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Ikhtiyarate Mustafa ﷺ – Part 1

أعوذ بالله من الشيطان الرجيم

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم

الصلوۃ والسلام علیک یا سیدی یارسول اللہ

Ikhtiyarate Mustafa

Is unwaan ke tehat hum woh Hadeese jama’a karenge jinhe padh kar padhne wale ko poora poora yakeen ho jaye ki Allah Ta’ala ne apne Mehboob Hazrat Rasool-e-khuda Muhammed Mustafaﷺ ko saari kayenat ka malik wa mukhtaar or badshah banaya hai. Aapko saari khudayee mein tasarruf ka haq Khudaye ta’ala ki taraf se haasil hai. Aap jo chahein wo karein or beshak aap Sarkare do aalam hain or Sarware kayenat hain.

Yahan is shak ki gunzaeesh nahin ki jab sab kuch Allah ne Huzoor ﷺ ko de diya to ma’azallah Allah ke paas kya reh gaya. Kyunki Allah  ta’ala ki milkiyat ki shan yeh hai ki kisi ko kuch ata farmane ke baad is cheez ka haqeeqi zaati malik wahi rehta hai balki jo cheez deta hai iska malik bhi wahi hai or jisko deta hai iska malik bhi wahi hai.

Yeh aesa hi hai jaise hum kehte hain ki yeh khet mera hai, yeh makaan mera hai to iska matlab yeh nahin ki ma’azallah woh khet ya makaan khudaaye ta’ala ki huqumat wa milkiyat se nikal gaya tab mujhko mila, balki matlab yeh hota hai ki khuda ka hai lekin isne apne karam se ata farma diya or ata farmane ke baad bhi haqeeqi malik har cheez ka khuda hi hai.

Huzoor nabi kareem ﷺ ko Allah ta’ala ne saari kayenat ka badshah, malik wa mukhtaar bana diya to iska matlab yehi hai ki aapki yeh badshahat wa milkiyat khudaye ta’ala ki ata farmayee hui or mazazi hai or beshak haqeeqi or zaati badshahat Allah ki hi hai or wahi aehkamul hakimeen hai.

Kitne badshah aese hue ki inki hukumat duniya ke badey badey hisso par rahi balki kuch ne to saari duniya par hukumat ki to jo Allah ta’ala ka mehboob hai or jis ko Allah ne apni nishani or pehchan bana kar bheja ho apni tauheed ke izhaar ke liye jisko pasand farmaya ho uski hukumat agar saare aalam par ho or woh saari kayenat mein mukhtaar wa sultaan wa badshah ho to isme imaan walo ke liye koi ta’ajjub nahin.

Ba’az aayate Qur’aaniya se jo aapke ikhtiyarat ki nafee hoti hai iska matlab yeh hai ki khudaye ta’ala ke bagair ata farmaye aapko ya kisi ko koi ikhtiyaar nahin or khudaye ta’ala ki ata wa dain se Huzoor ﷺ ko saare ikhtiyarat haasil hain.

Ab aap ahadeese mubaraka ki roshni mein Huzoor ﷺ ke ikhtiyarat mulahza farmaye:

Hadees No. 1:

“Aqba ibne Aamir se marwi hai ki Huzoor ﷺ ne irshad farmaya ki main apne hauz ko is waqt dekh raha hoon, or mujhko tamaam ruye zameen ke khazano ki kunjiyaan di gayi hain.”

(Sahih bukhari Zild 01, Safa 179)

(Sahih muslim Zild 02, Safa 250)

Is hadees mein Huzoor ﷺ ne hauzey kausar ko apna hauz farmaya goya aap iske malik hain or saari ruye zameen ke khazaano ki kunjiyaan khudaye ta’ala ne aapko ata farmayi hain yani aap dono jahan mein malik wa mukhtaar hain.

 

Hadees No. 02:

Hazrat Ameer Mu’aawiya ne logo ko khitaab karte hue farmaya ki Huzoor ﷺ ko maine yeh farmate hue suna hai ki  Allah jisse bhalayi  ka irada farmata hai  usko deen mein samajh ata farmata hai or beshak main bantney wala hoon or Allah dene wala.

(Sahih bukhari Zild 01, Safa 16)

Is hadees ko padh kar khoob roshan ho gaya hoga ki jo kuch jisko Allah ta’ala ata farmata hai woh sab Huzoor ﷺ taqseem farmate hain or woh aapki chaukhat se milta hai.

Jo log Huzoor ﷺ ki shaan ghatatey hain, unhone is hadees mein yeh baat paida ki hai ki chunki yeh hadees ilm ke bayaan mein hai isse maloom hota hai ki Huzoor ﷺsirf bant’te hain or kuch nahin.To aese logo se yeh maloom kiya jaye ki kya wo yeh kehne ki zurrat karenge ki Khudaye ta’ala bhi m’azallah sirf ilm ata farmaney par kudrat rakhta hai or kisi par nahin. Kyunki is hadees mein Huzoor ﷺ ko bantney wala or Allah ta’ala ko ata farmaney wala kaha gaya hai to agar Huzoor ﷺ ko bantney mein sirf ilm par ikhtiyaar hai to Allah ko bhi m’azallah sirf ilm dene wala kehna padega. M’azallah rabbul aalmeen.

Hadees ke m’ana yehi hain ki jo kuch jis kisi ko Allah ta’ala ata farmata hai is sab ke takseem farmaney wale Huzoor ﷺ hain or aap ataaye ilahi ka waseela hain.

Bukhari hi mein dusri jagah isi mafhoom ki ek hadees is tarah marwi hai Rasoolallah ﷺ ne irshad farmaya “Main bantney wala hoon , khazanchi hoon or Allah ata farmaney wala hai.

(Bukhari Zild no. 01, Safa 439)

Hadees No. 03:

Hazrat Abu moosa ash’ari Radiallahu ta’ala anhu se riwayat hai ki Abu talib maldaar quresh ke hamrah mulke shaam ki taraf chale Nabi Kareem ﷺ bhi aapke sath they. Jab raahib ke paas pahunche to Abu Talib utrey or logo ne bhi apne kazawey khol diye. Raahib unki taraf aaya or halanki isse pehle wo log is raastey se guzartey they lekin wo inke paas nahin aata tha or inki taraf mutawajjeh nhi hota tha. Rawi kehte hain ki log abhi kazawey khol hi rahe they ki inke darmiyaan chalne laga yahan tak ki Rasoolallah ﷺ ke kareeb aaya or Huzoor ﷺka hath pakad kar kehne laga ki yeh saari kayenat ke sardar hain. Yeh Rabbul Aalmeen ke Rasool hain inko Khudaye ta’ala ne saari makhlooq ke liye rehmat banaya hai. Ru’oosaye quraish ne puchha tumne yeh baat kaise jani woh bola jab tum is ghati se samne aa rahe they to maine dekha ki har perh or patthar inko sajda kar raha tha.

(Tirmizee, Zild 02, Safa 202, Mishkaat, Safa 540)

Hadees No. 04:

Hazrat Ali Radiallahu Anho se marwi hai ki main Makke mein Huzoor ﷺ ke hamraah tha to hum atraaf shehar ki taraf  nikle to maine dekha ki jo darakht or pahaad Huzoor ﷺ ke samne aata hai woh kehta Asslamo aleka ya Rasoolallah ﷺ. Aye Allah ke Rasool aap par salaam ho.

(Tirmizee Zild 02 Safa 203)

In hadeeso se maloom hua ki Rasoolallah ﷺ saari kayenaat ke sardar wa malik mukhtaar hain yahan tak ki bejaan makhlook patthar or darkht wagerah aapko mante pehchantey or salam karte hain kyunki sab par aapki badshahat hai.

Hadees No. 05:

“Hazrat Abu hurairah Radiallahu Anho farmatey hain ki maine Rasoolallah ﷺ ki khidmat mein arz kiya ki main aapse bahut saari hadeesein sunta hoon lekin bhool jaata hoon aapne farmaya apni chaadar felaao. Maine apni chaadar bichha di. Aapne dono hatho se lap bana kar chaadar mein kuch daal diya or farmaya isko lapait lo. Maine chaadar ko lapait liya or iske baad main kabhi koi baat nahin bhoola.

(Bukhari Zild 01 Safa No. 22)

Is hadees ko dekhiye kaise roohani ikhtiyarat hain. Or kaisi khudada kudrat hai. Huzoor ﷺkhali chaadar mein bazaahir khali lap bana kar daltey hain or kaisi bemisaal yad-dasht ata farmate hain or Huzoor ﷺ ki ata wa bakhshish ka nateeza hai ki janaab Abu Hurerah se jitni Ahadees riwayat ki gayi hain woh or kisi sahabi se nahin.

Hadees No. 06:

Hazrat Abu Hurerah Radiallaho anho se marwi hai ki Rasoolallah ﷺ ne irshad farmaya ki main qayamat ke din saare insaano ka sardar hoonga.

(Bukhari, Safa 470, Muslim, Zild 01, Safa 111)

Is hadees se maloom hua ki Huzoor ﷺ ki hukumat wa badshahat wa sardari or saltanat sirf duniya mein hi nahin balki qayamat ke din bhi aap hi ka sikka chalega isiliye aapko ‘Sarkarey do Aalam’ or ‘Sarwarey Kaunain’ kaha jata hai.

Hadees No. 07:

Hazrat Anas se marwi hai ki Rasoolallah ﷺ ne irshad farmaya baroz qayamat sabse pehle main nikaloonga jab log wafd banenge to main aagey hoonga jab log khamosh honge to main hi khitaab karunga. Jab log rokey jayenge to main inki shafa’at karunga. Jab log mayoos honge to main inhe khushkhabri sunaunga. Izzat dena mere ikhtiyaar mein hoga or khair ki saari kunjiyaan mere hath mein hogi.

(Mishkaat, Safa 514)

Is Hadees mein Huzoor ﷺ kayeh farmana ki izzat wa karamat ki saari kunjiyaan mere hath mein hongi bata raha hai ki aap barozey qayamat mukhtaare kul honge or aapko saare ikhtiyaarat haasil honge kyunki kunjiyaan mukhtaar ke paas hoti hain majboor ke paas nahin.

Hadees No. 08:

Hazrat Abdullah ibne Ateeq farmatey hain ki phir maine Rasoolallah ﷺ se (Abu raafey yahoodi ko qatl karne or pair tutne ka kissa bayaan kiya) arz kiya to Huzoor ﷺ ne irshaad farmaya apna toota hua pair bichhao to Huzoor ﷺ ne is par hath phera to woh jaisa pehle tha bilkul wesa hi ho gaya jaise isme kabhi kuch kami aayi hi na thi.

(Bukhari, Zild 02, Safa 577, Mishkaat, Safa, 532)

Hadees No. 09:

Hazrat Jaabir farmatey hain ki mere waalid faut ho gaye or inke upar karz tha to maine Nabi-e-kareem ﷺ ki khidmat mein haazir ho kar arz ki, ki mere waalid ne karza chhoda hai or mere paas dene ke liye siwa khajooro ke darakhto ke kuch nahin hai or inki paidawar se kayee saal mein bhi karz poora na hoga. Aap mere sath tashreef le chale taki karz khwaa sakhti wa badgoyee se paish na aaye. Phir Huzoor khajooro ke dhair ke ird-gird phirey phir dua ki or dusre dhair ke gird phirey phir aap ek dhairi par baith gaye or farmaya karz khwaaho ko naap kar dete jaao yahan tak ki sab karz khwaaho ka saara karz ada ho gaya or utni hi khajoorein bach bhi gayi.

(Bukhari, Safa, 506, 580, 322)

Hadees No. 10:

Hazrat Abu Hurerah farmate hain ki Rasoolallah ﷺ ne irshaad farmaya ki main barozey qayamat sab insano ka sardar hoonga or sabse awwal main qabre anwar se bahar tashreef  launga or sabse pehle shafa’at farmaney wala or pehla shafa’at qubool kiya hua main hi hoon.

(Muslim, Zild 2, Baab Tafzeel Nabiyyena Ala Jamail Khalaik, Ibne Maza, Baab Zikrush-shafa’at, Safa 329, Tirmizee, Zild 2 Abwabul Manaqib, Safa 202)

Is hadees ki sharah mein Imam-e-Ajal nauwee farmatey hain Huzoor ﷺ duniya wa akhirat dono jahaan mein saare insano ke sardar hain lekin Hadees mein sirf qayamat ka zikr isliye hai ki qayamat ke din aapki sardari wa badshahat sab par zaahir farma di jayegi or koi inkaar na rahega.

Hadees No. 11:

Hazrat Anas Radiallaho anho se marwi hai ki Nabi Kareem ﷺ janaab Zainab se nikaah ke nausha the to meri maa Umme Sulaim ne khujoor, ghee or paneer ka halwa banaya or ek bartan mein kar ke mujh se kaha ki Anas isko Huzoor ﷺ ki khidmat mein le jao or arz karo Ya Rasoolallah ﷺ ye meri maa ne aapki khidmat mein thoda sa hadiya bheja hai or unhone aapko salaam arz kiya hai jaisaki main gaya or maine yeh kaha. Huzoorﷺ ne irshaad isey rakh do or jao. Humarey paas falaa-falaa ko bula lao, jiska Huzoor ﷺ ne naam liya or unhe bhi jo tumko mile yahaan tak ki jab main waapas lauta to Huzoor ﷺ ka ghar bhar chuka tha. Hazrat Anas se puchha gaya ki kitni tadaad thi unhone farmaya kareeban 300 log they. Phir maine Nabi ﷺ ko dekha aapne halwe par hath rakh kar kuch padha jo Allah ne chaha, Phir Huzoor ﷺ10-10 ko bulane lagey woh isme se khane lagey. Huzoor ﷺinse farmatey they Allah ka naam lo or har shakhs apne samne se khaye. Jab sabne kha liya to Huzoor ﷺne mujhse farmaya Aye Anas isko utthao. Jab maine dekha to mujhko maloom nahin ki jab rakha tha tab jyada tha ya jab utthaya tab jyada tha.

(Bukhari, Zild 2, Kitaabun-nikaah, Baabul Hadaaya Lil-urus, Safa 775, Muslim, Zild 1 Baab Ziwajey Zainab Binte Jehash, Safa 461, Mishkaat, Baab Fil Mo’aja’zaat Safa 538)

Hadees No. 12:

“Hazrat Ubaee Ibne K’ab Radiallaho ta’ala anho farmatey hain: phir Huzoor ﷺne jab mere dil mein paida hone waley waswasey ko jaan liya to mere seeney par hath maara jisse main paseeney-paseeney ho gaya or haalat yeh the goya ki main Khudaye ta’ala ko dekh raha hoon phir woh kaifiyat zaayel ho gayi.”

(Muslim, Zild 1, Safa 273)

Kya shaaney ikhtiyaar hai Hazrat Ubaee Ibne K’ab ke dil mein Qur’aaney Kareem ki Chnd Qir’aat ke mut’allik waswasa paida ho gaya tha. Huzoor ﷺne dil ke is waswasey ko fauran jaan liya or apni Khuda-daad qudrat se seeney par hath maar kar jalw’aye ilaahi dikha diya. Or shukook wa waswasey ke dal-dal se nikal kar imaan se dil bhar diya or woh kaifiyat zaayel farma di.

 

Continued…….

 

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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.
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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.
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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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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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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…
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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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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.

RAFAYADAIN TARK KARNA QURAN KI TAFSEER SE

Bismillah

Humney Issey Qabl Ghairmuqallid Rawafiz Ko Humari Daleel # 2 Par Aitraz Ka Dandaan Shikan Jawab Diya Tha.
Hazrat Abdullah Bin Masood (rez.) Se Marwi Tarkrafulyadein Ki Sahi Tareen Hadees Par Rawafiz Ke Aitrazat Ke Jawabaat!
Ab Daleel # 1 Par Aitraz Ka Jawab Mulahiza Farmayein.
Daleel # 1 :
Ayat E Qurani = “Kamiyab Hogaye Wo Momin. Jo Apni Namazon Mein Khushu’ Karney Waley Hain.” [Suratul Mo,Minoon 1 – 2]
Is Ayat Ki Tafseer Mein Hazrat Tajul Mufassireen Hazrat Ibne Abbas Rz.A. Farmatey Hain :
“Khushu’ Karney Walo Se Murad Wo Log Hain Jo Namaz Mein Tawazo’ Aur A’jizi Ikhtiyar Kartey Hain Aur Wo Dayen Bayen Tawajuh Nahi Kartey Aur Na Hi Namaz Mein Rafulyadein Kartey Hain.”
[Tanveerul Muqbas Min Tafseer Ibne Abbas Rz.A, P#212]
Is Ayat Ka Batini Hukum Zahir Kartey Hue Hazrat Ibne Abbas Rz.A. Ne Farmaya Ke Kamiyab Momineen Mein Wo Log Bhi Hain Jo Apni Namazon Mein Rafulyadein Nahi Kartey. Lihaza Ye Ayat Apni Tafseer(Jo Ke Sahabi Se Marvi Hai) Ki Bina Par Tark Rafulyadein Ki Daleel Bhi Hai Aur Tark Rafulyadein Ki Ahadees Ki Tayid Bhi Karti Hai. Falilhamdulillah!!!
Janab! Yahan Ek Aur Amar Bhi Qabile Ghaur Hai Aur Wo Ye Ke Sahabi Ki Tafseer Marfu’ Ke Hukum Mein Hoti Hai Yani Sahabi Jo Tafseer Karta Hai Wo Allah Ke Rasul S.A.W Ka Qaul Hota Hai…Ye Usool Hai…Mulahiza Ho:
“..Sahabi Ki Tafseer Musnad Hai (Yani Rasul S.A.W Ka Farman Hota Hai) Aur Sahabi Ki Tafseer Hujjat Bhi Hai Aur Sahabi Ki Tafseer Marfu’ Hoti Hai(Yani Rasul S.A.W. Ka Qaul Hota Hai).”
Ye Qanoon Dekhiye…Ahle Sunnat Ki Kutub Mein:
1 [Mustadrak Alhakim-J1, P123]
2 [Muarifat Uloomul Hadees-P20]
3 [Za’adul Mu’ad Az Ibne Qayum-J4 P52]
4 [Tadreebur Rawi-P65]…Waghera…!
…Ghermuqallideen Ki Kitab Mein:
[Aljunnah Az Nawab Siddiq Hasan Khan Ghermuqallid-Page96]…Waghera…!
>Lihaza Humari Aur Gher Muqallidon Ki Kutub Se Pata Chala Ke Sahabi Jo Tafseer Karta Hai Wo Asal Mein Marfu’ Yani Rasul S.A.W Ke Qaul Ke Hukum Mein Hoti Hai Lihaza Humari Pesh Kardah Hazrat Ibne Abbas Rz.A. Ki Tark Rafulyadein Wali Tafseer Hukman Rasulallah S.A.W Ka Hi Qaul Yani Musnad O Marfu’ Sabit Hua…Is Waja Se Ye Ayat Humari Mazeed Wazni Daleel Bangayi Kyunke Iski Tark Rafulyadein Wali Tafseer Marfu’(Yani Rasul S.A.W Ka Farman) Jo Thehri…Falilhamdulillha!!!
Aitrazate Rawafiz E Ghermuqallidiyah Laa Mazhabiyah
Ali Zayi Kazzab Aur Uske Khabees Muqallideen Ne Is Tafseer Par 2 Aitrazat Kiye Hain, Aitrazat Ma’a Jawabat Mulahiza Farmayein:
1 = Aitraz E Awal :
Ali Zayi Matruk O Kazzab Likhta Hai…
“(Iliyas Ghuman D.B. Ne)Surah Mominun Ki Pehli 2 Ayaat Likhi Hain Jin Mein (Ruku Se Pehley Aur Ruku Ke Baad Waley) Tark Rafulyadein Ka Naam O Nishan Tak Nahi…”

Al-Jawab:

Najaney Zayi Aur Iske Rawafiz Ka Aitraz Kartey Waqt Dimagh Waqayi Muaf Hokar Kaam Karma Chordeta Hai Ya Drama Bazi Phelayi Hui Hai Samajh Se Bahir Hai…! Ali Zayi Aur Uske Rafzi Khabees Muqallideen Ka Ye Aitraz Sarasar Jihalat Par Mubni Aur Kazzab Hai…Kyunke…
1) Inhi 2 Ayaat Se Zara Neechey Mulahiza Farmayein Hazrat Ibne Abbas Rz.A. Se Marwi Inhi Ayaat Ki Tafseer Mojud Hai Is Tafseer Mein [Naa Hi Namaz Mein Rafulyadein Kartey Hain] Ke Wazeh Alfaz Mojud Hain.. Humara Istadlal In Ayaat Se Is Tafseer Ki Bina Par Hai…Humne Kab Aur Kahan Kehdiya Ke Is Ayat Ke Matan Mein Tark Rafulyadein Ka Sarih O Zahiri Zikar Hai???Humara Istadlal To Batini Hukum Se Hai!!! Lanatullahi Alal Kazibeen!!!
2) Naa Hi Namaz Mein Rafulyadein Kartey Hain] Ke Lafaz Se Namaz Ke Andar Paye Janey Waley Har Rafulyadein Ki Nafi Bakhubi Hojati Hai Phir Chahey Wo Ruku Wala Ho Ya Sajdey Wala Ho, Teesri Rakat Ke Shuru Wala Ho Ya Dusri Aur Chohnti Rakat Ke Shuru Wala Ho Sabki Nafi Hojati Hai..Alag Se Har Rafulyadein Ko Zikar Karneki Zarurat Nahi Kyunke Sab “Fiss Salah” Mein Dakhil Hain. Jistarha “Laa Ilaha Illallah” Mien “Laa” Se Har Mabud E Batilah Ki Nafi Hojati Hai Phir Bhaley Wo Firon Ho Ya Laat Ho Ya Dajjal Ho, Har Ek Ka Alag Zikar Zaruri Nahi……..Zayi Matrook O Kazzab Aur Uske Muqallideen Rawafiz Se Guzarish Hai Ke Jawab Dene Se Pehley Thora Kutube Usool Ka Bhi Mutal’ah Karliya Karein Takey Baad Mein Zillat Na Uthani Parey…!!!
2 = Aitraz E Daum:
Phir Zayi Kazzab O Matrook Ne Aagey Likha Hai Ke
“Is [Tafseer E Ibne Abbas] Ka Markazi Rawi “Mohmmed Bin Marwan Assudi Assagheer” Kazzab Hai Aur Baqi Ki Sanad Bhi “Silsilatulkazib” Hai.”
Aur Hazrat Mufti Taqi Usmani Sahib D.B. Ne Likha Hai Ke “Iski Sanad Zaeef Hai Kunke Ye Nuskha Mohemmed Bin Marwan Assudi Assagheer A’n Abi Sualeh Ki Sanad Se Hai Aur Is Silsile Ko Muhaddiseen Ne Silsilatul Kazib Qarar Diya Hai.” [Fatawae Usmani , J#1 P#215].
Al-Jawab:
Jawab Se Qabal Chand Tamheedi Baatein Zehan Nasheen Farmalein:
Aisa Mumkin Hai Ke Ek Admi Ek Fan Mein Mahir, Siqah Aur Muattabar Ho, Bayina Wohi Admi Dusrey Fan Mein Kamzor, Zaeef, Matrook Aur Kazzab Tak Ho…..Yani Ek Fan Ka Mahir Zaruri Nahi Dusrey Fan Mein Bhi Mahir Ho…Kutube Isma O Rijjal Dekhney Se Ye Baat Wazeh Hojati Hai…Chand Misaalein Mulahiza Hon…:
1) Hazrat Imam Bukhari R.A : Aapki Taleef “Altareekhul Kabeer” Ko Fan E Tareekh Mein Wo Darja Hargiz Hasil Nahi Jo “Sahi Bukhari” Ko Fan E Hadees Mein Hasil Hai.
2) Mohemmed Bin Ishaq Bin Yasar : Fan E Hadees Mein Aemma Karam Ne Inko Kazzab Aur Layesa Bil Qawi Waghera Farmaya Hai [Az Zuafa Wal Matrukeen Ibne Al Jouzi, J#3 P#41]….Lekin Isi Mohemmed Bin Ishaq Ko Ilm E Mughazi Ka “Imam” Aur “Marja’a” Kaha Gaya Hai.[Tazkiratul Huffaz Lil Zehbi, J#1 P#130].
3) Asim Bin Abi Annujood Al Kufi : Hafiz Ibne Hujar R.A. Inkey Barey Mein Farmatey Hain “Lahu Auwham” Lekin Fane Qirat Mein Hujjat Qarar Detey Hain. [Taqreebut Tehzeeb P#472]
4) Hafas Bin Suleman Al Asadi : Imam Zehbi Shafayi R.A. Ne Aemma Ki Juruh Naqal Karney Ke Baad Farmaya Ke “…Ye Fan E Qirat Mein Siqah, Sabat Aur Zabit Hai Bakhilaf Fan E Hadees Ke, Us Mein Aisa Nahi Hai Ye.”
[Muarfatul Qira, Al Kubbar, J#1 P#140]
5) ‘Eesa Bin Maena Al Madini : Imam Zehbi Shafayi Farmatey Hain Ye Fan E Qirat Mein To Muattabar Hain Lekin Fan E Hadees Mein Naqabile Aitbar Hain.
[Meezanul Aitadal, J#3 P#327]
6) Muqatil Bin Suleman : Hafiz Khaleeli Farmatey Hain Ke Ye Ulamae Tafseer Ke Haan Azeemush Shan Muqam O Martabey Ke Malik Hain Lekin Huffaz E Hadees Ne Inko Riwayat Mein Zaeef Qarardiya Hai.
[Irshadul Khaleeli, J#3 P#928]
7) Imam Ibne Hujar , Imam Behaqi Aur Imam Zehbi R.A. Ne Imam Jirah O Tadeel Imam Yahiya Bin Sa’eed Alqatan Al-Hanafi R.A. Ke Hawaley Se Ye Usool Naqal Kia Hai….
“Aemma Ne Fan E Tafseer Mein Aisey Logon (Ki Maruyat) Ke Barey Mein Narmi Ikhtiyar Ki Hai Jinko Hadees Mein Muattabar Qarar Nahi Detey. Phir (Yahiya Bin Sa’eed Alqatan Ne)…
Lais Bin Abi Suleim,
Juwebar Bin Saeed Aur
Mohemmed Bin Saib Kalbi
…Ka Naam Liya Aur Farmaya Ke In (Jesey) Hazrat Ki Naqal Kardah Hadees Qabil E Muddah O Hujjat Nahi Albatta Inki Tafseer Likhi Jayegi.(Pata Chala Ke Tafseer Mein Ye Hazraat Hujjat Hain.)”
Dekhiye…
1 [Dalailun Nabuwah Lil Behaqi, J#1 P#33]
2 [Meezanul Aitadal Lil Zehbi, J#1 P#391]…Aur…
3 [Tehzeebut Tehzeeb Al Ibne Hujar, J#1 P#594]…!
>>>Mandarjahbalah Tamheedi Hawalon Ko Parhney Ke Baad Ye Baat Noor E Aftab Ki Tarha Roshan Hojati Hai Ke Ek Shakhs Agar Kisi Ek Fan Mein Matrook Aur Zaeef Hai To Hargiz Zaruri Nahi Ke Wo Kisi Dusrey Fan Mein Bhi Zaeef O Matrook Hi Ho! Is Tamheed Ke Baad Ab Jawab Arz Hai….
>>> Janab E Man…!!! Mohemmed Bin Marwan Assudi Assagheer R.A. …. Par Jirah Sirf Aur Sirf Fan E Hadees Ke Aitbar Se Hai, Fan E Tafseer Mein Aap Siqah Aur Sabat Hain. Imam Bukhari R.A. Ne Aapko Fan E Hadees Mein Zaeef Qarar Detey Hue Farmaya Ke
“…Issey Ahadees Hargiz Na Likhi Jayein…!”
[Meezanul Aitadal, J#4 P#263, Tarjumah#7679]
Lekin Fan E Tafseer Mein Aapko “Almufassiru” Aur “Sahibut Tafseer” Jesey Barey Alqabat Se Nawazah Gaya Hai…!
Dekhiye…1 [Tafseerul Minar, J#2 P#361]
…………….2 [Mughani Ul Akhiyar, J#5 P#429]
…………….3 [Shuzratuz Zehab, J#1 P#318]..Waghera…!!!
>>Gher Muqallid Rawafiz Se Arz Hai Ke Hum Mohemmed Bin Marwan Assudi R.A. Ki Tafseer Se Hujjat Pakarrahey Hain Na Ke Hadees Se Lihaza Hum Par Tumhara Mardood Aitraz Siwaye Phoo Ke Fire Ke Aur Kuch Bhi Nahi… Hum Par Aitraz Tab Hota Jab Hum Mohemmed Bin Marwan Assudi Se Riwayat Shudah Hadees Se Istadlal Kartey Jis Mein Wo Zaeef Hain…Jabke Hum Tafseeri Riwayat Se Istadlal Kartey Hain Jis Mein Wo Siqah Aur Almufassir Aur Sahibut Tafseer Hain To Hum Par Aitraz Kesa??? Mufti Taqi Usmani D.B. Ne Bhi Fan E Hadees Ke Aitbar Se Unko Zaeef Kaha Hai Na Ke Fan E Tafseer Ke Aitbar Se Aur Ye Hum Bhi Mantey Hain…!!! Falilhamdulillah!!!
“Uljha Hai Paon Yaar Ka Zulfe Daraz Mein,
Lo Aap Apney Daam Mein Saiyad Agaya…!”
Mazeed Suniye…..Mohemmed Bin Marwan Assudi R.A. Ki Tafseer Se Sirf Humne Hi Nahi Balkey Inse Aur Logon Ne Bhi Tafseer Mein Hujjat Pakri Hai,Jo Ghermuqallidon Ke Haan Bhi Muattabar Hazrat Hain,Aur In Imamon Ka Tafseer Mein Inse Hujjat Pakarna Tafseer Mein Inke Siqah Honeki Bari Daleel Hai…Kin Logon Ne Kis Kitab Mein Hujjat Pakri Hai Bahawala Chand Misalein Mulahiza Farmayein….
1) Imam Ibne Wehab R.A.(Wafat 190 Hijri)…[Tafseerul Quran J#1 P#648].
2) Imam Ibne Jarreer R.A.(W 310 Hijri)…[Tafseer Ibne Jarreer, J#19 P#313]
3) Imam Ibne Al Munzar R.A.(W 318 Hijri)…[Tafseer Ibne Al Munzar, J#1 P#68]
4) Imam Ibne Abi Hatim R.A.(W 327 Hijri)…[Tafseer Ibne Abi Hatim, J#3 P#848]
5) Imam Samarqandi R.A.(W 370 Ya 373 Hijri)…[Tafseerul Samarqandi, J#1 P#15]
6) Imam Bughwi R.A.(W 516 Hijri)…[Tafseer E Bughwi, J#1 P#51]…Waghera…!!!
Umeed Hai Ghermuqallid Rawafiz Ki Samajh Shareef Mein Baat Pewast Hogayi Hogi Ke Mohemmed Bin Marwan Assudi Fan E Tafseer Ke Imam Aur Almufassir Aur Siqah Hain, Haan Fan E Hadees Mein Zaeef Hain. Lihaza Ahnaf Chunkey Inki Tafseer Pesh Karrahey Hain To Unpar Koi Ta’an Nahi! Mazeed Umeed Hai Ke Ye Mandarja Bala Hawaley Jin Mein Dusrey Kuch Mufassir Imamon Ne Bhi Mohemmed Bin Marwan Assudi Se Tafseer Mein Hujjat Pakri Hai Ghermuqallideen Ko Hazam Hojayengey…Inshaallah!!! Falilhamdulillah!!!
Baqi Sanad Ki Behas :
>Baqi Ki Sanad (Mohemmed Bin Saib Kalbi A’n Abi Sualeh A’n Ibne Abbas Rz.A…) Ko Jo “Silsilatul Kazib” Likha Hai Wo Bhi Fan E Hadees Ke Hi Aitbar Se Hai Na Ke Fan E Tafseer Ke Aitbar Se, Tafseer Agar Is Sanad Se Li Jaye To Bilkul Sahi Hai…Kyunke…
1) Mohemmed Bin Marwan Assudi Ki Tarha Unke Ustad “Mohemmed Bin Saib Kalbi” Aur Phir “Abu Sualeh” Bhi Tafseer Ke Imam Aur Tafseer Mein Hujjat Hain..
Chunacha…In Dono Hazraat Ko Bhi Aemma Ne Mufassir Ke Tor Par Hi Zikar Kia Hai Jo Inke Tafseer Mein Hujjat Honeki Daleel Hai.
Dekhiye…
1 [Tehzeebut Tehzeeb, J#1 P#389]
2 [Alkamil Ibne Adi, J#6 P#2132]
3 [Meezanul Aitadal, J#3 P#556]..Aur…
4 [Muarfatus Siqat Lil’ajali, J#1 P#242]…Waghera…!
2) Balkey Imamul Aemma Yahiya Bin Sa’eed Alqatan Alhanafi R.A. Ne To Mohemmed Bin Saib Kalbi Se Tafseer Riwayat Karneko 100% Jayiz Qarar Diya Hai Haan Hadees Mein Zaeef Farmaya Hai(Jo Ke Hum Bhi Manrahey Hain) Jesa Ke Humne Aitraz 2 Ka Jawab Shuru Karne Se Pehley Tamheedi Niqat Main Number 7 Pe Yahiya Bin Saeed Alqatan Ka Qaul Bahawala Naqal Kardiya Hai Wahin Mulahiza Farmalein…!
3) Aur Abu Sualeh R.A. Ko Bhi 100% Siqah Qarar Diya Gaya Hai.
[Muarfatus Siqat Lil’ajali, J#1 P#292].
4) Tamheedi Niqat Mein Humney Kuch Misalein Dekar Yahi Sabit Kia Tha Ke Ek Shakhs Kisi Ek Fan Mein Mahir Ho To Zaruri Nahi Ke Dusrey Fan Mein Bhi Mahir Ho Hosakta Hai Wo Tafseer Mein Mahir Aur Siqah Ho, Aur Hadees Mein Matruk Aur Zaeef Ho…Lihaza Is Sanad {Mohemmed Bin Marwan A’n Saib Kalbi A’n Abi Sualeh A’n Ibne Abbas Rz.A.} Se Aagar Hadees Lein To Wo Matruk O Zaeef Hogi, Lekin Isi Sanad Se Agar Tafseer Lein To Wo Sahi Aur Siqah Hogi Kyunke Is Sanad Ka Har Rawi Mashur Mufassir Aur Tafseer Ka Imam Hai Hadees Ka Nahi Jesa Ke Humne Uppar Ki Behas Mein Sabit Kia…Falilhamdulillah!!!
5) Mazeed Mazedar Baat Ye Ke Mohemmed Bin Marwan Ki Tarha Is Sanad(Saib Kalbi A’n Abu Sualeh A’n Ibne Abbas) Se Imam E Azam Abu Hanifa R.A. Ne Bhi Tafseer Li Hai….Mulahizah Farmayein…
> [Musnad E Imam E Azam,P#535 (Mutarajim Molana Zafar Iqbal), Baab=“Wehshi Bin Harab Ne Islam Kesey Qabul Kia?”, Kitabut Tafseer]<
{Abu Hanifa A’n Mohemmed Bin Saib Kalbi A’n Abi Sualeh A’n Ibne Abbas………..}
>To Janab!!! Pata Chala Ke Imam E Azam Abu Hanifa R.A. Bhi Is Sanad Ko Tafseer Mein Hujjat Mantey Hain Tabhi Riwayat Bhi Farma Rahey Hain, Lihaza Ye Sanad Hadees Mein Zaeef Aur Tafseer Mein Hujjat Sabit Hui.Baqi Mohemmed Bin Marwan Ka Tafseeli Tazkirah Hum Pehley Hi Karchukey Hain Yahan Issey Agey Ki Sanad Ki Bhi Tehqeeq E Mukhtasar Mukammal Hui…!Akhir Mein Intihayi Eham Tareen Baat :
Akhir Mein Hum Hazrat Ibne Abbas Rz.A. Ki Is Tark Rafulyadein Ki Tafseer E Sahiha Ki Tayid Mein Mashur Siqah Taba’i Hazrat Hasan Basri R.A. Se Naqal Kartey Hain….Mulahiza Ho…
Hazrat Hasan Basri R.A. Bhi Hazrat Ibne Abbas Rz.A. Ki Tarha Surah Mo,Minoon Ayat 1 – 2 Ki Tafseer Kartey Hue Farmatey Hain:
“(Is Ayat Mein) “Khawshi’oon” Se Murad Wo Log Hain Jo Sirf Takbeer E Tehreema Ke Waqt Rafulyadein Kartey Hain.”
[Tafseerul Samarqandi,J#2 P#408, Taba’ Beroot]
>Hazrat Hasan Basri R.A. Ne Bhi Hubahu Wohi Tafseer Farmayi Jo Janab Ibne Abbas Rz.A. Se Sahi Tafseeri Sanad Se Marwi Hai. Hazrat Hasan Basri R.A. Ki Tafseer 100% Humari Hazrat E Ibne Abbas Rz.A. Ki Tafseer Ki Tayid Karti Hai, Lihaza Hazrat E Ibne Abbas Rz.A. Ki Tafseer Har Aitbar Se Sahi Sabit Hui…!!! Tafseer E Ibne Abbas Rz.A. Humari Buhat Bari Daleel Hai, Jiske Tawassut Se Quran Pak Ka Batini Hukum Tark Rafulyadein Ka Zahir Hua Aur Quran Jesi Azeem Kitab Se Humein (Tark Rafulyadein Yani) Sunnat E Rasul S.A.W Ki Daleel Milgayi… Falilhamdulillah…!!!
>Allah Humein Samajhney Ki Aur Phir Amal Karneki Tofeeq Naseeb Farmaye…Aur Ghermuqallidi Rafziyat Laa Mazhabiyat Fitna E Azeem Se Panah Mein Rakhey…Ameen!!! Umeed Kartey Hain Ke Ghermuqallid Rawafiz La Mazhabon Ko Jawab Pasand Ayega…!
Note: Ghermuqallidon Ke Haliya Baap Ali Zayi Ne Aur Bhi Kuch Bilkul Be Dhangey Aitrazat Yahan Kiye Hain (Jinka Koi Sar Paer Nahi Hai) Lekin Chunkey Is Facebook Ke Post Mein Amer Mohammed Naami Rafzi Ne Sirf Ye Asal Aitrazat Hi Naqal Kiye Hain Isiliye Humne Bhi Inhi Ke Jawabat Par Iktifa Kia Hai…Agar Koi Ghermuqallid Mazeed Aitraz Karma Chahey To Shoq Se Karey Inshaallah Uska Bhi Jawab Ajayega! Lihaza Koi Kisi Bilawaja Ki Khush Fehmi Mein Na Hi Rahey To Behtar Hai…!!!
* Na Tum Ta’ney Humein Detey, Na Hum Fariyad Kartey,
Na Khultey Raaz Sarbasta, Na Yun Ruswaiyaan Hotin…*

Huzur Ka Naam Sun Kar Angoothey Choomna

Bismillah

Ahl e Sunnat ka yeh manana hai k Azaan main jub AAQA kareem صلی الله علیہ وسلم ka naam-e-Mubarik aai tou pehli mertaba durood perha jai aur dosri mertaba yeh kalimat keh ker “قرت عینی بک یارسول الله. اللهم متعنی بالسمع وابصر” apney angoothy choom ker ankhon per lagai jaian.

Es aml ka Hadees sey reference:

-“AAQA kareem صلی الله علیہ وسلم ney fermaya jo azaan main mera naam sun ker apny angoothy choomey aur ankhon per rukhy tou qayamat k din hum esy safhon main talash fermaian gy aur apny peechy peechy jannat main ley jaian gey.

(Salat-e-Masoodi, V:2, Page:350)

-Aik riwayat main aata hai: “Jo mera naam sun ker angoothy choom ker apni ankhon per rukhy ga Nabi us k quaid hon gey”

(Dur-e-Mukhtar, V:2, Pg:68)

Es k baad Hazrat Syedna Abu Bakr Siddique رضی الله عنہ k aml sey bhi yeh saabit hai:

-Hazrat Abu bakr Siddique رضی الله عنہ ney Azaan Me Sarkar صلی الله علیہ وسلم ka naam sun ker angoothy choom ker inhain ankhon per pheera, es per Sarkar Ne Farmaya:”Jo Tumhari Tarah Karey ALLAH Uske Tamam Gunaah Muaf Farmaey Ga”

(Roohul Bayan V:4, Pg:648)

-Aik Aur moqy per Hazrat Abu bakr Siddique رضی الله عنہ ney jub aisa he kia tou SARKAR صلی الله علیہ وسلم ney fermaya:”Jiss terha mery khalil Siddique رضی الله عنہ ney kia, jo bhi aisa kary ga us k liay meri shifa’at wajib hogi”

(Mozu’aat e Kabir, Maqasid e Hasana P:384)

Aetraaz:Badmazhabo ka akser yehi aetraaz rehta hai k yeh aml Biddat hai, kahi sey sabit nahi, aur jub yeh riwayaat un ko dikhai jaati hain tou yeh aetraaz kerty hain k yeh riwayat zaeef hadeesoon sey hain.

Es k jawabaat yeh hain:-Awl tou yeh k es aml k bary main jo riwayaat main un k bary main Mulla Ali Qaari fermaty hain:”Main kehta hon jis hadees ka bayan ho aur us per aml Siddique-e-Akbar رضی الله عنہ sey sabit ho tou yeh aml k liay kaafi hai, kyun k Hazoor صلی الله علیہ وسلم ney fermaya k, Tum per lazim hai meri sunnat aur mery SAHABA ki sunnat”, tou jo aml SAHABA sey sabit ho us per aml kerny main koi harj nahi.”

(Al-Mozoaat-e-Akbari, Hadees:869)Lehaza Mulla Ali Qaari ney esko jaiz kaha.

-Dosra yeh k islah-e-aamal k liay zaeef hadees per aml kerna sawab ki niyat sey ho tou yeh MUSTAHAB aml hai, han zaeef hadeeson ko Aqeedy k liay nahi lia jata, tamam Aaima es per mutafiq hain k islah-e-aamal k liay jiss ney zaeef hadeeson per aml kia us k liay yeh jaiz hai, aur jis ney nahi kia us per koi gunah nahi.

-Teesra yeh k Hadees k derjaat main sahi hadees k baad Hadith-e-Hassan ka derja baqi hai yahan tak k usko Zaeef kaha jai, Mufti Ahmed Yar Khan Naeemi رحمت الله علیہ fermaty hain: “Kisi hadees ka Sahi hona ager sabit nahi hua tou yeh lazim nahi k wo Zaeef hadees hai kyun k Sahi Hadees k baad Hassan ka derja baaqi hai”. Aur Angoothy choomney k es aml ko mutlaqan yeh kehna k Hadees-e-zaeef main hai sahi nahi, kyun k Muhadiseen ney es aml ko jahan bayan kia hai wahan “لا یصح لم یثبت ka lafz use kia hai, jis sey muraad Hassan bhi ho sakta hai, eska proof dosry maslak ki kitabon sey sabit hai:

Gheir Muqalid Muhammad Shams-ul-Haq Azeem Abadi likhty hain:-“Nafi saboot hadees sey eska zaeef hona sabit nahi hota, kyun k ahtamal hai k saboot sey sehat murad ho(yani yeh hadees sehat ko nahi pohanchti) tou es sey Hassan honey ki nafi nahi hoti.

(Risala Ghani-tul Laal Maee, Ma Tibrani, V:2, Pg:58)

-Deobandi Sheikh-ul-hadees Taqqi-ud-deen sahab apni kitaab main likhty hain:”Jub kisi hadees k bary main “لا یصح لم یثبت” kaha jai tou lazim nahi k wo hadees moozu hai ya zaeef hai, Mulla Ali Qaari رحمت الله علیہ fermaty han k aam saboot sey hadees ka moozu hona lazim nahi aata. Tou jub bhi “لا یصح لم یثبت” istimal ho lazmi nahi k wo hadees zaeef hai, mumkin hai k wo hassan ho”

(Fun Isma-ar-rijaal, Page:76)

ZAEEF HADEES BHI FAZEELAT KE AMAL ME QAWI HOTI HAI

Bismillah

ZAEEF HADEES BHI FAZEELAT KE AMAL ME QAWI HOTI HAI.

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

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

Bismillah

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

TARK-E-RAFAYADAIN PAR AITRAAZAAT KE JAWABAAT

Bismillah

TARK-E-RAFAYADAIN PAR AITRAAZAAT KE JAWABAAT

RAFAYADAIN PAR AITRAZAAT KE JAWABAAT:

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

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

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

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

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

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

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

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

GHAIR-MUQALLID ZUBAIR ALI ZAI KI KHIYANAT:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IMAM BUKHARI (rah.) KI JARAH KI HAQEEQAT:

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

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

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

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

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

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

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

HADEES KO SHAAZ SABIT KARNE KI KOSHISH:

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

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

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

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

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

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

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

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

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

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

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

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

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

SAHEEHAIN KE RAAVI PER JARAH KARNE WALA BID’ATI:

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

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

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

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

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

ZUBAIR ALI ZAI APNE HI USOOL SE BID’ATI:

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

ULEMA’-E-AHNAAF KI JARAH KI HAQEEQAT:

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

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

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

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

Hazrat Abu Bakr Siddeeq Radiallahu Anhu Aur Rafayuldayn

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

Wassalaam,

Bilal Akbar, Azad Kashmir

Al Jawaab: Haamidanwwa Musalliyaa

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

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

IS RIVAYAT KA HAAL:

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

(i): Zoafe Rivayat:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Khulasah-e-Kalaam:

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

.

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

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

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

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

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

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

AL-JAWAAB:

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

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

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

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

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

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

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

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

كِتَاب تَفْسِيرِ الْقُرْآنِ
بَاب وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ

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

RASOOLULLAH ALAIHIS SALAM NE KHUD RAFAYADAIN SE MANA FARMAYA:

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

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

AB DALEEL#5 PAR AITRAZ KA JAWAB MULHAIZAH HO:

DALEEL:

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

>TARZ E ISTADLAL:

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

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

AITRAZ#1:

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

Al-Jawab:

Ye Aitraz Batil O Mardood Hai Kyunke…

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

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

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

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

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

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

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

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

Chand Hawaley Mulhaiza Hon:

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

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

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

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

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

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

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

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

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

SHAH WALIULLAH PAR AITRAZ KA JAWAB :

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

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

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

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

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

Lihaazah Dono ka Palla Yaksaa’n hai…

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

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

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