Category Archives: Wahabiyon Ka Opration

BANDE KO YA GHAUS KEHKAR PUKARNE KA SUBOOT

Bismillah

Ya
Ghaus Kehne ka suboot:

 Sabse pehle to mai aap logon ko ye bata du ki Ghaus ke laghvi maayne fariyad ko pahuchna hota hai, aur isme koi shirk ya biddat nahi hota kyunki aksar banda dusre bande ko apni fariyad ke liye pukarta hai aur uske paas jaakar bhi apni fariyad pesh karta hai. lekin in Wahabiyon ke wahan to jaise shirk aur bidat ke fatwon ki factory khuli hui hai aur din raat fatwon ki barsaat hoti hai. aaiye fir bhi hum is talluq se ek Hadees pesh kar dete hain jisse sabit ho jaye ki bande ko bhi Ya Ghaus kehkar pukarna jayez hai. usse apni fariyad karna jaez hai. 
 

Hadees: Khilafat-e-Faaroqui
me ek bar Madeena Tayyeba me qehet-e-Azeem pada,

Us saal ka naam
halakat, tabahi jaan-o-maal ka saal rakha gaya. Ameerul Mumineen ne Amru bin
Aaz radiAllaho Ta’aala Anhu ko Misr me farman bheja. Bandah-e-Khuda Umar
Ameerul Mumineen ki taraf se Ibn Aaz ke naam:

“Salaam ke baad wazeh ho, mujhe apni jaan ki
qasam, Aye Amru jab tum aur tumhare mulkk wale sair hon tab tumhen kuch parwah
nahin ki mai aur mere mulk wale halaak ho jayen, “Ya Ghaus Ya Ghaus””

Amru bin Aas
radiAllaho Ta’aala Anhu ne jawab hazir kiya:

ye Arzi
Bandahe-Khuda Ameerul Mumineen ko Amr bin Aas ki taraf se hai.

Baad salaam ke ma’rooz, Huzur meai bar bar
khidmat ko hazir humaine Huzur me wo kaarwan rawana kiya hai jiska awwal huzur
ke paas hoga aur akhir mere paas aur Huzur par salam ho aur ALLAH Azzuwaal ki
rehmaten aur barkaten ho.”

Amru bin Aas
radiAllaho Ta’aala Anhu ne aisa hi kaarwan hazir kiya ki Madeena Tayyeba se
Misr tak tamam manzil door daraz oonton se bhari hui thi.

Yahan se wahan tak ek Qatar bani hui
thi jiska pehla Oont Madeena Tayyeba me tha aur pichla Misr me.

Sab par anaaj tha. Ameerul Mumineen ne wo
tamam oont taqseem farma diye. Har ghar ko ek ek oont ata hua ki Anaaj khao aur
is oot ko zibah karke iska gosht khao. Khaal ke joote banao. Jis kapde me anaaj
bandha hua tha, uska lihaaf waghairah banao.

Ye riwayat Mukhtalif matan aur sanad ke
sath maujud hai.

.

(Mustadrak al-Hakim jild 1 Pg.563)

ZAEEF HADEES BHI FAZEELAT KE AMAL ME QAWI HOTI HAI

Bismillah

ZAEEF HADEES BHI FAZEELAT KE AMAL ME QAWI HOTI HAI.

ZAEEF HADEES BHI FAZEELAT KE AMAL ME QAWI MAANI JATI HAI:
.
Fazail a’maal aur Baab Manaqib me amuman Ahadeesa ka etbar kiya jata hai, Isliye munasib malum hota hai ki yahan par un baaz qarain ka zikr kar diya jaye jinke bina par Zaeef Hadees Qawi ho jati hai aur uska zof jata rehta hai.
Pehli surat ye hai ki jab
.
1: Hadees Zaeef mu’tad isaaniyad se marwi ho to wo Hasan Leghairihi ho jati hai, chunanche tamam mustanad Usool-e-Hadees ki kitabo me ye masla marqum hai, Mohaqqiq ala Itlaq Imam Ibne Hammam ne bhi (Fateh-ul-Qadeer J-1, S-248, Matbua Misr) me isko wazahat se bayan kiya hai.
Aur Allama Sho’rani likhte hain:
.
2: ‘Jab Hadees zaeef Mu’tad isnaadiyat se marwi ho to jamhur Muhaddesin isse istedlal karte hain aur isko gaah-e-Saheeh ke sath aurGaah-e-Hasan ke sath La-Haq karte hain.’
(Meezanunsh Shariatul Kubra, J-1,S-68)
By: Imam Abdul Wahhab Sho’rani.
.
Dusri surat ye hai ki jab kisi Hadees Zaeef ke mawafiq, Mujtahdeen me se kisi ka qaul mil jaye, to usse bhi Hadees Zaeef ki taqwiyyat ho jati hai, yani wo Mazbut ho jati hai. ChunancheAllama Shaami likhte hain:
.
3: Mujtahid jab kisi Hadees se istedlal kare to uska istedlal bhi Hadees ke Saheeh hone ki dalil hai, Jis tarah Tehrir me Imam Ibne Hammam ne tehqiq farmayi hai.
(Raddul Muhtar, J-4,S-1)
By: Allama Ibne Aabedin Shaami Matoofi 1252.
.
Teesri surat ye hai ki agar kisi Zaeef Hadees ke mawafiq Ahle Ilm me se kisi ka Qaul ho to usse bhi Hadees qawi ho jati hai, chunanche Imam Tirmizi Hadees ‘Iza ti Ahadokumus salaata wal Imam Ali Haalal Hadees’ ke tehet likhte hain.
‘Haaza Hadees Ghareeb La Nu’refo Ahadus Sanad Al-imarawi min Haazal wajah wal amal ala Haaza Inda Ahlal Ilm’
Mulla Ali Qari iski Sharah me likhte hai.,
.
4: Allama Nawawi farmate hain ki ye Hadees Zaeef hai aur Imam Tirmizi Ahle Ilm ke amal seis Hadees ki taqwiyat ka irada farma rahe hain.
(Mirqaat J-3,S-98)
By: Mulla Ali Qari Matoofi 1014 Hijri.
.
Chauthi surat ye hai ki baaz Auqat Saalehin ke amal se bhi Hadees ki taqwiyat ho jati hai. Chunanche Salaatut Tasbeeh jis riwayat se sabit hai, wo Hadees zaeef hai aur haakim aurBaihqi ne iski taqwiyat ki waja ye batai hai ki Abdullah Bin Mubarak ke amal ki waja se ye Hadees taqwiyat paa gayi.
Chunanche Maulana Abdul Khi likhte hain,
.
5: Allam Baihaqi likhte hain ki Abdullah bin Mubarak, Sallatut Tasbeeh padha karte the aurBaad ke tamam Ulama isko ek dusre se naqal karke padhte rahe, is Waja se is Hadees marfuko taqwiyat mil gayi. Ye qawi ho gayi.
(Al Asaarul Marfooa, S-23)
By: Maaulana Abdul Khi Matoofi 1304 Hijri.
.
6: Muslim Sharif ki Sharah likhne wale Allama Nawawi likhte hain.
‘Hazraat muhaddesin, fuqha, aur deegar ulama-e-kiram farmate hain ki Fazail A’maal, Targheeb aur Tarheeb me Hadees zaeef par amal karna mustahab(Behtar) hai, jabki wo mauzu na ho lekin halal aur haram ke ehkaammaslan, bai’e nikah, aur talaq wagairah me Hadees Saheeh ya Hasan ke siwa aur kisi par amal durust nahi illa ye ki isme ehtiyat ho, maslan bai’ ya nikah ki karahat me koi Hadeeszaeef waarid ho.’
(Sharah Muslim Nawawi alal Muslim, J-1, S-21)
By: Abu Zakariya Yahya bin Sharaf Nawawi Matoofi 676 Hijri.
.
.
.
In Tamam Usool-E-Ahadees se saaf zahir hota hai ki Zaeef Hadeese bhi ye Shartein maujud hone par Qawi ho jati hain aur Ehkaam me nahi lekin Fazeelat ke maslo par Zaeef Hadees ko bhi shumar kiya jata hai aur use qawi maana jata hai.
.
Fazeelat me wo amal shumar hote hain, jinko karne se sawab milta hai, lekin chhodne per gunah nahi milta,
jaise- Salat-o-Salam padhna, Azan se pehle Darud-o-Salam padhna, Fateha Dilana, Urs manana, Nabi alaihesalam ke naam par anguthe chumna, Buzurgo ke hath paaon chumna, etc.
Lehaza in fazeelat wale a’maalo ke liye Zaeef Hadees ko bhi Qawi maana jata hai.
Yehi Hadeeso ka Usool hai, jo ki tamam Muhaddesin ne bayan kiya hai.
Ab agar koi Wahabi apni marzi se hi koi Usoolbana le aur fazeelat ke amal me bhi Hadees koZaeef kehkar inkar karta rahe to ye uski jehalat hai, aur kuch nahi.

SEENE PAR HATH BANDHNE KI DALIL KA JAWAB

Bismillah

SEENE PAR HATH BANDHNE KI DALIL KA JAWAB

GHAIR MUQALLID MOHAMMAD SHAFIQ SAHAB YE HADEES PESH KARTE HAIN:
#*1. Sohail bin sa’ad razi ne farmaya: “logo ko hukm diya jata tha k wo namaz me apna dayaan haath apni baayein ZARA’A par rakhein (ye hadis marfoo hai)
hawale: a) muwatta Imam Malik, 1/159, H. 377
b) Shaih Bukhari ma’a Fatheul baari 2/178, H. 740iS HADIS SE MALUM HUA K NAMAZ ME SINE PAR HATH BANDHNE CHAHIYE. AGAR AAP APNA DAYAAN HAATH APNI ZARAAH PAR RAKHE GE TO KHUD BA KHUD SEENA PAR AAJAYENGE.Note: ZARA’A = HATH KI UNGLIYON SE LEKAR KAHNI TAK KE HISSE KO KAHTE HAIN.*#

Mohammed Shafeeque, ne likha hai ke ZIRAA’IHI per hath rakhenge to Khud ba Khud hath SEENE per hath aayenge.

Qaara’een-e-Kiraam! Maine to TAJRUBAH kar liya hai per mere hath to SEENE ke neeche aur NAAF ke oopar hi tak aa rahe hain. Haan! Agar Mai Namaz me KHUSHOO’ wa KHUZOO’ ke khilaf ja kar Apne SHAANO (Gardano) ko sukeidta hu to Tab hi SEENE per aa rahe hain.

Waise Ye Qoul Ghair-Muqallid Albani ki TAQLEED me naqal kiya gaya hai. [Dekhiye TAKHREEJ SALAATH AR-RASOOL pg230 Haashya] Aur mazed TAJRUBAH kar ke dekhenge to HATH Sar per bhi aa sakte hain. Ye sab Ghair-Muqallideen ke BAATIL QIYAASAAT hain kyonke Hadees me Lafz (Seene per) maujood nahi hai. Baat apni aur Naam Hadees ka.

Is ke khilaaf Hamaare paas TATBEEQ ki dalaa’il maujood hain.

HATH BAANDHNE KI KAIFIYAT:
Ahl-e-Sunnat Wal Jama’t, Ahnaaf ke Nazdeek Namaz me Hath baandhna Ek Sunnat hai, aur Mardon ke liye Naaf ke neeche hath baandhna doosri Sunnat hai.
Aur Ahnaaf ke nazdeek Hath baandhne ka sab se Afzal Tareeqa ye hai ke Daayein hath ki Hatheli ko baayein hath ki Pasht par rakhein aur Angoothe aur chhangli (Chhoti Ungli) se baayein hath ke gattey ko pakdein aur darmiyaan ki 3 Ungliyon ko Kalaa’i par rakhein. Is masla’ me Ahaadees 3 Qism ki aayi hain.

1. Wa’il bin Hujar (Raz.) ki rivayat me hai, “Rasoolullah ((ﷺ ne daayein (Right) hath ko baayein hath per rakha.” [Saheeh Muslim 1/173 H#891]
2. Hulab (Raz.) ki rivayat me hai, “Rasoolullah ((ﷺ Apna Baayaan hath Daayein hath se pakarte the.” [Jami’ Tirmizi 1/59 H#238, Imam Tirmizi Rah. farmate hain ke Ye Hadees HASAN (Good) hai, is per amal hai Sahaba raz., Taaba’een rah. aur unke baad ke Ahl-e-Ilm ka ke daayan (Right) hath Baayein hath per rakha jaaye, ba’z Ahl-e-Ilm kehte hain ke Hath ko Naaf ke oopar baandhe aur ba’z kehte hain ke Naaf ke neeche baandhe aur Ye sab Jayez hai Unke Nazdeek]
• Is Hadees me baayein hath ko daayein hath se pakarne ka zikr hai; aur Pakarne ke liye Hatheli aur Ungliyaan iste’maal hoti hain.
3. Sahal bin Sa’d (Raz.) ki rivayat me hai, “Logon ko Hukm diya jaata tha ke, Namaz me Daayein hath ko baayein baazoo (Kalaa’i) par rakhein.” [Bukhari H#702]

FAAYDA: Hamaare batlaye hue Tareeqe par in 3 Qism ki SAHEEH AHAADEES par amal ho jata hai. Jab daayein hath ko baayein hath ki pasht par rakha to ‘Pehli Hadees’ par amal hua. Jab Angoothe aur Chhoti Ungli se Gattey ko pakda to ‘Doosri Hadees’ par amal hua aur Jab 3 Ungliyon ko baayein Baazoo (Kalaa’i) par rakha to ‘Teesri Hadees’ par amal hua.

TATBEEQ KI DALEEL: Humne Ahaadees me Ittihaad, Jod (Joint) aur Tatbeeq ki jo Soorat pesh ki hai, iski Daleel Wa’el bin Hujar (Raz.) se marwi Ahaadees hain.

4. Wa’el bin Hujar (Raz.) ki rivayat me hai, “Rasoolullah ((ﷺ ne apna daayan (Right) hath baayein hath per Gattey ke qareeb rakha hua tha.” [Sunan Daarmi H#1288, Ye Hadees SANAD ke lihaaz se SAHEEH hai balke Sahih Bukhari aur Sahih Muslim ki Shart per hai]
5. Wa’il bin Hujar (Raz.) ki ek aur rivayat me hai ke: “Daayein hath ko baayein hath ki pasht aur Gattey aur baazoo (Kalaa’i) par rakha. [Sunan Nisaa’i 1/141 H#892; Sahih Ibne Hibban H.1860, Iski Sanad SAHIH hai aur iske Raavi Mu’tabar hain]
Jab TATBEEQ ki SOORAT isme maujood thi to Ghair-Muqallideen ko QUBOOL kyon Nahi??

//**2. waail bin hajar rz se riwayat hai k maine rasul saw ke sath namaz padhi to aap saw ne apna daaya hath mubarak apne baaye hath mubarak k upar seeme mubarak par rkha.
(Sahih Ibn Khuzaima, j. 1, page 243)

Is hadis ko
Imam Nuwawi ne SHARAH MUSLIM (MISRI) J. 4, PAGE 115 AUR SHARAH MUHZAB J. 3, P. 312 ME,
HAFIZ IBN SAEEDUN NAAS NE nafakhu shazi (masawr) alwarq 2/211 me
HAFIZ SHAMSUDDIN IBN ABDUL HADI MUQDASI NE al-mahrud fil hadis page 44 me,
HAAFIZ ZAILI ne NASBUR RAAYA J. 1 , PAGE 314 ME
HAFIZ IBN HAJAR NE fatehul baari (salfiya) j. 2, page 224 me aur TALKHEEL KABIR (MISRI) J. 1, PAGE 224 ME aur darayat fi takhriz ahadis hidaya (misri) j. 1 page 128 aur BALAGUL MURAAM PAGE 55 ME,
ALLAMA AINI HANAFI NE UMDATUL QARI (ALMANIRIYA) J. 1, PAGE 128 ME
IMAM SHOKANI NE neelil autaar j. 2, page page 115 me aur
ALLAMA MAJDUDIN FEROZI ABADI NE safar saadat me
ALLAMA ALMURTAZA ZUBAIDI HANAFI NE aqudul jaohar maneefata j. 1 page 59 etc logo ne zikr kiya hai.
============================
AUR IN LOGO NE IS HADIS KO SAHIH MANA HAI
========================
ALLAMA IBN SAYYEDN NAS AUR HAFIZ IBNHAJAR AUR ALLAMA AINI AUR ALLAMA SHOKANI.
ISI TARAH MULLA QAYIM SINDHI NE RIWALA FAUZULKARAM ME AUR
MAKHDUM MOHAMMED HASHIM SINDHI THATHWI NE DARAAHAM SARAT ME
ALLAMA IBN NAJEEM HANAFI NE BAHRUR RAAID ME AUR
ALLAMA ABUL HASAN KABIR SINDHI NE FATAH WADOOD SHARAH ABI DAUD ME AUR
ALLAMA MOHAMMED HAYAT SINDHI NE FATHA GHAFOOR ME AUR
ALLAMA SYED ABU TURAB RASHDULLAH SHAH RASHDI SAHAB NE DARJUDARR ME

TO YE HADIS APNE MATLAB ME WAZEH HAI AUR BATA RAHI HAI K RASUL SAW KI SUNNAT WA TARIQA YE HAI K NAMAZ ME SEENE PAR HATH BANDHE JAAYE.**//

La-Mazhab Ghair-Muqallideen, Din-Raat HAQ-TALAASHI ka Naa’rah lagaate hain par Jab Unka MASLAK saamne aata hai to Be-Daleel Da’won ki aar le kar BAATIL ko Iqtiyaar kar jaate hain aur phir KAMAAL Ye hai ke Allamah SHAUKANI aur ba’z deegar Hazraat ke MUQALLID ban Jaate hain, KHUSOOSAN HADEES ke iqtiyar karne me To TEHQEEQ ko baala-e-Taaq rakh kar KHUD MUQALLID nazar aate hain.

Mohammaed Shafeeque, ne Wa’il bin Hujar (Raz.) ki Hadees ko Fala’n Hazraat ne SAHEEH maana hai to likh diya per TEHQEEQ to naqal hi nahi ki hai. Aur sach to Ye hai ke Un Hazraat ne HADEES to naqal ki hai per TASHEEH ka Hukm nahi lagaya hai. Ba’z Hazraat ne TASHEEH ka hukm lagaya hoga per inke aqwaal naqal karna to TAQLEED hui aur SHOR machaaya ja raha hai TEHQEEQ ka. Ghair-Muqallideen, Kya TEHQEEQ ke naam per TAQLEED hi karne ke liye Ghair-Muqallid bane hain?

@Mohammed Shafeeque sahib, Aap ne HANAFI MAZHAB chhora tha TEHQEEQ karne ke liye Ya phir MUHAQQIQEEN ke Aqwaal ki TAQLEED karne ke liye?

Usool-e-Hadees ki bunyaad per bila shuba ye hadees Za’eef hai.

Lagta hai gm ke nazdeek Sahaba, Taaba’een, Tabe’ Taaba’een ke aqwaal wa af’aal hujjat nahi hain lekin unke ba’d waalon ke maslan Imam Bukhari (Rah.) ka fa’l hujjat hai. Albani, Ibne Hajar Asqalani (Rah.) aur Imam Nawawi (Rah.) ke aqwaal hujjat hain.

Ghair-Muqallid, Sahabe [Haddes-e-Namaz pg63] per likhte hain ke Allamah Shaukani ne NAILUL AUTAAR me is rivayat ko naqal kar ke farmaya ke “Is rivayat ki Ibn-e-Khuzaimah ne TASHEEH ki hai.”
Allamah Shaukani ne bhi iski TASHEEH ko Ibne Khuzaimah (Rah.) ke zimme Thhonp diya hai aur Ghair-Muqallideen ne Allamah Shaukani per.
Yehi haal hai Ibne Aun Syed An-Naas ki TASHEEH ka.

Muhaddis Yusuf Binauri (Rah.) farmate hain, “Zaahir Ye hai ke Ibn-e-Khuzaimah ne is Hadees per (Ya’ni Wa’il bin Hujar Raz. Ki Hadees per) Hukm nahi lagaaya hai, Kyonke Hafiz Ibne-Hajar (Rah.) ne apni Charon kitabon FATHUL BAARI, TALKHEES, AD-DIRAAYAH aur BALOOGH AL-MARAAM me (Is Hadees ko naqal karne ke ba’d) TASHEEH naqal nahi ki, Isi tarah Allamah NAWAWI (Rah.) ne apni Teeno Kitabon AL-MAJMOO’, SHARAH MUSLIM aur KHULASAH me ba-wajood SHIDDAT-e-AHTIYAAJ (Intence Need) ke, isko Naqal nahi kiya.” [Mu’arif As-Sunan 2/438]

Aur Saheeh bhi Yehi hai ke Ibne Khuzaimah se iski TASHEEH maujood nahi hai. Sahih Ibn-e-Khuzaimah Chhap kar manzar-e-aam per aa gayi hai. Usme Koi TASHEEH maujood nahi hai.

Agar bil-farz maan bhi lein ke Ibn-e-Khuzaimah (Rah.) ne Hadees ki TASHEEH bhi ki hai to Qaabil-e-Hujjat nahi kyonke Ye Hadees kayi Wujoohaat ki bina per SAHEEH nahi hai.
Ibne Hajar Makki (Rah.) farmate hain ke, “Ibn-e-Khuzaimah ne aisi Kitni Hadeeson ko SAHEEH kaha hai Jo HASAN ke darjah ko bhi nahi pohanchti.” [Haamish Dirham As-Surah pg81]

Rahi baat Mullah Qayem Sindhi (Rah.) wa Hashim Sindhi (Rah.) ki to Un logon ne to Wa’il bin Hajar (Raz.) ki NAAF ke NEECHE hath baandhne wali HADEES ko SAHEEH farmaya hai Jo MUSANNAF IBNE ABI SHAIBAH me aayi hai. Aur inhi Hazraat ne Muhammad Hayat Sindhi ko SAHEEH nusqe’ se Lafz (Naaf ke Neeche) dikha kar Uski Bolti band kar di thi.

Ghair-Muqallideen ko sabit karna chaahiye tha ke Mullah Qayem Sindhi wa Hashim Sindhi (Rah.) ne Mo’mal ki Izaafa kardah (SEENE PER) ki rivayat ko SAHEEH farmaya hai aur Ye Unki Khud ki TEHQEEQ hai na ke Kisi ka QOUL naqal kiya jaaye.
Hafiz ‘Aini (Rah.) ne Naaf ke neeche hath baandhne ko hi TARJEEH di hai. [Dekhiye Umdatul Qaari 4/389, Al-Binaayah 1/609]
Allamah Ibne Nujaim (Rah.) ne bhi Naaf ke neeche hath baandhne ko hi RAAJEH farmaya. [Dekhiye Al-Behr Ar-Raa’iq 1/538]
Ibnul Humam (Rah.) ne bhi Naaf ke neeche ko hi RAAJEH qarar diya hai. [Fathul Qadeer 1/249]
Mullah Ali Qaari (Rah.) ne bhi Naaf ke neeche ko hi RAAJEH farmaya hai. [Al-Mirqaat 2/509]

//**
===================================
Momil Bin Ismail aur JARAH WA TADEEL
===================================

===================
TAADEEL KARNE WALE
===================

NOTE:
JARAH KISE KAHTE HAIN?
TEHQEEQ KE BAAD RAAWI KE AIB KO ZAAHIR KARE AUR USKI WAJA SE US RAAWI KI RIWAYAT AUR GAWAAHI KO RADD KIYA JAYE TO jarah KAHLATI HAI:
——————-

TADEEL KISE KAHTE HAIN?
YE jarah ke bar-aks (yani uska opposite) HAI yani RAAWI KI TAREEF WA SANA acchai etc bayan karna.
(darasl yaha short me likha gaya aise jarah wa tadeel ka alag se ek ilm hai)

1. YAHYA IBN MUEEN (TAREEK IBN MUEEN: 235)
2. ALZIYA ALMUQDASI (1/345, H. 237)
3. IBN HIBBAN (9/187)
4. AHMED (MUJMAUZ ZAWAID, 1/80)
5. IBN SHAHEEN (1416)
6. DARQUTANI (2/186, H,2261)
7. SULEMAN BIN HARAB (KITABUL MARFATH WA TARIKH 3/53)
8. AL HAAKIM (1/384)
9. AZ ZAHBEE (ALHABR 1/350)
10. TIRMIZI (672)
11. IBN KASHEER (4/423)
12. AL HAISHIMI (8/183)
13. IBN KHUZAIMA (1/243, H. 479)
14. H. 2700 (akhraja an taleeqan fi saheeya)
wagaira

================
JARAH KARNE WALE
================

1. ABU HAATIM (KITABUL JARAH WA TADIL, 8/374)
2. ABU ZARA AL RAZI (NOTE: YE QAUL ABU ZARA SE SAABIT NAHI HAI)
3. YAQOOB BIN SUFIYAN (AL MARIFAT WA TARIKH 3/52)
4. AL SAAJI (NOTE: YE QAUL SAABIT NAHI HAI.)
5. IBN SAAD (TABQAT IBN SAAD, 5/501)
6. IBN QAANE (nOTE YE QAUL SAABIT NAHI HAI)
7. DARU QUTANI (SAWALAT ALHAAKIM LIL DARUKUTANI 492)
8. MOHAMMED BIN NASAR MARUZI (nOTE: YE QAULSAABIT NAHI HAI)
9. IBN HAJAR (TAQREEB AT TAHZEEB 7029)

IS TEHQEEQ SE MALUM HUA KE AIMA MUHADDISIN KI AKSARIYAT KE NAZDIK MOMIL BIN ISMAIL SAQA YA HASANUL HADIS HAIN AUR SAQA ADAD KASEER KI BAAT ADAD QALIL PAR HUJJAT HAI.

=============
ek ahme baat
=============
HAAFIZ MAZI, HAFIZ ZEHBI AUR HAFIZ IBN HAJAR RA. NE BAGAIR KISI SANAD KE IMAM BUKHARI RA. SE NAKAL KIYA K UNHONE MOMIL MAZKUR KE BARE ME KAHA “munkirul hadis”
imam bukhari ki ye jarah

darasal AT TAREEK AL KABEER (49/8) ME BUKHARI momil bin ismail ka tarjuma laaye hain magar is par koi jarah nahi ki.
zafar ahmed thanwi sahab ek qayda batate hain ke HAR WO SHAKS JIS KO (IMAM) BUKHARI APNI TAWARIKH ME BAGAIR TAAN KE ZIKR KARE TO WO (DEOBANDIYON K NAZDIK) SAQA HAI. (QAWAID FI ULUMUL HADIS PAGE 223)**//

Mo’mal se do Shaqs muraad hain. Ek to Mo’mal bin Isma’eel aur doosra Mo’mal bin Hishaam. Imam Bukhari (Rah.) ne kis Mo’mal ki rivayat laayi hai. Zara wizahat kijiyega?

Waise Ghair-Muqallideen ka Ye naya Inkshaaf hai ke Imam Bukhari (Rah.) ne Mo’mal bin Isma’eel se rivayat laayi hai.

Hadees ka daar-o-madaar sirf SANAD hi nahi hota. Balke MATAN (Text) ka bhi SAHEEH hona laazmi hai.

Aur SAHEEH HADEES ke 5 Sharaa’it hain.
Raaviyon ka..
1. Muttasil
2. Aadil
3. Taam Az-Zabt hona aur
Hadees ka
4. Ghair Shaaz
5. Ghair Mu’allil hona.

Is Hadees ke MUTTASIL hone me Koi Kalaam nahi hai.

AADIL:
Ya’ni Raaviyon ka Aadil (Sachha, Bharosemand) hona laazmi hai. Lekin Mo’mal bin Isma’eel Za’eef Raavi hain.
Inke Ta’lluq se A’immah Jarah wa Taa’deel ke Alfaaz Mulaahizah farmayein..
1. Ghair-Muqallid, Naseeruddin Albani ne khud Mo’mal bin Isma’eel ko SAA’EEUL HIFZ (Kamzor Haafize wala) kah kar iski wajah se SANAD ko Za’eef kaha hai. [Ibn-e-Khuzaimah 1/243]
2. Imam Bukhari (Rah.) ne Mo’mal bin Isma’eel ko MUNKAR AL-HADEES farmaya.
3. Ibne Sa’d kehte hain, Ye SIQAH hain aur bohat Ghaltiyaan karte hain.
4. Ibne Qane’ kehte hain, Saaleh magar Khatakaar hain.
5. Darqutni kehte hain, SIQAH hain lekin Bohat Khata’ kaar hain.
6. Abu Haatim inhey KASEER UL KHATA’ kehte hain.
7. Abu Zir’a kehte hain, Iski Hadee me bohat ghaltiyan hain.
8. Imam Zehbi (Rah.) kehte hain, Sachhe hain, Sunnat me shaded hain aur KASEER AL KHATA’ hain.
9. Marwazi ne kaha, Jab Mo’mal Hadees me MUNFARID (Akele) ho to WAAJIB ye hai ke Touqaf kiya jaaye, isliye ke Kharaab Haafze aur Kaseer Ghaltiyon waale the. [Tehzeeb At Tehzeeb 10/340]
NOTE: Mo’mal bin Isma’eel is rivayat ko Naqal karne me MUNFARID hi hain. In sha’ Allah! Tafseel aagey aayegi.
10. Ibne Hajar (Rah.) farmate hain ke, Mo’mal bin Isma’eel ki Jo Hadees SAURI (Rah.) se ho, Us me ZU’AF hota hai. [Fathul Baari 9/206]
NOTE: Mo’mal bin Isma’eel ne Ye rivayat, Sufyan Sauri (Rah.) se hi naqal ki hai.
11. Sufyan Sauri (Rah.) ko Aaj kal ke Ghair-Muqallideen Jaise ZUBAIR ALI ZA’I ne “AN” se rivayat karne per MUDALLIS farmaya hai.[Dekhiye NOORUL AINAIN] Aur is rivayat me bhi Sufyan Sauri (Rah.) “AN” se hi rivayat karte hain.

In A’imma-e-Jarah wa Ta’deel ne Mo’mal bin Is’haaq ke SIQAH hone per Kalaam Nahi kiya hai balke Inke HAAFZAH per Kalaam kiya hai. Wo Apne HAAFZAH ki wajah se ZA’EEF hain.

SHAFEEQUE sahib ne in A’immah ke Aqwaal naqal nahi kiye. Balke likh diya ke fala’n fala’n ne JARAH naqal ki hai. Lekin JARAh kis wajah se naqal ki hai, Ye bataane me hichkhicha gaye.

Isliye ye shart bhi sabit nahi hui.

TAAM AZ-ZABT:
Allamah Ibne Qayyim (Rah.) likhte hain ke, “lafz SEENE PER ki Zyaadati sirf Mo’mal bin Isma’eel ki rivayat me hai aur Mo’mal bin Isma’eel ko imam Bukhari (rah.) ne Munkar Al-Hadees kaha hai. Imam Bukhari Jis Raavi ke bare me MUNKAR AL-HADEES keh dein Us se rivayat JAYEZ hi Nahi hai.” [I’laam Al-Moqa’een 3/9 misaal:62 ba-hawalah AiZaahul Adillah pg93,94]

Ab is rivayat ki SANAD per Nazar daalte hain:

Wa’el bin Hujar (Raz.)
!!!!
Alqamah bin Wa’el (Rah.)
!!!
Aasim Ibne Kulaib (Rah.) 1. Zaa’idah (Rah.) [Nisaa’i] 2. Bashar bin Mufazzal [Abu Dawood] 3. Bashar bin Mufazzal [Ibne Majah] 4. Abdul Waahid [Musnad Ahmed] 5. Zaheer bin Hajjaaj [Musnad Ahmed] 6. Shu’bah bin Hajjaaj [Musnad Ahmed] 6. Salaam bin Saleem [Tiyaalasi] 7. Khalid bin Abdullah [Beihaqi] (Kisi ne bhi lafz SEENE PER ka izaafa rivayat nahi kiya)
!!
Sufyan Sauri (Rah.)
!
8. Mo’mal bin Isma’eel [Ibne Khuzaimah], 9. Abdullah ibne Abul Waleed [Musnad Ahmed, isme bhi izaafa nahi]

Wa’il bin Hujar (Raz.) ki Kul 9 SANADON me se sirf 1 Sanad me hi (SEENE PER) hath baandhne ke LAFZ ka izaafa maujood hai. Aur Wo SUFYAN SAURI (Rah.) ke TAREEQ me hai aur Sirf [Ibne Khuzaimah] ki rivayat me hai aur [Musnad-e-Ahmad] me maujood nahi hai.

Phir Sufyan Sauri (Rah.) ka khud ka amal Is hadees per bhi Nahi hai. Wo iske khilaaf NAAF KE NEECHE hath baandhne ke qayel the.

Chunacha Imam NAWAWI (Rah.) farmate hain: “Imam Abi Haneefah (Rah.), Sufyan Sauri (Rah.), Is’haaq bin Rahwiyah (Rah.), hamare As’haab me se Abu Is’haaq Marwazi (Rah.) farmate hain ke dono Hath NAAF ke NEECHE baandhe Jayein.” [Sharah MUSLIM 1/73]

Mo’mal bin Isma’eel ghaltiyan karte the, isme koi SHAKK ab Aap ko bhi baaqi na raha hoga oopar ki ASNAAD aur Unke MATAN ki haqeeqat ko jaan lene ke ba’d.

Aur Ibne Hajar (Rah.) farmate hain ke, Mo’mal bin Isma’eel ki Jo Hadees SAURI (Rah.) se ho, Us me ZU’AF hota hai. [Fathul Baari 9/206]

In tamam Wujoohaat ki bina per Lafz SEENE PER Taam Az-Zabt kis tarah ho sakta hai? Isliye ye shart bhi poori nahi hoti hai.

ILLAT SHAAZ:
Mo’mal bin Isma’eel SIQAH Raaviyon ki Mukhalifat karte hain kyonke inke alawah Koi Raavi Lafz SEENE PER bayaan nahi karta. Isliye ye rivayat SHAAZ hai.

Jab Raavi, Apne se Zyaadah SIQAAT ki mukhalifat karey to Uski rivayat Ghair-Maqbool, SHAAZ aur Ghair-Mahfooz hoti hai.

Mo’mal bin Isma’eel Za’eef hain HAAFZAH ki kharabi ki wajah se aur Jab Za’eef Raavi SIQAAT ki mukhalifat karta hai to Usko MUNKAR kaha jata hai.

Chunacha Ibne Hajar (Rah.) farmate hain ke, “Agar mukhalifat uske (Raavi ke) Zu’af ke sath waaqe’ ho to RAAJEH ko ma’roof aur Uske muqaabil ya’ni (Us mukhalif ki rivayat ko) MUNKAR kaha jaayega.” [Sharah An-Nuqbah pg40]

Isi liye Mo’mal bin Isma’eel ki ye rivayat MUNKAR hai aur sath hi SHAAZ hai.

Aur JAM’HOOR me Kisi ka Mazhab bhi SEENE per hath baandhne ka nahi hai.
Abu Haneefah (Rah.) Naaf ke neeche;
Imam Malik (Rah.) Hath chhor dena MUSTAHAB hai;
Imam Shaafa’I Seene ke neeche, Naaf ke oopar; [Kitabul Umm]
Imam Ahmed Naaf ke neeche, Naaf ke oopar, Ya Namazi ko iqtiyar hai Naaf ke neeche ya oopar.

Imam Tirmizi Rah. Hath baandhne ki Hulab (Raz.) ki hadees naqal karne ke ba’d SALAF ke 2 hi mazhab naqal karte hue farmate hain ke “Ye Hadees HASAN (Good) hai, is per amal hai Sahaba raz., Taaba’een rah. aur unke baad ke Ahl-e-Ilm ka ke daayan (Right) hath Baayein hath per rakha jaaye, ba’z Ahl-e-Ilm kehte hain ke Hath ko Naaf ke oopar baandhe aur ba’z kehte hain ke Naaf ke neeche baandhe aur Ye sab Jayez hai Unke Nazdeek.” [Jami’ Tirmizi 1/59 H#238]

Isiliye ye rivayat SHAAZ hai.

ILLAT MU’ALLIL:
Mo’mal bin Isma’eel akele hain to inka TAFARRUD qubool nahi kiya jayega. In per KALAAM hain. SIQAH raaviyon ki Mukhalifat karte hain. Isi liye Lafz SEENE per ghair-Mehfooz hai.

Jab rivayat Ghair-mehfooz hai to phir Ye rivayat Mu’allil hui.

Ye rivayat SEENE PER hath baandhne ki tama rivayaton me sab se Kam Za’eef rivayat hai. Baqya rivayaton me to ek se zaayed Raaviyon per KALAAM hai aur Ghair-Mehfooz bhi hain aur Ek Mursal rivayat bhi hai Jo ke ZA’EEF MURSAL hai. AHNAAF ke nazdeek SAHEEH MURSAL bila jhijak ke HUJJAT hai agar Taaba’ee Mu’tabar hain. Aur baaqi ki rivaayaat Surah KAUSAR:2 Aayat me WAN’HAR ki TAFSEER karti hain. Aur is Tafseer ko Mufassireen ne RADD kar diya hai. Ibne Abbas wa Ali (Raz.) se iski Ye TAFSEER ke Seene per hath baandha jaayega bila shuba Za’eef hain.

Ghair-Muqallideen apni Eiri Choti laga dete hain, Wa’il bin Hujar (Raz.) ki Hadees ko SAHEEH sabit karne ke liye per itni Illaton ke ba’d Ye Rivayat SAHEEH to kya HASAN darjah tak bhi Nahi pohanchti. {Wallaahu Aalam Bis Sawaab}

TARK-E-RAFAYADAIN PAR ABDULLAH IBN MAS’OOD رضي الله عنه‎‎ WALI SAHI HADEES PAR AITRAZ KE JAWABAT

Bismillah

Rafaul-Yadain ke Silsile se ek Sahi Hadees ko Apne nafsaniyat ka sikar banakar kitna bada Zulm dhaya hai nafs parast jahilon ne uska ek chota sa Jaiza yaha pesh kia ja raha hai.
SANAD: Ahmed bin Shu’aib An-Nasa’i – Suweid bin Nasr – Abdullah bin Mubarak – Sufyan (Sauri) – Aasim bin Kulaib – Abdur Rahman bin Al-Aswad – Alqamah (rahmatullahi alaihim)
HADEES: Faqeehul Ummat Hazrat Abdullah bin Mas’ood (raziallahu ta’la anhu) ne farmaya: “Kya Main Tumhein Is baat ki Khabar Na doon ke Rasoolullah (sallallahu alaihi wa sallam) Namaz Kaise Parhte the.? Hazrat Alqamah (rah.) farmate hain ke Hazrat Ibn-e-Mas’ood (raz.) Khade hue Pehli Martabah RafaulYadain kiya (Ya’ni Takbeer Tehreemah ke waqt) Phir (Poori Namaz me) RafaulYadain Nahi kiya.” [Sunan Nasa’i, Sunan Abu Dawood, Tirmizi, DarQutni waghera]
Ghair-Muqallid ko Jab oper wali Hazrat Ibn-e-Mas’ood (raz.) ki Tark Rafaul-Yadain Qabl Ar-Rukoo’ wa Baa’d Ar-Rukoo’ waali Hadees ko Thukraana tha to Hazrat Sufyan Sauri (رحمہ الله) ko Nishana banaya.
Chunancha Ghair-Muqallid, Zubair Ali Za’i ne likha: “Sufyan Sauri (رحمہ الله) Mudallis hain” [Noorul Ainain pg137] “Mudallis Raavi ki (AN) wali rivayat Na Qabil-e-Hujjat ya’ni Za’eef hoti hai” [Anwar ul Tareeq Jawab Al-Jawab Noor Ul Ainain pg7] 
JAISA KE HUM DEKH RAHE HAIN KE GHAIR-MUQALLID RAWAFIZ (NAAM NIHAAD AHL-E-HADEES) NE HAMARI PEISH KARDAH SAHEEH HADEES KO 2 WAJOOHAAT KI BINA PAR ZA’EEF KAHA HAI. WO WAJOOHAAT AUR UNKE SATH SATH UNKE JAWABAAT MULAHIZAH FARMAYEIN..
(I) WAJAH-E-AWWAL:
PEHLI WAJAH YE HAI KE, IS HADEES KI SANAD ME SUFIYAN SAURI (Rah.) HAIN JO KE MUDALLIS HAIN AUR LAFZ “AN” (عن) SE RIVAAYAT KAR RAHE HAIN, AUR MUDALLIS JAB LAFZ “AN” SE RIVAYAT KAREY TO WO HADEES ZA’EEF HO JATI HAI.
AL-JAWAB:
TADLEES karne waale ko MUDALLIS kehte hain aur MUDALLIS wo Raavi hai Jiski Ye Aadat ho ke Wo Apne Sheikh ka Ya Sheikh ke Sheikh ka Naam chhupa leta ho (Ya’ni Sheikh ka Naam liye baghair Hadees ko bayan karta ho).
Fareeq-e-Mukhalif Chhotey Rawafiz ko Agar Ye baat Nahi pata to Hum bata dete hain ke Mudalliseen ke TABQAAT hote hain Lihaazah Har Mudallis ki “AN” se rivayat shuda Hadees Za’eef Nahi hoti. Sufyan Sauri (rah.) AALA Darjah ke SIQAH aur Sachchey hain. Aap ka “AN-‘ANAA” Qabil-e-Muzar Nahi. Aur Jaahil Mukhalif ko Hum Ye baat bhi Zehan Nasheen karaana chahte hain ke Hazrat Sufyan Sauri (rah.) [SAHIH BUKHARI] aur [SAHIH MUSLIM] dono Kitabon ke AALA Raavi (Narrator) bhi hain..
Mazeid suniye…. Agar hamari Ye peish kardah rivayat Sufyan Sauri (rah.) ke “AN-‘ANAAH” ki wajah se ZA’EEF hai Tab to [SAHIH AL-BUKHARI] wa [SAHIH MUSLIM] ki kayi Ahadees ZA’EEF ho Jayengi Kyonke Sufyan (rah.) ke “AN-‘ANAAH” wali rivaayaat BUKHARI wa MUSLIM me bhi moujood hain…..!!!
Kyon Yaqeen Nahi aa raha Ghair-Muqallid Rawafizo’n?? Lo.!! Hum Yahan Kuch HAWALAAT [SAHI BUKHARI] wa [SAHIH MUSLIM] ke peish karte hain Jahan SUFYAN SAURI (rah.) “AN” ke sath rivayat karte hain..
Mulaahizah farmayein..
SUFYAN SAURI (Rah.) KA “AN” SE RIVAYAT KARNA SAHEEH BUKHARI ME:
1) Sufyan Sauri (rah.) ne Al-Aa’mash (rah.) se “AN” (سُفْيَانُ عَنْ الْأَعْمَشِ) se rivayat ki hai. [Baab: Alaamatil Munaafiq – Kitab: Al-Eimaan]
2) Sufyan Sauri (rah.) ne Ibne Abi Khaalid (rah.) se “AN” (سُفْيَانُ عَنْ ابْنِ أَبِي خَالِدٍ) se rivayat ki hai. [Baab: Al-Ghazabi Fil Mau’izah Wa At-Ta’leem – Kitab: Al-Ilm]
3) Sufyan Sauri (rah.) ne Amr bin Aamir (rah.) se “AN” (سُفْيَانُ عَنْ عَمْرِو بْنِ عَامِرٍ) se rivayat ki hai. [Baab: Al-Wuzoo’ Min Ghairi Hadas – Kitab: Al-Wuzoo’]
4) Sufyan Sauri (rah.) ne Humaid (rah.) se “AN” (سُفْيَانُ عَنْ حُمَيْدٍ) se rivayat ki hai. [Baab: Al-Buzaaqi wa Al-Mukhaat – Kitab: Al-Wuzoo’]
5) Sufyan Sauri (rah.) ne Abdul Azeez bin Rafee’ (rah.) se “AN” (سُفْيَانُ الثَّوْرِيُّ عَنْ عَبْدِ الْعَزِيزِ بْنِ رُفَيْعٍ) se rivayat ki hai. [Baab: Man Salla Al-Asr – Kitab: Al-Hajj]
6) Sufyan Sauri (rah.) ne Qais bin Muslim (rah.) se “AN” (سُفْيَانُ الثَّوْرِيُّ عَنْ قَيْسِ بْنِ مُسْلِمٍ) se rivayat ki hai. [Baab: Hajjat Al-Widaa’ – Kitab: Al-Maghaazi]
SUFYAN SAURI (Rah.) KA “AN” SE RIVAYAT KARNA SAHEEH MUSLIM ME:
1) Sufyan Sauri (rah.) ne Al-Aswad bin Qais (rah.) se “AN” (سُفْيَانَ الثَّوْرِيِّ عَنْ الْأَسْوَدِ بْنِ قَيْسٍ) se rivayat ki hai. [Baab: Ad-Daleel Liman Qaala As-Salaat Al-Wustaa – Kitab: Al-Masaajid]
2) Sufyan Sauri (rah.) ne Isma’eel bin Umayyah (rah.) se “AN” (سُفْيَانُ الثَّوْرِيُّ عَنْ إِسْمَعِيلَ بْنِ أُمَيَّةَ) se rivayat ki hai. [Kitab: Az-Zakaath]
3) Sufyan Sauri (rah.) ne Abi Hussain (rah.) se “AN” (سُفْيَانُ الثَّوْرِيُّ عَنْ أَبِي حَصِينٍ) se rivayat ki hai. [Baab: Hadd Al-Khamr – Kitab: Al-Hudood]
4) Sufyan Sauri (rah.) ne Talha bin Yahya (rah.) se “AN” (سُفْيَانَ الثَّوْرِيِّ عَنْ طَلْحَةَ بْنِ يَحْيَى) se rivayat ki hai. [Baab: Ma’na Kulla Maulood Yooladu Alal Fitrah – Kitab: Al-Qadar]
5) Sufyan Sauri (rah.) ne Ubaid Al-Muktib (rah.) se “AN” (سُفْيَانَ الثَّوْرِيِّ عَنْ عُبَيْدٍ الْمُكْتِبِ) se rivayat ki hai. [Kiatb: Az-Zuhad War Raqaa’iq]
6) Sufyan Sauri (rah.) ne Al-Aa’mash wa Mansoor (rah.) se “AN” (سُفْيَانَ الثَّوْرِيِّ عَنْ الْأَعْمَشِ وَمَنْصُورٍ) se rivayat ki hai. [Baab: An-Nahii An Al-Madh; Kiatb: Az-Zuhad War Raqaa’iq]
Umeed hai ke Ghair-Muqallid Rawafiz ko Ye 12 Thos Hawaley Hazam ho jayenge…
[SAHI BUKHARI] wa [SAHIH MUSLIM] ke in 12 Hawaalon se pata chala ke Sufyan Sauri (rah.) ki TADLEES itni Muzar Nahi ke Un ka “AN-ANAAH” ZA’EEF ho Jaaye. Isi liye Imam Bukhari wa Imam Muslim (rah.) ne Inki AN’ANAH wali Rivaayaat ko Apni SAHEEH me Naqal kiya hai. Agar Sufyan Sauri (rah.) ki TADLEES se Hadees ZA’EEF ho Jati hai to Ye A’imma-e-Muhaddiseen Inse Hargiz Rivayat Na karte.
Imam Bukhari (rah.) ne Ibn-e-Mas’ood (raz.) ki Ye Hadees Khud Naqal ki hai Apni Kitab [Juz Al-Rafa’ dayn No. 32] per Lekin Is Hadees ki SANAD per Wo Uff Tak Na kar sake. Ye Is baat ki Daleel hai ke Sufyan Sauri (rah.) ka An-‘anaah Imam Bukhari (rah.) ke Nazdeek Za’eef Nahi hai.
Mudalliseen Ke Tabqaat Hote Hain
AGAR SUFYAN SAURI (Rah.) AWWAL DARJAH KE MUDALLIS NAHI HAIN AUR UNKI “AN-‘ANAAH” SE RIVAYAT SHUDA HADEES ZA’EEF HO JATI HAI JAISA KE LA-MAZHAB, GHAIR-MUQLALID SAABIT KARNA CHAHTEY HAIN TO GHERMUQALLID RAWAFIZ SE HAMAARA SAWAAL YE HAI…
“ZARA JAWAB DEIN KE [BUKHARI WA MUSLIM] KI UN KAYI AHADEES KA KYA BANEGA PHIR, JIN ME SUFYAN SAURI (Rah.) ‘AN SE RIVAYAT KAR RAHE HAIN??”
BAS JO JAWAAB AAP [BUKHARI WA MUSLIM] KI AHAADEES KA DENGEY WOHI JAWAB HAMAARI TARAF SE TARK RAFA’ AL-YADAIN KI IS HADEES KA SAMAJH LEIN..
AGAR [BUKHARI WA MUSLIM] KI AHADEES SUFYAN (Rah.) KE “AN” SE ZA’EEF NAHI HOTI TO HAMARI HADEES BHI HARGIZ HARGIZ ZA’EEF NAHI HOTI….!
“RAWAFIZ! Farmaiye, Qalb Mubarak par Kya Guzri?”
(II) WAJAH-E-DUWWAM:
DOOSRI WAJAH YE BAYAN KI HAI KE JAM’HOOR MUHADISEEN NE IS HADEES KO ZA’EEF QARAAR DIYA HAI PHIR CHAND MUHADDISEEN KE NAAM LIKHE HAIN AUR SAR-E-FEHRIST HAZRAT ABDULLAH BIN MUBARAK (Rah.) KA NAAM HAI..
AL-JAWAAB:
Ghair-Muqallideen ki Ye Daleel bhi Naqis-O-Mardood hai Kyonke..
1)….. Jamhoor-e-Muhadiseen ne Hargiz is Hadees ko ZA’EEF Nahi farmaya hai. Jinhoney Is Hadees me NUQS zaahir kiya hai wo sirf “LAA YA’OOD” ke Allfaaz par hai, Lekin Janab Agar bil-farz Ye Alfaaz hataa bhi diye Jaayein Tab bhi Ye Hadees 100% hamari Daleel hi rehti hai… to Kya faaydah hua ghermuqallid ke Drama karne ka.?
2)….. Jin Muhadiseen ka Naam likha hai Unhoney sirf Matan (Text) me Alfaaz “LAA YA’OOD” par Aitraaz kiya hai Na ke HADEES ko ZA’EEF kaha hai, aur Un ka Aitraaz Kamzor hai Kyon ke Ye Hadees SANAD ke aitbaar se bilkul SAHIH hai aur Ye USOOL-E-HADEES hai ke SIQAH RAAVIYON ki ZYAADATI Qaabil-e-Qubool hoti hai. Pas “LAA YA’OOD” Alfaaz ke sath YE HADEES MATAN (Text) KE LIHAAZ SE BHI BILKUL SAHIH HAI.
3)….. GherMuqallid ZUBAIR ALI ZA’I KAZZAAB ne Ye Jhoot bola tha ke JAM’HOOR MUHADDISEEN ne Is HADEES ko ZA’EEF kaha hai, Jabke mu’amlah iske Ulat hai, JAM’HOOR NE IS HADEES KO SAHIH AUR HASAN MAANA HAI. Kuch Muhadiseen ki TOUSEEQ ba-hawalah mulaahizah farmayein..
USOOL FIQH WA HADEES KA ZAABTAH HAI KE, “Jis Hadees se Koi Faqeeh wa Mujtahid wa Muhaddis Istedlaal kare Wo Uske Nazdeek SAHEEH hai.” [TADREEB AR-RAAVI 1/48; TALKHEES AL-HABEER 2/143; QAWAA’ID FEE ULOOM AL-HADEES]
1= ۔ حضرت ابر اہیم النخعیؒ 96ھ
مسند ابی حنیفہ بروایت حسن ص 13، مسند ابی حنیفہ بروایت ابی یوسف ص21،موطا امام محمدص93، کتاب الحجہ لامام محمد ج1ص96،مسند ابن الجعد ص292، سنن الطحاوی ج1ص162,163، مشکل الآثار للطحاوی ج2ص11، جامع المسدنید ج1ص352، معجم الکبیر للطبرانی ج 22ص22، سنن دار قطنی ج1ص394، سنن الکبری للبیہقی ج2ص81
2= ۔ امام اعظم ابو حنیفہ التابعی ؒ 150ھ
مسند ابی حنیفہ بروایت حسن ص13، مسند ابی حنیفہ بروایت ابی یوسف ص 21، موطا امام محمد ص93، کتاب الحجہ ج 1ص96، سنن الطحاوی ج1ص162، جامع المسانید ج1ص353، الاوسط لا بن المنذر ج3ص148، التجريد للقدروی ج5ص272، حلیة العماءللشاشی ج1ص189، المحلی ابن حزم ج4ص119 ۔ج1ص301، التمیہد ج9ص213، الاتذکار لا بن البر ج4ص 99، مناقب المکی ج1ص130، مغنی لابن قدامہ ج2ص172، دلائل الاحکام ج1ص263، شرح سنن ابن ماجہ المغلطائی ج5ص1466,1467، عمدة القاری ج5ص272
3= ۔ امام سفیان ثوری ؒ161ھ
جز رفع الیدین ص46، ترمذی ج 1ص59، الاوسط لابن منذر ج3ص148، حلیة العماءللشاشی ج1ص189، التجرید للقدوری ج1ص272، شرح البخاری لابن بطال ج 2ص423، التمہید ج 9ص213،الاستذکار ج4ص99، شرح النہ للبغوی ج2 ص24،مغنی لابن قدامہ ج2ص172، دلائل الاحکام لابن شداد ج1ص263، شر ح سنن ابن ماجہ للمغلطائی ج5ص1466، عمدة القاری ج5ص272
4= ۔امام ابن القاسم المصریؒ 191ھ
المدونة الکبری لامام مالک ج1ص71
5= ۔ امام وکیع بن الجراح الکوفی ؒ 197ھ
جزءرفع الیدىن للبخاری ص46، عمدة القاری ج5ص272
6= ۔امام اسحاق بن ابی اسرائیل المروزی ؒ 246ھ
سنن دار قطنی ج1 ص399,400 سند صحیح
7= ۔امام محمد بن اسماعیل البخاری256ھ
جزءرفع الیدین للبخاری ص25، للزئی ص 112
8= ۔ امام ابو داؤد السجستانی275ھ
تاریخ بغداد الخطیب ج 9ص59، تذکرة الحفاظ ج2ص127، النکت لابن حجرص141
9= ۔امام ابو عیسی ترمذی ؒ 279ھ
ترمذی ج1ص59، شرح الھدایہ للعینی ج2ص294
10= ۔ امام احمد بن شعیب نسائی 303ھ
النکت لابن حجر ص165، زہر الربی للسیوطی ص3
11= ۔ امام ابو علی الطوسی 312ھ
مختصر الاحکام مستخرج الطوسی علی جامع الترمذی ج 2ص103، شرح ابن ماجہ للحافظ للمغلطائی ج 5ص1467
12= ۔ امام ابو جعفر الطحاوی ؒ321ھ
الطحاوی ج1ص162، الرد علی الکرانی بحوالہ جوہر النقی ص77,78
13= ۔امام ابو محمد الحارثی البخاری ؒ 340ھ
جامع المسانید ج 1ص353 مکة المکرمة
14= ۔امام ابو علی النسابوری ؒ349ھ
النکت لابن حجر ؒ ص165، زہر الربی علی النسائی للسیوطی ص3
15= ۔امام ابو علی ابن السکن المصری ؒ353ھ
النکت لا بن حجر 164 زہر الربی للسیوطی ص3
16= ۔ امام محمد بن معاویہ االاحمر ؒ 358ھ
النکت لابن حجر ص164، زہر الربی للسیوطی 3
17= ۔امام ابو بکر ابن السنی ؒ 364ھ
الارشاد لامام الخلىلی ص زہر الربی للسیوطی ص 3
18= ۔ امام ابن عدی ؒ365ھ
النکت لا بن حجر ص164 زہر الربی ص3
19= ۔امام ابو الحسن الدار قطنی ؒ 385ھ
کتاب العلل ج 5ص172، النکت ص164 زہر الربی ص3
20= ۔ امام ابن مندة390ھ
النکت لا بن حجر 164، زہر الربی للسیوطی ص3
21= ۔ امام ابو عبد اﷲ الحاکم ؒ 405ھ
النکت لابن حجر ص164 زہر الربی للسیوطی ص3
22= ۔ امام عبد الغنی بن سعید ؒ 409ھ
النکت لابن حجر ص164 زہر الربی للسیوطی ص3
23= ۔ امام ابو الحسین القدوری ؒ 428ھ
التجرید للقدوری ؒ ج2ص518
24= ۔امام ابو یعلی الخلیلی ؒ446ھ
الارشاد للخلیلی ص النکت ص164 زہر الربی للسیوطی ص3
25= ۔ امام ابو محمد ابن حزم 456ھ
المحلی لا بن حزم ج 4ص121 مصر
26= ۔ امام ابوبکر الخطیب للبغدادی ؒ 463ھ
النکت الابن حجر ص163 زہر الربی للسیوطی ص3
27= ۔ امام ابوبکر السرخسی ؒ 490ھ
المبسوط للسرخسی ج 1ص14
28= ۔ امام موفق المکی ؒ568 ھ
مناقب موفق المکی ج1ص130,131
29= ۔امام ابو طاہر السلفی ؒ 576ھ
النکت الابن حجر ص163 زہر الربی للسیوطی ص3
30= ۔ امام ابوبکر کاسانی ؒ587ھ
بدائع الصنائع للکاسانی ؒ ج1ص40
31= ۔امام ابن القطان الفاسیؒ 628ھ
بیان الوھم والا ےھام لابن القطان الفاسی ج3ص367
32= ۔ امام محمد الخوارزمی 655ھ
جامع المسانید
33= ۔امام ابو محمد علی بن زکریا المنجی ؒ686ھ
اللباب فیا الجمع بین السنة والکتاب ج1 ص256
34=۔ امام ابن الترکمانی ؒ745ھ
الجوہر النقی علی البیہقی لا بن الترکمانی ج2ص77,78
35=۔امام حافظ مغلطائی 762ھ
شرح ابن ماجہ الحفاظ المغلطائی ج 5ص1467
36=۔ امام حافظ زیلعی ؒ 672ھ
نصب الرایہ للزیلعی ج1ص396وفی نسخة ج1ص474
37=۔امام حافظ عبد القادر القرشی ؒ 775ھ
الحاوی علی الطحاوی ج 1ص530
38=۔ امام فقیہ محمد البابرقی 786ھ
العنایہ شرح الھدایہ ج1ص269
39=۔ امام فقیہ محمد الکردری 826 ھ
مناقب کردری ج1ص174
40=۔محدث احمد بن ابی بکر البوصیری ؒ 840ھ
اتحاف الخیرة المھرہ للبوصیری ج10ص355,356
41=۔ محدث محمود العینی ؒ 855ھ
شرح سنن ابی داؤد للحافظ العینی ؒ ج 3ص341,342 ، شرح الھدایہ عینی ج2 ص294
42=۔امام ابن الھمام ؒ 861ھ
فتح القدیر شرح الھدایہ لابن الھمام ج1ص269,270
43=۔ملا علی قاری ؒ1014ھ
مرقات ج2ص269، شرح الفقایہ ج1ص257,58، شرح مسند ابی حنیفہ للعلی قاری ص38
44=۔ امام محمد ھاشم السندھی ؒ1154ھ
کشف الدین مترجم لمصمدہاشم السندھی ص15,16
45=۔امام حافظ محدث محمد الزبیدی ؒ 1205ھ
عقود الجواھر المنفىہ للزبیدی
46=۔ امام محمد بن علی النیموی ؒ 1344ھ
آثار السنن مع التعلیق للنمیوی ؒ ص132
47=۔امام حافظ خلىل احمد السہارنفوری 1346ھ
بذل المجھود ج2ص21
48=۔ مولانا انور شاہ کاشمیری ؒ1350ھ
نیل الفرقدین لکشمیری ص56,57,58,64,66,61
49=۔ علامہ ظفر احمد عثمانی ؒ
اعلاءالسنن للعثمانی ؒ ج 3ص45,46
50=۔ امام شیخ الحدیث زکریا المدنی ؒ
اوجز المسالک علی موطا مالک
51=۔علامہ محمد زہیر الشاویش ؒ
تعلیق علی شرح السنة للبغوی ج3ص24بیروت
52=۔ علامہ احمد محمد الشاکر المصری غیر مقلد
الشرح علی الترمذی لا حمد شاکر المصری ج2ص41 دارالعمران بیروت
53=۔علامہ شعیب الارناؤط
تعلیق علی شرح السنہ للبغوی ج3ص24 بیروت
54=۔ الشیخ حسین سلیم اسد
تعلیق علی مسند ابی یعلی شیخ حسین سلیم اسد ج8ص454۔ ج9ص209 دمشق بیروت
55=۔ ناصر الدین البانی غیر مقلد
مشکوة بتحقیق الالبانی ج1ص254بیروت
Ye 55 Muhadiseen (Jinhoney hamari is TARK RAFUL YADEIN wali Hadees ko SAHIH aur HASAN KAHA hai) Is me kuch GHERMUQALLID aur ZAAHIRI bhi hain Jinhoney is Hadees ko SAHIH kaha hai…. Lihazah AAJ KE KISI CHOHREY CHAMAR KI BAKWAS KI KIA AUQAT??? AUR “JUZ RAFULYADEIN” MEIN IMAM BUKHARI (Rah.) NE BHI IS HADEES KO SAHIH MAANA HAI…!!! JAISA KE OOPAR HAWALAH MOUJOOD HAI!!! Falilhamdulillah!!! Ab kia hoga???
ABDULLAH BIN MUBARAK (rah.) Hanafi aur IMAM-E-AAZAM FIL FUQAHA’ Abu Haneefah (rah.) ke Shagird hain aur Imam NAWAWI Ash-Shafa’i (rah.) farmaate hain, “Imam Abu Haneefah (rah.) ka Koi Shagird Rafulyadein Nahi karta.” [Dekhiye Sharah Muslim Imam Nawawi, J#1 P168] Abdullah bin Mubarak (rah.) se Tirmizi me Jis Hadees ke baare me “LAM YASBUT” aaya hai Usko GHAUR se parhein wo ABDULLAH BIN MAS’OOD (raz.) ki “QAULI” Hadees hai aur Humne Jo peish ki hai wo “FAELI” HADEES hai aur ABDULLAH BIN MASUD (raz.) ki is “FAELI” Rivayat ko KHUD ABDULLAH BIN MUBARAK (rah.) NE BHI RIVAYAT KIYA HAI [Dekhein NASA’I J#1 P#117]… Lihazah is Hadees par Abdullah bin Mubarak (rah.) ki koi JARAH Nahi… Agar IBNE MASUD (raz.) ki FAELI HADEES ZA’EEF HOTI jo Humne peish ki to Abdullah bin Mubarak (rah.) isey hargiz rivayat Na kartey, hai ke Nahi???… Aur Imam Tirmizi (rah.) Jinhoney Ibn-e-Mubarak (rah.) Ka “LAM YASBUT” wala Qoul Naqal kiya hai, Wo Khud is Hadees ko HASAN farma rahe hain Jo Hamaari Is baat ko Mazeid TAQWIYAT deti hai. falilhamdulillah!!!
UMEED HAI YE CHOTA SA JAWAB GHERMUQALLIDON KE LIYE SUKOON KA BAYIS HOGA…!!! ALLAH AHLE HAQ KO HAQ PAR HI QAYIM RAKHEY..!! AMEEN!!!

TARK-E-RAFAYADAIN PAR AITRAAZAAT KE JAWABAAT

Bismillah

TARK-E-RAFAYADAIN PAR AITRAAZAAT KE JAWABAAT

RAFAYADAIN PAR AITRAZAAT KE JAWABAAT:

Rafaul-Yadain Sirf Takbeer-e-Tehreemah Ke Waqt Karne Wali Hadees

حَدَّثَنَا ابْنُ أَبِي دَاوُد قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ قَالَ : ثنا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

 SANAD: Ibne Abi Dawood »»► Ahmad bin Yunus »»► Abu Bakar bin Ayaash »»► Hussain »»► Mujahid (rahmatullahi alaihim)

HADEES: Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER OULAA (TEHREEMAH) ke, Namaz me.” [Sharah Mu’anil Aasaar – Kitab: As-Salaah – Baab: At-Takbeer 1/225]

Allama Aini (rah.) farmate hain: BI-ISNAADA SAHEEH. [Umdatul Qari 3/8]

Turkmani (rah.) farmate hain: HAAZA SANAD SAHEEH. [Jawahar An-Naqi 2/74]

Allama Nemwi (rah.) farmate hain: SANADIHI SAHEEH. [Aasaar As-Sunan 1/108]

Isi tarah Imam Muhammad (rah.), Tahavi (rah.), Mullah Ali Qari (rah.) waghera ne Is Matan ki Hadees ko SAHIH Tasleem karte hue Is se Ihtijaaj Kiya hai.

GHAIR-MUQALLID ZUBAIR ALI ZAI KI KHIYANAT:

Zubair Ali Zai ne Is HADEES ko mae SANAD [Sharah Mu’anil Aasaar] ke Hawalah se Naqal kiya per SANAD mukammal Naqal nahi ki aur wo Is tarah hai.

SANAD: Abu Bakar bin Ayaash (an) Hussain (an) Mujahid

Ya’ni Zubair Ali Zai ne Is SANAD ke 2 Raavi Ibne Abi Dawood aur Ahmed bin Yunus (rahmatullahi alaihim) ko Apni KHIYANAT me Chhupa daala hai. [Dekhiye Noorul Ainain Page 167; Maktabah Islamiyah – Tiba’: October 2012]

Is KHIYANAT ki wajah Hum Aagey Bayan karenge. In sha’ Allahu Ta’la.

HADEES IBN-E-UMAR (raz.) PER ZUBAIR ALI ZAI KE AITRAZAAT KA JAYEZAH:

AITRAAZ: Zubair Ali ne likha: “Ye rivayat Qari Abu Bakar bin Ayash (rah.) ke WEHAM ki wajah se ZA’EEF hai…………Kisi Ek Qabil A’itemaad Muhaddis ne Iski TASHEEH Nahi ki.” [Mahnama ZarbeHaqq 21, Pg No. 38; Noorul Ainain Pg 168]

Aur Zubair Ali ne Is WEHAM ko sabit karne ke liye, A’imma-e-Muhaddiseen se Is Hadees per 3 Juroohaat Naqal ki hain.

JARAH# 1: Imam Yahya bin Mu’een (rah.) ne farmaya: “Abu Bakar ki Hussain se rivayat Uska WEHAM hai, Is rivayat ki Koi ASAL nahi hai.” [Juz’ Rafaul-Yadain Page 16; Noorul Ainain Page 168]

YAHYA BIN MU’EEN (rah.) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL: Yahya bin Mu’een (rah.) ka Is rivayat ko WEHAM qarar dena aur Iski ASAL ka Inkar karna SAHIH Nahi Kyonke Is Hadees ka SHAHID maujood hai.

SANAD: Muhammad »»► Muhammad bin Aabaan bin Saaleh »»► Abdul Azeez bin Hakeem (rahmatullahi alaihim)

HADEES: Abdul Azeez bin Hakeem (rah.) farmate hain: “Maine Ibn-e-Umar (raz.) ko Namaz ki Ibtida’ me Takbeer-e-Oula kehte waqt Apne Dono Kaano ke barabar Rafaul-Yadain karte dekha. Iske alawah (Namaz me) Kisi aur Jagah Rafaul-Yadain karte Nahi dekha.” [Muatta Imam Muhammad Raqam# 108]

To ma’loom hua ke Is rivayat ki ASAL maujood hai aur Yahya bin Mu’een (rah.) ka Aitraz Is rivayat per SAHEEH nahi. Is rivayat me Muhammad bin Aabaan Za’eef Raavi hain magar Za’eef Hadees se Mutabi’at saabit ho Jati hai. [Khilaafyat Bayhaqi, Musnad Humaydi, Akhbaarul Fuqaha’ waghera] ki rivaayaat bhi Masla’h Waazeh kar deti hain ke Ibn-e-Umar (raz.) Khud bhi Tark Rafaul-Yadain ki rivaayaat ko rivayat bhi karte hain.

AL-JAWAAB AS-SAANI: Kitab [Juz’ Rafaulyadain] Imam Bukhari (rah.) ki Taaleef Nahi hai balke Mahmood bin Is’haq Al-Khiza’i ki Imam Bukhari (rah.) se rivayat hai. Ye Maj’hool Raavi hai aur Iski Kisi MUHADDIS ne Tauseeq Nahi ki. Aur Ye Jhoot bhi bolta hai.

Yahya bin Mu’een (rah.) ki Ye Jarah Imam Bukhari (rah.) ki Khud ki Taaleefaat me nahi milti, Na [Sahih Bukhari] me Na [Tareekh Kabeer] me Na [Tareekh Sagheer] me Na [Aadaab Al-Mufrid] me. Aur to Aur Ibne Mu’een (rah.) ki Apni Kitabo’n me bhi Ye Jarah Mazkoor Nahi. Ma’loom hua ke Mahmood bin Is’haq ne Ye Jhoot bola hai.

JARAH# 2: Ahmed bin Hanbal (rah.) ne farmaya: “Isey Abu Bakar bin Ayash ne Hussain (an) Mujahid (an) Ibn-e-Umar ki Sanad se rivayat kiya hai aur Ye BAATIL hai.” [Masa’il Imam Ahmed rivayat Ibne Haani 1/50; Noorul Ainain Page 168]

AHMED BIN HANBAL (rah.) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL: Hazrat Ibn-e-Umar (raz.) se TARK RAFAUL-YADAIN ki (2) rivaayaat marwi hain.

(i) Ek rivayat wo hai Jo Humne Peish ki hai Jisme SIQAH Taaba’ee Mujahid (rah.) ne Ibn-e-Umar (raz.) ka Amal Peish kiya hai. [Sharah Mu’anil Aasaar 1/225]

عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

(ii) Doosri rivayat wo hai Jisme Hazrat Abdullah bin Umar (raz.) ka Qoul aur Rivayat hai. [Al-‘Illal Darqutni 13/16]

عن حصين ، عن مجاهد ، عن ابن عمر : أنه كان لا يرفع الا في افتتاح الصلاة ، ثم لا يعود.

Imam Ahmed (rah.) ki Ye Jarah Jo Zubair Ali Zai ne naqal ki hai wo (an) Ibn-e-Umar (raz.) wali Is Doosri rivayat per hai Na ke Hamari Mustadal Daleel per Jo ke (an) Mujahid (rah.) per Mauqoof hai. Lihaaza Ye Jarah Hamari Daleel per Peish karna Dhoka hai.

AL-JAWAAB AS-SAANI: Imam Ahmed (rah.) ne Hamari Mustadal Hadees per Jo Jarah Naqal ki hai wo bas Itni hai ke HAAZA KHATA’ (Ye KHATA’ hai) Aur Is Jarah ki wajah bayan karte hain ke, “Nafe’ aur Saalim, Hazrat Ibne Umar (raz.) ki Hadees ko Zyadah Jaante hain aur Mujahid Qadeem Shagirdo’n me se hain aur Kya Nafe’ Zyadah Aa’lam Nahi hain.?” [Masa’il Imam Ahmed Ibne Haani 1/49]

To Jawab hai ke, Naafe’ wa Saalim (rah.) ki rivaayaat Is Hadees ke mukhalif nahi hai balke Yaha’n per Yun Tatbeeq di Ja sakti hai ke Ye 2 Mukhtaleef Auqaat ka Amal hai. Imam Ahmed (rah.) ne Is Hadees ke Kisi Ek Raavi per bhi Jarah Naqal Nahi ki hai. Pas  BAATIL wali aur KHATA’ wali dono Juroohaat Mardood hain.

Hafiz Ibne Hajar (rah.) Rafaul-Yadain karne aur Na karne ki do Ahadees likhne ke ba’d farmate hain: “Dono rivayato’n ka Maf’hoom ye hai ke Hazrat Ibne Umar (raz.) ke Nazdeek Rafaulyadain Karna Zaroori nahi hai, Yehi wajah hai ke Aap ne Ek baar Rafaedain kiya Doosri baar Tark kar diya.” [Fathul Baari – Kitab: Abwaab Al-Azaan – Baab: Rafaul-Yadain Iza Kabbara wa Iza Rak’a wa Iza Raf’a]

Mullah Ali Qari (rah.) likhte hain: “Ibn-e-Umar (raz.) se Saheeh taur per Rafaul-Yadain Karne ke Khilaf sabit ho chuka to Ab Ye Is baat per Mehmool hoga ke Pehli Hadees (Rafaedayn karne ki) Mansooq hai.” [Mauzu’aat Kabeer page 175]

Imam Tahavi (rah.) Is Hadees ke tehat likhte hain: “Ye Ibn-e-Umar (raz.) hain Jinhone Rasoolullah (sallallahu alaihi wa sallam) ko Rafaul-Yadain karte dekha Phir Khud Unhone Aap (sallallahu alaihi wa sallam) ke ba’d TARK kiya to Iska Sabab Yehi hai ke Unke Nazdeek Is Rafa’ ka Naskh sabit ho chuka tha.”

Mazeid likhte hain: “Agar Koi Shaqs kahe ke Ye Hadees MUNKAR hai to Usey Jawab me kaha Jayega, Is per Kya Daleel hai Tum (Ya’ni Mukhalifeen) Is tak Nahi Pohanch sake.?” [Sharah Mu’anil Aasaar 1/225]

JARAH# 3: Imam Darqutni (rah.) ne farmaya: Isko Abu Bakar bin Ayash (rah.) Hussain (rah.) se rivayat karte hain aur ye Abu Bakar ka WEHAM hai Ya Hussain se.”

AL-JAWAAB AL-AWWAL: Imam DarQutni (rah.) ne (an) Ibne Umar (raz.) se Hadees naqal kar ke Jarah ki hai aur Agar Kuch deir ke liye Maan bhi lei’n ke Ye dono Ahadees Ek hi hain bas Matan (Text) ka Iqtilaf hai tab bhi Ye Jarah Durust nahi Jab tak ke Weham ko sabit na kiya Jaaye.

AL-JAWAAB AS-SAANI: Imam Darqutni (rah.) ki Jarah ki wajah bhi Yehi ma’loom hoti hai ke, Unhone Is rivayat ko Isliye Weham kaha Kyonke Ibn-e-Umar (raz.) se Unke Doosre Shagird Isbaat Rafaulyadain rivayat karte hain.

To Hamara Jawab ooper guzar chuka hai ke, Ye 2 Mukhtalif Auqat ke Amal hain. Jab tak Ibn-e-Umar (raz.) ko Naskh ki Daleel Na pohnchi Tab tak wo Rafaul-Yadain karte rahe aur Jab Naskh sabit hua to Tark kar diya.

Phir Zubair Ali Zai ne DOOSRA JAWAB ke tehat Abu Bakar bin Ayash (rah.) ko WEHAM lagi hai Sabit Karne ke liye Ye Jarah Naqal ki hai.

“Abu Bakar bin Ayaash (rah.) Aakhri Umar me IQTILAAT ka Shikaar ho gaye the.”[Dekhiye Noorul Ainain pg 170]

AL-JAWAAB AL-AWWAL: Imam Abu Bakar bin Ayash (rah.), [SAHIH BUKHARI], [MUQADDAMAH SAHIH MUSLIM], aur [SUNAN ARABA’H] ke Raavi hain. Jam’hoor ke Nazdeek SIQAH hain. [Dekhiye Tehzeeb At-Tehzeeb 7/308-311]

Zubair Ali ne Qadeem Edition me Inko Jam’hoor ke Nazdeek ZA’EEF sabit karne ki Koshish ki Lekin Jab Ulema’-e-Ahnaf ne Zubair Ali ki Pol Khol di aur Abu Bakar (rah.) ko Jam’hoor ke Nazdeek SIQAH sabit kiya to Phir Zubair Ali ko Ailaaniyah Rujoo’ karna hi pada aur Tasleem kiya ke Ibne Ayash (rah.) Jam’hoor ke Nazdeek SIQAH hain. [Dekhiye Uska Iqraar Noorul Ainain Pg 168]

AL-JAWAAB AS-SAANI: Ibn-e-Hajar (rah.) Abu Bakar bin Ayash (rah.) ke baare me likhte hain: “Siqah Aabid hai lekin Jab Boorhay (Old) ho gaye to Inka Hafzah Kharab ho gaya Lekin Inse Hadis Likhni SAHEEH hai.” [Taqreeb At-Tehzeeb: 396]

 Ibne Abi Hatim (rah.) farmate hain: “Unse Shareek aur Abu Bakar bin Ayash ke baare me Sawaal hua ke Kiska Hafzah Zyadah hai to Unhone farmaya Dono barabar hain Magar Ibne Ayash (rah.) ASAHUL KITAB hain.” [Tehzeeb 12/35]

Aur Ibne Adi (rah.) farmate hain: “Maine Inki Koi Hadees MUNKAR Nahi dekhi Jab ke Unse rivayat Karne wala SIQAH ho. [Tehzeeb At-Tehzeeb 12/35]

(Aur Is Hadees me Abu Bakar bin Ayash se rivayat karne waale Ibne Abi Shaibah aur Ahmed bin Yunus dono Siqah Raavi hain).

To ma’loom hua ke Abu Bakar bin Ayash (rah.) ka Haafzah Utna KHARAB Nahi tha ke Inki Ahadees ko Radd kar diya Jaaye. Ba-qoul Ibn-e-Hajar (rah.) Inse Hadees likhna SAHIH hai.

AL-JAWAAB AS-SAALIS: Abu Bakar bin Ayaash (rah.) per Ikhtilaat ki JARAH Naqal karna Zubair Ali ko Koi Faydah Na dega. Kyonke Aise Raavi Jinka Haafzah Kharaab ho Jaaye Unki Hadees ke baare me Muhaddiseen Kiraam Usool bayan karte hain.

Ibne Kaseer (rah.) likhte hain: “Aise Logo’n se Jisne IKHTILAAT se Pehle suna hai Wo Rivayat Maqbool hai aur Jisne ba’d me suna hai Ya SHAKK hai (Ke Ikhtilaat se pehle suna ya ba’d me) To Unki Rivayat MAQBOOL Nahi hai.” [Ikhtisaar Uloom Al-Hadees page 166]

To ma’loom hua ke Aise Raavi ki rivayat Jiska Haafzah Kharaab ho gaya ho to Uski Wo Rivayatei’n SAHEEH shumar hongi Jo Usne Haafzah Kharaab hone se Pehle rivayat ki hain.

Chunacha Zubair Ali ne MUKHTALAT Raavi ke baare me Ek Usool bayan kiya hai: “SAHEEHAIN me Jis Mukhtalat wa Mutaghayyar Al-Hifz Raavi se Istedlaal kiya gaya hai Iski Daleel Ye hai ke Uske Shagirdo’n (Students) ki rivaayaat Ikhtilaat se pehle ki hain (Illa Ye ke Takhsees sabit ho Jaye).” [Noorul Ainain page 95]

Aur ek Jagah likha ke: “Mukhtaliteen ki SAHEEHAIN me Bataur Hujjat Rivaayaat ka Matlab Ye hai ke Wo Ikhtilaat se Pehle ki hain. Ye Qoul doosre Qaraa’in ki Roshni me Bilkul SAHEEH hai.” [Maqalaat 1/435]

To Zubair Ali Sahab ke Apne In Usoolo’n se Ye Waazeh ho gaya ke SAHEEHAIN[Ya’ni Bukhari wa Muslim] me Mukhtalat Ya Kharaab Haafzah waale Raavi ki Rivaayaat Jin Shaagirdo’n (Students) se marwi hain wo Shaagird Haafzah Kharaab hone se Pehle ke Raavi hote hain.

Chunacha Hamari Peish kardah TARK RAFAUL-YADAIN wali Hadees Jiski TAKHREEJ Imam Tahavi (rah.) ne ki hai, Usme Abu Bakar bin Ayaash (rah.) se rivayat karne waale Unke Shagird hain Ahmed bin Yunus (rah.).

Lekin Zubair Ali ne Fareib dete hue Ahmed bin Yunus (rah.) ko SANAD se hi Ghayab kar diya. Is Fareib ki wajah Ye thi ke Ahmed bin Yunus (rah.), Abu Bakar bin Ayaash (rah.) ke Qadeem As-Samaa’ Shagird the Ya’ni Unhone Is Hadees ko IKHTILAAT se pehle suna hai. Aur Ye Hadees Bilkul SAHEEH hai.

AHMED BIN YUNUS (rah.) KA IQTILAAT SE PEHLE SUNNE KA SABOOT:

Ab Hum [SAHIH BUKHARI] ki Ek Hadees per Nazar daalte hain to Iski Ek rivayat me Abu Bakar bin Ayaash (rah.) se Unke Shagird Ahmed bin Yunus (rah.) rivayat karte hain.

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ حَدَّثَنَا أَبُو بَكْرٍ يَعْنِي ابْنَ عَيَّاشٍ عَنْ حُصَيْنٍ عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ أُوصِي الْخَلِيفَةَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ وَأُوصِي الْخَلِيفَةَ بِالْأَنْصَارِ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِ أَنْ يُهَاجِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَقْبَلَ مِنْ مُحْسِنِهِمْ وَيَعْفُوَ عَنْ مُسِيئِهِمْ. { كِتَاب تَفْسِيرِ الْقُرْآنِ – بَاب وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ}

SANAD: Ahmed bin Yunus »»► Abu Bakar Ya’ni Ibn-e-Ayaash »»► Hussain »»► Amr bin Maimoon »»► Umar (raz.)..

To sabit hua ke Ahmed bin Yunus (rah.) SAHEEHAIN ke Raavi hone ki wajah se Zubair Ali ke Usool ke Tehat Ye Qadeem As-Sama’ Shagird hue aur Unhone Abu Bakar bin Ayaash (rh.) se Ikhtilaat (Hafzah Kharaab hone) se Pehle Rivayat ki hai.

Chunacha Is Rivayat ko SHAHEED karne ke liye Zubair Ali Zai ne Jo IKHTILAAT ka Ilzaam Abu Bakar bin Ayaash (rah.) per Lagaaya hai Uske Khud ke hi bayaan kardah Usoolo’n se BAATIL saabit hua. Aur Ye Hadees SAHEEH saabit hui.

Jab Ye Hadees Usool-e-Hadees ki Roshni me SAHEEH saabit ho gayi hai to Phir Is Hadees per MUHADDISEEN ka Aitraaz karna Ya Phir Abu Bakar bin Ayash (rah.) per WEHAM ka Aitraz karna Mardood hai.

AITRAAZ: Zubair Ali ne Ikhtilat sabit karne ke liye mazeid likha: “Imam Bukhari (rah.) ne Tafseel se bataya hai ke Qadeem Zamane me Abu Bakar bin Ayash (rah.) is rivayat ko (an) Hussain (an) Ibraheem (an) Ibne Mas’ood Mursal (Munqata’) Mauqoof bayan karte the aur Ye baat Mehfooz hai. Pehli baat (Ye Mutanaaze’ Hadees) Khata’ Faahish hai Kyonke Isne (Ya’ni Ibne Ayaash) ne Isme Ibne Umar (raz.) ke As’haab ki Mukhalifat ki hai. Imam Bukhari (rah.) ka Ye Qoul Jarah Mufassar hai Jo Allah ki Qasam Mundamil nahi ho sakti. [Nasbur Raayah 1/409; Noorul Ainain Page 170]

Iske ba’d Zubair Ali ne [Page 171] per Hussain (rah.) se rivayat ki Takhreej ki hai.

IMAM BUKHARI (rah.) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL: Imam Zayla’i (rah.) ne Jo likha: “Imam Bukhari (rah.) ne Tafseel se bataya hai……….bayan karte the aur Ye baat Mehfooz hai.”

Ye Imam Bukhari (rah.) ka Qoul Nahi hai. Imam Bukhari (rah.) ki taraf Mansoob Kitab [Juz’ Rafaedayn] me bhi Ye Qoul maujood nahi hai albattah Usme Itna Zaroor hai ke “Abu Bakar bin Ayash ne Ibne Umar (raz.) ke As’haab ki Mukhalifat ki hai.” Lekin Ye Qoul bhi Imam Bukhari (rah.) ki Khud ki Taaleef (Likhi hui Kitab) me bhi Nahi. Aur Na [Nasbur Raayah] me Iski Mukammal SANAD maujood hai.

Yaad rakhei’n ke Kitab [Juz’ Rafaulyadain] Imam Bukhari (rah.) ki Taaleef nahi hai balke Mahmood bin Is’haq ki hai Jo Imam Bukhari (rah.) se rivayat karta hai.

Zubair Ali ne Jo (Naam Nihaad) TAKHREEJ peish ki hai isme se Koi Ek SANAD bhi Abu Bakar bin Ayash (an) Hussain (an) Ibraheem Naqa’i ki maujood Nahi hai. Ye (Naam Nihaad) Takhreej sirf Dhoke se zyadah Kuch Nahi.

AL-JAWAAB AS-SAANI: Agar Ek Lamhah ke liye Ye maan bhi liya Jaaye ke Ye Jarah Imam Bukhari (rah.) se Saabit hai tab bhi Ye Jarah Qabil-e-Qubool nahi Kyonke Imam Bukhari (rah.) ne Abu Bakar bin Ayash (an) Ibraheem Naqa’i (an) Hussain (an) Ibn-e-Mas’ood (raz.) ki Sanad se Ek bhi Hadees peish nahi ki aur Na Kisi Hadees ki Kitab me Is SANAD ki Koi Hadees maujood hai.

Aur Humne Usool-e-Hadees ki Roshni me sabit kar diya hai ke, Ibne Ayash (rah.) ne Ye Hadees IKHTILAAt se pehle suni hai.

Ye Kya Ajeeb baat hui ke Imam Bukhari (rah.) Khud hi Ibne Ayash (rah.) se[SAHIH BUKHARI] me Ahadees Le aayei’n aur Unhi per IKHTILAAT ki Jarah bhi karei’n.? Sahih baat to Ye hai ke Imam Bukhari (rah.) ki taraf Mansoob Ye Jarah Sabit nahi balke KHATA’ (Ghalti) hai.

HADEES KO SHAAZ SABIT KARNE KI KOSHISH:

Zubair Ali ne likha: “Abu Bakar bin Ayash (rah.) ne Aakhri Umar me Hafzah Kharab hone ke ba’d Jo rivayat bayan ki hai isme Inhone bohat se SIQAH Raaviyo’n ki Mukhalifat ki hai, Lihaza Unki Ye rivayat SHAAZ hui. Aur Shaaz Mardood ki Ek Qism hai.” [Noorul Ainain Page 172]

AL-JAWAAB AL-AWWAL: Ye Aitraz bhi bilkul BAATIL hai Kyonke Hazrat Ibne Umar (raz.) se Sajdo’n ke darmyan Rafaul-Yadain ka bhi Isbaat sabit hai. Ab Humei’n bhi Ye kehne ka Haqq pohanchta hai ke, Rukoo’ se pehle aur ba’d me Rafaul-Yadain karne ki Rivaayaat Sajdo’n ke darmyan Rafaul-Yadain karne waali rivaayaat ke Khilaf hone ki wajah se SHAAZ hain.

Ab Ghair-Muqallideen Sajdo’n ke darmyan bhi Rafaul-Yadain karna shuroo’ kar dei’n. Agar Ghair-Muqallideen ye kehte hain ke Sajdo’n ke Darmyan Rafaul-Yadain ka TARK sabit hai to Phir Hamari Peish kardah Hadees se bhi TARK hi sabit hota hai.

Agar Is Hadees ko SHAAZ sabit karna hi hai to Ghair-Muqallideen ko chahiye ke Rukoo’ se pehle aur ba’d ke Rafaul-Yadain per Rasoolullah (sallallahu alaihi wa sallam) se DAWAAM (Hameshgi) Sabit karei’n Ya Phir Bilkul AKHRI Namaz me Is Rafaul-Yadain ko Karna sabit karei’n aur Ghair-Muqallid Taa Qayamat tak bhi Ye sabit nahi kar sakte.

AL-JAWAAB AS-SAANI: Humne Usool-e-Hadees ki Roshni me ooper sabit kar diya hai ke, Ye rivayat IKHTILAT se pehle ki hai to In ke Hifz per Koi Kalam nahi.

Ibne Kaseer (rah.) likhte hain: “Agar Ek SIQAH Raavi aisi rivayat bayan kare Jisme Wo Logo’n ki Mukhalifat kare to Ye rivayat SHAAZ Ya’ni Mardood hai. Is Baab me Wo rivayat Nahi Jo Siqah bayan kare aur Doosre Bayan na karei’n balke Agar Raavi AADIL ZAABIT HAAFIZ ho to Ye Maqbool hoti hai. Agar Isey Radd kar diya Jaaye to Is qism ki bohat si rivaayaat Radd ho Jati hain aur Bohat se Masaa’il Dalaa’il se Khaali ho jaate hain.” [Ikhtisaar Uloom Al-Hadees]

Mazeid Likhte hain ke, “Agar Tafarrud karne wala Hafiz na ho Magar Aadil Zaabit ho to Uski rivayat HASAN hoti hai aur Agar Ye SHART Na Paayi Jaaye to phir Ye rivayat Mardood hoti hai.” [Ikhtisaar Uloom Al-Hadees]

Abu Bakar bin Ayash (rah.) Siqah wa Sudooq hain Jiska Iqraar Khud Zubair Ali Zai ne kiya hai. Haqeeqat to Ye hai ke Ibne Ayash (rah.) ne Koi Mukhalifat nahi ki hai aur Agar Mukhalifat ka Ilzaam agar Kisi per lagta hai to phir Mujahid bin Jabeer (rah.) per Lekin Ye Zabardast SIQAH Taaba’ee hain.

Jab ke Aham nuktah yahan per ye bhi hai ke Mujahid (rah.) ne bhi Koi Mukhalifat nahi ki hai balke Yahan mumkin hai ke, Ibne Umar (raz.) NASKH ka Ilm hone se pehle Rafaul-Yadain karte the aur ba’d me Jab Rafaul-Yadain ke Naskh ka Ilm hua to TARK kar diya ho aur Isey Mujahid (rah.) ne dekh liya ho aur Isko bayan kiya ho.

Lihaaza Ye Hadees Mukhalif nahi, Is per SHAAZ ki Jarah Mardood hai.

Aur Agar Koi Kahe ke, Shayad Ibne Umar (raz.) Rafaul-Yadain Bhool gaye to Jawab ye hai ke Jo Amr din Raat Kayi dafa’h peish aata hai Usko Bhoola Nahi Jata. Aur Agar bhool hui bhi hai to Ek Jagah ho sakti hai Jab ke Rafaul-Yadain Namaz me kayi Jagah per hota hai to In sab Jagaho’n per Kaise Bhool ka Shikaar ho gaye.?

Aur Waqe’ me Bhool hui hai to Phir Ye DALEEL-E-AKBAR hai ke Rafaul-Yadain SUNNAT nahi aur Rozaanah Nahi hua karta tha.

Is darj baala Tehqeeq se ma’loom hua ke, Ibne Umar (raz.) se TARK RAFAUL-YADAIN ki Mauqoof Hadis SANADAN aur MATANAN bilkul SAHIH aur SABIT hai.

SAHEEHAIN KE RAAVI PER JARAH KARNE WALA BID’ATI:

Ulema’-e-Ahnaaf ne SAHEEHAIN (Bukhari wa Muslim) ke Raaviyo’n per Ilzaami Taur per A’immah Jarah wa Ta’deel se JARAH Naqal ki to Zubair Ali Zai ne Unko BID’ATI aur MUSALMANO KI RAAH KE KHILAF chalne wala sabit karna chaha.

Chunacha likhta hai: “Magar Kise Ma’loom tha ke Aisa Daur aane waala hai Jab Musalmano ki Raah ke khilaf chalne waale BID’ATI SAHEEHAIN (Bukhari wa Muslim) ki Ahadees aur RAAVIYO’N per Andha Dhund Hamlay karenge.”

Phir Iske ba’d Maulana Sarfaraz Safdar (rah.) aur Habeebullah Deirwi Deobandi ki Kitabo’n se Kul 8 Hawalaat diye hain Lekin Inme se Koi bhi Hadees SAHEEHAIN ki nahi hai Albattah Raavi SAHEEHAIN ke hain.

Lekin Zubair Ali Logo’n ko Ye baawar karaana Chaah raha tha ke Ulema-e-Deoband ne Saheehain ki Ahadees per hi Jarah naqal ki hai.

Chunacha Mazeid likhta hai: “Ye Log Saadah Loh Musalmano me SAHEEHAIN ki Izzat me Kami ki Koshish karenge magar Chaand ki taraf Thookne waale ka Thhook Uske Munh per hi padta hai. In sha’ Allah Bid’atiyo’n ki Ye Koshishei’n bilkul hi Raaigaa’n (Waste) Jayengi.” [Dekhiye Noorul Ainain Page 32, 33]

ZUBAIR ALI ZAI APNE HI USOOL SE BID’ATI:

Zubair Ali Zai ki In Ibarato’n se ma’loom hua ke, Abu Bakar bin Ayash (rah.) Jo [SAHIH BUKHARI] ke Raavi hain Un per JARAH Naqal kar ke Wo Khud ke hi bataaye hue Usool se BID’ATI hai aur MUSALMANO KI RAAH KE KHILAF CHALNE WALA aur USKA THHOOKA USKE MUNH PER aur Uski KOSHISH RAAIGAA’N hai.

ULEMA’-E-AHNAAF KI JARAH KI HAQEEQAT:

Raaviyo’n per JARAH QADAH karna Ulema’-e-Ahnaf ka Usool Nahi hai balke Ye Mukhalifeen ka Usool hai. Hadees ke Ma’mool biha aur Ghair Ma’mool biha hone ke liye Ahnaf ke Usool Kuch aur hain. Pas Mukhalifeen ke Zulm ko Zaahir karne ke liye Ahnaf Ilzaami taur per Mukhalifeen ke Usool ke Mutabiq Raaviyo’n per JARAH Naqal karte hain Na ke Haqeeqi taur per.

Waha’n Andaaz Ye hota hai ke Jis Hadith par HANAFIYAH amal karte hain Wo Tum (Ghaer-Mukallidin wa Mukhalifeen) ke Usool ke mutabiq bhi Ma’mool biha aur Qaabil-e-Hujjat hai ke SAHEEH aur QAWI AS-SANAD hai aur Jis Hadees par Tum Log amal karte ho Wo Khud Tumhaare Usool ke mutabiq bhi Ghair Ma’mool biha aur NA QABIL-E-HUJJAT hai ke Wo Za’eef As-Sanad hai.

Qara’een-e-Kiraam! Alhamdulillah, Is SAHIH HADEES per Zubair Ali Zai ke Tamaam Shubhaat wa Wasawis Jo Unki Kul Kaa’inaat thi ka Mukammal Jawab de diya hai. Ahnaf se Mehaz Adawat, Bughz aur Dushmani me Zubair Ali ne SAHIH HADEES ko SHAHEED kar ke JHUTLANA chaaha Lekin Haqq ba-Zaroor GHALIB aayega.

Akheer me Zubair Ali Zai Khud ke hi Usool se Saheehain ke Raavi Abu Bakar bin Ayash (rah.) per Jarah Naqal kar ke BID’ATI, Musalmano ki Raah ke Khilaf Chalne wala Sabit hua.

Hazrat Abu Bakr Siddeeq Radiallahu Anhu Aur Rafayuldayn

Sawaal: Dr. Shafiq-ur-Rehmaan Gair-Muqallid ne apni kitab “Namaz-e- Nabiwi” me Hazrat Abu Bakr Siddeeq Radiallahu Anhuki taraf mansub ek rivayat naql ki ke wo namaz me rafa’yadayn karte the. Is kitaab ki Tahqeeqo Takhreej Zubair Ali Zai ne ki hai. Humne to suna hai Hazrat AbuBakr Siddeeq Radiallahu Anhu Tarke Rafa’yadayn par amal Pairaa the aur Rafa’yadayn ki koi rivayat unse Saheeh sabit nahi. Baraae Meherbaani Tehqeeqi Jawab Inayat farmaye.

Wassalaam,

Bilal Akbar, Azad Kashmir

Al Jawaab: Haamidanwwa Musalliyaa

Dr. Shafiq-ur-Rehmaan ne jo rivayat Naql ki wo ye hai:

“Maine Sayyadna Abu Bakr Siddeeq Radiallahu Anhu ke peeche Namaz padhi, wo Namaz ke shuru me, Ruku se pehle aur Jab ruku se sar uthaate to apne dono haath (kandho tak) uthaate the aur kehte the Maine Rasulullah Sallallahu Alaihi Wasallam ke peeche namaz padhi to Aap Sallallahu Alayhi Wasallam bhi namaz ke shuru me, Ruku se pehle aur ruku se sar uthane ke baad (isi tarah) Rafa’yadayn karte the.” [Namaze Nabwi Pg: 206]

IS RIVAYAT KA HAAL:

Hazrat AbuBakr Siddeeq Radiallahu Anhu ki taraf mansoob ye rivayat sakht Zaeef hai aur Hazrat AbuBakr Radiallahu Anhu ke us amal ke khilaf hai jo unse Sanad-e-Saheeh se Sabit hai. Mazeed ye ke ye rivayat khud Gair-Muqallideen ke us amal ko bhi sabit nahi karti jo wo karte hai. Tafseel ye hai:

(i): Zoafe Rivayat:

Ye rivayat Sunan Al-Kubra Lil Baihaqi [Jild:2 Pg:73] Me maujud hai. Iski Sanad me ek raavi Abunnoamaan Muhammad Bin Fazl Assadusi Al-Ma’ruf “Aarim” hai. Taqreeban 213Hijri me iska Haafiza mutagayyar hogaya tha. [Al Meezaan LizZahabi: Jild:4 Pg:7 Wagairah] Jiski wajah se ye Ikhtilaat ka shikaar ho gaya tha aur iski Aql Zaail hogai thi. Isliye is raavi par Imaam Bukhari Rahimahullah, Imaam Abu Daud Rahimahullah samet deegar bohot se Muhaddiseen ne yahi Jarah ki hai. Maslan:

1: Imam Bukhari Rahimahullah 652H : “Muhammad Bin Fazl Abunnoamaan Assudusi Al-Basri ko ‘Aarim’ bhi kehte hai, Taqreeban 213Hijri me iska Haafiza Mutagayyar ho gaya tha.”

[Taareekhul Kabeer Lil Bukhari, Jild:1 Pg:208 Raqmut Tarjamah:654]

2:
Imam Abu Dawood Rahimahullah 275H
[Azzuafaa AlKabeer Lil Aqeeli, Jild:4 Pg:121,122]

3: Imam Abu Haatim Ar Raazi Rahimahullah 277H
[Al Jarah Wat Taa’deel Lir Raazi, Jild:8 Pg:69,70, Siyar Aa’laamun Nubalaa’ Liz Zahabi Jild:7 Pg:464]

4: Imam Musa Bin Hammaad Rahimahullah
[AzZuafaa AlKabeer Lil Aqeeli Jild:4 Pg:122, Al Kifayah Fee Ilmur Riwayah Lil Khateeb Pg:136]

5: Imam Ibraheem AlHarbi Rahimahullah 285H
[AlKifayah Fee IlmurRiwayah LilKhateeb Pg:136, AlKawaakibun Nayyiraat Li Ibnul Kiyaal Pg:99]

6: Imam Aqeeli Rahimahullah 322H
[AzZuafaa AlKabeer Lil Aqeeli Jild:4 Pg:121 wagairah]

7: Imam Ibne Abi Haatim ArRaazi Rahimahullah 327H
[AlJarah Wat Taa’deel LirRaazi Jild:8 Pg:69]

8: Imam Umyatul Ahwaazi Rahimahullah
[AzZuafaa AlKabeer Lil Aqeeli Jild:4 Pg:123 Wagairah]

9: Imam Ibne Hibban Rahimahullah 354H
[Tahzeebut Tahzeeb Li Ibne Hajar Jild:5 Pg:285, Siyar Aa’laamun Nubalaa Liz Zahabi Jild:7 Pg:465, Azzuafaa Wal Matrookeen Li Ibne Jauzi Jild:2 Pg:91,92]

10: Imam AbulWaleed AlBaaji 474H
[AtTaa’deel WatTajreeh LilBaaji Jild:2 Pg:675,676]

11: Imam Ibnul Jauzi Rahimahullah 558H
[AzZuafaa Wal matrookeen Li Ibne Jauzi Jild:3 Pg:91,92]

12: Imam Ibne Salaah Rahimahullah 642H
[Muqaddamah Ibne Salaah Pg:378]

13: Imam Nawawi Rahimahullah 676H
[Taqreeb Ma’ Tadreeb Jild:3 Pg:323,329]

14: Imam Abul Hajjaaj Al Mizzi Rahimahullah 742H
[Tahzeebul Kamaal Lil Mizzi Jild:9 Pg:272,273]

15: Imam Zahabi Rahimahullah 748H
[Al Ibr LizZahabi Jild:1 Pg:195, Tazkiratul Huffaaz Liz Zahabi Jild:1 Pg:301]

16: Imam Ibne Kaseer Addamishqi 774H
[Al Baa’isul Hadees Li Ibne Kaseer Pg:239]

17: Imam Iraaqi Rahimahullah 804H
[Fat’hul Mugees Lil Iraaqi Pg:454,459,460]

18: Imam Ibne Hajar Asqalani Rahimahullah 852H
[Taqreeb Li Ibne Hajar Jild:2Jild: Pg: Pg:547 , Tahzeeb Li Ibne Hajar Jild:4 Pg:258]

19: Imam Abu Bakr Siyuti Rahimahullah 911H
[Tadreebur Raavi LisSiyuti Jild:2 Pg:323,329]

20: Imam Ahmad Bin Abdullah AlKhazraji Rahimahullah 923H
[Khulasah Tahzeeb Tahzeebul Kamaal Lil Khazraji Pg:356]

21: Imam Muhammad Bin Ahmad AlKiyaal Rahimahullah 926H
[AlKawaakibun Nayyiraat Fee Ma’rifah Min Akhtalata MinarRuvaatusSiqaat Li Ibnul Kiyaal Pg:97,98]

22: Imam Ibnul Ammaad Al Hambali Rahimahullah 1089H
[Shazraatuz Zahab Li Ibnul Ammaad Jild:2 Pg:159]

Mindarjah baala Aimmah ke nazdeek ‘Muhammad Bin Fazl Sudusi’ Mukhtalit aur Mutagayyarul Haafizah Raavi hai aur aise raavi [Muhammad Bin Fazl] ke baare me Imam Ibne Hibban Rahimahullah ne ek Qaaidah bayan kiya he:

“Akhri Umr me ye ikhtilaat ka shikaar ho gaya tha, Yaha tak ke iski ye halat hogai thi ke isko ye pata bhi nahi chalta tha ke main kya keh raha hu, isliye iski Hadees me munkar baate aagayi, lihaza iske Muta’khireen shagirdo me se kisi ne rivayat naql ki to un rivayaat se ruk jaana wajib hai. Agar Is baat ka ilm na ho sake ke kaunsi rivayat qadeem shagird se marvi he aur kaunsi Muta’khir shagird se to aisi rivayaat Matrook qarar di jayegi, Kisi bhi rivayat ko daleel nahi banaya jayega.” [Tahzeebut Tahzeeb Li Ibne Hajar Jild:5 Pg:258]

Is Qaaide se mal’oom hua ke Muhammad Bin Fazl ka jo shagird Qudamaa [awwal umr ke shagird] me se na ho balke Muta’akhireen shagirdo me se ho to usse marvi rivayat Matrook qarar payegi, Zaire bahas rivayat me unse rivayat karne wale Muhammad Bin Ismaeel Assulami Qudamaa Shagirdo me se nahi hai balke Muta’khireen shagirdo me se he.

Chunanche Mashoor Muhaddis Allamah Naimwi Rahimahullah Likhte hai:
“Is Hdees ki sanad me Abunnoaman Muhammad Bin Fazl Assadusi waqea he jo siqah the magar aakhiri Umr me unka Hafizah mutagayyar ho gaya tha, unse rivayat karne wala Abu Ismaeel Assulami iske Mutaqaddimeen Shagirdo me se nahi hai.”[At-Taa’leequl Hasan Pg:114]

Lihaza ye Rivayat Zaeef aur Na’qabil-e-Hujjat  hai.

(ii): Hazrat Abu Bakr Siddeeq Radiallahu AnhuKe amal ke Khilaaf:

Wazeh rahe ke ye zaeef rivayat Hazrat Abu Bakr Siddeeq Radiallahu Anhu Ke us amal ke Khilaaf he jo unse basanade Saheeh sabit hai. Chunanche Imam AbuBakr Ismaaeeli Rahimahullah Apni sanad se naq karte hai:

Hazrat Abdullah Bin Mas’ood Radiallahu Anhu Farmate hai “Maine Rasulullah Sallallahu Alaihi Wasallam, Hazrat Abu bakar Radiallahu AnhuAur Hazrat  Umar Radiallahu AnhuKe saath namaz padhi, unhone puri namaz me sirf Takbeere Tehreemah ke waqt Rafa’yadayn ki.”

[Kitabul Muajjam, Imam Ismaeeli Jild:2 Pg:692, Sunan Kubra Imam Baihaqi Jild:2 Pg:79]

(iii): Ye Rivayat Khud Gair Muqallideen Ke Is Amal Ko Bhi Sabit Nahi Karti:

Hazrat AbuBakr Siddeeq Radiallahu AnhuKi taraf mansub ye rivayat khud Gair-Muqallideen ke is amal ko sabit nahi karti. Isliye ke:1: Gair Muqallideen ke yahaa Rafa’yadayn karna Farz ya Wajib hai.

[Rafa’yadayn Farz hai Az:Mas’ood Ahmad Gair-Muqallid, Majmuah Maqaalaat Par Salfi Tehqeeqi Jaizah Az:Raees Nadvi Gair Muqallid Page:246]

Lekin is zaeef rivayat me na farz ka lafz he aur na Wajib ka.

2: Gair Muqallideen ke nazdeek Rafa’yadayn na kare to namaz nahi hoti. Chunanche Raees Nadvi Sahab ne likha:
“___Aur bawaqte Rukua’ Rafa’yadayn wala farz bhi anjaam na dene ke sabab saare deobandiyah ki namaz baatilo kal adm hoti hai.”
[Majmuah Maqaalaat Par Salfi Tehqeeqi Jaizah Az Raees Nadvi Gair Muqallid Page:246]

Jabke is za’eef rivayat me iska Qat’an Zikr nahi hai.

3: Gair-Muqallid Teesri Rakat ke Shuru me bhi Rafa’yadayn karte hai.

[Namaze Nabvi Pg:206, Aapke masail aur unka hal az mubasshir ahmad rabbani Gair Muqallid Pg:120]

Aur is zaeef rivayat ka matan dekhne se mal’oom hota he ke isme teen maqam ki Rafa’yadayn to moj’ood hai. Chauthe maqam (tisri rakat ke shuru me) ki Rafa’yadayn ka naamo Nishaan tak nahi.

Mal’oom hua ye rivayat khud Gair-Muqallideen ke “amal” ko bhi sabit nahi karti. Pas ise pesh karna apne mauqaf aur amal se jahalat ki daleel he. Gair-Muqallideen ko chahiye ke wo pehle ye dekh liya kare ke Daawa aur Daleel me Mutabaqat bhi hai ya nahi ? Naa mal’oom inhe aisi zaeef rivayaat jama’ karne ka waalihaanah junun kyu he jo inke “mazhab” ko sabit hi nahi karte!

Khulasah-e-Kalaam:

Dr. Shafiq-ur-Rehmaan Sahab ka is zaeef rivayat ko pesh karna aur Zai Sahab ka isko saheeh kehna batil hai

.

 ABU BAKR BIN AYAASH RadiALLAHO Anhu PAR AITRAZ KA MUNH TOD JAWAB:

حَدَّثَنَا ابْنُ أَبِي دَاوُد قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ قَالَ : ثنا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

Tarjuma’h: Ibne Abi Dawood -> Ahmad bin Yunus -> Abu Bakar bin Ayaash -> Hussain -> Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER AULAA (TEHREEMAH) ke, Namaz me.” [Sharah Muanil Aasaar Hadees# 125]

Shuroo’ me Zubair Ali Za’i ne Is HADEES ko ZA’EEF saabit kar ke SHAHEED karne ke liye Iske Ek Raavi Abu Bakar bin Ayaash (rah.) ko SAHIH BUKHARI aur MUQADDAMAH SAHIH MUSLIM aur SUNAN ARABA’H ke Raavi hone ke ba-wajood JARAH Naqal kar ke ZA’EEF saabit Karne ki Koshish ki. Phir Jab Zubair Ali Za’i ke Is FAREIB ko Ulema-e-Ahnaaf ne Saamne laaya to Phir Isne Apne Is FAREIB se Ailaaniyah Rujoo’ kar liya aur Abu Bakar bin Ayaash (rah.) ko Jam’hoor ke Nazdeek SIQAH Tasleem kar liya. [Dekhiye Noorul Ainain pg 168]

Lekin Phir bhi Kisi Na Kisi Tarah Is HADEES ko SHAHEED karne ke Bahaane TALAASH raha hai to Is Hadees ki SANAD ko Za’eef saabit karne ke liye Isne Abu Bakar bin Ayaash (rah.) per Ye Jarah Naqal ki ke “Abu Bakar bin Ayaash (rah.) Aakhri Umar me IQTILAAT ka Shikaar ho gaye the.” [Dekhiye Noorul Ainain pg 170]

Iske Alawah bhi aur Aitrazat kiye hain. Filhaal Hum Uske Is Aitraaz ka Tehqeeqi Jawab Peish karte hain.

AL-JAWAAB:

Hum maante hain ke Akhri Umr me Abu Bakar bin Ayaash (rah.) Ikhtilaat ka Shikaar ho gaye the. Aise Raavi Jinka Haafzah Kharaab ho Jaaye Unki Hadees ke baare me Muhaddiseen Kiraam Usool bayan karte hain…

Ibne Kaseer (rah.) likhte hain: “Aise Logo’n se Jisne IKHTILAAT se Pehle suna hai Wo Rivayat Maqbool hai aur Jisne ba’d me suna hai Ya SHAKK hai (Ke Ikhtilaat se pehle suna ya ba’d me) To Unki Rivayat MAQBOOL Nahi hain.” [Ikhtisaar Uloom Al-Hadees pg 166]

To ma’loom hua ke Aise Raavi ki rivayat Jiska Haafzah Kharaab ho gaya tha to Uske Haafzah Kharaab hone se Pehle Ki Rivayat SAHEEH hoti hai…

Chunacha Zubair Ali Za’i ne likha: “SAHEEHAIN me Jis Mukhtalat wa Mutaghayyar Al-Hifz Raavi se Istedlaal kiya gaya hai Iski Daleel Ye hai ke Uske Shagirdo’n ki rivaayaat Ikhtilaat se pehle ki hain (Illa Ye ke Takhsees sabit ho Jaaye).” [Dekhiye Noorul Ainain pg 95]

Aur [Maqalaat 1/435] per Ibne Salah se naqal kar ke likhta hai: “…..Mukhtaliteen ki SAHEEHAIN me Bataur Hujjat Rivaayaat ka Matlab Ye hai ke Wo Ikhtilaat se Pehle ki hain. Ye Qoul doosre Qaraa’in ki Roshni me Bilkul SAHEEh hai.”

To Zubair Ali Sahab ke Apne Usoolo’n se Ye Waazeh ho gaya ke SAHEEHAIN (Ya’ni Bukhari wa Muslim] me Mukhtalat Ya Kharaab Haafzah waale Raavi ki Rivaayat Jin Shaagirdo’n se marwi hai wo Shaagird Haafzah Kharaab hone se Pehle ke Raavi hote hain..
Chunacha Hamari Peish kardah TARK RAFAUL-YADAIN wali Hadees Jiski TAKHREEJ Imam Tahavi (rah.) ne ki hai, Usme Abu Bakar bin Ayaash se rivayat karne waale Unke Shagird hain Ahmed bin Yunus (rah.).

Ab Hum SAHIH BUKHARI per Nazar daalte hain to Iski Ek rivayat me Abu Bakar bin Ayaash (rah.) se Unke Shagird Ahmed bin Yunus (rah.) rivayat karte hain.

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ حَدَّثَنَا أَبُو بَكْرٍ يَعْنِي ابْنَ عَيَّاشٍ عَنْ حُصَيْنٍ عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ أُوصِي الْخَلِيفَةَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ وَأُوصِي الْخَلِيفَةَ بِالْأَنْصَارِ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِ أَنْ يُهَاجِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَقْبَلَ مِنْ مُحْسِنِهِمْ وَيَعْفُوَ عَنْ مُسِيئِهِمْ

كِتَاب تَفْسِيرِ الْقُرْآنِ
بَاب وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ

To sabit hua ke Ahmed bin Yunus (rah.) SAHEEHAIN ke Raavi hone ki wajah se Qadeem As-Sama’ Shagird hue aur Unhone Abu Bakar bin Ayaash (rah.) se Ikhtilaat se Pehle Rivayat ki hai. Chunacha Is Rivayat ko SHAHEED karne ke liye Zubair Ali Za’i ne Jo IKHTILAAT ka Ilzaam Abu Bakar bin Ayaash (rah.) per Lagaaya hai Uske Khud ke hi bayaan kardah Usoolo’n se BAATIL saabit hua. Alhamdulillah!

RASOOLULLAH ALAIHIS SALAM NE KHUD RAFAYADAIN SE MANA FARMAYA:

ALHAMDULILLAH…Humari Pehli Pesh Kardah 2 Riwayaat (1Tafseer aur 1 Hadees  IbnMasood Radiallahu Anhu) Par Jo Bedhangey Behooda Beja Aur Fazool Aitrazaat Rawafiz E Ghermuqalldiyah Mulhidah Angreziyah Ki Taraf Se Hue They Unke LAJAWAB HAQ PARAST DANDAN SHIKAN Jawabaat Ka ALJAWAB Likhney Se Fareeq E Mukhalif Bilkul QASIR Raha Hai Aur Inshaallah ALJAWAB Likhney Se Qayamat Tak Qasir Hi Rahega…Bedhangey Behoodah Aitrazat Ko ALJAWAB Nahi Kehtey Humein Usi Mayar Ka Aljawab Chahiye Hai Jis Mayar Ka Humne Jawab Diya Hai Yani 100% THOOS, SAHI Hawalajaat Se Bharpoor Aur MUN TORR…!!!….Lekin…

“Na Khanjar Uthega Na Talwar Insey,
Ye Rafzi Mere Azmaye Hue Hain…!”

AB DALEEL#5 PAR AITRAZ KA JAWAB MULHAIZAH HO:

DALEEL:

“Hazrat Jabir Bin Samrah Rz.A. Farmatey Hain Ke Ek Din Rasul S.A.W Masjid Mein Dakhil Hue Aur Logon Ko Rafulyadein Kartey Dekha To Farmaya : INHONE APNE HATHON KO SHAREER GHORON KI DUMON KI TARHA UTHAYA HAI. TUM NAMAZ MEIN SUKUN IKHTIYAR KARO(Yani Rafulyadein Naa Karo).”
1[SAHI MUSLIM – J#1, P#181],
2[SAHI IBNE HUBAN – J#3, P#178]…Wagherah…!

>TARZ E ISTADLAL:

Is Hadees Mein Sirahat Hai Ke Nabi Pak S.A.W Ne Namaz KE ANDAR Rafulyadein Karney Walon Ko Dekha To NARAZ Hue Aur Inhein SUKUN Ikhtiyar Karney Ka Hukum Diya Malum Hua Ke Rafulyadein Sukun Ke Khilaf Hai, Aur SURAH MOMINOON Ki TAFSEER Mein Bhi Hazrat Ibne Abbas Rz.A. Ne Rafulyadein Ko Sukun Ke Khilaf Bataya Hai. Lihaza Ye Hadees Sirahatan Tarkrafulyadein Ki Buhat Bari Daleel Hai.

>>>RAWAFIZ KE MOJUDA BAAP ZUBAIR ALI ZAYI MATROOK O KAZZAB KE AITRAZAT O DHOKA DAHI KE JAWABAAT :

AITRAZ#1:

ZUBAIR KEHTA HAI:
“Is Hadees Mein Ruku Se Pehley Aur Ruku Ke Baad Waley Rafulyadein Ka Zikar Nahi.”

Al-Jawab:

Ye Aitraz Batil O Mardood Hai Kyunke…

AWALAN….Humara Dawa Hai Ke Namaz Ke Andar Kahin Bhi Rafulyadein Naa Kiya Jaye, Bhaley Wo Ruku Wala Ho Ya Sajde Wala. Ye Hadees NAMAZ KE ANDAR Kiye Jane Wale Sarey RAFULYADEIN Ko Sirahat Se MANSOOKH Kardeti Hai Phir Bhaley Wo Ruku Se Pehley Aur Baad Wala Ho Sajdey Wala Ho Ya 2sri 3sri Aur 4ti Raka’at Ke Shuru Wala Ho Kyunke Is Hadees Mein Rasul S.A.W Ne USKUNU FIS SALAH(Namaz Ke ANDAR Sukun Ikhtiyar Karo) Ka Lafz Istemal Kiya Hai,Jissey NAMAZ KE ANDAR Ke Sarey Rafulyadein Ki Khud Ba Khud NAFI Hojati Hai Alag Alag Jaga Ka Naam Lekar NAFI Karneki Zarurat Nahi Rehti.

WASANIYAN…. Humari Baat Ki Tayid Naamwar Muhadiseen Bhi Kartey Hain Chunacha Mashoor Muhaddiseen IMAM ZELA’I R.A. Aur IMAM BADARUDDIN A’ENI R.A. (Shareh Bukhari) Dono Farmatey Hain :

“…Ye Alfaz USKUNU FIS SALAH (Namaz Ke Andar Sukun Ikhtiyar Karo) Aisey Shakhs Ko Kahey Jatey Hain Jo Doraan E Namaz Rafulyadein Karraha Ho Aur Ye Halat Ruku Ya Sujood Waghera Ki Hi Hoti Hai.”

1 [Nasbur Ra’ya Liz Zela’i – J#1 P#472]
2 [Sharah Sunan Abi Daud Lil A’eni – J#3, P#29]

…Lihaza Zubair Rafzi Ka Ye Aitraz Khud Zubair Matrook Ki Batil Parasti Ki Khuli Daleel Hai….!!!

Ye Jo Kuch Kaha Gaya Hai Mehaz Dafa’ul Waqti Ka Samaan Hai Aur Kuch Nahi..Kyunke…

AWWALAN…..Zubair Ali Zayi Matrook O Kazzab Rafzi Ne Ye Nahi Bataya Ke In Dono Buzurgon(Sheikhul Hind R.A. Aur Mufti Taqi D.B.) Ka SARIH, SAAF Aur DOTOK Muaqqif TARK RAFULYADEIN Ka Hi Hai Yani Tarkrafulyadein Mein Ye Dono Hazaat Humarey Hi Sath Hain{Dekhiye “Adilla E Kamliah” Aur “Dars E Tirmizi”}. Lekin Zubair Rafzi Ne Ye Batana Munasib Naa Samjha Warna Mosoof Ka “BHANDA” Phoot Jata.

WASANIYAN…..Zubair Ali Zayi Ne Khoob Raag Alapa Hai Ke In Dono Hazraat Ne Is Hadees Ko Daleel Nahi Banaya (Jabke Hazrat Mufti Taqi Usmani D.B. Ne Is Hadees Ko Daleel Maan Liya Hai, Tafseel Agey Arahi Hai…!)…Arz Ye Hai…Ke Agar Bilfarz In Dono Hazraat Ne Is Hadees Ko Daleel Nahi Bhi Banaya To Kia Hua? Dusrey Deegar Namwar Aur Barey Barey Muhaqiqeen O Muhadiseen Ne To Isko Daleel Banaya Hai…!

Chand Hawaley Mulhaiza Hon:

1) Humara Manna Hai Ke HAZRAT IMAM E AZAM ABU HANIFA R.A. Ne Isi Hadees Ki Bina Par Rafulyadein Fis Salah Ko Tark O Mansookh Mana Hai…Chunancha Muhadis E Kabeer Imam Mulla Ali Qari (Jinko Ghermuqallid Nawab Siddiq Hasan Khan Ne ALLAMA Aur SHEIKH Ke Alqabat Se Nawazah Hai Dekhiye NUZUL ALABRAR) Yahi Farmatey Hain :

“Muslim Mein Mojud Hadees E Jabir Bin Samrah Rz.A. Ki Waja Se Hi Imam Abu Hanifa R.A. Ke Nazdeek Takbeer E Tehreemah Ke Siwa Kahin Bhi Rafulyadein Nahi.”
[Mirqaat Sharah Mishqaat – J#2 P#504]

*Kisi Aur Ko To Choriye Khud Imam E Azam R.A. Ne Bhi Yaqeenan Isi Hadees Ko Daleel Banakar Rafulyadein Ba’ad Takbeer E Tehreema Ko Tark O Mansookh Mana Hai, Jesa Ke Imam Ali Qari R.A. Ne Bhi Is Baat Ko Wazeh Kia Hai, Lihaza Choton Ka Daleel Naa Banana Koi Nuqsan Ki Baat Hargiz Nahi…Alhamdulillah!

{Ab Sirf Muhaddis Ka Naam Aur Hawala Diya Jaraha Hai Jahan Usne Is Hadees Se Istadlal Kia Hai…Mulahiza Farmayein…}

2) IMAM ABU ALHASAN ALQUDURI R.A. = [AL TAJREED – J2, P519].

3)
IMAM A’ENI R.A. = [SAHARAH SUNAN ABI DAUD – J3, P29]

4) IMAM MULLA ALI QAI R.A. = [FATAH BAABUL ‘INAYAH]

5) IMAM MOHEMMED ALI BIN ZAKARIYA ALMUNBAJI R.A. = [ILALBAAB FIL JAMA BAENUS SUNNAH WAL KITAAB – J1, P256]

Hanafiyon Ke Ilawa Malikiyon Ne Bhi Is Hadees Se Tark Rafulyadein Mein Daleel Pakri Hai Chunacha HAZRAT QAZI AYAZ MALIKI R.A. NE [La Kamal Ul Mualim Bafawaid Muslim – J#2 P#344]……MEIN ISI HADEES E JABIR RZ.A. SE DALEEL PAKRI HAI AUR HAQ KA SATH DIYA HAI.
>Ye Chand Naam They Un Barey Barey Ahnaaf Muhaddiseen Ke Jinhoney Is Hadees Se Istadlal Farmaya Hai..Aur To Aur Khud Hazrat Imam Abu Hanifa R.A. Ne Bhi Isi Hadees Ki

SHAH WALIULLAH PAR AITRAZ KA JAWAB :

Ghair-Muqallid, Abdul Mateen Joonagarhi, Hazrat Shah Waliullah Muhaddis Dehalvi (rah.) ka Qoul naqal karta hai ke: “Jo Shaqs Rafaul-Yadain karta hai Wo Mujhe Rafaul-Yadain Na karne waale se Zyadah MEHBOOB hai, Rafaul-Yadain ki Hadeesein bohat Zyadah aur SAHEEH hain.” [Hadees-e-Namaz: 138]

AL-JAWAAB: Hazrat Shah Waliullah (rah.) ka Aadha Qoul Naqal kar ke Aam logo’n ko Mughaaltah dene ki Koshish ki gayi hai.

Hazrat ki Poori Ibarat mulaahizah farmaayein, Likhte hain: “Aur Raful-Yadain Un Hai’yato’n me se hai Jin ko Allah ke Nabi (sallallahu alaihi wa sallam) ne Kabhi Kiya aur Kabhi Chhora hai, aur Ye sab ka sab SUNNAT hai, aur Sahaba wa Taaba’een aur ba’d ke Logo’n me se Ek-Ek Jama’t ne Un me se Ek-Ek Hai’yat ko Iqtiyaar kiya hai, aur Ye Un Muwaaqe’ me se hai Jin me 2 Fareeq ka Iqtilaf hua hai, Ahl-e-Madeenah aur Ahl-e-Koofah ka, aur Har Ek ki Asal wa Daleel MAUJOOD hai, aur Mere Nazdeek Is Jaise Amr me Haqq Ye hai ke Sab batein SUNNAT hain aur Iski Nazeer Ek Raka’t Ya 3 Raka’t se WITR parhne ka Masla’h hai, aur Jo Shaqs Rafaul-Yadain karta hai Wo Mujhe Rafaul-Yadain Na karne waale se Zyadah MEHBOOB hai, Kyonke Rafaul-Yadain ki Hadeesein bohat aur Zyadah SAHEEH hain.” [Hujjatullaaahil Baalighah 2/45]

Is Mukammal Ibarat ko Parhne se Chand Umoor Maf’hoom hue:

  1. Hazrat Shah Waliullah (rah.) ke Nazdeek Raful-Yadain bhi SUNNAT hai aur TARK Rafaul-Yadain bhi SUNNAT hai.
  2. Hazrat Shah Waliullah (rah.) ke Nazdeek Raful-Yadain bhi Dalaa’il ki bunyaad per Saabit hai aur Isi tarah Tark Raful-Yadain bhi Dalaa’il se saabit hai.
  3. Ma’loom hua ke Rafaul-Yadain ke Masla’h me Sahaba wa Taaba’een wa Ba’d ke A’immah me bhi Iqtilaaf raha hai aur Unme Jis tarah Rafaul-Yadain karne waale maujood the Isi tarah Tark Raful-Yadain karne waale bhi maujood the.

Lihaazah Dono ka Palla Yaksaa’n hai…

Agar Hazrat Shah (rah.) Rafaul-Yadain ko Tarjeeh dete the to Kayi doosre A’immah Inke Khilaaf Tark Rafaul-Yadain ko Tarjeeh dete hain. Is Tarjeeh waale Masla’h me A’imma-e-Mujtahideen ke Midaarik-e-Ijtihaad aur Azwaaq Mukhtaleef hain.

Is Ibarat se agar Ye bataana Maqsood hai ke Rafaul-Yadain karna SAHEEH hai to Be-shakk Hamaare Nazdeek bhi Ye baat bilkul SAHEEH hai. Aur Agar Is Ibarat se Ye Saabit karna chaahte hain ke Sirf Rafaul-Yadain Saheeh hai aur Tark Rafaul-Yadain Ghalat wa Za’eef hai to Phir Shah Sahab ki Is Ibarat se Ye Baat Hargiz Hargiz Saabit Nahi hoti balke Ye Aam Logo’n ko Mughaltah dene ki Na-Paak Koshish samjhi Jaayegi.
>AUR SAHI MUSLIM Mein Dar Asal Jabir Bin Samrah Rz.A. Se 2 Alag Ahadees Mein 2 Alag Waqiyaat Marwi Hain Ek Hadees TAMYUM BIN TARFA Ke Tareeq Se Hai Jis Mein RAFULYADEIN Ki NAFI Hai Jo Humari Daleel Hai Aur Dusri Hadees UBAIDULLAH BIN ALQUBTIYAH Ke Tareeq Se Hai Jis Mein SALAM KE WAQT ISHAREY Ki NAFI Hai (HUMARA DONO AHADEES PAR AMAL HAI),Ghermuqallidon Ka Dono Waqiyat Ki Alag Alag Ahadaees Ko Apney Qayas Se Ek Batana Theek Nahi Jesa Ke Dalail Se Sabit Hochuka Hai…ALHAMDULILLAH!…..Yaad Rakhiye! Humari Pesh Kardah Hadees Mein FIS SALAH Ka Lafz Hai Ruku Ka RAFULYADEIN, FIS SALAH Hota Hai Jabke SALAM, FIS SALAH Nahi Hota Balkey KHARIJ AS SALAH Hota Hai Lihaza Dono Ahadees Bilkul Alag Hain, Dono Ko Ek Gardanna Sarih Dhoka Aur Nira Weham Hai! (IS BAREY MEIN MAZEED JANNEY KE LIYE AKHIR MEIN “NOTE” ZARUR PARHEIN!)
Khair!!! ALLAH Hidayat De Tum Ko, Hidayat Deney Wala To ALLAH Hi Hai Aur Kon

>Umeed Hai Hamesha Ki Tarha Ghermuqallid Rawafiz Ko Apney Beja, Behuda, Bedhangey, Bekar Aur Fazool Aitrazaat Ka KAFI O SHAFI Jawab Milgaya Hoga…Hum Aljawab Ke Muntazir Rahengey Aur Ghermuqallid Rawafiz Se Appeal Kartengey Hain Ke Wo Apney MOJUDA BAAP ZUBAIR ALI ZAYI MATROOK O KAZZAB Se Humarey MAYARI JAWAB Ka MAYARI ALJAWAB Humein Lakar Dein…Lekin Inshaallah Rafzi Baap Aur Uski Rafzi Aulad Qayamat Tak ALJAWAB Laney Se Qasir Rahegi…Inshaallah!!!
Note: Muslim Mein Jabir Bin Samrah R.Z.A Se 2 Ahadees Hain.. Hum Kisi Naye Post Mein Un Dono Ahadees Ke Darmiyan Farq Ko Tafseel Se Wazeh Karengey Yahan Maqsad Sirf Ghermuqallidon Ke Khaas Post Waley Aitrazat Ka Jawab Dena Tha….Lihaza Jo Aitrazat They Unka Jawab Hogaya Agar Uske Sath Dono Ahadees Ke Darmiyan Farq Ko Bhi Mila Liya Jata To Jawab Behad Lamba Hojata Aur Wo Theek Nahi..Parhney Waley Ukta Jatey Lihaza Kisi Dusrey Post Mein Hum Tafseel Se Un 2 Alag Alag Ahadees Ke Farq Ko Wazeh Karkey Aapke Samney Rakhdengey…Inshaallah!!!

WAHHABIYAT-O-NAJDIYAT FITNEY KI PESHAN GOI

Bismillah

Aayiye Deikhate Hein Wahabiyat Ki Paishingoyi Aur Iska Paishawa Mohamad Bin Abdul Wahab Najdi Ka Zahoor.

01) NABI (Sallallahu Alaihi Wasallam ) k pas ek Gustakh aya jiski Darhi Ghani,sir munda (takla), Tehband TAKHNO SE (kuch zayada he) UNCHA or AaNKHO K DRMYAN SAJDAY K NISHAN thy,
APNE Frmaya k, “sirzameen-e-Najd se Iski Nasal se ek Qaom niklegi k Tum Apni Namazon Or Rozon ko unki Namazon or Rozon k Aagy Haqir Jano ge,Quran Tmse Acha Prhen gy Lekin unk Halaq se niche ni Utre ga,Deen se Aese Nikal Jaenge Jese Teer Kaman se nikal jata hy, ye log nikalte he rahenge yahan tk K Inka akhri giroh Dajjal K sath nikle ga
(BukhariJ2,P624TirmiziMusndJ04 P424,)
kch smjhy kon hn ye Deo Wahabi?===================

02) Sarkar (Sallallahu Alaihi Wasallam ) k pas jo Gustakh apni tehband ko takhno se (kuch zayada he) upar uthae or ghani darhi k sath Sar Mundway hoe Aaya tha uska nam “Zul khuwaisira ” tha or uska talluq Qabila-e- banu tamim se tha
(Bukhari J1 P501)=================

03) Imam-e-KABA Allama Ahmad bin Dehlaan Makki (Aalaehir-rahma) Likhte hain k “Ye Maghror M Bin Abdul Wahab Najdi B Banu Tamim se he tha to aain mumkin hai k wo Zul’Khuwaisrah tamimi ki Nasl se ho,Jis k bare men Hadees i hai k Is ki Nasl se aik Qom Nikle gi”.(is hadees ki tafseel sms 01 & 02 men guzar chuki hai)
(Ad’darar us SunniyaPg#51)============

04) Hazrat Ibn-e-Umar radi Allahu anhuma frmaty hn k Rasool-ALLAH (Sallallahu Alaihi Wasallam ) ne MASHRIQ ki janib Ishara kr k frmaya k is jaga se shaitan ka seengh niklega
(BukhariJ1 P522)
Jazira-e-Arab k mashriq me Najd waqy hy orNajd he k ilaqe Hanfia k ek Maqam Aain’ya me Muslima kazzab paida hoa Phr 1100 sal bad 1703 me wahan he Muhammad bin Abdul Wahab Najdi paida hoa (Jisne aaqaid-e-Islam ki dhajjiyan urra di or wahabiyat ki bunyad rakhi)
kuch samjhy Ye aakhir Ilm-e-Ghaib-e-Mustafa pr e’tiraz & Najd ka nam Riyaz rakhny ki waja kya hy?=========

05) Hadees “Najd me (eman-o-Aaqaid k) ZALZALE or FITNY hongy,or wahan se Shaitan ka SINGH nikle ga“.
(Tirmizi, Bab-ul-ManaqibH 3953)
22-Sep-1934 Najad (Jazira-e-Arb k Mashriqi sooby) k aik Saudi Qabily ne Muslmano ki Khilafat-e-Usmaniya ko tor kr jazira-e-Aarab ki Pak sirzameen pr qabiz hoe or uska nam Saudi Aarab rkha,aaj B wo aarz-e-muqaddas uni fitna parwar Najdiyon k tasallut men hai.
Sochny ki bat ye hai k kya khilafat-e-Usmaniya k afraad ( jo aold-e-Usman-e-Ghani se thy) wo aarabi na thya ya Sahaba ki nasal se na thy?
Agar aesa nai hai aur yaqinan nai haito phir kya un aolad-e-Sahaba ka qatl-e-aam kr k Haram pr qabzy krne waly muslman hoskty hain??
Zaror sochen===========

06) Huzoor (Sallalaho Alehe wassallam) ne frmaya” Wahan (Najad) se shetan k 2 pairokar niklen gy“.
(BukhariJild 01 Pg 141.TirmiziJild 02 Pg 234)
Allama Ahmad bin Zeni Dehlan Makki aalaehir rahma frmaty hain k “Is se Murad Musailma Kzzaab aurMuhammad bin Abdul Wahab Najdi hai“.
(Ad’darar-us-SunniyaPg 50)=============

07) Aqaa Sallallahu Alaihi Wasallam ne Frmaya,”Inki Alamat Sar Mundwana hy
(BukhariJ2 P1128)
Imam-e-kaba,Ustad-e-AaLA Hazrat Allama Ahmad bin Zeni Dehlan Makki (Aalaehir rahma) Isk bare me Likhte hn k,”Ye Hadis Najdiyon k bare me Sareeh ( Wazeh) hy,Muhammad bin Abdul Wahab Najdi K Rad k lye to ksi ko koi Kitab likhne ki b Zarurt nhi,Isk Rad k lye to SARKAR ka ye Frman he kafi hy“.
(Ad’darar-us-SunniyaPg42)=============

08) NABI (Sallallahu Alaihi Wasallam) ne frmaya,”Mujhe tm pr us shakhs ka Khauf hy jo Quran parhe ga or us pr Quran ki Ronaq Dekhi jaegi or Usne Islam ki chadar orh li hogi Phr ALLAH jidhar chahe ga Usko Behka dega, wo Islam ki chadar se nikal jaega or Apne (muslman) parosi pr Talwar chalae ga or us pr SHIRK KI TOHMAT LAGAE GA
Sahabi n pucha 2no mese Mushrik kon hoga?
Frmya SHIRK KI TOHMAT LAGANE WALA
Tabrani j20 p88=============

09) HADEES “Ye Muslmano ko Qatal krengy aur But’Parston ko chorden gy“.
(Bukhari H 6880 berot)”
M.Bin Abdul wahab Najdi 13ven Sadi ki Ibtida me”NAJAD”se Zahir hoa,Q k Ye Aqaid-e-Batila o Fasidah rkhta tha Is lye isne AHL-E-SUNNAT WA JAMA’AT se Qatl o Qital Kiya,un k Qatal ko ba’is-e-sawab bataya,or Hazaron Muslman is k Hathon Shahid hoe.:-(
(Ash Shihab-us-saqib az Husain AhmadPg42)===========

10) Is Dajjali Giroh jis ki ka’e Nishaniyan (maslan Sar mundwana, Takhno se tehband waghera ka kuch ziyada he Unchy rakhna, Muslmano ko Qatal krna) aap ne mustanad Ahadis o Aqwal se mulaheza frmae,ab zara in gustakho pr ghazab e’lahi ka aik andaz denkhen,chunancha NABI aalaehis salam ne Frmaya,”Ye Tamam Makhloq se Badtareen hain“.
(Musnd Imam AhmdJ04 Pg424) ==============

11) NABI Sallallahu Alaihi Wasallam ne Frmaya,”Ye Tmam Makhlooq men Bad’tar hain“.
(Musnd Imam AhmdJ4 Pg424)
kya aap janty hain k ye (Najdi) Badtaren Makhlooq Q hain???
Hazrt Ibn Umar Farmate hain k Ye tamam makhloq men Bad’taren hain Q K ye Quran ki Un Ayaton ko Jo buto K bare men Nazil hoi hain unhe ALLAH walon pr chaspa krty hain“.
(BukhariJ2 Pg 1024)===========

12) Imam-e-KabaMufti-e-Makka Ustad-e-ALA HAZRATAllama Ahmad bin Zeni Dehlan Makki Frmate hen k”M Bin Ab.Wahab Najdi ne jin Ayaton se Dalil pkri hai wo mushrikon k bare men hain, un Ayaton ko Muslmano pr lagaya aur Imam Bukhari ne Apni Sahih men H.Abdullah Bin Umar se KHAWARIJ ki Alamt Byan krte hoe riwayt likhi hai k jo Ayaten Kuffar K haq men nazil hoi hain unhe Muslmano pr lagate hain“.
(Ad Darar Us SuniyaPg#47)==============

13) Nabi Sallallahu Alaihi Wasallam ne Dua ki “Ay ALLAH hamareMulk-SHAM OR YAMAN me Barakat nazil Frma, logo ne arz ki k hmare Najd k liye B dua djye,AP ne phr Kaha, Ay ALLAH hamarayMulk-SHAM OR YAMAN me Barkat nazil frma, Logo ne phr kaha k hmare Najd klye B dua kjye, toTisri bar AP ne Frmya k,”WAHAN (Najd me) ZalZalay Or Fitnay hn or waha se Shetan K Giroh (Hawari) Niklenge
(BukhariJ1 P141TirmiziJ2 P234)==============

14) NABI Sallallahu Alaihi Wasallam k pas Qabila Banu Tamim aya, Apne frmaya Banu tamim basharat ho unhone kaha basharat to Aap dy chuky ab Kuch (maal)dijye, Is pr HUZOOR ka Chehra badal gya Phr Ahl-e-YAMAN se kaha k bashart Qabul karo to unhone kaha k humne Qubol ki”
(BukhariJ1 P453)
M.bin Ab.wahab Najdi ka Ilaqa NAJD or Qabila Banu tamim he tha,or ap ne mulaheza kiya k wo jaga or Qabila 2no he NABI ki bashart se mehrom rha==========

15) NABI Sallallahu Alaihi Wasallam ne Yaman ki tarf nazar ki (phr)Iraq ki tarf nazar ki (aur phr) Shaam ki tarf Nazr ki aur Dua Frmai “Aay ALLAH IN K DILON KO MERI TARAF MAIL Farma“.
(Kanzul-UmmalJ17 Pg136 Beroot)
¤Baaz (Najdi) Hazraat logon ko Is ghalat fehmi men Mubtala krte hain k Ahadees men jo sirzameen-e-Najd ki mazammat aae hai us se murad Iraq hai.lekin mazkura Hadis se Wazeh ho gya k Iraq k liye toNABI aalaehis salamne Dua frmai hai, Lehaza Najd se murad saudiya ka wahi shehar hai jis ka nam badal kr Riyaz rakh dya gya hai (ta k muslmano ko gumrah kiya jasaky).===========

16) “Nabi Sallallahu Alaihi Wasallam ne Sham ki tarf nazr ki aur Dua Frmai Aae ALLAH In k Dilon ko apni ita’at ki tarf mail frma or Ink Ird Gird apni Rahmaton ko ghayr dy,phrYaman-o-IRAQ ki tarf nazr ki or Isi trha Dua frmai“.
(Musannaf-ibn-e ShaibaJ11 Pg251)
Is se wazeh hogya k IRAQ K Ird Gird to ALLAH ki Rhmaten hain,Jbk Najd k bare men to nam lekr, Ishara kr k, Samt bta kr frmaya k wahan se fitna-e-Azima uthy ga. (shayd yehi waja hai k saudiyo ne Najd se m.bin A.w.Najdi k fitny k bad muslmano ko us fitny se be khabar rakhny k liye us (Najd) ka nam badal kr Riyaz rakh diya hai)============

ap ne guzishta 16 sms me az ru-e-Hadees is Ummat k fitna-e-Azima (najdiya) ko mulahaza kiya,aaeye ab is zamany menus fitny k aala karon ko pehchane,

Wahabi us jam’at ko kaha jata hai jo Muhammad bin Ab.Wahab Najdi k motaqid-o- Pairokar hn
(Mufti Shafi Deo-bndi, Imdad-ul-MuftiyenJ2 Pg149)
Sir Sayyad Ahmad khan Angrezon k dor ka Waqiya byan krta hy k Molvi Husain Btalvi ne Bartanvi Hukumt Ko Khat likha k Srkari Tehriron me Lafz WAHABI ko Mansokh kr k AHL-E-HADIS kiya jae (Or Yun Inka nam Ahl-e-Hadis Hogya)
(Maqalat SayyidP207)==========

Akabereen-e-deo-band ka iqar-e-wahabiyt ashraf ali thanvi Deo-bndi likhta hy,”Najdi to aqaid k mamly me acchy hn
(Ifazaat-e-Youmya,J2 P402)

Molvi rashed ahmad gandgohi likhta hy”aqaid k mamly me to muqallid o ghair muqallid (deo & wahaby) barabr hn
(fatawa rasheedya,Pg 511)

¤dekha aap ne akabrin-e-deo-band ne khd he ye iqrar krliya hai k dar haqiqt ye b B wahabi aur isi fitnay ka he hissa hain¤

ESAAL E SAWAAB

Bismillah

Fatiha, Esaal e Sawab Ka Name He Aur Momin Ke Amal e Naik Ka Ek Sawab Uski Niyyat Karte Hi Haasil Ho Jata He Aur Amal Karne Par Dus Gunaa Milta He,
Khaana Saamne Na Ho To Sawab Na Puhnche Ga, Ye Gumaan Galat He
Sirf Baargah e Ilahi Me Dua Karna Ke Wo Sawab Mayyit Ko Puhnchaye”
(Al Hujja tul Fatiha LitTayyibit Ta’ayyuni Wal Fatiha P#14)

“Apni Zindagi Me Khud Apne Lye Esaal e Sawab Kar Sakta He”
(Malfuzat e Alahazrat P#48)

Esaal e Sawaab
@02

“Aye Hamarey Rabb Mujhey Baksh Dey Aur Merey Maa Baap Ko Aur Sab Muslmanon Ko Jis Din Hisaab Qaaim Hoga”
(Sura Ibrahim Ayat#41, P#13)

Esaal e Sawaab
@03

“Aur Woh InKe Baad Aaye,
Arz Karte Hen:
Aye Rabb Hamen Bakhsh Dey Aur Hamarey Bhaiyyon Ko Jo Hum Se
Pehle Imaan Laaye,
Aur Hamarey Dil Me Imaan Walon Ki Taraf Se Keena Na Rakh,
Aye Hamarey Rabb
Tu Hi Nihayat Mehrbaan Reham Wala Hey”
(Sura e Hashar Ayat#10, P#28)

Esaal e Sawaab
@04

Raawi:
Hazrat Abu Huraira
Farman e Rasoolullah:
“Insan Jab Mar Jaata He To Us Ke A’maal Khatam Hojatey Hen
Magar Teen Cheezen Baaqi Reh Jaati Hen

@Sadqa Jariya
@Ilm Jis Se Logg Faida Uthaen
@Neik Aulad Jo Waldain Ke Lye Dua e Khair Karey
(Muslim V#2, P#41)
(Abu Dawood V#2, P#298)

Esaal e Sawaab
@05

Khatam Sharif Me 3 Cheezen Hoti Hen

@Sadqa
@Quran Ki Tilawat
@Dua e Khair

Teenon A’mal Ko Ayenda
Insha ALLAH
Qur’an Ki Roshni Me Parhye

Esaal e Sawaab
@06

#Sadqa#

“Aur ALLAH Ki Raah Me Kharch Karo Aur Apney Hathoun Halakat Me Na Paro
Aur Bhalai Waley Hojao, Beshak Bhalai Waley ALLAH Ke Mehboob Hen”
(Sura e Baqarah P#2, Ayat#195)

“Aur Tum Se Puchtey Hen
Kya Kharch Karen,
Tum Farmao Jo Faazil Bachey”
(Sura e Baqarah P#2, Ayat#129)

Esaal e Sawaab
@07

#Tilawat#

“Aur Jab Qur’an Parha Jaye To Isey Kaan Laga Kar Suno
Aur Khamosh Raho Ke Tum Par Reham Ho”
(Sura e A’araf P#9, Ayat#204)

Esaal e Sawaab
@08

#Tilawat#

“Aur Beshak Hum Ne Qur’an Ko Yaad Karne Ke Lye Aasaan Farma Dya,
Tu He Koi Yaad Karne Wala”
(Sura e Qamar P#27, Ayat#32)

Esaal e Sawaab
@09

#Dua e Khair#

“Aye Mehboob Jab Tum Se Mere Bandey Puchen,
Tu Me Nazdeek Hun,
Dua Qubool Karta Hun Pukarne Waley Ki,
Jab Mujhe Pukaren
Tu Inhey Chahiye Mera Hukum Maanen
Aur Mujh Par Imaan Laayen Ke Kahin Raah Payen”
(Sura e Baqarah P#2, Ayat#186)

Esaal e Sawaab
@10

#Dua e Ibrahim Alehissalam#

“Aye Rab Mujhe Bukhsh Dey Aur Mere Maa Baap Ko Or Sabko Jis Din Hisaab Qaim Ho”
(Sura e Ibrahim P#13, Ayat#41)

Esaal e Sawaab
@11

Hazrat Saad;
“Meri Walda Fout Hogayi,
Agar Me Inki Taraf Se Sadqa Karun Tu Unhe Nafaa Puhnchey Ga?”

Farmaya;
“Haan”
(Bukhari V1, P#286)

{Abou Daud:pg422,Tirmizi,jd:2,Pg:85}

Esaal e Sawaab
@12

Raawi;
Abdullah Bin Umar RadiyALLAHu Anhu
“Jab Koi Nafli Sadqa Karey Aur Isey Apne Waldein Ki Taraf Se Karde
To Uska Apne Waldein Ko Ajar Milta He Aur Iske Ajar Me Koi Kami Nahi Hoti”
(Sharahus Sudoor Syouti)
(Tibrani Ausat)
(Kunzul Ammal)
(Tarikh e Damishq)
(Jamiyul Sagheer Syouti)

Esaal e Sawaab
@13

Raawi;
Uqba Bin Amir RadiyALLAHu Anhu
“Beshak Sadqa Qabar Walon Se Quboor Ki Aatish (Aag) Bujha Deta He”
(Tibrani)
(SharahusSudoor)

Esaal e Sawaab
@14

“Murde Apni Qabron Me 7 Din Aazmayish Me Hote Hen Sahaba In Dino Murde Ki
Taraf Se Khana Khilane Ko Mustahib Jantey”
(SharahusSudoor P#132)

Esaal e Sawaab
@15

Nawab Siddiqe Bhopali Wahabi;
“Murde 7 Din Aazmaish Me Daley Jate Hen, In 7 Dino Me Unki Taraf Se Khana Khilaya Jaye”
(Bazlul Hayaat P#29)

Esaal e Sawaab
@16

Raawi;
Ibne Abbas RadiyALLAHu Anhu
“Jab Eid, Jummah Ya Aashoora Ka Din Hota He, Ya Shabe Bar’at Hoti He To Amwaat Ki Roohein Apne Gharon Ke Darwazey Par Khari Kahti Hen,
He Koi Hamen Yaad Karey,
Hum Par Taras Khaye? ”
(Khazain ur Riwayaat
Daqaiq ul Akhbaar P#123 – Imam Ghazali)

Esaal e Sawaab
@17

Raawi;
Hazrat Ali RadiyALLAHu Anhu
“Jo Shakhs Qabrastan Se Guzrey Aur 21 Martaba Surah e Ikhlas Parh Kar Qabar Walo Ko Bukhshe,
Jitne Logg Wahan Dafan Honge Unki Ta’daad Ke Barabar Usey Sawaab Miley Ga”
(Kanzul Ammal)
(Firdous ul Akhbaar)
(Tafseer e Mazhari)
(Tafseer Rooh ul Bayaan)

Esaal e Sawaab
@18

“ALLAH Ta’ala Naik Bande Ke Darjaat Jannat Mein Buland Farmata Hey Tu Banda Arz Karta Hey;
Aye Rub!!
Mujhey Ye Darja Kesey Mila?
Jawab Milta He;
Tere Bachey Ke Tere Lye Dua e Magfirat Karne Ki Wajah Se..”
(Mishkat P#206)
(Adab ul Mufrid P#30)
(Ibn e Maja P#268)
(Tibrani Osat J5 P#349)

Esaal e Sawaab
@19

Qayamat Me Jab Gunahgaar Apni Nekiyan Paharoun Ki Tarah Dekhey Ga To Baargah e Khudawandi Me Arz Kare Ga;
Ye Kahan Se Ayin?
Jawab Milega Ke Ye Teri Aulad Ki Bakhshish Mangne Se Hen
(Mishkat P#198)
(SharahusSudoor P#127)
(Adab ul Mufrid P#30)
(Ibn e Maja P#268)
(Tibrani Osat J5 P#349)

Esaal e Sawaab
@20

#Duaa#

“Beshak ALLAH Farmata He;
Me Apne Bande Ke Guman Ke Sath Hun Jab Wo Mujhse Dua Karey”
(Muslim V2 P#343)
(Bukhari V2 P#121)

Esaal e Sawaab
@21

“Jo ALLAH Se Dua Na Kare Ga ALLAH Us Par Ghazab Farmaye Ga”
(Ibne Maja V2 P#280)
(Musnad Ahmed V2 P#443)
(Kanzul Ammal)
(Durr e Mansoor)

Esaal e Sawaab
@22

#Ijtemayi Duaa#

“Ek Jaga Jama Hokar Log Dua Karen Ke Koi Dua Kare Aur Sab Aameen Kahen To Sabki Dua Qubool Hoti He”
(Mustadrik Lil Haakim)

Esaal e Sawaab
@23

#Khana Saamne Rakh Kr Dua#

“Jab Mousam Ka Naya Phal Aata To Sarkar Yun Dua Farmatey;
Aye ALLAH Hamare Shehar Ko Hamare Lye Barkat Bana Aur Hamarey Phooloun Men, Hamarey Naap Toul Men Barkat Hi Barkat Farma.
Phir Un Men Sab Se Kam Umar Hota Us Men Taqseem Kartey”
(Muslim)
(Ibne Majaa)

Esaal e Sawaab
@24

Sanaullah Amritsri Wahabi;
“Qur’an Parh Kar Ya Sadqa Khairat Karke Mayyat Ke Lye Astagfar Karna Ahsan Tareeqa He”
(Fatawa Sanaiyya V2 P#34)

Esaal e Sawaab
@25

Nawab Siqqidue Hassan Bhopali Wahabi;
“Pehle Do Rak’at Namaz Parhey,
Har Rak’at Mei Surah e Ikhlaas 11 Baar Phir Baad Me Salam Aur 111 Baar Durood Parhey.Phir Sheerni Par Fatiha Parh Kar Sheikh Abdul Qadir Jilani RadiyALLAHu Anhu Dum Kar Ke Taqseem Karey”
(Aldha Walidwah P#154)

Esaal e Sawaab
@26

Ismail Dehalwi Wahabi;
“Pas Har Wo Ibadat Jo Muslaman Ada Karey,
Iska Sawab Guzre Hue Ki Rooh Ko Puhnchaye, Uske Lye Dua Karey To Ye Buhat Behtar He,
Aur Rusoom Me Fatiha Karey,Urs Karey,
Murdoun Ki Nazar O Niyaz Karne Ki Rasmoun Ki Khobi Me Shakk o Shuba Nahi”
(Sirat e Mustaqim P#55)

Esaal e Sawaab
@27

Ismail Wahabi
@Sirat e Mustaqim;

“Jab Mayyat Ko Nafa Puhnchana Maqsood Ho To Khane Pr Mouquf Na Kare, Agar Mayassar Na Ho To Sura e Fatiha Aur Sura e Ikhlaas Behtreen Sawaab He”
(P#89)

“Ba Wuzu Namaz Ki Tarah Betho,
Khuwaja Ka Name Lo
Fatiha Parho,
Phir Waseeley Se Dua Karo”
(P#221)

Esaal e Sawaab
@28

Haji Imdadullah Muhajir Makki Jo Deobandio Ke Peer O Murshid Hen
Ye Sahihul Aqida They
Farmate Hen;
“Kashaf Quboor Ke Wastey Zikar Aur Pehle Qabar Ke Paas Beth Kar Mayyat Par Fatiha Parhey”
(Kulliyat e Imdadiya P#45)

Aaj Kal Inko Manne Waley Deobandi Wahabi Ye Baatein Bhool Gaye

Esaal e Sawaab
@29

Deoband Ke Haji Imdadullah Makki;
“Nazar O Niyaz Qadim Zamane Se Jari He Lekin Is Zamaney Ke Log Inkaar Krtey Hen”
(Imdaadul Mushtaq P#92)

AshrafAli Thanvi;
“Har Shakhs Ko Ikhtiyar He Ke Apne Amal Ka Sawab Murda Ya Zinda Ko Dey,
Jis Tarah Murda Ko Sawab Bheja Jaata He, Zinda Ko Bhi Jaata He”
(Attazakur V3 P#95)

Rasheed Gangohi;
Ahadees Se Faida Punhchana Tehqeeq Se Saabit,
Jamhur Sahaba o Ayimma Ka Mazhab He
(Tazkira e Rashid P#26)

Esaal e Sawaab
@30

Q.Murdey Ko Sadqaat Ka Sawaab Bakhsha To Usey Sawab Puhanchta He Ya Nahi?
A.Puhanchta He
(Ahsanul Fataawa V4 P#206
– Rasheed Gangohi)

Esaal e Sawaab
@31

#Aayaat Ka Galat Tarjuma#

Tarajim e Wahabiya:

“Har Wo Cheez Jis Par ALLAH Ke Siwa Dusron Ka Name Pukara Gaya, Haram He”

Surah Baqarah Ayat#173
Surah Maida Ayat#3
Surah An’am Ayat#145
Surah Nahal Ayat#115

Ye Zameen Ek Cheez He Isey PAKISTAN
Kehte Hen Aur Pakistan ALLAH Ka Name Nahi To
Sarey Wahabro Ko Chahye Is Zameen Sey Chale Jayen
Ke Unke Nazarye Ke Mutabiq ALLAH Ke Siwa Kisi Ka Naam Aa Gaya To Rehna Haraam Ho Gaya

GO Wahabi GO

Esaal e Sawaab
@32

Taaj ush Shariah Mufti Akhtar Raza Khan Azhari Farmatey Hen;
“Jis Khane Par Bismillah Parhi Jaye Usey Shaitaan Hath Nahi Lagata,
Aur Jis Khane Par Fatiha Parhi Jaye Usey Bara Shaitaan Ya’ni Wahabi Deobandi Haath Nahi Lagaata”

Esaal e Sawaab
@33

#Tariqa#

Baa Wuzu Qibla Rukh Hokar Do Zaanu Beth Kar Niaz Saamne Rakhen
Aur Ye Parhen:
3 Martaba Durood
Ta’awwuz Aur Bismillah Sharif
Chaar Qul Sharif
Sura e Ikhlas 3 Martaba
Phir Sura e Fatiha
Aur Sura e Baqarah Ki Ek Ruku
Phr Ayat e Durud
3 Martaba Durood e Paak

Agar Silsila Ka Shajra Yaad Ho To Parhen Phir
Tamam Parhe Ko ALLAH Ki Bargah Me Hazir Karke Dua Maangen
Aur Phir Sab Se Pehle Nabi Paak Sallallahu Alahi Wasallam Ko Iska Sawab Paish Karen
Phir Anbya, Sahaba Ko Darja Ba Darja Paish Karke
Kul Mo’minin Mo’minaat Ko Puhncha Kr Jiske Esaal e Sawab Ki Mehfil He Usey Hadya Krden

Esaal e Sawaab
@34

Esaal e Sawaab
Alhumdulillah Sarkar Aur Sahaba Ki Sunnat o Tareeqa He,
Jo Kehte Hen Ye Biddat Hai Aise Logoun Ko ALLAH Hidayat Ata Farmaye