KYA NAMAZ PADHTE WAQT SAR DHANKA JAYE???

KYA NAMAZ PADHTE WAQT SAR DHANKA JAYE???

 

1.Hazrat Anas Bin Malik razi Allahu Anhu farmate hai ke Rasoolullah Sallallahu alaihi wasallam AKSAR AUQAAT apne SAR ko DHAMP kar rakhte the.

[SHAMAIL TIRMIZI]

2.Hazrat Anas Bin Malik razi Allahu Anhu farmate hai ke Maine Rasoolullah Sallallahu Alaihi wasallam ko Wuzu karte hue Dekha. Ap sallallahu Alaihi wasallam ke SAR MUBARAK par QATRI PAGDI thi,

Ap ne Pagdi ke NEECHE se hath Daal kar Sar ke Agle Hisse par MASAH farmaya aur Pagdi ko khola nahi.

[ABU DAWOOD]

  1. Hazrat Abdullah Bin Omer Razi Allahu anhuma farmate hai ke Nabi Kareem sallallahu alaihi wasallam jab bhi AMAMA bandhte the to Apne AMAMA ko apne Kandho ke Maa bain(darmyan) latkate the.

Hazrat Nafe’ farmate hai ke Hazrat Ibne Omer Razi Allahu anhu bhi Yunhi karte the aur hazrat Abdullah kehte hai maine Hazrat Qasim Bin Muhammad(rahmatullahi alaih) aur Salim rahmatullahi alaih ko bhi Yunhi karte dekha hai.

[SHAMAIL TIRMIZI]

  1. Hazrat Abdullah Bin Omer Razi Allahu anhu SAR par MASAH farmate to TOPI Sar se hata lete aur SAR ke AGLE HISSE par MASAH farmate.

[DARQUTNI]

  1. Hazrat Hasan Basari rahmatullahi alaih farmate hai ke Huzoor sallallahu alaihi wasallam ke SAHABA RAZI ALLAHU ANHUM NAMAZ me SAJDA karte is haal me ke Unke Hath kapdo me hote the l8r unme so har ADMI apni PAGDI par SAJDA karta tha.

[MUSANNAF IBNE SHEEBA]

  1. Hazrat Wael Bin Hujr Razi Allahu anhu farmate hai ke Mai agle Saal Huzoor sallallahu alaihi wasallam ke paas aya (to Maine dekha ke Namaz me) Sahaba Razi Allahu anhum ke (Jismo par) Chadaren thi aur (SARON par) Lambi TOPIYAN thi.

[TAHAWI]

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AURAT NAMAZ KAHAN PADHNA CHAHYE

AURAT NAMAZ KAHAN PADHNA CHAHYE
1.Hazrat Umme Humaid razi Allahu anha se marwi hai ke Ek Martaba wo Nabi Kareem Sallallahu alaihi wasallam ki Khidmat me Hazir hui aur Arz kiya Ya Rasoolallah ! Mai apke Sath me Namaz padhna pasand karti hu,
Nabi Sallallahu alaihi wasallam ne farmaya
“Mujhe Maloom hai ke tum mere sath Namaz padhne ko pasand karti ho lekin Tumhara APNE KAMRE ME NAMAZ PADHNA, HUJRE ME NAMAZ PADHNE SE BEHTAR HAI, AUR APNI QAUM KI MASJID ME NAMAZ PADHNA MERI MASJID ME NAMAZ PADHNE SE ZIADA BEHTAR HAI”
farmate hai
To unke HUKUM par unke ghar ke sab se AKHRI kone Me jahan SAB SE ZIADA ANDHERA HOTA hai NAMAZ PADHNE KE LYE JAGAH BANADI GAYI HAI aur wo AKHRI DAM TAK WAHI NAMAZ PADHTI RAHI.
[MUSNAD AHMED, JILD 4, HADIS NO 27630, UMME HUMAID KI RIWAYAT KA BAAB]

2.Hazrat Abdullah Bin Masood Razi Allahu anhu se riwayat hai ke Ap sallallahu alaihi wasallam ne farmaya
“Kisi AURAT ki Allah ke Nazdeek is se Mehboob koi NAMAZ nahi ke Wo apne Nihayat Tareek kamre me NAMAZ padhe.
(BAIHAQI JILD 3, 131)

3.Hazrat Ayesha Razi Allahu anha
AJ KHAWATEEN KA JO RAWAYYA HAI AGAR AP(Sallallahu alaihi wasallam)NE ISKO DEKHA HOTA TO UNKO MASJID SE ROK DYA HOTA JAISE BANI ISRAEEL KI KHAWATEEN KO ROK DYA GAYA
(BUKHARI)
Baaz log Ye aetraz karna shuru kar dete hai ke Log Aurton ko Masjid ane se rokte hai aur Hadees ki mukhalifat karte hai, magar wo ye nahi jante ke Rasoolullah sallallahu alaihi wasallam ne AURTO KO NAMAZ padhne ki jagah wazeh taur par batadi hai ke GHAR KE KONE ME NAMAZ PADHNA BEHTAR HAI.
Ab ap bataye ke BEHTAR JAGAH NAMAZ PADHENGE YA KISI AUR?

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FIQHE HANAFI PAR BHONKNE WALO FIQHE HAMBALI BHI DEKHLO

SHAIKHUL ISLAM IBNE TAIMIYA RAHMATULLAHI ALAIH ki tehqeeq ye thi ke HAZRAT IMAM AHMEd aur HAZRAT IMAM ABU HANEEFA Rahmatullahi alaih ka Mazhab Aapas me ek Doosre se BHOT QAREEB hai.

MIHAAJUS SUNNAH me Hafiz ibne Taimiya farmate hain:
“MAZHAB ABU HANEEFA me jo MAsael hain wo banisbat doosron ke IMAM AHMED Rahmatullahi alaih se ZIADA QAREEB hai.”
[mihaajus Sunnah jild 5 safha 181]

 

SCAN:

“MAZHAB ABU HANEEFA me jo MAsael hain wo banisbat doosron ke IMAM AHMED Rahmatullahi alaih se ZIADA QAREEB hai.” [mihaajus Sunnah jild 5 safha 181]
“MAZHAB ABU HANEEFA me jo MAsael hain wo banisbat doosron ke IMAM AHMED Rahmatullahi alaih se ZIADA QAREEB hai.”
[mihaajus Sunnah jild 5 safha 181]

Ghair Muqallideen jin ka naam lelekar ARAB se maal bataur rahe hai yani Hafiz Ibne taimiya Rahmatullahi alaih wo farmate hain ke FIQH HANAFI IMAM AHMED BIN HAMBAL ki FIQH se Qareeb hai aur

Ghair MUQALLIDEEN jamat ke Mujaddid Nawab SIDDIQ HASAN Saheb BHOPALI farmate hai:

“Wo(IMAM AHMED) IMAAMUL AIMMA the wo IMAMAUL MUHADDISEEN the”
[ATTAAJUL MUKALLIL 24]
TO PATA CHALA KE FIQH HANAFI FIQH HAMBALI SE ZIADA QAREEB HAI. MAGAR GHAIR MUQALLIDEEN FIQH HAMBALI KO KUCH NAHI KEHTE KYU K AISA KAHENGE TO DAANA PAANI BAND HOJAIGA KYU KE SAUDI ME FIQH HAMBALI RAAIJ HAI AUR YE WAHAN SE MAAL BATAURTE HAI.
ALLAHU ALAM.
ALLAH TA’ALA SAHEEH FIKR O AMAL KI TAUFEEQ NASEEB FAMAYE.
AMEEN.

MUDALLAL NAMAZ E JANAZA KA TAREEKHA (FIQH HANAFI)

Bismillahir Rahmaanir Raheem

NAMAZ  E JANAZA KA TAREEKHA

Namaz  e Janaza ka Tareekha ye hai ke

  1. Pehli Takbeer kahe uske Baad Allah ki Hamd bayan kare(yani SANAA padhe),
  2. Phir Takbeer kahe aur Nabi sallallahu alaihi wasallam par DAROOD SHAREEF padhe,
  3. Teesri Takbeer kahe aur usme Apne liye aur Mayyit ke liye aur Musalmano ke liye Dua padhe
  4. Phir chauthi (4th)Takbeer kahe aur Salaam pherde.[Hidayah jild 2 safha 145]

Dalail:

Namaz e Janaza me 4 Takbeeren

Hazrat Abu Huraira Razi Allahu anhu se riwayat hai ke Rasoolullah sallallahu alaihi wasallam ne Najashi ki Wafaat ki Khabar di jis Din wo Faut hue the(inteqal hua).

Ap sallallahu alaihi wasallam Sahaba Ikraam razi Allahu anhum ko lekar Eid Gaah pohanche unki Saff bandi ki aur Ap sallallahu alaihi wasallam ne  4 Takbeeren kahin

(SAHEEH BUKHARI JIld 1 Safha 178)

Mashhoor Tabaee Imam Sha’bi rah farmate hain:

“Mayyit ke Janaze par Pehli Takbeer  ke baad SANAA, doosri Takbeer ke Baad Nabi Kareem sallallahu alaihi wasallam par DAROOD jab ke Teesri Takbeer ke baad Mayyit ke liye Dua aur Chauthi takbeer ke baad Salaam phera jata hai.”

[MUSANNAF ABDUR RAZZAQ JILD 3 SAFHA 316]

SANAA’:

Hazrat Abu Sayeed Khudri Razi Allahu anhu  farmate hian ke Rasoolullah sallallahu alaihi wasallam Jab Namaz Shuru farmate to

سبحانك اللهم و بحمدك  و تبارك اسمك و تعالى جدك ولا اله غيرك

Transliteration: SUBHANAKALLAHUMMA WABIHAMDIKA WA TABARAKAS MUKA WA TA’AALA JADDUKA WALAA ILAAHA GHAIRUK.

[SUNAN NASAI JILD 1 Safha 143]

Hazrat Abdullah Bin MAsood Razi ALlahu anu ki riwayat me و جل ثناؤك  ke alfaaz bhi aye hain yani

سبحانك اللهم و بحمدك  و تبارك اسمك و تعالى جدك و جل ثناؤك ولا اله غيرك

   Transliteration: SUBHANAKALLAHUMMA WABIHAMDIKA WA TABARAKAS MUKA WA TA’AALA JADDUKA  WA JALLA  SANAA’UKA  WALAA ILAAHA GHAIRUK.

[Musnad Firdaus Jild 1 safha 204 hadees No 819]

Mayyit ke liye Dua:

(TEESRI TAKBEER KE BAAD YE DUA PADHEN)

اللهم اغفر لحينا و ميتنا و شاهدنا و غائبنا و صغيرنا و كبيرنا و ذكرنا و انثانا ، اللهم من احييته مننا فاحيه على الاسلام و من توفيته مننا فتوفه على الايمان

   Transliteration:   AllahummaghFir Li Hayyinaa wa Mayyitinaa Wa Shaahidinaa wa Ghaa’ibinaa wa Sagheerinaa Wa kabeerinaa wa Zakarinaa Wa Unsaanaa , Allahumma Man Ahyaytahu Minnaa Fa Ahyihii alal Islaam wa Man Tawaffaitahu minnaa fa tawaffahu alal Imaan.

Tarjuma: Aye Allah ! Hamare Zindon aur Murdon ki Bakhshde, Hamare Haazir aur ghaaib ko Bakhsh de, Hamare Choton aur Badon ko Bakhsh dey, Hamare Mardon aur Aurton ko Bakhsh de. Aye Allah ! Humme se jisko tu Zinda rakhe to Islaam par Zindaa Rakh aur Jisko Tu Maut de to imaan ki haalat me Maut de.

Na Baaligh Mayyit ke liye Dua:

Hadees me aya hai :

“Na Baaligh ki Namaz e Janaza ada ki jaye aur uske Walidain ke liye Maghfirat aur Rahmat ki Dua ki jaye.

[Sunan Abu Dawood Jild 2 Safha 97]

Chaunke Hadees me koi Khaas Dua Muqarrar nahi ki gayi aur Hazraat e Salaf Saaliheen se bhi Mukhtalif Alfaaz marwi hai isi liye FUQAHA ne tamam Riwayat ke pesh nazar ek jaame’ Dua zikr farmayi hai:

اللهم اجعله لنا فؤطا و اجعله لنا اجرا وذخرا واجعله لنا شافعا و مشفعا

 

   Transliteration:   Allahummaj ‘alhuu lanaa Faratan waj’alhu lanaa Ajran wa zukhran waj’alhu lana Shaafi’an wa Mushaffa’an.

[Hidaya Ma’aa nasbur Raaya  jild 2 safha 279]

   Tarjuma : Aye Allah! Is Bache ko Hamara peshruu banaa de au rise Hamare liye Baa’s e Ajr bana, isey Hamare liye Sifarish karne wala banaa aur iski Sifaarish Qabool farma.

Agar Nabaaligh Bachi ka Janaza ho to isi Dua me   اجعله ki jagah اجعلها aur

شافعا و مشفعا  ki jagah شافعة و مشفعة padhen. Yani Dua kuch is tarah hogi

   Transliteration:   Allahummaj ‘alhaa lanaa Faratan waj’alhaa lanaa Ajran wa zukhran waj’alhu lana Shaafi’atan wa Mushaffa’atan.

 

Note: Ahaadis me Chaunke Mukhtalif Duaen Marwi hain is liye Fuqaha ne Tasreeh ki hai ke Agar ye Duaen Yaad nah o to jo chahe Dua karlen.

 

Salaam:

Sallallahu alaihi wasallam ne farmaya ke

“Najashi par Namaz padho . Ap sallallahu alaihi wasallam ne Janaze ko Namaz kaha jisme Rukoo’ hai na Sajdah aur na hi Guftgu ki jati hai . isme to Takbeeraat aur Salaam pherna hota hai.

[Saheeh Bukhari jild 1 safha 176]

 

Namaz e Janaza ke Muttasil Baad  Ijtemai Duwaa sabit nahi:

 

Namaz e Janaza Bazaate Khud Dua hai iske Muttasil Baad Ijtemaai Dua karna Sabit nahi. Is liye Fuqahaa o Muhaddiseen ne isse Mana farmaya hai .

Chunanche Shaarih e Mishkaat Sultaanul Muhaddiseen Mulla Ali Qaari rah farmate hain:

“ Namaz e Janaza ke Baad Mayyit ke liye Dua Naa maange is liye ke ye Namaz e Janaza me Ziyadti ke Mushabeh hai”

[MIRQAAT SHARAH MISHKAAT  JILD 4 SAFHA 149]

 

 

====****====****====****====****====****

Zara Sonchye ke Aj hum Doctor hai Engineer hai, Masters hai , Graduate hai, sab kuch dunyawi Ilm hame hamare Walidain ne sikhaya aur jab unka Inteqal hota hai to Hum unke liye Namaz e Janaza Saheeh se Adaa nahi karsakte. Apne Maa Baap ke liye Dua nahi karsakte jo Shariat ne janaze ke taur par batayi hai.

Mere bhaiyyo Namaz e Janaza ki sirf ek Dua hame Yaad karni hogi wo bhi choti si baqi sab jo hai Namaz hi ki Duaen hai aj hi kuch waqt dekar yaad karlen take Hum Mayyit par Jo Shariat ne Janaze ka tareekha bataya hai use saheeh tareekhe se ada karsaken aur sath hi hamare doosre musalmaan bhaiyyo ko bhi bataden.

JazakAllahu Khairan Kaseera.

 

 

 

HANAFIYYAT AUR GHAIR MUQALLIDYAT

HANAFIYYAT AUR GHAIR MUQALLIDYAT

DONO ME KYA FARQ HAI???

 

Hazrat Maulana Zafar Ahmed Sahab Thanwi rah aur unke Shagerd ki Gutgu

Hamare Hazrat Maulana Khaleel Ahmed sahib rah ka ek bhanja MAZAAHIR UL ULOOM saharanpoor se farigh hokar ALI GARDH me ek Doctor ks compounder ban gaya, ye Doctor sahib JAMAAT (naam nihaad) AHLE HADEES se munsalik the, islye apne compounder ko bhi JAMAAT (naam nihaad) AHLE HADEES me shaamil karne ki koshish ki, aur apne MASLAK ki Kitaaben Mutalaa karne ki targheeb di, 3 Saal tak wo us maslak ki kitaben dekhta raha bil aakhir GHAIR MUQALLID ban gaya, 3 saal baad Hazrat Maulana rah se milne saharanpoor aya, aur aate hi saaf keh dya ke ab mai HANAFI nahi hun, balke JAMAAT (naam nihaad) AHLE HADEES me shaamil hogaya hu, Hazrat Maulana ko bhot afsos hua aur madarsa Mazaahir ul uloom ke Ulama se farmaya ke apne is shagird ko samjhao aur uske shubhaat ka izaala karo, 3 din tak wo Ulama e Mazahir Uloom se guftgu karta raha aur apne maslak e jaded par jama raha, ittfaq se usi zamane me ye banda [yani Maulana ZAFAR Ahmed hanwi rah] bhi Hazrat rah se milne Thana bhawan Saharan poor pohanch gaya. Mujhe dekh kar Hazrat bade khush hue aur farmaya tum bade ache mauqe par aye, ye tumhare shagird HANAFIYYAT se bazaar hokar JAMAAT (naam nihaad) AHLE HADEES me shamil hogaya hai. 3 Din se Ulama e Mazahir Uloom isko samjha rahe hain magar wo apni baat par jama hua hai, tum bhi usko smjhao, ye baaten ho rahi thi ke wo bhi Mujhse milne aagaya, Maine kaha ke BAAD Namaz e ISHA Mujhse milo, jab wo wada kar ke chala gaya, Hazrat Maulana ne farmaya ke isne 3 Saal tak AHLE HADEES ki kitabon ka Mutalaa kiya hai is lye Nazar Wasee hogai hai Guftu me iska Lihaaz rahe, maine kaha In Shaa Allah iska Lihaaz rakhunga, Ap bhi DUA aur Tawajjah se madad farmayen, chunanche Hasb e Qaraar daad Baad Namaz e Isha wo mere paas aya jab ke mai bistar par gaya tha wo PAAu Dabane laga maine bhi Inkaar na kiya, Aakhir to Shagird tha, uske baad hasb e zail guftgu hui:

 

Zafar      : haan sahebzaade ! batlao tumhare Maslak kya hai?

Shagird  : AMAL BIL HADEES AS SAHEEH.

Zafar      : bas AMAL BIL HADEES AS SAHEEH ? AMAL BIL QURAAN

          nahi?

Shagird : janab e wala ! amal bil Quran to sabse pehle hai, iske    

      baad AMAL BIL HADEES AS SAHEEH hai.

 

Zafar      : agar tumhare ye maslak hota to to pehle AMAL BIL QURAAN ko bayan karte phir AMAL BIL HADEES AS SAHEEH ka naam lete.

Shagird  : wo to zaahir hai, islye bayan ki zaroorat na samjhi.

Zafar  : ye to tumne baat banai hai warna Waqia ye hai ke AHLE HADEES Quran par Amal nahi karte lekin HANAFIYYA ka Usool ye hai ke wo AWWAL Quraan ko dekhte hain, phir Ahaadis ko, aur jis Hadees ko NASS E QURAAN ke Muwaafiq paate hain usko Tarjeeh dete hain aur Baqiya Ahaadis ko mAHAMIL E HASANA par mehmool karte hain. Ab mai tum ko batlata hu ke jin masael e mashhoora me Hamara aur Ahle Hadees ka ikhtelaaf hai. Unke liye humne Awwal Quraan ko dekha aur jin AHADIS ko Nusoos e Quranaiya ke muwafiq paya unko Tarjeeh di.

         

 

          Qiraat KAHLFAL IMAAM hi ka masla lelo, humne uske liye Quran ko pehle dekha , SURAH AARAAF me HAQ TA’ALA ka irshaad hai

وَإِذَا قُرِئَ الْقُرْآَنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ

[jab Quraan padha jaye to usko kaan laga kar suno aur KHAMOOSH raho, umeed hai ke tum par Rahem kiya jayega] isse saaf maloom hua ke Imam ke sath QIRAT na karna chahye balke Quran ko Sunna aur Khamoosh rehna chahye. Imam Ahmed Bin Hambal rah ka qaul hai ke ye AYAT ba ittefaq Qirat Fatiha Khalfal Imam ke bare me nazil hui hai. Iske baad hum ne Ahadis ko dekha to kisi HADEES me bhi ye nahi aya     إِذَا قُرِئَ الامام فاقرؤا  (yani jab IMAM QIRAT kare to tum bhi Qirat karo)

إِذَا كَبَّرَ فَكَبِّرُوا

وَإِذَا رَكَعَ فَارْكَعُوا وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُولُوا رَبَّنَا لَكَ الْحَمْدُ وَإِذَا سَجَدَ فَاسْجُدُوا

To hadeeson me maujood hai ke jab Imam Takbeer kahe to tum bhi takbeer kaho, jab Rukoo kare to Rukoo karo, jab سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ  kahe to tum  رَبَّنَا لَكَ الْحَمْدُ kaho, jab sajda kare to tum bhi sajda karo magar ye kahin nahi ke jab wo Qirat kare to tum bhi Qiraat karo, balke agar hai to وَإِذَا قَرَأَ فَأَنْصِتُوا ke jab IMAAM Qiraat kare to tum Khamoosh raho. Imam Muslim aur Imam Ahmed Rahimahumullah aur unke ilawa bhot se Muhaddiseen ne is hadees ko saheeh kaha hai, Hanafiyya ne isko Tarjeeh di aur Baqiya Ahadees ko Mahamil e hasana par mehmool kiya.

 

       Ameen ke masle me bhi HANAFIYYA ne Awwal Quraan ko dekha, chaunke AMEEN Dua hai jaisa ke Imam Bukhari ne apni SAHEEH me bayan kiya hai. Isliye Dua ke bare me Quran ko dekha to usme Allah Ta’ala ka ye Irshad mila

 ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً”    [apne RAB se TAZARRO’ ke sath AHISTA Dua karo] to humne is MASLE me SHO’BA ki Riwayat ko Tarjeeh di, jisme warid hai   “فَقَالَ آمِينَ وَخَفَضَ بِهَا صَوْتَهُ” yani Apne Surah fatiha ke Khatm par AMEEN kahi aur Awaaz ko past kiya yani AHISTA se AMEEN kahi, ye HADEES TIRMIZI me hai.

 

       Namaz ke Andar RAFA YADAIN ke bare me bhi humne Awwal Quran ko dekha to Haq Ta’ala ka Irshad mila قُومُوا لِلَّهِ قَانِتِينَ” aur الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ . pehli Ayat me Irshad hai ke ALLAH KE SAMNE SUKOOT AUR SUKOON KE SATH KHADE RAHO. Doosri ayat me farmaya gaya hai ke JO LOG NAMAZ ME KHUSHU KARNE WALE HAIN WO KAAMYAAB HAIN aur KHUSHOO ke maine bhi SUKOON hi ke hain. Uske baad Ahadis ko dekha to SAHEEH MUSLIM me Riwayat maujood hai ke SAHABA razi Allahu anhum NAMAZ me SALAAM ke waqt HATH utha kar “السَّلَام عَلَى فلان السَّلَام عَلَى فلان”  kehte the. Rasoolullah sallallahu alaihi wasallamne farmaya مَا لِي أَرَاكُمْ رَافِعِي أَيْدِيكُمْ كَأَنَّهَا أَذْنَابُ خَيْلٍ شُمْسٍ اسْكُنُوا فِي الصَّلَاةِ ” (ye kya harkat hai ke tum is tarah hath uthate ho jaise Ghorde dum uthate hain, Namaz me sukoon se raho) is hadees se maloom hua ke Namaz me SALAAM ke waqt bhi hath uthana SUKOON ke khilaf hai Haalanke Salaam ke waqt Namaz me Daakhl bhi hai aur KHAARIJ bhi hai, to RUKOO ke waqt hath uthana kaise munasib hoga jab ke Rukoo to bilkul Daakhil e Salaat hai Haan Takbeer e Tehreema me hath uthana durust hai ke wo Daakhil e Salaat yani rukun nahi, balke Shart e Namaz hai isliye HANAFIYYA ne un Riwayaat ko Tarjeeh di hai jinme Rukoo ke waqt Tark e Rafa yadain aya hai, isi par aur MASAEL ko Aiyaas karo ke HANAFIYYA Awwal Quran ko dekhte hain phir Ahadees me se jo NAS Quran ke Muwaafiq  ya qareeb hon unko Tarjeeh dete hain.

 

Shagird : waqai maine ab tak is nukte par ghaur nahi kiya tha, magar ye shubah ab bhi baqi hai ke hanafiyya baaz masael me SAHEEH AHAADIS ke Khilaaf Amal karte hain.

 

Zafar   : Azeezam ! pehle Saheeh Hadees ki tareef to bayan karo, magar dekho HADEES E SAHEEH ki tareef me kisi ki TAQLEED na karna.

 

       Shagird ye sun kar kuch der khamoosh raha aur paseena paseena hogay. Phir kehne laga ke mai samajh gaya, waqai , baghair Taqleed ke kisi Hadees ko SAHEEH kehna Mushkil hai phir  BUKHARI, MUSLIM , TIRMIZI waghaira rahimahumullah  ki TAQLEED to Jayaz ho aur IMAM ABU HANEEFA , IMAM MAALIK AUR IMAM SHAFAI rahimahumullah ki TAQLEED najayaz ho. Ye kyu kar hosakta hai, ab mai MASLAK AHLE HADEES ko chordta hu aur MASLAK E HANAFI ikhtyar karta hun.

 

Zafar : tum bohot jaldi samajh gaye, isse dil khush hua magar mai iski achi tarah wazahat kardena chahte hun ke jo log Taqleed ka inkaar karte hain aur TAQLEED ki mazammat karte hain wo bhi kisi Hadees ko SAHEEH YA HASAN baghair TAQLEED ke nahi keh sakte, raha ye UZR ke haq Ta’ala ne Khabr e Saadiq aur SHAHADAT E AADIL ko hujjat qarar diya hai to ye TAQLEED nahi ITEBA E HUJJAT hai, mai kehta hun ke HADEES ko SAHEEH ya ZAEEF kehna mahez Khabar nahi, balke iska Madaar MUHADDIS ke zan aur IJTIHAAD par hai, baaz dafa Sanad ke rawi sab siqa hote hain magar MUALLAL hoti hai aur Illat ki Marifat HAAZIQAIN hi ko  hai, har Muhaddis ko nahi hoti, INNE ABI HAATIM rah ne Kitab ul Ilala me Abdur Rahman Mehdi rah ka qaul naqal kiya hai ke Hadees ki maarifat bhi ILHAAM hai, ibne Numair rah ne kaha waqai sach hai, agar MUHADDIS se pooch ke tumne kaise kaha ke ye HADEES SAHEEH hai ya MUALLALAL hai to uske paas kuch jawab na hoga.

 

       Ahmed bin saleh rah farmate hain ke Hadees ki maarifat bhi aisi hi hai jaise SONEY aur petal ka pehchanna, kyunke Jauhar ko JAUHRi hi pehchanta hai, parakhne wale se agar poocha jaye ke tum ne usko khara, isko  khota kaise kaha? To wo koi daleel nahi bayan kar sakega isse sabit hogaya ke AIMMA E HADEES ka kisi Hadees ko SAHEEH YA MUALLAL kehna mahez KHABAR nahi, balke unka ye Qaul unke Zan aur ijtehaad par mabni hota hai. To is baab me unki baat par aetemaad karna AIN E TAQLEED hai. Allama Ibnul Qayyim rah ka ye Farmana ke ye Ahkaam me Taqleed nahi is liye SAHEEH nahi ke Ahaadis e SAHEEHA par amal karna SHARAN wajib aur Zaeef par Amal karna Ghair Wajib aur MAUZOO par Amal karna HARAAm hai to ye TAQLEED AHKAAM me hi hai ghair Ahkaam me to nahi, isi liye FUQAHA ne Bahes e Sunnat ko aur uske Qabool o Radd ke QAWAID ko Usool e Fiqh me bhi bayan kiya hai. Allama Ibne Qayyim rah ka isko ITTEBA kehna TAQLEED na kehna sirf LAFZON ka HER PHER hai haqeeqat ek hi hai.

 

Azeezam ! Quran ka saheeh padhana wajib hai ya nahi?? Yaqeenan wajib hai aur Ghalat padhan Haraam hai, ab batlao ke Baghair Aimma e Qiraat ki Taqleed ke Tum Quran SAHEEH padh sakte ho?

Hargiz nahi ! aur ye Taqleed fil Ahkaam hi hai, isi tarah Hadees ko pehchanna aur SAHEEH ko ZAEEF se alag karna bhi Wajib hai aur isme TAAQLEED Aimma se charah nahi, phir Jamaat e Ahle hadees kis Muh se TAQLEED ka inkaar karti hai???

 

Phir tum ko Maloom hona chahye ke Muhaddiseen ne jo Usool  Hadees ki Sehat o Zo’F ke liye Muqarrar kiye hain wo ASMAANI WAHI se Muqarrar nahi kiye, balke Apne ZAN O GUMAAN se Muqarrar kiye hain, aise hi Hamare Fuqaha ne bhi Sehat o Zo’f e Hadees ke liye kuch Usool Muqarrar kiye hain jo Usool e Fiqh ki Bahes ussunnah me Mazkoor hain is liye hosakta hai ke Ek HADEES Muhaddiseen ke Usool par Saheeh ho aur Hamare Usool par Zaeef ho. Ya Hamamre Usool par Saheeh ho , Muhaddiseen ke usool par Zaeef ho, to ispar Nizaa karna ghalat hai. Dalail me ghaur karna chahye ke daleel se kiske USOOL QAWi hain.

Akhir me itna aur batla dun ke HANAFIYYA se ziada Hadees ka itteba koi nahi karta, HANAFIYYA to QUROON E SALASA me Mursal aur MUNQTAE ko bhi HUJJAT  maante hain jisko AHLE HADEES RAd kardete hain. Aur MARASEEL O MAQAATII’ ka zakhhera AHADIS E MARFU’AA se kam nahi, kuch ziada hi hai, to ye log HADEES ke aadhe zakheere ko chord dete hain, phir  marfoo’aat me se bhi ye log SAHEEH ya HAAN hi ko lete hain, Zaeef ko Rad kardete hain aur HANAFIYYA ke Nazdeek HADEES E ZAEEF bhi AIYAAS se Muqaddam hai, balke QAUL E SAHABI aur QAUL E TABAEE KABEER bhi QIYAAS se MUQADDAm hai, ab tum hi batlao ke AAMIL BIL HADEES kaun hai??? Aur TAARIK E HADEES kaun?? Raha ye ke Baaz Masael me HANAFIYYA HADEES E SAHEEH ko chord dete hain to iska Jawab mai pehle de chukka hun ke Is Soorat me jis HADEES par HANAFIYYA ne amal kiya hai wo unke USOOL par SAHEEH thi, go muhaddiseen ke nazdeek ZAEEF ho, hanafiyya ke Nazdeek SIHAT E HADEES ka Midaar Sirf SANAD par nahi balke uske liye kuch aur bhi SHARAIT hain jo USOOL E FIQH me Mazkoor hain aur hum MUQADMA E I’LAA US SUNAN me bhi inko bayan kardya hai aur MUQADMAE I’LAA US SUNAN ke Doosre hisse me TAQLEED O IJTEHAAD par MUFASSAL kalaam kiya gaya hai.

 

Shagird: ALHAMDULILLAH AB MERI AANKHEN KHUL GAYI HAIN AUR MAI AHLE HADEES KE MUGHALTE SE NIKAL GAYA HUN.