GARDAN KA MASHA KARNA

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 )

LIHAZA SUNNAT SE MOHABBAT KARE AUR ISSE PARHEJ KARE,

RASOOL ALLAH S.A.W. NE FARMAYA

AUR JISNE MERE SUNNAT(TARIKE) SE MOHABBAT KIYA USNE MUJHSE MOHABBAT KIYA AUR JISNE MUJHSE MOHABBAT KIYA WO MERE SATH RAHEGA JANNAT ME . “ ( SUNAN TIRMIZI, HADITH-59. )

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 )

Aur.......

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 )

Jawab:

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”

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