Tag Archives: Hadees

शिर्क-शिर्क करने वालो तुम्हारे लिए जवाब कुरान ओ हदीस की रौशनी में !

SHiRK
01
#Aqida e Touheed#
ALLAH Ek He
Uska Koi Sharik Nhi
Na Zaat Me
Na Sifaat Me
Na Af’aal Me
Na Ahkaam Me
Na Asmaa Me
Wo Wajibul Wujood He
(Uska Wajud Zaruri He)
Hamesha Se Hy
Or Hamesha Rahe Ga
{Bahaar e Shariat V1 P1}
Qur’an Ki
Sura e Ikhlas
Sura e An’aam Sy
Iska Istidlaal Hy
IKHTILAAF KYUN?

SHiRK
@02
Q.Shirk ki Tareef Karen?
A. Ek Se Zyada Khuda Man’na
Yani ALLAH Ki Zaat, Sifat Ya Af’aal Me Kisi Ko Wesa Hi Samaj Kar Sharik Karna.
Ya Kisi Ghairullah Ko Mustahiq e Ibadat W Paristish Jan’na
Ahlesunnat Ko Khumakhwa Mushrik Kehne Wale Is Tarif Ki Roshni Me Mushrik Saabit Krn
IKHTILAAF KYUN?

SHiRK
@03
Shirk Ki 3 Iqsaam
1> Shirk Fil-Ibadaat
Murad Ye Ke ALLAH K Elawa
Kisi or Ko Mustahiqq-e-Ibadat
Samjha Jaye
2> Shirk Fiz-Zaat
Murad Ye Ke Kisi Ko
ALLAH Jesa Maan’na
Jesey Majoosi 2 Khudaaon
Ko Maanty The
3> Shirk Fis-Sifaat;
Ye Hy Ke Kisi Zaat Me
ALLAH Jesi Sifaat Maan’na
IKHTILAAF KYUN?

SHiRK
@04
Jis Tarah Din Ka Andaza
Raat Ke Baghair Nhi
Lagaya Jaa Sakta
Isi Tarah
Agr Kisi Ke Saamny
Batil Ka Tasawwur Na Ho
To Wo HAQ Ki Laz’zaton Sy Aashna Nhi Ho Sakta
To Jo Na Samjhe K
SHiRK Kisey Kehty Hn,
Wo Touheed Ko Nhi Jan Skta
Ayinda Chand Misalon
Sy Iski Mazeed Wazahat Hogi
IKHTILAAF KYUN?

SHiRK
@05
“ILM”
Insaniyat ka zaiwar he
Lekin
“ILM”To khuda ki sift he
To kya ye
“SHIRK”
hoga?
Iska jwab ye he k Jo”ILM”
ALLAH ta’al ka he wo bande ka nhi,
ALLAH ta’ala k
“ILM”
apna he,
Hmara
“ILM”
usi ka ata krda he.
Uluhiyat or Abdiyat k drmyan yehi “FARQ” he.
www.fb.com/sunni.yalgaar
IKHTILAAF KYUN?

SHiRK
@06
Isi trah ALLAH ta’ala
“SAMI O BASEER”
he.
Or frmata he k hmne insan ko
SAMI O BASEER yani sunne or daikhne wala bnaya.
To ALLAH ta’ala ki tmam sifaat be niaz o ghani hokar hn
Or bandon ki ye sifaat uske hajat mand or niaz mand hokar hn
Kyunke unhn ye sifaat “RAB” ne den or wo khud or uski sifaat “RAB” k qabze or qudrat me hn
ALLAH k hukm se ye bat bilkul wazeh hogai k
ULUHIYAT OR ABDIAT K DARMIYAN YEHI FARQ HE
PAGE ON FACEBOOK
IKHTILAAF KYUN?

SHiRK
07
ALLAH ta’ala frmata he!”Kon he jo SHAFA’AT kre baghar IZN E KHUDA WANDI k.
(PARA 3)Pta ye chala k baghair IZN k shafa’at ka aiteqad
“SHIRK”he.Or IZN k sath ain
“TOHEED”
he.Sabit hogya k jb ye aqeeda aaya k fulan shakhs ALLAH ta’ala k IZN k bagair koi hajat puri kr skt he to
“SHIRK” he.Or jb “IZN E ILAHI” ka aqeeda aaya to
“SHIRK” khatm.
Search page on facebook:
IKHTILAAF KYUN?

SHiRK
08
Jb hzrt esa alaihe slam ne qom k samne taleem e risalat paish ki to unse kaha!Or acha krta hn andhe or korhi ko or murde ko zinda krta hn ALLAH k hukm se.
(AAL E IMRAN 49)Ab daikhye shafa daina or murde ko zinda krna ye ALLAH ta’ala ka kam he.Is lehaz se to hzrt esa alaihe slam ne ALLAH ta’ala k kamo ka dawa kya,Laikin ab aage frmate hn”BE IZNILLAH”Yani me jo kuch krta hun ALLAH ta’ala k izn se krta hun.Wazeh hogya k yahan
“IZN E ILAHI”
Toheed or Shirk ka bunyadi nuqta he.Or mukhalfeen k lye 1 aasan jwab he
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IKHTILAAF KYUN?

SHiRK
09
Agr koi”OLIYA ALLAH”
ko”BE IZNILLAH”
hajat rwa kahe to shirk khtm
Lekin swal ye he k kya waqei ALLAH ta’ala ne unko IZN dya he?
Agr IZN dya he to iski kya daleel he?
Hm munkireen o munafiqeen ko dawat dete hn k wo aaen momineen ki traf k wo shirk se pak hn,
QK unke pas”BE IZNILLAH”
ka suboot he,
Or wo”OLIYA ALLAH”
ko
“BE IZNILLAH”
hajat rwa mante hn,
Hm mut’thi bhar munafiqeen o murtideen ko ye dikha daina chahte hn k ALLAH ta’ala ne”OLIYA ALLAH”
ko IZN dya heQK hmare aiteqad me na”SHIRK”
ka sha’iba he or na hi”KUFR”
ka
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IKHTILAAF KYUN?

SHiRK
@10
Bad Mazhab
Shirk Fis-Sifaat
Ka Galat Mafhum Paish Karke
Musalmano Ko Gumraah Karney Ki Koshish Karty Hen
Aaye!
Qur’an Sy
Aqaid e Islamiya
Jaanty Hen

SHiRK
@11
Shirk Fis Sifaat or Qur’an;
1> ALLAH Rauf or Raheem
(Baqarah 143)
Huzoor B Rauf or Raheem
(Touba 128)
2> Madadgaar Sirf ALLAH
(Muhammad 11)
Jibrael or Auliya B Madadgar
(Tehreem 4)
3>ALLAH Jaan Ko Mout Deta Hy
(Zumr 42)
Mout Deta Hy Mout Ka Farishta
(Sajda 11)
4>ALLAH Sunta Dekhta Hy
(Hajj 61)
Bande B Sunte Dekhty Hn
(Dahar 2)
5>Ilm-e-Gaib ALLAH Ke Paas
(Namal 65)
Rasoolon Ko B Ilm e Gaib He
(Jinn 26/27)
Next…
facebook:
IKHTILAAF KYUN?

SHiRK
@12
Shirk Fis Sifaat or Qur’an;
#2
6>ALLAH Azeez Hey
(Touba 40)
Rasool Azeez Hen
(Touba 128)
Q. Kya Qur’an Ne Rasool Ko ALLAH Ka Shareek Bana Dya?
A. Nahi KyunKe ALLAH Zaati
Tour Par
Rauf,
Raheem,
Azeez Hy
Jab Ke Rasool, ALLAH Ki Ataa Sey Rauf o Raheem Hn
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IKHTILAAF KYUN?

SHiRK
@13
Q.Kya ALLAH Ke Elawa Kisi Ko
“Faryad Sun’ne Wala”
“Sab Kuch Deny Wala”
“Gareebon Ko Nawazny Wala”
“Mushkilen Hal Karny Wala”
“Khazany Bakhshny Wala”
Kehna SHIRK Hy?
A. Jee Nhi,
KyunKe
ALLAH Zaati Tour Par Sab
Kaam Karta Hy
Jabke
Makhlooq (Waliyon) Ko
ALLAH Ne Hi
Ghous,
Daata,
Gareeb Nawaz,
Mushkil Kusha,
Ganj Bakhsh
or Dastageer
Banaya Hy
Yahi Islam Ki Ta’leem
or Qur’an Sy Saabit Hy
Jesa Ke
Ibtidaa Me Aayaat Paish Ki Gayeen
IKHTILAAF KYUN?

SHiRK
@14
Meanings;
1>RAUF =Meharbaan
2>RAHEEM =Reham Karny Wala
3>Sami =Sunne Wala
4>Baseer =Dekhne Wala
Sub Kuch Parhney Ke Baad Zara Emaandari Se Sochen
Kya Ye Bi ALLAH ki Sifaat Nhe?
Magar Phir Isey Quran Ne Insan Ki Sifaat Bi Bataya
Pas Jahilo Ko Chahye K
ALLAH Ki Zaat Se Ye Aqida Rakhen K
Wo Apni Sifaat Ka Mazhar Apne Bando Ko Apne Fazal Se Banata Hy
Aur Jise Jitna Zyada Chahe Ata Kar Sakta Hy
Qur’an Parhen,
Jihalat Ka Andhera Door Karen

SHiRK
@15
Agar ALLAH
Madadgaar, Mout Dene Wala, Gaib Ka Janne Wala Hy
Aur
Qur’an Ke Mutabiq Iski Makhlooq Me Bhi Ye Sifaat Hen To Ye Shirk Nahi Hua
Kyunke
ALLAH Ki Sifaat Zaati
Jabke Makhlooq Ki Sifaat
Ataayi (Granted) Hen
Aur Jahan Zaati Aur Ataayi Ka Faraq Aajaye
Wahan SHiRK Ka Hukum Nahi
Lagta.

SHiRK
@16
Q.Hidayet Kon Deta He?
A.Hamara Emaan He K ALLAH Ki Marzi k Khilaf Nabi Hidayat Nhe Karte
Magar
ALLAH Ki Ataa Se Nabi Hidayet Karte Hen
“Aur Tum Aye Mehbub Hidayat Karte Ho Seedhe Raaste Ki”
(AlShura Ayat#52)
Rab Ne Huzoor Ko HAADI Bana Kar Bheja Aur HAADI Aapka Sifaati Name Bi He

SHiRK
@17
QUR’AN:
ALLAH Aur Us KE Rasool Dono Dene Wale (Daata) Hen
=AL-TOUBA>10/59
~Mere Aaqa Detey Hen~
~Jholi Sab Ki Bhartey Hen~

SHiRK
@18
QUR’AN:
ALLAH Bhi Wali Hai Aur Us Ka Rasool 0r Eman Waley Bhi
=AL-MAiDA>6/55
Shirk, Biddat Ki Ratt Lagane Waley Gour o Fikar Karen

SHiRK
@19
Ye To Ap Jante Hen Ke
Elm-e-Gaib ALLAH Ki Sifat He.
Q.
Agr Koi Qur’an Ki Roo Se RasooLon Ke Lye Bhi ELm e Gaib Ko Maane To Kya Ye Shirk Hoga?
A.Ji Nahi,
*AL-QURAN*
“Gaib Ka Jan’ne WaLa Apne Gaib Par Sirf Apne Pasandida RasooLon Hi Ko Aagah Frmata He, Har Kisi Ko ELM Nhe Deta”
(Sura e Jinn Ayat #26-27)
Bus Samajhne Ki Baat Ye He Ke ALLAH Ka Aalimul Gaib Hona Zaati Aur MustaQil He,
Jabke RasooLon Ko ALLAH ki Ataa se Haasil He.

SHiRK
@20
BeShak ALLAH Madadgaar He Musalmano Ka.
Q.Agar Hum GhairULLAH Ko Bhi Madadgaar Kahen To Kya Ye Shirk Hua?
A.
Nahi
AL-QURAN:
“BeShak ALLAH Inka Madadgaar Aur JibreeL Aur Naik Mominin Bi”
(Al-Tahreem Ayt#4)
Agar GhairULLAH Ki Madad Ka Yaqin Rakhna Shirk Hota
To Ye Aayt Kyun NaziL Hui?

SHiRK
@21
Shifa Dena Or Murdey Zinda Karna To ALLAH ki Sifaat Hen,
LeKin
Dusri Taraf to ESSA Alaihssalam Se Ke Mutalliq Qur’an Ye Sifaat Batla Raha He!
AL-QURAN
“Aur Me Accha Karta Hun Andhey Aur Korhi Ko,
Aur Murdey Zinda Karta Hun ALLAH Ke Hukum Se”
(Aal-E-Imran Ayat#49)
> Pas Isi Tarah ALLAH
Apni Ataa Sey
Apne MaqbooLeen Ko
Ghaib Ka ELm,
Tasarrufat,
Bando ki Imdad Wa
Haajat Rawa’ee
Wgera
Ataa Frmate He.

SHiRK
@22
“ALLAH Jise Chahy Betyan Ataa Frmaye Or Jisey Chahy Bete Dey”
(Al-SHURA Ayat#49)
Q. To Kya Hum Ksi MaQbooL
Ghair e KHUDA K Lye Aisa Aqeeda Nahi Rakh Saktey?
A.Rakh Sakte Hen
AL-QUR?N:
(JibreeL)
“Me Tere RABB Ka Bheja Hua Hun Taa Ke Me Tujhe Ek Suthra Beta Dun”
(MARYAM Ayat#19)

SHiRK
@23
“Tum Frmao Tumhe WAFAT Deta he Mout Ka Farishta Jo Tum Par Muqarrar He”
(SAJDAH Ayat#11)
Kesi AJEEB Baat He Ke Loug Is Aayet Par
To Sar-e-Kham Tasleem Karen
Par Is Aayat Ka Inkaar Karte Phiren?
Ke..
“ALLAH Aur Iska RASOOL Aur MOMIN Tumhare Madadgaar Hen”
(MAAEDA Ayat#55)
Aisa Kyun?

SHiRK
@24
“BeShak Izzat Sari ALLAH Ke Lye He”
(YOUNUS Ayat#65)
Q.
Agar Hum ALLAH Ke Pyaron Ko Bhi Izzat Wala Kahen To Kya Ye SHIRK Hoga?
A. Ji Nhe,
Kyunke Ye Bi QURAN Ka Irshad He
“Aur Izzat To ALLAH Aur Iske RasooL Aur Musalmano Hi K Lye He
Magar Munafiqon Ko Khabar Nhe”
(MUNAFIQOON Ayat#08)

SHiRK
@25
Hazrat Essaa Alaihissalam
Ka Elaan;
“Kon Mera Madadgar He ALLAH Ki Taraf”
(Aale Imran Ayat#52)
Q.
Essa Alaihissalam Ka Is Tarah Gairullah (Yani Hawariyo) Se Madad Mangna Shirk Kyu Nhi Hua?
A.
KyunKe;
“Beshak ALLAH Inka Madadgar Aur Jibreel o Naik Mominin Madadgar”
(Tehreem Ayat#04)

SHiRK
@26
“Farma Dijye, Mere Lye ALLAH Kaafi He”
(Touba Ayat#129)
Q.
To Kya Ye Kehna SHIRK Hoga?
Ke
“Mere Lye ALLAH o RasooL Kaafi Hen”
A.
Nahi Ji
Qur’an Me To Ye Bhi He;
“Aye NABI Aapko ALLAH Kaafi He Aur Ittiba Karne Waley Mominin”
(Anfaal Ayat#64)
Yaad Rahey!!
Aayat Ka Inkaar KUFUR He

SHiRK
@27
ALLAH Hi Hukum Deta Hey
Aur
ALLAH Hi FAISLA Karne Wala Hey
Lekin
Dusri Taraf Qur’an Me Ye Bhi Irshad Hua;
“Shohar Aur Biwi Ke Tanaz’ey (Jhagre) Ko Hal Karne Ke Lye Ek Faisla Karne Wala Biwi Ki Taraf Sey
Aur Ek Shohar Ki Taraf Sey Muqarrar Kya Jaye”
(Al-Nisaa Ayat#35)
Kya Samjhey?

SHiRK
@28
Q.Hum”Ya Rasoolallah Madad”
“Ya Ghous Al Madad” Kyun Kehte Hen?
ALLAH Ki Ataa Sey Anbiya, Auliya Bhi Fayda Puhncha Saktey Hen.
Qur’an Parhen;
Noor Paayen;
“Tumhara Madadgar Nahi Magar ALLAH Aur Uska Rasool (Sallal laho Alaihe Wasallam)”
[Al-Maida 55]
“ALLAH Aur Uskey Rasool Ney Apney Fazal Sey Ghani Kar Dya”
[Touba 74]
“Be Shak ALLAH Unka Madadgar Aur Jibreel Aur Naik Imaan Waley Aur Is Ke Baad Farishtay..”
[Tehreem 4]

SHiRK
@29
Siddiq e Akbar:
Sab Sy Zyada Sach Bolne Wala
Farooq e Azam:
Sab Sy Behtar Haq o Baatil Me Farq Karny Wala
Ali Akbar:
Sab Sy Zyada Buland
Ye Sab Bhi To Insano Ke Alqaab Hen
Baat Baat Par Shirk Ke Fatwe Lagany Walon Ki Nazar Me To Hazraate Abu Bakr o Umer Ke Name Lene Waly Bi Mushrik Hogaye

SHiRK
@30
Koi Musalman Kisi Banday Ko ALLAH Ki Misl, UsKi Manind
Ya UsKe Bagair Madadgar Nahi Samajhta
Aur ALLAH Ke Izan o Ataa Sy Hony Wali Madad Goya
ALLAH Hi Ki Madad Hy.
Kaainat Ka Koi Bhi Zarra
ALLAH Ke Hukum Ke Bina
Madad Nahi Kar Sakta
Khaliq Apny
Mehbubon Ki Dua w
Wasilay Ko Qubul Farmata hy.
Aur Aisa Krny My Wo Majbur Nahi Bulke
Jab Wo Kisi Ko Mehboob Banata Hy To Unhe Apni Sifat Ka Mazhar Bana Ke
Unki Baat Qubool Farmata Hy (Bukhari-Muslim)

SHiRK
@31
ALLAH Ka Naik Bando Ke Mutaliq Farman;
“Me Uske Kaan Hojata Hun Jis Se Wo Sunta He,
Uski Ankhen Hojata Hun Jis Se Wo Dekhta He”
(Bukhari V2 P#963)
Yaani
Jub ALLAH Ka Noor
Unke Kaan,
Unki Aankh
Hojata He To Wo
Door o Nazdeek Ki Pukar Sun Lete Hen,
Door Se Hi Mulahiza Karte Aur Mushkil Ko Asaan Karne Per Qaadir Hojate Hen
(Tafseer Kabir V7 P#436)
Magar Bandon Ki Ye Sifaat
Aarzi, Ataayi, Majazi,
Aur Haadis Hen
Ye Aqeeda Rakhny Me Kya Burayi He?

SHiRK
@32
Alhamdulillah
Hamary Da’wey Ki Daleel Par
Qur’an o Hadees Ki Roshni Me
Baat Ki Gayi
Ab SHIRK Ke Fatwey Lagany Walon Ka Haal Mulahiza Farmaiyye >>

SHiRK
@33
“Buhat Se Log Is Qur’an Se Gumraah Hotey Hen
Aur Buhat Se Log Is Se Hidayat Paate Hen”
(Al-Baqarah Ayat#26)
¥ Gumraahiyat ¥
Zamana e MOULA ALI
Me Ek GiROH Ne Qur’an Ki
Ek Aayat Ko Maana
Lekin Dusri Aayt Ka Inkaar Kya
Aur MOULA ALI Ko Mushrik Kaha
(Bukhari – Muslim)
Jese Aaj Kal Ke…

SHiRK
@34
Beshak Wo Jinko Tum ALLAH Ke Siwa POOJTE Ho,
Tumhari Tarah Bandey Hen,
To Inhe Pukaro Phir Wo Tumhe Jawab Den Agar Tum Sachche Ho”
(A’raaf Ayat#194)
Ye Aur Is Tarah Ki Kayi Ayaat Buton Ki IBAADAT Ki Mazammat Me NaaziL Ki Gayin Hen
Na Ke SAALiHEEN Ke Muta’alliq.
(Qurtubi V7 P#300)
(Tafsire Kabir V5 P#431)
“Kharji Itne Gumraah Hen Ke Jo Aayaten Kaafiron Ki Muzammat Me Naazil Huin, Musalmano Par Chispaan Karte Hen”
(Bukhari V#2 P#1024)

SHiRK
@35
Q. Kya Ummat e MUHAMMAD Kabi SHIRK Me Mubtila Hogi?
A.Mere Aaqa (alehisalatuwassalam) Farmatey Hen!
KHUDAA Ki Qasam Muje Tum Per Koi KHOFF Nhe K Mere Baad SHIRK Karoge
(Bukhari Jild #2 Page #975
Hadith #6102)
Iske Elawa Mazid 4 Maqaam Par Bukhari Me Hi Ye Hadees Paak Mojud Hy

SHiRK
@36
Sarkar Ek Din
Uhad Walon Ke Paas
(Mazar Pr) Nikly,
Namaz Parhi,
Phir Mimber Par Loutey
Aur Farmaya;
“Me Aagey Jane Wala Hun,
Aur Men Tum Per Gawah Hun,Men Apne Houz Ki Taraf Bhe Dekh Raha Hun,
Aur Zameen Ke Khazano Ki Kunjiyan Mujhe Di Gayi Hen,
Aur BaaKhuda Muje Iska Khouff Nahi Ke Tum Mere Baad Shirk Karne Lago Gy,
Lekin Darr Hy
Tum Dunya Ke Ragbat Me Ek Dusrey Se Muqabla Karogy”
(Bukhari H#1261
-Janazey Ka Baab)
Agar Is Hadis Par Gour Kijye
To Is Sy
>Urs Manana
>Ikhtiyar e Mustafa
>Hazir Nazir
>Elm e Gaib
>Hayaat
Sab Sabit Hua
Aur Phir Ye Bhi Bata Dya Ke
Jo Ye Aqeeda Rakhy Wo
MUSHRiK Nahi

SHiRK
@37
Q.Gumraah Logo Ke Mut’alliq Sarkar Kya Farmatey Hen?
“Muje Tum Me Us Shakhs Ka Darr He Jo Qur’an Parhey Ga
Islam Ki Chaadar Orhe Hoga,
Phir Usey Allah Jidhar Chahe Ga Behka Dega
Wo Islam Ke Chadaar Se Saaf Nikal Jaye Ga
Usey Pas e Pusht Daal Dega Aur Apne Parosi Ko Shirk Se Mansoob Karega
(Un Par Shirk Aur Kufur Ke Fatwa Lagaye Ga)
Pucha Gaya;
“Shirk Ka Haq Daar Koun Hoga?”
Farmaya;
“Jo Tuhmat Lagaye Ga”
(Ibne Kaseer V2 P#665)

SHiRK
@38

#Sunni Zouq#

~Madad Kyun Na Maangey Walyon Ke Darbar Sy

~Ye Kaam Bahar Nahi Qudrat e Parwardigar Sy

~Badal Jaati Hey Taqdeer Us Banda e Momin Ki Bilal

~Jo Karta Hey Pyar ALLAH Ke Har Wali Har Yaar Sy

ALLAH Jaga Sey Paak Hey
Islye Yun Kehna Ke
“ALLAH Arsh e Azeem Par Hy”
Ye Kufar Hy.

SHiRK
@39
# MUSHRiK KOUN #
01
Wahabiyon Ke
Waheed Uz Zaman Likhty Hen;
“Hamarey Baaz Muta’akhireen Ahle Hadees Ne Ehkam e Shirk Me Buhat Tasaddad Se Kaam Lya Hey,
Daira e Islam Ko In Logon Ne Tang Kardya Hey.
Aur Amwaar e Makrooh Ko Shirk Qaraar De Rakha Hy
(Hidayatul Mehdi 26)

SHiRK
@40
# MUSHRiK KOUN #
02
Wahabiyon Ke Peshwa
Ismail Dehalvi;
“Anbiya Auliya Ke Lye
ALLAH Ka Dya Hua Elm,
Ikhtiyar,
Qudrat,
Taaqat Aur Tasarruf
Man’na Bhi Shirk Hy”
(Taqwiatul Imaan P#36)
JubKe Sarkar Alahissalatuwassalam
Ne Farmaya Ke Muje Meri Ummat Par Shirk Ka Khouf Nhe
(Bukhari 2/975 H#6102)

SHiRK
@41

# MUSHRiK KOUN #
03

Sanaullah Amratsari Ny
Mehfil e Meelad Aur UsKe Qayam Ko Bid’at Aur Shirk Qaraar De Kar InKe
Aamileen Ko Bid’ati Aur Mushrik Keh Dya
Ahle Hadees Ka Mazhab
P#34,35)

Shayad Inhey Bukhari Parhny Ka Ittefaq Nahi Hua Jo Aaqa Ki Naat Khuwani Se Bhari Pari Hy
(4/1537 , 5/2277)

SHiRK
@42
# MUSHRiK KOUN #
04
Sadiq Sialkoti Ne Huzoor Ko Noor Man’na Bhi Shirk Likha
(Anwarul Touheed 115)
Halankey
Surah Maida Me Sarkar Ko Noor Kaha Gaya

SHiRK
@43
# MUSHRiK KOUN #
05
Yahya Godhalwi Ne Qabar
Par Phool Paashi Ko Shirk Likha
(Aqeeda Muslim :156)
JubKe Qabar Par Phool Daalna Sarkar Sy Saabit Hy

SHiRK
@44
# MUSHRiK KOUN #
06
Abu Saeed Ashraf Wahabi;
“Hazir Nazir Ka Aqeeda Rakhny Wala Mushrik,
IsKi Iqtida Jaiz Nahi”
(Sharfia Br-Fatawa
Sanaiyya 1/364)

SHiRK
@45
# MUSHRiK KOUN #
07
Ab Aayiney Ka Dusra Rukh
Mulahiza Ho;
Abdullah Ropari Wahabi
Ne Ek Maqaam Par Makhlooq Ko Banda Parwar Likha
(Fatawa Ahle Hadees 1/80)
Jub Ke Najdiyon
Wahabiyon Ka Aqeeda To Ye Hey Ke Sirf ALLAH Hi
Banda Parwar (Paalne Wala) Hy, Waseela Koi Nahi
Haaye Ye AQAL Ke Andhey!

SHiRK
@46

# MUSHRiK KOUN #
08

Isi Ropari Wahabi Ne Ek Aur Jaga Likha;
“Tabarrukaat e Saliheen Sy Kisi Ko Inkar Nahi”
(Fatawa Ahle Hadees 1/347)

JabKe Ismail Dehalwi
Aur Sadiq Sialkoti Ke Nazdeek Ye Khalis Shirk Hua
(Taqwiyatul Imaan)
(Anwaarul Touheed)

Batao!
Dusry Bhai Ke Fatwey Se Hi Mushrik Hogaye

SHiRK
@47
# MUSHRiK KOUN #
09
Wahabiyon Najdyon Ke Sheikhul Islam Sanaullah Amratsari;
“Rasool e Khuda,
Khuda Ke Noor Hen”
(Fatawa Sanaiyya 2/792)
Isi Tarah
> Yahya Gondlawi Wahabi Ne
Bhi Noor Likha
(Aqeeda Ahle Hadees :288)
> Fazalur Rehman Wahabi Ne AapKo Noor e Khalq Likha
(Eid Meeladun Nabi :68)

SHiRK
@48
# MUSHRiK KOUN #
10
Sanaullah Amratsari Wahabi Najdi;
“Muqallideen Ko Shafa’at e Rasool Hogi”
(Fatawa Sanaiyya :1/186)
JubKe Wahabiyon Ke Nazdeek Taqleed Shirk Hy
(Tareekh e Muhmmad :44)
(Siraj Muhmmad :12)
(Zafarul Mubeen :47)
Dekhye Janab Khud Apne Hi Fatwey Me Phans Gaye

SHiRK
@49
Ismail Dehalwi Deobandi;
Tujh Siwa Maangy
Jo Ghairon Sy Madad,
Fil Haqeeqat Hy
Wohi Mushrik Ashad…!
(Tazkeer-ul-Akhwan P#343)
Qasim Nanotwi;
Madad Kar Aye Kareem Ahmadi Ke Tere Siwa,
Nahi Hy Qasim e Be’kas
Ka Koi Haami Kaar…!
(Qasaaid-e-Qasmi P#7)
ALLAH Ki La’nat Ho
In Munafiqon Par

SHiRK
@50
# AL-Mukhtasar #
Ahl e Sunnat Wal Jama’at Ka Aqeeda
Huzoor Noor,
Gaib Ke Khaber Deny Waley,Haazir O Naazir Hen
Aur Yahi Aqeeda Aap Ney
Wahabiyon Ka Bhi Mulahiza
Farmaya
Phir Bhi Wo Hamey Mushrik Kehtey Hen
Asal Me SHiRK Kya He
Ye Bhi Inki Kitabo Sey
Aapko Milega
Faisla Kijye…
Next >>

SHiRK
@51
Shirk #01:
Deoband Ka Peer
Ashraf Thanwi
Risala Al Imdad P#35 Par;
“La Ilaha IllallaH
Ashraf Ali Rasool AllaH”
Touba
Jabke QUR’AN;
“Men (Muhammad) Tum Sab Ki Taraf Us Allah Ka Rasool Hun” (Surah A’araaf Ayat#158)
Shirk #02:
“Qaasim Nanotvi Par
WAHI Ka Nuzool Hota Tha” (Hawala DeoBand BooK-Sawaneh Qasmi P#258)
Jabke QUR’AN;
“Aye Mehboob
Beshak Hum Ne AapKi Taraf Wahi Bheji
(Surah Nisa Ayat#163)
Afsos Hey In Aqal Ke Andho Par

SHiRK
@52
<FAiSLA>
ALLAH Ne Apni Ataa Sey Apni Sifaat Ka Mazhar Bando Ko Banaya He
Phir Ghous
Khuwaja
Gareeb Nawaz
Kehna Shirk Kesey..?
Agar Sab Shirk He To Nabi Ne Kyun Farmaya Ke Muje Tumse Shirk Ka Khouf Nhi?
(Bukhari)
Deen Buhat Aasan He
Magar Fitna e Wahabiya Qur’an Ka Galat Tarjuma
Kar Ke
Aur Kafiro K Baare Me Nazil Hone Wali Aayat
Muslmano Par Chispaan Kar Ke Logo Ko Gumraah Krne Ki Koshish Karta He
ALLAH Inke Shar Se Bachaye!

SHiRK
@53
Yaad Rahey!
ALLAH Ke Lye
Jama Ka Seega Ista’maal Karna
Masalan;
ALLAH Ta’ala “Farmatey Hen”
Kehna Munasib Nahi
Lekin Keh Dya To
Kufar o Shirk Nahi
KyunKe
QUR’AN My Bhi Jama Ka
Seega Aaya Hy
Jesey
(Para#14 Ayat#9)
Me Aaya
“Be Shak Hum Ne Utaara Hy
Ye QUR’AN….”
(Fatawa Razawiya Jadeed V14)

SHiRK
@54
#Mas’ala#
Allah Ta’ala Ke Baaz
Naam Aisy Hen
Jin Ke Sath “Abdul” Lagana Zaruri Hy
Bina “Abdul” Ke Pukaarna Haraam Hy Jesy
Kisi Ko Sirf
RAHMAN,
QAYYUM,
QUDDUS,
QADEER,
SAMAD
Keh Kar Pukarna.
Ye Naam Bilkul Aisy Hen
Jesy
Abdullah Ko Sirf ALLAH Kehna..
Magar
Baaz Naam “Abdul” Ka Lafz Lagaye Bagher Bhi Bandy Ke Lye Keh Sakty Hen
Jesy
Rasheed, Ali, Raheem Etc.
“SHiRK” Ke SmS Mukammal Huey
Jis Me Qur’an, Hadees
w Deegar Dalail Sy
Wazahat Ki Gayi

SHiRK
@55
“SHiRK” Ke Muta’lliq Hum Ne Jaana
Tamam Suwalat Iska Mafhum Na Samajhny Ki Waja Se Paida Hoty Hen
Mera Mashwara Ye Hey Ke
Sunniyon Ko Chahye Ke SMS Ya Net Par Jahil Extremists Ko Jawab De Kar Apna Waqt Zayaa Na Karen Bulke Kisi Ilm e Deen Ki Mehfil My Shirket Karen
Kyunke Hum HAQ Par Hen
Is Me Koi Shakk Nahi
Aur Hum Sarkar Ke Is Farman Par Amal Karenge
“Jaahil Ki Baat Par Khamoshi Bhi Ek Jawab Hy”
Aap Dekh Len
Hum Kabhi Kisi Qadyani Ya Shia Ko Aetraaz Karen To Wo Jawab Dene Ke Bajaye Apne Kaam Me Lage Rehty Hen
Halanke Wo Baatil Hen
Dar Asal Bad Mazhab
Hamen Uljhana Chahte Hen.

RASOOLULLAH KI NAAT ME BADMAZHABO KE KHILAF ASH’AAR PADHNA BHI SUNNAT-E-SAHAB HAI.

Bismillah

.HADEES#1: H. Abu Hurairah r.a bayan karte hain ki H.Umar r.a, H.Hassan
Bin Sabit r.a ke pas se guzre,
Halaanki wo Masjid me Sher padh rahe the,
H.Umar r.a ne ghoor kar unki taraf dekha,
H.Hassan ne kaha, Mai masjid me us waqt bhi sher padha karta tha, jab
Masjid me tumse afzal shaks maujud the, fir unhone Abu Hurairah ki taraf
mudkar kaha:
Mai tumko Allah ki qasam dekar sawal karta hu,
kya tune Nabi alaihesalam ko ye farmate hue suna hai ki,
Meri taraf se jawab do, Aye Allah! Roohul Quds se iski taeed farma.
Unhone kaha ‘Haan’
(Muslim, Kitabul Fazail, H.no,6334)
(Bukhari, H.no.753, 3212, 6152)
(Abu Dawood, 5013, 5014)
(Nasai, 715)
.
HADEES#2: H.Bir’a Bin Aazib r.a bayan karte hain ki maine Rasoolullah
alaihesalam ko H.Hassan Bin Sabit r.a ke liye ye farmate hue suna hai ki
In (Kafiro) ki huju karo, aur Jibrail tumhare sath hain.
(Muslim, Kitabul Fazail, H.no.6337)
(Bukhari, H.no.3213-4123- 4124-6153)
.
HADEES#3: Arwah bayan karte hain ki H.Hassan Bin Sabit r.a ne, H.Ummul
Momineen Ayesha Siddiqa ke mutalliq bahot kuch kaha tha(Yani tohmat
lagane walo ke sath shamil the)
maine unko bura kaha, H. Ayesha r.a ne farmaya, Aye Batije! Usko chhod
do, kyunki wo Rasoolullah alaihesalam ki taraf se kafir kojawab dete
hain.
(Muslim, Kitabul Fazail, H.no.6339)
.
HADEES#4: Masrooq kehte hain, Mai H.Ayesha r.a ke paas gaya, to H.Hassan
inke paas baithe apne ye Ash’aar suna rahe the:
حصان رزان ما تزن بريب
وتصبح غرثى من لحوم الغوافل
‘Wo Pakeezah aqalmand hain, Unpar kisi aib ki tohmat nahi hai,
Wo Subah ghafilo ke gosht se bhuki uthti hain.’
yani kisiki gheebat nahi karti.
.
H.Ayesha ne inse farmaya:
lekin tum is tarah nahi the,
Masrooq ne kaha: aap inhe apne paas aane kikyu ijazat deti hain?
Jabki Allah Ta’aala ne farmaya hai:- ‘Aur jisne in me se is bohtan me
sabse bada hissa liya, uske liye bada azab hai.’
H.Ayesha ne farmaya:
Andhe hone se zyada bada azab kaunsa hoga?
Hassan to Rasoolullah alaihesalam ki taraf se kuffar ko jawab dete the,
ya unki huju karte the.
(Muslim, Kitabl Fazail, H.no,6341)
(Bukhari, H.no.4146, 4755, 4756)
.
HADEES#5: H.Ayesha r.a bayan karti ain ki H.Hassan ne arz kiya:
Ya Rasoolullah, mujhe Abu Sufiyan ki Huju karne ki ijazat dijiye,
aapne farmaya:
uske sath meri jo qurabat(rishted ari) hai, uska kya karoge?
H.Hassan ne kaha: Us zaat ki qasam, jisne apko karamat di hai, Mai aapko
unse is tarah nikal lunga, jis tarah gundhe hue aate se baal nikal liya
jata hai,
fir H.Hassan ne ye ash’aar padhe:
وإن سنام المجد من آل هاشم
بنو بنت مخزوم ووالدك العبد
“Aale Hashim ki buzurgi ki kohan,
Binte makhzoom ki aulad hai, tera baap to ghulam tha.”
(Muslim, Kitabul Fazail, H.no.6343)
.
In Hadeeso se 2 masle sabit hain,
1: Nabi alaihesalam ki Naat padhna, bhi Sunnat-e-Sahab hai,
2: Naat-e-Paak me bad mazhabo ke khilaf jumle istemal karna bhi
Sunnat-e-Sahaba hai.
.
.
Tabhi to mere Sarkar AalaHazrat farmate hain,
.
”Suraj ulte paanv palte, Chaand ishaare se ho chaar,
Andhe Najdi dekh le Qudrat Rasoolullah ki”

SAHEEH BUKHARI KE KHILAF GHAIR MUQALLIDEEN KE BAAZ MASAEL

Bismillah

Ghair Muqallideen Aksar Ye baat  Awaam ko kehte hai ke BUKHARI O  MUSLIM ME AISA HAI AUR TUM  AISA KARTE HO TO MALOOM HONA  CHAHYE KE KHUD IN HAZRAAT KE BHOT SE MASAEL BUKHARI MUSLIM  KI SAREEH RIWAYAAT KE KHILAF
HAIN.

Chand Masael ye hai.

1.Bukhari Shareef ki riwayat hai ke  Qaza haja ke waqt QIBLA ki taraf Na  Muh karo aur na Pusht.
(SAHEEH BUKHARI KITABUL WUZU)

Magar Ghair Muqallideen ka Masla  ye hai  “ISTENJA ke lye ISTEQBAL O  ISTIDBAAR E QIBLA DONO  MAKROOH NAHI HAIN.”
(NUZULUL ABRAAR 1/53)

2. Bukhari Shareef me Hazrat  Ayesha Razi Allahu anha ki riwayat  hai ke Rasoolullah sallallahu alaihi  wasallam Raat ko Tahajjud ki Namaz  ada farmate to Mere pair Apke samne hote aur Ap jab Sajde me jate  to Mere pair ko daba dete mai
samet leti thi(yani Namaz o Wuzu k  haal me Ap Hazrat Ayesha ke badan  ko hath lagate the aur Namaz padhte rehte the.
(SAHEEH BUKHARI, KITAB US SALAT,  BAAB AURAT KE PEECHE NAFIL  NAMAZ KA BAYAN)
Magar Ghair Muqallideen ka Mazhab  ye hai ke  “AURAT KA CHOONA NAQISE WUZU AUR WUZU TODNE WALA HAI.”
(TAISEERUL BAARI 1/143)

3. Bukhari Shareef me kayee  riwayaat hai jin ka Mafhoom ye hai  ke SHADEED GARMI ME NAMAZ  ZOHAR TAKHEER SE ADA KI JAYE.
(SAHEEH BUKHARI KITAB  MAWAQEETUR SALAAT BAAB AL  IBRAAD BIZ ZUHAR FI SHIDDATIL  HAR)
Lekin Ghair Muqallideen ka mazhab  ye hai  “NAMAZ HAR HALAT ME AWWAL  WAQT ME PADHNI AFZAL HAI”
[FATWA SANAIYYA 1/553]

4. Bukhari Shareef ki riwayat hai ke  Rasoolullah sallallahu alaihi  wasallam aur Hazrat Abu Bakr o  Hazrat Omer Razi Allahu anhuma  NAMAZ KE ANDAR QIRAT KO ALHAMDU LILLAHI RABBIL  AALAMEEN se shuru karte the.”
(SAHEEH BUKHARI KITABUL AZAAN  BAAB MAA YAQRAOO BAAD AT  TAKBEER)

Magar Ghair Muqallideen ka kehna  hai  “JAHRI NAMAZ ME PUKAR KAR AUR  SIRRI NAMAZ ME AHISTA (Bismillah
padhna) behtar hai.”
[DASTOORUL MUTTAQI SAFHA 92]

5. Bukhari Shareef ki riwayat hai ke  Nabi Kareem sallallahu alaihi  wasallam ZOHAR KI PEHLI 2
RAKATON ME SURAH FATIHA AUR 2  SOORTEN PADHTE THE AUR BAAD KI
2 RAKATON ME SIRF SURAH  FATIHA.”  (SAHEEH BUKHARI KITABUL AZAAN  BAAB YAQRAU FIL AKHIRAIN BI
FAATIHAL KITAB)

Magar ye Hazraat kehte hai  “Admi ke lye jayaz hai ke 4 Rakaat  wali Namaz me doosri 2 Rakaton ke  Andar Surah Fatiha ke sath Doosri  Surat padh le.”
[NUZULUL ABRAR 1/78]

6. Imam Bukhari ne likha hai aur  Hadees bhi Zikr ki hai ke JUMA KA  WAQT ZAWAAL KE BAAD HOTA HAI  AUR HAZRAT ANAS RAZI ALLAHU  ANHU KA BAYAN HAI KE  RASOOLULLAH SALLALLAHU ALAIHI  WASALLAM SURAJ DHALNE KE BAAD
JUMA ADA FARMATE THE.

(SAHEEH BUKHARI KITABUL JUMA  WAQTUL JUMA IZAA ZALATISH  SHAMS)

Magar Ghair Muqallideen ka Mazhab  hai  “JUMA KA WAQT US WAQT SHURU  HO JATA HAI JAB KE SURAJ EK
NEEZAH KE BARABAR BULAND HOJAYE.”
[NUZULUL ABRAR 1/152]

7. Imam Bukhari ne riwayat zikr ki  hai ke Madina Tayyiba o Masjid e  Nabawi ke baad Rasoolullah  sallallahu alaihi wasallam ke Ahad  me Sab se pehla JUMA BEHRAIN (MULK) KI EK BASTI ‘JAWAASI’ ME  HUA.”
(SAHEEH BUKHARI KITABUL  MAGHAAZI)

Aur ye hazraat gau gau jagah jagah  aur 2 Admi me bhi JUMA KI NAMAZ  KO kehte hain.
(AL URFUL JAAWI 41,42)

8. Imam Bukhari ne JUMA KE DIN  KHUTBA SE PEHLE 2 AZAANEN  NAQAL KI HAIN EK KHUTBA WALI  AUR EK USSE QABL JAISA KE MAMOOL HAI.
(SAHEEH BUKHARI KITAB UL JUMA  BAAB AT TAZEEN INDAL JUMA)

Magar Ghair Muqallideen kehte hain “HAMARE ZAMANE ME MASJID ME 2  AZAANE HOTI HAI WO SAREEH  BID’AT HAI.”
[FATAWA SATTARIYA 3/ 85]

Allah Ta’ala Is Fitne se Ummat ki  Hifazat farmaye.
Ameen.

Namaz Me Hath Bandhne Ka Tareeqah

RASOOLULLAH sallallaho alaihe wasallam KE HATH BAANDHNE KI KAIFIYAT:

Ahl-e-Sunnat Wal Jama’t, Ahnaaf ke Nazdeek Namaz me Hath baandhna Ek Sunnat hai, aur Mardon ke Nye Naaf

(Navel) 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 Bayein hath ki

Pusht (Back) par rakhein aur Angoothe (Thumb) aur Chhangli (Chhoti Ungli, Little Finger) se Baayein hath ke Gattey ko

pakdein aur Darmiyaan (Middle) ki 3 Ungliyon ko Kalaa’i (Fore-arm) par rakhein.

Is masla’ me Ahaadees 3 Qism ki aayi hain.

  1. Wa’il bin Hujar ki rivayat me hai, “Rasoolullah ne daayein (Right) hath ko

baayein (Left) hath per rakha.” [Saheeh Muslim 1/173 H#891]

  1. Halaki rivayat me hai, “Rasoolullah sallallaho alaihe wasallam Apna Baayan hath Daayein hath se pakarte

the.” [Jami’ Tirmizi 1/59 H#238, Imam Tirmizi farmate hain, “Hadees-e-Hulab HASAN (Good) hai, is

per a ma I hai Sahaba , Taaba’een  aur unke baad ke Ahl-e-Ilm ka ke da ay an hath Baayein hath

per rakha jaaye, ba z Ahl-e-Ilm kehte hain ke Hath ko Naaf ke oopar baandhein aur ba z kehte hain ke Naaf ke neeche

baandhein aur Ye sab Jayez hai Unke Nazdeek]

Imam Tirmizi ne SALAF ke sirf 2 hi Mazhab naqal kiye hain, 1. Naaf se oopar Hath baandhna aur 2. Naaf ke

Neeche hath baandhna. Seene per hath baandhne wala Mazhab Unhone zikr hi Nahi kiya. Agar Sahaba, Taaba’een ya

Tabe Taaba’een Seene per hath baandhne wale hote to Wo is mauqe’ per zaroor naqal farmate.

Hadees-e-Hulab me Baayein hath ko Daayein hath se pakarne ka Zikr hai; aur Pakarne ke liye Hatheli aur

Ungliyaan iste’maal hot/ hain.

  1. Sahal bin Sa’d ki rivayat me hai, “Logon ko Hukm diya jaata tha ke, Namaz me Daayein hath ko

Baayein ZIRAA’I (baazoo) par rakhein.” [Bukhari H#702]

FAAYDA: Hamaare batlaye hue Tareeqe par in 3 Qism ki SAHEEH AHAADEES par amal ho jata hai. Jab Dayein hath ko

Bayein hath ki pusht par rakha to Pehli Hadees par amal hua. Jab Angoothe aur Chhangli se Gattey ko pakda to

Doosri Hadees par amal hua aur Jab 3 Ungliyon ko Bayein Baazoo ki Kalaa’i par rakha to Teesri Hadees par amal

hua.

TATBEEQ KI DALEEL: Imam Abi Haneefah ne Ahaadees me Ittihaad (Unity), Jod (Joint) aur Tatbeeq ki Jo

Soorat pesh ki hai, iski Daleel Wa’el bin Hujar se marwi Ahaadees hain.

  1. Wa’il bin Hujar ki rivayat me hai, “Rasoolullah GoJL^ <kAz <uil ^JL>) 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]

  1. Wa’il bin Hujar ki ek aur rivayat me hai ke: “Daayein hath ko baayein hath ki Pusht aur AR-RUSGHI

(Gattey, Wrist) aur AS-SAA’ID (Kalaa’i, fore-arm) par rakha. [Sunan Nasa’i 1/141 H#892; Saheeh Ibne Hibban

H#1860, Iski Sanad SAHEEH hai aur iske Raavi Mu’tabar hain]

Qaara’een-e-Kiraam! Fuqaha’-e-Ahnaaf ki is Umdah TATBEEQ ke mutabiq Aap hath pakrenge to ek sath hi Aap ka Kayi

Ahaadees per amal ho Jaayega (Alhamdulillah). Phir Un Hathon ko Jism ke agley hisse per rakhenge to Unka Qayem-e-

Muqaam ba’zLogon ke liye Naaf ke neeche banega.

AITRAAZ: Ek Ghair-Muqallid ne kaha Saa’id = Kohni (elbow) aur Hatheli ke darmiyan (upar ki taraf) ko kahte hain.

[Mu’ajjam wasit 1/430] Phir kaha ke AS-SAA’ID se muraad poora AS-SAA’ID hai, kuch SAA’ID nahi. Aur ye bhi kaha

ke ba’z SAA’ID ki Takhsees (ya’ni Khaas) kisi hadees me nahi hai lihaazah poori SAA’ID par haath rakhna lazim hai.

AL-JAWAAB: AS-SAA’ID ka jo ma’na Ghair-Muqallideen ne bayaan kiya hai issey Ahnaaf ki TATBEEQ ko kya Nuqsan.?

Aur jo kaha hai ke As-Saa’id se muraad poora As-Saa’id hai, kuch Saa’id nahi aur kuch Saa’id ki Takhsees kisi Hadees

me nahi hai ye Ghair-Muqallideen ka baatil Qiyaas hai. Kyonke [Sunan Nasa’i] me maujood Wa’il bin Hujar ki Hadees jo oopar naqal hai, isme saaf saaf likha hai ke hath ko AR-RUSGHI (Gattey, Wrist) aur AS-SAA’ID per

rakha. Ab rahi baat ke Yahan per AS-SAA’ID se muraad koi Khaas hissa hai ke nahi.? Qaara’een-e-Kiraam! Aap Khud

TAJRUBAH kar ke dekh sakte hain ke Gattey (Wrist) per Jab Aap hath rakhenge to AS-SAA’ID ke kounse Hissey per aap

ke hath aayenge.? Bila shuba Aap ke hath Kalaa’I (Fore-arm) per aayenge. Ghair-Muqallideen ka ye kehna ke AS-

SAA’ID ki Takhsees kisi Hadees me nahi hai bilkul Ghalat hai, albatta SIRAAHAT se nahi aaya hai per thhori si Aql

lagaayenge to ma’loom ho jaayega ke AS-SAA’ID ka wo KHAAS hissa KALAA’I (Fore-Arm) hai.

HATH NAAF (NAVEL) KE NEECHE RAKHNA CHAHIYE:

Ahl-e-Sunnat wal Jama’t, Ahnaaf ke nazdeek Namaz me Hathon ko Naaf ke neeche rakhna Ahsan aur Behtar

Tareeqa hai. Agar kisi ne Naaf par hath baandhe to bhi Durust hai, albatta Seene par hath baandhna Mardon ke Nye

durust nahi Kyonke is se Aurton se mushabihat (Imitation) hoti hai aur Yahoodiyon se bhi mushabihat hai. Haan, Aurton

ke liye Seene par hath baandhna Ijma’-e-Ummat se sabit hai aur Usoo/-e-Satark\ bunyaad per hai (ya’ni Seene per

hath baandhengi to Unke liye zyadah Pardah ka baa’is banega, is se Jism ke A’izaa Kushaadah nahi hongey). Aur Ijma’

(Ya’ni Ummat ka kisi baat per Jama’ hona) Shara’i Daleel hai. Naaf ke Neeche hath baandhne ke Ta’lluq se ba’z

Ahaadees Saheeh hain aur ba’z Ahaadees Za’eef (Kamzor, Weak) hain.

  1. Allah ta’la ka irshaad hai: “Namaz padhiye apne Rabb ke liye aur Qurbani kijiye.” [Surah Al-Kausar:2]

Hazrat Ali, Allah ta’la ke is farmaan ki tafseer karte hue farmate hain ke Namaz me Dayein hath ko

Bayein hath par Naaf ke neeche rakhna. [Sunan Al-Azram ba-hawala At Tamheed 8/164]

  1. Muhaddis Abu bakar bin Abi Shaibah – Wakee’ – Moosa bin Umair – Alqamah bin Wa’il – Wa’il bin

Hujar farmate hain ke “Maine Nabi Sallallahu alyhi wa Sallam ko dekha ke Namaz me apne Daayein

hath ko baayein hath par Naaf ke neeche rakha.” [Musannaf Ibne Abi Shaibah 1/427, Hadees no. 6]

Qasim bin Qutloobagha Misri farmate hain ke is Hadees ki Sanad (Chain) Jayyid hai. Muhaddis Abu Tayyab

farmate hain ke Ye Hadees Sanad ke lihaaz se Mazboot hai. Sheikh Aabid Sindhi ne kaha ke iske

Rijaal Siqah (Sachche Aadmi, Trustworthy) hain.[Bazal Al-Maj’hood 2/23; At-Taaleequl Hasan 1/70]

AITRAAZ: (Naam Nihaad) Ahl-e-Hadeeson ne Is Hadees me Ahnaaf per (Naaf ke Neeche) ka lafz Izaafa karne ki

Tohmat lagayi hai.

AL-JAWAB: Ye Ghair-Muqallideen ka Khaalis Jhootha] warna SHAHADAT-E-SHAR’IYAH se Sabit karein ke Falaan

Hanafi ne falaan Saal me falaan Mahine me falaan Taareekh ko falaan Nusqe me Ye izaafa kiya hai? Qasim bin

Qutlubagha (879 Hijri ne (Naaf ke neeche) lafz ko naqal kar ke HADEES ko SAHEEH farmaya. Inke is

Nusqey par qareeb 300 saal tak Arab wa Ajam ke kisi Muhaddis ne Aitraaz nahi kiya. Jisne sab se pehle Aitraaz kiya, Wo

Muhammad Hayaat Sindhi tha, Jo asal me Shia’ tha lekin Taqiya kar ke Khud ko Hanafi kehta tha. Maulana Qayem

Sindhi wa Hashim Sindhi ne Saheeh Nusqey me (Naaf ke neeche) ka Lafz dikha kar Uski bolti band kar di thi.

Ghair-Muqallideen se Jawab matloob hai ke Kis Hanafi Aalim ne ye (Naaf ke neeche) ka lafz izaafa kiya hai (Naam

bataa’iye)? Aur kab kiya hai (Zamana bataiye)? Aur Us waqt ke Kis Mu’tabar Muhaddis ne isey Ahnaaf ka Mann-ghadat

Izaafa kaha hai (Naam bata’iye)? Agar Aap ke paas Jawab nahi hai to Phir Ye Ahnaaf per Jhoota Ilzaam lagaana BID’AT

hua ke nahi?

Asal Haqeeqat to Ye thi ke [Musannaf Ibne Abi Shaibah] ke ba’z Nusqon me (Naaf ke neeche) ka lafz maujood hai

aur ba’z Nusqon me maujood nahi hain. Aur Ulema’-e-Ahnaaf (Ahlesunnat) ne to DIYAANAT-DAARI ka saboot pesh kiya

hai dono tarah ke Nusqon ko chhapwa kar. (Naaf ke neeche) ka Lafz bina izaafa kiye MUSANNAF ko chhapwaaya

HYDERABAD-DECCAN se aur Izaafe waale Nusqe ko chhapwaya MULTAN (Pakistan) se. Lekin Ghair-Muqallideen ne is

Haqeeqat ko chhupa kar Ahnaaf per Ilzaam laga kar Apni Neech Harkat ka saboot diya hai.

NUSQAH JAAT: (i) Pehla Nusqa Qasim bin Qutlubagha, MISR (Egypt) ke Muhaddis ka hai; (ii) Muhammad Akram

Nasarpuri ka Nusqa; (iii) Mufti Makkatul Mukarramah Sheikh Abdul Qadir ka nusqa; (iv) Madeena Munawwarah me

Quba’ Mahmoodiyah me (Naaf ke neeche) ka lafz maujood hai; (v) Maulana Shamsul Haqq Azeemabadi Sahab ke”AUN

AL MA’BOOD” ke nusqey me bhi (Naaf ke neeche) ka lafz maujood hai. Iski Naqal (Copy) Peer Jhanda (Pakistan) ke

paas hai aur Madeena Munawwarah me Sheikh Aabid Sindhi Kutub Khana (Library) me bhi maujood hai. Al-gharz, In

Nusqon me Koi Nusqa MISR ka hai, Koi Makkah Mu’azzamah ka, Koi Madeena Munawwarah ka, Koi Sindh ka, Koi Hind

ka, Sab Nusqon me Ye (Naaf ke neeche) lafz ka izaafa maujood hai. (vi) Mullah Qayem Sindhi  ne “AL-

KIRAAM” me likha hai ke (Naaf ke neeche) ka lafz Aksar Saheeh Nusqon me maujood hai aur Maine Khud apni Aankhon

se Ek Saheeh Nusqe me Ye Lafz dekha hai Jis per TASHEEH karne walon ke Nishaan bhi hain.

Gharz 6 Nusqon me (Naaf ke neeche) ka lafz maujood hai. Agar Kisi Nusqe me maujood nahi hai to 6 Nusqon ko ghalat

Tehraana Hadees se DUSHMANI hai.

  1. Abu bakar bin Abi Shaibah – Abu Mu’awiya – Abdur Rehman bin is’haaq – Ziyaad ibne Zaid Al Suwa’i –

Abi Jaheefah – AM raziallahu anhu farmate hain: “Hath ko hath par Naaf ke neeche rakhna Sunnat hai.”

[Musannaf Ibne Abi Shaibah 1/427, H#13]

Ibne Qudamah Hanbali  farmate hain ke, “Naaf ke neeche hath baandhne ki rivayat Hazrat ANAS radiAllaho ta’ala anhu

Abi Hurairah, Abi Majliz ,Ibraheem Naqa’I, Sufyan Saur) aur Is’haaq bin

Raahwiyah (se marwi hai. Kyonke ANAS radiAllaho ta’ala anhu  farmate hain ke SUNNAT me se hai Dayein hath ko

Bayein hath per rkhna Naaf ke Neeche, Rivayat kiya is Hadees ko Imam Ahmed bin Hanbal wa Abi Dawood

aur SUNNAT se muraad Nabi sallallaho alaihe wasallam ki SUNNAT hai.

Is rivayat me do raaviyon per Kalaam hai Ek Abdur Rahman bin Is’haaq hain aur doosreZiyaad bin Zaid. Lekin

Ziyaad bin Zaid tamam SANADON me maujood nahi hain. Inke bajaaye Nu’man bin Sa’d maujood

hain [DarQutni H#1113; Sunan Kubra Beihaqi H#2436]aur Siyaar bin Al-Hakam, Abi Hurairah ki

rivayat me aaye hain. Ab Aitraaz sirf aur sirf Abdur Rahman bin Is’haaq per hi baqi rahta hai.

  1. Muhaddis Abu Bakar – Muhammad bin Ibraheem bin Al Manzar – Moosa bin Haroon – Yahya bin Abdul

Hameed – Abdul Wahid bin Ziyaad – Abdur Rehman bin Is’haaq – Siyaar Abi Al-Hakm – Abi wa’il – Abi

Hurairah raziallahu anhu farmate hain ke “Namaz me Mard ka apne daayein hath ko baayein hath par Naaf ke

neeche rakhna, Sunnat hai.” [Al-Ausat, Imam Ibne Manzar (94/3 H#1291; Sunan Darqutni 1/288

H#1085] Ibne Manzar mazed farmate hain ke, “Aur Yehi Qoul Sufyan Sauri aur Is’haaq bin

Raahwiyah ka hai, aur Is’haaq ne Ye bhi farmaya ke Naaf ke neeche ki Hadees Zyada QAWI (Strong) hai aur

Tawaaze’ ke bhi Zyadah Qareeb hai, aur Kehne wale ne Ye bhi Kaha hai ke Jis jagah Hath rakhe Jayein, iske baare me

Nabi se Koi baat Sabit Nahi, agar chaahe to Naaf ke neeche rakhe aur chaahe to Naaf ke oopar

rakhe.”

AITRAAZ: Hazrat AN wa Abi Hurairah ki in dono rivaayaat me ek Raavi hain Abdur Rahman bin Is’haaq

Waasti Jin per Muhaddiseen ne KALAAM kiya hai isliye Ye Hadees Za’eef hai.

AL-JAWAB: Ba’z Muhaddiseen ne Abdur Rahman ko Saalihul Hadees, Jaayezul Hadees bhi kaha hai. Imam Bizaar

farmate hain ke “Abdur Rahman, Saalihul Hadees hain.” [Musnad Bizaar, Musnad AM bin Abi Taalib

Tehat H#696]; Imam Ijla farmate hain ke “Ye Za’eef, Jaayezul Hadees hain, inki Hadees Nkhi Ja sakti

hai.” [Mu’arifatus Siqaat 2/72 Tehat raqam#1018, Tehzeeb At-Tehzeeb 6/125] Imam Abu Haatim (qJJl ^x>j)

ne kaha: “Ye MUNKARUL HADEES hain, Inki Hadees Nkhi Ja sakti hai, Is se Ihtijaaj nahi kiya ja sakta.” [Tehzeeb Al-

Kamaal 16/518] Aur Jab Muhaddiseen ne aise Alfaaz isti’maal kiye hain to iska matlab ye hai ke Inki rivayat Fee

Nafsihi HUJJAT na ho lekin Doosri Rivaayaat aur Shuwaahidaat ki wajah se Qubool ki jaa sakti hai.

Imam Tirmizi farmaate hain: “Ba’z Ahl-e-Ilm ne HAAFZAH ki wajah se Abdur Rahman ki TAZ’EEF ki

hai.” [Jaami’ Tirmizi 2/75] Isme Imam Tirmizi ne is baat ki taraf Ishaarah kiya hai ke ba’z Log Inki

TAZ’EEF nahi karte aur Abdur Rahman bin Is’haaq per ba’z Ahl-e-Ilm ne Kalaam kiya hai aur wo Kalaam bhi inke HIFZ

ke silsile me kiya gaya hai na ke FASAQ wa KAZAB (Jhoot) ke silsile me, Neiz inke Hifz ke silsile me wo Kalaam bhi

zyaada Shadeed nahi hai. Isi liyelmam Tirmizi (ne “BAAB MAA JAA’ FEE SOOQIL JANNAH’ [Jami’

Tirmizi 2/78] meAbdur Rahman se marwi ek Hadees ko HASAN (Good) kaha hai. Imam Haakim ne inse marwi ek

Hadees ko SAHEEH kaha hai aur Ibne Khuzaimah ne apni SAHEEH me ek Hadees ki TAKHREEJ ki hai. [ba-hawala Al-

Qoulul Musaddad pg35] Lihaazah ye Hadees Aitbaar aur Shahaadat ke Nye lena bila shuba DURUST hai.

HAZRAAT-E-MUHADDISEEN KE 3 USOOL:

  1. Qaa’idah hai ke Jab Za’eef Hadees muta’addad (Several, Many) SANADON se marwi ho aur Unme se har SANAD

agarcha Za’eef ho lekin in Muta’addad SANADON ke milne se ZU’AF (Weakness) door ho jata hai. Jaisa ke ek-ek dhaaga

(Thread) Kamzor hota hai lekin Jab Kayi Kamzor dhaagon ko mila kar Unse Rassi banayi Jaati hai to Wo itni mazboot ho

jati hai ke Usko Jawan Aadmi bhi Tor nahi sakta. Isi tarah Za’eef Hadees bhi doosri Za’eef Ahaadees se mil kar Qabil-e-

Hujjat ban jati hai.

  1. Ye bhi Qaa’idah hai ke Jab ek Za’eef Hadees ki doosri Hadeeson se Taa’eed ho jaaye chaahe Za’eef hi kyon na ho to

us Hadees ka ZU’AF Khatm ho jata hai. Is Hadees ki Taa’eed me Wa’il bin Hujar ki Hadees oopar guzar

chuki hai, Abi Hurairah ki Hadees bhi iski Taa’eed karti hai aur aagey aane wali Ahaadees bhi iski Taa’eed

karte hain.

  1. Hanbali aur Hanafi Ulema’ ne Apni KUTAB FIQH me Hazrat Ali wa Abi Hurairah ki in Ahaadees se

khoob Istedlaal kiya hai aur Ahl-e-Ilm ka kisi Hadees per amal karna Us Hadees ke ZU’AF ko rafa’ karta hai aur Ye Us

Hadees ki SIHAT ki daleel hoti hai.

Muhaddiseen ke in 3 Qawaa’id se Hadees-e-Ali wa Abi Hurairah me Koi ZU’AF baaqi nahi rehta aur Ye

Hadees Qabil-e-Hujjat samjhi jayengi. In Ahadees ko Wahi Aadmi RADD karega Jo Muhaddiseen ke in Usoolon se

JAAHIL hoga Ya phir Ilm wa Daanish ke ba-wajood Ahnaaf se Ta’ssub ki bina par JAAHIL ban jaayega.

Pas Naaf ke Neeche Hath baandhne ke Sunnat hone ki Hazrat Ali aur Abi Hurairah ki

Ahaadees HASAN Darjah me daakhil hain.

  1. Muhaddis Zaid bin Ali Ibne Al-Hussain bin Ali bin Abi Talib Al Haashmi – Apne Baap se (Ali) – Jiddah

raziallahu anhu – Ali raziallahu anhu farmate hain ke “Anbiya Alaihim Assalaam ke aqlaaq me 3 cheezein hain:

(i) Iftar me Jaldi karna (ya’ni Awwal waqt me karna), (ii) Sehri me deir karna (ya’ni aakhri Waqt tak karna), aur (iii)

Namaz me hatheli ko hatheli par Naaf ke neeche rakhna. [Musnad Zaid bin Ali rahmatullahi alaih pg204, Baab

Al-Iftaar]

  1. Muhaddis Abu Bakar Al-Behaqi rivayat karte hain ke Anas (raziALLAHO anhu) farmate hain ke Anbiya Kiraam

(Alaihim Assalaam) ke aqlaaq me se hai, 1. Iftar jaldi karna, 2. Deir se Sehri karna, aur 3. Namaz me apne dayein hath

ko bayein hath par Naaf ke neeche rakhna. [Mukhtasar Khilaaqyat, Beihaqi (34/2: Al-Muhalla; IbneHazam (30/3)

  1. Muhaddis Abu Dawood Al-Sijastani – Musaddad – Abdul Waahid bin Ziyaad – Abdur rehman bin

Is’haaq Al-koofi – Siyaar Abi Al-hakm -Abi Wa’il – Abi Hurairah raziallahu anhu farmate hain ke Namaz me

hath ki hatheli ko pakad kar Naaf ke neeche rakhna (Sunnat hai). [Sunan Abi Dawood 1/118, 1’la as Sunan 2/196

H#677]

  1. Muhammad bin Al-Sheebani – Ar Rabee’ bin Sabeeh – Abi Ma’shar – Ibraheem Naqa’I (Taaba’ee)

rahmatullahi alaih farmate hain ke “Namaz me apne daayein hath ko baayein hath par Naaf ke neeche rakhte the.

[Kitab Al Aasaar; Imam Abu Hanifah ba-rivayat Muhammad 322/1 H#121 :

Musannaf Ibne Abi Shaibah 1/427 H#7]

Is Asar ke raavi Mu’tabar hain aur rivayat Hasan darjah ki hai.

Hazrat Ibraheem Naqa’i Jaleel-o-Qadar Taaba’ee hain, In ka Qoul hamare nazdeek hujjat hai. In se Imam

Bukhari ne apni Saheeh me rivaayaat laayi hain.

  1. Muhaddis Abu Bakar bin Abi Shaibah – Yazeed bin Haaroon – Hajjaj bin Hisaan – Abi Majliz

rahmatullahi alaih farmaate hain ke “Namaz me apne daayein hath ki hatheli ke andar wale hissey ko baayein hath

ki hatheli ke Zaahiri Hissa par Naaf ke neeche rakhe.” [Musannaf Ibne Abi Shaibah 1/427, Al Jawaahar An

Naqa’I 2/31]

Ye Asar bilkul Saheeh hai.

Abi Majliz mash’hoor Taaba’ee Kabeer hain jinka inteqaal 100 ya 101 Hijri me hua hai. Inhone Sahaba

ki Sohbat uthaayi hai. Zaahir si baat hai ke Ye amal Unhone Sahaba ko dekh kar aur un se sun

kar hi bayan kiya hoga.

AITRAAZ: Ahnaaf to Imam Abu Haneefah (rahmatullahi alaih) ke Muqallid hain. Abi Majliz (rah.) ke nahi. Isliye Unhein

Koi Haqq Nahi hai ke inka Qoul pesh karein.

AL-JAWAAB: Hamaarey Qawaa’id ki Kitab me Siraahat se maujood hai ke Ahnaaf ke nazdeek Taaba’ee Kabeer ka Qoul

Hujjat hai Jis tarah Sahaba (raz.) ka Qoul Hujjat rakhta hai. Iski Tafseel aagaey aa rahi hai. Agar Hum Imam Abu

Haneefah (rah.) ka Qoul pesh kar dein to Phir Aap log maan lengey.? Lijiye Aagey bayaan hai.

  1. Al-Muhaddis Al-Faqeeh, Imam Al-Aazam Fil Fuqaha’ Abi Haneefah Nu’man bin Saabit Taaba’ee (Rahmatullahi

Alaih) farmate hain ke: “Namaz me apne Daayein hath ko Baayein hath par Naaf ke neeche rakhein.” [Kitaab Al-

Aasaar; Imam Abu Haneefah (rehmatullahe ta’ala alaihe) ba-rivayat Muhammad 323/1 Ahkaam Al-Qur’an,

Imam Tahawi (185/1 Aqeedah Tahawiyah)

Ye Qoul Imam Abu Hanifah (rahmatullahi alaih) ka hai. Jinhone Naaf ke neeche hath baandhne ko apna maslak banaya

hai.

LA-MAZHAB GHAIR MUQALLIDEEN (FIRQA AHL-E-HADEES) me shaamil Ba’z Log kehte hain ke Seene par hath

baandhna SUNNAT hai aur iske khilaaf ya’ni Naaf ke Neeche ya Oopar Hath Baandhna NA-JAYEZ hai. Ba’z Ghair-

Muqallideen, Naaf ke neeche hath baandhne ko Gunaah kehte hain to Ba’z Ghair-Muqallideen Ye Hukm lagaate hain ke

Naaf ke neeche hath baandhne se Namaz hi Nahi hoti goya ke SEENE PER Hath baandhna WAJIB ya FARZ hai. Mazed

Ye da’wa bhi karte hain ke Hamaare Nazdeek sirf aur sirf Qur’an wa SAHEEH HADEES Hujjat hain. Jab ke Unka Ye

da’wa Qur’an aur Saheeh Hadees mehaz Logon ko dhoka dene ke Nye hai. Jab inke NAFS ke mutabiq ya AHNAAF ke

khilaf Za’eef Ahadees bhi mil jaye to phooley nahi samaate aur usko Saheeh Hadees keh kar logon ko dhoka dete hain.

Ghair-Muqallideen, ke nazdeek Naaf ke neeche hath baandhna Na-Jayezha\ goya Unke haan Seene per hath

baandhna SUNNAT-E-MUAKKIDAH hui. Sunnat-e-Mu’akkidah sabit karne ke Nye Ghair-Muqallideen ko sirf SAHEEH

SAREEH Hadees pesh karna chahiye. Aur Ahnaaf ke nazdeek Naaf ke neeche hath baandhna MUSTAHAB

(Recommended) hai lekin Seene aur Naaf ke darmyan hath baandhna ya Hathon ko chhor dena bhi Jayez hai (Doosri

Qism ki Ahaadees ki wajah se) magar KHILAF-E-AFZAL hai. Ahnaaf ka ye masla’ SUNAN ZAWAA’ID ke Hukm me

shumaar hoga aur iska chhorna Fasaad (Jhagra) aur Sahv (Ghalti, error) ko Wajib Nahi karta. [Dekhiye Fataawa

Shaami-Kitab As-Salaath 2/170-172] Aur SUNAN ZAWA’ID, Za’eef Ahaadees se bhi sabit ho sakti hain lekin

Sunnat-e-Mu’akkidah ko Za’eef Ahaadees se sabit nahi kiya ja sakta.

GHAIR-MUQALLIDEEN KE DALAA’IL KA JAYEZA:

  1. Abu Taahir – Abu Bakar – Abu Moosa – Mo’mal (bin Isma’eel) – Sufyan (Sauri) – Aasim bin Kulaib –

Alqamah bin Wa’il – Wa’il bin Hujar kehte hain ke, “Maine Rasoolullah ke

sath Namaz padhi to Aap ne apna Daayan hath Bayein hath per rakh kar SEENE per baandha.” [Sahih Ibne

Khuzaimah]

Ghair-Muqallid, Albani ne khud aitraaf kar Nya hai ke Ye rivayat Za’eef hai. Chunacha likha: “Iski SANAD ZA’EEF hai,

kyonke Mo’mal Jo Isma’eel ke bete hain, ka HAAFZAH kamzor tha. “[Haashyah Saheeh Ibn-e-khuzaimah 1/243]

Jab Ghair-Muqallid ke peshwa Albani ne khud Aitraaf kar Nya hai ke ye Za’eef rivayat hai to phir hamein Tehqeeq pesh

karne ki koi Zarurat baaqi na rahi. Albatta, mazed itminaan ke Nye is Hadees ki Asal haqeeqat saamne laayi jaati hai aur

Alhamdulillah! Hum apna Mauqaf khud ke bal per tehraate hain.

SAHEEH HADEES KI JAANCH KA NAMOONAH: Hadees Saheeh hai ya Ghair Saheeh Jaanchne ke Nye Hum Wa’il bin

Hujar ki is Hadees per Tareeqa bit-Tafseel pesh kar rahe hain. Baqyah rivaayaat ko bhi isi tareeqe ke

mutabiq Jaancha ja sakta hai. Hum wo mukhtasar bayan karte hain.

SAHEEH HADEES KI TA’REEF: Jis Hadees ke tamam Raavi 1. Muttasil, 2. Aadil, 3. Taam Az-Zabt ho aur Wo Hadees

  1. Ghair Shaaz aur 5. Ghair Mu’allil ho.

Ma’loom hua ke Saheeh Hadees ki 5 Sharaa’it hain. Aur Jo Hadees in Sharaa’it per Khari Nahi utarti Wo Hadees SAHEEH

nahi kehlayegi. Hum Wa’il se rivayat SEENE PER Hath baandhne wali is rivayat ko in 5 Sharaa’it per

Jaanchte hain. Qaara’een-e-Kiraam! Tehqeeq ke ba’d, Aap Khud hi Faislah farmayein ke (Naam Nihaad) Ahl-e-Hadees

ke do Usool Qur’an aur Saheeh Hadees me kitni Sachchayi hai.

(I). MUTTASIL (Continuous Chain): Is silsile me Koi Kalaam nahi hai.

(II). AADIL (Righteous Narrators): Is Hadees me ek Raavi hain Mo’mal bin Isma’eel Jo SIQAH hain per inka

HAAFZAH kharaab hone ki wajah se Kayi A’imma-e-Jarah wa Taa’deel ne in par KALAAM kiya hai.

Mo ‘ma/ bin Ism a ‘eel:

(i) Imam Zehbi (rahmatullahi alaih) kehte hain Sachche hain aur Sunnat me Shadeed hain aur Kaseer Al-Khata’ hain aur

kaha jaata hai ke, Inki Kitabein Dafan kar di gayin thi aur ye hifz se Ahaadees bayan karte aur Ghalti kar gaye. [Al-

Kaashif 2/309]

(ii) Imam Bukhari inko Munkar Al-Hadees kehte hain [Meezan Al A’itedaal 4/228]

(ii) Ibne Sa’d kehte hain, Ye SIQAH hain aur bohat ghaltiyan karte the. [At-Tibqaat Al-Kubra 5/501]

(iii) Ibne Qane’ kehte hain SAALEH magar Khata kaar hain. [Tehzeeb At-Tehzeeb 10/381]

(iv) DarQutni kehte hain SIQAH hain lekin bohat Ghalti karte hain. [Sawaalaat Al-Haakim Lil DarQutni:

492]

(v) Imam Abi Haatim kehte hain Sudooq hain, Sunnat me Shadeed hain, Kaseer Al-Khata’ hain, inki Hadees

likhi ja sakti hai. [Kitab Jarah wa Ta’deel 8/374]

(vi) Imam Abu Zar’a kehte hain inki Hadees me bohat ghaltiyan hain. [Meezan Al A’itedaal 4/228]

(viii) Muhammad bin Nasr Al-Marwazi kehte hain Jab Mo’mal Hadees me munfarid ho to Wajib ye hai ke

Tauquf kiya jaaye isliye ke Kharab Haafze aur Kaseer ghaltiyon wale the. [Tehzeeb At-Tehzeeb 10/381]

(ix) Ibne Hajar ne kaha, Sudooq hain aur Kamzor Haafze waale. [Taqreeb At-Tehzeeb: 7029]

(x) Imam Ahmed  ne bhi Khatakaar kaha hai. [Mausoo’ah Aqwaal lil Imam Ahmed 3/491]

(xi) Ibn-e-Hajar ne kaha ke Mo’mal bin Isma’eel ki Jo Hadees Sufyan Sauri se ho usme Zu’af hota

hai. [Fathul Baari 9/239]

Mo’mal bin Isma’eel ke bare me Asma’ Ar-Rijaal ki kitabon me itne Kalaam hain Wo kis tarah AADIL ho sakte hain?

Isliye Saheeh Hadees hone ki Doosri Shart pooh nahi hoti.

(III). TAAM AZ-ZABT (Proficiency): Wa’il bin Hujar (,^ qJJI ^s^>j) ki Namaz me hath baandhne ki rivaayaat ki

SANADEIN (Chains) aur SEENE PER ki Tafseel darj zail hai.

(i) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Sufyan Sauri-

Mo’mal bin Isma’eel [Sah/h Ibn-e-Khuzaimah] Is Hadees me Lafz ALAA SADRIHI (SEENE PER) maujood hai.

(ii) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Sufyan Sauri-

Abdullah bin Abul Waleed [Musnad Ahmed 4/318] Isme Lafz ALAA SADRIHI (SEENE PER) maujood Nahi

hai.

(iii) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib –

Zaa’idah [fi/isaa’1 1/141] Is hadees me Lafz SEENE PER maujood Nahi hai.

(iv) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Bashar bin Mufazzal

[Abi Dawood 1/112; Ibne Majah 1/50] Inme bhi Lafz SEENE PER maujood Nahi hai.

(v) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Abdul Waahid

[Musnad Ahmed 4/316] Isme bhi Lafz SEENE PER maujood Nahi hai.

(vi) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Zaheer bin Al-Hajjaj

[Musnad Ahmed 4/318] Isme bhi Lafz SEENE PER maujood Nahi.

(vii) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Shu’bah bin Al-

Hajjaj [Musnad Ahmed 4/319] Isme bhi Lafz SEENE PER maujood Nahi.

(viii) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Salaam bin Suleim

[Tyaalasi] Isme bhi Lafz SEENE PER maujood Nahi.

(ix) Wa’il bin Hujar – Alqamah bin Wa’il – Aasim bin Kulaib – Khalid bin Abdullah

[Beihaqi 2/131] Isme bhi Lafz SEENE PER maujood Nahi.

Mazkoorah 9 SANADON me se 8 SANADON me Lafz SEENE PER maujood nahi hai. Iska Zikr Sirf Sufyan Sauri

ke Tareeq me hai aur wo bhi sirf [SAHIH IBN-E-KHUZAIMAH] ki rivayat me Jab ke Sufyan Sauri ki isi SANAD me [MUSNAD AHMED] ki rivayat me Lafz SEENE PER maujood nahi hai.

Imam Sufyan Sauri Khud MUJTAHID hain aur Unka khud ka Amal is Hadees per Nahi hai. Imam NAWAWI

farmate hain ke, “Imam Abi Haneefah, Sufyan Sauri Is’haaq bin Raahwiyah

4il), hamare As’haab me se Marwazi farmate hain ke Dono hath Naaf ke neeche baandhe jayein.” [Sharah

Muslim 1/73, Mu’arif As-Sunan 2/438]

Ibne Qayyim ne likha hai ke, “ALAA SADRIHI (Seene par) ki zyadati sirf Mo’mal Bin Isma’eel ki rivayat me hai

aur Mo’mal bin Isma’eel ko Imam BUKHARI ne MUNKAR AL-HADEES kaha hai. Imam Bukhari Jis

raavi ke baare me Munkar Al-Hadees keh dein Us se rivayat Jayez hi Nahi hai. [I’laam al Moqa’een 3/9 misaal#62]

In tamam Wujoohaat ki bina per lafz SEENE PER kis tarah Taam Az-Zabt ho sakta hai.? Isliye Teesri Shart bhi poori

nahi hoti.

(IV). GHAIR SHAAZ (No Contradiction): Mo’mal bin Isma’eel apne se zyadah SIQAH Raaviyon ki mukhalifat karte

hain. Kyonke inse Zyadah SIQAH Raavi lafz SEENE PER ka izaafa bayan nahi karte jaisa ke oopar guzar chuka hai.

Mazed ye ke SEENE PER hath baandhne ka mauqaf bhi SHAAZ hai kyonke Jamee’ Ahl-e-Sunnat Wal Jama’t me ye kisi

ka bhi Mazhab nahi ke SEENE PER hath baandhe jayenge.

AHNAAF: Naaf ke neeche baandhna SUNNAT hai.

MALIKIYAH: Farz Namazon me dono Hath chhor dena MUSTAHAB hai.

SHUWAAFE’: Seene ke neeche, Naaf ke oopar hath baandhna MUSTAHAB hai.

HANAABLAH: Naaf ke neeche, Naaf ke oopar, aur dono Jagah baandhne ki gunja’ish hai.

Kisi Sahabi ka amal ya Kisi Taaba’ee ka amal SEENE PER Hath baandhne ka nahi hai, Ye

rivayat SHAAZ hai. Isliye Chauthi Shart poori nahi hoti.

(V). GHAIR MU’ALLIL (Without Hidden Defect): Mo’mal bin Isma’eel Jab Akele ho to Unka TAFARRUD Qubool

nahi kiya jayega aur SAHEEH IBN-E-KHUZAIMAH ki SEENE PER Hath baandhne ki rivayat me Mo’mal bin Isma’eel

MUNFARID hain (Akele bayan kar rahe hain) aur In per KAMZOR HAAFZAH ki wajah se KALAAM hain aur Mo’mal bin

Isma’eel apne se zyadah SIQAH Raaviyon ki mukhalifat karte hain kyonke SIQAH RAAVI isi SANAD me “SEENE PER”

Lafz ka izaafa naqal nahi karte. Isliye Lafz “SEENE PER” Ghair-Mehfooz hai.

Ma’loom hua ke Ye rivayat Ghair-Mehfooz hai (Ya’ni Illat se khaali Nahi hai), isliye Paanchvi Shart poori nahi hoti.

SAHEEH HADEES ki 5 Sharaa’it me se is rivayat me 4 Sharaa’it poori nahi hoti. Isliye Usool-e-Hadees ki ro se Ye rivayat

SAHEEH Nahi hai balke Za’eef hai. Chounke Ghair-Muqallideen ka da’wa Jayez wa Na-Jayez ka hai. Unhey Daleel me sirf

SAHEEH SAREEH MARFOO’ GHAIR-MUTA’RIZ HADEES hi pesh karna chahiye.

NOTE: Ye rivayat SEENE PER Hath baandhne ki tamam rivayaton me se sab se Kam ZA’EEF rivayat hai. Baqya

rivayaton me to ek se Zaayed Raaviyon per KALAAM hai.

GHAR KO AAG LAG GAYI GHAR KE HI CHIRAAGH SE:

Ghair-Muqallideen (Naam Nihaad) Ahl-e-Hadees ne TARK-E-RAFAULYADAIN Ki SAHEEH AHAADEES ko SHAHEED Karne

ke liye ASIM BIN KULAIB (qJJl rjzoj) wa SUFYAN SAURIper TEHQEEQ ke Naam per JARAH Naqal Kee, Lekin

Jab SEENE PER HATH BAANDHNA Inke NAFS ke Mutabiq hai aur Imam Abi Haneefah ke Mazhab ke KHILAF

hai to Wahi Sufyan wa Aasim se hi rivayat Kardah Wa’il bin Hujar ki is Za’eef HADEES me

TEHQEEQ ko Alvidah keh kar be-daleel Da’wa karte hain ke Ye Hadees SAHEEH hai.

Ghair-Muqallid Hakeem Abdur-Rahman Khaleeq ne likha hai ke, “Aasim bin Kulaib bil ittifaaq Kubbaar-e-

Muhaddiseen ke Nazdeek Saqt darjah ka ZA’EEF raavi hai.” [12 Masaa’il, pg38,39]

Ghair-Muqallid, Zubair Ali Za’i ne likha: “Jo Kaseerul Khata’ aur Sa’eeul Hifz (Kamzor HAAFZAH wala) waghera (Raavi)

ho Uski MUNFARID Hadees ZA’EEF hoti hai.” [Noorul Ainain pg62] Is rivayat me Mo’mal bin Isma’eel hain Jinka

Haafzah Kharaab tha aur Wo MUNFARID hain (Ya’ni Akele hi rivayat karte hain).

Ghair-Muqallid, Zubair Ali Za’i ne likha: “Sufyan Sauri Mudallis hain” [Noorul Ainain pgl37] “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] “Sufyan Sauri is rivayat me (Ya’ni Tark-e-Rafaul yadain wali rivayat me) Aasim bin Kulaib se

Munfarid (Akele) hain aur inki Koi mu’tabar Mutaabi’at nahi hai, Lihaaza Ye SANAD Za’eef hai.” [Noorul Ainain

pgl39] Is rivayat me bhi Sufyan Sauri Aasim bin Kulaib se (AN) se rivayat karte hain aur rahi

baat Mu’tabar Mutaabi’at ki to phir aisi koi Rivayat-e-mu’tabarah hamaare nazar se nahi guzri.

Ghair-Muqallideen ke Khud ke hi bataye Usoolon se Ye Hadees Za’eef sabit hui per Ghair-Muqallideen Ye Usool sirf

Ahnaaf ke dalaa’il (Ahaadees) ko Jhutlaane ke liye bayaan karte hain aur Jab Khud ki NAFS PARASTI ki baat aati hai to

phir In Usoolon ko RADD karne ke Haile wa Bahaane pesh karne lag jaate hain. Al-gharz, Chounke Ghair-Muqallideen

ke Nazdeek Seene per hath baandhna Sunnat-e-Mu’akkidah Ya phir Wajib ya Farz ke Hukm me hai Kyonke Unka da’wa

hai ke is ke khilaaf karna Jayez Nahi hai to phir Unka Ye da’wa sirf aur sirf SAREEH SAHEEH GHAIR-MUTA’RIZ Hadees

se hi sabit ho sakta hai. Za’eef Hadees se Jayez wa Na-Jayez sabit nahi kiya ja sakta.

GHAIR-MUQALLIDEEN KE CHAND MAZED ISHKALAAT KE JAWAABAAT:

AITRAAZ: Mo’mal bin Isma’eel ko Za’eef kehna durust nahi hai kyonke ye Saheeh Bukhari ke Raavi hain.

AL-JAWAAB: (i) Khud Ghair-Muqallid Albani ne Mo’mal bin Isma’eel ko Za’eef kaha hai aur is rivayat ko Za’eef qaraar

diya hai. Jo Jawaab Albani dete the wahi hamaara Jawaab bhi Tasavvur kiya jaaye. (ii) Imam Bukhari ki

mulaaqaat Mo’mal bin Isma’il se nahi hui hai, isliye Mo’mal ka SIQAH sabit karna durust nahi hai chunacha Haafiz Ibn-e-

hajar likhte hain, ” Imam Bukhari  ne inka Zamaana paaya magar insey mulaqaat nahi ho saki

kyonke Mo’mal (206 Hijri) me Imam Bukhari ke KOOCH karne se pehle hi Wafaat paa gaye the, Isi bina per

Imam Bukhari ne insey Ta’leeqan rivayat naql ki hain aur Abu Haatim Raazi ne farmaaya ke

Mo’mal Sudooq hain lekin Haafzah ki Kharabi ki wajah se KASEER AL-KHATA’ hain.[Fathul Baari 13/41] (iii) Allamah

Keermaani wa Allamah A’ini farmaate hain ke Ye Mo’mal bin Isma’eel nahi hai Jiska zikr Imam Bukhari

qil) ne kiya hai balke Ye Mo’mal bin Hishaam hai. [Dekhiye Al-Kirmaani aur Umdatul Qaari 16/349] Haan! Ibn-e-

Hajar ne isey Isma’eel ka beta Tasleem kiya hai per sath hi sath Mo’mal per JARAH naqal ki hai.

AITRAAZ: Kya Saheeh Ibn-e-Khuzaimah ki sabhi Ahaadees Saheeh hain to phir Ek Ghair-Muqallid ne mujhe jawaab

dete hue yun naqal kiya: “Ye mukhtasar sahih ahadees ka majmooa hai jo rasul (SALLALLAHO ALAIHE WASALLAM) tak sahih aur muttasil sanad ke

saath pahonchti hain aur darmiyan me koi raawi saaqit ya sanad me inqata nahi hai aur na to rawiyon me se koi rawi

majrooh ya zaeef hai. [IBN KHUZAIMA 1/2]” phir likha ke “Isi wajah se bohat saare Logon ne is Hadees ko Saheeh

maana hai.”

AL-JAWAAB: (i) Ibn-e-Hajar Makki farmaate hain: “Ibn-e-Khuzaimah ne aisi kitni Ahaadees ko SAHEEH

kaha hai jo HASAN DARJAH ko bhi NAHI POHANCHTI. [Haamish Dirham As-Surah: 81] (ii) Ghair-Muqallideen ne

khud [Saheeh Ibn-e-Khuzaimah] ki kayi Ahaadees ko Za’eef qaraar diya hai. [Dekhiye Kitab Tas’heel Al-Wusool

tiba’ saal:2005, page no.s 45, pgl38, pgl60, pgl78, pg212, pg258, pg275, pg334, pg344] Ghair-

Muqallideen ka ye doghla-pan mujhe kuch samajh me nahi aaya.

NOTE: Agar bil-farz, ye maan bhi liya jaaye ke Hadees-e-Wa’il Qaabil-e-Hujjat hai to phir is se

SUNNIYAT hargiz Sabit Nahi hoti. Ye sirf ek baar ki Khabar hai, Is Hadees se Rasoolullah sallallaho alaihe wasallam ka

Hamesha ka amal (SUNNAT) sabit Nahi hota.

LAFZ (ALAA SADRIHI) KI WIZAAHAT:

Shwaafe’ ka Mazhab hai ke Hathon ko Seene ke Nichle hissey per baandhein Ya’ni Angoothe ki taraf wala hissa seene

ke Aakhri hissey per ho aur baaqi hath Seene se neeche ho lekin Shwaafe’ Daleel me ALAA SADRIHI waali rivayat hi

pesh karte hain.

ASAL HAQEEQAT: Ye hai ke ALAA SADRIHI se muraad Seene ka Kuch Hissa hai, Poora Seena muraad nahi. Misaal ke

taur per Koi Ye Kahe ke Falaan Shaqs MASJID me baitha hua hai to is se muraad Masjid ka wo Khaas Hissa hai Jisme

wo baitha hua hai. Ab Shwaafe’ ne FOQUS SURRAH (Naaf ke oopar) ki rivayat ko bhi istedlaal me laaya, INDA

SADRIHI (Seene ke Qareeb) waali rivayat [Musnad Bizaar] ke hawaale se bhi Istedlaal karte hue farmaya ke ALAA

SADRIHI se muraad Seene ka nichla hissa muraad hai.

Lekin Ghair-Muqallideen ke nazdeek ALAA SADRIHI se muraad Seene ka baalaa’I hissa ya Darmyaani Hissa muraad hai.

Ek taraf SALAF ka Mazhab hai aur doosri taraf Ghair-Muqallideen ki Raa’I hai. Inme se Konsa Saheeh hai.?

Hamaara 1 sawaal hai.

SAWAAL: ALAA SADRIHI se muraad Seene ka konsa hissa muraad hai.? Baalaal ya darmyani ya Nichla hissa.? Jo bhi

Aap muraad lete hain is per Nabi Kareem ki Saheeh, Sareeh, Marfoo’, Muttasil Hadees pesh

kijiye.?

  1. Abdullah – Abi (Ahmed – Yahya bin Sa’eed – Sufyan – Simaak – Qabeesah bin Hulab – Hulab

raziallahu anhu farmate hain ke, “Maine Nabi sallallaho alaihe wasallam ko dekha wo dayein aur bayein taraf se mudte

the aur Maine dekha ke Nabi sallallaho alaihe wasallam  ne ye apne Seene per rakha aur Yahya ne bayan kiya ke daaya’n

hath bayein hath ki Kalaal per rakha. [Musnad Ahmed]

Is rivayat ka haal bhi pehli rivayat ki tarah hi hai. Aur is rivayat ko bhi oopar wali rivayat ki tarah jaancha ja sakta hai.

Hum yahan Mukhtasaran Jaanchte hain.

RAAVIYON PER KALAAM:

Yahya bin Sa’eed: Imam Ahmed ke mu’aasar (contemporary) 3 hain. (i) Yahya bin Sa’eed Al-Ataar, (ii)

Yahya bin Sa’eed bin Saalem Al-Qadah, (iii) Yahya bin Sa’eed Al-Qurshi hain aur Teeno ke Teeno Za’eef hain. Agar Ye

Koi aur Yahya bin Sa’eed hain to SANAD me iski SIRAAHAT dikhayi jaaye.

Simaak bin Harab: Khud inke Shaagird Sufyan Sauri ne inhey Za’eef kaha hai, Aur Nasa’I ne kaha ke Jab

Ye MUNFARID (Akele) ho to Hujjat nahi hain. [Dekhiye Meezan Al-Aitedaal 2/232] Imam Ahmed (qil ,^j) ne

Muztarib Al-Hadees kaha hai. [Al-jarah wa Taa’deel] waghera.

Qabeesah bin Huiab;Ye Maj’hool hain.

LAFZ ALAA SADRIHI (SEENE PER) GHAIR-MAHFOOZ HAI:

(i) Hulab – Qabeesah bin Hulab – Simaak – Sufyan – Yahya bin Sa’eed [Musnad Ahmed

5/226] Sirf is rivayat me Lafz SEENE PER maujood hai.

(ii) Hulab – Qabeesah bin Hulab – Simaak – Sufyan – Wakee’ [Musnad Ahmed 5/241] Lafz

SEENE PER maujood nahi.

(iii) Hulab— Qabeesah bin Hulab – Simaak – Sufyan – Abdur Rahman bin Mahdi [DarQutni

1/104] Lafz SEENE PER maujood nahi.

(iv) Hulab – Qabeesah bin Hulab – Simaak – Abil Ahwas [Tirmizi 1/59] Lafz SEENE PER

maujood nahi.

(v) Hulab – Qabeesah bin Hulab – Simaak – Shareek [Musnad Ahmed] Lafz SEENE PER

maujood nahi.

Ma’loom hua ke Hulab ki Ye Hadees kul 5 SANADON se marwi hai aur sirf 1 SANAD me Kisi KAATIB ki

ghalti se Lafz HAAZIHI ke badle SADRIHI (seene per) ka izaafa ho gaya. Kyonke Sufyan Sauri ke Tareeq se

Kul 3 TAREEQ me se 2 TAREEQ me Lafz (Seene par) maujood Nahi hai. Abil Ahwas aur Shareek ki rivayatein bhi is baat ki SHAAHID hain ke Lafz (Seene par) ka izaafa GHAIR-MEHFOOZ hai aur Ye kisi KAATIB ki Ghalti hai.

Yahan per Ghair-Muqallideen ki taraf se dhoka diya Jaata hai ke SIQAH ki zyaadati maqbool hai. Lekin masla’ to kuch

aur nikla ke SIQAH raavi (Sufyaan Sauri (radiAllaho ta’ala anhu )) khud apni hi mukhalifat kar rahe hain. 2 Sanadon me Lafz SEENE

PER maujood nahi hai aur 1 SANAD me maujood hai.

Mazed Ye ke agar Lafz SEENE PER ka izaafa maan bhi liya jaye to. Sufyan Sauri ka amal is Hadees ke khilaf

hai. Wo iske khilaaf NAAF KE NEECHE Hath baandhte the jaisa ke oopar guzar chuka hai. Jab rivayat karne wala Khud

Apni hi rivayat kardah Hadees ke khilaf amal karta hai to iska matlab yehi hua ke Ye Hadees Uske Nazdeek Saheeh

darjah tak nahi pohanchti. Algharz, sabit hua ke Lafz SEENE PER ka izaafa Ghair-Mahfooz hai aur Jam’hoor me se kisi

ka bhi Mazhab Seene per hath baandhne ka nahi hai. Isliye Ye Hadees SHAAZ aur MU’ALLIL hai.

NOTE: Ghair-Muqallid, Dr. Zakir Naik ne Masaalik-e-Araba’ per Ghalat Tabsirah karte hue apni Taqreer me Yun kaha ke,

“Ek Musalman ko Qur’an wa Saheeh Hadees per amal karna chaahiye, wo kisi Aalim ya Imam se muttafiq ho sakta hai

us waqttakjabtakke Uske Aqaa’id wa Nazariyaat QUR’AN AUR SAHEEH HADEES ke mutabiq ho Agar

Musalman Qur’an hi ko samajh kar iska mutaalia’ karein aur SAHEEH HADEES per amal karein to In sha’ Allah! Sab

Iqtilafaat Khatm ho jaayenge aur Musalman ek Muttahid ummat ban jaayenge”

Hulab ki rivayat SAHEEH darjah tak pohanchne ke liye ek se Zaayed Sharaa’it per Khari nahi utarti goya

ke ye Hadees Za’eef hai ya kam se kam HASAN darjah tak pohnchti hai. Aur Ghair-Muqallid, Zakir Naik ne kaha hai ke

Musalman, QUR’AN aur SAHEEH HADEES per amal karega to Iqtilaaf khatm ho jaayega, lekin Ye kaise Ghair-

Muqallideen hain Jo Qur’an Ya Saheeh Hadees pesh karne ke bajaaye Hasan/Za’eef hadees pesh kar rahe hain.?

Saheeh Hadees pesh kar ke Iqtilaaf ko kyon khatm nahi kar rahe hain.?

AITRAAZ: Ghair-Muqallideen, yahan per ek aur mazed dhoka dene ki koshish karte hain ke Hulab ki ye

rivayat Wa’el bin hujar ki rivyat ki Mutaabi’at karti hai.

AL-JAWAAB: Qaara’een-e-Kiraam! Dono Ahaadees ko Jor kar bhi In Ahaadees me maujood Zu’af ko door nahi kiya ja

sakta. Dono Ahaadees me Illat ek hi hai ke Lafz “ALAA SADRIHI” (Seene per) Ghair-Mehfooz hai aur Jab dono

Ahaadees ko Jora Jaayega to bhi Hadees ki ye illat Khatm na hogi. Jab Illat Khatm nahi ho sakti to phir ek doosre se

Mutaab’iat kaise kar sakti hain.?

  1. Abu Taubah – Al Haisam – Ibne Humaid – Saur – Suleiman bin moosa – Taos se rivayat hai ke,

“Rasoolullah (SALLALLAHO ALAIHE WASALLAM) apna Daayan hath Namaz me apne Bayein hath per rakh kar apne SEENE PER baandha karte the.”

[Maraaseel Abi Dawood, Ye Kitab SIHAAH SITTAH me shaamil nahi hai]

Ye Hadees Mursal hai. Taos ne bina kisi Sahabi ka Naam liye, Rasool (SALLALLAHO ALAIHE WASALLAM) se ye Hadees

bayan ki hai. Aur Ghair Muqallideen ke nazdeek Mursal Hadees ZA’EEF hoti hai aur Za’eef Hadees unke nazdeek

Mauzoo’ (Jhooti) Hadees ka darjah rakhti hain. Shayad Ghair-Muqallideen ko Ye kehna hai ke Unke NAFS ke mutabiq

wali MURSAL Hadees HUJJAT hoti hai aur AHNAAF ke pesh kardah MURSAL hadees ZA’EEF hoti hai.?

Allamah Nemwi (rehmatullahe ta’ala alaihe ) farmate hain ke Iski ISNAAD (chain) Za’eef hai. Iska ek raavi Suleiman bin Moosa hai, Jinhey

LAYYIN AL-HADEES (Kamzor) kaha gaya hai. Imam Bukhari (rehmatullahe ta’ala alaihe ) ne Kaha ke Inke paas MANAAKEER hain aur

Nisaa’i (rehmatullahe ta’ala alaihe  ) ne kaha, QAWI nahi hain. [Tafseel ke liye dekhein Aasaar As-Sunan pg 145]

Isme ek aur Raavi hai Al-Haisam hai Jiske baare me hain Wo Sachche hain lekin in per QADRIYAH hone ka ilzaam

hai. [At-Taqreeb pg228]

Suleiman bin Moosa ke bare me kehte hain ke, Abu Haatim ne kaha inki Hadees me kuch Iztiraab hai. Ibne Adi ne kaha

hai Ye ba’z Ahaadees me munfarid hain. Bukhari ne kaha ke inke paas Manaakeer hain. Sudooq aur Faqeeha hain lekin

Inki Hadees me Layyin (Kamzori) hain aur Maut se qabl inka haafzah Khalat malat ho gaya tha. [Dekhiye Az-Zu’afa

Ml Bukhari:148, Tehzeeb 4/227, Taqreeb 1/331 waghera]

AITRAAZ: Ghair-Muqallideen, Is MURSAL rivayat (Ya’ni Za’eef) rivayat se apna Mauqaf sabit karne ke liye ye Kehte

hain: Mursal Hadees Hanafiyon ke haan MUTABAR AUR MAQBOOL hai. Hanafi Mazhab ke Imam Surkhasi

likhte hain. “Doosre aur Teesre qarn (yani taaba’een) ki Mursal riwayat hamare (Ahnaaf) Ulema’ ke qaul ke mutabiq

Hujjat aur Daleel hai. [Kitab Usool 1/360] waghera Kutab.

AL-JAWAAB: Ghair-Muqallideen yahan per wizaahat kar dein ke, Kya Aap hamaare is Usool ko maan kar Hamaarey

Ulema’ ki TAQLEED qubool karte hain.? Aap log TAQLEED ki ta’reef kuch is tarah karte hain na, “Ummati ka Qoul

(Qur’an wa Hadees se) bila-daleel maan lena TAQLEED hai aur TAQLEED SHIRK hai (NOTE: Anaaf ke haan ye

Ta’reef ghalat hai). Yahan per Imam Surkhasi Ummati hain aur unka ye Qoul (Qur’an wa Hadees se) be-

daleel hai. Kya Aap ko ye TAQLEEDI SHIRK qubool hai.?

Humne to apna Mauqaf Khud ke bal per tehraaya hai aur Aap log hain ki Muqallideen ke Aqwaal me PANAAH dhoond

rahe hain Jab ke Aap log hamein Ghalat samajhte hain to phir Aisa kyon.? Waise Aap logon ka mauqaf me Jaan hi nahi

thi ke khud ke bal per isey tehraate kyonke aap ne khud apne Pairon per Kulhaari (axe) jo maar li hai, isiliye

Muqallideen ki PANAAH me aa gaye aur TAQLEEDI SHIRK karne lagey.

Chunacha Ghair-Muqallid, Zubair Ali Za’i ne ZA’EEF Hadees ki TA’REEF Yun ki hai, “Har Wo Hadees Jisme SAHEEH

Hadees Ya HASAN Hadees ki SIFAAT maujood na ho to Wo Hadees Za’eef hogi.. Aur iski Iqsaam ye hain Maslan

(Za’eef) MAUZOO’, MAQLOOB, SHAAZ, MU’ALLIL, MUZTARIB, MURSAL, MUNQATA’ aur MU’AZZIL waghera. [Noorul

Ainain pg60]

Qaara’een-e-Kiraam! Ye raha aap ke saamne ghair-muqallideen ka asal mauqaf. Jo inke NAFS-PARASTI ke khilaaf tha,

isliye Muqallideen ki PANAAH me aa kar TAQLEEDI SHIRK karne lag gaye..

DEEGAR RIVAAYAAT:

Is silsilc ki deegar tamam rivaayaat Za’eef hain. [Tafseel ke liye dekhein Aasaar As-Sunan pgl45, 146 Haashya]

Misaal ke taur per pesh karte hain Wa’il bin Hujar ki rivayat [SUNAN BEIHAQI] ke hawaale se.

Iski ISNAAD (Chain) bohat Za’eef hai. Isme Muhammad bin Hujar hain aur Umme Abdul Jabbar hain aur Wo Umme

Yahya hain aur Maj’hool hain aur Isme Sa’eed bin Abdul Jabbar bhi hain Jo Za’eef hain. Zehbi ne Meezan me kaha hai

ke inke liye MANAAKEER hain. Kaha gaya ke inki Kuniyat Abul Khanaafis hai. Bukhari ne kaha ke inme NAZAR hai. Ibne

Turkmani  ne JAWAHAR AL NAQA’I me kaha hai ke Muhammad bin Hujar bin Abdul Jabbar bin Wa’il AN

Umme Sa’eed inke liye MANAAKEER hain. Zehbi ne kaha hai ke Umme Abdul Jabbar Wo Umme Yahya hain, na mai

unka haal jaanta hu na unka Naam. Sa’eed bin Abdul Jabbar ke bare me Nisaal ne kaha ke Wo QAWI nahi

hain. [Aasaar As-Sunan pgl45 haashya]

Ghair-muqallid, Zubair Ali Za’I ne khud Aitraaf kar liya hai, Ye rivayat Saqt Za’eef hai aur hawala diya hai [Al-Jawahar

An-naqa’I aur Meezan Al-Aitadaal] ka, albatta iske baad wahi puraana Khel, Muqallideen ke Aqwaal me PANAAH

lene ki koshish. [Dekhiye Namaz me hath baandhne ka Hukm aur Maqaam pg25]

Ghair-Muqallid, Albani ne [Silsila Al Zaee’fa (no. 5500)] me Umm-e-Yahya se rivayat kardah rivayat ko shaamil kiya

hai (Ya’ni Za’eef Ahaadees me shumaar kiya hai).

  1. TAFSEER FASALLI LI-RABBIKA WAN’HAR (Surah Kausar:2, Beihaqi).

Hazrat Ali wa Ibne Abbas (radiAllaho ta’ala anhu ) se is ayat me WANHAR ki Tafseer Seene per hath baandhne ki ki gayi hai.

Allamah Kirmaani (rehmatullahe ta’ala alaihe ) Ali (radiAllaho ta’ala anhu ) ki rivayat ke bare me farmaate hain ke Iski SANAD aur MATAN dono me

IZTIRAAB paaya jaata hai. [Al-jawaahar An-Naqa’I 2/30]

Ye rivayat MUZTARIB hai kyonke Ali (radiAllaho ta’ala anhu ) se iski Tafseer NAAF KE NEECHE hath baandhne ke liye bhi ki gayi

hai Jo oopar Ahnaaf ke dalaa’il me Naql hai. Aur MUZTARIB rivayat ko Ghair-Muqallid, Zubair Ali Za’i ne Za’eef ki ek

Qism kaha hai jaisa ke oopar guzar chuka hai.

Ibne Kaseer (rehmatullahe ta’ala alaihe ) ne apni Tafseer me likha hai ke ‘WAN-HAR’ ke ma’na daayein hath ko baayein hath par seene

par rakhna Hazrat Ali (raz). ke Tareeq se pesh karna Saheeh Nahi hai.

Ibn-e-Abbas radiAllaho ta’ala anhu ) se bhi WANHAR ki tafseer Seene per hath baandhne ki ki gayi hai. Iska ek raavi hai Rooh

bin Al-Musayyab jo MATROOK hai aur Ibne Hibban ne kaha ke Wo SIQAAT se MAUZOO’ (Jhooti) rivaayaat karta tha, is

se rivayat HALAL nahi hai. Ibne Adi rehmatullahe ta’ala alaihe  ne kaha ke Rooh bin Al-Musayyab, Saabit aur Yazeed se Ghair-Mehfooz

hadeesein rivayat karte hain. [Al-Jawahar An-Naqa’I 2/30; Meezan Al-Aitedaal 2/50, Lisaan Al-Meezan

3/486]

Is rivayat ka doosra Raavi Umrul Kindi hai. Ibn-e-Adi (rehmatullahe ta’ala alaihe ) kehte hain ke Umrul Kindi, Munkar Al-Hadees hai, Siqah

logon se Hadees churaata hai. Abu Ya’la (rehmatullahe ta’ala alaihe  ne isey Za’eef kaha hai. [Al-Jawahar An-Naqa’I 2/30]

Allamah Fakhruddeen Raazi (radiAllaho ta’ala anhu  WAN-HAR ki Tafseer me Jam’hoor Mufassireen ka ye Qoul naqal karte hain ke,

“WAN-HAR se muraad Oonton ki Qurbani karna hai” aur likha ke, “WAN-HAR ko Qurbani per mehmool karne ki

AFZALIYAT ki Paanchvi wajah ye hai ke lafz NAHAR ka isti’maal Oont ki Qurbani ke ma’ne me zyadah Mash’hoor hai

doosre wajooh mazkoorah me isti’maal hone se, Lihaaza Kalaam Allah ko is per Hamal karna Wajib hai. [Tafseer

Kabeer 23/129-130]

Is rivayat ko Mauzoo’ (Jhooti) nahi to kam az kam Nihaayat Za’eef kaha jaayega. Aur Ghair-Muqallideen ko Sharam nahi

aati ke aisi Za’eef rivayat se Jaayez aur na-jayez sabit karte hain.

Aam taur per Jo rivaayaat SAREEH hain Ya’ni ALAA SADRIHI (Seene per) ka Lafz hai Wo itni hi rivaayaat hain. Agar aur

koi SAREEH rivayat Ghair-Muqallideen pesh karein to Jayezah liya jaaye ke Wo rivayat MAUQOOF to nahi hai Jisko

MARFOO’ ke naam se pesh kar diya gaya Ya isme koi Illat to Nahi hai.

SAHAABA WA TAABA’EEN KE AASAAR:

Seene per hath baandhne ke silsile me Ghair-Muqallideen ke paas Koi SAHEEH SAREEH MARFOO’ HADEES nahi hai.

Ghair-Muqallideen is silsile me Sahaba wa Taaba’een ke kuch Aasaar pesh karte hain. Awwal to in Aasaar ki ISNAAD

Ghair-Saheeh hain. Duwwam Ghair-Muqallideen ko in Aasaar ke pesh karne ka Koi HAQQ hi nahi hai Kyonke Ghair-Nabi

ka Qoul wa Fa’l unke Nazdeek Hujjat Nahi hai aur Ghair-Nabi ka fa’l wa Qoul unke nazdeek TAQLEED hai.

QIYAASAAT:

Ghair-Muqallideen ba’z martaba aisi Rivaayaat pesh karte hain Jin me sirey se ALAA SADRIHI (Seene per) ka lafz hi

Nahi hota lekin Wo in rivaayaat me QIYAAS karte hain aur apne QIYAAS ko Hadees ka Naam dete hain Ya’ni “Baat

Apni aur Naam Hadees /fa”Bukhari Shareef ke hawaale se SAHAL BIN SA’D (,^ <UJI ^jwjj) ki Hadees me Taaweelaat

Karte hain. Rivayat me hai, “Logon ko Hukm diya jaata tha ke, “Namaz me Dayein hath ko Bayein ZIRAA’I (baazoo) par

rakhein.” Kehne lagey ke ZIRAA 7 kehte hain “Hath ki Ungliyon se le kar Kuhni (Elbow) tak’phtr kaha ke ZIRAA’I per

(Kahin bhi) Hath rakhenge to Khud ba Khud hath Seene per aa jayenge Naaf ke neeche nahi aayenge.

AI-JAWAAB: Koi bhi Shaqs, Ghair-Muqallideen ke is QIYAAS per Tajrubah kar ke dekh sakta hai ke Hath pakarne ki

Jagah ke lihaaz se Hath Naaf ke Neeche se le kar Naaf ke oopar (Seene ke neeche) tak hi Aayenge. Haan! Agar Koi

Shaqs Apne Shaano (Gardan, Shoulders) aur Peeth (Back) ko Sukood kar Hath baandhega to phir hath Seene per

aayenge. Lekin aisa karna Namaz me Khushoo’ wa Khuzoo’ ke Khilaf hai. Aur agar Shaano wa Peeth ko sukeidna hi tha

to phir mazed Tajrubah karenge to hath Sar per bhi Aate hain. Ye QIYAAS baatil hai. Aur sath hi ye Qiyaas SHAITANI

hai aur ghair-muqallideen ke haan hujjat bhi nahi hai.

Kuch Ghair-Muqallideen apni Taa’eed ke liye FOUQUS SURRAH (Naaf ke oopar) ki rivayaat bhi pesh karte hain. Jab ke

unka da’wa Seene ke oopar hath baandhne ka hai, aur SUNNAT-E-MUAKKIDAH, WAAJIB Ya FARZ ke Hukm me hai

Jisey QIYAAS se sabit Nahi kiya Ja sakta aur Ghair-Muqallideen ke haan Qiyaas hujjat bhi Nahi. Lihaazah Unka Ye da’wa

bila-daleel hai aur bila-daleel amal karna TAQLEED hai aur Ghair-Muqallideen ke haan TAQLEED, SHIRK hai.

Chunacha Ghair-Muqallid, Mohammad Abul Hasan ne likha: “Aur is baat me kuch Shakk nahi ke TAQLEED khwaah

A’imma-e-Arabah me se Kisi ki ho Khwaah Unke siva Kisi aur ki, SHIRK hai.” [Al Zafarul Mubeen pg20]

QIYAAS AUR GHAIR-MUQALLIDEEN KA MAZHAB:

Ghair-Muqallideen ke haan Khud Rasoolullah (SALLALLAHO ALAIHE WASALLAM) ki Raa’I bhi Hujjat nahi hai.

Chunacha Ghair Muqallideen ke Peshwa Janab Maulana Mohammad Joonagadhi ne likha: “Suniye Janab! Buzrugon ki

Mujtahidon ki aur Imamon ki Raa’i, Qiyaas, Ijtihaad wa Istinbaat aur Unke Aqwaal to Kahan.? Shari’at-e-Islam me to

Khud Paighambar (sallallahu alaihi wa sallam) bhi Apni taraf se baghair Wahi ke Kuch farmayein to Wo Hujjat

Nahi.” [Tareeq-e-Mohammadi pg57]

Ta’jub hai ke Jis DEEN me Nabi (SALLALLAHO ALAIHE WASALLAM) ki Raa’I HUJJAT na ho Us DEEN waaley Aaj ek Ummati ki Raal ko DALEEL

samajhne lagey.” [Tareeq-e-Mohammadi pg 59] (Al-Ayaazu billah)

Abu Jaabir Abdullah Daamaanvi likhta hai: “Maqaam-e-Ghour hai ke Jab Nabi (SALLALLAHO ALAIHE WASALLAM) ki KHWAAHISHAAT aur RAA’I ki

Pairvi bhi Laazim qaraar na paaye to phir Kisi aur Shaqs ya Imam ki Zaati Aaraa’ kis tarah DEEN bana sakti

hai.?” [Muqadmah Noorul Ainain pgl9]

Mohammad Abul Hasan ne likha: “Qiyaas na karo! Kyonke Sab se pehle Shaitaan ne Qiyaas kiya.”[AI Zafarul Mubeen

pgl4]

Joonagarhi ne ye bhi likha: “Ye bhi HAQEEQAT hai ke rivayat ki tarah Inki (Hazrat umar radiAllaho ta’ala anhu ki) DARAAYAT

(samajh) Hum per (Ya’ni firqa Ahl-e-Hadees per) WAAJIB AT-TAA’MEEL nahi, bohat mumkin hai ke Wo DURUST Na

ho.” [Shama’ Muhammadi pg21]

Aur ek jagah likha: “Hanafi bhaiyo! Zara Kaleije per hath rakh kar Eimaan-daari se batlao ke Imam Abu Haneefah  rehmatullahe ta’ala alaihe

Ilm wa Fiqh me badhe hue the Ya Hazrat Umar radiAllaho ta’ala anhu  Khaleefatul Muslimeen, Ameerul Mu’mineen, Pas

aao Suno! Bohat se saaf saaf Motey Motey masaa’il aise hain, Hazrat Faarooq-e-Aazam radiAllaho ta’ala anhu  ne inme Ghalti ki

hai.” [Tareeq-e-Mohammadi pg78] (Al-Ayaazu billah)

To Jin Ghair-Muqallideen ke Nazdeek Rasoolullah (SALLALLAHO ALAIHE WASALLAM) ki Raa’i Hujjat nahi aur Hazrat Umar radiAllaho ta’ala anhu ki HADEES

KI SAMAJH mu’tabar nahi Wo Apni Raa’I aur SAMAJH pesh kar ke kya sabit karna chaahte hain.? Yehi ke DEEN me

Ghair-Muqallid Mullaaon ki Raa’I hujjat hai lekin Rasoolullah (SALLALLAHO ALAIHE WASALLAM) ki nahi, Ghair-Muqallideen ki Hadees ki Samajh

Hujjat hai lekin Hazrat Umar radiAllaho ta’ala anhu  ki Nahi. (Al-Ayaazu billah)

TEHQEEQ-E-MASLA’:

Ahaadees dono taraf hain. Agar Khuda na Khwasta Koi Fareeq sirf ek Qism ke dalaa’il ko maanta hai aur doosri Qism ke

dalaa’il ka inkaar karta hai to goya Wo Ahaadees ka inkar karta hai Jo KUFR ke qareeb pohncha deta hai. Aur AHNAAF

kisi QISM ke bhi Ahadees ka INKAAR nahi karte hain balke RAAJEH per amal karte hain aur Khilaaf wali Ahaadees me

munasib Taujeehaat karte hain. Aur Ghair-Muqallideen iske Bar-aks MATLAB ki Ahaadees per amal karte hain aur

Khilaaf waali Ahaadees ko SHAHEED kar daalte hain. Al-gharz, Ab zaroorat is baat ki hai ke Dono Qism ki rivaayaat me

Ijtihaad kiya Jaaye dono Qism ki rivaayaat ka Jayeza le kar aur Raajeh per amal kiya jayega.

Ahnaaf ne Naaf ke neeche hath baandhne waali rivaayaat ko Mardon ke Nye Khaas kar diya aur Seene per hath

baandhne wali rivayaton ko Aurton ke sath Khaas kar diya jis se Ahnaaf ka amal dono Qism ke Ahaadees per hai.

NOTE: Ghair-Muqallid, Abdur Rahman Mubarakpuri ne Muhaddiseen ke ek Usool ki Yun Wizahat ki hai. “Jab 2

Hadeesein aisi Aa Jayein, Jinka Maf’hoom Ek doosre ke mukhalif ho to Unke darmyan Tatbeeq di Jati hai Ya Un me se

kisi ek ko Tarjeeh de kar Us par amal kiya jata hai, doosri par nahi.” [Muqadmah Tuhfatul Ahwazee pgl45]

SEENE PER HATH baandhne ki Charon Qism ki rivaayaat ka Jayezah lene se Ye TEHQEEQ saamne aati hai ke SEENE

PER HATH baandhne ke silsile me ek bhi SAHEEH SAREEH MARFOO’ HADEES Ghair-Muqallideen ke paas nahi hai. Jab

ke Ghair-Muqallideen ka da’wa hai ke Sirf SAHEEH HADEES hujjat hai. Neiz Ye da’wa bhi hai ke sirf SEENE PER HATH

baandhna SUNNAT hai aur iske Khilaaf NA-JAYEZ goya ke ye SUNNAT-E-MU’AKKIDAH aur agar koi Ghair-Muqallid kehta

hai ke namaz nahi hoti to WAJIB ya FARZ ke hukm me hogi. Aur SUnnat-e-Mu’akkidah, Wajib ya Faraa’iz ko sabit karne

ke liye Ya to Qur’ani Aayat pesh karni hogi ya phir SAHEEH SAREEH MARFOO’ HADEES. Chounke ghair-Muqallideen ke

paas ek bhi SAREEH SAHEEH Hadees nahi hai. Isliye Unka Ye da’wa RADD hai.

Rahi Ahl-e-Sunnat Wal Jama’t, Ahnaaf ke Dalaa’il ki baat to, Wa’il Bin Hujar ki Hadees zyada Mazboot hai, 2. AN wa 3. Abi Hurairah ki Hadees HASAN darjah ki hain. Lekin Mukhaalifeen ke nazdeek Ye

rivaayaat Za’eef hain. Mukhaalifeen ki is baat ko Tasleem bhi kar Nya jayeto bhi kya hoga? Ghair-Muqallideen ke paas

Ek bhi SAHEEH SAREEH MARFOO’ HADEES Nahi hai Jis se Rasoolullah SALLALLAHO ALAIHE WASALLAM ka SEENE per Hath baandhne ki SUNNAT

ko sabit kiya ja sakey. Aur Jo Marfoo’ rivaayaat hain Wo Ghair-Mehfooz hain. Lihaaza Rivaayaat dono taraf ki Yaksaan

darjah ki ho gayi.

Naaf ke neeche hath baandne ke silsile me 2 Jaleel-O-Qadar Taaba’een Abi Majliz ka Qoul SAHEEH sanad ke

sath aur Ibraheem Naqal ka Qoul HASAN Sanad ke sath maujood hai.

Is silsile me Usool ye hai ke “Jab Ahaadees mutasaaviyatul Iqdaam (yaksaan darjah) ki ho to SALAF (Sahaba wa

Taaba’een Kubbaar) ke aqwaal, af’aal se ek Janib TARJEEH di jayegi.”

TAABA’EE KABEER KA QOUL AHNAAF KE NAZDEEK HUJJAT HAI:

“Jis Taaba’ee Kabeer ke fatwe Sahaba ke zamaane me shaa’e the, hamare nazdeek in Taaba’ee ka Qoul

Hujjat hai, Jaisa ke Hamaare nazdeek Sahabi ka Qoul Hujjat hai” [At-Tauzeeh 2/17, 1’la As Sunan

19/132]

Ahnaaf ke is mazhab ki Ta’eed me kayi Aslaaf ka amal hai jaisa ke oopar ki ibaraton me guzar chuka hai. A’imma-e-

Araba’ me se 2 A’immah (Abi Haneefah wa Ahmed ka Mazhab Naaf ke neeche hath baandhne ka hai aur Kisi

ka Mazhab bhi SEENE PER hath baandhne ka Nahi hai.

Dono Aasaar ki bina per AHNAAF ka Naaf ke Neeche Hath baandhne ka mauqaf RAAJEH ho gaya aur isi ko Ma’mool

biha Tehraya gaya hai.

MARD, NAAF KE NEECHE HATH BAANDHEY, IMAM AHMED BIN HANBAL (Rahmatullahi alaih) KA BHI

MAZHAB:

Allamah Ibne Taymiyyah rahmatullahi alaih ke shagird Allamah Ibne Qayyim Hanbali rahmatullahi alaih farmate hain:

“Dauraan-e-Namaz hath baandhne ki Jagah me Iqtilaf hai. Imam Ahmed (Rahmatullahi alaih) se ek rivayat Naaf ke

oopar hath baandhne ki hai. Ek Naaf ke neeche baandhne ki hai. Ek rivayat Aap se wo hai Jo Abu Taalib ne zikr ki hai.

Aap farmate hain ke ‘Maine Imam Ahmed se poocha ke Namazi, Namaz parhte hue hath kahan rakhein.? Aap

ne farmaya: “Naaf ke oopar ya neeche rakhein”. Aur Aap ke nazdeek Sab Jayez hai chaahe Naaf se oopar rakhe aur

chaahe Naaf se neeche rakhe. Hazrat AN (raziallahu anhu) se marwi hai ke Hatheliyon par Hatheliyon ko Naaf ke

neeche rakhna Sunnat hai. Umroo bin Malik ne ba-rivayat Abul Jooza’Hazrat Ibne Abbas se Hazrat AN ki Tafseer ki maanind rivayat ki hai magar Ye SAHEEH nahi hai. SAHEEH Hazrat AN

ki Hadees hai. Imam Muzni ki rivayat ke mutabiq Imam Ahmad ka farman hai ke

Naaf se thhora neeche baandhein. Aur Seene par hath rakhna MAKROOH hai. Isliye ke Rasoolullah sallallaho alaihe wasallam

se marwi hai ke Aap  sallallaho alaihe wasallam ne TAKFEER se mana’ farmaya aur TAKFEER seene par hath rakhne ko

kehte hain.” [Badaa’i Al Fawaa’id 3/91]

SEENE PER HATH BAANDHNA YAHOODIYON SE MUSHAABIHAT HAI:

Chunacha Allamah Muhammad hashim Sindhi likhte hain, “Ye faqeer jab Yeman ki Bandar-gaah Idan ki taraf

pohncha to wahan per humne dekha ke YAHOOD ki kuch jama’tein Sukoonat pazeer hain. Unki taraf kuch log bheje

gaye is baat ki Tehqeeq karne ke liye ke YAHOOD Namaz me hath Kis jagah baandhte hain to Unhone Jawab diya ke

Hum Namaz me SEENE ke oopar hath baandhte hain aur is per Sab Awaam wa khwaas YAHOOD ka ittifaaq hai.”

[Tarsee’ Ad durrah ala Dirham As surrah pg89]

Allah ne aur Uske Rasool sallallaho alaihe wasallam ne YAHOODIYON ki mushabihat (Imitation, copy) se bachne ki saqt

taakeed farmayi hai.

FIQH-E-HANAFI KI IBAARATON ME GHAIR-MUQALLIDEEN KI BA’Z TEHREEFAAT WA AITRAZAT KE

JAWABAAT:

Qaara’een-e-Kiraam! Kisi bhi Shaqs ko apne Maslak aur apne Dalaa’il ke pesh karne ka poora poora Haqq hai aur isi

tarah ba-zarurat doosre Maslak ka Jawab dalaa’il ki Roshni me dena ka bhi mukammal Haqq hai, magar Ye Haqq kisi ko

Nahi ke Kisi ke Maslak ki Ghalat Tarjumani karey aur unke A’imma wa Ulema’ ki Jaanib Ghalat baatein mansoob karein.

Allah ta’la Khoob Hisaab lega aise logon se. In sha’ Allah!

Ghair-Muqallid, Abdul Mateen Joonagarhi bhi apni Kitab [HADEES-E-NAMAZ] me jagah jagah MASLAK-E-AHNAAF ki

ghalat TARJUMANI karta hua Nazar aata hai.

  1. (NAAM NIHAAD) AHL-E-HADEES KA HAWAALAH YA DHOKAH:

Ghair-Muqallid, Abdul Mateen ne BAAB (Chapter) baandha ke AAP KE YAHAN BHI ISKA (Ya’ni Seene Per Hath

baandhne ka) SABOOT HAI. Phir [Umdatul Qaari] se Allamah Aini ka Qoul Naqal kiya: Imam Shaafa’i

ne Wa’il bin Hujar ki rivayat se HUJJAT pakri hai, Jiski Ibne Khuzaimah ne Takhreej

ki hai..” phir Aini ne Wa’il ki Hadees naqal ki. [Hadees-e-Namaz pg65]

AL-JAWAAB# 1:

HANAFIYAH ki Kisi bhi Kitab me Kisi aur Imam ka MASLAK bayaan karne se hamaara MASLAK samajhna Ya doosron ko

samjhaana Ghair-Muqallideen ki NARI JIHAALAT ka Saboot hai. Ye Ilmi Amaanat wa Diyanat ke Taqaaze ke khilaf hai

aur Ye AHNAAF PAR SAREEH JHOOT baandhne me Daaqil hai.

  1. AHNAAF KI TARDEED YA TAA’EED:

Abdul Mateen Ghair-Muqallid ne Likha ke: “Sahab-e-Hidayah ne Naaf ke Neeche hath baandhne ke Saboot me Jo

rivayat bayan ki hai, is par Allamah Aini likhte hain: Ye Hazrat AN ka Qoul hai aur Uski SANAD

Nabi (sallallahu alaihi wa sallam) tak SAHEEH nahi hai.” [Hadees-e-Namaz pg65]

AL-JAWAAB# 2:

Ahnaaf ko is ibarat se Kya Nuqsan hua.? Sahab-e-Hidayah ne “Li Qoulihi (Alaihis Salaam)” kaha tha Ya’ni Ye Nabi

(sallallahu alaihi wa sallam) ka Qoul hai, is par Allamah Aini naqad kar rahe hain ke Ye Hazrat AN ka Maqoolah hai, iski Sanad me AN ke ba’d Nabi (sallallahu alaihi wa sallam) ka Naam Mubarak

barhaana SAHEEH NAHI hai, Kyonke Ye rivayat Hazrat AN par MAUQOOF (Stopped) hai. Albatta Hadees

Marfoo’ ke Hukm hai.

Chunacha Allamah Aini iske ba’d ye bhi likhte hain: “Hazrat AN ka Ye farmana ke YE SUNNAT

HAI, ye Lafz Muhaddiseen ke Yahan MARFOO’ me daakhil ho jata hai.” [Umdatul Qaari 3/15]

Allamah Aini to MARFOO’ keh kar Ahnaaf ki Taa’eed kar rahe hain.

  1. TAZ’EEF YA TAUSEEQ:

Abdul Mateen Ghair-Muqallid Likhta hai: “Hadees-e-Paighambar to hai hi Nahi, Hazrat ANAS  ka bhi Qoul hai

Ya Nahi.? Is par Allamah Aini (4il rj°^j) Jarah wa Tanqeed karte hue likhte hain: Jo Qoul ANAS radiAllaho ta’ala anhu  se marwi hai

isme Kalaam hai kyonke iski SANAD me Abdur Rahman bin Is’haaq Koofi hain. Imam Ahmad ne kaha ke Ye

Shaqs bilkul Nikammah hai aur MUNAKARUL HADEES hai.”

Phir likha: “Ho sakta hai AN ke Naam se isi ne Ye Rivayat Ghar (bana) li ho. Iske ba’d Allamah Aini

qjjl) ne Ek 2 Nihayat hi Za’eef Saboot Narm Andaaz me Naaf ke neeche hath baandhne ke bayan kiye, magar Zor-e-

Bayan Seene par Hath baandhne ke dalaa’il hi me hai.” [Hadees-e-Namaz pg66]

AL-JAWAAB# 3:

Ye Ghair-Muqallideen ki Naaqis Samajh hai ke Allamah Aini Jarah wa Tanqeed kar rahe hain. Balke Abdul

Mateen Joonagarhi ne BAD-DIYANATI dikhayi hai. Jab ke Allamah Aini  ne iske ba’d fouran iska Jawab bhi

diya hai. Aur Ghair-Muqallid ne iska Jawab hi udaa diya. Ye to HAQQ WALON KI PEHCHAAN HARGIZ NAHI. Phir bhi

Haqq par hone ka da’wa.?

Allamah Aini ne likha: “Main kehta hoon ke Abu Dawood ne rivayat kiya aur is par SUKOOT (Khamoshi) kiya

aur iski Taa’eed aur Taqwiyat (Mazbooti) us rivayat se hoti hai Jisko Allamah Ibne Hazam ne Hazrat Anas

ki Hadees se rivayat kiya hai ke Aqlaaq-e-Nabuwwat me se daayan hath baayein hath par Naaf ke

neeche baandhna hai.” [Umdatul Qaari 3/15]

AL-HAASIL: Imam Ahmad ke Nazdeek agar Abdur Rahman, MUNKAR AL-HADEES hain to Imam Abu

Dawood ke Nazdeek Qabil-e-Hujjat hain isiliye Unhone Khamoshi Iqtiyaar ki aur agar Ye Za’eef hi hain to is

rivayat ki Taa’eed me Hadees-e-Anas maujood hai. Lihaazah Muhaddiseen ke Usoolon ke mutabiq 2

Za’eef rivayaton ko Jorne ke baad Wo Qawi ho jaati hain aur HASAN darjah me shumaar ho jaayengi.

NOTE: Imam Abu Dawood ne Hadees-e-Ali par koi Kalaam nahi kiya hai albatta Hadees Abi-

Hurairah par Kalaam kiya hai. Albatta, Hadees Ali aur Hadees Anas ek

doosre ki Shaahid hain chunacha inka Zu’af Khatm hua.

  1. GHAIR-MUQALLIDEEN KI TAQLEED:

Abdul Mateen Ghair-Muqallid ne Allamah Ameerul Haaj (rahmatullahi alaih) ka Qoul naqal kiya ke: “Be-shakk! Sunnat se

sabit hai seedha hath baayein hath par rakhna, magar aisi koi baat paaya saboot ko nahi pohanchti Jiski Ro se badan

ke kisi Khaas Maqaam par hathon ka rakhna Wajib ho sivaaye Wa’il ki Hadees ke (Jisme Seene par hath baandhne ki

Sunnat ka bayan hai). [Hadees-e-Namaz pg66]

AL-JAWAAB# 4:

Isi tarah ki baat Allamah Ibne Nujaim Misri ne AL-BAHR AR-RAA’IQ me bhi kahi hai.

Hum Ghair-Muqallideen se poochte hain. Agar aap in Hazraat ka Qoul Hurf-e-Aakhir maante hain to phir Aap ko ye bhi

Tasleem karna padega ke Baaqi Seene par hath baandhne ke Dalaa’il Ya’ni Hulab ki rivayat, Taos

qil) ki rivayat aur WANHAR ki Tafseer sab ke sab Paaye Saboot ko Nahi pohanchte.

ASAL HAQEEQAT: In Hazraat ne Ye baat Unke paas maujood Dalaa’il ki bunyaad par kahi hai. Ek to Hazrat Anas

ka Asar tha aur doosra Wa’il bin Hujar  ki Hadees. In do ke darmyan Muwaazna (compare)

karte hue likha Jiska matlab Ye hai ke Wa’il ki Hadees ke siva Doosri Hadees hath baandhne ke Maqaam

wa Mahal ko bataane wali sabit nahi.

Aur ek baat bhi NOTE kar lein ke [Musannaf Ibne Abi Shaibah] ka Nusqah Jisme NAAF KE NEECHE lafz ki zyadati

maujood hai wo ba’z Hazraat ke paas maujood nahi tha.

Ab Allamah Ibne Ameer Al-Haaj aur Ibne Nujaim Misri ki baat ko Hurf-e-Aakhir maan lena Khud Ghair-

Muqallideen ke liye Khatrah se khaali nahi. Kyonke inke Qoul ka Matlab Yehi hua ke Wa’il ki Hadees ke

siva Koi aur Hadees sabit nahi hai aur Ghair-Muqallideen ke khud ke Usoolon se Hadees-e-Wa’il  Za’eef

hai.

Ghair-Muqallideen, Kab se MUQALLID Ulema’ ki TAQLEED kar ke TAQLEEDI SHIRK karne lag gaye.? Bila Tehqeeq

Hamaare Ulema’ ki baat Maan kar ANDHI TAQLEED ka Irtikaab Kyon.?

  1. JHOOT KA BAD-TAREEN NAMOONAH:

Ghair-Muqallid, Abdul Mateen ne [AINUL HIDAYAH] ke hawaale se Naql kiya: “Naaf ke neeche hath baandhne ki

Hadees ba-ittifaaq A’imma-e-Muhaddiseen Za’eef hai.” [Hadees-e-Namaz pg67]

AL-JAWAAB# 5:

Jabke Is ne Yahan par JHOOT ka Saharah liya hai. Ye Ibarat [Ainul Hidayah] ki nahi hai. Balke Wahan pehle Hazrat

Ali wali Hadees bayan karne ke ba’d likha hai ke: Imam Nawawi ne kaha ke is Rivayat ke

Za’eef hone par A’imma-e-Hadees Muttafiq hain.

Magar Abdul Mateen ne iske bajaaye Apni taraf se Alfaaz “Naaf ke neeche hath baandhne ki Hadees” ki Zyaadati kar ke

Ahnaaf ki taraf Mansoob kiya aur Ye Dhoka dena chaaha ke Naaf ke neeche hath baandhne ki Jitni Hadeesein hain

Unko Za’eef Qaraar diya hai khud Ahnaaf ne.

Ye AHNAAF par SAREEH JHOOT baandha hai. Ye TEHREEF ka badtareen Namoonah Pesh kiya hai (Naam Nihaad) Ahle

Hadees ne. Kisi Ek Hadees ke Za’eef hone se Is BAAB ki Tamam Ahaadees Kyon Za’eef ho jayengi.?

Jabke [AINUL HIDAYAH] me Imam Nawawi ke Qoul ke ba’d likha hai ke: “Lekin [Musannaf Ibne Abi

Shaibah] me ba-tareeq Ibraheem bin Adham Al Balkhi Zeir-e-Naaf hath baandhna Marfoo’ Hadees se sabit

hai, aur Iski Isnaad me Koi Kalaam nahi, sivaaye iske ke Alqamah ne Ibne Mas’ood (r^- <uil ^oj) se suna Ya Nahi, To

isme Imam Tirmizi ki SHAHAADAT kaafi hai ke Samaa’ Sabit hai, Pas rivayat SAHEEH hai.” [Ainul Hidaayah

1/450]

Dekhiye! Sahab Ainul Hidayah ki Tehqeeq chhupa kar Unki taraf Imam Nawawi ka Qoul mansoob kar diya.

Isey Ahl-e-Hadeesiyat nahi balke AHL-E-KHABEESIYAT kehte hain.

  1. JHOOT KA DOOSRA NAMOONAH:

Abdul Mateen Ghair-Muqallid ne Arabi “Haashya Hidaayah” se Hadees-e-Ali ke muta’liq naqal kiya ke

Naaf ke neeche hath baandhne ki rivayat Za’eef hai aur Is par tamam Imamo ka Ittifaaq hai. [Hadees-e-Namaz

pg67]

AL-JAWAAB* 6:

Ye bhi DHOKA hai. Wahan Us Qoul ke ba’d Likha hai ke “Ye Allamah Nawawi ka Qoul hai.”

Aur is Qoul ko AHNAAF ki Taraf Mansoob kiya Jaa raha hai. Jab ke Ye Qoul Khaas Hadees-e-Ali ke liye

KHAAS hai. Aur oopar iska Jawab [Ainul Hidayah] ki ibarat me de diya gaya hai.

  1. TAQLEED-E-MEHAZ:

Phir Abdul Mateen Ghair-Muqallid ne [AINUL HIDAYAH] aur [SHARAH WAQAAYAH] (URDU) ke hawaale se Naqal

kiya ke Seene par hath baandhne ki HADEES QAWI hai. [Hadees-e-Namaz pg67]

AL-JAWAAB* 7:

Abdul Mateen Sahab! Is ibarat se pehle Jo likha hai Wo bhi parh lete aur Uska Jawab de dete to Aap ke Mazhab ki Koi

Khidmat ho jaati. Magar Aap to NAFS PARAST hain na Jo Nafs ke mutabiq mila wo le liya Jo Khilaf laga wo chhor diya.

Likha hai: “Hadees-e-Wa’il me Muttayqin Ek martaba Namaz ka fa’l hai aur Sirf is Qadr se SUNNAT hona sabit Nahi

hota.” [Ainul Hidaayah 1/450]

To ibarat se sabit hua ke Is Hadees se SUNNIYAT ka Isbaat Nahi ho sakta, mumkin hai Ye Rasoolullah (sallallahu alaihi

wa sallam) ka ek martaba ka fa’l ho.

In Hazraat ne Shaukani ki Naqool par aitmaad kar ke Hadees Qawi hai bayan kar di hogi Ya phir in Hazraat ne khud se

bayan kiya hai to phir Humein is se Ittifaaq Nahi, Jab ke Hadees-e-Wa’il Illaton se Khaali nahi aur Khud Ghair

Muqallideen ke bataaye Usoolon se Za’eef sabit hoti hai. Aur in Hazraat ne Hadees AN (^c 4i\ ^wjj) ki SANAD ke

muqaable me Wa’il (^c 4i\ ^j^j) ki Hadees ko Qawi kaha hai. Aur Ahnaaf ki daleel sirf Hadees-e-Ali (r^ <U)I ^s^>j) hi

nahi balke iske Shwaahidaat maujood hain.

  1. MAHSHI HIDAYAH KI GHALAT FAHMI:

Abdul Mateen Ghair-Muqallid ne Likha: “Naaf ke neeche hath baandhne ko bayaan karna badi Hera Pheri hai, Wa’il

(^c qJJl ^^j) ki Hadees ke muqaable me Ye MARDOOD hai. Ali (^^ qJJl ^^j) wali rivayat iske muqaabil wa mu’ariz ho

hi nahi sakti, kyonke iska Kamzor hona Humne Khud bayaan kar diya hai.” [Hadees-e-Namaz pg67]

AL-JAWAAB# 8:

Sab se pehle Ye Jaan lein ke isne Arabi ibarat ka ghalat Tarjumah kiya HAAZA TA’LEEL ka tarjumah kiya BADI HERA-

PHERI jo bilkul ghalat hai kyonke Ta’leel ke ma’ne Illat aur Wajah bayan karne ke hain.

Aur Yahan per Mahshi HIDAAYAH ka maqsad ye hai ke Sahab-e-Hidayah ne Namaz me hathon ko Naaf ke neeche

baandhne ki Jo AQLI wajah ye bayan ki hai ke “Isme (Naaf ke neeche hath baandhne me) Ta’zeem hai aur Yehi

Maqsood hai”, Ye wajah apni Raa’i aur Qiyaas se bayan karna Hadees-e-Wa’il (^^ <U)I ^jwjj) ke muqaable me mardood

(reject) hai, Kyonke Hadees ke saamne chaahe Za’eef Hadees hi Kyon na ho Qiyaas karna SAHEEH nahi hai. Rahi

Hadees Ali (^^ qJJl ^j^>j) to wo Za’eef hone ki wajah se Hadees-e-Wa’il (^^ oil ^oj) ke mu’ariz nahi ban sakti.

ASAL HAQEEQAT: Yahan par Mahshi Hidaayah ko Ghalat fahmi hui hai, Kyonke Sahab-e-Hidaayah ne Ye Ta’leel

(wajah) Hadees-e-Wa’il (^^ <&\  ke muqaable me nahi bayan ki hai balke Hadees-e-Ali (^^ qJJl ^j^>j) ki

Muwafaqat me naqal kiya hai. Sahab-e-Hidayah ne Wa’il (^^ <uil ^wjj) ki Koi Hadees yahan naql hi nahi ki hai, to phir

Ye Ta’leel Hadees, Wa’il (^^ qJjl ^s^>j) ki Hadees ke muqaable me kyonkar ho sakti hai.? Lihaaza Ye Ta’leel Hadees

Wa’il (^c <uil ^jwjj) ke muqaable me hargiz nahi hai balke Hadees Ali (/^ 4i\ ^wjj) ki Muwafaqat me hai.

Raha Mahshi ka kehna ke Hadees Ali (^^ 4il ^wjj) Za’eef hone ki wajah se Hadees Wa’il (^c <*JjI ^j^j) ki mu’ariz nahi

ban sakti. To iska Jawab Ye hai ke Khud Ghair Muqallideen ke nazdeek Hadees Wa’il Za’eef hai aur Illaton se Khaali bhi

nahi hai aur Hadees-e-Ali (r^ <£>\ jwjj) bhi Qabil-e-Ihtijaaj hai aur is ki Shwaahidaat bhi maujood hain Jis se is Hadees

to Taqwiyat milti hai. Aur Ahnaaf ka Maslak sirf Hadees-e-Ali (^^ oil ^s^>j) hi par munhasar nahi.

  1. HADEES ALI MARFOO’ HUKMI HAI:

Abdul Mateen Ghair-Muqallid ne [SHARAH WIQAYAH] URDU aur [HIDAYAH] se naqal kiya ke Hadees Ali

Marfoo’ nahi. [Hadees Namaz pg67]

AL-JAWAAB# 9:

Hadees Ali Lafzan Marfoo’ nahi hai lekin Hukman Marfoo’ hai. Hazraat-e-Ahnaaf ne Jo Nafi ki hai iska

maqsood ye hai ke Jin logon ne isko Qoul-e-Rasool (SALLALLAHO ALAIHE WASALLAM) kaha hai, Ye ghalat hai, kyonke Ye Qoul Ali

hai Jisme wo Rasoolullah (sallallahu alaihi wa sallam) ka Amal wa Tareeqah bayan kar rahe hain. To ye Marfoo’ ke

hukm me hai.

Chunacha Allamah Nawawi farmaate hain ke: “Jab Sahabi Yun kahe ke humein is baat ka amr kiya gaya, Ya

Hum ko is cheez se roka gaya, ya kahe ke SUNNAT ye hai to Ye sab ka sab Marfoo’ hai..” [Muqadmah Sharah

Muslim 17]

HAZRAAT FUQAHA-E-AHNAAF (Rahmatullahi alaihim Ajma’een) KE IRSHAADAAT:

  1. Imam Kaasaani («UJI rja&j) farmaate hain: “Mardon ke liye Hath rakhne ki jagah Naaf ke neeche hai.” [Sanaa’I

Al Badaa’1 1/201]

  1. Imam Sarkhsi farmate hain: “Hath rakhne ki Afzal jagah hamaare nazdeek Naaf ke neeche hai.” [Al-

Mabsoot 1/29]

  1. Imam Burhaanuddeen Marghyani farmate hain: “Daayein hath ko baayein per rakh kar Naaf ke

neeche rakhein.” [Al-Hidaayah 1/106]

  1. Qaazi Khan farmaate hain: “Daayein hath ko baayein per rakh kar Naaf ke neeche rakhega.” [Al-

Khaaniyah Alaa Haamish Al-Hindiyah 1/86]

  1. Imam Tahavi farmaate hain: “Hath baandh kar rakhna Juda SUNNAT hai aur Naaf ke neeche rakhna

alag SUNNAT hai.” [Haashya At-Tahavi Alaa Durr Al-Mukhtar 1/213]

  1. Allamah Ala’uddin farmaate hain: “Mardon ke liye ye hai ke Hath baandh kar Naaf ke neeche rakhe.”

[Radd al-Mukhtar 1/472]

  1. Haafiz Aini, Allamah Ibn-e-Nujaim aur Mullah Ali Qaari (rahmatullahi alaihim) ne bhi Naaf ke neeche hath

baandhne ko Raajeh farmaaya hai. [dekhiye Al-Banaayah 1/609, Umdatul Qaari 4/389; Al-Bahr Ar-Raa’iq

1/538; Al-Mirqaat 2/509]

  1. ALLAMAH KASHMEERI (rahmatullahi alaih) KA IRSHAAD: “Saheeh Ibn-e-Khuzaimah me Wail

ki Hadees me lafz ALAA SADRIHI (Seene per) bhi waaqe’ hua hai aur ye mere Nazdeek Qata’an Ma’lool hai, Kyonke

A’immah me se aur SALAF me se kisi ne Na is per amal kiya aur Na iski taraf gaye.” [Faizul Baari 2/226]

DA’WA ITTTHAAD KA AUR AMAL IQTILAF KA: Ghair Muqallideen ka da’wa hai ke A’imma-e-Araba’ ki Taqleed

chhor kar Sab Ghair Muqallid ho jaayein to Iqtilaaf khatm ho Jaayega, lekin hota iske Ulta hai. Agar Koi HANAFI apne

MASLAK ke mutabiq Namaz padhe to Duniya ke kisi Koney me bhi pehchan liya jayega ke Ye HANAFI hai isliye ke Saari

duniya me HANAFI ki namaz ek hai. Iske bil-muqabil poori dunya ko Nukta-e-Ittihaad per lane wale Da’we daaron ki

namaz Ek Masjid me bhi Yaksaan nahi hai balke Har Shaqs ka hath baandhne ka tarz alag alag hai. Jab Ghair

Muqallideen ki masaajid ka Jaayeza liya jaye to naye-naye Manaazir dekhne ko milte hain jinka Ahaadees se door door

tak waasta nahi hai na hi ye Ittihaad hai balke aur mazed Iqtilaafat ki bunyaad hai.

Koi bayein hath ki Kohni ko daayen hath se pakde rahta hai aur baayein hath ko baghal me rakhta hai.

Koi daayein hath ki hatheli ko baayein hath ki baghal me rakhta hai aur baayein hath ki hatheli ko daayein hath ki

baghal me rakhta hai.

Koi baayein hath par daayan hath rakh kar Bayein hath ko kahni ke Qarib pakadta hai.

Koi baayein hath ki Hatheli par daayein hath ki hatheli rakh kar Shaane (Shoulders) aur Peeth (back) sukood kar Halaq

ke neeche rakhta hai.

Aur isi tarah ke naye naye manzar dekhne ko milte hain. Jo kisi bhi Sahih Hadees se sabit nahi hain balke inke baatil

QIYAASAAT hain.

Lekin Ahnaaf ki Namaz duniya ke kisi bhi Masjid me, Ek hi hoti hai. Koi iqtilaaf nahi hai, sab Naaf ke neeche hath

baandhte hain.

Is se sabit hota hai ke Ghair Muqallidiyat me Iqtilaf wa Inteshar hai aur Taqleed me Nazam wa Zabt-e-Millat hai.

LA-MAZHAB GHAIR MUQALLIDEEN (FIRQA AHL-E-HADEES) SE CHAND SAWALAAT:

  1. Upar mazkoora Tareeqey me se konsa Tareeqah SUNNAT hai? Ya phir Koi aur Kaifiyat? Saheeh Hadees se pesh karein?
  1. Seene par hath baandhne ki ek Saheeh Sareeh Marfoo’ Muttasil Hadees pesh karein?
  1. Hath baandhne ke tareeqe par Jab Tatbeeq aur Jod ki soorat maujood hai to isey chhor kar ba’z Ahaadees par amal

karna aur ba’z ko chhorna, Kya Naam nihaad Ahle Hadees ka kaam yehi hai?

  1. Hath baandhna Farz hai ya Wajib ya Sunnat ya Mustahab? Agar Na baandhein to Namaz hogi ya Nahi? Agar bhooley se

Na baandhein to Sajdah Sahoo wajib hota hai ya Nahi?

  1. Jo log Namaz me Kohni nahi pakarte balke Sunan Nisaa’i ki Hadees ke mutabiq Apni Hatheli ko doosre hath ki hatheli ki

pusht par rakhte hain, Unki Namaz hoti hai ya nahi? Aur Jo log Nisaa’i ki is Hadees per amal nahi karte balke hathon ko

Kohniyon per baandhte hain Un logon ki Namaz ho Jati hai?

  1. Kutab Ahaadees me 3 Qism ki rivaayatein milti hain hath baandhne ke maqaam ke ta’lluq se. Naaf ke Neeche, Naaf ke

oopar aur Seene per hath baandhne waali. To Ghair-Muqallideen se guzarish hai ke Rasoolullah ka

Faislah Kisi Saheeh, Sareeh, Marfoo’, Muttasil hadees se dikhayein ke inme se Kis Qism ki Hadees per amal kiya Jaaye.?

  1. Pak-o-Hind me Islam par 1200 saal guzar chuke hain. To ek misaal dijiye Angrezon ke daur se pehle walon ki ke Zeir-e-

Naaf hath baandhne walon ko Munazrah (debate) ka challenge diya gaya ho? Kab aur kahan diya gaya? Ya phir

Angrezon ke daur se pehle kisi ne Zeir-e-Naaf ke khilaaf koi Risaala likha ho? Agar nahi to phir kya Aap ka firqa

Angrezon ke daur ki paidawaar to nahi? Aur Risaale ab likh rahe ho to kya Ye Bid’at Nahi?

  1. Rukoo’ ke ba’d Hath chhorna chahiye ya baandhna chaahiye? Saheeh Hadees pesh karein? Agar pesh karne se Aajiz

hain to phir ye amal Aap ka Be-daleel shumaar hoga. Aur Be-daleel amal karna to Aap ke haan TAQLEED hai aur

TAQLEED SHIRK hai.

Allah ta’la se dua hai ke, humey HAQQ samajhne aur us per Mazbooti se Qayem rehne ki taufeeq ata farmaaye.

Jamat Ki Namaz Me Kab Khade Hona Chahiye

NAMAZ(Farz) BA-JAMAAT KE LIYE KIS WAQT KHADE HO?

 

●●HADEES●● Hazrat Abu Qatadah Radiallahu taala anhu. bayan karte hain ki: Rasoolullah {ѕαℓαℓℓαн нυ αℓℓαyнι ωαѕαℓℓαм} ne farmaya, Jab Namaz ki Aqamat ho to us waqt tak na khade ho, Jab tak Mujhe Na dekh lo.

●●► Muslim, Kitab Mawazeus Salaat, Hadees No. 1324-1325,

●●► Bukhari, Hadees No.637-638-909,

●●► Abu Dawood, Hadees No. 539-540,

●●► Tirmizi, Hadees No. 592,

●●► Nisai, Hadees No. 686-789,

 

► Aaj sare Wahabi Deobandiyo ki Masjid me Takbeer ke shuru ‘Allahu Akbar Allahu Akbar’ se hi uthkar khade ho jate hain,

► Pahele hi khada hona Ta’azime Rasool SALLALLAHU ALAIHI WASALLAM ke khilaaf hai.. Wahabiyon ko ek pal huzur ki ta’azim gawara nahi isliye woh log pahele hi se khade ho jate hai.

Huzur Noor Hai

Sabse pehle Allah ne Apne Noor se .. Hamare Nabi (Sallal Lahu Alaihi Wasallam) k Noor ko paida kiya ..

 

Hadees Shareef:  Hazrate Jabir (RaziAllahu Anhu) ne Huzoor se jab poocha K Allah Ta’ala ne sabse pehle kis cheez ko paida farmaya .. Ispar RasoolAllah (Sallalahu Alaihi Wasallam) ne Irshad farmaya “Ae jabir! Beshak Allah ne sabse pehle Apne Noor se ,, Tere nabi ke Noor ko paida farmaya … !! (Mawahibul Laduniyah Sharif V1 Pg9 ,, Zurqaani Shareef V1 Pg.46 ,, Seerat-e-Halbia V1 Pg37 ,, Anwaarul Muhammadiya Pg9)

Hadees Shareef: Huzur Sallal Lahu Alaihi Wasllam ne Hazrat Jibrail (AlaihiSalaam) se Farmaya AE Jibrail! tumahri Umr Kya hai … Jibrail (AlaihiSalam) ne Arz kiya Huzuur ! Muje Kuchh Khabar Nai ,, Itna Jaanta Hun Ki Chauthe Hijaab me Ek Noorani Taara ,, 70 Hazaar Baras k Baad Chamakta tha … Mene uss Taareko 72 Hazaar Martaba Chamakte dekha hai … Huzoor (Sallal Lahu Alaihi Wassalam) ne yeh sunkar rarmaya Mere Rab ki Izzat ki Kasam ,, Me hi woh Noorani Taara hun … !! (Ruhul Bayaan, V1, Pg974)

Hadees Shareef: Me Allah k Noor se hun .. Or Tamam Makhlook mere Noor se h .. Or sabse pehle Allah ne Mere Noor ko Paida kiya … !! (Tirzimi page 201)

Hadees Shareef: Ek Sahabi ne Arz kiya Apko Nubuwat kab mili … Huzur ne farmaya Me uss Waqt b Nabi tha ,, Jab Adam Mitti or Rooh k Darmiyan the .. !! (Sahiul Isnaad) Or Allah ne hamare Nabi ko Noorul Bashar banakar bheja ,, Jo unhe Bashar na Maane uska b Iman kharab … Or jo apni Tarha Bashar Maane uska to Iman hi Khatm … Haddeso se Sabit karta hu ki Hamare Nabi Noor the . Quran Beshak tumhari taraf Allah ki tarf se Noor (Sallal Lahu Alaihi Wasallam) aaya h ,, Or Roshan Kitab …  (surh Maida Para 6 Ayat 15) (Tafseer ibn Abbas Pg.72

Quran Chahte hain ki Allah k Noor ko apni ,, Muh ki Phoonko se Bujha den ,, Lekin Allah apne Noor ko ,, Pura Farma k Rahega .. chahe ye Kafiro ko bura lage … !! (Surh Toaba ayat 32)

Hadees Shareef: Huzur ne Farmaya Me Adam k paida hone se pehle ,, Rab k Huzur me Noor tha … !! (Ahkam Ibnal Quhtan ,, (Tafseer Durre Mansoor) Ibne Sabah Farmate hain Huzur Pur Noor k Khais me tha ,, K Aap ka Saya ,, Zameen par na padta tha … !! (Zurqani ,, Khasais ul Bubra)

Hadees Shareef: Hazrat Ali (RaziAllahu Anho) farmate hain Jab Huzoor (Sallal Lahu Alaihi Wasallam) kuch Irshaad farmate ,, To unke Mubarak Daanton k beech me se Noor ki kirne Phut ti dikhai deti thi … !! (Mawahibul Laduniyah V1 page 270 ,, Anwaarul Muhammadiya Page132 ,, Zurqaani Shareef)

Hadees Shareef: {Huzoor (Sallal Lahu Alaihi Wasallam)  farmaya} me Aulade Aadam me ,, Sabse zyada Mukkarran .. Or Sabse Zyada Muazzam hun … !! (Tirzimi ,, Abwabul Manaqib)

Hadees Shareef: Hazrat Aisha (RaziAllahu Anha) farmati hain Main Andheri raat me ik sui (Needle) me dhaage puro leti thi ,, Huzoor k Noor ki Roshni se … !! (Shara Shifa Hashia Naseemur Riyaz V1 Page 328)

Hadees Shareef: Hazrat Umar RaziAllahu Anhu farmate hain RasoolAllah (Sallalahu Alaihi Wasallam) ne farmaya Main tum me se kisi ki tarha nahi hun … !! (Jaam’e Tirmizi V1 page 97 ,, Sahih Bukhari Vol1 page246)

Hadees Shareef: Hazrat Ali (RaziAllahu Anhu) farmate hain Mene Huzoor (Sallal Lahu Alaihi Wasallam) k jesa ,, Kisi ko na paaya .. Na unke pehle ,, Na unke baad … !! (Taareekh-e-Kab eer V1 Page8 ,, Khasaais ul Kubra V1 page181 ,, Tirmizi Shareef V2 page.204)

Hadees Shareef: Huzur ne Sahabio ko Raat din k Roze Rakhne se mana Farmaya … Sahabi ne Arz kiya Ya RasoolAllah aap to Wisal k Roze Rakhte hain … Huzur ne farmaya Me tumhari tarha (Aam Insan) nahi hun ,, Muje Rizk diya jata h … !! (Muslim V2 page 774 ,, Bukhari V2 Page 693 ,, Nisai Vol2 page 241)

Quran Ae Imanwalo apni Awazein Unchi na karo,, Uss Gaib batane wale (Nabi) ki Awaz se .. Or unke Huzur baat Chillakar na kaho ,, Jese Aapas me ek dusre ko Chillate ho .. kahi tumhare Amaal  Akaarat na ho jaye ,, Or tumhe Khabar na ho … !! (Para 26 Ruku 13 Ayat 2)

Quran me Nabi ko Rehmat kaha gaya .. Quran Humne bheja jo Rahmat (Muhammad) h ,, Zamane k liye … !! (Surh Ambiya Ayat 107)

Hadees Shareef: Huzur Sallal Lahu Alaihi Wasallam Irshad karte h jese meri Zindgi tumhare liye Rehmat ) h ,, wese hi mera Parda farmana bhi tumhare liye Rehmat hai,, (musnad Vol 1 page 397 ,, Manaahil Al-Safa Pg 31 Hadees 8 ,, Al ksasis sl Kubra Vol 2 pg 281 ,, Majma al Zawwad )

To isko thoda Tafseel se Samajne ki zarurat hain .

»»»► (Kafir) Irada karte hain key “ALLAH Key NOOR”ko apni phunkon sey bujha den, lekin ALLAH apne”NOOR”ko pura farma k rahega agr che kafiron ko yeh bura lage”. (Surah Tauba, Ayat# 32 Para# 10)

Is Ayat main NOOR sey murad HUZOOR-E-AKRAM, NOOR-E-MUJASSAM (Salallaho Alehe Waslam) ki ZAAT-E-GERAMI hai. Dekhye…. -Tafser Dur’r E Mansor, Jild# 3,Page# 231, -Naseem Ul Riyaz, Jild# 2, Page# 396, -Al Mawahib, Jild# 3,Page# 149

QURAN se Sabit Hua Ki Huzur {ѕαℓαℓℓαн нυ αℓℓαyнι ωαѕαℓℓαм} ki zaat Noor bhi hai. Aap {ѕαℓαℓℓαн нυ αℓℓαyнι ωαѕαℓℓαм} ki zaat Ko Noor Naa Manna Khuli Gumrahi hai.

AL-WASEELA

Bismillah

  AL-WASEELA

1)      TAUHEED O SHIRK KYA HAI?

2)      TAUHEED O SHIRK ME WASEELA PER AITRAAZ AUR USKAY JAWAAB

3)      WASEELA KA MAANA

4)      WASEELA KYA HAI?

5)      NABI SALLALLAHUALAIHIWASALLAM KAY ZAHIRI DUNIYA ME AANE SE PEHLE KA WASEELA PER DALAIL

6)      QURAN KI ROSHNI ME WASEELA

7)      NABI SALLALLAHUALAIHIWASALLAM KI ZAHIRI ZINDAGI ME WASEELA

8)      NABI SALLALLAHUALAIHIWASALLAM KAY BAAD WAFAT KA WASEELA

9)      IMAMO’N KA AQEEDAH WASEELA PER

10)  IBN TAYMIYA KA AQEEDA WASEELA PER

11)  WASEELA PER HAWALA JAAT SIHA SITTA AUR DIGARAHADEES KI KITAAB SE.

12)  DEOBAND SE WASEELA KA SABOOT

AL-WASEELA

TUJH KO KYA DEGE YEH SHAH E MADINA PER CHODDE

TU GHULAM HAI UNKA SAB KUCH UNKI ATAA PER CHODDE

APNI BAKSHISH KI FIKR KARNE WALA TU HAI KAUN

YEH MUSTAFA KA KAAM HAI MUSTAFA PER CHODDE (SALLALLAHUALAIHIWASALLAM)

AUR KYA HAI BIDDAT KYA HAI SUNNAT

FAISLA TU KHUD NA KAR

YEH BARELVI KAY SHAH E IMAM AHMED RAZA PER CHODDE.

AKSAR HUMNE DEKHA HAI KI WAHBI DEOBANDI WASEELA KO SHIRK QARAR DETE HAI AUR BAAZ HARAM KEHTE HAI.IN LOGO ME HI CONFUSION HAI KI SHIRK HAI YA HARAM INHE KHUD PROPER NAHI PATA LEKIN BAS KEHDETE HAI.

TOH HUM SABSE PEHLE TAUHID KYA HAI ISE JANNE KI KOSHISH KARTE HAI, KAI AISI JAMAAT JO TAHUEED KAY TEHKEDAAR APNE AAPKO KEHTI HAI WOH GHUMTI HAI AUR KEHTI HAI AAO NAMAZ KI TARAF AAO ROZO KI TARAF BIDDAT CHODDO AUR BAAZ LOG JAMAAT KAY TOH DIRECT NAAM BHI LELETE HAI KI BARELI BIDDATI HAI INHE CHODDO AUR AAO TAUHEED KI TARAF,SHIRK SE BACHE BIDDAT SE BACHE.

LEKIN BARELVI KA DAAWAH HAI KI JO TAUHEED KAY TEHKEDAAR HAI WOH KHUD SHIRK ME MUBTILAH HAI (YEH ALAG MAUZU HAI INSHA ALLAH AINDA ARTICLE ME ISKA KHULASA KIYA JAYEGA)

TAUHID KYA HAI??

JAWAAB: LA ILAHA ILALLAH: NAHI KOI MAABUD SIWAYE ALLAH KAY.

AQEEDA E TAUHEED: ALLAH KO EK JANNA, MANNA, ALLAH KI ZAAT O SIFAAT ME KISI KO SHARIK NA KARNA, HAMESHA SE HAI HAMESHA RAHEGA, NA USKI KOI BIWI HAI, NA USNE KOI BACCHA JANA,NA WOH KISI SE PAIDA HUA,NA USE AUNG AAYE NA NEEND.NA KISI KA BAAP HAI NA KISI KA BETA AUR NA USKE SAATH KA KOI.ALLAH TAALA KO GAIR HAADIS SAMAJNA.

ALLAH TAALA KAY ALAWA TAMAM JAHAN ME JITNI CHIZEIN HAI SAB HAADIS HAI AUR ISKI ZIDD AATI HAI SHIRK.

SHIRK KEHTE KISE HAI?

JAWAAB: ALLAH TAALA KAY SAATH KISI KO SHARIK KARNA. (SURAH LUQMAN AAYAT NO.13)

TAUHEED O SHIRK ME WASEELA PER AITRAAZ AUR USKAY JAWAAB

  1. AB ILZAM KYA LAGATE HAI TAUHEED KAY TEHKEDAAR,BARELVI SHIRK ME HAI.KIS TARAH SHIRK KARTE HAI.GAIRULLAH SE MADAD MAGNA SHIRK HAI,JAISA MUNAFIQO’N NE BUTTO KO WASEELA SAMAJKAR ALLAH KA QURB HASIL KARNE KAY LIYE YEHI KAAM BARELVI AHLE SUNNAT WAL JAMAAT KARTI HAI.

AL-JAWAAB  : BUZURGO’ N ,NABI,WALI ,AULIYA,SALEHEEN KA WASEELA SHIRK NAHI KYUKAY ALLAH NE HUKUM DIYA INKA WASEELA LENE KA AUR MUNAFIQ JO BUTTO KA WASEELA LETE THE UNHE SHAFI JAANTE THE,ALLAH TAALA NE BUTTO KO SHAFI QARAR NA DIYA BALKI MUNAFIQNE KHUD BUTT BANAYE AUR USE APNA WASEELA BANALIYA.

SURAH BAQRAH: AAYAT NO. 255:

TARJUMA: “AUR KAUN HAI JO ISKI IJAZAT KAY BAGAIR ISSE (KISI KI) SIFARISH KARSAKE”.

JAB ALLAH TAALA NE BUTO’N KO IJAAZAT DI HI NAHI TOH WAHBI INHE SHAFI KIS BINA PER KEHTE HAI? ALLAH TAALA NE SHAFI TOH PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KO DI HAI,INKO SHAFI MANO.

HUMNE PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KO SHAFI MAANA TOH ALLAH KAY HUKUM SE MAANA AUR MUNAFIQO’N NE BINA ALLAH KI IJAZAT KAY BUTO’N KO SHAFI MAANA.

PARA 16, SURAH TAHA AAYAT NO. : 109

TARJUMA: “US ROZ (HASHR KAY DIN KISI KI) SHAFA’AT KISI KO NAFA NA DEGI SIWAYE USKE JISKO REHMAN NE IJAZAT DI”.

AB BATAO KHABISO KI ALLAH NE PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KO IJAZAT DI YA NAHI? YEH ME TUMHARE ZIMME CHODDTA HU KI SAABIT KARE IJAZAT NAHI DI.

HADEES ME AATA HAI: NABI SALLALLAHUALAIHIWASALLAM NE FARMAYA MERI SHAFA’AT TOH BADE GUNAHGAARKAY LIYE HAI

(DAWUD :: BOOK 40 : HADITH 4721 (KITAB AL-SUNNAH),
SUNAN IBN MAJA  VOL. 1 PAGE 329 HADITH 4452,
SUNAN ABI DAWOOD VOL. 2 PAGE 296 HADITH 4741,
SUNAN TIRMIDHI VOL. 2 PAGE 66 HADITH 2623,
MUSTADRAK LIL HAAKIM VOL. 1 PAGE 69,
SUNAN KUBRA VOL. 10 PAGE 190,
AL MAU’JAM AL KABEER HADITH 11454 VOL. 10 PAGE 189,
MAWARID AZ ZAMAN HADITH 2596 PAGE 345,
KANZ AL UMMAL HADITH 39055 VOL. 14 PAGE 398)

QURAN KEHTA HAI: KAUN HAI ALLAH KI IJAZAT KAY BAGAIR SHAFA’AT KARE

NABI SALLALLAHUALAIHIWASALLAM KA FARMAN HAI HADEES SE SAABIT HAI KI, AAPKO IJAZAT MILGAI HAI, MERI SHAFA’AT MERE UMMAT KAY BADE GUNAHGAARO’N KAY LIYE HAI.

PARA 30 SURAH DUHA AAYAT NO. 5:

TARJUMA: “A MEHBOOB HUM AAPKO AAKHIRAT KAY DIN ITNA DEGE KI AAP RAAZI HOJAYEGE”

IS AAYAT KI TAHSREEH ME EK HADEES HAI:

TARJUMA: “A LOGO TUMSAB GAWAH HOJAO KAY A MEHBOOB HUM AAPKO ITNA DEGE ITNA DEGE YAHA TAKKI AAP RAAZI HOJAO,ME US WAQT TAK APNE RAB SE RAAZI NA HOUNGA JAB TAK ME US SHAKS KO JAHANNAM SE NIKAL DU JISKAY DIL ME RAI KAY BARABAR BHI IMAAN HAI”

TOH PATA CHALA MAALOOM HUA KI MUNAFIQ NE BUTO’N KO KHUD BANAKAR WASEELA SAMJHA AUR HUMNE JO PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KA WASEELA SAMJATE HAI TOH WOH SAB ALLAH KAY HUKUM SE HAI.

  1. SHAFA’AT KAY BAAD JAB WASEELA BANAKAR MUNAFIQ BUTO’N KO PUJA KARTE UNHE APNA MAABOOD TASLEEM KARTE AUR SOCHTE KI BUTO’N KI JITNI PUJA KAREGE UTNA FAYDA HOGA.

SURAH ZUMUR AAYAT NO. : 3

“ALLAH FERMATA HAI MUSHRIKEEN APNE BATIL MABUDO’N KO PUJTE THE AUR KEHTE THE HUM INHE NAHI PUJTE MAGAR ISLIYE PUJTE HAI TAAKI YEH ALLAH TAK HUMKO PAHUCHA DE”.

AB IS AAYAT ME GAUR KARE TOH MUSHRIKEEN WASEELA TOH MANTE THE LEKIN SAATH ME PUJTE BHI THE.

AB ME SAWAAAL KARTA HU KI KAUN HAI WOH MUSALMAN AHLE SUNNAT WAL JAMAAT ME JO ALLAH TAALA KAY ALAWA PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KO PUJTA HAI INKO MAABOOD TASLEEM KARTA HAI INKI IBADAT KARTA HAI?

HUM KISI PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KO NAHI PUJTE AUR NAAHI KOI KHABEES ISE SAABIT KAR SAKTA HAI.TOH YAHA SE BAAT SAAF HOJATI HAI KI HUM PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KO SHAFAAT KARNE WALA JAANTE HAI LEKIN MAABUD NAHI MAANTE.

  1. MUNAFIQ BUTO’N KO WASEELA BANATE AUR PUJTE BHI THE AUR KAISE PUJTE KI JITNI TAAQAT ALLAH KO HAI UTNI HI IN BUTO’N KO BHI HAI (MAZ ALLAH) HAR CHIZ ME YEH BUTT ALLAH KAY SAATH BARABAR ME SHARIK KARTE THE (NAUZBILLAH).

SURAH SHURA AAYAT NO.97 – 98:

AUR QAYAMAT KAY DIN WOH MUSHRIKEEN KAHEGE “KHUDA KI QASAM HUM TOH BAHUT BADI GUMRAHI ME THE KAY HUMNE IN BUTO’N KO RABUL AALAMIN KAY BARABAR TEHRAYA DIYA THA”

TOH SAABIT HUA KI MUNAFIQ MUHSRIKEEN NE BUTO’N KO WASEELA JANNE KAY SAATH SAATH ALLAH TAALA KA SHARIK BHI TEHRAYA.

LEKIN AHLE SUNNAT WAL JAMAAT PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KO KHUDA KA SHARIK NAHI JAANTI NAHI MANTI.

YEH HOGAYA SHIRK KHATAM KYUKAY HUM PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KO KHUDA NAHI SAMAJTE AUR NAAHI ALLAH TAALA KA SHARIK TEHRATE HAI.YEH HUMARA AQEEDAH HAI HI NAHI.

BILFARZ

JO SHAKS YA KHABIS KO ITMINAAN NA HUA HO IN DALIL SE KAY WASEELA SHIRK NAHI AUR MUSHRIKEEN WASEELA KIS TARAH JAANTE THE MAANTE THE AUR AHLE SUNNAT WAL JAMAAT KA SAHI AQEEDAH KYA HAI.

TOH HUM KAHEGE QURAN ME EK AAYAT HAI USKA JAWAAB DE AAP.

SURAH MAIDA AAYAT NO. : 35.

TARJUMA: “AYE EIMAN WALO, ALLAH SE DARO AUR USKI TARAF WASEELA TALASH KARO AUR USKI RAAH ME JIHAD KARO, IS UMID PAR KI TUM FALAAH PAAO.”

AB YAHA PER IMAAN WALO SE MUKHATIB KIYA GAYA HAI KI ALLAH KI TARAF WASEELA DHUNDO

AUR SABSE PEHLA HUKUM KYA DIYA ALLAH NE?

ALLAH SE DARO AUR BANDA KIS TARAH DARTA HAI KHUDA SE ? NAMAZ ROZA ZAKAAT HAJJ NA KARE AUR KAHE KI ME ALLAH SE DARTA HU.(KYA YEH MUMKIN HAI??)

ALLAH SE DARNE KA MATLAB KYA HAI?? NAMAZ KA WAQT HUA,HUM NAMAZ PADHNE GAYE,ZAKAT KAY WAQT PURI SAHI ZAKAT ADAA KI,RAMZAN ME ROZA RAKHE IBADAT KI,ALLAH NE MAAL O DAULAT DI HUMNE HAJJ KIYA.YEH HAI DARNA ALLAH SE AUR IN TAMAM CHIZO SE DARNE KAY BAAD HUKUM DIYA KI ALLAH KI TARAF WASILA DHUNDO.

YEH NAHI KAHA KI YEH SAB AMAL KARO JANNAT MILJAYEGI,TUM SAB HASHR ME PAAS HOJAUGE AGAR AISA HOTA KI BINA WASEELA HI YEH SAB AMAL KARLO TOH IBLEES KA KYA HAAL HUA ?

DUNIYA ME RAI KAY BARABAR BHI AISI KOI JAGAH NAHI JAHA IBLEES NE SAJDA NA KIYA HO LEKIN JAB ALLAH TAALA NE HUKUM DIYA KI HAZRAT ADAM ALAIHISSALAM KO SAJDA KARO TOH IBLEES KAY ALAWA TAMAM FARISHTO’N NE SAJDA KIYA.AUR ALLAH TAALA KO YEH BAAT NAGAWARA HUA KI IBLEES NE SAJDA NAHI KIYA AUR SHAITAAN BANADIYA GAYA.

GAUR O FIKR KARE TOH NABI KA WASEELA THUKRA DIYA AUR SHAITAAN BANGAYA AUR TAMAM FARISHTO NE TAZEEMI SAJDA KARKE HAZRAT ADAM ALAIHISSALAM KO ALLAH KA QURB HAASIL KIYA LEKIN IBLEES NE WASEELA THUKRAYA AUR SHAITAAN MARDOOD BANGAYA.

TOH PATA CHALA KI AMAL THUKRAYA JAA SAKTA HAI MAGAR WASEELA NAHI AUR WASEELA DHUNDNE KA HUKUM HAI IS AAYAT ME JISSE BANDE GUMRAH NA HO.

AUR WASEELA SHIRK YA HARAM HAI TOH IS AAYAT ME WASEELA KAISA????

KHABIS AITRAZ : IS PER KHABIS  YEH AITRAAZ KAREGA KI YAHA WASEELA SE MURAAD PAIGAMBER, NABI, AULIYA, WALI, SALEHEEN KA WASEELA NAHI BALKI AMAAL HAI.

HUMARA JAWAAB: ME PEHLE YEH JANNA CHAHUGA KI KHABISO’N DECIDE KARLO KI KYA GAIRULLAH KA WASEELA SHIRK HAI YA NAHI? FIR ME AAPAKA JAWAAB DUGA KYUKAY AAPLOG HI KEHTE HAI KI GAIRULLAH KA WASEELA HI SHIRK HAI, ALLAH TAALA KAY ALAWA KISI KA BHI WASEELA SHIRK HAI.

PEHLE TAYE KARLO KI GAIRULLAH KA WASEELA SHIRK HAI YA NAHI.AGAR SHIRK HAI TOH KYA AMAAL ALLAH HAI YA GAIRULLAH HAI?? KYUKAY WAHBIYO’N KAY BADO NE APNI KITAB ME LIKH RAKHA HAI ALLAH KAY ALAWA KISI KA WASEELA JAYAZ NAHI TOH AMAAL GAIRULLAH HAI ISKA WASEELA JAYAZ KAISE HOGAYA? TUM TUMHARE BADO’N  KAY KHILAF BOL RAHE HO PADHO (TAQWIYATUL IMAAN BY ISMAIL DEHLVI).

AUR TUM WAHBI APNE BADO KI KITAABO’N INKAR NA KARTE HUE,UNKI BAATO KO TASLEEM KARTE HO KI ALLAH TAALA KAY ALAWA KISI KA WASEELA JAYAZ NAHI HAI FIR DALIL KYUDETE HO QURAN SE KI SABR O NAMAZ SE WASEELA LO(SURAH BAQRAH AAYAT NO.153)

NOTE: JAB GAIRULLAH SE WASEELA SHIRK HAI TOH NAMAZ, SABR, AAMAL GAIRULLAH HAI YA ALLAH HAI???

ALBATTA MAALOOM HUA KI USKA WASEELA SHIRK HAI JISKI IJAZAT ALLAH TAALA NE NA DI.

AB KUCH WAHBI YEH BHI KEHTE HAI.

SURAH QAAF AAYAT NO.16

TARJUMA: “AUR HUM DIL KAY RAG SE BHI ZYADA NAZDEEK HAI”

YAH SABSE BADI DALEEL HAI WAHBIYO’N KI FIR ISKE BAAD INKI DALEELEI KHATAM HOJAATI HAI BAS ITNI HAD HAI INKI.

KEHTE HAI : ALLAH TUMHARI RAG SE BHI ZYADA KARIB HAI WOH DEKHTA HAI SUNTA HAI TOH PHIR WASEELA KYU BANATE HO?

AB JAWAAB SUNE: ALLAH TAALA NE FARMAYA KI ALLAH QAREEB HAI AISA TOH NAHI KAHA KI BANDA MUJHSE QAREEB HAI?? FARK HAI YEH DONO BAAT ME KHOOB FARK HAI. ALLAH TAALA KA BANDE SE NAZDIK HONA AUR BANDO KA ALLAH TAALA KAY NAZDEEK HONA KHOOB FARK HAI,ALLAH TAALA HAR BANDE SE QAREEB HAI TOH ABU JAHAL SE BHI QAREEB HAI,NAMRUD SE BHI QAREEB HAI,FIRAUN SE BHI QAREEB HAI LEKIN KYA YEH BANDE ALLAH TAALA KAY QAREEB THE ?? AGAR HOTE TOH GUMRAH WA KAFIR NA HOTE AUR GUMRAH HUE KYUKAY BICH ME NABI KA WASEELA NAHI THA.

JISNE NABI KO WASEELA BANAYA WOH ALLAH KAY QAREEB HOGAYE AUR JO KHUD DIRECT KA DAAWAH KARNE LAGE WOH GUMRAH HOGAYE.

IS AYAAT KI TAHSREEH ME MAUALANA RUMI NE EK WAQYA LIKHA HAI APNI KITAB MASNAVI ME JO 8 JILD ME AATI HAI AUR MAKTAB ME PADHAI JAATI HAI.AAP LIKHTE HAI ISI AAYAT KAY TAHET

“EK JAUHRI THA USKE PAAS BADA HI KIMTI HEERA THA,USNE SOCHA ISE BECH DETE HAI AUR JO KEEMAT I GI USE ME APNA QAROBAR CHALUGA AUR FIR TARAKKI KA SOCHEGE,AB WOH HEERA BADA KEEMTI HAI AUR IS SHAHER ME KOI AISA NAHI JO ISKA SAHI DAAM DE SAKE AUR KHARID SAKE AUR EK HI SHAKS HAI JO HERE KI KEEMAT DE SAKTA HAI WOH HAI BAADSHAH E WAQT,MAGAR RAAJDHANI BAHUT DOOR THI IS JAUHRI KAY GAU SE,TOH IS JAUHRI NE SOCHA KI SAFAR TAY KARTE HAI RAJDHANI KA AUR BADSHAH KI KHIDMAT ME HEERA PESH KAREGE TOH BADHSHAH KHARID LEGA.AB YEH JAUHRI HEERA LEKAR NIKLA ITTEFAK SE EK CHOR KO PATA CHAL GAYA KI YEH JAURI KEEMTI HEERA LEKAR RAJDHANI  BADHSHAH E WAQT KAY PAAS JAA RAHA HAI AB JAUHRI NE KAI TAZKIRA KIYA HOGA TOH BAAT FELTE FELTE CHOR TAK PAHUCH GAI.CHOR NE SOCHA YEH SAFAR KA MAUKA BADA ACCHA HAI TANHA HOGA TAB HEERA CHORI KARLUGA TOH SAATH ME HOLIYA JAUHRI KAY SALMA QALAM KIYA AUR PUCHA JAUHRI SE KI AAP KAHA JAARAHE HAI TOH JAUHRI NE BATAYA RAJDHANI BADHSHAH SE MILNE AUR CHOR NE BHI KAHA KI ME BHI RAJDHANI JAA RAHA HU CHALIYE ACHA HAI DONO SAATH ME CHALEGE TOH WAQT BHI KATT JAYEGA,JAUHRI KO THODA SHAK HOGAYA KI JAAN NA PEHCHAN AUR YEH MERE SAATH HOGAYA CHALNE KAY LIYE.AB RASTA SOCHTA RAHA KI HERE KI HIFAZAT KA KYA KARNA HAI,AB CHALET CHALET SHAM HUI TOH JAUHRI JO HUSHYAR BHI THA AQALMAND BHI THA USNE CHOR SE KAHA KI RAAT HONE WALI HAI HUMDONO EK SAATH NAHI SO SAKTE.EK KAAM KARTE HAI RAAT KAY AADHE HISSE TUM SOJAO AUR DUSRA RAKHWALI KARE ISI TARAH SAAMAN KI BHI HIFAZAT RAHEGI.CHOR NE HAA KEHDIYA AUR JAUHRI NE KAHA PEHLE TUM SOJAO ME PEHRA DETA HU,CHOR NE HAAMI BHARLI AUR SOGAYA.JAB CHOR SOGAYA PURI NEEND ME TOH JAUHRI NE APNA HEERA BADI CHALAKI SE CHOR KAY KAPDO ME CHUPA DIYA TAAKI CHOR KO PATA NA CHALE KI HEERA USI KAY PAAS HAI FIR AADHI RAAT HUI TOH JAUHRI NE CHOR KO UTHAYA AUR KAHA AB ME SOTA HUT UM PEHRA DENA,CHOR UTHGAYA PEHRA DENE LAGA,JAB JAUHRI GEHRI NEEND ME SOGAYA TAB CHOR NE HEERA TALASH KARNA SHURU KIYA LEKIN SUBAH TAK USE HEERA JAUHRI KAY PAAS NA MILA,FIR DONO UTHE AUR SAFAR TAY KIYA. SAFAR 7 DINO KA THA TOH DUSRI RAAT FIR PEHLE CHOR SOYA TAB JAUHRI NE CHECK KIYA KI HEERA HIFAZAT SE HAI CHOR KAY PAAS AUR AADHI RAAT HONE PER FIR CHOR KO UTHAYA AUR KHUD JAUHRI SOGAYA,SONE KAY CHOR NE DHUNDNA SHURU KIYA TOH USE FIR HEERA NA MILA,YEHI SILSILA 7 RAAT TAK CHALA JABTAK WOH RAJDHANI NA PAHUCHE, FIR KISI TARAH CHALAKI SE JAUHRI NE HEERA HAASIL KIYA AUR USE HAATH ME UCHAL THA HUA CHOR SE KAHA KI AB HUM RAJDHANI PAHUCH GAYE HAI TOH TUM APNE RASTE JAO AUR ME APNE RAASTE,CHOR PARESHAN KI ME 7 RAAT DHUNDTA RAHA HEERA MUJHE NA MILA LEKIN HAI WOH JAUHRI KAY PAAS HEERA.CHOR NE KAHA TUMHE RAB KA WAASTA EK CHIZ PUCHNI HAI KI TUM YEH HEERA KAHA CHUPATE THE JO MUJHE NA MILA KYUKAY ME CHOR HU.JAUHRI NE JAWAAB DIYA “HEERA TERE QAREEB HI THA LEKIN TU HEERE KAY QAREEB NA THA” FIR PURA WAQYA BAYAN KIYA.

YEH MAUALANA RUMI NE IS AYAAT KI TAHSREEH ME LIKHTE HAI AUR FARMATE HAI BAYAINI HI ALLAH TAALA APNE BANDE SE QAREEB HOTA HAI LEKIN BANDO KA ALLAH TAALA SE QAREEB HONA AUR HAI.

BANDA QAREEB HOGA JAB DARMIYAN ME WASEELA HOGA.

WASEELA KA MAANA

IMAM RAAGIB ASFAHANI: WASEELA KAY MANE KISI CHIZ KI TARAF RAGBAT KAY SAATH PAHUCHNE (YAANI TAWASSUL)KAY HAI AUR WASEELA ME RAGBAT KA PEHLU SHAMIL HONE KU WAJAH SE YEH “WASEELA” SE KHAS HAI (MUFRDAAT ALFAAZ UL QURAN 871)

IBN MANZOOR LAFZ “WASEELA” KI TEHQEEQ KARTE HUE LIKHTE HAI: DARHAQEEQT WASEELA WAH CHIZ HAI JISKAY ZARIYA KISI TAK PAHUCHA JAAYE AUR US KA QURB HAASIL KIYA JAAYE. (LISAN UL ARAB 11:725)

IMAM ZAMAKHSHARI KEHTE HAI: HAR WAH CHIZ JISSE KAY ZARIYA ALLAH TAK PAHUCHA JAAYE YAANI QURB HAASIL KIYA JAYE ISE HI WASEELA KEHTE HAI. (TAFSEER UL KASFH 1:488)

WASEELA KYA HAI?

WASEELA ALLAH TAALA QURB HAASIL KARNA HAI, AHLE SUNNAT WAL JAMA’AT ME WASEELA KAY TALUQ ME HAYAT O WAFAT KA PAIMANA HI NAHI BALKI QURBIYAT DEKHI JAATI HAI KAY ALLAH TAALA NE KISE SHAFI BANAYA KISE QURBIYAT ATAA KI HAI AUR INHI KA WASEELA TALASH KARNE KA HUKUM BHI AAYA HAI QURAN ME. LEKIN WAHBI KEHTE HAI BAAD WAFAT WASEELA JAYAZ NAHI TOH IS PER HUM ILZAMI SAWAAL KARTE HAI KI JAB NABI SALLALLAHUALAIHIWASALLAM ZAHIRI DUNIYA ME MAUJUD THE TOH WASEELA JAYAZ THA AUR BESHAK ALLAH TAALA NE AAPKO WOH QURBIYAT ATAA KI KAY AAPKI DUA KABHI RADD NAHI HOSAKTI TOH WAHBIYON KO CHAHIYE KI AISI DALIL PESH KARE KAY JISSE YEH SAABIT HO KI ZAHIRI DUNIYA ME QURB THA AUR WAFAT BAAD QURBIYAT KHATAM HOJAATI HAI.

NOTE: QAYAMAT TAK KA WAQT DETA HU, YEH DALIL LAAKAR DIKHADE.

NABI SALLALLAHUALAIHIWASALLAM KAY DUNIYA ME AANE SE PEHLE WASEELE KA SABUT.

HADEES : HAZRAT ABDUALLAH BIN ABBAS (RADI ALLAH TA’ALA ANHU) NAIN FARMAYA:
“KAHYBAR K YAHOODI GHATFAAN QABEELAY SAY BAR SAR E PAYKAAR RAHA KARTY THY (YANI LARTY REHTY THY), PAS JAB BHI DONO KA SAMNA HUA YAHOODI SHIKAST KHA GAAY. PHIR YAHOODIYUN NAIN IS DUA K ZAREEAY PANAH MANGI:
‘AY ALLAH HUM TUJH SAY UMMI NABI MUHAMMAD MUSTAFA (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) K WASEELAY SAY SAWAL KARTY HAIN JINHAIN TO TU NAIN AKHRI ZAMANA MAIN HAMARY LIAY BHYJNY KA HUM SAY WADA FARMAYA HAY K IN (DUHSMANON) K MUBQABLY MAIN HAMARY MADAD FARMA.’
RAWI KEHTY HAIN: PAS JAB BHI WO DUSHMAN K SAMNY AY TO UNHOUN NAIN YEHE DUA MANGI AUR GHATFAAN (QABEELA) KO SHIKAST DI. LAYKIN JAB HUZUR NABI AKRAM (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) MAB’US HUAY TO UNHOUN NAIN (AAP SALLALAHU A’LAIHAY WA ALIHE WASALLAM KA) INKAR KIYA. IS PAR ALLAH TA’ALA NAIN YEH AYAT UTARI:
‘HALNKY IS SAY PEHLY WO KHUD AY MUHAMMAD (SALLALAHU A’LAIHAY WA ALIHE WASALLAM)! AP K WASEELAY SAY KAAFIRON PAR FATAH-YAABI KI DUA MANGTY THY.’ ”

REFERENCES
#1
FROM : HAAKIM BOOK : AL MUSTADRAK VOLUME : 2 PAGE : 316 HADITH NUMBER : 3101

FROM : AAJRI BOOK : AS SHARI’AH PAGE : 448

FROM : BAYHAQI BOOK : DALAAIL AN NUBUWWAH VOLUME : 2 PAGE : 76 SCAN PAGE NICHE HAI :

FROM : IMAM JALAL UD DIN SUYUTI BOOK : DAR AL MANTHUR VOLUME : 1 PAGE : 467-468 SCAN PAGE NICHE HAI :

2)

HADEES: HAZRAT ABDULLAH BIN ABBAS (RADI ALLAH TA’ALA ANHU) SAY RAWAYAT HAY K
HUZUR NABI AKRAM (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) K BE’SAT SAY QABL YAHOOD AAP (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) K WASEELAY SAY (QABEELA) AUS E KHAZRAJ PAR FATAH MANGA KARTY THY, MAGAR JAB ALLAH NAIN AAP (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) KO ARAB SAY ZAHIR KIYA TO WO AAP (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) K MUNKAR HO GAAY.
EK MARTABA BANU SALMAH K MU’ADH BIN JABAL (RADI ALLAH TA’ALA ANHU) AUR BISHAR BIN BARAA BIN MA’ROOR (RADI ALLAH TA’ALA ANHUMA) NAIN UNHAIN KAHA:
‘AY YAHOOD ! ALLAH TA’ALA SAY DARO AUR ISLAM LAY AO, JAB HUM AHL-E-SHIRK THY TO TUM NAAM E MUHAMMAD (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) K SATH HUM PAR FATAH MANGA KARTY THY, AAP (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) K BE’SAT AUR SEERAT KO HUM PAR PAISH KARTY THY.’
YEH SUN KAR SALAM BIN MISHKAM (YAHOODI) NAIN KAHA:
‘YEH WO NABI NAHI JIS KA ZIKAR HUM KARTY THY AUR JO SIFAAT HUM BAYAN KARTY THY, WO IS MAIN NAHI. ‘

IS PAR ALLAH TA’ALA NAIN YEH AYAT UTARI:
وَلَمَّا جَاءَهُمْ كِتَابٌ مِّنْ عِندِ اللّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَاءَهُمْ مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ
اور جب ان کے پاس اللہ کی طرف سے وہ کتاب (قرآن) آئی جو اس کتاب (تورات) کی (اصلاً) تصدیق کرنے والی ہے جو ان کے پاس موجود تھی، حالانکہ اس سے پہلے وہ خود (نبی آخر الزمان حضرت محمد صلی اللہ علیہ وآلہ وسلم اور ان پر اترنے والی کتاب قرآن کے وسیلے سے) کافروں پر فتح یابی (کی دعا) مانگتے تھے، سو جب ان کے پاس وہی نبی (حضرت محمد صلی اللہ علیہ وآلہ وسلم اپنے اوپر نازل ہونے والی کتاب قرآن کے ساتھ) تشریف لے آیا جسے وہ (پہلے ہی سے) پہچانتے تھے تو اسی کے منکر ہو گئے، پس (ایسے دانستہ) انکار کرنے والوں پر اللہ کی لعنت ہے

“AUR JAB UN K PAS ALLAH KI TARAF SAY WO KITAB (QURAN) AI JO US KITAB (TORAAT) KI (ASLAN) TASDEEQ KARNY WALI HAY AUR JO UN K PAS MAUJOOD THI, HALANKY IS SAY PEHLY WO KHUD (NABI AKHIR UZ ZAMAN HAZRAT MUHAMMAD (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) AUR UN PAR UTARNY WALI KITAB QURAN K WASEELAY SAY) KAAFIRON PAR FATAHYABI KI DUA MANGTY THY. SO JAB UN K PAS WOHI (NABI HAZRAT MUHAMMAD (SALLALAHU A’LAIHAY WA ALIHE WASALLAM) APNY UPER NAZIL HONAY WALI KITAB QURAN K SATH) TASHREEF LAY AYA JISY WO (PEHLY HI SAY) PEHCHAANTY THY TO USI K MUNKAR HO GAAY, PAS (AYSY DANISTAH) INKAR KARN WALON PAR ALLAH TA’ALA KI LANAT HAY.”
SORAT AL BAQARAH AYAT NUMBER 89

REFRECNES:
#1
FROM : ABU NU’YM BOOK : DALAEL UN NUBUWWAH VOLUME : 1 PAGE : 82 HADITH NUMBER : 43

FROM : IBN E HAJR ‘ASQALANI BOOK : AL ISABAH VOLUME : 2 PAGE : 383.

FROM : TABARI BOOK : JAMI’ AL BAYAN VOLUME : 1 PAGE : 411 SCAN PAGE NICHE HAI :

FROM : IBN E ABI HAATIM BOOK : TAFSEER IBN E ABI HAATIM VOLUME : 1 PAGE : 172

FROM : IBN E KATHEER BOOK : TAFSEER AL QURAN AL AZEEM VOLUME : 1 PAGE : 326 SCAN PAGE NICHE HAI.

3)

HAZRAT ALI AZDI (RADI ALLAH TA’ALA ANHU) RAWAYAT KARTY HAIN K YAHOOD KAHA KARTY THY:
AY ALLAH! HAMARY LIAY US NABI (UMMI) KO BHYJ JO HAMARY DARMAYAN FAISLA KARY,
UN K ZAREEAY (AUR WASEELA SAY) FATAH TALAB KARTY THY YANI UN K WASEELAY SAY LOGOUN PAR GHALBAH MAANGA KARTY THY.
REFERENCES

FROM : TABARI BOOK : JAMI’ AL BAYAN VOLUME : 1 PAGE : 411 SCAN PAGE NICHE HAI.

FROM : IBN E KATHEER BOOK : AL BADAYAH WAN NIHAYAH VOLUME : 2 PAGE : 274

4) IMAM QURTUBĪ
قال ابن عباس : كانت يهود خيبر تقاتل غطفان فلما التقوا هزمت يهود , فعادت يهود بهذا الدعاء وقالوا : إنا نسألك بحق النبي الأمي الذي وعدتنا أن تخرجه لنا في آخر الزمان إلا تنصرنا عليهم . قال : فكانوا إذا التقوا دعوا بهذا الدعاء فهزموا غطفان , فلما بعث النبي صلى الله عليه وسلم كفروا , فأنزل الله تعالى : ” وكانوا من قبل يستفتحون على الذين كفروا ” أي بك يا محمد

QURTUBĪ, AL-JĀMI‘ LI-AHKĀM-IL-QUR’ĀN, 2:27

5) MAHMUD ALUSĪ

وكانوا من قبل يستفتحون على الذين كفروا نزلت في بني قريظة والنضير كانوا يستفتحون على الأوس والخزرج برسول الله صلى الله عليه وآله وسلم قبل مبعثه قاله ابن عباس وقتادة والمعنى يطلبون من الله تعالى أن ينصرهم به على المشركين كما روى السدي أنهم كانوا إذا اشتد الحرب بينهم وبين المشركين أخرجوا التوراة ووضعوا أيديهم على موضع ذكر النبي صلى الله عليه وآله وسلم وقالوا:اللهم إنا نسألك بحق نبيك الذي وعدتنا أن تبعثه في آخر الزمان أن تنصرنا اليوم على عدونا فينصرون فلما جاءهم ما عرفوا كفروا به كنى عن الكتاب المتقدم بما عرفوا لأن معرفة من أنزل عليه معرفة له ووجه الدلالة من هذه الآية ظاهر فإن الله سبحانه أقر استفتاح اليهود بالرسول ولم ينكره عليهم وإنما ذمهم على الكفر والجحود بعد إذ شاهدوا بركة الاستفتاح بالنبي صلى الله عليه وآله وسلم .

MAHMŪD ALŪSĪ, RŪH-UL-MA‘ĀNĪ (1:320)

6) IMAM JALĀL-UD-DĪN MAHALLĪ AND IMAM JALĀL-UD-DĪN SUYŪTĪ

IN MAHALLĪ AND SUYŪTĪ, TAFSĪR-UL-JALĀLAYN (P.14)

7) IBN KATHĪR, TAFSĪR-UL-QUR’ĀN AL-‘AZĪM (1:124)

8) IMAM SUYŪTĪ, AD-DURR-UL-MANTHŪR (1:88)

9) ‘ABDULLĀH BIN MUSLIM BIN QUTAYBAH, TAFSIR GHARĪB-IL-QUR’ĀN (P.58).

10) IBN JARĪR TABARĪ, JĀMI‘-UL-BAYĀN FĪ TAFSĪR-IL-QUR’ĀN (1:325).

11) BAGHAWĪ, MA‘ĀLIM-UT-TANZĪL (1:93).

12) ABŪ AL-FADL AL-MĪBADĪ, KASHF-UL-ASRĀR WA ‘UDDAT-UL-ABRĀR (1:272).

13) IBN-UL-JAWZĪ, ZĀD-UL-MASĪR FĪ ‘ILM-IT-TAFSĪR (1:114).

14) MUJĀHID BIN JUBAYR, TAFSĪR (1:83).

15) BAYDĀWĪ, TAFSĪR (1:122).

16) NASAFĪ, AL-MADĀRIK (1:61).

17) KHĀZIN, LUBĀB-UT-TA’WĪL FĪ MA‘ĀNĪ AT-TANZĪL (1:65).

18) MUHAMMAD BIN YŪSUF ABŪ HAYYĀN ANDALUSĪ, TAFSĪR-UL-BAHR-IL-MUHĪT (1:303).

19) IBRĀHĪM BIN ‘UMAR BIQĀ‘Ī, NAZM-UD-DARAR FĪ TANĀSUB-IL-ĀYĀT WAS-SUWAR (2:36-7).

20) MUHAMMAD BIN ‘ABD-UR-RAHMĀN HASANĪ HUSAYNĪ, JĀMI‘-UL-BAYĀN FĪ TAFSĪR-IL-QUR’ĀN (1:23).

21) ABŪ SA‘ŪD ‘AMĀDĪ, IRSHĀD-UL-‘AQL-IS-SALĪM ILĀ MAZĀYĀ AL-QUR’ĀN AL-KARĪM (1:128).

22) ISMĀ‘ĪL HAQQĪ, TAFSĪR RŪH-UL-BAYĀN (1:179).

23) SULAYMAN BIN ‘UMAR, AL-FUTŪHĀT-UL-ĀLIHIYYAH (1:77-8).

24) SHAWKĀNĪ, FATH-UL-QADĪR (1:112).

25) MUHAMMAD RASHĪD RADĀ, TAFSĪR-UL-MANĀR (1:381).

26) IBN JUZAYY, KITĀB-UL-TASHĪL LI-‘ULŪM-IT-TANZĪL (1:53).

27) KHATĪB SHURBĪNĪ, AS-SIRĀJ-UL-MUNĪR (1:76).

28) WAHBAH ZUHAYLĪ, AT-TAFSĪR-UL-MUNĪR (1:219-20).

29) TANTĀWĪ JAWHARĪ, AL-JAWĀHIR FĪ TAFSĪR-IL-QUR’ĀN AL-KARĪM (1:96).

30) HAKIM IN AL-MUSTADRAK (2:263).

31) ĀJURRĪ IN ASH-SHARĪ‘AH (PP.446-8).

32) BAYHAQĪ IN DALĀ’IL-UN-NUBUWWAH (2:76-7).

33) ABŪ NU‘AYM IN DALĀ’IL-UN-NUBUWWAH (PP.44-5).

34) IBN KATHĪR IN AL-BIDĀYAH WAN-NIHĀYAH (2:274-5).

WASEELE KA SABUT QURAN SE

SURAH NISA AAYAT NO. 64

TARJUMA : “AUR HUMNE KOI RASUL NA BHEJA MAGARISLIYE KAY ALLAH KAY HUKUM SE USKI  ITAAT KI JAAYE AUR AGAR JAB WOH APNI JAANO PER ZULM KARE TOH A MEHBUB TUMHARE HUZUR HAAZIR HO AUR PHIR ALLAH SE MAAFI CHAHE AUR RASUL UNKI SHAFA’AT FARMAYE TOH ZARUR ALLAH KO BAHUT TAUBA QABUL KARNE WALA MAHERBAAN PAYE”

IS AYAT KAY TAHET ULLEM E KRAM HADEES NAQAL KARTE HAI :

“NABI SALLALLAHUALAIHIWASALLAM KI WAFAT SHAREEF KAY BAAD EK ARBI ROZA E AQDAS PER HAZIR HUA AUR ROZA SHAREEF KAY KHAAK PAAK APNE SAR PER DAALI AUR ARZ KARNE LAGA YA RASUL ALLAH JO APNE FARMAYA HUMNE SUNA AUR JO AAP PER NAAZIL HUA USME YEH AAYAT BHI HAI وَلَوْاَنَّھُمْ اِذْ ظَّلَمُوْا   MENE BESHAK APNI JAAN PER ZULM KIYA AUR APKE HUZU ME ALLAH SE APNE GUNAH KI BAKSHISH CHAHNE HAAZIR HUA TOH MERE RAB SE MERI GUNAH KI BAKSHISH KARAYE IS PER QABR SHAREEF SE NIDA I KI TERI BAKSHISH KI GAI”.

IS HADEE KO 1) IMAM IBN KATHIR NE DARJ KIYA

[IBN KATHIR, TAFSIR-UL-QUR’AN AL-AZIM VOLUME 004, PAGE NO. 140, UNDER THE VERSE 4:64]
وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول ” ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما ” وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له ” .

SCAN PAGE :

2)  [IMAM NAWAWI IN KITAB UL ADHKAAR, PAGE NO. 179, PUBLISHED BY DAR UL MA’RIFAH, BEIRUT, LEABON]
وقد روى الإمام النووي في كتابه (( الأذكار )) عن العتبي ، وهو شيخ البخاري ، أن العتبي قال : (( كنت مرة بجوار قبر النبي إذ أقبل اعرابي فقال : السلام عليك يا رسول الله إني سمعت قول الله تعالى (ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما ) وإني اتيتك يا رسول الله مستغفرا ذنبي مستشفعا بك الى ربي ، ثم أنشد يقول : يا خير من دفنت في الترب اعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر انت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي ، يقول العتبي : فأخذتني اغفاءة فأتاني رسول الله في الرؤيا يقول (( يا عتبي الحق الأعرابي وقل له لقد غفر الله لك )) .

3) IMAM JALALUDDIN SUYUTI IN “DUR AL-MANTHUR”:
والسيوطي في الدر المنثور (١/٥٧٠-٢٣)

” وأخرج البيهقي عن أبي حرب الهلالي قال : حج أعرابي إلى باب مسجد رسول الله صلى الله عليه وسلم أناخ راحلته فعقلها ثم دخل المسجد حتى أتى القبر ووقف بحذاء وجه رسول الله صلى الله عليه وسلم فقال : بأبي أنت وأمي يا رسول الله جئتك مثقلا بالذنوب والخطايا مستشفعا بك على ربك لأنه قال في محكم تنزيله ولو إنهم إذ ظلموا أنفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما

4)  [TAFSIR DUR AL MANTHUR UNDER 4:64)]

5 ) [TAFSIR AL-QURTUBI, AL-JAMI LI AHKAM AL-QURAN VOLUME 006, PAGE NO. 439, UNDER THE VERSE, 4:64]
روى أبو صادق عن علي قال : قدم علينا أعرابي بعدما دفنا رسول الله صلى الله عليه وسلم بثلاثة أيام , فرمى بنفسه على قبر رسول الله صلى الله عليه وسلم وحثا على رأسه من ترابه ; فقال : قلت يا رسول الله فسمعنا قولك , ووعيت عن الله فوعينا عنك , وكان فيما أنزل الله عليك ” ولو أنهم إذ ظلموا أنفسهم ” الآية , وقد ظلمت نفسي وجئتك تستغفر لي . فنودي من القبر إنه قد غفر لك .

6) BAYHAQI IN SHU‘AB-UL-IMAAN (VOLUME NO: 3, PAGE NO:495-496, HADITH NO#4178)SCAN PAGE :

VOLUME : 3 PAGE : 495-496 HADITH NUMBER : 4178

PAGE NO: 496
7) IBN QUDAMAH IN AL-MUGHNI- (BOOK : KITAB AL HAJJ CHAPTER : WA YUSTAHABBU ZIYARAT QABR AN NABI SALLALLAHUALAIHIWASALLAM VOLUME : 5 PAGE : 465) SCAN PAGE :

FRONT COVER AL-MUGHNI

VOLUME : 5 PAGE : 465

PAGE NO: 466
8) IBN ‘ASAKIR IN TAHDHĪB TARIKH DIMASHQ AL-KABIR POPULARLY KNOWN AS TARIKH/TAHDHIB IBN ‘ASAKIR AS QUOTED BY IMAM AS-SUBKI IN SHIFA’-US-SIQAM FĪ ZIYAAT KHAYR-IL-ANAM (PP. 46-7).

9)  TAFSIR AL-BAHR AL-MUHEET BY IMAM ABU HAYYAN AL-ANDALUSI (3/282, DAR AL FIKR EDITION) OR BOOK: TAFSEER BAHR AL MUHEET VOLUME: 3 PAGE: 269 UNDER: SORAT AN NISA AYAT NUMBER 64.

SCAN PAGE:

VOLUME : 3 PAGE : 269 UNDER : SURA AN NISA AYAT NUMBER 64

           

10) IMAM AL-MUTAQI AL-HINDI IN KANZ UL AMAAL (1/714 #10422) OR BOOK: TAFSEER BAHR AL MUHEET VOLUME: 3 PAGE: 269 UNDER: SORAT AN NISA AYAT NUMBER 64.

KANZ UL AMAAL

 AT TAUBAH CHAPTER : FADLIHA WA AHKAAMIHA PAGE : 502 HADITH NUMBER : 10422

11) IMAM AL-NAWAWI AGAIN IN HIS AL-MAJMU’ (8/202-203) 

12) IBN HAJAR HAYTHAMI IN AL-JAWHAR-UL-MUNAZZAM (P. 51).

KITNE HAWALE DIYE HAI SABKE SAB SAHI HAI AUR WAHBI JO IS RIWAYAT JHUT MANGHADAT KEHTE HAI WOH IN IMAMO’N PER FATWA LAGAYE KI JHUTI MANGHADAT RIWAYAT APNI KITAB ME DARJ KARKE UMMAT KO KYA BATANA CHAHTE HAI?? IS PER FATWA LAGANA DEOBANDI WAHBI PER ME CHODDTA HU.

2) SURAH YUSUF AAYAT NO. 93

TARJUMA: “MERA YEH KURTA LEJAO ISE MERE BAAP KAY MUH PER DAALO UNKI AANKHEN KHUL JAYEGI”

IS AAYAT SE PATA CHALTA HAI KI HAZRAT YUSUF ALAIHISSALAM KAY KURTE KA WASILA BANAKAR APNE WALID TAK PAHUCHAYA AUR FIR US KURTE KO APNI CHAHRE PER LAGAYA TOH UNKI AANKHEN KHUL GAI.HAQEEQAT DENE WALA ALLAH TAALA HU KI ZAAT HAI AUR BICH ME WASILA NABI KA HAI.

HUZOOR SALLALLAHUALAIHIWASALLAM KI ZAHIR ZINDIGAI ME WASILA KA SABOOT

HADEES # 1

UMMUL MOMINEEN HAZRAT MAYMUNA RADIALLA TAALA ANHA FARMATI HAIN, EK ROZ HUZUR SALLALLAHO ALAIHE WASALLAM MERE SATH SO RAHE THE KI WO ADHI RAAT KO NAMAZ KE LIYE WUZU BANANE KE LIYE UTHE TO WUZU BANATE WAQT MAINE UNHE KEHTE HUE SUNA [(LABBAYKA LABBAYKA LABBAYKA) – IS TARAH AAPNE 3 BAR KAHA, AUR FIR KAHA (NUSIRTO NUSIRTO NUSIRTA),
JAB AAP SALLALLAHO ALAIHE WASALLAM FAIRGH HUE TO MAINE APSE PUCHA “YA RASOOLALLAH, MAINE APKO WUZU KE DAURAN 3 BAR KEHTE HUE SUNA KI ” ‘MAI HAZIR HU’ AUR FIR 3 BAR SUNA KI ‘MAI MADAD KARTA HU’,
KYA AAP KISI SE BAATEN KAR RAHE THE? ”
TO AAPNE JAWAB DIYA KI- WO BANU KA’B KA EK RAJIZ THA, KHUZA’A KI EK CHOTI JAMAT MUJHE MADAD KE LIYE PUKAR RAHI THI (YASTAS.RIKHUNÎ
) AUR MUJSE ZOR DEKAR KEH RAHI THI KI QURAYSH NE BANU BAKR KO UNKE KHILAF MADAD KI HAI.
DUSRE NE HUDAIBIYA SE JUNG KE WAQT QURAYSH SE APNI DOSTI KAR LI THI, AUR BANU KHUZA’A NE MUHAMMAD SALLALLAHO ALAIHE WASALLAM KA SATH LIYA, AUR WO UNHE BACHANE KE LIYE MUQARRAR THE, BANU BAKR KE LIYE QURAYSH KA SATH KHUZA’A KE KHILAF THA, ISLIYE WAHAN PAR MUHAMMAD SALLALLAHO ALAIHE WASALLAM KE SATH AARZI SULAH KI HURMAT HO GAYI THI.
YE ITTEFAQ FATEH MAKKA KI HAUNSLA AFZAI KE LIYE THA.
BAS ISI KE BAAD WO ISME DAKHIL HUE AUR FATEH HASIL KAR LI.

[AL-MU’JAM AL-KABIR, IMAM TABARANI VOLUME 023, PAGE 433-4, HADITH NUMBER 1052]

IS HADEES SE 4 BAATE PATA CHALTI HAIN,
1: NABI SALLALLAHO ALAIHE WASALLAM KA WASEELA LIYA GAYA.
2: NABI SALLALLAHO ALAIHE WASALLAM KO DOOR SE BHI MADAD KE LIYE PUKARNA JAEZ HAI.
3: NABI ALAIHE SALAM DOOR SE HI APNE CHAHNE WALO KI AWAZ SUN BHI LETE HAIN, AUR FARMAYA KI (LABBAYKA LABBAYKA LABBAYKA) – YANHI HAZIR BHI HO JATE HAIN,
4: NABI ALAIHE SALAM APNE GHAR SE HI SARA MUAMLA DEKH RAHE THE, ISILIYE HAZRAT MAYMUNA RADIALLA TAALA ANHA KO SAB KUCH AISE HI BATA DIYA. YANI AAP DOOR SE DEKH BHI SAKTE HAIN, SUN BHI SAKTE HAIN, AUR MADAD KO HAZIR BHI HO SAKTE HAIN.

HADEES # 2

HAZRAT USMAN BIN HUNAIF RADIALLA TAALA ANHU SE RIWAYAT HAI,KI EK NAA-BEENA(ANDHA ) SHAKS NABI SALLALLAHO ALAIHE WASALLAM KI BARGAH M HAZIR HUA AUR BOLA,
‘AAP MERE LIYE DUA KIJIYE KI ALLAH MUJHE SHIFA ATA FARMAYE,’
TO AAP ALAIHE SALAM NE FARMAYA:
‘AGAR TUM SABR KARO, TO YE TUMHARE LIYE ZYADA BEHTAR HOGA, AUR AGAR TUM CHAHO TO MAI TUMHARE LIYE DUA KARU’
.
TO USNE KAHA ‘AAP DUA KIJIYE,’
AAP ALAIHE SALAM NE FARMAYA:
JAAO, ACHHI TARAH WUZU KARO, AUR FIR 2 RAKAT NAMAZ PADHO, AUR FIR IS TARAH DUA KARO,
“ALLAHUMMA LNNI AS’ALUKA WA ATAWAJJAHU ILAIKABIMUHAMMA DIN NABIYYIR-RAHMA. YA
MUHAMMADU INNI QAD TAWAJJAHTU BIKA ILA RABBI FI HAJATI HADHIHI LITUQDA.
ALLAHUMMA FASHAFFI’HU FIYA.
TARJUMA: AYE ALLAH! MAI TUJHSE SAWAL KARTA HU, AUR TERI TARAF RUKH KARTA HU, AUR MUAHMMED ALLALLAHO ALAIHE WASALLAM NABI-E-REHMAT KE WASEELE SE TUJHSE DUA KARTA HU, AYE MOHAMMED SALLALLAHO ALAIHE WASALLAM, MAINE APNI HAJAT KE LIYE APKE WASEELE SE ALLAH KI TARAF RUKH KIYA, AYE ALLAH! YE WASEELA QUBUL FARMA’
(TUHFATUZ ZAKIREEN, PG.138. BY QAZI SHAWKANI)
.SCAN PAGE:

WAHAIDUZ’ZAMA SAHAB NAY WASEELAY K JAWAAZ PAR “SHAREH BUKHARI IMAM QUSTALANI” (ALAIHIR’REHMA) KA 1 QAUL NAQAL KIYA

“NABI” (SWALLALLAHUALAIHIWASALLAM) K WASEELAY SAY “ALLAHTA’ALA” KI TARAF MUTAWAJJAYH HOKAR AAHOZARI KARNAY KA MUTAQADDIMEEN AUR MUTA’AKHIREEN MAY SAY KISI NAY WASEELAY KA INKAR NAHI KIYA

IBN-E-TAIMIYA AAYA AUR USNAY HI SB SAY PEHLAY WASEELAY KA INKAR KIYA

“NABI” (SWALLALLAHUALAIHIWASALLAM) K WISAAL K BAAD KI HADEES MULAHAYZA HO

“IMAM-E-TIBRANI” “APNI” SANAD-E-SAHIH K SATH RAWAYAT KRTAY HY’N K “HAZRAT USMAN BIN HANIF” (RAZIALLAHUANHU) BAYAAN KRTAY HY’N
“1 SHAKHS “HAZRAT USMAN-E-GHANI” (RAZIALLAHUANHU) K PAAS APNI KISI ZAROORAT K TEHET JATA THA, LAYKIN “HAZRAT USMAN-E;GHANI” (RAZIALLAHUANHU) USKI TARAF MUTAWAJJAYH NAHI HOTAY THAY AUR NA US K KAAM KI TARAF DHYAN DAYTAY THAY.
1 DIN US SHAKHS KI MULAQAT “HAZRAT USMAN BIN HANIF” (RAZIALLAHUANHU) SAY HUI. US SHAKHS NAY “HAZRAT USMAN BIN HANIF” (RAZIALLAHUANHU) SAY IS BAAT KI SHIKAYAT KIYA KI “AMEER-UL-MO’MINEEN HAZRAT USMAN-E-GHANI” (RAZIALLAHUANHU) HAMARI ZAROORAT KI TARAF MUTAWAJJAYH NAHI HO RAHAY HY’N, TO “HAZRAT USMAB BIN HANIF” (RAZIALLAHUANHU) NAY US SHAKHS SAY FARMAYA KI 2 RAQ’AT NAMAZ PADH AUR IS TARAH DUA’ MAANG”

DUA’ KA TARJUMAH

“AYE ALLAHTA’ALA MAI TUJHSAY SAWAAL KRTA HU AUR MOHAMMAD NABI-E-REHMAT K WASEELAY SAY TAYRI TARAF MUTAWAJJAYH HOTA HU, AYE MOHAMMAD MAI AAP K WASEELAY SAY AAP K RAB (APNAY RAB) KI TARAF MUTAWAJJAYH HUA HU, TA’KI MAYRI HAAJAT POORI HO”

IS DUA’ K BAAD APNI ZAROORAT KA ZIKR KARO, PHIR MAYRAY PAAS AANA TA’KI MAI TUMHARAY SAATH CHALU

WOH SHAKHS CHALA GAYA AUR “HAZRAT USMAN BIN HANIF” (RAZIALLAHUANHU) K BATAYE HUYE TAREEQAY PAR AMAL KIYA

PHIR WOH SHAKHS “AMEER-UL-MO’MINEEN USMAN-E-GHANI” (RAZIALLAHUANHU) K PAAS GAYA. DARBAN NAY US SHAKHS K LIYE DARWAZA KHOL DIYA. US SHAKHS KO “USMAN-E-GHANI” (RAZIALLAHUANHU) K PAAS LAY GAYA. “USMAN-E-GHANI” (RAZIALLAHUANHU) NAY US SHAKHS KO “APNAY” SAATH MUSNAD PAR BAITHAYA AUR POOCHA TUMHARA KA KYA KAAM HY ?
US SHAKHS NAY APNAY KAAM KA ZIKR KIYA
“HAZRAT USMAN-E-GHANI” (RAZIALLAHUANHU) NAY USKA KAAM KAR DIYA AUR FARMAYA TUMNAY ISSAY PEHLAY AB TAK APNAY KAAM KA ZIKR NAHI KIYA THA ? AUR FARMAYA JAB B TUMKO KISI KAAM KI ZAROORAT HO AA JANA”

PHIR WOH SHAKHS CHALA GAYA AUR JAB RAASTAY MAY “USMAN BIN HANIF” (RAZIALLAHUANHU) SAY US SHAKHS KI MULAQAT HUI TO US SHAKHS NAY KAHA “ALLAHTA’ALA” AAP KO BEHTAR JAZA DAY KI AAP NAY “USMAN-E-GHANI” (RAZIALLAHUANHU) SAY MAYRI SIFARISH KIYA.
“USMAN BIN HANIF” (RAZIALLAHUANHU) NAY KAHA “KHUDAH” KI QASAM MAINAY “AMEER-UL-MO’MINEEN” SAY TUMHARAY BARAY MAY KUCH NAHI KAHA, LAYKIN 1 BAAR MAI “NABI” (SWALLALLAHUALAIHIWASALLAM) KI BARGAH MAY THA K 1 “NABINA SAHABI” KO “NABI” (SWALLALLAHUALAIHIWASALLAM) NAY YAHI DUA’ TA’ALEEM KIYA THA, JO MAINAY TUMKO BATAYA. ABHI HAMLOG MAUJOOD THAY KI “NABINA SAHABI” KI AANKH RAUSHAN HO GAYI”

“IBN-E-MAJA” K HASHIYA MAY “PAGE-99″ PAR B YH “HADEES” MAUJOOD HY

“IMAM-E-TIBRANI” NAY IS “HADEES” KO NAQAL KRNAY K BAAD FARMAYA “YAH HADEES SAHIH HY”

“IMAM MUNZIR” NAY “AT’TARGHEEB-O-TARHEEB, JILD-1, PAGE-476″ PAR YH “HADEES” NAQAL KIYA HY

“IMAM ABU ABDULLAH” NAY “QUAID-E-JALEELAH FIT’TAWASSUL WAL WASEELA, PAGE-202″ PAR KAHA “YAH HADEES SAHIH HY”

“IMAM HAITAMI” NAY “MAJMAUZ ZAWAID, JILD-2, PAGE-279″ PAR LIKHA “YAH HADEES SAHIH HY”

“IMAM-E-BEHQI, IMAM ABDULLAH, IMAM IBN-E-AADI, HAFIZ IBN-E-HAJAR ASQALANI SHARH-E-BUKHARI, IMAM ABU HAITAMI, IMAM ALI IBN-E-MADNI, IMAM NASA’I, IMAM DAAR-E-QUTNI, IMAM ZUHLI”
WAGAIRAH
“A’IMMA-E-MOHADDISEEN”
NAY
“USMAN IBN-E-HANIF” (RAZIALLAHUANHU) KI “HADEES” KO SAHIH-UL-ISNAD KAHA HY

IBN-E-TAIMIYA NAY B APNI KITAB FATAWA IBN-E-TAIMIYA, JILD-1, PAGE-274 PAR ISI “HADEES” KO 2 SANADO SAY BAYAAN KIYA HY AUR KAHA KI “YAH HADEES SAHIH HY”

“SUBHANALLAH”

ISI KO KEHTAY HY HAQ SAR PAR CHADKAR BOLTA HY

TUHFATUZ ZAKIREEN KITAB ME QAZI SHAUKANI AAGE LIKHTE HAIN.
الحديث أخرجه البزار كما قال المصنف رحمه الله وهو من حديث ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه وسلم إذا انفلتت دابة أحدكم بأرض فلاة فليناد يا عباد الله احبسوا فإن الله حاضر في الأرض سيحبسه وأخرجه أيضا من حديثه أبو يعلى الموصلي والطبراني وابن السني قال في مجمع الزوائد وفيه معروف بن حسان وهو ضعيف قال النووي في الأذكار بعد أن روى هذا الحديث عنكتاب ابن السني قلت وحكى لي بعض شيوخنا الكبار في العلم أنها انفلتت دابته أظنها بغلة وكان يعرف هذا الحديث فقاله فحبسها الله عليه في الحال وكنت أنا مرة مع جماعة فانفلتت معنا بهيمة فعجزوا عنها فقلته فوقفت في الحال بغير سبب وإن أراد عونا فليقل يا عباد الله أعينوا يا عباد الله أعينوا يا عباد الله أعينوا ط الحديث أخرجه الطبراني في الكبير كما قال المصنف رحمه الله وهو من حديث عتبة بن غزوان عن النبي صلى الله عليه وسلم قال إذا ضل على أحدكم شيء وأراد أحدكم عونا وهو بأرض فلاة ليس بهاأحد فليقل يا عباد الله أعينوا يا عباد اللهأعينوا يا عباد الله أعينوا فإن لله عباد لايراهم قال في مجمع الزوائد ورجاله وثقوا على ضعف في بعضهم إلا أن زيد بن علي لم يدرك عتبة وأخرج البزار من حديث ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه وسلمقال إن لله ملائكة في الأرض سوى الحفظة يكتبون ما سقط من ورق الشجر فإذا أصاب أحدكمشيء بأرض فلاة فليناد أعينوني يا عباد الله قال في مجمع الزوائد رجاله ثقات وفي الحديث دليل على جواز الاستعانة بمن لا يراهم الإنسان من عباد الله من الملائكة وصالحي الجن وليس في ذلك بأس كما يجوز للإنسان أن يستعين ببني آدم إذا عثرت دابته أو انفلتت
.
TRANSLATION: AUR AGAR LOG KISI VEERAN JAGA PAR HO, AUR MADAD KI ZARURAT HO TO IS TARAH PUKARE KI “AYE ALLAH KE BANDO MERI MADAD KIJIYE”
TO ALLAH KE CHHUPE HUE BANDE JO NAZAR NAHI AATE, WO MADAD KARTE HAIN.
(TUHFATUZ ZAKIRIN, PG.38. BY QAZI SHAWKANI)
.

AL-BAZZAR NE HAZRAT IBNE ABBAS R.A SE RIWAYAT KIYA KI NABI ALAIHESALAM NE FARMAYA:
BESHAK IS ZAMEEN PER ALLAH KE KUCH AISE NEK BANDE CHHUPE HUE HOTE HAIN JO HAR CHIZ KA MOAINA KARTE REHTE HAIN. YAHAN TAK KI PED SE EK PATTI GIRE.
TO JAB KABHI TUM ME SE KISI KO KOI TAKLIF PESH AYE,.
TO IS TARAH PUKARE “AYE ALLAH KE BANDO AAIYE AUR MERI MADAD KIJIYE”.
.
MAJMAUZ ZAWAID ME KAHA GAYA KI IS HADEE KE SARE RAAWI SIQAH HAIN, YANI BHAROSE MAND HAIN.
AUR YE HADEES ISTIAANA KE LIYE DALIL HAI. YANI ALLAH KE KUCH BANDE JINHE HAMARI AANKHE DEKH NAHI SAKTI, LEKIN WO SABKUCH DEKHTE HAI,
UNSE MADAD MANGNE KI DALIL HAI.

HADEES # 3

“HADEES-E-NABVI” (SWALLALLAHUALAIHIWASALLAM)

“HAZRAT JABIR BIN ABDULLAH” (RAZIALLAHUANHU) SAY RAVAYAT HY
“SULEH-E-HUDAIBIA” K DIN LOG PYASAY THAY AUR “RASOOLLULLAH” (SWALLALLAHUALAIHIWASALLAM) K SAAMNAY 1 PYALA THA, JIS SAY “NABI” (SWALLALLAHUALAIHIWASALLAM) WUZU FARMA RAHAY THAY
LOG “AAP” (ALAIHISSALAAM) KI JAANIB DAUDAY
FARMAYA KYA BAAT HY ? LOGO NAY ARZ KIYA KI HAMARAY PAAS WUZU KARNAY AUR PEENAY K LIYE PANI NAHI HY, TO “RASOOLLULLAH” (SWALLALLAHUALAIHIWASALLAM) NAY “APNA” DAST-E-AQDAS USI PYALAY MAY RAKH DIYA, TO “NABI” (ALAIHISSALAM) KI UNGLION K DARMIYAN SAY CHASHMO’N KI TARAH PANI UBALNAY LAGA

“HAZRAT-E-JABIR” BAYAAN KARTAY HY’N KI HAM TAMAM LOGO’N NAY PANI PIYA AUR WUZU KIYA

“HAZRAT-E-SALIM” FARMATAY HY’N KI “MAI” NAY “HAZRAT JABIR” (RAZIALLAHUANHU) SAY POOCHA “AAP HAZRAAT” KITNI TA’DA’AD MAY THAY ?

“UNHONAY” FARMAYA KI AGAR HAM 1 LAKH B HOTAY TO TO WOH PANI KAAFI HOTA
US WAQT TO HAMARI TA’DA’AD 1500 THI”

“SUBHANALLAH”

“AALA HAZRAT IMAM AHMAD RAZA” NAY IS “HADEES” KI TARJUMANI “APNAY” IS SHAYR MAY KIYA HY
“UNGLIYA’N HYN FAIZ PAR TOOTAY HYN PYASAY JHOOMKAR,
NADIYA’N PANJAB-E-RAHEEM KI HYN JARI WAH WAH”
(BUKHARI KITAB-UL-MUGAZI, BAAB-GAZWATUL HUDAIBIYA, JILD-1, PAGE-505)

MUKHTASAR TASHREEH
IS “HADEES” SAY MA’ALOOM HUASAY KI “SAHABA-E-KIRAM” (RAZIALLAHUANHUM AJMA’EEN) NAY ‘APNI” MUSHKIL KO “BARGAH-E-RISALAT” (SWALLALLAHUALAIHIWASALLAM) MAY PAYSH KIYA AUR “MAALIK-O-MUKHTAR NABI” (SWALLALLAHUALAIHIWASALLAM) NAY BAGAIR KISI ASBAB K SIRF “APNI” ROOHANI TASARRUF SAY “APNAY” UNGLIO’N K DARMIYAN SAY PANI KA CHISHMA UBAAL KAR APNAY MUQADDAS “SAHABA” KI MUSHKIL KO DOOR FARMAI AUR YAH “HADEES” IS BAAT PAR B DALALAT KARTI HY KI “RASOOLULLAH” (SWALLALLAHUALAIHIWASALLAM) KO “ALLAHTA’ALA” NAY MA’FAUQAL-ASBAB KAAMO MAY B MADAD KRNAY KA MUKAMMAL IKHTIYAR DAY DIYA HY

LIHAZA UN LOGO KA AQUEEDA BAATIL AUR MARDOOD HY JO KEHTAY HYN KI “ALLAHTA’ALA” NAY KISI “NABI, WALI” KO MA’FAUQAL-ASBAB K TAHAT MADAD KRNAY KA KOI IKHTIYAR NAHI DIYA HY

AISAY GUMRAH FIRQO’N KO IS “HADEES-E-BUKHARI” SAY APNAY AQUEEDAY KO “AHL-E-SUNNAT WAL-JAMA’AT MASLAK-E-AALA HAZRAT” K MUTABIQ KR K APNAY BAATIL AQUEEDAY SAY TAUBA KR LAYNA CHAHIYE

NOTE
“RASOOLALLAH” (SWALLALLAHUALAIHIWASALLAM) K “DAST-E-AQDAS” SAY NIKLA HUA “PAANI” TAMAAM PAANIO SAY AFZAL-O-AALA HY , YAHA TAK KI “AAB-E-ZAM ZAM AUR HAUZ-E-KAUSAR” SAY B AFZAL HAI..

HADEES # 4

HAZRATE ABDULLAH BIN MAS’UD رضي الله عنه SE RIWAYAT HAI AUR EK DUSRI RIWAYAT ME BHI HAI KI HUZOOR NABI E KARIM صلى الله تعالى عليه واله وسلم IRSHAD FARMAYA KI JAB TUM ME SE KISI SAWARI JANGAL BAYABAN ME CHUT JAYE YA KOI CHIZ GUM HO JAYE, AUR WOH AISI JAGAH HO JAHA USKI KOI MADADGAR BHI NA HO TOU USE CHAHIYE KI KAHE AYE ALLAH K BANDO MERI MADAD KARO! AEY ALLAH K BANDO MERI MADAD KARO. YAKINAN ALLAH TA’ALA K AISE BHI BANDE HAI JINHE HUM DEKH TOU NAHI SAKTE MAGAR WOH TUMHARI CHIZ MILA DENGE.

REF: AKHRAJ TIBRANI FI MAUJUL KABIR 217/10 HADITH NO. 65

ABU YALI FI MUSNAD 117/17 HADITH NO. 10518

WAL HISAMI FI MAJMU’AL ZAWAED 132/10 HADITH NO. 1311.

HAYTHAMĪ, MAJMA‘-UZ-ZAWĀ’ID (10:132)

IBN HAJAR ‘ASQALĀNĪ IN AL-MATĀLIB-UL-‘ĀLIYAH (3:239#3375).

HUZOOR SALLALLAHUALAIHIWASALLAM KI WAFAT BAAD WASILA KA SABOOT

HADEES # 1

HAZRAT ABU ISHAQ ASH’ARI RADIALLA TAALA ANHU FARMATE HAIN, MADINA ME HAMARE SATH EK ADMI REHTA THA, JAB BHI WO KISI BURAI KO DEKHTA AUR USEY APNE HATH SE ROKNE KI QUWWAT NA RAKHTA, TAB WO HUZUR SALLALLAHO ALAIHE WASALLAM KI QABR KE PAAS CHALA JATA AUR IS TARAH KEHTA KI
“AYE SAHIB-E-QABR, NABI SALLALLAHO ALAIHE WASALLAM, AYE SAHABA, AYE HAMARE MADADGAR, HAMARE HALAAT KO DEKHIYE”
[SHUA’B UL IMAN BY IMAM BAYHAQI, PUBLISH: MAQTABAH AR-RASHAD, RIYADH/SAUDIA
HADITH NUMBER 3879]
SCAN PAGE:

HADEES # 2

HAZRAT ABU HARB HILALI RADIALLA TAALA ANHU FARMATE HAIN, EK MARTABA EK ARABI HAJJ KARNE AAYA, FIR MASJID-E-NABWI ME HAZIR HUA, USNE APNA OONT BAHAR BANDH DIYA, FIR QABR KE PAIR KI JABI KHADA HUA AUR KAHA
“AYE NABI SALLALLAHO ALAIHE WASALLAM, MAINE GUNAH KIYE HAIN, SO MAI APKI BARGAH ME HAZIR HUA HU TAKI APKO APNI DUAAO ME WASEELA BANA LU, KYUNKI ALLAH NE APNI KITAB ME FARMAYA HAI KI ‘AUR JAB YE LOG APNI JAANO PER ZULM KAREN TO PEHLE TUMHARE HUZUR HAZIR HO, FIR ALLAH SE APNE LIYE MADAD CHAHEN, FIR JAB RASOOL BHI UNKE LIYE MAGHFIRAT KI DUA FARMA DEN, TAB YE APNE RABO BADA MAAF KARNE WALA PAYENGE’
(QURAN: 4/64)
[SHUAB UL IMAN VOLUME 006, PAGE NO. 60 HADITH NUMBER 3879-80]”

ULAMA KI BAHOT BADI JAMAT IS HADEES SE AMBIYA KE WISAL KE BAAD BHI WASEELA KE LIYE ISTEDLAL KARTI HAI.

HADEES # 3

EK SHAKS KAI BAR HAZRAT USMAN BIN AFFAN RADIALLA TAALA ANHU KE PAAS APNI HAJAT RAWAI KE LIYE AATA, LEKIN HAZRAT USMAN RADIALLA TAALA ANHU NE USPAR TAWAJJOH NAHI DIYA,
TAB WO HAZRAT USMAN BIN HUNAIF RADIALLA TAALA ANHU KE PAAS GAYA AUR MAAMLE KI SHIKAYAT KI.
TO HAZRAT USMAN BIN HUNAIF RADIALLA TAALA ANHU NE FARMAYA:
JAAO, ACHHI TARAH WUZU KARO, AUR FIR MASJID ME AAKAR 2 RAKAT NAMAZ ADA KARO, AUR FIR IS TARAH KAHO,
”AYE ALLAH! MAI TUJHSE SAWAL KARTA HU, AUR TERI TARAF RUKH KARTA HU, AUR MUAHMMED ALLALLAHO ALAIHE WASALLAM NABI-E-REHMAT KE WASEELE SE TUJHSE DUA KARTA HU, AYE MOHAMMED SALLALLAHO ALAIHE WASALLAM, MAINE APNI HAJAT KE LIYE APKE WASEELE SE ALLAH KI TARAF RUKH KIYA, AYE ALLAH! YE WASEELA QUBUL FARMA”
AUR FIR APNI HAAJAT PESH KARO, AUR FIR MAI TUMHARE SATH HAZRAT USMAN RADIALLA TAALA ANHU KE PAAS CHALTA HU.
.
TO US SHAKS NE WAISA HI KIYA, JAISA KI USE KARNE KE LIYE KAHA GAYA THA,
FIR ISKE BAAD WO HAZRAT USMAN RADIALLA TAALA ANHU KI BARGAH ME HAZIR HUA, DARWAZE WALE NE IS SHAKS KA HATH PAKDA AUR HAZRAT USMAN RADIALLA TAALA ANHU KE PAAS LE JAAKAR BITHA DIYA,
HAZRAT USMAN RADIALLA TAALA ANHU NE PUCHA, ‘TUMHE KYA CHAHIYE?’
TO US SHAKS NE APNI HAJAT PESH KIYA, JO KUCH USE ZARURAT THI, TAB HAZRAT USMAN RADIALLA TAALA ANHU NE USE ATA FARMA DIYA.
.
IS HADEES KO IMAM MUNZIRI RADIALLA TAALA ANHU NE SALAT-UL-HAJAT ME NAQAL FARMAYA HAI, AUR KAHA KI IMAM TABRANI NE IS HADEES KI SANAD KO SAHIH KAHA HAI.

SCAN PAGE :

[AT-TARGHEEB WA TARHEEB, PAGE NO. 129 IN THE CHAPTER OF SALAATAL HAAJAT]
ISNAAD: TABARANI RELATED THIS IN AL-MU‘JAM-UL-KABIR (9:31#8311)
AND AL-MU‘JAM-US-SAGHIR (1:183-4). THERE WERE OTHER SCHOLARS AND TRADITIONISTS WOH NARRATED THIS HADITH SUCH AS
AL-BAYHAQI, DALA’IL-UN-NUBUWWAH (6:167-8);
MUNDHIRI, AT-TARGHIB WAT-TARHIB (1:474-6);
SUBKI , SHIFA’-US-SIQAM FI ZIYARAT KHAYR-IL-ANAM (P.125);
HAYTHAMI, MAJMA‘-UZ-ZAWA’ID (2:279);
AND SUYUTI IN AL-KHASA’IS-UL-KUBRA (2:201-2).
MUNDHIRI GRADED IT SAHIH (SOUND).
SCAN PAGE:

ISI HADEES KO IMAM BAYHAQI NE APNI DALAILUN NABUWWA ME NAQAL KIYA.
[DALA’IL UN NUBUWWAH VOLUME 006, PAGE NO 167-8, FRONT COVER, DALA’IL UN NUBUWWAH, PUBLISHED BY DAR AL-KUTUB AL-ILMIYAH, BEIRUT, LEBANON]
SCAN PAGES :

HADEES # 4

ABU-AL-JAWAZA AWS BIN ABDULLAH RADIALLA TAALA ANHU SE IMAM DARIMI RIWAYAT KARTE HAIN KI, MADINA KE LOG EK BAR SUKHA PADNE KI WAJA SE PARESHAN HO GAYE,
WOH HAZRAT AYESHA SIDDIQA RADIALLA TAALA ANHA KE PAS APNI SHIKAYAT LEKAR PAHUCHE,
AAPNE FARMAYA KI RASOOLULLAH ALAIHE SALAM KI QABR KE PAAS JAAO, AUR UNKE RAUZE AUR ASMAN KE DARMIYAN UPAR EK KHIDKI KHOL DO, TAKI RAUZA-E-AQDAS AUR ASMAN KE DARMIYAN KOI PARDA NA REH JAYE,
RAAWI FARMATE HAIN KI HUMNE AISA KIYA TO BAHOT ZOR SE BARISH SHURU HO GAYI, HARI BHARI GHAAS NIKAL AAYIN, AUR HAMARE OONT MOTE HO GAYE, KI LAGTA THA ZYADA KHANE KI WAJA SE PHOOT PADENGE.
SO IS SAAL KA NAAM HARIYALI WALA SAAL RAKHA GAYA.
(SUNAN DARIMI VOLUME 001, PAGE 227, HADITHNUMBER 093)
SCAN PAGE:

ISNAAD: MUHAMMAD BIN ‘ALAWI AL-MALIKI FARMATE HAIN KI ISKE RAAWI ACHHE HAIN, SO ISKI SANAD SAHEEH HAI,AUR ISKE TAMAM ISTEDLAL BHAROSEMAND HAIN.
.
[SHIFA’-UL-FU’A D BI-ZIYARAT KHAYR–IL-‘IBAD PAGE NO.153]

  1. IBN-UL-JAWZĪ IN AL-WAFĀ’ BI-AHWĀL-IL-MUS TAFĀ (2:801)SCAN PAGE :

FRONT COVER:

  1. SUBKĪ IN SHIFĀ’-US-SIQĀM FĪ ZIYĀRAT KHAYR-IL-ANĀM (P.128)
    E. QASTALLĀNĪ IN AL-MAWĀHIB-UL-L ADUNIYYAH (4:276);
    AND ZURQĀNĪ IN HIS COMMENTARY(11:1 50)
    .
    CHAIN: ABU NUMAN NE SAID BIN ZAYD SE, UNHONE AMR BIN MALIK AN NUKRI SE AUR UNHONE ABU AL JAWZA AWS BIN ABDULLAH SE SUNA, UNSE YE RIWAYAT KIYA GAYA.

HADEES # 5

DAWOOD BIN ABU SALIH SE RIWAYAT HAI, EK DIN MARWAN AAYA AUR USNE DEKHA KI EK SHAKS RAUZA-E-QADAS KE PAAS BAITHA HUA HAI AUR USNE APNE MUH KO QABR-E-ANWAR SE LAGA DIYA HAI. YE DEKHKAR MARWAN NE USSE KAHA
“TUMHE PATA HAI YE TUM KYA KAR RAHE HO??”
YE SUNKAR JAB WO SHAKS PALTE TO DEKHA KI WO SAHABI-E-RASOL HAZRAT ABU AYYUB ANSARI RADIA TALLA ANHU  THE, AUR UNHONE JAWAB DIYA
“HAAN, MAI JANTA HU, AUR MAI YAHAN ALLAH KE RASOOL ALAIHE SALAM KE PAAS AAYA HU, KISI PATTHAR KE PAAS NAHI AAYA. MAINE RASOOL SALLALLAHO ALAIHE WASALLAM KO KEHTE HUE SUNA KI MAZHAB PAR MAT RONA JABKI ISKE REHBAR QABIL HO, HAAN MAZHAB PAR AANSU BAHANA JABKI ISKE REHBAR QABIL NA HO.”
[AHMAD BIN HAMBAL WITH A SOUND CHAIN OF TRANSMISSIONIN HIS MUSNAD VOLUME 017, PAGE NO. 42-43,HADITH NUMBER 23476,
FRONT COVER MUSNAD AHMAD BIN HAMBAL, PUBLISH: DAR AL-HADITH AL-QAHIRA MISR]

IS HADEES KO KHUD IMAM AHMED BIN HANBAL NE SAHI SANAD KE SATH BAYAN KIYA., AUR IMAM HAKIM NE KAHA KI BUKHARI AUR MUSLIM KI SHARTO KE MUTABIQ IS HADEES KI TAMAM ISNAAD SAHI HAIN.
AUR IMAM ZAHBI NE BHI ISKI SANAD SAHI BAYAN KIYA HAI.  [AL-MUSTADRAK 4:520, HADITH # 8571]
ISI HADEES KO DUSRI SANAD KAY SAATH IMAM TABRAI NE NAQAL KIYA HAI APNI KITAB : MA’JAM AL AUSATH, VOLUME : 1, PAGE : 94,  HADITH NUMBER : 284 SCAN PAGE :

VOLUME : 1, PAGE : 94,  HADITH NUMBER : 284

TAQI UD DIN SUBKI, BOOK : SHIFA AS SIQAM, CHAPTER : FASL ATH THANI ; FI TATABBA KALIMAATIHI, VOLUME : 1, PAGE : 342-343 SCAN PAGE :

FRONT COVER SHIFA AS SIQAM

VOLUME : 1, PAGE : 342

PAGE: 343

KUCH LOGO KA KEHNA HAI KI UPAR KI SANAD ME DAWUD BIN ABU SALIH MAJHOOL HAI LEKIN SHEIKUL ISLAM IMAM HAJAR ASQALANI RAHIMULLAH NE APNI KITAB TAQRIB UT TAHDHIB VOLUME 1, PAGE 306, NARRATOR NO: 1802 [ONLINE VERSION: 1792] ME MAQBOOL LIKHA HAI.SCAN PAGE :

FRONT COVER :

VOLUME 1, PAGE 306, NARRATOR NO: 1802

SUBHAN ALLAH,
1: IS HADEES SE SAHABA KA AQEEDA BHI PATA CHALTA HAI KI RASOOLULLAH ALAIHE SALAM KI QABR KE PAAS JANE KA MATLAB WO RASOOLULLAH KE QARIB JANA HI SAMAJHTE HAIN,
2: HAZRAT ABU AYYUB ANSARI RADIALLA TAALA ANHU NE APNE MUH KO RAUZA-E-AQDAS SE LAGA DIYA THA, YANI BOSA LIYA,
3: QABR-E-ANWAR KI MISAL KISI PATTHAR YA MURTI/BUTT SE NAHI DIYA JA SAKTA, YEHI SAHABA KA AQEEDA HAI.

HADEES # 6

MALIK AD-DAR SE RIWAYAT HAI, HAZRAT UMAR (RADIALLAHU TA€™ALA ANHU) KE AHADE KHILAFAT ME EK MARTABA KAHAT PAD GAYA TO HAZRAT BILAL BIN HAARIS MAZNI (RADIALLAHU TA€™ALA ANHU) ROZA-E-ANWAR PAR HAZIR HUWE AUR ARZ KIYE:
YA RASULALLAH!
AAPKI UMMAT HALAAK HO RAHI HAI, BAARISH NAHI HOTI.
HUZOOR (SAL-LAL-LAHU ALAI HI WA SALLAM) UNHE KHWAAB ME MILE AUR FARMAYA:
AE BILAAL!
UMAR KE PASS JAO.
USE MERA SALAM KAHO AUR KAH DO KI BAARISH HO JAYENGI.
UMAR SE YAH BHI KEHNA KI KUCH NARMI IKHTEYAAR KARE.(YAHA HUZOOR SALLALLAHO ALAIHE WASALLAM NE ISLIYE FARMAYA KI HAZRAT UMAR FAARUQ (RADIALLAHU TA€™ALA ANHU) DEEN KE MAMLE ME BADE SAKHT THE).
HAZRAT BILAL (RADIALLAHU TA€™ALA ANHU) UMAR (RADIALLAHU TA€™ALA ANHU) KI KHIDMAT ME HAAZIR
HUWE AUR HUZOOR (SAL-LAL-LAHU ALAI HI WA SALLAM) KA SALAM WA PAIGAAM PAHUCHA DIYA.
HAZRAT UMAR (RADIALLAHU TA€™ALA ANHU) YAH SALAM AUR PAIGAME MEHBOOB PAAKAR ROYE AUR KAHA ”AYE ALLAH, MAI APNI PURI KOSHISH KARTA HU, JAB TAK KI MAI THAK NA JAAUN”
AUR FIR BARISH KHUUB HUWI.

[AL-MUSANNAF IBN ABI SHAYBAH VOLUME 011,PAGE NO. 118, HADITH NUMBER 32538, PUBLISH BY MAQTABAH AR-RASHID, RIYADH, SAUDIA ARABIA]

HAWALE :

1:IBNE HAJR RH.A-FAT’HUL BARI 2/269, 2/495,496
2:IMAM BAIHQI RH.A- DALA’IL AL NUBUWWAH 6/141
3:IBNE KASIR RH.A- AL BADAYA WA AL NIHAYA 6/90-91, 5/167
4: HZ IBNE ABD AL BARR RH.A- ALIST’AB2/464
5: IBNE KASIR RH.A- JAMIAL MSANID 1/223
6: QASTLANI RH.A- AL MAWAHIB UL LADUNYA 4/276
7: HAZRAT MUNZIRI RH.A- AL TARGHIB 2/41-42
8: HAZRAT HAISHMI RH.A- MAJMAE ZAWAID 3/125
9: MUSANNIF IBNE ABI SHAIBA 12/31-32 # 31380
10: HAZRAT IBNE HAJAR RH.A – AL ISABA FE TAMYIZ AL SAHABA 3/484
11: IBNE TAIMYA IN FI IQTIDA AS SIRATIL MUSTAQIM 1/373
12: HAZRAT SUBKI RH.A- SHIFA AL SIQAM 1/130
.
IS HADIS KO IBNE TAIMIYA NE BAGAIR KISI JARAH KE AUR BAGAIR KISI TARDEED KE APNI KITAB IQTIDAUSSIRAATIL MUSTAQEEM ME BHI NAQL KIYA HAI.
.
CHAND MOHADDISIN REHMUTULLAH ALAIH KAY NAAM JINHONE SANAD KO SAHIH KAHA HE
1: IMAM IBNE ABI SHAIBA RH.A MUSANNIF IBNE ABI SHAIBA 12/31-32 # 31380
2: IBNE TAIMYA IQTIDA AL SIRAT IL MUSTAQIM #373
3: IMAM IBNE KASIR RH.A AL BADAYA WA AL NIHAYA 5/167
4: IMAM IBNE HAJR RH.A FATHUL BARI 2/495, AL ISBAH FI TAMYIZ AL SAHABA 3/484
5: QASTLANI RH.A AL MAWAHIBUL LADUNIYA 4/276
6: IMAM ZURQANI RH.A COMMENTARY 11/150-151
7: IMAM JARAH O TADIL ZAHBI MIZANUL ITIDAL 2/224 ME HAZRAT IMAM AMASH RAHIMULLAH KAY BARE ME FARMATE HE,” JAB WO APNE BADO MISL IBRAHEEM RAHIMULLAH, IBNE ABUWALI RAHIMULLAH, ABI SU’ALEH RAHIMULLAH, SAMMAN RAHIMULLAH SE RIWAYAT KARE TO HADIS MUTTASIL HE AUR WO SIQAH HE”
AUR UN TAMAM MUHADDISEEN PAR BHI KYA FATWA HE JINHONE IS HADIS KO SAHEEH QARAR DIYA HE..!

IMAM ZAHBI RAHIMULLAH APNI KITAB TAJRIDAL ASMAA ASSAHABAH JISME UNHONE SAHABA K NAAM JAMA KIYE HE USKI JILD:2 PG:51 PAR MALIK BIN AYAZ (AD DAAR) KA ZIKR KARKE FARMATE HE KE UNSE ABU SALIH SAMMAAN NE RIVAYAT KIYA HE. (ABU SALIH BUKHARI K RAVI HE)
AUR ISI TARAH IMAM TAQIYUDDEEN IBNE FAD AL MAKKI R.A NE BHI APNI KITAB MUKHTASAR ASMA AS-SAHABA PG:85 PAR SARAHAT KI HE K MALIK ADDAAR SE ABU SALIH SAMMAN NE RIVAYAT KI HE…!!
ISI TARAH IBNE HAJAR RA.LIKHTE HE..
“MALIK BIN AYAAZ JISE MALIK ALDAAR BHI KAHA JAATA HE UNHONE NABI S.W KO DEKHA HE…..FIR AGE FARMATE HE….UNSE ABU SALIH SAMMAAN AUR UNKE (MALIK ALDAAR)K 2BETO NE RIVAYAT KIYA HE..!!
DOSTO YE HADIS SAAF AUR MUHADDISEEN KI TASREEHAAT K MUTABIQ BILKUL SAHEEH HE…AB BILA WAJA ISPAR BEJA ETRAZAT KARNA JAHALAT NAHI TO AUR KYA HE..????

SABIT HUA KI WISAL KE BAAD BHI YA-RASOOL’ALLAH KEHNA SAHABA KA TARIQA HAI OR YEHI AHL-E-SUNNAT KA SHI’AAR HAI.

MALUM HUWA KI WISAAL SHAREEF KE BAAD BHI SAHABAYE KIRAM MUSHKIL KE WAQT HUZOOR (SAL-LAL-LAHU ALAI HI WA SALLAM) KI KHIDMAT ME HAAZIR HOTE THE.
HAR MUSHKIL YAHI SE HAAL HOTI THI.
YAH BHI MALUM HUWA KI HAZRAT UMAR (RADIALLAHU TA€™ALA ANHU) KI BADI SHAAN THI.
AAP KHALIFAYE BARHAQ THE.IS QADAR KHUSHKISMAT HAI KI WISAAL SHAREEF KE BAAD BHI HUZOOR (SAL-LAL-LAHU ALAI HI WA SALLAM) KE SALAM WA PAIGAAM MUSHARAF HOTE THE.PHIR JISE FARUQE AAZAM SE ADAWAT HONGI WAH HUZOOR (SAL-LAL-LAHU ALAI HI WA SALLAM) KO KYU NA BURI LAGEGA?

IMAMO’N KA AQEEDAH WASEELA PER

PROOF # 1

ADAAB-E-DUA:
TRANSLATION: HAR SHAKS KO DUA ME AMBIYA AUR SALEHIN KA WASEELA LEKAR DUA MANGNI CHAHIYE.
(KITAB KE AKHIR ME IMAM IBN JAZRI REHMATULLAH ALAIHE FARMATE HAIN)
DUA PURI HONE KE BAAD INSAN KO APNE CHEHRE PAR HATH PHER LENA CHAHIYE.
[AL HISNUL HISEEN, PAGE NO. 25]
SCAN PAGE:

PROOF # 2

YAHYA BIN YAHYA PAR TEHQIQ SE IMAM IBN HAJAR AUR IMAM HAKIM KA AQEEDA HAI KI AWLIYA KI QABRO PAR JAAKAR WASEELA LENA JAEZ HAI:
IBN HAJAR LIKHTE HAIN KI IMAM HAKIM NE KAHAI KI MAINE ABU ALI NISHAPORI SE SUNA THA KI EK BAR WO BAHOT ZYADA SADME ME THE, TAB UNHONE NABI SALLALLAHO ALAIHE WASALLAM KA KHWAB ME DEEDAR KIYA, AUR NABI SALLALLAHO ALAIHE WASALLAM NE HUKM FARMAYA KI YAHYA BIN YAHYA KI QABR KE PAAS JAAO, AUR ISTIGHFAR KARO AUR UNKE WASEELE SE MADAD MANGO,
ABU ALI NISHAPORI FARMATE HAIN KI MAINE AISA KIYA TO MERI PARESHANI DOOR HO GAYI.
[IBN HAJR, TAHDHIB UT-TAHDHIB VOLUME 004, PAGE 398]

PROOF # 3

ALIYUL MURTAZA FARMATE HAIN,
MAINE NABI SALLALLAHO ALAIHE WASALLAM SE SUNA.

“ABDAAL, SHAM ME HOTE HAIN,
YE 40 MARD HAIN,
INME SE JAB KOI EK MARTA HAI TO KHUDA USKI JAGA DUSRA MUQARRAR KAR DETA HAI,
INKE WASILE SE BARISH HOTI HAI,
INKE WASILE SE JANG ME FATEH MILTI HAI,
AUR INKE WASILE SE SHAM WALO PAR SE AZAB DAFA KIYA JATA HAI.”
(MISKAAT,J-1, BAAB-YAMAN-O-SHAM)
SCAN PAGE:

PROOF # 4

IMAM GHAZALI REHMUTULLAH ALAIH FARMATE HAIN,
JAB BHI KOI SHAKS KISI MUSIBAT ME HO, TO WO QABR WALO SE MADAD MANGE, JO RUHANI TAQAT WALE HOTE HAIN,
AUR ISME KOI SHAK NAHI KI UNKI QABR KI ZIYARAT SE RUHANI MADAD MILTI HAI,
AUR FAIZ HASIL HOTA HAI. AUR BAHOT BAR JAB UNKA WASEELA ALLAH KI BARGAH ME PESH KIYA JATA HAI, TO MUSIBATO KO KHATM KAR DIYA JATA HAI.
[TAFSIR RUH UL MA’ANI, VOLUME 30]
.
SUBHANALLAH,
ITNE BADE BADE AIMMA NE BHI TAMAM HADEESO KA MUTA’ALA KARNE KE BAAD, QURAN KI TAMAM AAYATO PER TEHQIQ KARNE KE BAAD YEHI MASLA NIKALA KI ALLAH KE NEK BANDO/AULIYA KI QABR SE HUM SABKO MADAD BHI MILTI HAI, AUR FAIDA BHI MILTA HAI.
.

PROOF # 5

IMAM IBN AL-HAAJ RAHIMULLAH NE ZIYARAT-E-AULIYA KE TALLUQ SE EK MUKAMMAL CHAPTER LIKHA HAI, ISME LIKHTE HAIN, MUTALLIM(STUDENTS) KO AULIYA AUR SALIHEEN KI ZIYARAT-E-KARTE REHNA CHAHIYE, KI INKI ZIYARAT SE DILO KO ZINDAGI MILTI HAI, LOGO KE DIL KHIL JATE HAIN, JAISE KI BARISH SE ZAMEEN KHIL JATI HAI. INKI DUAYEN ALLAH KI BARGAH ME HAMESHA MAQBUL HOTI HAI, ALLAH INKI DUAYEN AUR NIYATEN KABHI RADD NAHI KARTA, AUR JO LOG INKI MEHFILO ME SHIRKAT KARTE HAIN AUR JO LLOG INSE MUHABBAT KARTE HAIN, WO ISLIYE KI ALLAH AUR RASOOL KE BAAD YE AULIYA RHMAT HAIN. JO HAR INSAN KE LIYE HAIN,
TO JIS KISI ME YE KHOBIYA HO TO JALDI HI AISE SHAKS SE FAIZYAB HO, AUR UNSE BARKAT HASIL KAREN, JO INSE MULAQAT KARTE HAIN WO BEHTARIN ILM AUR ZEHNIYAT HASIL KARTE HAIN JISE SAMJHAYA NAHI JA SAKTA. ISI MAANE KE TEHET AAPNE KUCH LOGO KO ILM AUR WAJD ME BAKHOOBI DEKHA HOGA, JO BHI IN TABARRUKAT KI TAZIM KARTA HAI, WO KABHI INKI BARKAT AUR REHMAT SE DOOR NAHI HOTA. LEKIN SHART YE HAI KI JO INSE FAIZYAB HONA CHAHE, WO SUNNATO KA PABAND HO, AUR USKE AMAL SE SABIT HO.
[IMAM ABU ABDULLAH IBN AL-HAAJ AL-MALIKI, AL-MADKHAL VOLUME 002, PAGE NO. 139, PUBLISH: DAR-AL-TURATH, QAHIRA]
.

PROOF # 6

 AL-RAZA KI QABR PAR JANE AUR UNKE TAWASSUL KE BARE ME IMAM IBN HIBBAN LIKHTE HAIN KI JAB BHI MAI KISI MUSIBAT ME HOTA TO ALI BIN MUSA R.A KI QABR PE CHALA JATA AUR UNKE WASEELE SE DUA KARTA ALLAH UNKE DADA PER REHEM FARMAYE, AUR ALLAH SE KEHTA KI MERI PARESHANI KO DOOR KAR DE. IS CHIZ KO MAINE AKSAR KIYA AUR YE ASARDAR PAYA ” (مات على بن موسى الرضا بطوسمن شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتينوقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين)
[IBN HIBBAN, KITAB UTH-THIQAT VOLUME 008, PAGE NO. 456-7 #14411, PUBLISHBY AL-KUTUB AL-THAMAFIYAH, HAYDARABAD DECCAN, INDIA]

PROOF # 7

IMAM SHAFI LIKHTE HAI KI WOH ROZANA IMAM ABU HANIFA KI QABR KI ZIYARAT KARNE JAATE THE, JABBHI UNHE PARESHANI HOTI TOH WOH 2 RAKAAT NAMAZ ADAA KARTE AUR QABR KI ZIYARAT KARTE TOH ALLAH KAY FAZL SE UNKI TAKLIF DOOR HOJATI.

REF : 1) KHATĪB BAGHDĀDĪ HAS RELATED THE INCIDENT WITH A SOUND CHAIN OF TRANSMISSION IN HIS TĀRĪKH BAGHDĀD (1:123)

2) IBN HAJAR HAYTHAMĪ, AL-KHAYRĀT-UL-HISĀN FĪ MANĀQIB-IL-IMĀM AL-A‘ZAM ABŪ HANĪFAH (P.94)

3) MUHAMMAD ZĀHID KAWTHARĪ, MAQĀLĀT (P.381)

4) IBN ‘ĀBIDĪN SHĀMĪ IN RADD-UL-MUHTĀR ‘ALĀ DURR-IL-MUKHTĀR (1:41).

AUR LIKHTE HAI NABI SALLALLAHUALAIHIWASALLAM KI FAMILY WASEELA/WASILATI HAI [IMÂM SHÂFI`Î, DÎWÂN (LEBANON, BEIRUT: DÂRUL-FIKR, 2005), 162, #34]

PROOF # 8

IMAM MALIK:

CALIPHA ABU JAFAR MANSUR MADINA TASHRIF LAYE AUR INHONE IMAM MALIK SE SAWAAL KIYA KI ME DUA MANGTE WAQT APNA RUKH QAABA KI TARAF KARU YA NABI SALLALLAHUALAIHIWASALLAM KAY ROZA E MUBARAK KI TARAF,IS PER IMAM MALIK NE KAHA KI TUM NABI SALLALLAHUALAIHIWASALLAM KI TARAF RUKH KARLO KYUKAY YEHI HUMARA ZARIYA HAI AAKHIRAT ME SHAFA’AT KA,NABI SALLALLAHUALAIHIWASALLAM KA WASEELA ABHI TALAB KARO TAAKI AKHIRAT ME BHI HUME INKA WASEELA MILE.

IS WAQYA KO QADI IYAD APNI ASH SHIFA 2:596 WOH BHI SAHI SANAD KAY SAATH LIKHA HAI AUR SAATH DUSRE IMAM NE BHI ISE DARJ KIYA HAI “SUBKĪ IN SHIFĀ’-US-SIQĀM FĪ ZIYĀRAT KHAYR-IL-ANĀM, SAMHŪDĪ IN KHULĀSAT-UL-WAFĀ, QASTALLĀNĪ IN AL-MAWĀHIB-UL-LADUNIYYAH, IBN JAMĀ‘AH IN HIDĀYAT-US-SĀLIK AND IBN HAJAR HAYTHAMĪ IN AL-JAWHAR-UL-MUNAZZAM”

PROOF # 9

IBN UL JAWZI

1)   APNI BIOGRAPHY SUFI SIFAT US SAFWAH (2:266) ME IBRĀHĪM BIN ISHĀQ HARABĪ KAY BARE LIKHTE HAI “AUR INKI QABR SABKE KAY LIYE KHULI HAI,LOG YAHA SE FAIZ PAATE HAI” ISKA SCAN PAGE NICHE HAI :

2) AUR INHONE HAZRAT ADAM ALAIHISSALAM KA QISSA WASEELA NABI SALLALLAHUALAIHIWASALLAM KAY ZARIYE BHI DARJ KIYA HAI APNI KITAB AL-WAFĀ BI-AHWĀL-IL-MUSTAFĀ (1:33) PAGE 149.

3) ABU BAKR AL-MINQARI NE KAHA HUM (AL-HAFIZ) AL-TABARANI AND ABU AL-SHAYKH KAY SAATH ME MASJID E NABVI ME THE KUCH MUSHKILO’N KI WAJAH SE HUME BAHUT ZOR SE BHOOK LAGI AUR WOH 2 DIN SE BHUKE BHI THE AUR WAQT ISHA KA HUA THA TAB ME NABI SALLALLAHUALAIHIWASALLAM KI QABR MUBARAK PER AAYA AUR KAHA “ALLAH KAY RASUL SALLALLAHUALAIHIWASALLAM HUM BHOOKE HAI HUM BHOOKE HAI FIR ME WAHA SE NIKAL GAYA,ABU AL SHAYKH NE MUJHSE KAHA BAITH JAO,HUME KHANA MILEGA YA MAUT.ME AUR ABU AL SHAYKH SOGAYE LEKIN AL TABRANI JAAGE HUE THE KUCH DHUND RAHE THE FIR EK ALAWI AAYA 2 BACHO KAY SAATH KHAANA LEKAR.HUMNE WOH KHANA KHA LIYA FIR ALAWI NE KAHA KI KYA TUMNE NABI SALLALLAHUALAIHIWASALLAM KO COMPLAIN KI THI ? MENE UNHE KHWAB ME DEKHA AUR MUJHE HUKUM DIYA KI ME KHANA LEKAR TUMHARE PAAS AAU.

[AL-HAFIZ IBN JAWZI, KITAB AL WAFA, PAGE 818]

PROOF # 10

IBN HAJAR ‘ASQALĀNĪ

APNI KITAAB AL-ISĀBAH FĪ TAMYĪZ-IS-SAHĀBAH (3:484) AUR FATH-UL-BĀRĪ (2:495-6) ME WOH KISSA DARJ KIYA HAI JAHA EK SHAKS NABI SALLALLAHUALAIHIWASALLAM KAY ROZA E MUBARAK KAY WASEELA SE BAARISH AATI THI.(PAGE 230)

TAWASSUL IBN E ABBAS IN FATH-UL-BÂRÎ, 2:497 &

ZURQÂNÎ, SHARH-UL-MAWÂHIB, 11:152

PROOF # 11

IMAM JALALUDDIN SUYUTI APNI KITAB AD-DURR-UL-MANTHŪR (1:58) AND AL-KHASĀ’IS-UL-KUBRĀ (1:6) ME WASEELA KAY TALUQ SE LIKHA HAI.

PROOF # 12

IMAM QASTALLANI NE APNI KITAB

QASTALLĀNĪ, AL-MĀWĀHIB-UL-LADUNIYYAH (2:726); ZURQĀNĪ, COMMENTARY (7:487)

AUR ISKI SHURU ME BHI WASEELA KAY BARE AL-MAWĀHIB-UL-LADUNIYYAH (PAGE 149) LIKHA HAI.

PROOF # 13

IBN HAJAR HAYTHAMĪ

APNI KITAB IBN HAJAR HAYTHAMĪ, AL-FATĀWĀ AL-HADĪTHIYYAH (PP.255-256) PER WASEELA KAY TALUQ SE LIKHA HAI AUR JAYAZ KAHA HAI.

PROOF # 14

IMAM NAWAWI

APNI KITAB KI 6 JILD AL-ĪDĀH ME WASEELA KO JAYAZ LIKHA AUR AL-ADHKAR PAGE 212 PER SAABIT KIYA HAI WASEELA JAYAZ HAI.

PROOF # 15

IMAM HAKIM

APNI KITAB AL MUSTADARAK (2:615) PER HAZRAT ADAM ALAIHISSALAM KA WASEELA NABI SALLALLAHUALAIHIWASALLAM KAY ZARIYE KAY BARE LIKHTE HAI AUR ISKI SANAD SAHI HAI(PAGE 212)

PROOF # 16

IMAM BAYHAQI

APNI KITAB DALĀ’IL-UN-NUBUWWAH (5:489) ME HAZRAT ADAM ALAIHISSALAM KA WASEELA NABI SALLALLAHUALAIHWIASALLAM KAY ZARIYE DARJ KI HAI AUR DALĀ’IL-UN-NUBUWWAH (6:166-7) PER ‘UTHMĀN BIN HUNAYF.(PAGE 180) KI HADEES NAQAL KI HAI AUR AS-SUNAN-UL-KUBRĀ (3:352) PER UMAR BIN AL-KHATTĀB KI BEARISH WALI HADEES NAQAL KARTE HUE APNA AQEEDAH ZAAHIR KIYA HAI.

PROOF # 17

IMAM QADI IYAD APNI KITAB ASH-SHIFĀ (1:227-8) ME HAZRAT ADAM ALAIHISSALAM KI HADEES NAQAL KARTE HAI SAHI SANAD KAY SAATH AUR ISI BAAB ME NABI SALLALLAHUALAIHWASALLAM KAY ROZA E MUBARAK PER JAANA AUR USKI KHUBIYA BAYAN KI HAI.

PROOF # 18

IMAM AHMED BIN HAMBAL

عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق أو كما قال أبي

 [IMAM BAIHAQI IN SHU’AYB UL IMAN, VOLUME 6, PAGE NO 128, HADITH NO. 7697]

PROOF # 19

IMAM DAHABI STUDENT OF IBN TAYMIYA

قال قحط المطر عندنا بسمرقند في بعض الأعوام فاستسقى الناس مرارا فلم يسقوا فأتى رجل صالح معروف بالصلاح إلى قاضي سمرقند فقال له إني رأيت رأيا أعرضه عليك قال وما هو قال أرى أن تخرج ويخرج الناس معك إلى قبر الإمام محمد بن إسماعيل البخاري وقبره بخرتنك ونستسقي عنده فعسى الله أن يسقينا قال فقال القاضي نعم ما رأيت فخرج القاضي والناس معه واستسقى القاضي بالناس وبكى الناس عند القبر وتشفعوا بصاحبه فأرسل الله تعالى السماء بماء عظيم غزير أقام الناس من أجله بخرتنك سبعة أيام أو نحوها لا يستطيع أحد الوصول إلى سمرقند من كثرة المطر وغزارته وبين خرتنك وسمرقند نحو ثلاثة أميال

SAMARQAND KA EK WAQIYA NAQAL KIYA HAI AAPNE AUR KAHA KI IMAM BUKHARI KAY QABR PER JAAKAR WASEELA TALAB KARE AUR BILKUL LOGO NE AISA HI KIYA, IMAM BUKHARI KI QABR PER PAHUCHE WASEELA TALAB KIYA TAB USI WAQT ALLAH TAALA NE BEARISH KAY BAADALO’N KO BHEJDIYA.  [AS SIYAR AL ALAM AN NABULA VOLUME 12, PAGE NO 469]

PROOF # 20

IMAM BUKHARI

IBN TAYMIYA KA AQEEDA WASEELA PER

AHLEHADEESO KE SHEIKH-UL-HADEES IBN TAYMIYYA LIKHTE HAIN:

1)

HAZRAT UMAR FAROOQ RADIALLA TAALA ANHU SE RIWAYAT HAI KI NABI SALLALLAHO ALAIHE WASALLAM NE FARMAYA,
JAB AADAM ALAIHE SALAM SE EK KHATA SARZAD HO GAYI AUR FIR UNHONE ALLAH SE IS TARAH DUA KI,
”AYE ALLAH, MAI MUAHAMMED SALLALLAHO ALAIHEWASALLAM KE WASEELE SE TUJHSE DUA MANGTA HU, MUJHE MAAF KAR DE,”
TO ALLAH TAALA NE PUCHA, ‘TUMNE MUHAMMED SALLALLAHO ALAIHE WASALLAM KO KAISE JAANA?’
TO HAZRAT AADAM ALAIHE SALAM NE FARMAYA: JAB TUNE MUJHE BANAYA THA TAB MAINE APNA SAR UPAR KI TARAF UTHAYA TO DEKHA KI ARSH LIKHA THA,
‘LA ILAHA ILLALLAH MUHAMMADUR RASOOLULLAH’
TAB MAI SAMAJH GAYA KI INKA MAQAM BAHOT AALAHA HAI,
WARNA TUMNE YE NAAM APNE NAAM KE SATH NAHI LIKHA HOTA,
ALLAH TAALA NE FARMAYA:
”MAINE TUMHE BAKHSH DIYA, AUR WO TUMHARI HI AULADO ME SE MERE AKHRI RASOOL HONGE, AUR MAINE UNHI KE SADQE TUMHE PAIDA FARMAYA HAI.”

DUSRI RIWAYAT ME HAI KI
JAB ALLAH TAALA NE ASMAN-O-ZAMEEN KO PAIDA FARMAYA TO
ARSH KE KHAMBO PER, JANNAT KE DARWAZO PER, DARAKHTO KI PATTIYO PAR LIKHA THA KI MUHAMMED SALLALLAHO ALAIHE WASALLAM AKHRI RASOOL HAIN,

YE DONO RIWAYATEN SAHEEH HAIN,
[ FATAWA IBN TAYMIYYA , VOL. 2, PAGE 150; ALSO TA’RIKH IBN KATHIR , CHAPTER ON ‘STORY OF ADAM’]
[TABARANI MU’JAM AL-AUSAT VOLUME 006, PAGE NO. 313-314, HADITH NUMBER 6502]

IMAM BULQINI ALSO DECLARES THIS TRADITION “SOUND” IN HIS FATAWA. IMAM SUBKI CONFIRMS HAKIM’S AUTHENTICATION IN [SHIFA-US-SIQAM FI ZIYARAT KHAYR-IL-ANAM PAGE NO. 120-1]
HAFIZ IBN TAYMIYYA, KE BALAWA BHI IS RIWAYAT KO DUSRE MUHADDESIN HAFIZ IMAM SUYUTI, AL-BAYHAQI AUR TABRANI, NE BHI SAHEEH SANAD KE SATH NAQAL FARMAYA HAI.

2) HAZRAT UMAR IBN KHATTAB KA WAQIYA NAQAL KIYA HAY AAPNE APNI FAUJ KO DOOR SE AAWAZ LAGAI. REF: IBN TAYMIYYAH, THE DECISIVE CRITERION BETWEEN THE FRIENDS OF ALLAH AND THE FRIENDS OF SHAITAIN,(PAGE 316)

3)
( المرداوي في الإنصاف ( 2:456
“… يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل:يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه
وجزم به في المستوعب وغيره..”

REF: IBN TAYMIYYAH IN MAJMU’ AL-FATAWA (1:140).

4) IBNE TAIMIYA AK RAWAYAT NAQAL KIA HAI JO ABU DUNIYA KE AK KITAB JISKA NAAM “MUJIBI AD DUA” SE LIA GYA HAI WO KAHTE HAI KI AK SHAKS APNI TAKLIF LEKAR ABUL MALIK BIN SAED BIN ABSAR KE PAAS AYA, ABUL MALIK NE US SHAKS KE KAMAR KE UPRI HISSE{BELLY} KO DABAYA OR USE KAHA TUM AK LA-ILAAZ BIMARI KE MARZ HO, USNE KHA MUJHE KIA HUA ABUL MALIK NE FARMAYA YAH AK TARAH KI BIMARI HAI JISE “ULCER” KAHTE HAI JO BELLY KE ANDAR BADTI HAI OR AAKHIR ME INSAN MAR JATA HAI, REWAYTO ME ATA HAI KI WO SHAKS YE SUN KAR CHARO TARAF GHUMNE LAGTA HAI OR KAHTA HAI ALLAH! ALLAH! ALLAH! MAINE AAJ TUMHARE SATH KISI KO SHARIK NAHI KIA, YAA ALLAH! MAINE APNE AAP KO MOHAMMAD SALLALLAHO ALAIHE WASALLAM KE WASILE SE JO RAHMATUL LIL ALEMIN HAI SABKUCH TUMHE DE DIA HAI OR YAA MOHAMMAD! MAINE APKE WASILE SE APNA SAB KUCH APKE OR APNE ALLAH KO DE CHUKA HUN BUS MAI YE CHAHTA HUN KI ALLAH MUJH PAR KARAM KRE OR MERI BIMARI KO TIK KR DE.. AGE IBNE TAIMIYA RIWAYAT NAQL KRTE HAI KE FIR ABUL MALIK NE US SHAKS KE BELLY KO DABAYA OR KAHA JAW TUM TIK HO GYE AB TUMHE KOI MARZ NAHI HAI, IBNE TAIMIYA SARA WAQEYA RIWAYAT KRNE KE BAAD KHTE HAI KI “MAIN IS BAAT SE MUTMAEEN HUN KI IS TARAH KA WASILA LENA HAMARE BUZURGO OR SALF AL SALEHEEN KA TARIQA RAHA HAI.

REF: QAIDA AL JALEELA, FIT TAWASSUL WAL-WASILA, PAGE NO. 91

WASEELA PER HAWALA JAAT SIHA SITTA AUR DIGAR AHADEES KI KITAAB SE.

BUKHARI:: BOOK 93 :: VOLUME 9 :: HADITH 601 (TAWHEED)

BUKHARI :: BOOK 93 :: VOLUME 9 :: HADITH 532 (TAWHEED)

BUKHARI :: BOOK 93 :: VOLUME 9 :: HADITH 507 (TAWHEED)

BUKHARI :: BOOK 76 :: VOLUME 8 :: HADITH 563 (AR-RIQAQ)

BUKHARI :: BOOK 3 :: VOLUME 1 :: HADITH 98

BUKHARI :: BOOK 76 :: VOLUME 8 :: HADITH 574 (AR-RIQAQ)

BUKHARI :: BOOK 11 :: VOLUME 1 :: HADITH 588 (ADHAAN)

BUKHARI :: BOOK 60 :: VOLUME 6  :: HADITH 3 (TAFSEER OF THE PROPHET (SALLALLAHUALAIHIWASALLAM)) SURAH (16.29)

BUKHARI :: BOOK 6 :: VOLUME 60 :: HADITH 236 (TAFSEER OF THE PROPHET (SALLALLAHUALAIHIWASALLAM))

BUKHARI :: BOOK 76 :: VOLUME 8 :: HADITH 570 (AR-RIQAQ)

BUKHARI :: BOOK 76 :: VOLUME 8 :: HADITH 569 (AR-RIQAQ)

BUKHARI :: BOOK 55 :: VOLUME 4 :: HADITH 556

BUKHARI :: BOOK 93 :: VOLUME 9 :: HADITH 566 (TAWHEED)

BUKHARI :: BOOK 24 :: VOLUME 2 :: HADITH 553 (ZAKAT)

BUKHARI :: BOOK 58 :: VOLUME 5 :: HADITH 224 (ANSAAR)

BUKHARI :: BOOK 76 :: VOLUME 8 :: HADITH 571 (AR-RIQAQ)

BUKHARI :: BOOK 7 :: VOLUME 1 :: HADITH 331 (TAYAMMUM)

BUKHARI :: BOOK 55 :: VOLUME 4 :: HADITH 581

BUKHARI :: BOOK 60 :: VOLUME 6 :: HADITH 242

BUKHARI :: BOOK 8 :: VOLUME 1 :: HADITH 429 (SALAT)

MUSLIM :: BOOK 1 : HADITH 377 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 373 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 388 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 386 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 385 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 378 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 369 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 367 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 357 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 352 (KITAB AL-IMAN)

MUSLIM :: BOOK 4 : HADITH 747 (KITAB AL-SALAT)

MUSLIM :: BOOK 42 : HADITH 7149 (KITAB AL-ZUHD WA AL-RAQA’IQ)

MUSLIM :: BOOK 1 : HADITH 391 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 411 (KITAB AL-IMAN)

MUSLIM :: BOOK 4 : HADITH 1058 (KITAB AL-SALAT)

MUSLIM :: BOOK 30 : HADITH 5655 (KITAB AL-FADA’IL)

MUSLIM :: BOOK 1 : HADITH 390 (KITAB AL-IMAN)

MUSLIM :: BOOK 4 : HADITH 2071 (KITAB AL-SALAT)

MUSLIM :: BOOK 1 : HADITH 396 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 389 (KITAB AL-IMAN)

MUSLIM :: BOOK 1 : HADITH 392 (KITAB AL-IMAN)

DAWUD :: BOOK 41 : HADITH 5113 (KITAB AL-ADAB)

DAWUD :: BOOK 40 : HADITH 4721 (KITAB AL-SUNNAH)

DAWUD :: BOOK 14 : HADITH 2769 (KITAB AL-JIHAD)

DAWUD :: BOOK 14 : HADITH 2516 (KITAB AL-JIHAD)

MALIK :: BOOK 15 : HADITH 15.8.26 (QURAN)

JAAME TIRMIZI PG.142 VOL.2

MISHKAAT  PG.489 – MIRKAAT PG.282 VOL.10

ASH’ATUL LAM’AAT PG.387 VOL.3

MISHKAAT  PG.494

JAAME  TIRMIZI  PG.67 VOL.2

IBN MAJAH PG.330

ASH’ATUL LAM’AAT PG.404  VOL.4

MIRKAAT PG.310 VOL.10 – MUSTADRIK PG.67 VOL.1

IBN MAJAH SHAREEF PG.329

MISHKAAT  SHAREEF  PG.194

ASH’ATUL  LAM’AAT  PG.168 VOL.2

FATHUL BAARI PG.96 VOL.11

UMDATUL QAARI PG.276 VOL.22

IRSHAADUS SAARI – MUSTADRIK PG.68 VOL.1

TIRMIZI SHAREEF PG.600 VOL.6

JAAME SAGHEER PG.97 VOL.1

NIHAAYA PG.208 VOL.2

MISHKAAT SHAREEF PG.514

ASH’ATUL LAM’AAT PG.478 VOL.4

MIRKAAT SHAREEF PG.64 & 65 VOL.11

TIRMIZI SHAREEF PG.201 VOL.2

JAAME SAGHEER PG.33 VOL.1

MUSTADRIK PG.71 VOL.1

TALKHEES PG.71 VOL.1

IBN MAJAH SHAREEF PG.33

MISHKAAT  SHAREEF  PG.514

JAAME TIRMIZI PG.201 VOL.2

DARMI SHAREEF PG.30 VOL.1

ASH’ATUL LAM’AAT PG.477

MIRKAAT SHAREEF PG.63 VOL.11

MISHKAAT SHAREEF PG.511

ASH’ATUL  LAM’AAT  PG.466  VOL.4

MIRKAAT SHAREEF PG.45 VOL.11

IBN MAJAH SHAREEF PG.329

MISHKAAT  PG.514,

ASH’ATUL  LAM’AAT  PG.477  VOL.4

MIRKAAT PG.63 VOL.11

IBN MAJAH PG.329

MIRKAAT PG.276 VOL.10

NIHAAYA PG.188 VOL.2

SUNAN IBN MAAJAH, BAAB ZIKR ASH-SHAFA’AH. VOL. 1, PAGE 329

MUSNAD AHMAD BIN HANBAL, VOL. 2, PAGE 75

AL-KAMIL LI IBN ADI, VOL. 5, PAGE 1801

KANZUL UMMAL, HADITH 39073, VOL. 14, PAGE 401

MAJMA’ ZAWAID, VOL. 5, PAGE 44

TAREEKH-E-BAGHDAD, VOL. 1, PAGE 416

MUSNAD AHMAD, VOL. 5, PAGE 347 HADITH 23645

AL MAU’JAM AL AUSAT, HADITH 5519 VOL. 2 PAGE 172

KANZ AL-UMMAL, HADITH 39062, VOL 14, PAGE 399

MUSTADRAK LIL HAKIM, VOL 1 PAGE 270

MUSNAD AHMAD, VOL 4, PAGE 414

KANZUL UMMAL HADITH 39079/80 VOL 10 PAGE 378/79

MAJMA’AZ ZAWAID, VOL 10, PAGE 379

MUSNAD AHMAD, VOL. 43 PAGE 55 HADITH 20255

AL-KHASAIS AL-KUBRA, VOL. 2 PAGE 335

AL-MAU’JAM AL-KABEER, VOL. 12. PAGE 445

AL-MAU’JAM AL AWSAT, HADITH 3857, VOL. 4, PAGE 503

AL-MUSTADRAK LIL HAKIM, VOL 1 PAGE 65/66

AL-MAU’JAM AL AWSAT, HADITH 2958 VOL 3 PAGE 446

AL-TARGHEEB WA AL-TARHEEB, VOL 4, PAGE 446

SUNAN NISAEE, VOL 1 PAGE 74

MUSNAD AHMAD, VOL 1 PAGE 301

AL-MAU’JAM AL KABEER VOL 11 PAGE 73

AL TARGHEEB WAL TAHREEB VOL 4 PAGE 433

AL-MAU’JAM AL AWSAT, VOL 8, PAGE 212

MUSNAD AHMAD VOL. 3, PAGE 307

MUSNAD AHMAD VOL. 3, PAGE 220

SUNAN AL-KUBRA, VOL. 2, PAGE 433

MUSNAD AHMAD, VOL 5, PAGE 127

AL-SHIFA BI TAREEFI HUQOOQIL MUSTAFA, VOL. 1, PAGE 134

SUNAN TIRMIDHI VOL. 2 PAGE 201

SUNAN IBN MAAJAH PAGE 330

AL MUSTADRAK LIL HAKIM VOL. 1 PAGE 71

KANZ AL-UMMAL HADITH 39059 VOL. 14, PAGE 399

NOTE: QUL 120 HAWALA JAAT HAI WASEELA PER,HUMARA CHALLENGE HAI KI EK HADEES YA EK DALAIL DIKHAO JAHA WASEELA HARAM,SHIRK YA WAFAAT BAAD QURBIYAT KHATAM HOJAATI HAI AISA KUCH DIKHAO TOH JAANE WAHBIYO’N TUM HAQ PER HO AUR TUMHE HUM QAYAMAT TAK KA WAQT DETE HAI JITNA ZOR LAGA SAKTE HO LAGALO.

DEOBAND SE WASEELA KA SABOOT

      DEOBAND APNI KITAB AL MUHANNAD AL MUFANNAD KAY SAFA NO. 41 PER EK SAWAAL LIKHTE     HAI AUR KHUD HI USKA JAWAAB BHI DETE HAI WASEELA KAY TALUQ SE.

SAWAAL: KYA WAFAT BAAD RASUL ALLAH SALLALLAHUALAIHIWASALLAM KA TAWASSUL LENA DUAO’N ME JAIZ HAI YA NAHI?

TUMHARE NAZDEEK SALAF SALEHEEN YAANI AMBIYA SIDDIQEEN AUR SHAUHDA WA AULIYA ALLAH KA TAWASSUL BHI JAIZ HAI YA NAHI?

JAWAAB : HUMARE NAZDEEK AUR HUMARE MASHAIK KAY NAZDEEK DUAO’N ME AMBIYA SALEHEEN WA AULIYA WA SHAUHDA WA SIDDIQEEN KA TAWASSUL JAYAZ HAI.UNKI HAYAT ME YA BAAD WAFAT BAI TAUR KAHE YA ALLAH ME BAWASEELA FALA BUZURG KAY TUJHSE DUA KI QABULIYAT AUR HAJAT BARAI CHAHTA HU ISI JAISE AUR QALIMAT KAHE CHUNANCHE ISKI TASHREEH FARMATE HAI HUMARE SHAIKH MAULANA SHAH MUHAMMAD ISHAQ DEHLVI SOOM AL MAKKHI NE FIR MAULANA RASHEED AHMED GANGOHI NE BHI APNI FATAWA ME ISKO BAYAN FARMAYA HAI JO CHAPA HUA AAJ KAL LOGO KAY HAATH ME MAUJUD HAI AUR YEH MASLA ISKI PEHLI JILD KAY SAFA 93 PER MAZKOR HAI JISKA JI CHAHE DEKHE.