JHUTI HADISE KYON GADHI GAI

Jin Wazah Se Hadithe Gadhi Gai uske kuch khulase is post me kiye gaye hai jese

1: Allah se Nazdeeki dekhane ki jhooti Niyat Allah Se Nazdiki Ki Niyat Jhuti Hadithe Gadhne Wale Apne Ap Me Logo Ko Neki Aur Bhalai Ki Talim Dene Ki Chah Rakhte Ya Unhe Buraiyo Se Rokna Chahte Aur Kuch Bate Banakar Haditho Ki Surat Me Byan Karta Hai Aise Log Khas Taur Se Zahid Aur Sufi Hote Aur Ye Sabse Buri Hadith Gadhane Wale Mane Jate Hai Kyo Ki Log Unki Zahiri Shakl Wa Surat Aur Taqwa Ki Wazah Se Unki Bato Ko Bahut Jald Qabul Kar Lete Jese

Maisra Bin Abd Ruba Imam Ibne Hiban rh. Ne Apni Kitabuzzuafa Me Ibne Mehadi Se Riwayat Karte Hai Ki

" Maine Maisara Se Pucha Ap Ye Hadith Kaha Se Late Hai Ki Agar Fala'n Fala'n Chez Padhe To Uske Liye Yah Sawab Hai Etc. To Usne Jawab Dia Ki Ye Bate Mere Apni Gadhi Hui Hoti Me Is Tarah Logo Ko Bhalai Aur Neki Ki Tarf Bulata Hu"

2:Apne Mazhab Ki Taeed Wa Badhawa: Shiyasi Wa Mazhabi Giroh Ke Wazud Ke Bad Jese Khwarij Aur Shia etc, Har Giroh Ke Logo Ne Apne Mazhabi Ki Taid Wa Badhawe Ke Liye Hadithe Gadhi Jese Ki Riwayat Hai Ki Ali Logo Me Sabse Behtreen Hai Aur Jo Isme Shak Kare Wah Kafir Hai

3: Deen Islam Par Bohtan Lgana Zindiq Log Jab Islam Me Kisi Aur Tarah Khule Taur Par Bigad Paida Na Kar Sake To Khufiya Taur Par Unhone Yah Ray Apna Li Aur Phir Bahut Si Gandi Aur Napasndida Bate Haditho Wa Riwayat Ki Shakl Me Logo Ke Andar Faila Di Phr Unhi Ki Buniyad Par Islam Ko Badnam Karne Lage

Jese Muhammad Bin Saeed Shami Ek Mashhoor Zindik Tha Uske In Bure Kamo Ke Bina Par Hi Ise Suli Par Latkaya Gaya Aur Phir Wah Alamsalub Kahlaya Iski Gadhi Hui Ek Riwayat Is Tarah Hai
Jo Wo Anas r.a Se Marfu'an Zikr Karta Tha Me Khatimunnbiyyeen Hu Mere Bad Koi Nabi Nahi Yah Yeh Ki Allah Chahe

4: Waqt Ke Huqmran Se Qarib Hona Kuch Kamzor Iman Wale Log Waqt Ki Huqumat Ki Chaht Ke Liye Kuch Riwayte Gadh Kar Unke Samane Byan Karte Aur Unhe Khush Karke Unke Yaha Apna Darza Badhane Ki Koshis Karte The Jese

Ghayas Bin Ibrahim Nakhaee Kufi Uska Mashhor Waqya Hai Ki Jo Amirul Momineen Mehandi Abbasi Yaha Pesh Ayi Ye Sakhs Jb Khalifa Ke Yaha Gaya To Dekha Ki Wah Kabutaro Se Khel Raha Hai Usne Jate Hi Apni Sanad Se Rasul s.a.w Tak Ek Gadhi Hui Hadith Sunai Jo Is Tarah H

Aap Rasul s.a.w Ne Farmaya Muqabla Sirf Nezabazi ,Oont Daud , Ghore Ki Daud , Aur Pairdo(kabutar etc) Me Hi Jaiz Hai"

Gayas Ne Is Riwayat Me Parindo Ke Par Ya Kabutar Ke Lafz Apni Tarf Se Badha Diye The Khalifa Khush Ho Gaye Magar Mehndi Ko Is Gadhi Hui Hadith Ka Pata Chal Gaya Usne Kabutaro Ko Zabah Karne Ka Huqm Dia Aur Kaha Mene Is Shaks Ke Ye Gadhe Huwe Alfaz Rasul s.a.w Ke Farman Se Jydati Karne Par Ubhara Hai

5: Riwayto Ka Bayan Rozgar Ka Zariya Bana Lena Kuch Qissa Sunane Wale Log Awam Me Aisi Jhuti Riwayat Bayan Karte Jinme Azib Sa Raz Hota Aur Is Tarah Wah Chahte Ki Log Unki Mahfilo Me Bethe Aur Nazrane Pesh Kare Abu Saeed Madayani Ka Nam Inhi Me Shamil Hai

6: Mashhoor Hone Ki Chahat Kuch Log Aisi Aisi Anokhi Riwayte Bayan Karte Hai Ki Wah Kisi Aur Ke Pas Nahi Hai, Ya We Sanade Badal Dete Taki Log Unki Taraf Maaeel Ho Aur Unki Mashhuri Ho Jese Ibne Abi Dahya Aur Himadunnasib

HWALE- Taiseer Mustalhul Hadith Tabreeb Ravi Jid 1 Page Page 282, 284, 286

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Dua Ke Baad Hatho Ko Chehre Par Ferna

Dua Ke Baad Hatho Ko Chehre Par Ferna

Allah Pak Quran Me Farmate Hai
Aur Hamne Yeh Kitab Nazil Farmaee Hai Jiss Mein Her Cheez Ka Saaf Biyan Hai Aur Hidayat Aur Rehmat Aur Khuskhabri Hai Musalmanon Kay Liye. (Al Quran, Al Israa 17, Ayat 89)

Rasoollallah Sallallhu Alaihi Wasallam Ne Farmaya
Sabse Behtareen Kalam Allah Ki Kitab Hai Aur Sabse Behtareen Tareeqa Muhammad Sallallahu Alaihi Wasallam Ke Tareeqa Hai …” (Sahih Al Bukhari: Volume 9, Book 92, Hadith 382)

Ye Sabit Nahi Hai Ki Rasoolallah Dua Karne Ke Baad Apne Chehre Par Apna Hath Ferte The. Boht Si Ahadiths Hai Jo Kahti Hai Ki Rasool Allah ﷺ Ne Allah Ko Duao Me Pukara Lekin Koi Sabit Riwayat Nahi Hai Jo Kahti Hai Ki Rasoolallah Ne Duao Ke Baad Apne Chehre Par Apna Hath Fera. Jo Ye Kahte Hai Ki Duao Ke Baad Chehre Par Hath Ferne Chaiye Wo Kuch Hadiths Ko Bayan Karte Hai Lekin Tahkeek Karne Pe Ye Pata Chalta Hai Ki Wo Hadiths Saheeh Nahi Hai:

Pahli Riwayat

Ye Riwayat Kiya Gaya Tha Ki Ibn Abbas R.A. Ne Kaha Ki

Rasoolallah Ne Farmaya:
“Jab Tum Allah Se Dua Mango, Sidhi Hatheli Se Mango Ulti Hatheli Se Mat Mango Aur Jab Duao Ko Khatm Karo To Apne Chere Par(Apne Hatho Ko) Ferlo. (Zaif) (Sunan Ibn Majah 3866. Is Hadith Ko Imam Ibn Majah Ne Zaif Karar Diya Hai.)

Source Link Of Sunan Ibn Majah

Dusri Riwayat

Yazid Ibn Sa’id Al-Kindi R.A. Riwayat Karte Hai
Jab Rasoolallah Duae Mangte The Wo Apne Hatho Ko Uthathe The Aur Apne Hath Apne Chehre Par Ferte The.(Zaif) (Sunan Abi Dawud 1492. Is Hadith Ko Sheikh Albani Ne Zaif Karar Diya Hai.)

Source Link Of Sunan Abu Daud

Shaykh Al Islam Ibn Taymiyah Kahte Hai:
Rasoolallah Ke Dua Me Hath Uthane Ke Hawale Se Ye Sabit Hai Kyuki Boht Si Sahih Hadiths Hai Lekin Dua Ke Baad Chehre Par Hath Ferne Ki Sirf Ek Ya Do Hadits Hai Jinhe Dalaail Ke Taur Par Nahi Liya Ja Sakta Hai(Kyuki Wo Hadiths Zaif Hai). (Majmoo’ Al-Fataawa , 22/519 )

Al-‘Izz Ibn ‘Abd Al-Salaam Kahte Hai:
Dua Karne Ke Baad Apne Hatho Ko Apne Chehre Par Siwae Jahil Ke Koi Nahi Ferta. (Fataawa Al-‘Izz Ibn ‘Abd Al-Salaam , P. 47 )

Toh Shariat Me Is Amal Ki Ijazat Nahi Hai. Logo Ko Duao Ke Baad Apne Jism Par Bhi Hath Nahi Ferna Chaiye Na Hi Apne Ankho Ko Chumna Chaiye.

Ulemao Ne Ye Bayan Kiya Hai Ki Anguthe Ko Chum Kar Apne Aankho Par Rakhna Ek Biddat Hai Jo Ki Sufio Ke Tareeke Se Ijaad Hua Hai Aur Jo Iske Bareme Hadiths Hai Wo Rasoolallah Par Jhutha Mansub Kiya Gaya Hai.

Allah Hum Sabko Biddaton Se Mehfuz Rakhe , Quran Aur Sahih Hadees Per Amal Kerne Ki Neik Tawfeq De ,Hidayat E Ilm & Hidayat E Amal Ata Farmaye Aur Humari Ibadat Ko Qabul Farmaye .Aameen !

Allah Subhanahu Wa Ta'ala Hum Sabko Sahih Deen Seekhne Aur Samjhe ki Taufeeq De Aur Hume Quran Aur Sahih Hadees Ke Mutabik Amal Ki Taufeeq De Ameeen

Allah Se Du'a Hai Ke Hum Ko Ghar Walon Ko Aap Logon Ko Or Sare Musalmano Ko Quran O Sunnat Ko Sahaba Ke Manhaj Par Amal Karne Wala Fir Daw'at Dene Banaye Ameen Ya Rabbal Almenn

Click to हिन्दी LINK हिन्दी

#IslamicLeaks #UmairSalafiAlHindi

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SAJDA E SAHU KAISE KARE

Agar hum hamara pura dhyan namaz mein lagaenge to in-sha-Allah koi galti nahi hoti. Lekin phir bhi agar ho jaati hai to namaz ko durust karne ke liye 'Sajda E Sahu' kar lena zaroori hai, aesa kar lene se namaz sahi ho jaati hai,

SAJDA SAHU (BHUL KE SAJDE) KA BAYAN

Sajda sahu se wo 2 sajde murad hain jo namazi namaz mein bhool ki wajah se salam se pehle ya baad mein karta hai.

Abu Huraira r.a. se riwayat hai

Rasool Allah (ﷺ) ne farmaya:

‘Jab tum main koi namaz padhta hai to shaitan is ki namaz mein shuba daalta hai isko yaad nahi rehta ke kitni rakatei’n padhei’n jab tum mein kisi ko aisa ittefaq ho to baithe baithe 2 sajde kare.’ ( Bukahri: al Sahu 1232 ), ( Muslim: al Masaajid 389 )

3 Ya 4 Rakat Ke Shak Par Sajda:

Abu Saeed Khudri r.a. bayan karte hain ke

Rasool Allah (ﷺ) ne farmaya:

‘Agar tum mein se kisi ko rakat ki tadaad ke bare mein shak pad jaae ke 3 padhi hain ya 4? To shak ko chod de aur yaqeen par etemaad kare. Phir salam pherne se pehle 2 sajde kare. Agar is ne 5 rakat namaz padhi thi to ye sajde iski namaz (ki rakat) ko juft kar deinge aur agar isne poori 4 rakat namaz padhi thi to ye sajde shaitan ke liey zillat ka sabab ho’nge.’ ( Muslim: al Masaajid 571 )

Abdur Rahman bin A’auf r.a. bayan karte hain ke

Rasool Allah (ﷺ) ne farmaya:

Jis shaqs ko namaz mein ye shak padh jaae ke aaya isne 1 rakat padhi hai ya do to wo isko 1 rakat yaqeen kare aur baqiya namaz puri kare, aur jis ko ye shak ho ke is ne 2 padhi hain ya 3 to wo isko 2 rakat yaqeen kare. Aur phir (aaqhri qaede mein) salam pherne se pehle (sahu ke) 2 sajde kare. ( Tirmizee: al Salah 398 – Ibne Majja: Iqaamatis Salah 1209) Imam Tirmizee, Imam Haakim aur Imam Zahabi ne ise Saheeh kaha. )

Sajda Sahu ka tareeqa ye hai ke aaqhri qaede mein tassha‐hud (darood) aur dua padhne ke baad Allahukabar keh kar sajde mein jaei’n. Phir uth kar jalse mein baith kar doosra sajda karei’n aur phir uth kar salam pher kar namaz se farigh hu’n.

Pahle Qaaeda Ke chorne Par Sajda:

Abdullah bin Baheena r.a. se riwayat hai ke

Rasool Allah (ﷺ) ne

Sahaba Ikram ko zohar ki namaz padhai. Toh pehle 2 rakatei’n padh kar khade hogae. (matlab Qaede mein bhul se na baithe) toh log bhi Nabi e Rahmat ke sath khade hogae yah’n tak ke jab namaz padh chuke (aur aaqhri qaede mein salam pherne ka waqt aaya) aur log salam pherne ke muntazir hue (to) Rasool Allah (ﷺ) ne takbeer kahi jabke aap baithe hue the. Salam pherne se pehle 2 sajde keiy phir salam phera. ( Bukhari: al Azan 829 – Muslim: al Masaajid 570 )

Mughaira bin Shoba r.a. kehte hain

Rasool Allah (ﷺ) ne farmaya:

‘Jab koi aadmi 2 rakatei’n ke baad (tassha‐hud padhe baghair) khada hone lage aur abhi poori tarah khada na hua ho to baith jaae lekin agar poori tarah khada hogaya to phir na baith‐te albatta salam pherne se pehle sahu ke 2 sajde adaa kare.’ ( Abu Dawood: al Salah 1036 )

Namaz Se Farigh Ho Kar Batei’n Kar Chukne Ke Baad Sajda:

Hajrat Imraan bin haseen r.a. se riwayat hai ke

Rasool Allah (ﷺ) ne

Asr ki namaz padhai aur 3 rakat padh kar salam pherdiya aur ghar tashreef le gae. Ek Sahaabi Kharbaaq r.a. uth ke Aap ke paas gae aur Aap ke sahu ka zikar kiya to Aap tezi se logo’n ke paas paho’nche. Aur Kharbaaq r.a. ke qaul ki tasdeeq chaahi logo’n ne kaha Kharbaaq r.a. sach kehte hain. To phir Aap ne ek rakat aur padhai. Phir salam pher aur do sajde keiy. Phir salam phera. ( Muslim: al Masaajid 574 )

Abu Huraira r.a. se riwayat hai ke

Rasool Allah (ﷺ) ne

Zohar ya Asr ki namaz padhai aur 2 rakat padh kar salam pher diya, baaz Sahaaba (namaz padh kar) masjid se baahar aagae aur kehne lage ke namaz kam hogai. Ek Sahaabi Zul Yadain r.a. ne Rasool Allah (ﷺ) se arz ki ke kya Aap bhool gae ya namaz kam hogai. Aap ne farmaya: na main bhoola hu’n aur na hi namaz kam hui hai, phir Aap ne Sahaaba Ikram se poocha kya Zul Yadain r.a. sach kehta hai. Inho’n ne kaha haa’n! phir Aap aage badhe aur choti hui namaz padhi pher salam phera phir 2 sajde keiy phir salam phera. ( Bukhari: 482 – Muslim: 573 )

In HAdiths se hame ye malum hua ki Jo shaqs 4 rakat ki jagah 3 padh kar salam pherde phir jab isko malum hojae ke main ne 3 rakat padhi hain to khuwah wo ghar bhi chala jaae aur batei’n bhi karle to phir bhi wo 1 rakat jo reh gai thee padhega isko saari namaz padhne ki zarurat nahi.

4 Ki Jagah 5 Rakat Padhne Par Sajda:

Abdullah bin Masood r.a. riwayat karte hain ke

Rasool Allah (ﷺ) ne

Zohar ki namaz (bhul se) 5 rakat padhai Aap se poocha gaya: Kya namaz mein ziyadati hogai hai? Aap ne farmaya kyou’n? Sahaaba ne arz kiya: Aap ne zohar ki 5 rakat padhai hain. Aap qibla ruqh hue aur 2 sajde keiy phir salam phera aur hamari taraf mutawajje hokar farmaya: Main bhi tumhari tarah Insan hu’n. Main bhi bhulta hu’n jaise tum bhulte ho, pas jab bhool jaou’n to mujhe yaad dilaya karo. ( Bukhari: al Salah 401 – Muslim: al Masaajid 572 )

Sajda Sahu salam se qabl ya baad karne ka zikar to ahadees mein aap mulaheza farma chuke hain. Lekin sirf 1 hi taraf salam pher kar sajde karna aur phir Attahiyyat padh kar salam pherna sunnat se saabit nahi hai, kyou’nke Tirmizee (395) ki riwayat ko Allama Naasir Uddin al Albani ne shaaz (T: Something deviating widely from common rules) kaha.

Ibne Sireen se poocha gaya ke kya Sahu ke sajdo’n ke baad tassha‐hud hai inho’n ne jawab mein farmaya ke Abu Huraira r.a. ki hadees mein tassha‐hud ka zikar nahi hai. ( Bukahri: 1228 )

Source : IqraKitab

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WITR PADHNE KA NABAWI TARIKA

WITR PADHNE KA NABAWI TARIKA

Witr ki namaz ek baehtreen ibadat hai jisse Allah ka qurb hasil hota hai. Ulemao maise kuch (Hanafi) ne ye kaha ki ye namaz fard hai lekin Sahih ahkaam yahi hai ki Ye Sunnat e mu’akkadah hai.

Contents:

1. WITR KA WAQT
2. WITR KYA SHURU KE WAQT ME PADHA JAYE YA AKHIR KE WAQT ME
3. WITR KI NIYAT
4. WITR KI RAKAT
5. TEEN RAKAT WITR PADHNE KA TAREEKA
6. PAANCH YA SAAT RAKAT WITR
7. NAU (9) RAKAT WITR
8. GYARA RAKAT WITR
9. WITR KO MAGRIB KI TARHA NA BANANA
10. Dua e Qunut
11. DUA E QUNOOT RUKU SE PAHLE YA RUKU KE BAAD ME?
12. RUKU KE BAAD WALI RIWAYAATE
13. KYA DUA E QUNUT ME HATH UTHAYA JAYE ?

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

(1). WITR KA WAQT:

Shaykh Muhammad Salih Al Munajjid farmate hai : Witr ki namaz ka shuru ka waqt tab hota hai jab ek shaks Isha padh chuka hota hai agarche isha ko magrib ke sath hi kyu na padha gaya ho magrib ke waqt. Aur is namaz ka khatm hone ka waqt fajr se pahle hai.

RasoolAllah (ﷺ) ne Farmaya :

Allah ne tumpar ek namaz Mukarrar ki hai jo Witr hai; Allah ne tumpar ye namaz Isha ki namaz aur Fajr ki shuruat ke bich mukarrar ki hai. ( Al-Tirmidhi, 425 ) Al-Albaani in Saheeh al-Tirmidhi.

(2). WITR KYA SHURU KE WAQT ME PADHA JAYE YA AKHIR KE WAQT ME:

Nabi (ﷺ) ne Farmaya

Jo shaks aakhir raat me na uth sake toh wo shuru raat me witr padh le aur jo aakhir raat me uth sake wo aakhir raat witr padhe kyuki aakhri raat ki namaz behtreen hai. (Sahih Muslim, hadith-755)

(3). WITR KI NIYAT:

Nabi (ﷺ) ne Farmaya

Tamaam Amal ka daromadar niyat pe hai ( Sahih Al Bukhari, Hadith-1 )

Wazahat: Kisi bhi Namaz ke liye niyat karna zaruri hai lekin Namaz ki Niyat dil se na ke Zuban se ki jati hai.

(4). WITR KI RAKAT:

Rasool (ﷺ) ne Farmaya

Witr har musalman ka haq hai. To jo shaks paanch rakat witr padhna chahe to wo (paanch) rakat padhe aur jo teen rakat witr padhna chahe to (teen rakat) padhe aur jo koi ek rakat witr padhna chahe to (ek rakat witr) padhe. (Sunan Abu Daud, Hadith-1422,) Sahih (Al-Albani).

NOTE:

Rasool (ﷺ) ne Farmaya

“Witr, Aakhir raat me ek rakat hai” (Sahih Muslim, Hadith-752)

(5). TEEN RAKAT WITR PADHNE KA TAREEKA

Teen rakat witr padhne ke do (2) tarike hai:

Pahla Tarika:
Ek ye hai ki Teen rakat ke witr me kisi rakat me na baithe siwae aakhri rakat me. Iska matlab dusre rakat me tashahudd ke liye bina baithe hi uth jana hai ya aesa kah sakte hai ki dusri rakat ke sajde ke baad hi uth jana hai.

Hazrat Ayesha (r.a) Farmati hai

RasoolAllah (ﷺ) teen rakat witr padhte the aur wo aakhri rakat ke alawa kisi rakat me nahi baithte the. (Al-Nasaa’i, 3/234) (Al-Bayhaqi, 3/31)

Al-Nawawi said it was narrated by al-Nasaa’i with a hasan isnaad, and by al-Bayhaqi with a saheeh isnaad.
(Al-Majmoo’ - 4/7)

Dusra Tarika
Dusra tarika ye hai ki 2 rakat padh kar salaam fere hai aur fir ek rakat alag se padhna ha.

Ibn Umar r.a. riwayat karte hai:

ki wo do rakat ko ek rakat se Tasleem (Salaam) ke sath alag kiya karte the, aur wo farmate hai ki aesa RasoolAllah (ﷺ) kiya karte the. (Ibn Hibbaan - 2435), (Ibn Hajar said in Al-Fath - 2/482): its isnaad is quitly (strong).

(6). PAANCH YA SAAT RAKAT WITR

Lekin agar koi panch ya saat rakat witr padhe to wo musalsal honi chaiye aur sirf akhri rakat me Tashahudd padhe aur fir Tasleem (salaam) kahe. Kyuki:

Hazrat Ayesha (r.a) riwayat karti hai

RasoolAllah (ﷺ) raat ko terah (13) rakat padha karte the jisme wo paanch rakat witr padhte the jisme wo akhri rakat ke alawa kisi rakat me na baithte the. ( Muslim, 737 )

Umm Salamah (r.a) riwayat karti hai

RasoolAllah (ﷺ) panch ya sath rakat witr padhte the aur wo uske bich koi salam ya alfaz se alag nahi karte the. (Ahmad, 6/290), (Al-Nasaa’i, 1714), Al-Nawawi said: Its isnaad is jayyid. Al-Fath al-Rabbaani, 2/297. and it was classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

(7). NAU (9) RAKAT WITR

Agar wo nau (9) rakat witr padhna chahe to kisi bhi rakat me na baith siwae aathwe rakat me. Aantwe rakat me baith kar sirf tashahud kahe aur salaam na kahe aur fir wo khada ho jaye. Fir 9 rakat me tashahud aur salaam dono padh kar namaz khatm kare.

(8). GYARA RAKAT WITR

Agar wo 11 rakat witr padhna chahe to har 2 rakat me salaam fere aur fir akhir me 1 rakat padhe.

(9). WITR KO MAGRIB KI TARHA NA BANANA

RasoolAllah (ﷺ) ne Farmaya ki

Witr ko teen rakat magrib ke tarha na banao. (Al-Haakim, 1/403), (Al-Bayhaqi, 3/31), (Al-Daaraqutni, P.172), Al-Haafiz ibn Hajar said in Fath al-Baari (4/301): Its isnaad fulfils the conditions of the two Shaykhs (Al-Bukhaari and Muslim).

Aur is hadith ka jawab dusri hadith deti hai ki witr ko kaise magrib ke tarha na banaya jaye.

Hazrat Ayesha (r.a) Farmati hai ki :

RasoolAllah (ﷺ) teen rakat witr padhte the aur wo aakhri rakat ke alawa kisi rakat me nahi baithte the. (Al-Nasaa’i, 3/234), (Al-Bayhaqi, 3/31), (Al-Nawawi said in Al-Majmoo’ (4/7): it was narrated by al-Nasaa’i with a hasan isnaad, and by Al-Bayhaqi with a saheeh isnaad.

Is hadith se pata chala ki Witr ko kaise magrib ke tarha na banaya jaye jisse RasoolAllah (ﷺ) ne mana farmaya hai.

(10). Dua e Qunut

Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta [wa laa ya’izzu man ‘aadayta,] tabaarakta Rabbana wa ta’aalayta.
(Abu Dawood, 1213), (Al-Nasaa’i, 1725), (Al-Albaani in Al-Irwa’, 429)-Sahih

See Image : Qunoot-e-Nazila (1)
Tarjuma: Ya Allah! Mujhe Hidaayat Dekar In Logo’n Mein Shamil Farma Jinhei’n Tune Rushd o Hidaayat Se Nawaaza Hai Aur Mujhe Aafiyat Dekar In Logo’n Mein Shamil Farma Jinhei’n Tune Afiyat Baqhshee Hai Aur Jin Logo’n Ko Tune Apna Dost Banaaya Hai In Mein Mujhe Bhi Shamil Karke Apna Dost Banaale. Jo Kuch Tune Mujhe Ataa Farmaya Hai Is Mein Mere Liey Barkat Daal de aur Jis Sharr o Buraai Ka Tune Faisla Farmaya Hai Is se Mujhe Mehfooz Rakh Aur Bachaale.

Yaqeenan Tuhi Faisla Saadir Farmata Hai Tere Khilaaf Faisla Saadir Nahi Kiya Jaasakta Aur Jiska Tu Dost Banaa Wo Kabhi Zaleel o Khuwaar Aur Ruswa Nahi Ho Sakta Aur Wo Shaqs Izzat Nahi Paasakta Jise Tu Dushman Kahe, Aey Hamaare Rab! Tu (Badaa) Hi Barkat Waala Aur Buland o Baala Hai’. Jo Brackets me dua hai [wa laa ya’izzu man ‘aadayta,] wo Sunan Abu Daud ki sahih hadith me hai lekin Ye Alfaz Sunan Nisai ki Sahih hadith me nahi hai. Toh Isliye jo dua ke izafi alfaz hai wo padh bhi sakte hai aur nahi bhi, Dono Tarike Sahih hai.

(11). DUA E QUNOOT RUKU SE PAHLE YA RUKU KE BAAD ME?

Is mualmle me ulemao me ikhtilaf hai. Lekin aksar ulemao ka ye kahna hai ki Dua e qunoot ruku se pahle aur ruku ke baad dono kar sakte hai aur dono ki ijazat hai.

Lekin behtar Raae ye hai ki dua e Qunoot ruku se pahle kiya jaye. Ye isliye kyuki koi bhi sahih/hasan riwayat nahi hai jaha RasoolAllah ya sahaba duae qunoot e witr me Ruku ke baad qunoot padha karte the. Balki sahabao se ye sabit hai ki wo ruku se pahle qunoot e witr padha karte the:

Asim Ahwal riwayat karte hai ki

Maine Anas bin Malik se Qunut ke bareme pucha. "Anas (r.a) ne jawab diya, “Bilkul (ye padha jata tha)”. Maine pucha ki ruku se pahle ya ruku ke baad? Anas (r.a) ne jawab diya: ‘Ruku se pahle’. Maine kaha Fula ne kaha hai ki apne unse bataya hai ki ruku ke baad hai. Anas r.a. ne farmaya, ‘Usne Jhut [Hijazi dialect ke mutabik use galti lagi] kaha’. Allah ke Rasool ne Qunut ruku ke baad ek mahine ke liye padha tha. Anas (r.a) Farmate hai jab Mushreken ne 70 Sahaba karam ko Qatal kar deya tou ”Nabi (ﷺ) ne Ek Ma’ah (30 day) Qunut Farmaye jisme Aap (ﷺ) un (ke Qatal Musreko) per Bad-dua karte Rahe”. (Sahih Bukhari, Vol :2, B:16, No.116), (Abu Awaanah (2/285), (Daarimee (1/374), (Sharh Ma’anee al-Aathaar of Tahaawee (1/143), (Sunan al-Kubraa (2/207) of Baihaqee and Musnad Ahmad (3/167.)

Ubayy Ibn Ka’ab RadhiAllaahu Anhu farmate hai ki

RasoolAllah (ﷺ) Teen witr padhte aur Dua e Qunoot ruku se pahle padhte the. (Ibn Maajah (no.1182), (Sunan an-Nasaa’ee (3/235 no.1700), (Sunan Daarqutnee (2/31 no.1644), Dhiya Maqdisee has also transmitted this in Al-Mukhtarah Imaam al-Albaanee authenticated it refer to, Saheeh Ibn Maajah (No.970) and (Irwaa ul-Ghaleel (no.462),

Musannaf Ibn Abi Shaybah me bhi ye riwayat darj hai ke Hazrat Abdullah bin Masood aur sahaba kiraam r.a. Qunut e witr ruku se pahle padhte the.
Ibn Abi Shayba, Ise Ibn e Turkmani aur Hafiz ibn Hajar ne hasan kaha hai.

(12). RUKU KE BAAD WALI RIWAYAATE

Witr me Ruku ke baad Qunut ki tamam riwayat zaif hai aur jo riwayat sahih hai unme ye wazeh nahi hai ki Aap ka ruku ke
baad wala Qunut, Qunut witr tha ya Qunut e Nazila. Isliye Witr me qunut ruku se pahle padha jana chahiye.

Allaama Ibn Hajar r.h. Sahih al Bukhari ki tafseer Fath al-Bari me kahte hai, Ye saare riwayato ko Tajzeeh karne ke baad hame ye pata chalta hai ki ye ek aam mamool tha ki dua e qunut witr se pahle padha jata tha. Taaham kisi khas surat me (jaise musibat ke waqt) qunut ruku se baad padha jata tha.
[Ref: Fath ul Bahri vol. 1, pg. 291].

(12). KYA DUA E QUNUT ME HATH UTHAYA JAYE

Dua e Qunoot witr mein hath uthane ke bare mein koi marfoo riwayat nahi hai lekin Hadiths ke kitabo me Baaz Sahaaba Ikraam r.a. ke asaar milte hain. Islamic shariah me jab koi baat RasoolAllah se na mile aur sahaba se wo amal mil jaye bina kisi dusre sahaba ka aetraz kiya to us amal ko apnane me koi harj nahi.

Ibn Masood kahte hai ki

wo Witr me apne hath uthate the aur us ke baad use niche kar lete the. Abdur Razzaq (4/325), Sanad Hasan.

Qunut me hath uthana Umar r.a. se bhi sabit hai.
Al-Bayhaqi in a report which he classed as saheeh (2/210).

Allah hame Kasrat se Witr ada karne ki taufeek ata farmaye. aameen.

Posted by : Faisal Khan @ Iqrakitab.wordpress.com

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Namaz ki Niyyat dil se na ke Zaban se

Namaz ki Niyyat dil se na ke Zaban se

Aap (ﷺ) farmate hain:
Aamal ka daromadar Niyat par hai. (Sahi Bukhari 5070)

Namaz me Niyyat karna zaruri hai isliye ke Namazi ko malum rahe ke wo kOnsi Namaz padh raha hai. Namaz e Zohar ya Asar aur konsi rakat farz ya Sunnah.

Lekin Aksar log Niyyat ke Alfaz zaban se ada karte hain jaise “Iss Imam ke pichhe me Namaz padh raha hun,itni rakat sunnat ya farz,falan Namaz ki.Munh mera kaabe tarf wagera.”

ye tariqa durust nahi hai kiyuke
Niyyat karna Dil ke Irade ke naam hai.
[Kitab ul Fiqah.ali ul mazahib ul arbah:209/1 w sharah w qayah wagera]

Isi ke sath aksar Ulma ne zaban ke sath Niyyat karne ko Bidat shumar kiya hai,kiyuke Nabi (ﷺ) aur Sahaba Ikram se iska kOi subut nahi hai.

Allama Ibne Tahmiya(RahimUllah) farmate hain:
“Zaban se Niyyat karna Deen aur aqal dono ke khilaf hai, Deen ke khilaf isliye ke ye Bidat hai aur aqal ke khilaf isliye ke iski missal aise hi hai jaise koi khana tanawul karna chahta ho to kahe: “Main Niyyat karta hun apne hath ko iss bartan me rakhne ki,isme se luqma lunga phir isko munh me rakhunga,phir isko chabaunga,akhir isko nigal lunga take main ser hosakun.”

kOi aqalmand iss qism ki harkat nahi karega kiyuke jab aadmi ko ilm hai ke wO kya kar rha hai to usne uss baat ki Niyyat bhi zarur ki hogi.

Aur charo Imamo ka iss baat per ittefaq hai ke zaban se Niyyat krna mashru nahi.”
[fatawa Ibne Tahmiya 232/1]

Imam Ibne Qaim(RahimUllah) farmate hain:
“Nabi (ﷺ) jab Namaz ke liye khade hOte to ALLAHU AKBAR kahte aur isse pahle kuch na kahte aur na inn marwajah alfaz ke sath Namaz ki Niyyat karte the.

Kisi ne iske muttaliq ba sanad kOi chiz naqal nahi ki,hatta ke kisi zaeef wa Mursal riwayat me bhi inme se ek lafz bhi marwi nahi hai,balke Sahabi se bhi ye alfaz sabit nahi aur nahi Taba’een aur charO Imamo me se kisi ne zaban ke sath Niyyat karne ko Mustahsin qarar diya hai.
[Zaad ul ma’ad ul Ibne Qaim:201]

Allama Muhammad Nasir Uddin Albani(R.U.) farmate hain:
“Nabi (ﷺ) apni Namaz ko Takbeer Tahrima se shuru karte the.” (Sahi Muslim-1110)

Iss Hadees me iss baat ki tarf ishara hai ke Aap (ﷺ) “Niyyat karta hun waste Namaz ke wagera” alfaz se Namaz shuru nahi karte the,lehaza ye bil ittefaq Bidat hai,Baaz ne Hasnah aur Saiyyah ka farq bayan kiya hai.

Lekin hum kahte hain ke Ibadat ke mamle me har Bidat Gumrahi hai.kiyuke Nabi (ﷺ) ka irshad hai ke: “( كل بدعة ضلالة وكل ضلالة في النار ) “-kullu bid’atin dalalatun wa-kullu dalalatin fi’l-nari-“ iss baat ka taqaza karta hai.”

[Safat ul Salat ul Nabi(S.A.W),page-76] Iss Hadees ke mayeni ye hain ke “Har Bidat Gumrahi hai aur Gumrahi Dozakh me lejane wali hai.” [Sanan Nisai]Niyyat chuki Dil se talluq rakhti hai,isliye zaruri hai ki ham apne tamaan(jayez) kamon me(sabse) pahle niyyat kar liya karen kyonki jaisi niyat hogi waisa hi phal milega.In shaa ALLAHH

ALLAH SW Hume shirk wa Bidat se mahfuz farmaye aur Sunnato per sahi tariqe se Amal karne ki toufiq ata farmaye.Ameen

Post: #A.Sayed

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HIJAMA-EK SUNNAT ILAAJ

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.
(Tibrani)

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- : https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYwFIE5KFYooyv38SduVcfgPs20SIzI7wrdm_2it9fvRSaNOlqyHku0uslDlPt6MVKd5IUUckvbvpd4heP34guWEym7UMuVedWfyPTvyxJZJrkgIYy0tD7-aFq79pFkGzt9Bxiey4Ss7NG/s1600/15g7acl.gif
Zyada se zyada is paigam ko aam karne ki koshish kare.
Wallahu Aalam-
Postedd by : A.Sayed

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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”

Source: iqrakitab.wordpress.com
Source: islamicleaks.wordpress.com

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KALONJI MOUT KE ALAWA HAR BIMARI KI SHIFA

KALONJI mein MAUT k alawa har bimari ki shifa hai HAZRAT ABU HURAIRA RADIYALLAHU ANHU bayan karte hain Ke

Nabi ( ﷺ ) se ye suna ki KALONJI mein MAUT k alawa har bimari ki shifa hai. ( Sahih Muslim, Jild 03, Kitab: Tibbi, Page 176, Baab 29, Hadith No. 5728-29 )

Aisha (ra) ne kaha ke

Aapne Nabi ( ﷺ ) se ye suna ki KALONJI mein MAUT k alawa har bimari ki shifa hai. ( Sahih Bukhari - 5687 )

Khalid bin Sa'd (ra) ne Kaha ke

Aisha (ra) bayan karti hai ke aapne Nabi ( ﷺ ) se suna ki KALONJI mein MAUT k alawa har bimari ki shifa hai. ( Sahih Sunan Ibn Majah - 3449 )

Kalonji k Fawayed: Kalonji ko jala kar khana Bawasir ko door karta hai.
Kalonji khane se pet k kide mar jate hain.
Kalonji ko pani mein josh de kar gharary karne se daanto ka dard door hota hai.
Peshab na aane ki surat mein Kalonji khane se peshab khul kar aata hai.
Kalonji Haiz ki rukawat ko door karti hai.
Ghar mein Kalonji ki dhuni se Khatmal aur Machcharo ka khatma hota hai.
Kalonji Shahed k saath khane se Pathri nikal jati hai. The Prophet (ﷺ) said :

Use the Black Seed for indeed, it is a cure for all diseases except death." ( Sahih Bukhari - 7:591 )

Aisha (ra) said that :

She heard the Messenger (ﷺ) say : "This black seed is a cure for every disease except death." ( Sahih Bukhari - 5687 )

Khalid bin Sa'd (ra) said :

We went out and with us was Ghalib bin Abjar (ra). He fell sick along the way and when we came to al-Madinah, he was sick. Ibn Abu 'Atiq (ra) came to visit him and said to us, 'You should use this black seed. Take five or seven (seeds) and grind them then apply them to his nostrils with drops of olive oil on this side and on this side for Aisha (ra) narrated to them that she heard the Messenger (saw) say, "This black seed is a cure for every disease except death." ( Sahih Sunan Ibn Majah - 3449 )

Ibn Qaiyum (may Allah have mercy upon him) said :"It has immense benefits and his statement that it is a cure for every disease except death is like the statement of Allah."

Hazrat Abu Hurairah (radiyallâhu ‘anhu) States- “ I have heard from Rasoollallah ﷺ that there is cure for every disease in black seeds except death and black seeds are shooneez.

KALONJI MEANS = black cumin seed (Nigella sativa seed) Studies have shown that kalonji oil is an effective anti-oxidant, anti-bacterial, and anti-inflammatory remedy. As a result, it is often used to fight infections and strengthen the immune system. It contains over 100 valuable nutrients. It is comprised of approximately 21% protein, 38% carbohydrates, and 35% plant fats and oils. Kalonji oil provides a rich supply of polyunsaturated fatty acids. These ingredients play a key role in daily health and wellness. Kalonji oil has over 1400 years history of use. Many ancient books and text suggest the following traditional uses for kalonji oil.

1 - Asthma Attack. To treat the asthma attack mix 10 drops of kalonji oil and one tea spoon honey in one glass warm water. Drink it as morning drink and once after dinner. Forty days treatment gives a positive result..

2- Bleeding of Nose. Bleeding of nose is a common problem among kids especially in hot days of summer. For its treatment burn a clean white paper. To the ashes add twenty two drops of kalonji oil and apply inside the nose..

3- Burns. To treat the burns combine 5 gm kalonji oil, 30 gm olive oil, 15 grams of Calamus (BUCH) and 80 grams of Mehendi leaves. Application on burns and feel soothing.

4- Chest Irritation and Stomach Trouble. Follow a three days treatment to control chest irritation and stomach trouble. Make a mixture by adding half tea spoon kalonji oil in a cup of warm milk. Drink it two times in a day.

5- Cough and Congestion. Take some kalonji oil, add desi Ghee and little salt and rub it on throat and chest once a day. Taking ½ teaspoon of kalonji oil daily in the morning is also beneficial..

6- Constipation. Mix ten drops of black kalonji oil with one teaspoon castor oil in mild warm milk and drink.. 7- Dandruff. Mix 10 gms of kalonji oil, 30 gms of olive oil, 30 gms of mehindi powder. Heat for a while and apply paste on scalps when becomes cool, rinse well with shampoo after one hour..

8- Diabetic. Take one cup of black tea with one tea spoon kalonji oil in it. Take it twice a day, in the morning and before going to bed. Continue taking it for least forty days. After that take some sweet to check the sugar level. If it is on normal level, stop taking black tea. .

9- Ear Infection. Mix equal amount of kalonji oil and pure olive oil, mild warm it and put a few drops in ear..

10- Fever Treatment. For the treatment of simple fever. In a half cup of water add half lemon juice and half tea spoon of kalonji oil; mix well and use it twice a day. Treatment may continue until you get relief from fever..

11- Fresh Face. For the freshness of your face use this remedy. Mix up three table spoons of honey, half table spoon kalonji oil and half tea spoon olive oil. Apply this mixture on your face twice a day in the morning and before sleep. Continue treatment at least forty days..

12- Hair Loss and Premature Greying. Scrub the scalp thoroughly with lemon; leave it for fifteen minutes and shampoo. After getting dried apply kalonji oil to whole scalp, continue for six weeks..

13- Headache. Headache is one of the major diseases of present era. To get rid from it, at the time of headache message kalonji oil on the forehead and near ears. If you should not feel easy then also drink half tea spoon kalonji oil twice a day..

14- Heart Attack. To lower down the risk of heart attack use this effective treatment. Mix half tea spoon of kalonji oil in one cup of goat milk and use it twice a day. This will liquefy the fats and widen the veins and arteries. Avoid fatty foods. Continue drinking for ten days and after that take it once a day..

15- Joint Pain. Swelling on ankle and other pains in the joints are terrible to face. Make an effective remedy by mixing one tea spoon vinegar, two tea spoons of honey and add half tea spoon of kalonji oil. Use this mixture two times a day before breakfast and after dinner and also massage with same oils. Avoid gas producing elements for 21 days..

16- Memory Power. Weak memory power and forgetfulness is a great issue in many people. To strengthen memory power boil 10 gm mint leaves in half cup water. Strain and mix half tea spoon kalonji oil and take it twice a day. Continue treatment for twenty days..

17- Migraine. Add one drop of kalonji oil in the opposite nasal area of the headache. Head massage with black kalonji oil and drink ten drops of kalonji oil once a day to relief from migraine..

18- Obesity. Take half tea spoon of kalonji oil, two tea spoons of honey mixed in lukewarm water and take twice a day. It will help to overcome your obesity. You also need to avoid from fried foods and bakery items.

19- Perfect Sleep. For a perfect good night sleep, right after dinner take half tea spoon kalonji oil with one tea spoon honey and enjoy a sound sleep. .

20- Piles and Madness. Take half teaspoon of kalonji oil mixed with one cup black tea, take twice a day before breakfast and after dinner. Avoid hot and spicy items..

21- Pimples and Acne. Take one cup sweet lime juice or pineapple juice add half teaspoon of kalonji oil twice a time daily. Before breakfast and after dinner for four weeks..

22- Severe Cold. To treat the severe cold, take half cup of water add half tea spoon kalonji oil and quarter tea spoon of olive oil; mix together and strain. Add two drops of strained mixture into the nose. Use this twice a day for better result..

23- Tooth Ache and Swelling Gums. Mix half teaspoon of kalonji oil with warm water and gargle the mouth. Also apply kalonji oil on the affected tooth, it will lighten pain quickly..

24- Weakness of Brain. To increase brain power take one teaspoon of ghee or two teaspoons of milk cream with two drops of kalonji oil and add sugar for taste, take it daily before breakfast. Continue until gets good result..

25- White and Black Spots on Skin. Make a solution by mixing one cup white vinegar and one tea spoon kalonji oil. Apply this mixture on affected areas before sleep at night and rinse off in the morning. Repeat this until get a clear skin..

Important Note: The articles presented are provided by third party authors and do not necessarily reflect the views or opinions of hanfi-1. They should not be considered as medical advice or diagnosis. Consult with your physician prior to following any suggestions provided.

Tags: Kalonji k Fawayed, Black Cumin seed (Nigella sativa seed)

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TAQLEED GUMRAHI HAI

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

TAQLEED GUMRAHI HAI

Topic – “Kaha Muqallid or Kaha Itteba e rasool”

Taqleed ve ek ayse afat hai k ager banda ek dafa es changul me fas jaye tou fer sunnat-e-rasool per amal k kabel nahi rahta , Wo fer Andha or behra ho ker apne Taqleede Mazhab per he chalta hai, goya wo Sunnat-e-rasool (s.a.w) k Mutalib ho ya Mukhalif , Apne Galat Mazhab ki himayat me ager unh Ahadees me tod-maroor ve karna pade tou esse ve nahi chukte, humare ek hanfi muqallid sb ne Apne ulma ki andhe taqleed kar k itteba ko tod-maroor ker taqleed sabit karne me koi gurez nhi ki aur taqleed ko sahi sabit karne ki nakaam kosis ke.

Muqallid kavi ve sahi hadees per Nahi amal kar sakta kuki wo jahil hota hai , Aur Muqallid jahil hota hai esper ummat k ijma hai.

Ager kisi ve Muqallid ko itteba-e-rasool karna ho tou wo kisi ka Muqallid he ku bane , jab wo kisi k Muqallid ban gaya tou wo itteba -e- rasool kaise ker sakta hai? Taqleed Muqallid ko Izazat nahi deta k wo kisi aur k itteba kare , Taqleed tou touq aur bairi hai jo Muqallid ko apne Imam ki Taqleed se Azaad nahi hone dete, Muqallid jis Imam ki Taqleed karta hai Ankhe band ker k use Imam k piche jata hai Muqallid Andha hota hai aur Itteba karne wala bina (Ankh wala)jo frk bina or Nabina me hai wahi frk Motaba aur Muqallid me hai jaise :

Mushrik Muwahid Nahi ho sakta
Biddati Ahle-Sunnat Nahi ho sakta

Ayse he Muqallid Mutabeh rasool nahi ho sakta , Muqallid ke bebasi k ye haal hai k ager usse pucha jaye k tu Apne Imam ki Taqleed ku karta hai ?
Allah tala ne kaha hai k tu hanfi ban ? ya rasullah sallahu alaihe wasallam ne kaha ?
Wo kahta hai k Mujhe tou kuch pata nahi , log jiske Taqleed karte hai main ve uske Taqleed karta hu, balke yahi sawal Mutabeh rasool ya Ahle hadees se koi ager puche k tu Ahle hadees ku hai ?
Tu hadees per Amal ku karta hai ?

tou wo fouran jawab deta hai k itteba Rasullah sallahu alaihe wasallam k Allah Tala ne Quraan paak me hukm deya hai aur Itteba rasool (s.a.w) rasool ki hadees per Amal karne se he ho sakta hai.
Ese leye main hadees per Amal karta hu aur Ahle hadees kahlata hu, rasullah sallahu alaihe wasallam k sewa na koi humara Imam hai aur Na hum kisi k Muqallid humare Imam serf Mohammad sallahu alaihe wasallam hai, jo rasul hai aur rasool ki Taqleed nahi hote aur Muslim Al Sabut me hai jo hanfio ki Motebar kitab hai.

*۔۔ لَیْسَ الرَّجُوْعُ اِلَی النَّبِیِّ عَلَیْہِ الصَّلٰوۃُ وَالسَّلاَمُ اَوْ اِلَی الاِجْمَاعِ لَیْسَ مِنْہُ لاَنَّ اْلاَخْذَ عَنِ الْمُؤَیِّدِ لَیْسَ تَقْلِیْدٌ بَلْ عِلْمٌ نظریٌ

Nabi ki hadees per Amal karna Taqleed nahi Taqleed un logo ki hotebhai jinko logo ne Imam banaya hota hai , Allah ki taraf se unke paas Imam k koi Certificate nahi hota aur yahi Quraan kahte hai.

(اِنْ ھِیَ اِلاَّ اَسْمَآءٌ سَمَّیْتُمُوْھَآ اَنْتُمْ وَ اَبَآؤُکُمْ مَّآ اَنْزَلَ اﷲُ بِھَا مِنْ سُلْطاَنٍ ) [53:النجم:23]

“Ye tou mahaz chand naam he hai jo tumne aur tumhare baap dada ne rakh leye hai,Allah ne unke koi sanad nazil nahi ki, wo log tou guman he ki pairwi karte hai aur us chez ki jo unke dil chate hai”
(sreh No53,ayat No23)

Tahrer Musannif Ibn humman hanfi me hai :

’’ اَلتَّقْلِیْدُ الْعَمَلُ بِقَوْلِ مَنْ لَیْسَ قَوْلُ اِحْدٰی الحُجَّۃِ بِلاَ حُجَّۃٍ مِّنْھَا‘‘

“Taqleed us Admi ki baat per bela dalill Amal karne ko kahte hai jiske baat ki sareyat Mohammadia me koi haiseyat nahi”
yaani taqleed khud sakta Imam ki hote hai, Allah k banaye hue Imaam yaani Nabi ki Taqleed nahi hote,Nabi ki itteba aur Itaat he hote hai, hanfio ne apne ek Imam bana leya aur dusre Muqallido ne apne Imaam bana leya ,es Tarah sab Muaqllid apne apne Imaam ki Taqleed karne lag gaye jiska natiza ye hua k Islam aur Musalmano me tafarka pad gaya , Allah tala ne serf ek Imam banaya tha hazrat Mohammad sallahu Alaihe Wasallam aur uske Itteba k hukm deya tha tabk Musalmano me ferka paida na ho , leken Muqallid ne apne peswa or Imam ki Taqleed suru kar de.

Ab apke samne pess e khidmat h kuch scan page Jisse Apko Taqleed ku hakikat pata chalege. Kuch Scan page hanfio k ghar ki h jiska wo radd nhi kar sakte .

Taqleed aur itteba me fark hai , khud hanfio k ghar ki gawahi with scan..
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1-Taqleed e saksi per koi ijmaa nahi,hanfio k ghar ki gawahi.
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2-Taqleed e saksi 4th hijri sadi me wajud me aya, Mufti Taqi Usmani sahab :
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3-Taqleed e saksi na sahaba r.a k jamana me tha or na he tabaye k jamane me tha,Mufti Taqi Usmani sahab :
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4-Taqleed e saksi kise kahte hai ? , Taqi Usmani sahab :
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5-Taqleed e saksi se hazrat Muaaz ibn jabal r.a (sahaba) ne mana farmaya :
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6-Taqleed e saksi karne wala Munkir e hadees hota hai, hanfio k ghar ki gawahi :
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7-Taqleed e saksi k he hukm dete hai hanafi Muqallid :
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Ab Aina dekhaya ja raha jo taqleed jaij or halal samjhte hai,jabke ye Nazaiz or Haraam hai.

1-Shah Waliullah Muhaddish dehlawi r.al se Taqleed k Radd:
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2-Imaam Hafiz ibn hazam r.al Taqleed jaise sadid gumrahi se bachne k leye Allah se dua karte :
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3-Moulana Abdul hayy lakhnwai r.al Taqleed se bachne or Quraan o hadees per chalne ko batate:
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4-EESAA ALAIHIS SALAM ve kisi ki Taqleed Nahi karege Allama Abdul Hayy Lakhnawi :
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5-Imaam Qurtubi r.al Taqleed karne se mana karte :
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6-Sayed Nazer hussain r.al ne Taqleed se ruzu keya :
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7-Sah Waliullah Muhaddis dehlawi r.al Taqleed karne se Mana karte :
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8-Sah Waliullah Muhaddis dehlawi r.al se Taqleed k Radd “Chauthi sadi se pahle koi Taqleed Nahi karta tha” :
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9-Sah Waliullah Muhaddis dehlawi r.al k Taqleed karne walo ko Nasihat :
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10- Sah Waliullah Muhaddis dehlawi r.al se kisi ek Mazhab ki Taqleed karne walo per Waar :
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11-Imaam Jalaluddin suyuti r.al ne Imaam Gazali r.al k Qaul Naqal karte aur kahte
“MUQALLID KA ILAAJ TALWAAR HAI” :
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12-Imaam Tabrani r.al se Taqleed k radd:
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13-Taqleed karne waala Sahi hadees per Amal Nahi karte Khud hanfio ki jubani :
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14-.Taqleed karne wala hadees v gadta hai :
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15-Kisi saks k saksiyat se khud ko jana-jaana , usse Taqleed karna us saks k sabit Nahi :
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16-Imaam Ahmed ibn Hambal r.al se Taqleed k Radd:
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17-Imaam Ahmed ibn Hambal r.al Aksar Raye(Qayas) ki kitabo ko dekte tou unka Dil Afsos karta :
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18-Muqallid jahil he hota hai,Aur sab Fasaad ki jar “Taqleed” he hai, Hanfio ki gawahi :
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19-Taqleed karne walo ki baat jhote hote hai :
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20-Taqleed karne wala chupaya janwar ki tarah hai :
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21-Taqleed karne wala jahil or serf galti karne wala hota hai, Hanfio ki gawahi :
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22-Taqleed serf jahil or Bewakuf he karta hai :
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23- Taqleed karna Haraam hai :
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24- Imaam Safaii r.al se Taqleed k Radd :
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25- Imaam Ahmed r.al se Taqleed k Radd :
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26- Imaam Safayi r.al ne Dusro ko v Taqleed karne se Mana keya or Khud ki ve :
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27- Imaam Amir bin Shuraheel Al Sho’ab (Tabayi) r.al ne Quraan o hadees ko Apnane Aur Qayas ko Radd karne ko kaha :
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28-Taqleed karna Haraam hai, Imaam hafiz Shukaani r.al :
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29-Imaam Zamakhsari r.al “Gumrahi ki Maa ki Maa ko Taqleed kahte” :
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30-Hazrat Salmaan Farsi raziallahuanha ne “Taqleed karne se Mana keya” :
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31-Hazrat Muaaz ibn jabal raziallahuanhu ne ve “kisi ki Taqleed karne se Mana keya” :
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32-Imaam Shaukani r.al “Taqleed karne walo ki aur jo Mujtahid khud ki Taqleed karne ko bolta 2no ki remaand (class) lete :
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33-Taqleed Halal Nahi Haram hai :
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34-Sufiyan Al Soori r.al ne Quraan o Hadees ko Afzal kaha Aur Raaye wa Qayas ko Tark karne ki Nasihat ” :
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35-Quraan o Hadees ko Apnao Raaye wa Qayas ko Nahi :
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36-Haq wajeh ho jaane k baad Muqallid Andha or Behra hota hai, hanfio ki jubani :
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Allah paak Taqleed jaise sadid gumrahe se hume bachane ki toufeq de or hak ko hak jaan ker usper amak karne ku toufeq de…Aameen.

Posted by : Mohammad Farhan Salafi

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TAQLEED AUR 4 IMAM

بِسْــــــــــــــــــمِ اﷲِالرَّحْمَنِ اارَّحِيم

TAQLEED AUR 4 IMAM

Sawaal: Ek Rab, Ek Rasool , Ek Ummat Fir Yeh 4 Imaam Ki Taqleed Kyu ??

Jawaab: Sabse Pahli Baat – Ke Kisi Bhi Ummati Ki Koi Baat Agar Kitabo Sunnat Se Mel Khati Ho Tou Behrhaal Uske Man’ne Me Koi Harz Nahi.

Dusri Baat Yeh Hai Ke- Hajir Dour Ke Logon Se Behtar Hai Jo Pichle Gujar Chukey.. Kyunki Wo Johad, Taqwe Aur Zamane Ke Lihaj Se Rasool’Allah(Sallallahu Alaihay Wasallam) Se Jyada Nazdiq They. Jaisa Ke Kuch Log Haal Ke Dour Ko Mantey Hai Us’se Behtar Hai Ke Jo Pichle Gujre Hai Unko Mana Jaye..

Aur Tisri Baat Ke Taqleed Mutlaqan (100%) Haraam Nahi Hoti ..
Kuch Jagah Aa Kar Jab Kitabo Sunnat Se Muamla Nahi Milta Jo Ulma Akaz Karke Detey Hai, Usko Bhi Taqleed Kaha Jata Hai Arbi Zubaan Me … Haa! Lekin Agar Taqleed Se Muraad Yeh Ke ‘Bagair Sochey Samjhye Kisi Ke Pichey Chal Padna Fir Yeh Durust Nahi’..Iski Ijajat Shariyat Nahi Deti ..

Aur Iskey Bil-Mukabil Shariyat Ne Surah Yusuf Ki Ayat No.108 Me Farmaya.. “Qul Haazihee Sabeeleee” »Keh Dijiye Yeh Mera Rasta Hai"
“Ad’ooo Ilal Laah” »Mai Logon Ko Allah Ki Taraf Bulata Hu"
“Alaa Baseera Tin” »Aqalmandi Ke Sath Mai Bhi Bulata Hu"
“Ana Wa Manit Taba’anee” »Mere Pairokaar Bhi Baseerat Se Bulatey Hai"
(Al-Quran: Surah Yusuf: Ayat-108)

* Tou Kisi Shakhs Ne Aqal Aur Baseerat Ka Pura Istemal Kiya, Kitabo Sunnat Se Koi Dalayeel Akaz Kiye Jiska Sidhe Aur Wajeh Koi Baat Quraano Hadees Me Humko Nahi Mil Rahi Thi Tou Isko Bhi Arbi Zubaan Me Taqleed Kaha Jata Hai ..
Aur Isko Man’ne Me Koi Harz Nahi..

* Lekin Ha! Agar Taqleed Se Muraad Galey Me Patta Daal Kar Kisi Ke Pichey Chal Dena Tou Shariyat Iski Izajat Nahi Deti.. Jabke Shariyat Ne Itteba Ka Hukm Diya.. Rasool’Allah(Sallallahu Alaihay Wasallam) Ki Bhi Itteba Allah Ki Itteba Hai.. Allah Aur Uske Rasool Ki Taqleed Ka Hukm Nahi Diya .. Aur Taqleed Ka Lafz Quraano Hadees Me Aata Bhi Nahi Hai..
Ellah Ke “Khalayda” Lafz Aaya Hai Janwaro Ke Talluk Se Pattey Dalne Ka Bus Usi Tarha..

* Lekin Momin Itteba Ke Mukallab Hota Hai..
Lekin Uske Bawajud Koi Kahe Ke – Kya Mutlaqan Haraam Hai ?
Tou Hum Kahenge Nahi !!! Kyunki Kuch Masayeel, Kuch Muamlaat Me Aakar Hum Badey Ulemao Ke Hawale Fir Dete Hi Hai..
“Ke Iss Muamle Me Unhone Falah Cheez Akaz Ki” .. Tou Fir Yeh Kya Hua ???
Yeh Bhi Tou Kitabo Sunnat Ki Dalayeel Ka Kuch Akaz Karke Diya Jo Sidhey Se Nahi Mila Hume, Tou Isko Bhi Arbi Zuban Me Taqleed Kaha Jata Hai.. Aur Yeh Taqleed Durust Hai,..

* Ab Logon Ne Isme 2 Moukuf Bana Diye..
(1) Ek Boltey Hai Ke Taqleed Mutlaqan Haraam Hai.
(2) Aur Dusre Boltey Hai Ke Haraam Nahi! Jaya , Farz Aur Farze-Aiyn Hai Aur Iske Bagair Insan Ki Raahe Najat Nahi Aur Chara Nahi…
Fir Wo Kehte Hai Ke Taqleed 4 Imamo Ki Hi Jaruri Hai,…

Tou Sawal Yeh Niklta Hai Ke Kya Yeh Ummat Itni Kamzor Hai Ke Iske Paas Sirf 4 Hi Imam Hai???
Itni Badi Ummat Kya Iss Ummat Me Sirf 4 Hi Imaam Gujrey??
Ha! Yeh Alag Baat Hai Ke Yeh 4 Imaam Mash’hur Huey …

Hala Ke Rasool’Allah(ﷺ) Ke Baad Bohot Se Aise Log Gujre Jinka Maslak Bohot Mash’hur Hua.. Jaise Ke – Imam Lays(Rahmatullah Alayh) ..Inka Maslaq Bohot Mash’hur Tha, Hatta Ke Imam Shafayi(Rahmatullah Alayh) Se Jyada Man’ne Wale Inke Log They..

Lekin Ek Zamana Aaya Ke Misr Me Ek Hukumat Aayi Jinhone Imam Shafayi Ke Maslak Par Chalne Walo Ko Wajifa Diya Jata Tou Sab Imam Lays Ke Maslaq Ko Chodkar Idhar Chaley Gaye.. Aur Inka Maslak 400 Salo Tak Chala , Tou Goya Imam Lays Ka Maslak 5th Wa Hua..
Isi Tarha Aur Bhi Kayi Maslak Gujre Jo Mash’hur They
Jaise Ke – Imam Sufyan Sauri Ka Maslak.. Yeh Bhi Ek Bada Mash’hur Maslak Tha,..
Khud Imam Abu Hanifa(Rahmatullah Alayh) Jo Inke Ustad They Inka Bhi Maslak ,..
Tou Aisi Bohot Si Cheeze Thi..

* Maslak Se Murad Kisi Masley Ka Unhone Unsey Jawab Liya Aur Behtar Samjha Inki Daleel Ko..
Lekin Baad Ke Daur Ke Logon Ne Isko Thaam Liya Ke Ek Ke Pichey Hi Chalna.
Aur Fir 4 Ki Taqleed Wajib Ki Iss Ummat Ko ..
Jab Ke Agar Koi Kahe Ke 4 Imamo Se Kis Ek Ki Taqleed Hum Par Wajib Hai Tou Fir Sawal Yeh Hota Hai Ke Sahaba Kiski Taqleed Karte They ?
Sidha Sa Ekdum Aam Sawal Hai Ye.. Sidhi Ek Misaal Jati Hai Ke Rasool’Allah(Sallallahu Alaihay Wasallam) Ke Baad Jo Log Aaye, Sahaba Ki Jamaat, Jabke Pahle Imam Jo Log Kahte Hai Behrhaal Hum Kahte Hai Ke Imam Tou Kayi Gujre,

Jaise Ke
Abu Baqar Siddhiq(RaziAllahu Anhu) .. Kya Mere Aur Aapke Liye Imam Nahi Hai Yeh ??
Umar Ibne Khattab(RaziAllahu Anhu) .. Kya Mere Aur Aapke Liye Imam Nahi Hai Yeh ??
Usman Ibne Affan(RaziAllahu Anhu),
Ali Ibne Abu Talib(RaziAllahu Anhu),
Abdulla Bin Umar(RaziAllahu Anhu),
Abdulla Bin Abbas(RaziAllahu Anhu)!!
Kya Yeh Sab Mere Aur Aapke Liye Imam Nahi Hai ??

Aur Sahaba Ki Tadat Lakho Me Jati Ho Jo Apne Wakt Ke Imaam They,,
Kya Yeh Sab Humare Liye Imam Nahi Hai ??
Gaur Karne Wali Baat Hai.. Jaraasa Ta’suff Jehan Se Hatakar Ek Khuley Jehan Se Sochne Wali Baat Hai Ye… Ke Sahaba Ki Puri Jamat Ko Kabhi Imam Nahi Kahte Hum ,..

* Unke Baad Jab Imam Abu Hanifa(Rahmatullah Alayh) Ka Daur Jinhe Pahla Imam Mana Jata Hai Aur 80 Saal Baad Inki Paidayish Hoti Hai 80 Hijri Me ..
Aur Uske Baad Maslak Inka Rayej Hota Hai Bahrhaal 20 Saal Bhi Agar Maan Le Tou 100 Saal Ho Gaye..
Tou Sawal Yeh Aata Hai Ke Yeh 100 Saalo Me Log Kiske Tareeko Par Chaley???
Yeh 100 Salo Ka Jo Waqfa Gujra Is Waqfe Me Log Kis Imam Ke Pichey Chaley??, Kiski Itteba Ki? Kiski Pairwi ?
Unke Baad Imam Shafi(Rahmatullah Alayh) Aatey Hai.. Unka Daur Tou Aur Baad Ka Hai ,,.
Fir Imam Ahmad Bin Hanbal(Rahmatullah Alayh) Aatey… Tou Itne Daur Me Log Kiski Itteba Karte They ???

* Aur Kaha Jata Hai Ke – Taqleed 400 Saal Baad Shuru Hui Rasool’Allah(ﷺ) Ke.. Iss Andaz Se Ke – EK Imam Ko Man’na Compulsory Hai.?
Jab Ke Us’se Pahle Log Imamo Ko Mantey Lekin Kisi Masley Me Ek Imam Ki Raay Ko Behtar Samjhtey Tou Kisi Masley Me Dusre Imam Ki Ray Ko Behtar Samjha Jata,…
Lekin Badme Yeh Hua Ke Compulsory Ek Hi Imam Ko Man’na Hoga,…

* Aur Fir Taqleed Ek Aisa Roop Le Li Ke Dheere Dheere Yeh Majahib Ban Gaye …
Aur Fir Muamla Yeh Hua Ke Ye 4 Alag-Alag Ajib Cheeze Ho Gayi..
Jiska Natija Yeh Hua Ke – ‘Kaabe Ke Andar 4 Musalley Hua Karte They..
Aur Log 4 Alag-Alag Wakt Me Ek-Ek Namaz Padhtey They,,
Wo Hanfi Musalla,
Wo Shafayi Musalla,
Ye Maliki Musalla Aur
Yeh Hanbali Musalla!!!
Subhan Allah !! Allah Ke Deen Ko Aisa Baant Diya Humne..
Allah Reham Kare…

» Sabak: Aur Aisi Taqleed Ka Natija Bhi Samne Aya – Ke Log Aksar Sawal Karte – Kya Mera Nikah Hoga?
Ladki Shafayi Hai Aur Mai Hanfi.. SubhanAllah !!
Kyu Hum Bhul Gaye Ke Hum Sab Ek Nabi Ki Ummat Hai.. Behrhaal !! Kisi Imaam Ki Baat Man’na Jo Kitabo Sunnat Se Mel Khati Ho Ismey Koi Harj Nahi …

Lekin Fir Hum Yeh Kahenge Ke Allah Ki Kitaab Aur Uske Rasool’Allah (ﷺ) Ki Sunnat Mukaddam Aur Uske Baad Jiska Qoul Insey Rayej, Mel Khaye Chahe Uss Daur Ke Imaam Ho, Ya Iss Daur Ke Imaam Ho! Aap Unki Baat Yakinan Maan Saktey Hai Lekin Iteeba Ke Toar Par!!! Naa Ke Iss Andaz Se – Ke Jo Bhi Unhone Keh Diya Wo Patthar Ki Lakeer Hai Fir Chahey Kitabo Sunnat Ke Khilaf Hi Unki Baat Kyu Na Jaye.

Lihaja Hum Tamam Par Lazim Hai Ke Sahi Ilm Hasil Karey, Uspar Amal Karey, Aur Ikhlas Ke Saath Apni Aur Ummat Ki Islah Ki Koshish Karey.


Taqleed Ka Radd Aur Char(4) Imam

➊ Imam Abu Haneefa (R.A)
Imam Abu Haneefa (R.A) Farmate hain: Mere Raae ko Qubul karna Haram hai jab tak Meri Baat ke Dalil Malum Naa Karlo.
(Mezan Al Sharani, Aqeedal jaid Page # 80)

Imam Abu Haneefa (R.A) Farmate hain: “Jab Dekho ke Hamara Raai Quran aur Hadees Ke Khilaf Hai tou Quran aur Hadees par Amal karo aur Hamare Qaul ko Deewar Per dey Maro.”
(Mezan Al Sharani, Aqeedal jaid Page # 53)

Imam Abu Haneefa (R.A) Farmate hain: “Jab Tumhe koi Sahih hadith mil jaye to wahi mera Mazhab hai.”
Ibn `Aabideen in al-Haashiyah (1/63)

Imam Abu Haneefa (R.A) Farmate hain: “Lanat ho tumpar O Yakub. Har chiz jo mai farmata hu wo na likho, Kyuki ye hota hai ki agar aj mai ek Raae rakhta hu to kal usi Raae ka inkar kar sakta hu ya mai kal ek Raae rakhta hu aur parsu us se inkar kar sakta hu.
(An Nafi- Al kabir p:135 by Abdul hasanaat al Luqnawi)

Ek dusri riwayat me Imam Abu Haneefa farmate hai: “…Kyuki ham Insan hai: Ham ek chiz ek din kahte hai aur dusre din (apni baat) wapis le lete hai.


➋ Imam Malik (R.A)
Hazrat Imam Malik (R.A) farmate hai: “Mai Sirf ek Insaan hu, Kabhi meri baath saahi hoti hain aur Kabhi Ghalat to tum meri es baat ko jo Quran aur Hadees ke Mutabik ho lay liya karo aur us baath ko jo is ke khilaf ho chor diya karo (yaani meri Taqleed Mat karo).
Ibn `Abdul Barr in Jaami’ Bayaan al-‘Ilm (2/32)

Ibn Wahb farmate hai:
“Maine Malik se (wuzu ke dauran)Panjo ke bich saaf karne ko puchte hua suna. Unhone farmaya logo ko ye nahi karna chaiye. Jab bhid kam hui maine unke pas jaa kar unse kaha ki hame iske bareme ek sunnah pata hai. Unhone farmaya wo kya hai? Maine kaha: “Laith ibn Sa’d, Ibn Lahee’ah aur Amr ibn al-Haarith ne hamse riwayat kiya hai Yazeed ibn Amr al-Ma’aafiri se aur unhone Abu Abdur-Rahman al-Hubuli se aur unhone Mustawrid ibn Shaddaad al-Qurashi se jinhone farmaya: Maine RasoolAllah (sallallaahu alaihi wa sallam) ko Apni choti ungli se panjo ke bich ragadte hue dekha. Imam MAlik ne farmaya ye hadith sahih hai aur maine abhi tak ye nahi suna tha. Uske baad maine unse yahi sawal puchte hue suna jispar unhone panjo ke bich saaf karne ka hukm diya.
From the Introduction to Al-Jarh wat-Ta’deel of Ibn Abi Haatim, pp. 31-32.

➌ Imam Shafai(R.A)
Imam Shafi farmate hai: “RasoolAallah ki sunnat ham sab tak pahuchti hai aur faraar(escape) bhi hoti hai, isliye jab bhi mai apni Raae ya koi Sharai baat tayar karta hu jo ki RasoolAllah ki Ikhtiyar se takraati hai toh fir sahih Raae Rasool Allah ka Ikhtiyar hai aur yahi meri Raae hai.
Related by Haakim with a continuous sanad up to Shaafi’i, as in Taareekh Dimashq of Ibn Asaakir (15/1/3).

Imam Shafi farmate hai: “Jab Tumhe koi Sahih hadith mil jaye to wahi mera Mazhab hai.”
Nawawi in Al-Majmoo’ (1/63),
Sha’raani (1/57),
giving its sources as Haakim and Baihaqi, & Fulaani (p. 107).

➍ Imam Ahmed Ibne Hambal (R.A)
Imam Ahmed imamo ke sabse pahle imam the sunnah jamah karne wale aur use padke rahne wale, itna ki unhe ye sakht na-pasand tha ki unke Qiyas aur Raae ki kitab likhi jaye.
Ibn al-Jawzi in al-Manaaqib (p. 192)

Imam Ahmed Ibne Hambal (R.A) Ney Farmaya: Hargiz naa meri Raae Naa Malik (R.A) ke Aur Imam shafai (R.A) ke aur Naa Imam Auzai ke aur naa Imam Thawri ke , Jaha say yeh Tamam Imam Deen ke Ahkam waa Masail Layte theay (Quran aur Hadees) Tum bhi wahi say hi Leena.
(Aqeedatul Jaid Page # 70)

In Charo Muhtaram Imamo ke qaul say yeh Baat Saaf Zahir hoti Hai ke Mohammed (s.a.w.) ke hadees ke Mutabik Maa Aana Alaihi Wa Ashabihi kaa Rasta Eqtiyar karne ka hukum Farmaya, Yeh sub ke sub Quran aur Hadees par Amal Karte the, Yehi inka Mazhab tha, in charo Buzurgo ney apni Taqleed say Mana kiya tha aur kisi ney bhi Alag Mazhab apne naam say mansoob karke Murtib Nahi kiya, Wo koi naya mazhab nahi banane aye the, In imamo ka mazhab wahi tha jo ke RasoolAllah ka mazhab tha.

RasoolAllah (ﷺ) ney farmaya :sub say bahetar Ahle Zamana Mere Hain, Phir woh jo en ke Baad wale hain, apne zamane ke baad Do Zamano ka Zikr Kiya.
[Sahih al Bukhari, hadith- 437.]

Allah hame Rasool ki baat ko imamo ki baat se amalan unchi rakhne ki taufeek ata farmaye aameen.
Posted By: Subhani Nadeem

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