Quraan Aur Hadees: Namza Ka Tariqa

Namza Ka Tariqa

Namaz e Nabwi saw ,

Rasool saw ne farmaya Namaz ussi tarah pado jistarah tum mujhe padte hue dekhte ho ,

{Bukharh , kitab ul Azan

Hadees no 231 , 6310}

Nabi e Akram saw ki Namaz Pahli Takbeer Se Salam Tak ,

1- 11 Sahaba raz ki Gawahi ,

Abu Hummayed Sahaadi raz , se riwayat hai ke unhone Nabi saw ke 10 Sahaba ki jamat mein kaha ke main tum sab se zayada Nabi saw , ke Namaz ki tarike jaanta hun , Sahaba raz , ne kaha to phir hamare saamne Nabi saw ki Namaz bayan karo , Abu Hummayed raz , ne kaha jab Allah ke Rasool saw , Namaz ke liye khade hote to apne dono Haat Khandhe ke Barabar uthate , phir takbeer tahrema kahte , phir Quran padte , phir Ruku ke liye takbeer kahte or apne Dono Haaton ko Khandhe ke Barabar uthate , phir Ruku karte or apni hateliyan apni ghutno par rakhte , phir Ruku ke dauran kamar seedhe karte , in mein na apna saar jhukhate or na buland karte yani peeth or saar barabar rakte or phir apna saar Ruku se uthate phir kahte

Sami Allah Hu'lemaan Hameeda , phir apne dono haato uthate yaha tak ke un ko apne kandhon ke barabar karte or kaaomo mein itminnan se seedhe khade ho jate,phir Allahu Akbar kahte , phir zameen ke taraf Sajdah ke liye jhukte or apna dono haat baazu apne dono paaon raano or zameen se dur rakhte or apne dono paaon ki ungliyan khulte is tarah ke ungliyan ke sirre Qibla ki ur hote phir apna Saar Sajdah se uthate or apna bayan paaon moodte yani biccha lete phir us par baithte or seedhe hote , yaha tak ke har haddi apne thikhane par aa jati yani itminnan se zalsha mein bhaithte , phir doosra Sajdah karte , phir Allahu Akbar kahte or uthte or apna baayan paaon moodte phir us par bhaithte or itminnan se kahte or yaha tak ke har haddi apni thikhane par aa jati yani itminnan se Istheraahat ke zallse mein bhaithte ,

phir doosri Raakat ke liye khade hote , phir issi tarah doosri Raakat mein karte,phir jab do Raakat pad kar khade hote to Allahu Akbar kahte or apne dono Haat Khandhe ke Barabar uthate , jaisa Namaz ke suru mein takbeer ula pahla takbeer ke waqt kiya tha , phir issi tarah apni baki Namaz mein karte , yaha tak ke jab woh Sajdah hota jiske baad salam hai yani aakhri Rakaat ka doosra Sajdah jis ke baad bhaith kar Tashahud , Darood or Du'a pad kar Salam fher te hai apna baayan paaon daahene pindliya ke niche se bhahar nikaalte or baayen or Kullhe par bhaithte , phir Salam fherte , yeh sun kar un Sahaba raz ne kaha aye Abu Hummayed Sahaadi , apne sach kaha , Allah ke Rasool saw issi tarah Namaz pada karte the ,

{Abu Daood ,

Kitab us Salath ,

Hadees no 730 , 963 ,

Tirmizi , Kitab us Salath ,

Hadees no 304 ,

Ine Hibban , 5/ 182 , 184 ,

Sahi Ibne Khuzema ,

1/298 , 588}

Ise Ibn Hibban , or Nawabi ne sahih kaha hai , Imaam Tirmizi ne Hasan sahi kaha hai ,

Imaam Ibn Khuzema Rahimahullah is Hadees ko riwayat kerne ke baad Fermate hai ke maine Muhammad bin Yahyaa ko ye kahte hue suna ke jo shaksh hadith Abu Humeed raz ki Hadees sunne ke bawazud Ruku mein jaate or us se sar uthhate waqt Rafayadein nahi kerta to uski Namaz Naaqis hogi ,

{Sahi Ibne Khuzema ,

1/298 , 588}

is Hadees se bohat sari baatein maloom hoti hai un mein se ek yeh hai ke Sahaba raz , ke Nazdik Nabi saw , ke wafaat tak Rafayadain , yani Ruku ke baad khade hote hue Haat uthana manshuk nahi hua

Namaz ki Niyat

Allah ke Rasool saw ne farmaya amal ka daro madar niyat par hai ,

{Bukhari , Hadees no ,

1 , 54 , 2520 , 2529 ,

3898 , 5070 , 6689 , 6953}

{Muslim , kitab ul Imarat

Hadees no , 1909}

Isiliye zaruri hai ke hum apne sare jaeez kaamo mein sab se pahle Ikhlash ke saath niyat kar liya kare kyon ke jaisa niyat hoga waisa hi azr milega,

Abu Huraira raz riwayat karte hai ke Nabi saw ne farmaya , ek saheed Allah ke saamne Qiyamat ke din laya jayega , Allah usse puchega ke tu ne kya amal kiya ? woh kahega ke main tere Raah mein laad kar saheed hua , Allah farmayega tu jhuta hai balke tu is liye laada ke tujhe bhahadur kaha jaye , yani teri niyat dunya mein poori ho gayi ab mujh se kya chahata hai phir munh ke bal ghasit kar aag mein dal diya jayega , issi tarah ek Aalim jisne Ilm ke charcha ki nayat se pada or padaya tha , Allah ke saamne pesh ho kar jahannam mein jhok diya jayega , phir ek naam ke garz se shakhawat sadqa karne wala maaldar ka bhi yahi anjam hoga ,

{Muslim , kitab ul Imarat

Hadees no 1905}

Wazu karte waqt dil mein yeh niyat karo ke Allah ke saamne Namaz mein hazir hone ke liye paaki wazu karne laga hun or phir jab Namaz padne lago to dil mein yeh irada or Niyat karo ke sirf apne Allah hi ko khush rakhne ke liye Allah ka hukm baza

lata hun ,

Niyat chuke dil se taluk rakhti hai isi liye zuban se aada karne ki zarurat nahi or niyat ka zuban se aada karna Allah ke Rasool saw ki sunnat or sahaba raz ke amal se sabit nahi hai ,

Apne dil mein kisi kaam ki niyat karna or zarurat ke waqt kisi keo apni niyat se aagah karna jaeez baat hai , magar Namaz se pahle Niyat padhna , Aqal o Naql or lugat teeno ke khilaf hai ,

1- Aqal ke khilaf is liye hai ke bohat sari kaam aise hai jinhe suru karte waqt hum zuban se niyat nahi padhte , kyon ke hamare dil mein unhe karne ki niyat or iraada mauzud hota hai , jaise zaqat dene lagte hai to kabhi nahi padhte ke main zaqat dene laga hun , to kya Namaz hi ek aisa amal hai jiske suru mein uski niyat padhna zaruri ho gaya hai? Namaz ka niyat to usi waqt ho jata hai jab aadmi aazan sun kar masajid ki taraf chal padta hai or usi niyat ke waza se usse har kadam par nikiya milti hai , is liye Namaz suru karte waqt jo padha jata hai woh niyat nahi Bid'at hai ,

2- Naqal ke khilaf is liye hai ke Nabi saw , or Sahaaa raz pabaandi se Namaz padha karte the or agar woh apni Namaz se pahle niyat padhna chahate to aisa kar sakte the , unki liye koi rukawat nahi thi , lekin un mein se kabhi aisa na Namaz se pahle aaj kal ke tarike se Niyat nahi padhi , is ke khilaf woh hamesa apni Namazon ka suruwat takbeer tharima yani Allahu Akbar se karte rahe isse sabit hua ke Namaz se pahle niyat padhna

Bid'at hai ,

3- Lugat ke isliye khilaf hai ke Niyat arbi bhasha ka shabd hai , arbi mein iska mana irada hai , or irada Dil se kiya jaata hai zuban se nahi , bilkul ussi tarah jaise dekha aankh se jaata hai paao se nahi , doosre shabd mein niyat dil se ki jaati hai zuban se padhi nahi jaati ,

Imaam Ibn Tahmiya ra , farmate hai ke alfaz se niyat karna muslim ulama mein se kisi ke nazdik bhi sunnat nahi hai , Nabi saw Aap ke khulfa e Rasheed or digar sahaba raz or na hi ummat ke salaf or Imaammo mein se kisi ne alfaz se niyat nahi ki , ibaadat mein jaise wazu , gushal , Namaz , roza or zaqat wagairha mein jo niyat wazib hai,tamam Imaammo ke nazdik bina ikhtelaf us ka jagah dil hai

{al Fatawa al Kubra}

Imaam Ibn Hummaam or Ibn Qaayem bhi is ko Bid'at kah te hai

Note - kuch log Roza rakh ne ki Du'a , Hajj ke tallbea or Nikah mein izaab woh Qubol se Namaz wali raaez niyat karne ki koshish karte hai is baare mein kahna yeh hai ke roze rakhne ki Du'a wali hadees zaeef hai , isi liye huzat or daleel nahi hah , Hajj ke liye taalbea sahih hadees se sabit hai , is liye Nabi saw ki pairvi mein usse karna zaruri hai magar Namaz wali niyat kisi hadees mein nahi hai rah gaya Nikah mein izaabe or Qubol ka masla to chuke Nikah ka taluk bhande ke huquq se bhi hai or bhando ke huquq mein mahaz niyat se nahi balke iqraar , tahrir or gawahi se maamlat tay pate hai , jab ke Namaz mein to bhanda apne Rab ke saamne khada hota hai jo tamam niyat ko acchi tarah jaanne wala hai , phir waha niyat padhne ki kya zarurat hai is liye musalmaano se guyarish hai ke woh is Bid'at se Nazat paaye or Sunnat ke mutabi Namaz suru kar ke Nabi saw sdm Mohabbat ka sabut den ,

Kiyaam ,

1- Imran bin Hussein raz bayan farmate hai ke mujhe bhawasir ki taklif thi , to Nabi saw ne farmaya , agar ho sake to khade ho kar Namaz aada karo , agar takaat na ho to baith kar , agar baith kar bhi aada karne ki takaat na ho to leat kar Namaz aada karo ,

{Bukhari , Hadees no 117}

Isse maloom hua ke takat rakhne ke bawazud baith kar Namaz aada karna jaeez nahi hai , or yeh Quran ke bhi khilaf hai , is liye ke Quran kahta hai , or Allah ke aage adab se khade hua karo ,

Surah 2 al-Baqarah ,

Aayat no 238 ,

2- Nabi saw ne dekha ke kuch log baith kar Namaz aada kar rahe hai to Aap saw ne farmaya baith kar Namaz aada karne wale ko khade ho kar Namaz aada karne wale ke mukable mein aadha sawab milega ,

{Ibn Maazah ,

Kitab us Salath 1230}

Hafiz Bushsiri ne isse sahi kaha hai , is Hadees se maloom hua ke kisi jaaez mazburi ke bagair baith kar Nafl ya Sunnat aada karne se aadha sawab milta hai ,

3- Jab Nabi saw ke Umr zayada ho gayi to Aap saw ne Namaz padhne ki jagah ke nazdik ek sutun taiyar karaya jis par Aap saw Namaz ke dauran

tek lagate the ,

{Abu Daood ,

Kitab us Salath 948}

Imaam Hakim or Jhabi ne is ko sahi kaha hai , Aap saw ne baith kar Namaz ke jagah par sutun ke sahare khada hone ki tarzih di , isse maloom hua ke koi mazburi ho to kisi chiz ka sahara le kar Kiyam kiya ja sakta hai , chahe woh Farz Namaz ho ya Nafl ,

4- Nabi saw raat ka bada hissa khade ho kar Nawafil aada karte or kabhi baith kar , jab Kiraat khade hokar farmate to ussi halat mein Kiyam se Ruku ke halat mein chale jate , or jab baith kar Kirat karte to ussi halat mein Ruku bhi farmate ,

{Muslim , Hadees no 731}

Is se maloom hua ke Aap saw ne kabhi poori raat ibaadat nahi ki , balke Aap saw sote bhi the or uht kar ibaadat bhi karte the ,

5- Nabi saw kabhi Baith kar Kiraat farmate , jab Kiraat se 30 ya 40 aayat baki hoti to khade ho kar un ki Tilawat farmate , phhr Kiyam se Ruku mein chale jate , doosri raakat mein bhi Aap saw ka yahi tarika hota ,

{Bukhari , Hadees no 119 ,

Muslim , kitab us Salath ,

Hadees no 731}

Takbeer e Ula Pahle Takbeer ,

Qibla ki taraf Munh kar ke Allahu Akbar kahte hue Rafayadein karo , yani Dono Haaton ko Kandhe tak uthaye ,

1- Abdullah bin Umer raz farmate hai maine Nabi saw ko dekha ke Aap saw ne Namaz ki pahle Takbeer kahi or apna dono haat kandhe tak uthaya ,

{Bukhari , kitab ul Aazan ,

Hadees no 738}

Is Takbeer Ula pahle Takbees is liye kahte hai ke yeh Namaz ke sab se pahle Takbeer hai or is se Namaz suru hota hai , or issi Takbeer e Tahrima bhi kahte hai , kyon ke is ke saath hi bohat si chiz Namazi par haram

ho jate hai ,

2- Haat uthate waqt ungliya normal tarike par khuli rakhe , na ungliya ke darmiyan zayada faashla kare na ungliya milaye ,

{Abu Daood ,

Kitab us Salath ,

Hadees no 753}

Imaam Hakim or Hafiz Jaahbi ne sahi kaha hai ,

3- Allah ke Rasool saw Dono Haat kandho tak uthate ,

{Bukhari , kitab ul Aazan ,

Hadees no 735 ,

Muslim , kitab us Salath ,

Hadees no 391}

4- Allah ke Rasool saw kabhi kabhi Haaton ko kaano tak buland farmate

{Muslim , kitab us Salat ,

Hadees no 391}

Alama Nasiruddin al Albani ra , farmate hai ke Rafayadeen karte waqt Haaton se kaano ko chune ki koi daleel nahi hai , unka chuna Bid'at hai ya waswasa , masnun tarika Hateliyan Kandhe ya kaano tak uthhana hai , Haat uthane ne jagah Marda or Aurat dono barabar hain , is ki koi Hadees mauzud nahi , jis mein yeh fark ho ke Mard kaano tak or Aurtein kandhe tak Haat buland karo ,

Magbul Hadees ki 4 bunyadi kisme hai ,

1- Sahih Lizaattehi ,

2- Sahih Legairrehi ,

3- Hasan Lizaattehi ,

4- Hasan Legairrehi ,

Lekin jab koi Imaan is tarah kahe ke fala masala mein koi sahi Hadees nahi hai to yeh ek muhabra hota hai , is ka yeh matlab nahi hota ke sahi Hadees to nahi , albatta Hasan mauzud hai , balke is ka yeh matlab hota hai ke unke Nazik is masleh mein kisi tarah ki magbool hadees nahi aayi hai ,

5- Phir Daayan Haat Baayan Haat par rakh kar seene par bhand le ,

{Ibn Khuzema ,

1/243 , 479}

Isse Imaam Khuzema

ne sahi kaha hai ,

Seene Par Haat Bhandna ,

1- Wail bin Huzr raz kahte hai ke main Nabi saw ke saath Namaz padhi , to Aap saw ne Daayan Haat ko Baayan Haat par rakh kar Seene par Bhandha ,

{Ibn Khuzema ,

1/243 , 479}

Isse Imaam Khuzema

ne sahi kaha hai ,

2- Haalb raz farmate hai ke Main Nabi saw ko Kiyaam mein seene par Haat rakhe hue dekha ,

{Musnad Ahmad , 5/226}

Hafiz Ibn Bar or Aalama Aazeemabaadi ne isse sahi kaha hai ,

3-Wail bin Huzr raz , Nabi saw ka Namaz ka tarika bayan karte hue farmate hai ke Aap saw ne Daayan Haat ko Baayan Haat ke hateli pust par uske jood or kalayi par rakha ,

{Nasai , Hadees no 490 ,

Ibn Hibban Hadees no 485

Ibn Khuzema Hadees 480}

Ibne Hibban or Ibn Khuzema ne sahi kaha hai,

Hamme bhi Daayan Haat Baayan Haat par is tarah rakhna chahiye ke Daayan Haat Baayan Haat ke pust , jood or kalayi par aajaye or dono ko Seene par Bhanda jaye take tamam riwayat par

Amal ho sake ,

4- Sahal bin Saad raz se riwayat hai ke Nabi saw ki taraf se ye hukm diya jata tha ke Namaz mein Daayan Haat Baayen Kalayi jarah par rakho ,

{Bukhari , kitab ul Aazan ,

Hadees no 740}

Rahi Ali raz ki riwayat ke Sunnat yeh hai ke Hateli ko Hateli par rakh kar Naaf ke neche rakha

jaye,

{Abu Daood,kitab us Salat

Hadees no 756}

To issi Imaam Bahqi or Hafiz Ibn Hazar ne jaeef kaha hai , or Imaam Nawabi farmate hai ke is ke jaeef hone par sab ka ittefaaq hai ,

1. Wayil ibn Hajar(ra) kehte hai ke mai ne Rasul(saw) ke saath namaz padi, Aap(saw) ne Apna daaya(right) haath baaye(left) haath par rakh kar seene(chest) par baandh liya.

>Sahih ibn Khuzaimah; J:1, S:243

2. Wayil bin Hajar(ra) kehte hai ke mai Rasul(saw) ke paas hazir hua, Aap(saw) Masjid ki taraf khade huye mehrab me dakhil huye, phir Aap(saw) ne Allahu Akbar ke saath haath uthaya, phir Aap(saw) ne daaya haath baaye haath par rakh kar seene par baandh liya.

>Baihaqi; J:2, S:30

3. Qabisa bin Halab apne baap se riwayat karte hai ke unho ne kaha mai ne Rasul(saw) ko salaam ke baad daayein baayein phairte huye dekha aur mai ne aap ko Seene par haath baandh te huye dekha.

>Musnad Ahmad; J:2, S:51

4. Tawus(ra) kehte hai ke Rasulullah(saw) Apna daaya haath baaye haath par rakhte, phir dono

haato ko seene par baandh lete.

>Muraseel Abu Dawood; Safa:4

5. Ali(ra) Surah Kousar me"wan nahar"ki tafsir bayan karte huye farmate hai ke daaye haath ko baaye haath ki kalaayi ke darmiyan rakhna, phir dono haato ko namaz me seene par rakhna muraad hai.

>Tafsir Fatahul bayan; Jild:10, Safa:462

>Tafsir-e-Tabri ; Jild:10, Safa:326

>Ahkamul Quran ibnul Arbi; Jild:4, Safa:1975

6. Abdullah bin Abbas(ra) farmate hai ke"wan nahar"se muraad namaz me daaya haath baaye haath par, phir seene par baandhna hai.

>Baihaqi; Jild:2, Safa:31

7. MohammAd bin Kaab farmate hai ke namaz me daaya haath baaye haath par rakh kar seene par baandhna murad hai.

>Tafsir Fatahul bayan; J:10, S:461

ULAMAH-E-AHNAAF KA FAISLA:

8. Shamsuddin Mirza Mazhar Jaan Jaanan Hanfi ka faisla seene par haath baandh ne ka hai.

>Taqsaar; S:113

9. Allamah Mohammad Hayaat Hanfi farmate hai ke namaz me seene par haath baandh ne ke liye mazboot bunyaad aur wazeh daleel maujood hai. Lihaza jo Rasul(saw) se sabit ho, jin hone ye farmaya ho ke tum me se koi bhi imandaar nahi ho sakta, jab tak apni khwahishat ko Rasul(saw) ki laayi huyi shariyat ke taabey na kare, balki musalman ke layaq hai ke wo is seene par haath baandh ne ki sunnat par amal kare.

>Bahrur Rayiq; S:330

10. Sahebul Hidaya ne naaf ke neeche haath baandh ne ke saboot me jo riwayat bayan ki hai, us par hanfi mazhab ke naamwar fiqhiya Allamah Ayni Hanfi likhte hai ke ye Ali(ra) ka qaul hai, Rasul(saw) ki hadees nahi hai, yani iski sanad Rasul(saw) tak sahi nahi hai.

>Umdatul Qaari; Sharha Bukhari: Juz:5, Safa:679

Yani ye Hadees-e-Rasul toh hai hi nahi aur Ali(ra) ka qaul hai bhi ya nahi, iske mutaluq Allamah Ayni Hanfi, Jarah aur tanqid karte huye likhte hai ke jo kuch Ali(ra) se riwayat kiya gaya hai, us par tanqid ki gayi hai, isliye ke iski Sanad me Abdur rahman bin Ishaq koofi hai. Imaam Ahmed bin Hambal kehte hai ke ye shaks Munkarul Hadees hai.

>Umdatul Qari; Sharha Sahih Bukhari: Juz:5, Safa:279

Allah Ke Rasool saw ne farmaya Namaz ussi tarah pado jistarah tum mujhe padte hue dekhte ho ,

{Bukharh , kitab ul Azan

Hadees no 231 , 6310}

Mard or Aurat ki Namaz mein koi Fark nahi hai ,

Allah Ke Rasool saw ne farmaya Namaz ussi tarah pado jistarah tum mujhe padte hue dekhte ho ,

{Bukharh , kitab ul Azan

Hadees no 231}

Yani hubahu , meri yani Nabi saw tarike ke mutabik tamam Aurtein or tamam Mard Namaz padhe

, phir apni taraf se yeh hukm lagana ke Aurtein Seene par Haat Bhandhe or Mard Naaf ke neche ,

or isi tarah Aurtein Sajdah karte waqt zameen par koi or tarika ikhtiyar kare or Mard koi or yani yeh Deen mein dakhal andazi hai , yaad rahe Takbeer e Tahrima se suru kar ke AsSalamu Alaykum Warrahmtullah , kahne tak Aurtein or Mard ke liye ek tarika or ek hi halat ki Namaz hai,sab ka Kiyam , Ruku , Kaoma , Sajdah , Jalsha e Isterahat Kaada or har har jagah par padhne ki Du'aen ek si hai , Nabi saw ne Aurtein or Mard ki Namaz ke tarike mein koi fark nahi

bataya hai ,

Ameen Ka Mas'ala ,

Jab Aap aakele Namaz padh rahe ho to Ameen aahista kaho , jab Zohr , or Ashr , Imaam ke pechhe padho to phir bhai aahista kaho , lekin jab Aap jahri Namaz mein Imaam ke pechhe padhte ho to is waqt Imaam"Wa'lad Daaalleen"kahe to aap ko unchi awaaz se Ameen kahni chahiye , balke Imaam bhi Sunnat ki Pairvi mein Ameen pukaar kar kahe or Muktaadiyon ko Imaam ke Ameen suru karne ke baad Ameen kahna chahiye , yani Ameen pahle Imaam kahega , us ke awaaz sunte hi tamam Muktaadi bhi Ameen kahenge , Imaam se pahle ya baad mein unchi awaaz mein Ameen kahna Durusth nahi hai , lekin agar Imaam buland awaaz se Ameen na kahe to Muktaadi ko behar haal Ameen kahni chahiye , kyon ke Nabi saw ki ittat farmabardaari , Imaam ki farmabardaari par Mukaddam hai ,

1- Waail bin Huzr raz , riwayat karte hai ke Main suna Nabi saw , ne padha

Ghayril Maghdoobi Alayhim Wa lad Daalleen ,

Phir Aap saw ne buland awaaz se Ameen kahi ,

{Tirmizi , kitab us Salath ,

Hadeer no 248 ,

Abu Daoo , kitab us Salath

Hadees nn 932}

Imaam Tirmizi ne Hasan or Ibn Haazr or Daur Kutni ne Sahih kaha hai ,

2- Abu Huraira raz kahte hai jab Nabi saw , Ghayril Maghdoobi Alayhim wa lad daaalleen , padhte to Aap saw kahte , Ameen itni buland awaaz se kahte ki pahli shaaf mein Aap saw ki aash paas ke log sun lete ,

{Bahqi , Hadees 2/58 ,

Ibn Khuzema , Hadees 571

Ibn Hibban , Hadees 462}

Ise Hakim or Imaam Jahbi ne Sahih kaha hai ,

3- Abu Huraira raz ne farmaya ki Nabi saw ne farmaya jab Imaam Ameen kahe to tum bhi Ameen kaho , jiski Ameen Farishte ki Ameen ke Muwafeeq hn gayh to us ke sab gunah maaf kar diye jaate hai ,

{Bukhari , kitab ul Aazan,Hadeer no 780 ,Muslim , kitab us Salath ,

Hadees no 410}

Is Hadees se maloom hua ke jis muktaadi ne abhi Surah Fatiha suru ya khatam nahi ki , woh bhi Ameen kahne mein doosre ke saat sarik hoga , taake use bhi kiye hue gunah ki maafi mil jaye , baad mein woh apni Surah Fatiha mukammal kar ke dobaara aahista se Ameen kahega ,

4- Imaam Ibn Khuzema ra , is Hadees ke Tashri mein farmate hai , is Hadees se sabit hua ke Imaam unchi awaaz se Ameen kahe , kyon ke Nabi saw ne Muktaadi ko Imaam ke Ameen ke saat Ameen kahne ka Hukm usi surat mein de sakte hai jab Muktaadi ko maloom ho ke Imaam Ameen kah raha hai , koi padha likha aadmi shoch nahi sakta ke Nabi saw Muktaadi ko Imaam ki Ameen ke saat Ameen kahne ka Hukm de jabke woh apne Imaam ki Ameen ko sun hi na sake ,

{Ibn Khuzema , 1/286}

5- Naeem Muz'Mar , farmate hai ke Abu Huraira raz ne Nabi saw , ke Tarike ke mutaabik Namaz padhai , phir Ameen us tarike ko bayan karte hue khate hai ke unhone Ameen kahi or jo log Aap ki iktedaa mein Namaz aada kar rahe the , unhone Ameen kahi ,

{Nasaai , Hadees 2/134 ,

Ibn Khuzema ,Hadees no 1/251 , 499}

Ise Hakim , Jahbi or Bahqi ne Sahih kaha hai ,

6- Abdullah bin Juber raz or unke Muktaadi itni unchi awaaz se Ameen kaha karte the ki Masajid Gunjh utti thi ,

{Bukhari ,Talikaan 2/266,MusanifAbdurRazzak 2/96

Imaam Bukhari ne is par Itminaan ka Izhaar kiya jo is ke sahih hone kidaleel hai}

7- Ikrima ra , farmate hai main ne dekha ke Imaam jab Wa lad Daaalee"kahta to logon ki Ameen ki awaaz se Masajid Ghunj jaati ,

{Musannaf Ibn

Abi Shoba 2/187}

8- Imaam Aata ra , bayan karte hai ke maine 200 Sahaba raz ko dekha ke Baith ullah mein jab Imaam wa lad Daaalleen kahta to sab unchi awaaz se Ameen kahte ,

{Bahqi , 2/59 ,Kitab us Sikaat , Ibne Hibban ki shart par is ke sanad sahih hai}

9- Nabi saw ne Farmaya Yahoodi jitna Ameen or Salam se cheedte hai utna kisi or chiz se nahi cheedte , pas tum zayada Ameen kahna ,

{Ibn Maazah ,\Hadees no 856}

Ibn Khuzema or Bukhari ne sahih kaha hai ,

Hafiz Ibn Abdul Bar ra , ne zikr kiya ke Imaam Ahmad bin Hambbal ra , us shakhr par shakth naraz hote jo unchi awaaz se Ameen kahne ke Makruh samajhta , kyon ki Yahoodi Ameen se cheedte hai ,

10- Du'a e Shana , Surah Fatiha padh kar Ameen kah chukne ke baad Quran mein se jo kuch yaad ho un mein se padhe ,

{Bukhari , kitab ul Aazan ,Hadees no 739}

Raf-ul-yadein ,

Raful Yadein , Matlab Dono Haato Ka Uthana Namaz mein 4 Jagah Par Sabit Hai ,

1- Namaz ke Suru Main Takbeek Tahreema ke Waqt ,

2- Ruku se Pahle ,

3- Ruku ke Baad ,

4- Teesri Rakaat ke suru mein ,

Upar Bataye gaye Jagah par Haat Uthane ki Daleel Hadees se Sabit Hai ,

1- Abdullah bin zubair raz , Farmate hai Maine Abu Bakr raz , ke pichhe Namaz padhi wo Namaz ke shuru mein or ruku se pahle or Ruku se jab sar uthhate the to apne Dono Haath Kandho tak uthhate the or kahte the ke Nabi saw , bhi Namaz ke shuru mein or Ruku se pahle or Ruko se sar uthhane ke baad issi tarah Rafaydein kerte the ,

{Bahqi , 2 /73}

Iske Ravi thik Hai ,

2- Umar Faroque raz , ek martaba Logo ko Namaz ka tareeka batane ka iraada kiya to Qibla ki taraf Munh kar ke khadhe ho gaye or Dono Haatho ko kandho tak uthhaya , phir “ Allahu Akber “ kaha phir Ruku kiya or isi tarah Haaton ko Buland kiya or Ruku se sar uthha ker bhi Rafaydein kiya ,

{Bahqi , 1/415 , 416}

Is ke Raawi sahih hai dekho Nasbur Raya ,

3- Ali raz , Fermate hai Nabi saw,Namaz ke shuru mein , Ruku mein jaane se Pahle or Ruku se sar uthhane ke baad or do Rakaatein padh ker khade hote waqt Rafaydein kerte the ,

{Abu Dawood ,kitab us Salath ,Hadees no 744 , isi Imaam Albane ne Hasan kaha hai,

Ibne Maazah , 864 ,Tirmizi , 3423}

isi Imaam Albane ne Hasan kaha hai, or Imaam Tirmizi ne Sahi kaha hai ,

4- Abdullah bin Umar raz Fermate hai ke Nabi saw , shuru Namaz me Ruku se pahle or Ruku ke baad apne Dono Haath kandho tak uthaya kerte the or sajdah mein aisa nahi kerte the ,

{Bukhari , kitab us Salath ,Hadees no 735 , 736 ,738,Muslim , kitab us Salath ,

Hadees no 390 , 391}

5- Abdullah bin Umar raz khud bhi Namaz ke shuru mein , Ruku se pahle Ruku ke baad or do Rakaate pedh ker khada hote waqt Rafaydein kerte the or fermate the ke Nabi saw, bhi isi tarah kerte the ,

{Bukhari , kitab us Salath ,Hadees no 739}

Imam Bukhari rahimahullah ke ustaad Ali bin Madni Rahimahullah Fermate hai ke Ibn Umar raz ki Hadees ki bunyad per Musalmaano pe Rafayadein kerna zuroori hai ,

{At Talkhee sul Habeer , jild 1 , page 218}

6- Malik bin Huwairas raz Namaz ke shuru mein Rafayadein kerte the , phir jab Ruku kerte to Rafayadein kerte , or jab Ruku se sar uthhate to Rafayadein kerte or yeh fermate the ke Nabi saw , bhi isi tarah kiya kerte the,

{Bukhari , kitab us Salath ,Hadees no738 ,

Muslim , kitab us Salath ,Hadees no 391}

7- Waail bin Huzr raz , Fermate hai ke Maine Nabi saw ko dekha jab aap Namaz shuru kerte to Allah Akbar” kahte or apne Dono Haath uthate, phir apna Haath kapre mein dhaank lete phir daayan haath baayen per rakhte, Jab Ruku karne lagte to kapro se haath bahar nikal lete “ Allah Akber “ kahte or Rafaydein kerte , jab Ruku se uthhte to “ Saameallah Huleman Hameedah “ Kahte or Rafaydein kerte,

{Muslim , kitab us Salath ,Hadees no 401}

Waail bin Huzr raz , shan 9 Hijri , or 10 hijri mein Nabi saw ke paas aaye , is liye Sabit hua ke Nabi saw , 10 Hijri tak Rafayadein kerte the , 11 Hijri me Nabi saw ne Wafaat paayi , is liye aakhir Umr tak Rafayadein

Karna sabit hua ,

8- Abu Hummayed Sahaadi raz , se riwayat hai ke unhone Nabi saw ke 10 Sahaba ki jamat mein kaha ke main tum sab se zayada Nabi saw , ke Namaz ki tarike jaanta hun , Sahaba raz , ne kaha to phir hamare saamne Nabi saw ki Namaz bayan karo , Abu Hummayed raz , ne kaha jab Allah ke Rasool saw , Namaz ke liye khade hote to apne dono Haat Khandhe ke Barabar uthate , phir takbeer tahrema kahte , phir Quran padte , phir Ruku ke liye takbeer kahte or apne Dono Haaton ko Khandhe ke Barabar uthate , phir Ruku karte or apni hateliyan apni ghutno par rakhte , phir Ruku ke dauran kamar seedhe karte , in mein na apna saar jhukhate or na buland karte yani peeth or saar barabar rakte or phir apna saar Ruku se uthate phir kahte

{Abu Daood ,Kitab us Salath ,Hadees no 730 , 963 ,

Tirmizi , Kitab us Salath ,Hadees no 304 ,

Ine Hibban , 5/ 182 , 184}

Ise Ibn Hibban , or Nawabi ne sahih kaha hai ,

Imam Tirmizi ne Hasan sahi kaha hai ,

ImAam Ibn Khuzema Rahimahullah is Hadees ko riwayat kerne ke baad Fermate hai ke maine Muhammad bin Yahyaa ko ye kahte hue suna ke jo shaksh hadith Abu Humeed raz ki Hadees sunne ke bawazud Ruku mein jaate or us se sar uthhate waqt Rafayadein nahi kerta to uski Namaz Naaqis hogi ,

{Sahi Ibne Khuzema ,1/298 , 588}

9- Abu Musa Ashaari raz ne ek din logon se fermaya , Kya Main tumhe Nabi saw ki Namaz na batau ? Yeh kah ker unhone Namaz pedhi Jab Takbeer e Tahreema kahi to Rafayadein kiya,phir jab Ruku kiya to Rafayadein kiya or Takbeer kahi phir Shamee Allahuleemand Hameeda kah kar Dono Haath khandho taak uthaya phir kaha isi tarah kiya karo ,

{Daru Kutni 1 /292 ,Hafiz Ibne Hazar ,

Altalkhees 1 /219}

Ibn Hazar ne kaha ke raawi thik hai ,

10- Abu Huraira raz ,

fermaate hai ke Nabi saw, Namaz ke shuru mein , Ruku se pahle or Ruku ke baad apne Dono Haath khandho tak uthhaya karte the ,

{Abu Daood ,kitab us Salath ,

Hadees no 738 ,Ibne Maazah , 860 ,

Ibn Khuzema 1 /344 , 694}

Ibne Khuzema ne sahi kaha hai

11- Jabir bin Abdullah raz , Jab Namaz shuru kerte , Jab Ruku kerte or jab Ruku se sar uthhate to Rafayadeain kerte or fermaate the ke Nabi saw bhi isi tarah karte the ,

{Masnad us Siraj ,Ibn Maazah 868}

Imaam Ibn Hazar ne kaha ke is ke raawi sahih hai ,

Kabhi Imaam jahri Namaz mein Sajdah wali Aayat Tilawat karte hai , is surat mein Imaam or Muktaadi Ruku se pahle Sajdah karte hai , to ur Waqt Kiyaam se Sajdah mein jaate hue Rafayadein nahi kiya jayega , kyon ke yeh Nabi saw se Sabit nahi ,

Rafayadein Na Karne walo Ki Daleel Ka Post Martam ,

Jis Hadeeso se Rafayadein na karne ki Daleel li jaati hai un ka Post Martam Padhe ,

1st Hadees -

Zabir bin Sumura raz, bayan karte hai ke Nabi saw , ne farmaya kya baat hai ke Main tum ko is tarah Haath uthate dekh ta hun goya ki woh sharkash Ghude ki Dumo hai ? Namaz mein shukun ikhtiyaar karo ,

{Muslim , kitab ur Salath ,Hadees no 430}

Tahqeeq- Is Hadees mein us jagah ka zikr nahi jis par Sahaba raz , Haath utha rahe the or Nabi saw unhe mana farmaya , Zabir bin Sumura raz hi se Muslim sarif mein usi Hadees ke baad hi 2 riwayat or bhi hai jo baat ko poori tarah waaze kar rahi hai ,

1- Zabir bin Sumura raz , farmate hai Nabi saw , ke saath jab Namaz padhte to Namaz ke Khatam mein Daayen Baayen

"asSalamu Alaykum wa Rahmattullah"kahte hue Haath se Ishara bhi karte , yeh dekh kar Aap saw , ne farmaya tum apne Haath se is tarah Ishara karte ho jaisa sarrir adyal Ghuda ke Dume hilti hai , tumhe yahi kaafi hai ke apne Ranno par Haath rakhe hue Daayen or Baaye mud kar"asSalamu Alaykum wa Rahmattullah"kaho ,

{Muslim , kitab us Salath ,Hadees no 431}

2- Zabir bin Sumura raz , ka bayan hai hum Nabi saw , ke saath Namaz ke Khatam mein

"asSalamu Alaykum wa Rahmattullah"kahte hue Haath se Ishara bhi karte , yeh dekh kar Aap saw , ne farmaya tumhe kya hoga ki tum apne Haath se is tarah Ishara karte ho jaisa sarrir adyal Ghuda ke Dum hai , tum Namaz ke khatam par sirf zuban se"asSalamu Alaykam wa Rahmattullah kaho or Haath se Ishara na karo ,

{Muslim , kitab us Salath ,Hadees no 431}

Imaam Nawbi ra , apne kitab"al Mazmua"mein farmate hai ke Zabir bin Sumura raz ki is Hadees se Ruku mein jaate or uthte waqt Rafayadein na karne ki Daleel lena aazib baat hai or Sunnato se jahiliyat ki buri kism hai , kyon ke yeh Hadees Ruku ke jaate or uthte waqt ki Rafayadein ke baare mein nahi , balke Tashahud mein salam ke waqt Dono Haato se Ishara karne se manahi ke baare mein hai Muhadeseen or jin ko Muhadeseen ka saath thoda sa bhi talluk hai , unke darmiyan is baare mein koi Ikhtilafh nahi , iske baad Imaam Nawbi ra , ne Imaam Bukhari ra , ka Qaool nakal kiya hai ke is Hadees se ba'z jahil logo ka Daleel pakad na sahi nahi , kyon ke yeh salam ke waqt Haath uthane ke baare mein hai or jo Aalim hai woh is tarah ki Daleel nahi pakad ta , kyon ke yeh waaze or mashur baat hai , is mein kisi ka Ikhtilaf nahi , or agar yeh baat sahi hoti to Namaz ke shuru mein yani Takbeer Tahrima ke waqt Rafayadein or Eid ka Rafayadein bhi mana ho jata , magar is mein khash Rafayadein ka bayan nahi kiya gaya hai ,

Imaam Bukhari ra , farmate hai un logo ko is baat se Daar na chahiye ke woh Nabi saw par woh baat kah rahe hai jo Aap ne nahi kahi , kyon ke Allah Taa'la Farmata hai ,

Pas un logon ko jo Nabi saw , ke mukhalifat karte hai is baat se daar na chahiye ke unhe Dunya mein koi Fittna ya Aakherat mein dukh dene wala aazab na ho jaye ,

Surah 24 an-Noor ,Aayat no 63 ,

2 Hadees-

Abdullah bin Masood raz ne farmaya kya main tumhe Nabi saw ki Namaz na batao ? Phir unhone Namaz padhi or Haath nahi uthaye magar pahli martaba ,

{Abu Daood ,Kitab us Salat ,Hadees no 748 ,Tirmizi , kitab us Salath ,

Hadees no 257}

Tahqeeq - Imaam Abu Daood ra , is Hadees ke baad farmate hai ,

Is Hadees in Alfaz ke saath sahi nahi hai ,

{Muslim , kitab us Salat ,Hadees no 255}

1- Jabke Imaam Tirmizi ra , ne Abdullah bin Mubarak ra , ka Qaool nakal kiya hai ke ,

Abdullah bin Masood raz ke Rafayadein ka Tark karnd wali Hadees sabit nahi hai ,

{Muslim , kitab us Salath ,Tirmizi , kitab us Salath ,Hadees 255}

2- Ibn Hibban ra , ne to yaha tak likh diya hai ke is Hadees mein bahut si kamiyan hai jo isi batil bana rahi hai jaise is mein Sufyan suri Mu-Dallish hai or Aan se riwayat kar te hai Mu-Dallish ki Aan wali riwayat tafarud ki surat mein Da'eef hai ,

RAFAYADEIN KA MASLA HADEES KI ROSHNI ME (1)=>

Rafayadein kehte hai ruku se pehle aur ruku ke baad haato ko kando tak utana.

1. Musalmano! Rasul(saw) tumhare liye ek umda namuna hai, unke liye jo Allah aur yaum-e-akhirat par imaan rakhte hai aur Allah ko bahoot yaad karte hai.

>Surah Ahzaab:21

2. Aye Nabi! Logo ko keh di jiye ke Allah aur Rasul ki baat maano, agar wo na maanein toh Allah aise kafiro ko dost nahi rakhta.

3. Aap(saw) ne farmaya: Jo shakhs Meri sunnat se muh phere, wo Meri ummat me se nahi hai.

>Bukhari

4. Abdullah ibn Masood(ra) farmate hai: Agar tum ne Apne Nabi(saw) ki sunnat ko chhod diya toh tum gumrah ho jaoge, balki kafir ho jaoge.

>Muslim

5. Abdur Rahman bin Mahdi farmate hai: Rafayadein sunnat hai.

>Juz Bukhari; safa:22

6. imaam ibn Qayyum farmate hai: Jisne Rafayadein chhod diya, beshak usne Sunnat ko chhod diya.

>Aalamul Mouqiyeen; safa:257

7. imaam Shafai farmate hai: Jo shakhs ruku me jaate aur ruku se sar uthaa te waqat Rafayadein nahi karta, wo Rasul(saw) ki sunnat ko chhod ne wala hai.

>Al Aalaam; safa:657

8. imaam ibn khuzaimah farmate hai: Jisne namaz me Rafayadein chhodi, beshak wo namaz ka rukan chhod ne wala hai.

9. imaam Auzayi aur Hamidi aur ek jamat ka mazhab hai ke Rafayadein wajib hai aur iske chhod ne se namaz fasid ho jaati hai.

RAFAYADEIN, ISKE MAANI O HIKMAT:

10. Abdullah bin umar(ra) farmate hai: Rafayadein namaz ki zeenat hai.

>Zarqani; safa:142

>Neelul Avtar; safa:28

>Ayni; jild:3, safa:7

11. Rafayadein dono haato ka utha ne ko kehte hai.

12. imaam Shafai(rh) farmate hai ke shuru namaz ke aur ruku ke waqat Rafayadein karne se ek toh Allah ki tazeem hoti hai aur doosra Rasul(saw) ki sunnat ki itteba hoti hai.

>Nawawi; safa:167

>Aalaam; safa:657

13. Noman bin Abi Ayaash(rh) farmate hai ke har cheez ke liye zeenat hai aur namaz ki zeenat shuru-e-namaz aur ruku me jaane aur ruku se sar utha ne ke waqat Rafayadein karna hai.

>Juz Bukhari; safa:21

14. imaam Mohammad ibn Sireen(rh), Tabaee farmate hai ke Rafayadein karna namaz ki takmeel ka baayis hai.

>juz Bukhari; safa:17

>Talkhisul Habeer; safa:28

15. Abdul Malik(rh), Tabaee farmate hai ke Mai ne Saeed bin Jubair(ra) se namaz me rafayadein karne ki nisbat daryaft ki, toh unho ne kaha ke ye wo cheez hai ke teri namaz ko muzaiyyan kar deti hai.

>Baihaqi; jild:6; safa:75

16. Aqba bin Aamir(rh) farmate hai ke namaz me rafayadein karne se 10 nekiyo ka sawab milta hai.

>Fatawa ibn Taimiyah; Safa:376

>Talqisul Habeer; Safa:86

Goya 2 rakat me 50 aur 4 rakato me 100 nekiyo ka izafa hota hai. Bad-khismat hai wo insan, jo is neymat, itteba-e-sunnat aur nekiyo se mehroom rehta hai.

RASUL(SAW) HAMESHA RAFAYADEIN KARTE TE:

17. Abu Bakr Siddiq(ra) farmate hai ke Mai ne tamaam umr Rasul(saw) ke saath namaz padhi, Aap(saw) hamesha shuru-e-namaz aur ruku se sar utha te waqat Rafayadein karte te.

>Baihaqi; Jild:2, Safa:73

18. imaam Baihaqi(rh) aur imaam ibn Hajar Askalani(rh) farmate hai ke is hadees ke sab Raawi Siqqa(mazboot) hai.

>Baihaqi; Jild:3; Safa:73

>Talqees; Safa:82

19. imaam Hakim ne kaha ke ye hadees mehfooz hai.

>Talqisul Habeer; Safa:83

20. imaam Abdur Razzaq farmate hai ke Makkah ke log jo Rafayadein karte hai, inho ne ye tarika ibn jareej se dekha aur ibn jareej ne ye tarika Ataa bin Abi Rabaah se liya aur Ataa ne ye tarika Abdullah bin Zubair se liya aur Abdullah bin Zubair ne ye namaz, Abu Bakr Siddiq(ra) se liya aur Abu Bakr(ra) ne ye tarika Rasul(saw) se seekha aur Rasul(saw) ne ye namaz, Jibrael(as) se seekhi aur Jibrael(as) ko ye namaz, Allah Taala ne sikhayi.

>Baihaqi; Jild:2, Safa:73

>Taqreejul Hidayah; Jild:1, Safa:217

>Talqees; Safa:82

21. Aur Musqi me hai ke imaam Abu Dawood aur imaam Tirmizi aur imaam Ahmed ne Sahi kaha hai.

>Musqi; Safa:165

GHAIR MUQALLIDON KI NAMAZ KE TAQLEEDI MASAIL:

SANA WA TA'WUZ KA AAHISTA PADHNA:

Hanafiya farmate hain ke:-" namaz me sana , ta'wwuz aahista padhna chahiye, fiqh ka masla hai, isme GHAIR MUQALLIDEEN ahle hadith fiqh ki taqleed karte hain "

(tohfa ahle hadith page 91)

JAWAB:

1- Hamen hanafiyyah se ek shikwa hai, wah ye ke khud mutaala karke aitraaz nahi karte balke master ameen safdar deobandi ki qaiy khori karte hain, lekin naam nahi lete,

2- agar aap kutub fiqh ke bajaaye sunnat se muhabbat ke jazbe se kutub hadith aur uswa rasool sallalaho alaihi wasallam (pbuh) ko padhte toh yaqinan aap aisa fuzool daawa na karte,

hz abu hurairah (ra) raawi hain ke:- " rasoollullah sallalaho alaihi wasallam (pbuh) takbeer e tahreema aur qiraat ke darmiyaan thodi deir khamosh rahte,

hz abu zara'h (ra) kahte hain ke main samjha yun ke hz abu hurairah (ra) ne yun kaha ke

" ya rasoollullah sallalaho alaihi wasallam (pbuh) mere maa baap aap par qurbaan hon, aap takbeer e tahreema aur qiraat ke darmiyaan ki khamoshi me kya padhte hain ?

rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-" ke main padhta hun ' allahumma ba'idni khataaya kama........'

(abu dawood, bukhari jild 1 page 103, muslim jild 1 page 213)

ek dusri hadith me aata hai ke hz anas (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) namaz me qir'aat ko ' alhamdulillahi rabbil aalameen ' se shuru karte '

(bukhari jild 1 page 103, muslim jild 1 page 172)

in dono hadith sahiha se saabit huwa ke qir'aat se pahle sana, ta'awwuz jahar se nahi balke aahista padhna masnoon hai,

3- hanafi muqallideen jo sana padhte hain uska kya saboot hai , kya uspar koi marfu hadith pesh kar sakte hain ? Yaqinan nahi,

ham aapko sunnat e mustafa par amal karne ki daawat dete hain,

IMAM KI TAKBEERAAT KO MUQTADI BULAND KYON NAHI KAHTA ?

Is silsile me hanafiyyah ne takbeer tahreema aur salaam ka zikr kiya hai ke uski taqseem hadith se saabit nahi ke :-" imam buland kahe aur muqtadi aahista , balke ye fiqh ka masla hai "

(tohfa ahle hadith 91)

JAWAB:

1- allah taala ka irshad hai:-" aur mere zikr ke liye namaz padha karo"

(surah taha 14)

aur zikr me asal akhfa hai,

irshad rabbani hai:-" apne rab ko aajizi aur chupke chupke pukaaro "

(surah aaraaf 55)

namaz toh bil'khusoos zikr hai aur usme shurui taur par akhfa hai, aur is par sahih sareeh hadith maujood hai,

bhaiyyon ! Jab aapne is baat ko ba'khoobi jaan samjh liya hai, toh aap jahan aur jis jagah ke liye ' jahar ' saabit hoga wah toh buland aawaaz se kahega, baaqi asal haalat me akhfa(khamoshi) me rahenge,

imam ka 'takbeer tahreema, salaam pherna aur deegar takbeeraat ka buland aawaaz se kahna hadith mutawaatirah se saabit hai,

uska inkaar Mahaz zidd aur tassub ki wajah se kiya ja raha hai, aur ye la'ilaaj marz hai,

al'gharz hadith me imam ki takbeeraat wa tamheed ke buland aawaaz se kahne ka zikr maujood hai

(bukhari jild 1 page 114, baihaqi jild 2 page 18)

jabke muqtadi ka buland aawaaz se takbeeraat kahna saabit nahi, poori ummat e muhammadiah ka nasal dar nasal tawatur se muqtadi ka aahista kahna hi amal hai,

rasoollullah sallalaho alaihi wasallam (pbuh) ne marz ul maut me sayyeda hz abu bakr (ra) ko imamat karne ka huqm farmaya, jamaat khadi ho gayi toh khud rasoollullah sallalaho alaihi wasallam (pbuh) bhi tashreef le aaye, hz abu bakr (ra) ke baazu me baith kar imamat karwaayi, magar rasoollullah sallalaho alaihi wasallam (pbuh) ki aawaaz buland na thi, jiski wajah se mukbir ki zarurat pesh aayi aur hz abu bakr (ra) mukbir bankar takbeeraat int'qaal buland aawaaz se kahne lage,

bukhari me hai ke:-" wa abu bakr yasma al naas Al takbeer "

trans: yani hz abu bakr (ra) logon ko rasoollullah sallalaho alaihi wasallam (pbuh) ki takbeer suna rahe they "

(hadith 712, bab man sami'al naas takbeer al imam "

agar imam aur muqtadi dono hi buland aawaaz se takbeeraat kahne ke muqallaf hote toh hz abu bakr (ra) ko mukabbir banne ki zarurat na thi,

2- imam toh takbeeraat wagerah ko buland aawaaz se muqtadi ke liye kahta hai, taake wah mutabe'at kare, jaisa ke hadith hai ke:-" imam isliye banaya jaata hai ke uski poori poori iqteda ki jaaye jab wah takbeer kahe toh tumbhi takbeer kaho "

(muslim jild 1 page 177)

ye hadith saboot hai ke imam ko takbeeraat buland kahni chahiye jabke muqtadi ke buland kahne ka saboot aap dijiye...

3- jab muqtadi takbeeraat wa tamheed aur baaqi azkaar namaz ko jahar se ada karega toh manaza'at ki soorat paida hogi, aur ye bila ittfaq NA'JAYEZ hai,

hz imran bin hussain (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) ne juhar ki namaz padhaai (phir namaz ke baad) farmaya ke:-" tum mese kisi ne mere peeche ' subbi hisma rabbikal aala' padha tha, ek shakhs ne arz kiya:- maine padha tha, aur mera iraada isse sirf sawaab tha"

rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main samjha ke tum mese koi mujh se quraan chheen raha hai "

(sahih muslim jild 1 page 172, nisai jild 1 page 111, abu awana jild 2 page 132, musnad ahmad jild 4 page 431)

is farmaan me allah ke nabi rasoollullah sallalaho alaihi wasallam (pbuh) ne muqtadi ko buland aawaaz se padhne se mana kiya hai,

jaisa ke imam nawawi ne (sharah sahih muslim ) me ,allama ibn abdul barr ne (tamheed jild 11 page 52) me, aur allama shaukani ne (neelul awtaar jild 1 page 229) me saraahat ki hai,

allama muhammad taahir fatni marhoom (986 hijri) farmate hain ke:-" khalaj ka mufaad ye hai ke padhne waale Ne rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche buland aawaaz se padha tha, toh rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" mujh se jhagda kar raha tha, jaisa ke wah meri zubaan se alfaz quraan ko chheen raha hai, toh ye alfaz nabwi qiraah khalf ul imam ki muma'niat par dalaalat nahi karte, kyonke rasoollullah sallalaho alaihi wasallam (pbuh) ne us shakhs par inkaar buland aawaaz se padhne par kiya hai, jisse saabit huwa ke sahaba kiram (ra) rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche qirat karte they "

(majmua bahar ul anwar jild 2 page 83)

lijiye janab is hadith se saabit huwa ke muqtadi ka wazeefa ye hai ke wah zikr wa azkaar aahista padhe, lekin khaas zikr ka buland karna saabit ho toh wah juda hai,

4- fiqh se aapki kya muraad hai ?

Agar fiqh fil deen hai toh uske ham munkir nahi balke asal ummat ke fuqaha hi muhaddiseen hain,

agar fiqah se aapki Muraad aqwaal ul rijaal aur fiqh hanafi ke mutawwin hain, toh bataaye ke ye fiqh pahle murattab hui ya namaz ki farziyat ?

Aur unke azkaar wa arkaan ki kama'haqqah rasoollullah sallalaho alaihi wasallam (pbuh) ne tojeeh wa tashreeh ki thi ya nahi ?

Agar aap kah den ke namaz baad me farz hui, aur uski poori tafseel allah ke habeeb rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan nahi ki aur fiqah hanafi ke mutawwin wa sharhul isse pahle ke hain toh ye itna bada jhoot hai jo tumhaare ke siwa shaitaan bhi bolte hue sharma jaaye,

agar aap is baat ka iqraar kar len ke waqai namaz ki farziyat pahle hui aur iski poori wazaahat rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan kar di thi, toh is aitraaf se aapke saare daawe baatil wa mardood ho gaye,

kyonke aapne saaf iqraar kar liya ke imam abu hanifa ki paidaish 80 hijri se pahle bhi ummat e muhammadia namaz ada karti thi aur ye tareeqa e Namaz poori ummat marhooma me maroof tha,

taba tabieen ne taabien kiram se akhaz kiya aur taabien ne sahaba kiram se us tareeqa e namaz ko seekha,

ab aap bataaye ke sahaba kiram ne namaz kis se seekhi ??

rasoollullah sallalaho alaihi wasallam (pbuh) se ya aapke fuqaha se ??

Agar aap kahte hain ke in masail ka hadith se suboot nahi toh iska maana ye hoga ke fiqah hanafi ki tadween tak deen naakis tha, uski takmeel fiqh hanafi ki tadween ke baad hui hai,

6- aap hanafi hain ke imam abu hanifa ke muqallid hain,?

Aap iski saraahat karen ke imam abu hanifa ne in masail ko kahan bayan kiya hai ?

Yahan baad ke fuqaha ka naam na lena balke sirf imam abu hanifa ka qaul pesh karna,

agar aap sahih sanad se imam abu hanifa ka qaul pesh kar den toh ham aapko 100 rs inaam denge,

agar aap pesh na kar sake, yaqinan pesh nahi kar sakenge, toh phir kis muh se fiqh ka naam lete ho ??

IMAM KA SALAAM BULAND AUR MUQTADI KA AAHISTA:

Hanafiyyah farmate hain ke:-" imam salaam buland aawaz se kahta hai, muqtadi aahista aawaz se ye masla fiqah ka hai hadith ka nahi "

(tohfa ahle hadith page 91)

JAWAB:

1- aap ghalat bayaani karne ke aadi hain warna ye masla fiqh ki bajaaye, hadith se saabit hai

hz ibn abbas (ra) bayaan karte hain ke main nabi e akram sallalaho alaihi wasallam (pbuh) ke namaz se faarigh hone ko logon ke buland aawaaz se "allahu akbar" kahne se jaan leta tha "

(bukhari, kitab us salaat bab zikr baad al salaat )

hz ibn abbas bacche they aur aakhiri saf me khade hote they, jinhe nabi e akram sallalaho alaihi wasallam (pbuh) ke salaam ki aawaaz na pahunch paati, salaam ke baad jab sahaba kiram (ra) milkar ' allahu akbar ' kahte toh wah jaan lete ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya

(fath ul bari, hafiz ibn hajar askalani )

isse saabit huwa ke sahaba kiram (ra) nabi e akram sallalaho alaihi wasallam (pbuh) ki iqteda me salaam ko aahista kahte they,

al'gharz ye masla hadith aur ummat marhooma ke tawatir amal jo nasal dar nasal chala aa raha hai se saabit hai,

goya is par ummat ka ijma hai,

al'gharz ye masla fiqah hanafi ke murattab hone se pahle balke imam abu hanifa ki paidaish se bhi pahle ummat marhooma ka mamool tha,

lihaaza aap ye saabit karen ke fiqh hanafi ke murattab hone se pahle musalmaano me aaj ke amal ke bar'ashak ta'aamil tha,

agar aap saabit nahi kar sakte, yaqiqan nahi kar sakte toh phir kis munh se fiqh ka naam lete ho??

2- imam ke takbeeraat inteqaal buland aawaaz se kahne par hadith maujood hai

(bukhari jild 1 page 114)

uski hikmat yahi hai ke muqatdi imam ki mutaabe'at karte hue uski iqted kare agar imam salaam ko aahista Kahega toh muqtadi ko kaise pata chalega ke imam ne salaam pher diya hai,

khususan jabke namazi ne uswah nabi e akram sallalaho alaihi wasallam (pbuh) ki pairwi me tashhud me apni nigaah ko daayen haanth ki ungli par markooz rakha

(abu dawood jild 3 page 376, nisaai, abu awaana jild 2 page 226, baihaqi jild 2 page 132)

is se waazeh hai ke muqtadi ko tashhud ki haalat me pesh imam ki taraf dekhne ki bajaaye rafa sababa karte hue ungali par nigaah rakhna masnoon hai, jabke salaal ke mutaallik sharai hukm hai ke sab imam salam kahe toh tum bhi salaam pher do,

jaisa ke hz ibn malik (ra) bayaan karte hain ke

" yani hamne nabi e akram sallalaho alaihi wasallam (pbuh) ke saath namaz ada ki aur hamne us waqt salaam phera jab aap ne salaam phera tha"

(bukhari 838)

agar nabi e akram sallalaho alaihi wasallam (pbuh) ne posheeda aahista salaam phera tha toh sahaba kiram ra ko kaise pata lag gaya ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya hai,

jisse waazeh hua ke imam salaam ko buland aawaaz se hi kahega aur ye masnoon tareeqa hai, haan albatta muqtadi aahista hi salaam kahega ke uske buland karne par koi sharai daleel maujood nahi,

3- ye tareeqa toh ummat e marhoomah me ijma ke saath tawatar se nasal dar nasal chala aa raha hai, aap isme ikhtelaaf saabit karen aur phir taqleed abu haneefa ki wajah se ittefaq saabit karen toh ek baat hai, khaali aapke daawe ko kaun sunta hai,

4- aapke nazdeek tashhud ki miqdaar baithne ke baad agar namazi ne salaam pherne ki bajaaye koi fa'al manaafi namaz ke jaan bhoojh kar kar diya, maslan kalaam kar diya, ya hawa khaarij kar di toh uski namaz ho jaayegi

(mustamli page 298)

iska saboot dijiye ???

RUKOO KI TASBEEHAAT:

Hanafayyah farmate hain ke:-" ruku wa sajde ki tasbeehaat aahista padhne chahiye ye masala FIQH ka hai, hadith ka nahi "

(tohfa ahle hadith page 91)

JAWAB:

1- Hz anas (ra) farmate hain ke maine nabi e akram sallalaho alaihi wasallam (pbuh) ke baad jin logon ke peeche namazen ada ki hain, unme se sab se zyada nabi e akram sallalaho alaihi wasallam (pbuh) ki namaz ke mashaabah umar bin abdul aziz (rh) ki namaz thi aur ham ne aapki ruku wa sajdaat ki tasbeehaat ka ANDAZA dus (10) tasbeehaat lagaaya

(abu dawood jild 1 page 331, baiheqi jild 2 page 110)

jisse saabit hua ke nabi e akram sallalaho alaihi wasallam (pbuh) ruku wa sujood ki tasbeehaat ko aahista kahte they, aur khair ul kuroon me isi par amal tha, agar buland aawaz se kahi jaati thi toh hz anas (ra) andaaza ke bajaaye farmate " hamne 10 tasbeehaat ko shumaar kiya "

2- aap ye saabit karen ke is par tawatir se Ummat marhooma me taa'aamil nahi hai, agar aap ye saabit na kar saken toh fiqh ka naam kis muh se lete ho ??

3- ye toh bataayen ke aapke nazdeek ruku wa sajdah ki tasbeehaat ke be'ghair namaz ho jaati hai, iska kya saboot hai ??

JAMAAT SUNAN KI HOTI HAI YA FARAIZ KI

Farmate hain ke:-" sunnatein akeli padhi jaati hain, jamat sirf farzon ki hoti hai, ye masla fiqah ka hai hadith ka nahi "

(tohfa ahle hadith pg 91)

JAWAB

1- Is masle par is qadr hadith hain ke agar unko ham likhna shuru kar den toh baat lambi ho jaayegi,

magar hanafiyah do'pahar ke waqt sooraj ka inkaar karne ki kasam khaaye baithe hain,

baherhaal mukhtasar arz hai

ham jo din me 5 namazon ke saath baarah (12) sunnatein padhte hain ye dar'asl nawafil hain, jaisa ki sahih hadith me iski wajahat hai

(sahih muslim jild 1 page 250)

unke mutaallik nabi e akram sallalaho alaihi wasallam (pbuh) ka mamool ye tha ke unhe ghar me ada Karte they,

ummul momineen hz aisha (ra) farmati hain ke:-" nabi e akram sallalaho alaihi wasallam (pbuh) mere ghar me johar se pahle 4 rakat (nafil) padhte they, phir baaher tashreef le jaate, aur logon ke saath farz namaz padhte they, aur phir ghar me aakar do(2) rakat (nafil) padhte they, aur logon ke saath maghrib padhte phir ghar aakar do rakat padhte, aur logon ke saath isha padhte aur phir mere ghar tashreef laakar do rakat padhte aur raat ko nau (9) rakat padhte unhi me witr hota, aur lambi raat tak khade khade padhte they, aur lambi raat tak baith kar padhe aur khade hokar qir'at farmate toh ruku wa sujood bhi khade hokar karte they, aur jab qir'at baith kar karte toh ruku wa sujood bhi baith kar karte they, aur jab tulu fajr ho jaati toh do rakat (nafil) padhte"

(tarjuma sahih muslim jild 1 page 616, mutarjam maulwi abildur rahman siddeeqi khandhalwi deobandi taba quraan mahal karachi )

Is hadith se saabit huwa ke nabi e akram sallalaho alaihi wasallam (pbuh) jamaat karaate waqt farz ada karte they aur sunan khar me munfard padhte they,

2- ahadith me jamat ki namaz par ' salatul fajr, salatul juhar, salatul asr, salatul maghrib, salatul isha, ke alfaaz bole gaye hai, masla imamat jibreel ke waqeye ko hi dekh lijiye

hamara ye dawa hai ke faqat faraiz par hi bola jaata hai, jiska qareenah mutaddid hadith me

" sala qabl al juhar ar'ba"

ke alfaz hain aur imamat jibreel me bhi aise hi alfaz hain

(musnad ahmad jild 1 page 333, abu dawood jild 1 page 62)

lihaaza aap kisi daleel sharai se saabit karen ke ye alfaaz nawafil wa faraiz ke darmiyaan mushtarak hai,

maslan agar kisi ne juhar ke waqt me 4 rakat nawafil ada kiye toh un nawafil par bhi quran wa sunnat me " salatul juhar" wagerah alfaaz bole gaye hain,

agar aap ye saabit kar den toh aapko muh maanga inaam diya jaayega, ye baat

Hai ke deobandiyyah sahab inaam se mahroom rahe,

aap agar qasim nanotwi aur rasheed ahmad gangohi aur mahmood ul hasan khan bhi zinda hokar aa jaaye toh iska saboot pesh nahi kar sakte,

jab ye baat saboot tak pahunch gayi toh ab suniye ke nabi e akram sallalaho alaihi wasallam (pbuh) ne hz malik bin huwairish (ra) ko huqm diya tha ke

" jab namaz ka waqt aaye toh tum mese koi ek azaan kahe aur sabse bada imamat karaaye"

(sahih muslim jild 1 page 236)

2- hz malik bin huwairish (ra) ke hadith se ye bhi saabit huwa ke farz namaz ke liye azaan ke saath jamat karwaayi jaaye,

jabke aap ye saabit karen ke azaan ke saath nawafil ki jamat karwaana bhi jayez hai ??

AMEEN KO BULAND AAWAAZ SE KAHNE KA SABOOT:

hanafiyyah Farmate hain ke:-" subah, maghrib, isha, me muqtadi ka aameen buland kahna aur johar aur asr ki namaz me na kahna hadith ka masla nahi "

(tohfa ahle hadith page 91)

JAWAB

1- Yahan Hanafiyyah ne is daawe ko tark kar diya hai ke " ye fiqh ka masla hai " halaanke saabit toh ye kar rahe hain ke ahle hadith bhi muqallid hai, magar taqleed ki daleel dene ki bajaaye amal ahle hadith ka saboot maang rahe hain,

2- aameen ke amal ko bayaan karte hue nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" jab imam aameen kahe toh tum bhi aameen kaho "

(bukhari jild 1 page 108, muslim jild 1 page 176)

jisse saabit huwa ke jahri namazon me aameen jahar se aur sirri me sirri kahi jaayegi,

wajah ye ke agar imam ne aameen hi aahista kahi toh muqtadi ko kaise pata chalega ke imam me aameen kahi hai, zaahir hai ke ye soorat sirf jahari namazon me hi pesh aa sakti hai,

3- imam muhammad naqal karte hain ke imam abu hanifa (ra) ka qaul hai ke :-" imam aameen buland ya aahista kahe hi nahi"

(moatta imam muhammad page 103)

yahi qaul allama khawarijmi hanafi ne allama sharkashi ki mabsoot

Se naqal kiya hai

(kifaaya sharah hidaya jild 1 page 256)

tafseel ke liye "deen al huq jild 1 page 314" me dekhiye, aur iska saboot dijiye !!!

AGAR TAA'WUZ WA SANA RAH JAAYE:

Hanfiya farmate hain ke:-" ek aadmi ki taa'wuz ya sana rah jaati hai, uski namaz hogi ya nahi hogi, ye masla fiqh ka hai hadith ka nahi hai "

(tohfa ahle hadith page 92)

JAWAB

1- Ek lambi hadith me hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne sahabi se daryaaft kiye ke:-" aiy mere bhateeje ! Jab tu namaz ada karta hai toh tu kaise qir'at karta hai"

usne jawab diya:-" main surah fatiha padhta hun, allah se jannat ka sawaal karta hun aur dozakh se panaah maangta hun, mujhe nahi maalum ke aap (sws) kiya qir'aat karte hain aur mu'aaz kiya karta rahta hai?"

nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main aur mu'aaz bhi jannat aur dozakh ke ird gird ghoomte rahte hain "

(sunnan abu dawood mai Aun jild 1 page 292)

iski sanad sahi hai,

ye hadith is baat ki gawah hai ke agar sana rah jaaye toh namaz ho jaati hai

2- hanafiyyah ka mauqaf hai ke:-" masbook jab baaqi namaz ko ada karne ke liye khada ho toh sana, taa'awuz padhe "

(fatawa aalam giri jild 1 page 91)

is amal par aapke paas kiya saboot hai ke muqtadi baaqi rakat me sana padhe ??

SAZDON KE DARMIYAAN BAITHNE KI KAIFIYAT:

Hanafiyyah farmate hain ke:-" do sajdon ke darmiyaan haath kahan rakhne chahiye, ye masla hadith se saabit nahi hai, fiqh se saabit hai "

(tohfa ahle hadith page 92)

JAWAB:

1- kya nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz me baithne ka tareeqa nahi bataya ? Agar bataya hai, yaqinan bataya hai toh phir ye aitraaz kyon hai,

2- aapka daawa hai ke fiqh hanafi quraan wa hadith ka nichod hai toh usme kaha gaya hai ke tashhud ki tarah baithiye

(mustamli page 322)

sawaal ye hai ke quraan wa sunnat Ke mawafiq hai ya mukhalif ?

Agar aap kah den ke ye quraan wa sunnat ke mawafiq hai toh khud aapki zabaani aitraaz lagu saabit huwa,

aur agar aap yd kah den ke ye quraan wa hadith se maakhooz nahi, toh aapka ye dawa ke fiqh hanafi quraan wa hadith ka nichod hai, BAATIL HUWA

2- jis sahabi (ra) ne jaldi jaldi namaz ada ki thi usko nabi e akram sallalaho alaihi wasallam (pbuh) ne dono sajdon ke darmiyaan baithne ki kaifiyat bataate hue kaha tha ke:-" dono sajdon ke darmiyaan baayen raan par baitho "

(abu dawood mai aun jild 1 page 321)

is farman e nabwi ke bar'khilaaf hanafiyyah ka ye mauqaf hai ke:-" dono paaon bichha kar sureen par baithen "

(mustamli pg 333, masnoon namaz page 371)

is par aap quraan wa sunnat se koi waazeh daleel pesh karen ??

4- ye daawa aapke muslmaat ke khilaaf hai, kyonki fariqain ke nazdeek isme haath rakhne ki kaifiyat tashhud ki tarah hai, aur us shakhs se zyada nadaan Wa jaahil kaun hai jo khasam par aisa aitraaz karta hai, jiski zad me wah khud aata ho,

raha ye aitraaz ke ye taqleed hai, bhai ye taqleed nahi ijmaai masail me mawafiqat hai, aap tasneef wa taaleef ki bajaaye pahle uloom rasmi me tajurba haasil karen........

Deobandiyyah hazraat farmate hain ke:-" ghair muqallideen ki namaz ki sharait hadith se nahi milti, sharait namaz me AHNAF ki taqleed karte hain "

(tohfa ahle hadith 92)

JAWAB:

1- Sharait namaz se aapki kya muraad hai ??

Agar wahi hai jo hanafi bayaan karte hain, toh aap pahle fursat me apne ustad mohtaram soofi abdul hameed sawati ki taaleef " namaz masnoom page 264-274" tak mutaala karen, jahan unhone quraan wa hadith se sharait namaz ko bayaan kiya hai, agar unke dalail sahi hain toh aapke aitraaz ghalat hain,

2- sharait namaz me ahnaaf ne, taharah badan, taharah syaab, taharah makaan, satar aurat, qibla ki taraf rukh, aur niyat ko shumar kiya hai,

ab aap saraahat se bayaan karen ke unme se kis cheez ka quraan wa hadith me dhikr nahi ??

Magar mujhe poora yaqeen hai ke aap kisi cheez ke mutaallik dawa nahi kar Sakte, haan ! Albatta aapne aage page no 16 me namaz ki niyyat ka dhikr zaroor kiya hai, halaanke islam ka dastoor wa kanoon hai ke:-" amaal ka daaromadar niyyat par mauqoof hai "

jaisa ki hadith me hai

(bukhari jild 1 page 2, muslim jild 2 page 140)

agar aap ki niyyat se muraad awaam un naas me maroof tareeqa zabaan se niyyat karne ka hai toh uska koi bhi ahle hadith qayel nahi, balke tamaam hi ise bidat kahte hain,

kyonki namaz ki ibteda nabi e akram sallalaho alaihi wasallam (pbuh) ' allahu akbar ' se karte they,

aur aapke khud banaaye hue alfaaz ada nahi farmate they,

3- jis tarah allah ke pyaare rasool nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ada ki hai wah tamaam tareeqa hi dar'asal sharait namaz se hai,

hz malik bin huwairish (ra) ko nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ke maamle me taaqeed karte hue farmaya

" tum namaz us tarah padho jis tarah tumne mujhko Namaz padhte hue dekha "

(bukhari, kitabul musaafireen hadith 63)

isse waazeh howa ke jo shakhs jaan bhoojh kar nabi e akram sallalaho alaihi wasallam (pbuh) ke tareeqe ke mutaabik namaz nahi padhta uski namaz nahi hoti,

maslan nabi e akram sallalaho alaihi wasallam (pbuh) namaz ka salaam ke saath akhtimaam karte they, ab agar koi shakhs salaam ki jagah par jaan bhoojh kar hawa khaarij kar de toh uski namaz bekaar hai,

KYA AHLE HADITH IBN HAJAR KE MUQALLID HAIN ??

Deobandiyah farmate hain ke:-" asma wa rijaal me ghair muqallideen imam ibn hajar ki taqleed karte hain "

(tohfa ahle hadith page 92)

JAWAB

1- Iska jawab sirf LANATULLAH MINAL KAAZIBEEN kaafi hai,

2- aapne imam hafiz ibn hajar (rh) ki kutub rijaal ka ghaliban mutaala nahi kiya, warna aisa daawa na karte

bhai unhone " tahzeeb aur lisaan" me aimma jirra wa tadeel ke aqwaal ko jama kiya hai, aur raawi ke 'siqa' wa ' dhaeef' par Dalail naqal kiye hain, unko qubool karna gawaahi ki zamare me aata hai, taqleed ki taareef is par fit nahi hoti,

3- jirrah wa tadeel ki buniyaad umoor mahsoosah yani masmu'aat wa masha'hedaat par hai, na ke qayaas wa ijtehaad par,

4- taqribam tamam muqaliddeen hazraat ahle hadith ko " ghair muqallid" ke naam se mukhatib karte hain,

deobandiyyah wazaahat karen ke ahle hadith ko ghair muqallid kahne me akaabireen deoband ka kaazib hain ya nahi ??

ROZA, QURBANI KI FARZIYAT:

Farmate hain ke:-" roza farz hai, qurbani farz hai, ye hadith me lafz nahi hai, ahnaf ki taqleed karte hain "

(tohfa ahle hadith 92)

JAWAB

1- Roze ki farziyat ka toh quraan kareem me waazeh bayaan hai

" ya aiyyu'hal lazeena aamanu kutiba alaikum siyaam "

Aur "kutiba" ka yahan maana sirf aur sirf farz hai,

bhala batao quraan chhodkar fiqh hanafi ki taqleed koi ahle hadith kar sakta hai ?

2- lagta hai aapne mishkaat bhi Nahi padhi, warna hadith me aata hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" ramzan ul mubarak ka maheena aa gaya, allah taala ne uske roze tumpar farz kiye hain "

farz allah alaikum siyaam

( musnad ahmad, nisai ba'hawala mishkaat page 173)

iske elawa roze ki farziyat toh quraan se saabit hai, aap kisi ahle hadith madarsa me daakhila lekar pahle quraan paak ka tarjuma zaroor padhen

2- ahle hadith aur jamhoor ummat ke nazdeek qurbaani sunnat hai, yahi imam ahmad aur tahaawi ka qaul hai,

tafseel ke liye dekhen

(mir'aat jild 5 pg 71)

lihaaza aapka qurbaani ki farziyat ko ahle hadith ki taraf mansoob karna hi ghalat bayaani hai, aur ise ahnaaf ki taqleed me baawar karaana double jhoot hai,

NAMAZ E JANAZA KI TARTEEB:

deobandiyyah farmate hain ke:-" ghair muqallideen janaze me jo tarteeb rakhte hain ye tarteeb hadith paak me nahi hai, yani pahli takbeer ke baad 'sana' , taa'wuz, tasmiya, fatiha, agli surat, dusri takbeer ke baad durood ibraahimi, teesre takbeer ke baad 12,13 duwaayen ikatthi karna, ye tareeqa janaaza kisi sahih hadith se saabit nahi "

(tohfa ahle hadith pg 92)

JAWAB:

1- Sirf qiraat fatiha me akhtilaaf hai, baaqi tamaam cheezon me ishtaraaq hai, ek se zayaadah duwaayen ka padhna, ahnaaf ko bhi musallam hai

(masnoon namaz page 732)

isi tarah tarteeb bhi fariqain ke nazdeek ikhtalaafi nahi, kyonki iski hadith se taeed hoti hai,

hz abu umamah, sahal bin hunaif (ra) bayaan karte hain ke:-" namaz e janaza me sunnat tareeqa ye hai ke pahle takbeer kahi jaaye, uske baad surah fatiha padhi jaaye, phir nabi e akram sallalaho alaihi wasallam (pbuh) par durood bheja jaaye, aur durood ke baad khuloos niyat se mayyit ke haq me maghfirat ki dua ki jaaye, phir past aawaaz se daayen jaanib salaam phera jaaye aur qirat sirf pahli takbeer ke baad ki jaaye"

(musannaf abi razzaq jild 3 pg 489,490, ibn abi shaiba jild 3 page 296, al mahli ibn hajam jild 3 pg 353)

Ye hadith sunan nisai jild 1 pg 228 me bhi mukhtasar marwi hai , jisme hai ke:-" sunnat ye hai ke surah fatiha ko padhe phir teen takbeeren kahe aur aakhiri takbeer ke saath salaam phera jaaye,

is hadith ki sanad sahih hai aur isse tarteeb namaz e janaja saabit hai,

jaisa ke hz ibn abbas (ra) ki sahih hadith me hai

(nisaai jild 1 pg 228, baihaqi jild 4 page 38, ibn habban jild 6 pg 69)

2- namaz janaza me sana ka padhna kisi ahle hadith ka mauqaf nahi, al'gharz aapka is masle ko ahle hadith ki taraf mansoob karna jhoot hai, phir use taqleed kahna double jhoot hai

allah taala aapko jhoot bolne aur likhne ki buri aadat se toba ki taufeeq de.... Ameen

Quraan Aur Hadees

Wednesday, June 29, 2016

Namza Ka Tariqa

1 comment: