya aap nikah padhaane se pahle pooch lete hain ke, bhai ! Aap deobandi hain ya barelwi wagerah......
DEEGAR MASAIL:
Inke elawa hanafi hazraat in masail se bhi saabit karna chahte hain ki qadyani , ghair muqallid tha
" mirza Ghulam ahmad qadiyaani, 8 rakat tarawih, juraabon par masah, seena par haath baandhne ke qaayel tha"
(tohfa ahle hadith page 89)
JAWAB:
1- Goya inke elawa baaqi hazaaron masail me pakka hanafi tha., aapne in chand masail ki nishaandehi karke awaam ko mughaalta diya hai,
warna mirzaayi toh saaf kahte hain ke
" fiqah ahmadiya me aam mudwwin fiqh hanafi se baaz umoor me ikhtelaaf kiya gaya hai, ye ikhtelaaf fiqh hanafi ke usoolon se baahir nahi, pas jis tarah hazrat imam abu hanifa rh se aapke baaz shargirdon maslan hz abu yousuf rh ya hz imam muhammad ka ikhtelaaf fiqh hanafi ke daayerah se baaher nahin le jaata aur unke is ikhtelaaf ko fiqh hanafi ki mukhaalifat nahi samjha jaata, usi tarah fiqh ahmadiyyah ka baaz umoor me ikhtelaaf fiqh hanafi ke mukhaalif qaraar nahi diya ja sakta, khususan jabke ye ikhtelaaf unhi usoolon par mabni hai jinhen fuqaha e hanafi tasleem karte hain, kyonki fiqh Ahmadiyyah ke wahi makhaz hain jo fiqh hanafi ke hain "
(fiqh ahmadiyyah part 1 page 15, mustakmal ahkaam shakhsiya)
lijiye janab qissa hi saara saaf ho gaya, mirzaiyon aur hanafiyon ka usool par intefaaq wa ijtehaad saabit ho gaya......
ALLAH HAMEN HAQ BAAT KAHNE AUR US PAR AMAL KARNE KI TAUFEEQ DE...... Ameen
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