Sunday, December 20, 2015


The act of perfoming Hijama is a Sunnah of the Prophet Muhammad ﷺ and it is extensivly reported in a wide collection of authentic ahadith. Its practice is strongly recomened and emphasized in a number of narations. The practice of Hijama forms an integral part of Islamic Prophetic Medicine.

Hijama was a common practice of the Prophet Muhammad ﷺ and his companions for the treatment of a range of ailments as well as a form of body maininance and health promotion.

What is Cupping or Hijama
Hijama or cupping is a safe, non-invasive and economical way of curing and preventing many diseases.  Though Chinese use of this method was limited to certain medical complications like lungs infection, colds, to treat internal organs’ disorders, joint pain, etc, the scope of hijama benefits is much higher than this limit.

The word ‘hijama’ means ‘drawing out’ in Arabic. It is now being recognized as an alternative medicine or alternative way of treating different diseases and bodily disorders. Modern medical science also endorses the various benefits of hijama and even encourages its practice in certain diseases.

In this non-surgical procedure, toxic or ‘bad’ blood is drawn out from the body. Certain‘hijama points’ on the body are addressed to do so.  On such selected points, blood is encouraged to accumulate and then sucked out by using a little vacuum system.  The blood is made to accumulate on the surface of the skin where minute incisions are introduced on the skin; the blood comes out from the incisions and is collected in a cup from where it is removed.

Benefits of Hijama (Cupping)
Hijamais an ancient bloodletting technique that has been in use in many countries to treat certain diseases or bodily disorders. While the Chinese seems to have done a leading role in using this bloodletting technique to treat certain diseases, the Arabs have adopted it as a much-stressed Sunnah of the Prophet SAW.  The Europeans were also doing cupping to treat many diseases.  The difference between the Arabs or Muslims and others in doing hijama was not hidden since while believers were more interested to do hijama as the Sunnah of theProphet (peace and blessings of Allah be upon him) (without questioning about anything), others were doing it as a pure medical benefit.

The first and top-level benefit of hijama for a believer is the reward he or she will get, both heavenly and worldly, after following a stressed Sunnah of the Prophet (peace and blessings of Allah be upon him).  Not only the believers but also anyone can openly observe or experience the benefits that are bestowed on the followers of the commands of Allah SWT and His Prophet (peace and blessings of Allah be upon him).  On the other hand, when we look at this bloodletting technique from a worldly perspective, we can find hijama has many benefits.

It is noted that hijama promotes the flow of energy in the blood.  It removes toxins and other waste material from the blood.  It helps fasten recovery time and people recover from diseases much faster after hijama.  Hijama is known to prevent many diseases and, therefore, can be considered one of the best preventive measures against many diseases.  Moreover, it is also noted that hijama can help those people as well who are under some magic spell or who are under the influence of some evil beings.

Hijama has no side effects as long as performed properly.  It is also worth noting that about 70% diseases or disorders are caused by the failure of blood to circulate properly in the body.  Furthermore, we get sick or our body organs fail to perform healthily when our blood keep circulating loaded with toxins and other impurities.  Unless the toxic waste is removed from the body or from the blood, not only we do not recover fast from a disease but also become easy victim to other diseases or disorder.  Hijama is the best way to remove the toxic waste from the blood stream, and the results will obviously be a healthy and properly functioning body.  We should never forget that this highly useful and recommended Sunnah of the Prophet SAW helps us in controlling many diseases such as infections, hypertension, circulatory diseases, pains, infertility, cancer, etc.

Importance of Hijama in the Divine Guidance
Instead of putting our words in favor of cupping, we must see the following ahadith that are enough to explain the importance of hijama.

“Indeed in hijama (cupping) there is a cure”.  – Saheeh Muslim

“Indeed, the best of remedies you have is hijama (cupping)”. – Saheeh Al Bukhari

“Hijama is the most helpful procedure for human beings to cure themselves”.– Saheeh Al Bukhari and Saheel Muslim

The importance of hijama in the divine guidance can further be stressed by the following words which were related to the Prophet SAW on the night of Israa (ascension to the heaven) by angles: “O Mohammed, order your ummah (people) with hijama (cupping)”.– Saheeh, Sunan Tirmidhi.

 The Prophet Muhammad ﷺ is reported to have had hijama perfromed on his head for migraine [Bukhari], on his foot after a sprain [Ibn Majah], on his neck [Abu Dawud], on his hip for hip pain [Abu Dawud] and between his shoulders for detoxification [Ahmed].

Abdullah ibn Abbas (may Allah be pleased with him) reported that the Prophetﷺ said: “I did not pass by an angel from the angels on the night journey except that they all said to me: Upon you is cupping (hijama), O Muhammad.”[Saheeh, Sunan ibn Majah]

 “The best medicine with which you treat yourselves is cupping, or it is one of the best of your medicines.” Or“The treatment you can use is cupping.” [Bukhari: 5371]
“Cupping is the most helpful procedure for human beings to cure themselves.”[Bukhari and Muslim]

Abu Hurairah (may Allah be pleased with him) reported that the Messenger ﷺ said, “If there was something excellent to be used as a remedy then it is cupping (hijama).”  [Sunan Abu Dawud, Sunan Ibn Majah]

Source : Agencies


HIJAMA Ek Sunnat Ilaaj

  • Hijama ek unani ilaaj hai jis ke zariye jism se kharaab khoon nikaal diya jaata hai baghiar koi dard, dawa aur side effect ke.
  • Hijama sunnat e Rasool SAWS aur Unani tareeqa e ilaaj hai.
  • Hijama karwana ya lagwana Huzoor SAWS ki sunnat hai yani khud Aap SAW hijama karaya karte aur apni Ummat ko bhi uski targheeb bhi dete. Irshaad e Nabawi SAWS hai “ behtareen ilaaj jisay tumkartay ho hijama hai.( Sunan Abi Dawud 3857 )
  • Aur Hijama mein 72 bimaariyon se najaat milti hai ( TIBRAANI )
  • Aur Hijama ke liye chaand ki 17, 19 , 21 tareeq (date) ikhteyaar karayga use har bimaari se najaat aur shifa hogi.In shaa ALLAHH. ( Sunan Abi Dawud 3861 (Hasan) )
Koi Bimari Laa Ilaaj nahi. ALLAH SWT ke Fazal se har Bimari ka Ilaaj moujud hai.
Nabi (ﷺ) ne Farmaya ALLAH Ta’ala ne Duniya me koi Bimari aisi nahi utari jiski Dawa aur Shifa mOujud na ho.[Sunan Abu Daud, 28:3846].
Hazrat ibne Abbas (rz) Huzur akram (ﷺ) se riwayat karte hai,
Aap (ﷺ) ne farmaya shifa teen chizo me hai,
  1. Hijama ke zariye cut lagane me.
  2. Shahed ke istemaal me.
  3. Aag se daagne me, tahumm mai apni ummat ko aag ke daagne se rokta hun.
(Sahih al Bukhari 5781)

Hazrat Jabir (r.z) Huzur akram (ﷺ) se riwayat karte hai,
Aap (ﷺ) ne farmaya agar tumhari dawao me kisi dawa me shifa hai toh
Hijama ke zariye cut lagane me hai,
yaa shahed ke istemaal me,
yaa phir aag se daagne me ,
(basharteke) ye daagna oos marz ko raast aajaye,
lekin mai aag se daagne ko pasand nahi karta.
(Sahih al Bukhari 5783)

Hazrat Anas (rz) farmate hai ke Rasool (ﷺ) ne farmaya :
Sabb se bahetreen dawa jissay tumm ilaaj karo who Hijama lagwana hai aur qustool bahri (samandari jadi buti) se ilaaj karna hai.
(Sahih al Bukhari 5797)

Hazrat Jabir (rz) ne hazrat Muqanna(rz) ki iyaadat ki aur farmaya ke
jab tak tum hijama na lagwalo, mai wapas nahi jaonga. isliye ke maine nabi kareem (ﷺ) se suna hai k Hijama lagwane me shifa hai
(Sahih al Bukhari 5797)

Hazrat Samrut bin Jundabb (rz) farmate hai ke
Huzoor akram (ﷺ) ke paas bani Fazara qabile ka ek dehati aaya. Us waqt Aap (ﷺ) ko ek Hijama karne wala Hijama kar raha tha, pass Hijama karne wale ne blade se cut lagaya tov dehati ne (tajjoob se ) poocha.
Aye Allah k rasool (ﷺ) ! yeh aap kiya kar rahe ho ?
Aap (ﷺ) ne irshaad farmaya yeh Hijama hai, yeh un sabb ilaajo se bahetar hai jo log ikhtiyaar karte hai.
(rawa an-nasaai)

Hazrat Maalik bin Saasa (rz) famate hai ke
Nabi akram (ﷺ) ne farmaya ke Meraaj ki raat mera farishto ki jiss jamaat par bhi guzar hua ,unhone mujhe Hijama se ilaaj karane ko kaha.

Hijama ke zariye ilaaj karne se inn bimario me faida hota hai.
  1. Khaas tor se sir ka dard
  2. Dipression
  3. Khandoh ka dard
  4. Blood pressure
  5. Kaan ke andar aawaaze aana
  6. Saher (jaadoo)
  7. Ghutno ka dard Tenshion ki wajah se sir dard
  8. Shaqiqa (migraine)
  9. Gurdo ka dard
  10. Sir me chakkar aana
  11. Kamar ka dard
  12. Falej
  13. Thakaan
  14. khoon ki gardish ko bahetar karne k liye
  15. pet ka dard
  16. sine ka dard
  17. Khansi
  18. Mardaana taqat ke liye
  19. Qabz
  20. B.P
  21. T.B
  22. Aurton/Mardon ke poshida amraz
  23. Cancer
  24. Dil ke Amraz
aur bahut si badi chhoti bimariya jinki lambbi fahrist hai,lehaza tamam Amraz ka Ilaaj Hijama me moujud hai. Subhan Allahhh.
Humne yahan Ahadees ke hawale diye hain. Aur ye aisi Sunnat hai jo mit rahi hai, Kuch logon ko iske baare me bilkul bhi pata nahi hai. Hum sab ko is Sunnat ko phir se aam karna hai. Iski hum sab ko koshish karni hai in shaa Allah.
Tirmidhi Hadith 59 me likha hai :
jisne meri Sunnah se muhabbat ki usne mujhse muhabbat ki aur jisne mujhse muhabbat ki wo mere sath rahega jannat me. Aur ye dekhiye ke China walo ne is sunnat ko “chinese therapy” naam de kar is se logon ka ilaj kar rahe hai.
for mOre details see- :
Zyada se zyada is paigam ko aam karne ki koshish kare.
Wallahu Aalam-

Postedd by : A.Sayed

Wednesday, December 2, 2015


Wuzu ke dauran Gardan ka Masah karna Sunnat e Rasool s.a.w. se sabit nahi hai, lehaza ye biddat hai. Allah pak Quran me wuzu ka mukhtasar tareeka batate hai

Quran main Allah ka Farman Hai
Aey eman walo! Jab tum namaz kay liye utho to apney muh ko aur apney haathon ko kohniyon samet dho lo aur apney siron ka masah kero aur apney paon ko takhnon samet dho lo aur agar tum janabat ki halat mein ho to ghusul kerlo haan agar tum beemar ho ya safar ki halat mein ho ya tum mein say koi hajat zaroori say farigh ho ker aaya ho ya tum aurton say milay ho aur tumhen pani na milay to tum pak mitti say tayammum kerlo issay apney chehron per aur haathon per mal lo Allah Taalaa tum per kissi qisam ki tangi nahi daalna chahata bulkay uss ka irada tumhen pak kerney ka aur tumhen apni bharpoor nemat denay ka hai takay tum shukar ada kertay raho. ( SURAH MAIDAH(5), AYAT-6.)

Is ayat me Allah pak ne sar tak ka masah karne ka hukm diya hai na ki gardan tak ka .Lihaza Wazu ke Dauran Gardan ka Masah karna Biddat Hai. Iska koi Subut nahi.

Ayesha r.a. riwayat karti hai ki
Mohammad s.a.w. ne farmaya ki Jisne hamare is deen me kuch aisi baat shamil ki jo usme se nai hai to wo mardud hai. ( Sahih al bukhari, had-2697 ), ( Sahih Muslim, had-1718.)
Gardan pe masah karne ke bareme Ulma e Deen ka farman :
Imaam an-Nawawee:
Gardan pe Masah karna ye sunnat mese nahi hai balki ye biddat hai.” ( Al-Badar al-Muneer v. 2 p. 221)
Ibn al-Qayyim:
Wuzu ke Dauran apne Gardan ka Masah ke bareme RasoolAllah s.a.w. se koi bhi subut nahi hai.” ( Zaad al-Maad v. 1 p. 195 )
Shaikh Ibn Baaz:
Apne Gardan ka Masah Karna sabit nahi hai, sirf sar aur kaan ka masah karna chahiye wuzu ke dauran jese ki quran aur sunnat me kaha gaya hai.” ( Majmoo fataawa v. 10 p. 102 )
Shaikh al-Albaanee:
Hame ye nahi lagta ki Wuzu ke dauran Gardan masah karne ki ijazat hai, bashart uske koi koi daleel faraham(provide) kare jo ke sahih ho, jo ke shariat(qanun) me ho lekin aisa kuch bhi nahi hai so nahi kiye jana chahiye .”” ( Tamaam al-Minnah p. 98 )


Gardan Ka Mas’ha Karna Bidat Hai:
Gardan ka mas’ha kise hadith say sabit nahi hai aur jo hazraat kahte hai yeh faraz ya sunnat hai toh un k pass koi sahih dalil nahi hai, na yeh amal Rasoolullah ﷺ say sabit na hi kise sahabi say sabit hai (ultay haathoon say mas’ha karna toh kise jhoote hadith say b sabit nahi) , laykin phir kuch hazraat is mislay ko sabit karne k liye kuch jhoote ahadith ka saharat lete hai,

Aayeh in sab dalail ka tahqiq jayeza lete hai:

Ibn Umar (Radiallahu Anhu) farmate hai:
Rasoolullah ﷺ ne farmaya: Jisne wodu kiya aur ghardan? (1) ka mas’ha kiya usay qayamat k din tohq nahi pahnaya jayega. ( Akhbaar Asbahaani, Jild no.7, Safa no.53, Hadith no.40488 )

Note: »غنق : ka matlab gala hai nakii ghardan.
(Leesanul Arab, 1/271)
Tahqiq: Yeh rewayat daragzail wojuhaat ki waja say mauda (jhoote) hai:

Muhammad Bin Ahmad Bin Muhammad Abu Bakr k bare mein Imam Zahabi (Rahimahullah) ne kaha:
وروى مناكير عن مجاهيلز..... وهو متهم
Yeh majhool reweyoon say munkar rewayaat nakal karta tha, aur wo muttaham hai (In par jhoot bolne ki tohmat hai). ( Mezaanul Atidaal, Jild no.3, Safa no.460, Rawe no.7158 )
Muhammad Bin Umaro Ubadul Al-Ansari par jarah:
Yahiya Bin Sa’id Al-Qattan (Rahimahullah) ne kaha:
يضعفه جدا Wo Bohut kamzoor hai. ( Jarh Wa Tadeel, Jild no.8, Safa no.32, Rawe no.142, Sanad Sahih )
Yahiya Ibn Ma’een (Rahimahullah) ne kaha:
ضعيف Daif hai. ( Jarh Wa Tadeel, Jild no.8, Safa no.32, Rawe no.142, Sanad Sahih, Tareekh-e-Ibn Ma’een, Jild no.4, Safa no.95, Rawe no.3328 )
Ibn Nameer (Rahimahullah) ne kaha:
ليس يسوى شيئا Wo kise cheez k barabar nahi hai. ( Jarh Wa Tadeel, Jild no.8, Safa no.32, Rawe no.142, Sanad Sahih )
Is rewayat ko Imam Shawkani (Rahimahullah) ne Nayl Al Awtar (1/202) mein Ahmad Bin Isa ki “Amali” aur “Shara At-Tajaryeed” say mansoob kiya hai, wo rewayat b daragzail wojuhaat ki waja say maudu (Jhoote) hai:

Hussain Bin Uloaan Kofi kazaab hai:
Yahiya Ibn Ma’een (Rahimahullah) ne kaha:
الحسين بن علوان كذاب Hussain Bin Uloaan kazaab hai. ( Jarh Wa Tadeel, Jild no.3, Safa no.61, Rawe no.277, Sanad Sahih ), ( Tareekh-e-Ibn Ma’een, Jild no.4, Safa no.381, Rawe no.4893 )
Abu Hatim Razi (Rahimahullah) ne kaha:
هو واه ضعيف متروك الحديث
Wo da’if, Matrook-ul-Hadith hai. ( Jarh Wa Tadeel, Jild no.3, Safa no.61, Rawe no.277, Sanad Sahih )
Ali Bin Ma’deni (Rahimahullah) ne kaha:
ضعيف جدا
Bohut da’if hai. ( )
Imam Nasai (Rahimahullah) ne kaha:
متروك الحديث
Matrook-ul-Hadith ( )
Imam Darqutni (Rahimahullah) ne kaha:
متروك الحديث
Matrook-ul-Hadith ( )
Ibn Hibban (Rahimahullah) ne kaha:
كان يضع الحديث
Hadith gadta tha. ( )
Imam Zahabi (Rahimahullah) ne kaha:
قلت: وكذاب من كذب
Main kahta hoon: Wo kazaboon mein say ek kazaab tha. ( Meezaan-ul-Atidaal, Jild no.1, Safa no.542, Rawe no.2027 )
Imam Asbahani (Rahimahullah) Kitab-ul- Dhu’afa (1/74, Rawe no.49) mein inko zikr karne k baad farmate hai:
الحسين بن علوان شيخ كوفي حدث عن هشام بن عروة بمناكير وموضوعات لا شئ
Hussain Bin Uloaan Sheikh Kofi Hisham say munkar aur muadu (jhoot) ahadith bayaan karta tha, koi cheez nahi hai. ( )

Imam Ukayli (Rahimahullah) ne Kitab-ul- Dhu’afa (1/251, Rawe no.302) mein zikr kiya hai.
Imam Ibn Adi (Rahimahullah) ne Al-Kamil Fi Dhu’afa Ar-Rijaal (Jild no.3, Safa no.231, Rawe no.489) mein zikr kiya hai.

Abu Khalid Al-Wasti Jo Umaro Bin Khalid Al-Qurshi
Dekheye Leesan-ul-Mezaan 7/461, Rawe no.5470) hai: Imam Ahmad Bin Hanbal (Rahimahullah) ne kaha:
عمرو بن خالد متروك الحديث ليس يسوى شيئا.... كذاب
Umaro Bin Khalid matrook-ul-hadith hai, Wo kise cheez k barabar nahi hai. ( Jarh Wa Tadeel, Jild no.6, Safa no.230, Rawe no.1277, Sanad Sahih, Tahzeeb-ul-Kamaal, Jild no.21, Safa no.606, Rawe no.4357 )
Imam Yahiya Ibn Ma’een (Rahimahullah) ne kaha:
عمرو بن خالد كذاب غير ثقة
Umaro Bin Khalid kazaab hai, gair siqa hai. ( Jarh Wa Tadeel, Jild no.6, Safa no.230, Rawe no.1277, Sanad Sahih )
Imam Ishaq Bin Rahwiya (Rahimahullah) ne kaha:
كان يضع الحديث
Wo hadith gadta tha. ( Tahzeeb-ul-Kamaal, Jild no.21, Safa no.606, Rawe no.4357 )
Abu Dawud (Rahimahullah) ne kaha:
هذا كذاب... ليس بشيء
Yeh kazaab hai, koi cheez nahi hai. ( Tahzeeb-ul-Kamaal, Jild no.21, Safa no.606, Rawe no.4357 )
Imam Abu Hatim Razi (Rahimahullah) ne kaha:
متروك الحديث
Matrook-ul-Hadith. ( Jarh Wa Tadeel, Jild no.6, Safa no.230, Rawe no.1277, Sanad Sahih )
Imam Abu Zura Razi (Rahimahullah) ne kaha:
كان يضع الحديث
Wo hadith gadta tha. ( Jarh Wa Tadeel, Jild no.6, Safa no.230, Rawe no.1277, Sanad Sahih )
Imam Nasai (Rahimahullah) ne kaha:
كوفى ليس بثقة, متروك الحديث
Matrook-ul-Hadith, Kufi siqa nahi hai. ( Kitab-ul- Dhu’afa, Safa no.220, Rawe no.449, Mezaan-ul-Atidaal, Jild no.3, Safa no.257, Rawe no.6359 )
Imam Darqutni (Rahimahullah) ne kaha:
كذاب wo Kazaab hai. ( Kitab-ul- Dhu’afa, Safa no.18, Rawe no.403, Mezaan-ul-Atidaal, Jild no.3, Safa no.257, Rawe no.6359 )
Imam Ukayli (Rahimahullah) ne Kitab-ul- Dhu’afa (3/268, Rawe no.1274) mein zikr kiya hai.
Imam Asbahani (Rahimahullah) ne Kitab-ul-Dhu’afa (Safa no.119, Rawe no.166) mein zikr kiya hai.
Imam Adi (Rahimahullah) ne Al-Kamil Fi Dhu’afa Ar-Rijaal (Jild no.6, Safa no.217, Rawe no.1289) mein zikr kiya hai.

Imam Zahabi (Rahimahullah) ne
kazaab karar diya hai. ( Al-Kashaf, Jild no.2, Safa no.75, Rawe no.4150 )
Imam Ibn Hajar (Rahimahullah) ne kaha: Yeh Matrool-ul-Hadith hai aur Imam Waki ne
kazaab karar diya hai. ( Taqreeb At-Tahzeeb, Jild no.1, safa no.733 )
Ek rewayat k alfaaz yeh hai:
عَنْ فُلَيْحِ بْنِ سُلَيْمَانَ ، عَنْ نَافِعٍ ، عَنْ ابْنِ عُمَرَ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : { مَنْ تَوَضَّأَ وَمَسَحَ بِيَدَيْهِ عَلَى عُنُقِهِ ، وُقِيَ الْغُلَّ يَوْمَ الْقِيَامَةِ
Jis ne wazu kiya aur apne donu haathu say apne ghardan ? ka mas’ha kiya toh qayamat k din tohq pahnaney jaane say bacha jayega. ( Al-Talkhees-ul-Habeer, Jild no.1, Safa no.165, Hadith no.97 )

Isay Ar-Ruyani ne “Al-Bahri” mein zikr kiya hai, Ar-Rawayani ne Abul Hussain Bin Faris k (mansoob) Juz mein pada hai aur Ibn Faris ne Apne (na maloom) sanad say yeh hadith Fulayi say bayaan kiya hai.

Yeh rewayat bay sanad ya munqata hone ki waja say mardood hai
Hafiz Ibn Hajar Al-Askalani (Rahimahullah) ne kaha:
قُلْتُ : بَيْنَ ابْنِ فَارِسٍ ، وَفُلَيْحٍ مَفَازَةٌ ، فَيُنْظَرُ فِيهَا
Main kahta hoon: Ibn Faris aur Fulayi k darmeyaan sanad mojood nahi hai jis ki tahqiq ki jaye. ( Al-Talkhees-ul-Habeer, Jild no.1, Safa no.167, Hadith no.98 )

Ibn Faris (Rahimahullah) ne kaha:
هَذَا إنْ شَاءَ اللَّهُ حَدِيثٌ صَحِيحٌ
Yeh hadith In Sha Allah sahih hoge.

Jawab: Jab is rewayat ki sanad hi Ibn Faris aur Fulayi k darmeyaan nahi hai toh yeh kahna In Sha Allah hadith sahih hoge mardood hai, jo hazraat is rewayat ko sahih maante hai un par lazmi hai kii wo is rewayat ki sanad pesh kar sakhay taaki us sanad ki tahqiq kiye jaye.

Ek rewayat k alfaaz yeh hai:
أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : مَسْحُ الرَّقَبَةِ أَمَانٌ مِنْ الْغُلِّ

Imam Nawawi (Rahimahullah) ne Shara Mazhab (1/489) mein kaha hai:
هَذَا حَدِيثٌ مَوْضُوعٌ ، لَيْسَ مِنْ كَلَامِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَزَادَ فِي مَوْضِعٍ آخَرَ : لَمْ يَصِحَّ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهِ شَيْءٌ ، وَلَيْسَ هُوَ سُنَّةٌ ، بَلْ بِدْعَةٌ
Yeh hadith muada (jhoote) hai, yeh Nabi ka farmaan nahi , Nabi say is bare mein kuch sabit nahi hai, yeh sunnat nahi hai jabkii bidat hai. ( Al-Talkhees-ul-Habeer, Jild no.1, Safa no.165, Hadith no.97 )
Ibn Hajar (Rahimahullah) ne kaha hai:
Is hadith ko Abu Muhammad Al-Joni ne zikr kar k kaha hai kii Muhadithseen kiraam is rewayat ki sanad say razi nahi hai lihaza is fa’il k bare mein yeh taradud hai kii yeh sunnat hai ya adab? ( Al-Talkhees-ul-Habeer (1/165) )

Is baat par ta’aaqub karte hue Imam ne kaha is rewayat k hokum k bare mein koi taradud nahi kii yeh da’if hai,

Qazi Abul Tayab ne kaha is bare mein koi sunnat sabit nahi hai aur taqreban yehi baat Qazi Hussain aur Al-Forani ne kahi hai aur jab yeh hadith Gazali ne “Al-Waste” mein zikr kiye toh Ibn Salaha ne rad karte hue kaha hai kii “Yeh hadith Nabi say (bay sanad sahih ya hasan) maloom nahi hai jabkii yeh baaz ulma-e-Salaf ka qual hai”

Baaz Ulma-e-Salaf k qual say Ibn Salah ki muraad galiban is rewayat say hai jisay

bu Ubaidul Qasim Bin Salam ne Abdur Rehmaan Bin Mahdi An Al-Mas’udi An Qasim Bin Abur Rehman An Musa Bin Talha say rewayat kiye hai:
قَالَ : مَنْ مَسَحَ قَفَاهُ مَعَ رَأْسِهِ وُقِيَ الْغُلَّ يَوْمَ الْقِيَامَةِ
Jis ne sar k saath apna sar k pechlay hisay ka mas’ha kiya toh qayamat k din tohq pahnaye jaane say bach jayega. ( kitab - At-Tuhoor )

Hafiz Ibn Hajar (Rahimahullah) ne kaha ki is ka ahtimaal hai kii agarchee yeh mokuf hai laykin is ka hokum marfu’a hadith ka hokum hai kyunkii aise baat ka ta’aluq rai say nahi hai lihaza yeh rewayat mursal hai.

Jawab: Yeh muqtu’a rewayat Abu Ubaida ne “At-Tuhoor” (Safa no.384, Hadith no.334) mein nakal kiye hai laykin iski sanad b da’if hai kyunkii Al-Mas’audi ka hafiza akhree umar mein kharaab hogaya tha Ibn Mahdi ka is say sama’a akhree zamane ka hai aur is rewayat mein iztiraab hai , Abu Ubaid ne Hajaj say, Us ne
Qasim Bin Abdur Rehman say uska qual bayaan kiya hai kii Hajaj ne kaha: “Mujay is rewayat mein Musa Bin Talha ka naam yaad nahi hai”, Lihaza is qual ki salaf saleheen say nisbat sahih nahi hai.Dosri baat yeh ek tabi qual hai jo hujjut nahi hai.

Imam Bahaqi (Rahimahullah) ne “Sunan Kubra (1/60, Hadith no.282)” mein ek rewayat nakal kiye hai ki
Hazrat Abdullah Bin Umar (Radiallahu Anhu) sar k saath apna sar k pechlay hisay ka mas’ha b karte thy magar yeh rewayat b daif hai kyunkii iska rawe Abu Israil sacha tha magar hafiza kharaab tha ( Taqreeb At-Tahzeeb, 1/93, Rawe no.441 )
Hazrat Usmain ko galiya deta tha ( Tahzeeb At-Tahzeeb, 3/79, Rawe no.440 )
Imam Bahaqi (Rahimahullah) is hadith ko nakal karne k baad farmate hai:
هَذَا مَوْقُوفٌ وَالْمُسْنَدُ فِى إِسْنَادِهِ ضَعْفٌ وَاللَّهُ أَعْلَمُ
Yeh hadith mokoof hai aur iski sanad daif hai Wallahu Alamu. ( Sunan Kubra Lil Bahaqi, Jild no.1, Safa no.60, Hadith no.282 )

Imam Bagwi (Rahimahullah) ka khayaal hai ki Wazu mein ghardan ka mas’ha mustahab hai laykin Ibn Rif’ata kahte hai kii In k pas is k mustahab hone par koi hadith ya kise sahabi ka qual tak b nahi hai aur yeh aise baat hai kii jis mein qayaas ka koi amal dakhal nahi hai.

Ibn Rif’ata par ta’aqub karte hue Hafiz farmate hai ke
Ho sakhta hai ghardan k mas’ha ko mustahab kahne mein Baqwi ki dalil wo hadith ho jisay Ahmad aur Abu Dawud ne rewayat kiya hai kii Rasoolullah ﷺ ne sar ka mas’ha kiya hatakii Aap sar k peechlay hisay aur ghardan tak jaa punchay laykin yaad rahay kii is rewayat ki sanad da’if hai. ( Al-Talkhees-ul-Habeer, Jild no.1, Safa no.165, Hadith no.97 )

Is rewayat ki sanad mein Masaroof Bin Ka’ab Bin Umaro majhool hai (Taqreeb, 2/186) aur Layas Bin Abin Saleem ko jamhoor muhadithseen ne daif kaha hai (Tahzeeb At-Tahzeeb, 8/417-419, Rawe no.835).

Imam Nawawi (Rahimahullah) farmate hai
Pas yeh hadith bil itifaaq da’if hai. ( Shara Mazhab, Jild no.1, Safa no.464 )
Hazrat Wail (Radiallahu Anhu) say marwi ek lambi rewayat k yeh alfaaz hai:
ثم مسح رقبته
Phir Rasoolullah ﷺ ne ghardan ka mas’ha kiya. ( Al-Muajam Kabeer Lil Tabranee, Jild no.22, Safa no.49, Hadith no.118 )
Yeh hadith bohut da’if hai kyunkii is sanad mein Muhammad Bin Hajar da’if-ul-hadith, In k bare mein Imam Bukhari (Rahimahullah) ne kaha
Feehi nazar ( Tareekh-e-Kabeer, 1/69, Rawe no.164 )
Imam Ibn Adi (Rahimahullah) ne Al-Kamil (7/345, Rawe no.1648) mein zikr kiya hai, Imam Ukayli (Rahimahullah) ne Kitab-ul-Dhu’afa (4/59, Rawe no.161) mein zikr kiya hai, Imam Abu Ahmad Hakim (Rahimahullah) ne kaha
Qawi nahi hai ( Leesan-ul-Mezaan, 5/119, Rawe no.401 )
Aur . . . . .
Imam Zahabi (Rahimahullah) kahte hai
Iski pass munkar rewayaat hai ( Meezan-ul-Atidaal, 3/511, Rawe no.7361 )

Is rewayat ka dosra rawe Sa’id Bin Ubaidul Jabaar bhi da’if hai. ( Taqreeb, 1/357 )

Imam Haisami (Rahimahullah) farmate hai:
رواه الطبراني في الكبير والبزار وفيه سعيد بن عبد الجبار قال النسائي : ليس بالقوي وذكره ابن حبان في الثقات وفيه سند البزار والطبراني محمد بن حجر وهو ضعيف
Is rewayat ko Tabrani ne Kabeer mein aur Bazaar ne rewayat kiya hai aur is mein Sa’id Bin Ubaidul Jabaar hai, Nasai ne kaha: Qawi nahi hai aur Ibn Hibban ne Siqaat mein zikr kiya hai aur Bazaar aur Tabrani ki sanad mein Muhammad Bin Hajar aur wo da’if hai. ( Majma’a Az-Zawaa’id, Jild no.1, Safa no.533, Hadith no.1178 )

Dosri baat is rewayaat mein seenay par haath bandna, ameen aur Rafa-ul-yadain ka b zikr jis k Hanafee hazraat munkir hai aur is rewayat ko phir b pesh karna bohut jurat ki baat hai

Imam Nawawi (Rahimahullah) ne
Ghardan k mas’ha ko bidat karar diya hai. ( Shara Mazhab, Jild no.1, Safa no.489 ), ( Al-Talkhees-ul-Habeer, Jild no.1, Safa no.165, Hadith no.97 )
Imam Ibn Taimeya (Rahimahullah) farmate hai:
Nabi ﷺ say wazu mein ghardan ka mas’ha sabit nahi hai aur na is bare mein koi sahih hadith marwi nahi hai jabkii wazu ki sahih ahadith mein ghardan k mas’ha ka koi zikr nahi, is liye jamhoor ulam k nadeek yeh mustahab nahi hai maslan ( Imam Malik, | Imam Shafa’ee aur Ahmad. ), ( Majmu’a Fatawa, Jild no.21, Safa no.127 )
Imam Ibnul Qayim (Rahimahullah) farmate hai
Ghardan k mas’ha k bare mein koi hadith sabit nahi hai. ( Zadul Ma’ad, Jild no.1, Safa no.195 )

“Haza Maa Indi Wallahu Alamu Bi Sawabi”