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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Prophetic Salah in the Light of Sahih ahadith

This Article contains brief description of Prophetic (ﷺ) Salah( Prayer-Namaz ). Since we know that Salah(Prayer) is one of the Major Pillar of Islam. So, it must be prayed according to the guidelines of Quran and Sunnah.

Contents:
A	Pray as Prophet(ﷺ) had prayed.
B	Importance of Salah(Prayer) in Islam.
C	Ablution(Wudu).
D	First Intention.
E	Facing Qibla.
F	Joining shoulders to Shoulders and foot to foot.
G	Eye Should point to the Spot of Prostration.
H	Takbir Tahrima.
I	Where to place Hand during Salah(Namaaz).
J	Taawudh.
K	Is it Permissible to recite Surah-Fatiha behind Imam?
L	Is it permissible to say ‘Ameen’ Loudly?
M	Rafayadain(Raising Hands in Salah).
N	Ruku(bow) & Dua(Supptdcation).
O	Qawmah (Standing after Ruku).
P	Going to & Getting up from Sajdah/Sujood (Prostration).
Q	First Sajda(Prostration).
R	Jalsah (Sitting between two Sajdah).
S	Second Sajdah
T	Jalsah-e-Istarahat(Sitting for Rest).
U	Second Rakat.
V	Tashahud & the Index Finger
W	The position and ruling of the Index Finger
X	Third (3rd) Rakat.
Y	Fourth (4th) Rakat.
Z	Timing for Prayer.
Z1	Sunna Prayers.

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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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MUSANAF IBN ABI SHAIBA MAIN TAHREEF

Musanaf Ibn Abi Shaiba Main Tahreef:

Ilyas Ghuman Deobandi Sahab ne apne kitab Namz-e-Ahle-Sunnat-Wal-Jamaat k page no.52 par nimaaz main naaf k neechay bandne k bare main ek hadith pesh kiye hai jis say usne apne maslaq ka defend karne ki badreeen koshish kiye hai.

Yeh hadith hai Ilyas Ghuman Deobandi ki phele daleel:

Hazrat Wail Bin Hujr (Radiallahu Anhu) farmate hai kii Main ne Nabi Akram (Sallallahu Alaihi Wasallam) ko dekha kii Aap (Sallallahu Alaihi Wasallam) nimaz main daaye haath ko baaye haath par naaf k neechay rakhay hue thy.

{Musanaf Ibn Abi Shaiba, Vol. no.3, Page no.321-322, Hadith no.3959}

Jawab:Ilyas Ghuman ne is main Nabi (Sallallahu Alaihi Wasallam) par jhoot banda hai.

Sahih Tarjama yeh hai: Hazrat Wail Bin Hujr (radiallahu anhu) farmate hai kii Main ne Nabi Akram (Sallallahu Alaihi Wasallam) ko dekha kii Aap (Sallallahu Alaihi Wasallam) nimaz main daaye haath ko baaye haath par rakhay hue thy.

Matlab"تحت السرة" (naaf k neechay) k alfaaz apne taraf say izafa kiya.

Yeh hi harkat Mufti Yaar Khan ne Ja Al-Haq (vol.2, Page no.15) main kiye hai.


Mufti Yaar Khan ne b Nabi (Sallallahu Alaihi Wasallam) par jhoot banda hai.

Aayeh ab hum dekhte hai kii Musanaf Ibn Abi Shaiba main tahreef kis tarha hue hai aur Deobandiyu aur Barelwiyu ne kis tarha is ka fahida uthaya.

Musanaf Ibn Abi Shaiba ki phele jild sab say phele Hindustan say Molana Abul Kalam Aakadami Hydrabad say 1966 main publish hue, is k (jild:1, safa:390) par yehi hadith hai magar is main"تحت السرة" k alfaaz nahi hai.Is k baad is ka aakas dobara Al-Darul Salfiya Bombay say publish hua(is main b yeh alfaaz na thy) laykin ise nuskha ko jab Idarat-ul-Quran Wal Uloom Al-Islamiya Karachi ne publish kiya toh is main in alfaaz ka izafa kar diya.

Is k baad Tayab Academy Multaan aur Maqtaba Imdadiya Multaan ne Sayed Al-Hakam ki tahqeeq say Musanaf Ibn Abi Shaiba ka nuskha publish kiya aur unhu ne b apne taraf say in alfaaz ka ezafa kiya, bad daanti aur tahreef ki intiha toh dekhoo kii Sayed Al-Hakam ki tahqeeq say yehi nuskha issay phele Darul Fikir Bayrut ne publish kiya magar is main yeh ezaafa kataan nahi hai.

Idarat-ul-Quran Wal Uloom Al-Islamiya Karachi ne jo nuskha publish kiye hai uski tahqeeq karne wala Sheikh Muhammad Owama hai.Is k nuskhay main jild:3, safa no. 320 par likha hai:

تحت السرة:زيادة ثابتة في ت’ ع’ كما يرى القارئ الكريم صورتهما في مقدمة هذا المجلد

Tahatal Sura ki zeyadate nuskha ‘Ta’ aur ‘Ayn’ main sabit hai.

Nuskha Ta say muraad Alama Muhammad Murtaza Al-Zarbayre ka nuskha hai aur Ayn say muraad Sheikh Muhammad Aabid Sindi ka nuskha hai.

Khud nuskha Ayn (Sheikh Muhammad Aabid Sindi ka nuskha) k bare main jild:1, safa no.28 par farmate hai:

وهي نسخة للا ستناس، لا للا عليها.

Yeh nuskha maanusoo hone k liye hai is par atimaad k tor par nahi.

Jab is par aatimad nahi toh kyun kar yeh alfaaz sahih hoge jabkii sahih tareen nuskhu main yeh alfaaz nahi hai.

Ab nuskha Ta ki baat hai toh is main b wohi nukus hai, jis ki taraf Alama Muhammad Hayaat Sindi ne “Fathul Gafur Fi Wadal Aydi Ala Al-Sadwar”main ishara kiya hai.Un k alfaaz yeh hai:
"تحت السرة"
ki zeyadat main nazar hai, jabkii yeh zeyadat galat hai aur is ka sabab sahaw hai. Main ne Musanaf Ibn Abi shaiba ka sahih nuskha dekha hai jis main yeh hadith ise sanad aur inhi alfaaz say hai magar is main "تحت السرة" k alfaaz nahi.Is hadith k baad Ibrahim Nakhi ka asar taqreeban inhi alfaaz say hai jo hadith k alfaaz hai aur is k aakhir main فى الصلاة تحت السرة k alfaaz hai, galeban katab ki nazar hadith say is asar k akhri hisa par chale gaye jis ki bina par mawqoof ka laafz marfoo main darij kar diya aur jo main ne zikir kiya hai is par yeh baat dalalat karte hai kii Al-Musanaf k nuskhay is zeyadat k nakal karne main mutafiq nahi hai aur bohut say muhadithseen ne yeh hadith bayaan kiye hai wo "تحت السرة" k alfaaz zikir nahi karte jabkii main ne Sheikh Qasim k ilawa kise aalim say yeh rewayat is zeyadat k saath na sune, na hi kahi dekhee.

Alama Sindi ki baat bilkul sahih hai, yehi surat Alama Muhammad Murtaza Al-Zarbayre k nukha ki hai aur yehi nuskha is say kabal Alama Qasim Qutluba k pass tha aur is nuskha main sirf marfu hadith Hazrat Ibrahim Nakhi ka asar is say saqit hai, is liye jab is main say Ibrahim Nakhi ka asar saqit hai toh is say Alama Muhammad Sindi ki tayeed hote hai.

Qasim Bin Qutluba k bare kuch araz hai: Imam Sakhawi ne Beqayee ka qual nakal kiya kii:

Qasim Bin Qutluba kazab tha aur in k qual pay atimaad nahi kiya ja sakhta hai.

Namawi Hanfi ne b is ezafay ko gair mahfooz karar diya hai.{Al-Taleeq Al-Hasan Ala Asarul Sunan, Page no.91}

Anwar Shah Kashmiri Deobandi ne kaha: Koi taajub nahi kii baat ise tarha ho jaisay Alama Hayaat Sindi ni kahi hai, khud main ne Al-Musanaf k teen (3) nuskhay dekhe hai in main say kise ek main b main ne is (tahtal Sura) ko nahi paya.{Faizul Bari, 2/267}

Shaikh Hamad Bin Abdullah aur Shaikh Muhammad Bin Ibrahim ki tahqeeq say Al-Musanaf publish kiye wo is Idaratul Quraan k nuskhay k bare main farmate hai:Yeh hadith Al-musanaf k teen (3) nuskhu (jild:1, safa no.390) main is zeyadat k bagair hai, Idaratul Quraan walu ne is nuskha ki nishaan dahi nahi kiye jis main yeh zeayati hai aur na hi yeh bata hai kii yeh nuskha kahaan hai, is bina par Idaratul Quraan k shaya karda nuskha par atimaad nahi raha jabkii is ki tamaam matbooaat qabil-e-atimaad nahi rahi, jo log Nabi (Sallallahu Alaihi Wasallam) par jhoot band sakhte hai is par kya umeed ho sakhte hai.{Mukdima Al-Musanaf, 1/5, Al-Fasal Al-Sani}

1989 main Shaikh Kamaal Yousuf ki taraf say Darul Taaj Bayroot say jo Musanaf ka nuskha publish hua tha us main b yeh alfaaz na thy margar baad main Tayab Academy Multaan ne is main izafa kar diya.

Habib-ul-Rehman Azami ki taraf say b musanaf ka nuskha shaya hua hai, us main b yeh alfaaz na thy.

Shaikh Sayid Muhibullah Shah Rasheedi k maktaba main jo Musanaf ka kalimi nuskha tha us main b yeh izafa nahi hai.

Sahih tareen Nuskhu main yeh zeyadati nahi hai jab kii yeh zeyadati baad main kar diye gaye hai.

Agar yeh hadith is izafay k saath Musanaf main mojood thee toh Anaf k baday baday ulma jaisay Tahawi, Aini, Ibn Tarqamani, Ibn Hamam ne is hadith say istidaal kyun nahi kiya, yeh hadith toh sanad k lihaaz say sahih the. Ibn Hajar Askalani aur Imam Nawawi is hadith k taluq say b bilkul khamoosh hai.

Yehi hadith bohut ahadith ki kutub main mojood hai:

1.Yeh hadith Imam Waqi k wasty say Masnad Ahmad (4/316, Hadith no.18846), Sharah Al-Sunta (3/30, Hadith no.569), aur Sunan Darqutni (1/286, Hadith no.1088) main mojood hai.

2.Sunan Nasai (2/125,126, Hadith no.888) aur Sunan Darqutni (1/286, Hadith no.1091) main Abdula Bin Mubarak ne Waqi say yehi hadith bayaan kiye hai.

3.Sunan Al-Kubra (2/28), Al-Mojamul Kabeer (22/9, Hadith no.1)aur Tahzeeb Ul Kamal (18/499) main Abu Nayeem Al-Fadal Bin Daqeen ne yehi rewayat Musa Bin Ameer say kiye hai.

Note:In ahadith main تحت السرة k alfaaz mojood nahi hai.

Maloom hua Deobandi aur Barelwi dajjal aur kazabeen ne Nabi (Sallallahu Alaihi Wasallam) par jhoot banda hai.Jo log Nabi (Sallallahu Alaihi Wasallam) par jhoot band sakhte hai wo log kya Nabi (Sallallahu Alaihi Wasallam) say mohabbat ka dawa kar sakhte hai.Sharam karo apne maslaq ko bachane k liye Hadith-e-Rasool (Sallallahu Alaihi Wasallam) main b tahreef kar diye hai.Yeh sab taqleed ki waja say hai. Allah say dua hai Humain aisay dajjalu say bachaye. Ameen

Jis ne Nabi (Sallallahu Alaihi Wasallam) par jhoot banda us ka thikana jahanam hai (Sahih Bukhari) aur An kareeb aisay log say Allah iska hisaab layga In Sha Allah.

*******
Compiled By Yasiir Mahi.

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NAMAZ KE MUTALIQ CHAND ZAEEF RIWAYAT

NAMAZ KE MUTALLIK CHAND ZAIF RIWAYAT
Darj e zel riwayaat ko Azeem Muhaddis Allama Muhammad Naasir Uddin Albaani r.h. ne Zaeef qaraar diya hai.

Hadith #01

Anas r.a. se riwayat hai ke

Nabi (ﷺ) jab baitul khulaa mein daaqhil hote to apni anghutee utaar dete ( Abu Dawood: 19 ), ( Tirmizee: 1746 )

Ye riwaayat zaeef hai is mein Ibne Juraij Mudallis hai aur wo A’an se riwaayat karta hai.

Hadith #02

Ummal Salma r.a. se riwayat hai ke

Rasool Allah (ﷺ) se sawaal kiya gaya ke kya aurat kurte aur odhnee mein namaz padhle jabke tehband na ho? Aap (ﷺ) ne farmaya: ‘Haa’n! agar kurta lamba hai aur qadmo’n ki pusht ko dhaa’npta hai.’ ( Abu Dawood: 640 )

Iski sanad mein Muhammad bin Zaid bin Qanfaz ki Maa’n Umme Haraam Majhool hai, lehaza ye hadees Marfoo aur Mauqoof dono’n Zaeef hain.

Hadith #02

Ummal Salma r.a. se riwayat hai ke

Rasool Allah (ﷺ) se sawaal kiya gaya ke kya aurat kurte aur odhnee mein namaz padhle jabke tehband na ho? Aap (ﷺ) ne farmaya: ‘Haa’n! agar kurta lamba hai aur qadmo’n ki pusht ko dhaa’npta hai.’ ( Abu Dawood: 640 )

Iski sanad mein Muhammad bin Zaid bin Qanfaz ki Maa’n Umme Haraam Majhool hai, lehaza ye hadees Marfoo aur Mauqoof dono’n Zaeef hain.

Hadith #03

Abu Huraira r.a. se riwayat hai

Rasool (ﷺ) Allah ne farmaya: ‘Jab koi namaz padhe to apne saamne koi cheez rakhe, agar iske paas (rakhne ke liey) a’asaa (T: walking stick) na ho to khat (T: line) khee’nchey phir job hi iske aage se guzrega nuqsaan na dega.’ ( Abu Dawood: 689 )

Ye riwayyat Zaeef hai, is mein Abu Omru bin Muhammad bin Harees aur iska dada dono’n Majhool hain.

Hadith #04

Ibne Umar r.a. se riwayat hai

Rasool Allah (ﷺ) ne farmaya: ‘Haaeza aur Jumbi Quraan e Majeed na padhei’n.’ ( Tirmizee: 131 )

Ye riwaayat Zaeef hai. Ismael bin Ayaash Ahle Hijaaz se Munkar riwayaat bayan karta hai. Iska ustaad Musa bin Oqba Hijaazi hai.

Hadith #05

Abu Huraira ra. se riwayat hai

Rasool Allah (ﷺ) ne farmaya: ‘Har baal ke neeche janaabat hai, pas balo’n ko dho aur badan ko paak karo.’ ( Abu Dawood: 248 )

Is riwaayat mein Haaris bin Wajeeya hai jo Zaeef hai.

Hadith #06

Rasool Allah (ﷺ) kulli karne ke liey aur naak mein paani daalne ke liey alag alag paani lete. ( Abu Dawood: 139 )

Ye riwaayat Zaeef hai, is mein Lais bin Abi Saleem Haneef Mudallis hai aur wo A’an se riwaayat karta hai.

Hadith #07

Oqba bin Amir al Jani r.a

Rasool Allah (ﷺ) se riwayat karte hain ke: ‘Jis ne acchi tarha wazu kiya phir apni nigaah asmaan ki taraf uthaa kar shahadatain padaha is ke liey jannat ke aatho’n darwaze khol diey jaate hain.’ ( Abu Dawood: 170 )

Ye riwayat Zaeef hai, kyou’nke Abu Aqeel ka chachaa zaad bhai Majhool hai.

Hadith #08

Abu Huraira r.a. riwayat karte hain ke

Koi shaqs wazu ke baghair azaan na de.’ ( Tirmizee: 200,201 )

Is silsile ki dono’n riwayaat Zaeef hain, ek riwayat mein Muaviya bin Yahya al Sadfi hai jo Zaeef hai aur doosri riwayat Muqate hai, kyou’nke Ibne Shahaab Zohri ki Abu Huraira se samaa‐at saabit nahi.

Hadith #09

Ziyaad bin Haaris r.a. Sadaai bayan karte hain

Rasool Allah (ﷺ) ne farmaya: ‘Jo shaqs azaan kahe wohi takbeer kahe.’ ( Tirmizee: 199 – Abu Dawood: 514 )

Abdur Rahman bin Ziyaad al Afriqee ke Zoa’af ki binaa par ye riwayat Zaeef hai.

Hadith #10

Bilaal r.a. ne aqaamat kahi

jab Qad Qaamatis Salah kaha to Rasool Allah (ﷺ) ne Aqaamallah wa Adaamahaa kaha. ( Abu Dawood: 528 )

Ye riwayat Zaeef hai is riwayat mein Rajul Min Ahlis Shaam ‐ Majhool hai aur Muhammad bin Saabit Zaeef hai.

Hadith #11

Hazrat Ali r.a. se riwayat hai

sunnat ye hai ke haath naaf ke neeche rakhe jaei’n. ( Abu Dawood: 756 )

Ye riwaayat Zaeef hai, kyou’nke Ziyaad bin Zaid Majhool hai aur Abdur Rahman bin Ishaaq al Koofi ko jamhoor muhaddiseen ne Zaeef kaha hai.
Dalail http://asmaur-rijaal.blogspot.com/2013/02/abdur-rahmaan-bin-ishaaq-bin-al-haarith.html

Hadith #12

Abu Huriara r.a. farmate hain

Namaz mein hath naaf se neeche rakho.’ ( Abu Dawood: 758 )

Is riwaayat mein bhi Abdur Rahman bin Ishaaq al Koofi hai, jo Zaeef hai.
Dalail http://asmaur-rijaal.blogspot.com/2013/02/abdur-rahmaan-bin-ishaaq-bin-al-haarith.html

Hadith #13

Sayyadna Ali r.a. se riwayat hai

Rasool Allah (ﷺ) ne farmaya: ‘Namaz mein apni ungliyo’n ko na chatqhaao.’ ( Ibne Majja: Iqaamatis Salah 965 )

Iski sanad mein Haaris bin Abdullah al Oud hai aur wo Zaeef hai.

Hadith #14

Abu Huraira r.a. se riwayat hai

Rasool Allah (ﷺ) ne farmaya: ‘Jo shaqs Watteeni waz Zaitoon ki tilaawat karte hue Alaisallahu Bi Ahkamil Haakimeen kahe to ise caahiey ke kahe Balaa wa Anaa A’alaa Zaalika Minash Saahideen aur jab Surah Qiyaama ki tilaawat karte hue ye aayat Alaisa Zaalika Biqaadir A’alaa Ai’n Yuhyil Mauta padhe to jawaab mein kahe Balaa.’ (Abu Dawood: 887), (Tirmizee: 3347)

Abu Huraira r.a. se sunne wala Eraabi Majhool hai, lehaaza riwaayat Zaeef hai.

Hadith #15

Abdullah bin Masood r.a. se riwayat hai

Rasool Allah (ﷺ) ne farmaya: ‘Jo koi rukoo mein 3 baar Subhaana Rabbiyal Azeem kahe to iska rukoo poora hoga aur ye adna darja hai aur jo koi sajda mein 3 baar Subhaana Rabbiyal A’aala kahe to iska sajda poora hogaya aur ye adna darja hai.’ (Tirmizee: 261), (Abu Dawood: 886)

Riwayat Zaeef hai, kyou’nke Oun bin Abdullah ki Ibne Masood r.a. se mulaqaat saabit nahi, lehaaza sanad Munqata hai aur Ishaaq bhin Yazeed Majhool hai.

Hadith #16

Wael bin Hajar r.a. se riwayat hai

Rasool Allah (ﷺ) jab sajda karte to apne ghutne apne hatho’n se pehle rakhte aur jab saja se uth‐te to hatho’n ko ghutno’n se pehle uthaa‐te.’ (Abu Dawood: 736,838,839) (Tirmizee: 268)

Iski 1 sanad mein Abdul Jabban bin Wael hai, jis ne apne waalid se kuch nahi suna, doosri sanad mein Shareek Al Qaazi hai jo Zaeef aur Mudallis hai aur A’an se riwayat karta hai.

Hadith #17

Abdullah bin Zubair se riwayat hai

Rasool Allah (ﷺ) (tashahud mein) apni ungli ko harkat nahi dete the.’ ( Abu Dawood: 989 )

Muhammad bin A’ajlaan Mudallis hai aur A’an se riwaayat karta hai.

Hadith #18

Abdullah bin Masood r.a. riwayat karte hain

Rasool Allah (ﷺ) rakato’n ke baad (tashahud mein) is tarha baith‐te goya garam pattahr par baithe hue hain, yaha’n tak ke khade hojaate.’ (Abu Dawood: 995), (Tirmizee: 366)

Iski sanad Munqate hai kyou’n ke Abu Obaidah ne apne waalid se kuch nahi suna.

Hadith #19

Rasool Allah (ﷺ) ne farmaya:

‘Jab tumhei’n namaz mein shak ho ke 3 padhi hain ya 4 aur ziyaada gumaan 4 rakat ka ho to samal ferne se pahle 2 sajde karo, phir tashahud padhi phir salaam phero.’ ( Abu Dawood: 1028 )

Riwaayat Zaeef aur Munqate hai, Qhaseef Zaeef hai aur Abu Obaidah ne apne baap se kuch nahi suna.

Hadith #20

Abu Huraira r.a. se riwayat hai

Rasool Allah (ﷺ) ne farmaya ke: ‘Farz namaz har musalman ke peeche waajib hai caahe nek ho ya bad aur caahe wo kabeera gunah kare.’ ( Abu Dawood: 594 )

Riwaayat Zaeef hai kyou’nke Makhool ne Abu Huraira se kuch nahi suna.

Hadith #21

Saaeb bin Yazeed r.a. se riwayat hai

jab Rasool Allah (ﷺ) juma ke din mimbar par baith‐te to masjid ke darwaze par azaan di jaati.’ ( Abu Dawood: 1088 )

Is riwayat mein Muhammad bin Ishaaq Mudallis hai aur A’an se riwayat karta hai, alaawa azee’n ye mimbar ke paas azaan dene ki mefooz riwayat (Tibraani V7 P146) ke khilaaf bhi hai.

Hadith #22

Abu Huraira r.a. bayan karte hain:

Rasool Allah (ﷺ) ne farmaya: ‘Juma is shaqs par farz hai jo juma padh kar raat ko waapas apne ahel o ayaal me aasake.’ ( Tirmizee: 502 )

Abdullah bin Saeed al Maqbari Matrook, Hajjaj bin Sasar aur Ma‐aarak bin Abaad Zaeef hain.

Hadith #23

Abdullah bin Umar r.a. se riwayat hai

Juma is shaqs par laazim hai jo azaan ki awaaz sune.’ ( Abu Dawood: 1056 )

Is riwayat mein Abu Salma bin Nabiya aur Abdullah bin Haroon Majhool hain.

Hadith #24

Abu Huraira r.a. se riwayat hai

Eid ke din barish thee is liey Rasool Allah (ﷺ) ne masjid mein namaz Eid padhaai.’ ( Abu Dawood: 1160 )

Is riwaayat mein Isa bin Abdul A’aala Majhool hai.

Takbeerat Eid ke alfaaz:

Allahu Akbar Allahu Akbar, Laailaaha Illallahu Wallahu Akbar Allahu Akbar wa Lillahil Hamd ke masnoon hone ki koi daleel nahi hai. Daarequtnee mein in alfaaz ki saraahat aai hai lekin Imam Zahabi ne ise Saqht Zaeef balke Mauzoo kaha hai.

Hadith #25

Buraida r.a. se riwayat hai

Rasool Allah (ﷺ) ne farmaya: ‘Witr haq hai jo witr na padhe wo ham mein se nahi, Aap ne 3 baar farmaya.’ ( Abu Dawood: 1419 )

Is mein Abdullah bin Abdullah al Munkee al Maruzee Zaeef hai.

Hadith #26

Aisha r.a. bayan karti hain

Rasool Allah (ﷺ) witr ki 2 rakat par salam nahi pherte the. ( Nasai: 1698 )

Is mein Qataada Mudallis hai jo A’an se riwaayat karta hai.

Hadith #27

Aisha r.a. se riwayat hai

Rasool Allah (ﷺ) ne safar mein Qasr kiya aur poori namaz bhi padhi.’ (Shareh As Sunnah – Daarequtnee – Baheqhee)

Ek sanad mein Talha bin Umroo hai jo Zaeef hai, Doosri sanad mein Saeed bin Muhammad bin Tawaab hai jiski Jarah o Ta’adeel maujood nahi.

Hadith #28

Abdullah bin Abi Oofi r.a. kehte hain

Rasool (ﷺ) Allah ne farmaya: ‘Jis shaqs ne Allah Ta’ala se ya kisi insaan se haajat ho to wuzu kare phir 2 rakat padhe aur phir ye dua kare.’ ( Tirmizee: 479 – Ibne Majja: 1384 )

Is mein Faaed bin Abdur Rahman Matrook hai.

Hadith #29

Ma’aqal bin Yasaar r.a. se riwayat hai

Rasool Allah (ﷺ) ne farmaya: ‘Apne murdo’n par Surah Yaseen padho.’ ( Abu Dawood: 3121 )

Abu Osmaan aur iska waalid Dono’n Majhool hain.

In tamam riwayaat pe jo comments kiye gaye hai wo Sheikh Albani ke hai jo ki boht bade Muhaddith hai. Zaif raawio par Muhaddiths ke comments padhne ke liye Asmaa ur Rijaal ki site dekhe: http://asmaur-rijaal.blogspot.com/

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NAMAZ ME SEENE PAR HAATH BANDHNA

Bismillah-ir-Rahman-ir-Rahim

NAMAZ ME SEENE PAR HAATH BANDHNA

Halab (r.a.) farmate hain ke "main ne Rasool Allah (ﷺ) seene par hath rakhe hue dekha.
(Musnad Ahmad V5 P226, Hadith-22313) Hafiz ibne Abdul Bar aur Allama Azeemabadi ne ise Saheeh kaha.

Wael bin Hajar (r.a.) Rasool Allah (ﷺ) ki namaz ka tareeqa bayan karte hue farmate hain ke Aap ne daie’n hath ko baiey’n hath ki hatheli (ki pusht) iske jod aur kalai par rakha.
(Sunan Nasai: al Iftetaah 889) Ise Imam Ibne Hibban 1485 aur Imam Ibne Khuziama 480 ne Saheeh kaha.

Hamie’n bhi daya’n hath baiey’n hath par is tarha rakhna cahiey ke daya’n baiey’n hath ki pusht jod aur kalai par ajaey aur dono’n ko seene par baandha jae take tamaam riwayat par amal hosake.

Sahal bin Sa’ad (r.a.) se riwayat hai ki hame Nabi (ﷺ) ke zamane me ye hukam diya jata tha ke ham Namaz mein apna daya’n hath baiey’n zirah par rakhei’n.
(Bukhari: al Azan 740.)

Wazahat: Arabic zuban me zirah bich ki ungli se lekar kohni tak ko kahte hai, jaise purane zamane me zirah pahna karte the ladai ke waqt.

Rahi Sayyadana Ali (r.a.) ki riwayat ke sunnat ye hai ke hatheli ko hatheli par zer naaf rakha jaae.
(Abu Dawood: al Salah 756) Is hadith ko likhne ke baad sath hi likha hai ki ye Hadith Zaif hai. Ise Imam Baheqhee aur Hafiz ibne Hajar aur Sheikh Albani ne bhi Zaeef qarar diya hai aur Imam Nawavi farmate hain ke iske Zaeef hone par sabka ittefaq hai.

Naaf ke niche wali hadith me ek Taba Taabi’een hai unka pura naam “Abdur Rahmaan bin Ishaaq bin al-Haarith al-Koofi al-Waasiti” hai. Usool e Muhaddiseen ke nazdeek ye Daif raawi hai, ye Imam Bukhari aur saare Muhaddiseen ka kahna hai.  Dalail aur details ke liye ye link chq kare: http://asmaur-rijaal.blogspot.com/2013/02/abdur-rahmaan-bin-ishaaq-bin-al-haarith.html.

Allah se dua hai ki wo hame sunnat ke mutabik namaz padhne ki Taufeek inayat kare. aameen.

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Naaf Ke Neeche Hath Bandhne Wali Hadith Zaeef

Naaf Ke Neeche Hath Bandhne Wali Hadith Zaeef

Abu Dawud,H.756 : Click HERE for Image Page

BISMILLAHIRRAHMANIRRAHEEM

hazrat Ali(rz) aur Zere Naaf hath bandhne wali Riwayat

Hazrat Ali(rz) ki ye riwayat ke sunnat ye hai ke hatheli ko hatheli par zere naaf rakha jaye
[Abu Dawud, H.756]


IS RIWAYAT K ZAEEF HONE KI DALAAIL HAWALO K SAATH:

Iski Sanad me ZIYAD BIN ZAID RAWI MAJHOOL HAI,jaisa ke
-ABU HATIM NE (JARAH WA TADIL J. 3, PAGE 532 aur TEHZEEB J. 3, PAGE 369) AUR
-ALLAMA KHAJARJI NE (KHULASA J. 1 P. 344) ME
-ALLAMA ZEHBI NE (MEEZAN AITEDAL J. 2, PAGE 89) ME
-HAFIZ IBN HAJAR NE (TAQREEB PAGE 110) ME SARAHAT KI HAI.

aur Ziyad se Riwayat karne wala, Abdur Rahman Bin Ishaaq Koofi Rawi hai, ye bil-ittefaaq ZAEEF HAI,

ALLAMA IBN HUMAM AUR ALLAMA HALBI HANAFI FARMATE HAIN"
"YANI IS RWIAYAT K ZAEEF HONE PAR MOHADDISIN KIRAM KA ITTEFAQ HAI KYUNKI ABDUR RAHMAN ISHAQ KI RIWAYAT SE MARWI HAI AUR IS KE ZAEEF HONE PAR AIMA JARAH WA TADEEL MUTTAFIQ HAIN.
(FATHEUL QADIR J. 1, PAGE 249, AUR MUSTAMLI PAGE 301)

ISKE RAWI ABDUR RAHMAN ISHAQ KO
-IMAM AHMED RA. FARMATE HIAN ZAEEF AUR MUNKIRUL HADIS HAI,
-IMAM IBN MUIN AUR IMAM BUKHARI NE feeh nazar aur
-IMAM ABU ZARA'A NE munkirul hadis AUR
-IBN KHUZAIMA NE KAHA KE ISKI MARWIYAT SE AHTEJAJ NA KIYA JAYE
-ALLAMA ZEHBI AUR HAFIZ IBN HAJAR NE ZAEEF QARAR DIYA.
[TAHZIBUL TAHZIB J. 6, PAGE 137], aur
[MEEZAN AITEDAL J. 2 PAGE 548, aur TAREEK KABIR J. 3, PAGE 259], aur
TAQREEBU PAGE 198]

AUR............
-IMAM BEHEQI NE (SANAN KUBRA J. 2 PAGE 31) ME IS RIWAYAT KO ZAEEF QARAR DIYA HAI.
-DEOBANDI MAKTAB FIKR ME SE MAULANA ABDUL HAI LAKHNAWI NE (AS SA'AYA J. 2, PAGE 156) ME aur inke shagird
-ALLAMA NEMWI NE (AT TALEEQUL HASAN PAGE 91) ME
-MAULANA KHALIL AHMED SAHARANPUR NE (BAZL MAJHUD J. 2, PAGE 23) ME
-ALLAMA SHABBIR AHMED USMANI NE (FATEH AL-MAHLUM J. 2, PAGE 40) ME
-MAULANA MOHAMMED YUSUF BANORI NE (MAARIFUS SANAN J. 2, PAGE 444) ME
-MAULANA TAQI USMANI NE (DARS TIRMIZI J. 2, PAGE 24) ME
-AUR MOLWI ABDUL QAYUM HAQQANI NE (TAUZEE SUNAN J. 1 PAGE 556) ME

IN SAARE ULEMANO NE IS RIWAYAT KO ZAEEF QARAR DIYA HAI

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SEENE PAR HAATH BAANDHNE KI DALEEL AUR AHNAAF KI GHAR KI GAWAHI

SEENE PAR HAATH BAANDHNE KI DALEEL (WITH SCAN)

Kaano Ya Kandho Tak Hanth Utha Ker Baya Hanth Per Dahena Hanth Rakh Ker Seene Per Bandh Lena.

Hazrat Sahil Bin Saad Anshari R.A K Bayan Hai : كان الناس يؤمرون أن يضع الرجل اليد اليمنى على ذاراعه اليسرى في الصلاة
"Logo Ko (Rasullah Sallahu Alaihe Wasallam Ki Taraf Se) Ye Hukm Keya Jata Tha K Aadmi Namaz Me Daya Hanth Ko Baya Hanth Per Rakhe" ( Sahi Bukhari Sareef Jild-1, Safa-679,Baab No-87,Hadees No-740 )

Sahi Bukhari :Scan...LINK PAR CLICK KARE

Hazrat Abdullah Bin Masood R.A Kahte Hai Ke Maine Dahene Hanth Per Baya Hanth Rakh Ker Namaz Pad Raha Tha , Rasullah Sallahu Alaihe Wasallam Waha S3 Guzre Tou Apne Mera Daya Hanth Paker Ker Baye Hanth Per Rakh Deya. ( Ibn Maza Safa-59,Abu Daood 1/117 )

Note : Esko
Abudaood (755)
Ibn Maza (811)
Nishai (888)
Baza'r (1885)
Abu Yali (5041)
Darekutni (1105,1107)
Aur Bahqi (2327) Ne Rewayat Keya,
Imam Nawawi R.Al Ne Almazmoo (3/321) Me Kaha Hai K Eske Sanad Muslim Ki Sart Per Sahi Hai.

Ye Seene Per Hanth Bandne Aur Na Bandne K Masla Ve Humare Aur Apke Darmiyaan Mukhtalif Fae Hai Aur Es Masle Me Ve Aap Hazraat Hum Ko Galat He Samjhte Hai,Kuki Apke Moulwio Ne Ese Tarah Samjha Deya Hai Aur Sacchi Baat Gool Ker Gaye Hai, Es Leye Pahle App Hum Mazlumo K Dalill Dekhe Aur Fer Apke Maslak Me Khud Aap K Leye Es Masle Me Tahkek Hai Ese Ve Mulahiza Farmaye , Fer Ho Sake Tou Es Nafrat Ko Dil Se Nekaal De , Kuki Musalman Bhai Ki Yahi Pahchan Hai Aur Yahi Saan Hai.

[1]

عن قبيصة بن هلب عن اًبيه قال رسول الله صلى الله عليه وسلم ينصرف عن يمينه وعن يساره ورأيته يضع يده على صدره....الخ Qabisa Bin Halab Apne Baap Se Riwayat Karte Hai Ke Unho Ne Kaha Mai Ne Rasul(Saw) Ko Salaam Ke Baad Daayein Baayein Phairte Huye Dekha Aur Mai Ne Aap Ko Seene Par Haath Baandh Te Huye Dekha. ( Musnad Ahmed Jild-10,Safa-326,Had­ees No-22313 )

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Note : Es Hadees Ki Sanad Me Qabisa Bin Halab Hai,Ali Bin Madni Aur Nishai Ne Ese Mazool Kaha Hai,
Hazle Ne Seka Aur Ibn Hibban Ne Seka'at Me Zekar Keya Hai.
Mulahiza Ho: Mizaan Ul Eteda'al (3/384)
Tahzeb Al Tahzeeb (8/380) Es Hadees Ki Sanad Agerche Zaif Hai,Leken Aage Aane Waale Hadees Ibn Kuzaima Ki Hadees K Leye Ye Sahadat Banne K Kabil Hai.

[2]-Imam Bahqi Apne Sunan Kubra Me Ye Hadees Laaye Hai.

Hazrat Wayil Bin Hajar(Ra) Kehte Hai Ke Mai Rasul(Saw) Ke Paas Hazir Hua, Aap(Saw) Masjid Ki Taraf Khade Huye Mehrab Me Dakhil Huye, Phir Aap(Saw) Ne Allahu Akbar Ke Saath Haath Uthaya, Phir Aap(Saw) Ne Daaya Haath Baaye Haath Par Rakh Kar Seene Par Baandh Liya. عن واىٔل بن حجر قال حضرت رسول الله صلى الله عليه وسلم حين نهض إلى المسجد ,فدخل المحراب ثم رفع يد يه بالتكبير ثم وضع يمينه على يسراه على صدره ( Baihaqi Jild-1,Safa-46,Hadee­s No-2335,2336 )

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Note: Zaif ne,Esko
Bazer(4488)
Tabraani Ne Al Moazaam Al Kaber (22/44) Me,
Ibn Adi (7/346) Ne Rewayat Keya Hai.
Zair Hadees Hai.Dekhe Al Zaeefata (449)

[3]- Tesre Rewayat Humare Nazdeq Sahi Marfu Mutsal Aur Gair Saaz Sahi Ibn Khuzaima Ki Hai Jo Bulugul Maram Me Hai :

Hazrat Wayil Ibn Hajar(Ra) Kehte Hai Ke Mai Ne Rasul(Saw) Ke Saath Namaz Padi, Aap(Saw) Ne Apna Daaya(Right) Haath Baaye(Left) Haath Par Rakh Kar Seene(Chest) Par Baandh Liya. عن وائل بن حجر قال صليت مع رسول الله صلى الله عليه وسلم فو ضع يده اليمنى على يده اليسرى على صدره ( Sahih Ibn Khuzaimah; [Jild-1, Safa-243,Hadees No-749 )

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( Bulugul Maram Jlid-1,Safa-142 Se 143,Hadees No-217 ) SCAN...LINK PAR CLICK KARE

Note: Sahi Hai. Esko
Abu Al Shaikh Ne Tabkaat Al Muhaddisen (2/268) Me Ve Rewayat Keya Hai. Es Sanad Me Mommal Bin Ismaeel Hai,Josi Al Hafiz Hai.Altaqreeb(Safa-5­55) Abuzer Ne Kaha Hai K Uske Ahadees Me Bahut Galtiya Hai,Bukhari Ne Ese Munkir Ul Hadees Aur Yahiya Bin Moeen Ne Sika Kaha Hai,Mizaan Ul Aitdallal(4/228).

Ye Sanad Agerche Zaif Hai,Leken Dusre Ahadees Eske Sahadat Hai Jinke Bina Per Ye Hadees Sahi Hai.

Unme Se Ek Qabisa Bin Halab Hai,Jiska Jiker (Number-1) Me Guzre. Aur Dusre Taus Ki Hadees Hai,Jisme Hai.  كان رسول الله صلى الله عليه وسلم يضع اليمنى على يده اليسرى ثم يشد على صدر وهو فى الصلاة Esko Imam Abu Daood Ne Apne Sunan Abu Daood (759) Me Nakal Keya Hai.
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Aur Merasel (33) Me Rewayat Keya Hai.Eske Sanad Jaid Hai. Ye Hadees Agerche Mursal Hai,Leken Kabil E Hujjat Hai,Kuki Ye Dusre Trk Se Mousul Ve Marwi Hai,
Jaise K Wayil Ibn Hajar (R.A) Aur Qabisa Bin Halab Ki Hadees Hai. اًصل صفة صلاة النبى ( ١ / ٢١٥ - ٢٢٥ )
أحكام الجنائذ ( ص ١١٨ )
صحيح أبي داود -الأم ( ٣ / ٣٤٥ , ٤ / ٢٠٦ )
القول المقبول للشينح عبرالروٓف (ص ٣٣٩ - ٣٤٣ ) SCAN...LINK PAR CLICK KARE..

Ye Hadees Tabraani Me Ve Hai Aur Ahnaaf Ki Sabse Bade Kitab Hidaya Arbi Jild-1 Kitab Al Salat Safa-82 K Hasiya Number 22 Me Ve Hai Aur SABIL AL ISLAM Jild-1/159 Me Ve Hai.
Mulahiza Ho: ١ - المعجم الكبير للطبرانى ( ٢٢ / ٦٩ )
٢ - البنا ية شرح الهداية ( ٢ / ١٨٢ )
سبل السلام : باب السنة وضع الصدر فى الصلات ( ١ /٢٥٢ )

[4]- Bahqi Aur Ibn Abi Hatim Me Hazrat Ibn Abbas R.A Se Ve Seene Per Hanth Bandhne K Ek Asr Warid Hai (Zaif Hadees) Abdullah Ibn Abbas R.A K Ye Asra Sureh الكوثر K Akhri Jumla { وَانٔحَرْ } Ki Tafseer K Selsele Me Marwi Hai.
Esko Bahqi (2339) Ne Rewayat Keya Hai.
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Eske Sanad Ruh Bin Almuseeb Ki Wajah Se Zaif Hai.
Bahqi K Elawa Esko Ibn Hatim , Ibn Sahen Ne " السنة " Me ,Aur Ibn Mardueya Ne Ve Rewayat Keya Hai.
Mulahiza Ho : الررالمثوطى ٨/٦٥٠

Zeer-E-Naaf Per Hanth Ki Rewayat Musnad Ahmed Or Abudaood Me Ve Hai,Leken Khud Un Dono Muhaddiso Ne Un Rewayato Ko Marfu Ya Sahi Nahi Maana Hai,Balke Zaif Karar Deya Hai.

Hazrat Ali R.A Se Marwi Hai K Unhone Kaha : "من السنة وضع الكف على الكف فى الصلاة تحت السر" ( Musnad Ahmed (875), ( Abu Daood (756), ( Ibn Abi Saiba (3945), ( Darekutni (1102,1103) Aur ( Ibn Almanzer Alla Wata (1290) Me Rewayat Keya Hai.

Eske Sanad Me Abdul Rahman Bin Ishaaq Wastai عبرالرحٰمن بن اسحاق واسطى Hai ,Jo Bila Ittefaq Zaif Hai. Imam Ahmed Aur Abu Hatim Ne Ese Munkir Ul Hadees ,
Yahiya Bin Moeen Ne Zaif ,Matrooh,Aur
Bahqi Ne Matruk Kaha Hai,

Ese Aur Muhaddis Zaif Kahne Wale. 1-Ibn Sayed Ne Zaif Kaha.
2-Yakub Bin Sufiyan Ne Zaif Kaha .
3-Imam Abu Daood Ne Zaif Kaha .
4-Imam Nishai Ne Zaif Kaha .
5-Ibn Hibban Ne Zaif Kaha
Aur Imam Bukhari Ne Kaha "فيه نظر ".

Mulahiza Ho : الكامل لابن عدى ( ٥/ ٤٩٥ )
تىٕذيب التىٕذيب( ٦ / ١٣٧ )
الضعفاءللبخارى ( ترجمه نمبر ٢٠٨ )
الضعفاء للنساىٓ ( ٣٥٨ )
الجرح والتعديل ( ٥ /٢١٣ ) Imam Nawawi Ne Sareh Nawawi (4/115)
Khulasa Ala Ahkaam (1/359) Aur
Al Mazmoo (3/313) Me Kaha Hai K Es Hadees K Zaif Hone Per Ittefaq Hai,
Eske Sanad Me Abdul Rahmaan Bin Eshaaq Alwasti Hai,Jiske Zaif Hone Per Ima Zarrah Wa Tadeel Muttfiq Hai.
Es Hadees Ko Rewayat Karne Me Abdul Rahmaan Bin Eshaaq Alwasti Mutafird Hai , Aur Ese K Sath Sanad Me Sakht Esteraab Ve Hai.
Abdul Rahman Bin Eshaaq Alwasti Kavi Es Tarah Rewayat Karta Hai : حدثنى زياد بن ذيد اليوائ عن أبى جحيفة عن علىِ Jaisa K Ahmed(875)
Darekutni(1102)
Abu Daood(756) Aur
Bahqi (2341) Me Hai.

Aur Kavi عن النعمان بن سعد عن علي Jaisa K
( Darekutni (1103), Aur ( Bahqi (2342) M3 Hai. Aur Kavi عن سيار أبى وائل عن أبي هريرة Jaisa K
( Abu Daood (758), Aur ( Darekutni (1098) Me Hai.

Es Kisam Ka Esteraab Ager Sika Rawi Ki Taraf Se Ve Ho Tou Hadees Ko Zaif Ke Deta Hai , Yaha Ye Tou Esteraab Ayse Raawi Ki Janib Se Hai Jo Bila Ittefaq Zaif Hai,Yaani Abdul Rahmaan Bin Eshaaq Wasti .

Hafiz Ibn Hazer Ne bhi is Hadees Ko Zaif Kaha Hai.
Fatulbaari(2/224) Alriyata (1/128)

Imam Bahqi Farmate Hai Ke تحت السرة Waali Rewayat Ki Sanad Sabit Nahi Hai, isme Abdul Rahmaan Bin Eshaaq Wasti Mutafird Hai,Aur Wo Matruk Hai. ( Nasab Alriyata (1/314), Altakhlish(1/490), Marifat Alsunan (2/2340)

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daleel #06

Hazrat Abdullah Bin Abbas R.A Rasool Allah (s.a.w) Ke Chacha Jaat Bhai Hai, Aap Ne Unke Leye Dua Ki The K !
Aye Allah Tu Apne Kitab Ke Elm Abdullah Ko De,
Ese Dua K Aser Tha K Ibn Abbas R.A Es Ummat K Sabse Bade Mufassir Quraan Maane Gaye,Unhone Seene Per Hanth Bandhne Ki Dalill Quraan Mazeed Se Le Hai,

Chunche Sureh Kousar Ki Ayat { فَصَلّ لِرَبَّكَ وَانٔحَر } K Maene Ye Lete Hai K
"Apne Rabb K Leye Namaz Padh Aur Namaz Me Seene K Valaii Hissa Per Hanth Bandhe." Note: Ye Zaif Hai,Eske Jikar Number 4 Me Guzar Chuka Hai.

Tafseer Khazana Me Hai:وقال ابن عباس فصل لربك وانحر أي ضع يدك اليمنى على اليسرى في الصلاة عند النحر ( Mulahiza Ho Tafseer Khazana Akhri Safa 253,Matbua Msr ), ( Tafseer Al Khazana 4/483 )

Ese Safa K Haseya Me Tafseer Mallam Al Tanzil Ki Ibarat Es Tarah Hai.

Hazrat Ibn Abbas R.A Kahte Hai ke فَصَلِّ لِرَبِّكَ ka Matlab Hai K Namaz Me Daya Hant Baye Hanth Per Rakh Ker Seene K Valai Hesse Per Bandhe. وروي عن أبي الجوزاءعن عباس قال فصل لربك وانر قال وضع اليمين على الشمال في الصلاة عند النحر ( معالم التنزيل - تفسير البغوى - ٥/٣١٦ , تفسير الثعبى ١٠/ ٣١١ )

AAP K YAHA BHI ESKA SAWAB HAI Uper Bayan Karda Ahadees Aur Ayat Se Ye Sabit Ho Gaya K Namaz Me Seene Per Hanth Bandna Aaya Hai, Ahadees K Ager Ehtram Hota Tou Unper Amal Kane Walo Ko Galat Na Samjhte , Vole-Vale Awaam Ko Koi Kasur Nahi, Es Elm Nabawi Ko Chupana Aur Esper Amal Karne Walo Ko Galat Kahna Aur Ayse Masail Ki Aar Leker Musalman Bhaio K Darmiyan Nafrat Paida Karna Aur Nawakif Musalmano K Darmiyan Nafrat Paida Karna Or Unke Ander Ahle-Hadeeso K Leye Badgumani Paida Karna , Adal-O-Ensaaf Se Hate Hue Petu Or Chaplus Jo Paiso K Leye Apna Deen Tak Bech Dete Ko Tayyar Hote H Waise Moulwio Ne He Es Ummat Me Naettefaqi Paida Ke Hai, Warna Adal-O-Ensaaf Karne Wale Ulma Ne Es Masle Me Ve Humare Tayeen (Tareef) Ke Hai, Chunche

Hanafi Mazhab K Zaber-10 Muwahed Ulma Me Chand Ulmao K Jikar Karta Hu. Taqreer-E-Tirmidhi"
Written By Ashraf Ali Thanvi Deobandi,
Published By Idaara Taleefaat-E-Ashrafya­h,
Multan Reviewed By Mufti

Justice Taqi Usmani Deobandi. It Is Written On Page 82 Of This Book That:
"Baaz Sahab R.A Naaf K Uper Hanth Bandhte The Yaani Seene Per Jaisa K Aur Ahadees Me Lafz "SADR" Masr Waqi Hua Hai Aur

Baaz Sahab R.A Zeer-E-Naaf par Hanth Bandha Karte The"Hanth Bandha Karte The"
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Allama Mohammad Mahmood Bin Aine R.Al Apne Kitab Me Lekhte Hai : Imam Safaii R.Al Ne Hazrat Wail Bin Huzr R.A Ki Es Hadees Se Dalill Le Hai, Jise Ibn Kuzaima Ne Apne Sahi Me Rewayat Keya Hai,
Hazrat Wail Kahte Hai K Maine Rasullah Sallahu Alaihe Wasallam K Sath Namaz Padhe Tou Apne Daya Hanth Baaye Hant Per Rakh Ker Seene Per Bandhe" احتج الثافعي بحديث وائل بن حجر ، اًخرجه ابن خذيمة فى صحيه قال صليت مع رسول الله صلى الله عَليه وسلم فوضع يده اليمنى على يده ايسرى على صدره ( Umdatul Qaari Sreh Bukhari Jild-5 Safa-279 )

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Sahab Hidaya Ne Naaf K Niche Hanth Bandhne K Sabut Me Jo Rewayat Bayan Ki Hai

Usper Allama Aine R.Al Lekhte Hai: (Naaf K Niche Hanth Bandhna) Ye Hazrat Ali R.A K Qoul Hai,Rasullah Sallahu Alaihe Wasallam Ki Taraf Eske NISBAT Karna Sahi Nahi" هذا قول على اًبى طالب و إلى صلى الله عليه وسلم غير صحيح ( Umdatul Qaari Jild-5 , Safa-279 )

SCAN...LINK PAR CLICK KARE. Fer Ye Hadees Paigamber Tou Hai He Nahi, Hazrat Ali R.A Ka Bhi Qoul Hai Ya Nahi, Es Per Allama Aine R.Al Jarrah-O-Tankid Karte Hue Lekhte Hai :

Allama Aine R.Al Jarrah Leken Wo Qoul Jo Hazrat Ali R.A Se Manqul Keya Gaya Hai Usme Qalam Hai, Es Leye K Uske Sanad Me Abdul Rahmaan Bin Eshaq Kufi Hai, Imam Ahmed Bin Humbal R.Al Kahte Hai K Us Saks Ki Koi Haiseyat Nahi, Ye Munkir-Ul-Hadees Hai" ولكن الذي روي عن علي فيه مقال ، لأن في سنده عبد الرحمن بن إسحق الكوفي ، قال أحمد ليس بشيء منكر الحديث ( Umdatul Qaari Jild-5, Safa-279 )

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(Ho Sakta Hai K Hazrat Ali R.A K Naam Se Ese Ne Ye Rewayat Gad Le Ho)
Eske Baad Allama Aine R.Al Ne Ek Do Nehayat He Zaif Sabut Narm Andaz Me Naaf K Niche Hanth Bandhne K Bayan Keya , Mager Jo Bayan Seene Per Hanth Bandhne K Dalill He Me Hai.

Ek Allama Aine R.Al, Hi Nahi Balke Hanafi Mazhab Ki Bade-Bade Kitabo Me Aur Bade-Bade Fekah Aur Ulmao K Bayan Me Khud Aap K Leye Ve Taleem Mouzud Hai.

Allama Ibn Ameerulhaz Hanfi ( علام ابن الير الحاج حنفى ) Shreh Munia Me Jo Bayan Karte Hai Wo Aap Zoor Se Lekhne K Kabil Hai, Farmate Hai.
إن الثابت من السنه وضع اليمين على الثمال ولم يثبت حديث تعيين المحل الذى يكون فيه الوضع من البدن إلا حديث وائل ( Fatwa E Sanaya )

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Beshaq Sunnat Se Sabit Hai Sedha Hanth Baye Hanth Per Rakhna Mager Ayse Koi Baat Paya-Sabut Ko Nahi Pahuchte Jiske Ruseh Badan K Kisi Khash Mokaam Per Hantho K Rakhna Wajib Ho Sewaye Wail (Wail Bin Huzr R.A) Ki Hadees K (Jisme Seene Per Hanth Bandhne Ki Sunnat K Bayan Hai)

Ibn Nazeem Ne ابحرالرائق شرح كنزالدقائق Es Ibarat Ko Apne Mazhab Ki Touzeya K Tour Per Zekar Keya Hai,

Wo Farmate Hai ويمكن أن يقال فى توجيه المذهب : أن الثابت من السنه وضع اليمين على الشمال ولم يثبت حديث يوجب تعيين المحل الذي يكون فيه الوضع من البان إلا حديث وائل المذ كوروهو مع كو نه واقعة حال عموم لها يحتمل أن يكون لبيان الجواذ فيحال في ذلك ( Jild-1 Safa-320 Me )

"(Hanafi) Mazhab Ki Touzehah Me Ye Kaha Ja Sakta Hai K Sunnat Se Jo Sabit Hai Wo Daye Hanth Ko Baye Hanth Per Rakhna Hai, Leken Koi Ayse Hadees Sabit Nahi Hai, Jike Rooh Se Badan K Es Hak Ki Tayen Jaruri Karar Paye, Jaha Hanth Rakhna Hai , Sewaye Mazkura Hadees Wail K (Jisme Seene Per Hanth Bandhnae K Bayan Hai) Aur Es Hadees Me Waqiye Haal Bayan Keya Gaya Hai , Jisme Umum Nahi Hai , Ese K Sath Esme Ye Ehtamam Ve Hai K Ye Bayan Jouz K Leye Hai , Lehaza Esko Ese Per Mahmool Keya Jaye"
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Es Pure Ibarat Se Andaza Keya Ja Sakta Hai K Seene Per Hanth Bandhne Wale Hadees Wail R.A Ki Sehat Ko Tasleem Karne K Bawajood Eske Touzehah Wa Taweel Kar K Mazhab Ko Esper Mukaddam Rakhne Ki Naar-Wa-Kosis Ki Gaye. Lehaza Amwamoallif R.Al K Mazkura Ebarat K Bare Me Ye Kahna K "Wo Aap Zoor Se Lekhne K Kabil Hai" Naqabil-E-Fahm Hai. Es Galat Fahme Ki Wajah Sayad Ye Hai K Unke Samne Mokammal Ebarat Nahi The.

Wallah Hu Alam. Hanfi Maslaq Ki Chooti Ki Kitab Hidaya K Urdu Tarzuma Ain Ul Hidaya Jild-1 Safa-57 Me Hai :
"Naaf K Niche Hanth Bandhne Ki Hadees Ba-Ittefaq Aima Muhaddisin Zaif Hai" SCAN...LINK PAR CLICK KARE.

Hidaya Arbi Jild-1 Kitab Al Salat Safa-71 Per Ye Ibarat Hai :
ضعيف متفق على تضعيفه Naaf K Niche Hanth Badhne Ki Rewayat Zaif Hai Aur Esper Imamo K Ittefaq Hai.

Note: Ye Ibarat Allama Aine R.Al Ne Albanaya Shreh Al Hidaya (2/171) Me Nakal Ki Hai, Jo Darasal Naaf K Niche Hanth Bandhne Wale

Hadees Ali R.A K Mutalliq Imam Nawawi K Qoul Hai-

Wo Farmate Hai : أما حديث علي رضى الله عنه أنه قال : من السنة فى الصلاة وضع الأكف تحت السرة "ضعيف متفق على تضعيفه" Yaani Ali R.A Ki Ye Hadees Bila-Ittefaq Zaif Hai. ( Shreh Al Nawawi 4/115 ), ( Hidaya Urdu Banaam "Ain Ul Hidaya" Jild-1 Safa-59 Hai )"Seene Per Hanth Bandhne Ki Hadees Qawi (Sahih) Hai"

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Shareh Waqiya Urdu Safa -93 Per Ve Yahi Bayan Mouzud Hai.
Hidaya Arbi Kitab Ul Salat Safa-82 K Hasiya Number 23 Per Ye Ibarat Ve Apke Touzeya K Kab Hai, Aur Ye Ibarat Kattar-Hanafi Mahsi Ki Hai. هذا تعليل بمقابلة حديث وائل فَسَيُرَدُّ، وحديث علي لايعارضه لما ذكرنامن ضعفه Naaf K Niche Hanth Bandhne Ko Bayan Karna Bade Hera-Fare Hai ,

Hazrat Wail R.A Ki Hadees K Mukable Me Ye Mardud Hai ,
Hazrat Ali R.A Wale Rewayat Eske Mukabil Wa Muarz Ho He Nahi Sakte , Kuki Es Rewayat K Kamzor Hona Humne Khud Bayan Kar Deya.neeche Dekhe

"Naaf K Niche Hanth Bandhns Ki Hadees Marfou Nahi , Wo Hazrat Ali R.A K Qoul Hai Aur Zaif Hai" Dekhe Apke Mazhab Ki Kitab Shreh Waqiya Urdu Safa 13

Hidaya Arbi (1/86) Me Jaha Ye Bayan Keya Gaya Hai K Sunnat Me Hai Daya Hanth Baye Hanth Per Rakhna Naaf K Niche , Use K Niche Bain-Alstur Me Hanfi Ulma Ne Lekha Aur Chupaya Hai K " لايعرف مرفوعاً " Ye Riwayat Marfou Nahi Hai , Yaani Rasullah Sallahu Alaihe Wasallam Tak Es Rewayat Ki Sanad Nahi Pahuchte .

Moulana Abdul Haye Hanfi R.Al Ne Shreh Waqiya Safa 165 K Arbi Haseya Safa-6 Per Hazrat Ali R.A Wale Rewayat Ke Sanad Ko Zaif Karar Deya Hai ,
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Fer Unhone Ek Rewayat Naaf K Niche Hanth Badhne Ki Bayan Ki Hai,Leken Ye Rewayat Ibn Abi Saiba Ki Hai Jise Aap K Maslaqi Hanfi Ki Kitabo Me 3sri Darze Ki Kitab Karar Deya Gaya Hai, Jise Sahih Kitabo K Mukable Me Qabul Nahi Keya Ja Sakta Hai , Eske Elawa Es Riwayat Me Inqita Ve Baaz Muhaddisen Bayan Karte Hai, Fer Eske Baad Seene Per Hanth Badhne K Baare Me Unke Alfaaz Ye Hai
"Haa Beshaq Naaf K Uper Seene K Pass Hanth Bandhna Musnad Ahmed Aur Sahi Ibn Kuzaima Se Sabit Hai Aur Ese Hadees Ko Imam Safaii Ne Ekhteyar Keya Aur Unke Manne Walo Ne bhi, Aur Humare Hanfi Ashab Ne Bhi Ese Hadees Ko Aurto K Baare Me Ve Leya Hai (Hanfi) Aurte Seene Per Hanth Bandhe , Kuki Seene Per Hanth Badne Me Unke Parda Posi Jayada Hote Hai." نعم قدثيت فوق السرة عند الصدر في رواية أحمد وابن خزيمه ، وبه اًخذ الشا فعي ومن تبعه وأخذبه أصحابنا في حق النساء ، لأن وضع الليدين على الصدر أسترلهن SCAN...LINK PAR CLICK KARE.

Main Kahta Hu K Aurto Ki Parda Posi Tou Hai He , Ager Mard Bhi Seene Per Hanth Bandhte Tou Zaif Riwayato Per Amal Karne Se Unke Bhi Parda Posi Ho Jaati ,Aur Huzur Sallahu Alaihe Wasallam Ki Sunnat K Zayada Kareeb Ho Jaate.
Ye Bhi Acche Tarah Samjh Lejye K Aurto Or Mardo Me Tafreeq Karna Mahaz Be-Dalill Hai.

Hazrat Shamsuddin Mirza Mazhar Jaan Jaanan Hanfi R.Al Seene Per Haanth Bandhne Ki Hadees Ko Basabab Qawi Hone K Tarzeh Dete The Aur Khud Seene Per Haanth Bandhte The. ( Mukaddama Ain Ul Hidaya 1/111 )

Ager Abhi Bhi Yakeen Nhi Ho Raha K Naaf K Niche Hanth Bandhne Wale Hadees Zaif Hai, Tou Khud K Ghar Ki Gawahi Padhe..
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Natiza Ye K Naaf K Niche Haanth Bandhne Ki Rewayat Zaif Hai , Jiska Aitraaf Aap K Mazhab Ki Kitabo Me Aur Feka Karaam Ki Zubani Hua Hai,Aur Seene Per Haanth Bandhne Ki Ahadees Sahih Hai , Eska Bayan Bhi Kitab Feka Me Hai Aur Feka-E-Karaam Ne Bhi Esi Ko Zayada Sahih Qarar Deya Hai, Ayse Surat Me Sahih Per Amal Karne Walo Ko Galat Batana Aur Nafrat Failana Kisi Tarah Teek Nahi, Gale Mil Jaana Aur Mohabbat Se Pess Aana He Musalmano K Kaam Hai.

# IslamicLeaks

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MASLA KHALF UL IMAM AUR BAAZ ULEMA E AHNAAF KA QAUL

Bismillahirrahmanirraheem
AS SALAM O ALLAIKUM WR WB

Hz anas (ra)farmate hain ki" Rasoollah ne apne sahaba ko namaaz padhai, namaaz padha kar unki taraf ghoom kar pauccha, kya tum apni namaaz me imam ki qir'at ke saath padhte ho...sab khamosh rahe. Teen baar aapne puccha. Phir jawab diya. Haan huzoor hum aisa karte hain aur farmaya, na kare ! Tum me se har ek ko chahiye ki sirf surah fatiha dheere se padh liya kare, yaani surah fatiha zaroor padh liya karo aur phir khamoshi se qir'at suna karo...
(Sahih Bukhari)

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SHAH WALIULLAH DEHLWI KA FATAWA

" agar imam unchi aawaz se qir'at padhta hai . To muktadi imam ke saktah ke waqt peeche-peeche alhamdu sharif padhta jaaye. Aur agar khmoshi se padhta hai to muktadi ko choot hai(jis tarah padhe)

saktah= surah padhte waqt imam jahan thaharta hai

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HIDAYAH KA FATAWA

hidayah hanafi maslak ki bahut maqbool aur unche darje ki kitaab hai. Iski pahli jild fasl-fil-qir'at me fatiha khalf ul imam ke baare me ye fatawa hai.

Wa-yustahsun ala sabilil ihtiyati

ahtiyaat ke liye surah fatiha ka imam ke peeche padh lena hi behtar hai

(hidayah)

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IMAM KE PEECHE SURAH FATIHA AUR BAAZ AIMMA E AHNAF KE AQWAAL:

1- Allama aini hanafi sharah bukhari me likhte hain " baaz fuqaha e hanfiya har namaz me chaahe wah sirri ho ya jahri imam ke peeche alhamdu (surah fatiha) padhne ko ehtiyaatan mustahab(bahtar) bataate hain, baaz fuqaha sirf sirri namaz me, aur makka aur madina aur mulk e shaam ke fuqaha ka isi par amal hai"

(gausul gamaam)

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2- Allama abdul haiy lakhnawi rh likhte hain " imam muhammad rh (imam abu hanifa ke shargird) se marwi hai ki unhone imam ke peeche surah fatiha padhne ko sirri namaz me mustahab(behtar) bataya hai, aur isi tarah imam abu hanifa rh se riwayat kiya gaya hai aur isi to hamare bahut se masaikh ne akhtiyaar kiya hai"

(umdatul qari)

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3- imam shorani rh farmate hain " imam abu hanifa rh aur imam muhammad rh ka aakhiri qaul yahi hai ki imam ke peeche surah fatiha padhi jaaye, na padhne ka Qaul pahle ka hai, jisse unhone ahtiyaatan ruju kar liya hai"

(gausul gamaam)

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4- khwaja nizamuddeen awliya rh imam ke peeche surah fatiha padhte they aur farmate they " nabi(sws) se sahih sanad se saabit ho chuka hai ki jisne surah fatiha na padhi uski namaz nahi hoti, ek baar jab aapne ye hadith pesh ki to wahan qaazi ruknuddeen bhi maujood they wah kahne lage tujhko hadith se kya kaam abu hanifa ka koi qaul pesh kar

hz nizamuddeen rh ne farmaya:-" subhaanallah! Main nabi ki hadith pesh karta hun aur tum mujhse abu hanifa ki riwayat talab karte ho, phir aapne farmaya:- fuqaha ki is bahaduri par tajjub hai ki hadith ka kaise inkaar karte hain aur kahte hain ki fiqhi riwaayat rasool(sws) ki hadith par muqaddam hain"

(nuzhatul khwatir)

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5- Maulana rasheed ahmad gangohi rh likhte hain " jab aap(sws) ko qirat me munaz'at aur siql huwa aur logon ka padhna malum huwa to aap(sws) ne huqm farmaya, Agarche tum jaldi jaldi saktaat e imam me hi padhte ho taa ham padha kare siwaaye fatiha ke kyonki surah fatiha ke begair namaz nahi hoti"

(sabeelur rasheed)

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6- Sheikh abdul qadir jilani rh likhte hain " Surah Fatiha ka padhna farz aur namaz ka ruqn hai, surah fatiha ke na padhne se namaz baatil ho jaati hai"

(gunyatuttaleebeen)

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7- mulla jeevan ne tafseer e ahmadi me likha hai " agar jamaat e soofiya aur mashaikheen e hanafiya ko dekhoge to tumhe malum hoga ki ye log imam ke peeche alhamdu(surah fatiha) padhne ko mustahab bataate they jaisa ke imam muhammad rh ehtiyaatan mustahab bataate they"

(tafseer e ahmadi)

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TASHAHUD ME UNGLI UTHANA

”TASHA’HUD ME UNGLI UTHANA RASOOL ALLAAH (SAW ) KI BADI BA BARKAT AOR AZMAT WALI SUNNAT HAI ISKA SUBOOT SUNNAT-E-RASOOL ALLAAH (SAW) SE MULAAHEZA FARMAYEN “

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Hazrat ibn umar (raz) rewayat karte hain ki rasool ALLAAH (saw) jab namaz ke (qa’da) me baithte to apne dono haath apne dono ghuthno par rakhte ,Aor apni daahini ungli jo anguthe ke nazdeeq hai utha lete , Pass uske saath dua maangte ..

[ Sahi Muslim , Hadees No,580 ]

pass iske saath dua maangte ,,
iska sahi mafhoom ye hai ki angusht e shahadat ke saath isharah farmate,,,
jis tarah ke baad me aane wali rewayat me iski wazahat aor tasreeh maojood hai

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Hazrat Abdullaah bin Zubair (Raz) rewayat karte hain ,Ki rasool ALLAAH (saw) jab ( namaz me ) tasha’hud padhne baithe to apna daaya’n haath daaye’n , aor baaya’n haath baaye’n raan par rakhte aor shahadat ki ungli ke saath isharah karte ,aor apna angootha apni darmiyyani ungli par rakhte ,

[ Muslim Hawala Sabiq , Hadees No.579]

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Nabi sallallaho alaihe wasallam daayen haath ki tamaam ungliyon ko band kar lete , Anguthe ke saath wali ungli ko qibla rukh kar ke uske saath isharah karte .

[Sahi Muslim Hawala Mazkoor , Hadees No.580]

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Hazrat Wayel bin Hajar (Raz) rewayat karte hain ki rasool ALLAAH sallallaho alaihe wasallam (dusre sajde se uth kar qa’da me ) Baithe ,2 ungliyon ko band kiya ,(Anguthe aor darmiyaan ki badi ungli se halqah banaya ) Aor angusht e shahadt (kalme ki ungli ) se isharah kiya .

[Abu Dawood , Hadees No.726]
[Imaam ibn Habban , Hadees No.485]
[Ibn Khuzaima Hadees No713, 714 ne sahi kaha hai ]
Tasha’hud me daaye’n haath se halqah banane ki ye dusri masnoon kaifiyat hai .

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Hazrat Wayel bin Hujar (Raz) farmate hain ki Rasool ALLAAH Sallallaho Alahe Wasallam ne ungli uthaai aor use hilate the .
[ nisai hadees namber , 990] ise
[Ibn Habban , 485] aur
[Ibn khuzaima , 714, ne sahi kaha hai ].

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Sheikh Yasir Albani farmate hain ki ungli ko harkat na de wali rewayat -shaaz-ya – munkir – hai ,Lehaza ise hadees e wayel bin hujar ke muqaable lana jayez nahi hai ,

Sirf ( LAILAHA ILLALLAH ) kahne par ungli uthana aor kahne ke baad rakh dena kisi rewayat se sabit nahi hai ,.

Tasha’hud ki ungli me thoda sa kham hona chahiye .
[Abu Dawood Hadees No.991], ise
[Ibn Khuzaima Hadees No.716], aur
[Ibn Habban ,199, ne sahi kaha hai .

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is verbally making intention before praying salah is bidah ?

Assalamu Alaikum Warahmatullahi Wabarakatuh

Bismillahir Rahmanir Rahim

Is Verbally Making Intention Before Praying Salah is Bidah ??? 

Like " mai niyat karta hun 2 rakah namaz fazar ki farz waste allah ke rukh mera qaba sharif ke taraf...?? 

Can you please give me dalil in the light of quarn and authentic hadith.... Jazak allahu kahir

Praise be to Allah :

STEP # 1 ==> INTENTION (Niyah)

(1) Narrated 'Umar bin Al-Khattab: I heard Allah's Apostle saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.

[Ref: Sahih Bukhari, Volume 1 Book #1, Hadith #1]

[Ref: Sahih Bukhari,Volume 1 Book #2, Hadith #51]

[Ref: Sahih Bukhari, Volume 3 Book #46, Hadith #706]

[Ref: Sahih Bukhari, Volume 5 Book #58, Hadith #238]

(1.1) It was narrated that 'Umar bin Al-Khattab, may Allah be pleased with him, said that the Messenger of Allah said:"Actions are but by intentions, and each man will have but that which he intended

[Ref: Sunan Al Nasai Vol. 4, Book 27, Hadith 3467]

(1.2) The Niyat to pray Salah, should be within one's heart or mind only. There is not a single Hadith or even an Athar (teaching of a sahabi) which shows that either the Prophet (s.a.w) or the best of Muslims to have ever lived - 

his companions (r.a.a) ever, in their entire life uttered their Niyat (to pray) VERBALLY in words (either loudly or softly). 

The sahabas went to different countries wherein they found people belonging to different caste, culture and languages who came to them ( the companions r.a.a) to learn Islam (which included prayer). 

The sahabaas never taught anyone to make their niyat (intention) verbally in any language. So how can we do something which the Prophet (s.a.w) or his companions never did in Islam? We are neither better than them, nor are our scholars of today or past (All combined) better than them in understanding Islam,

On the contrary the Prophet (s.a.w) said:

“The key to prayer is purification; its beginning is Takbeer and its end is Tasleem”

[Sunan Abu Dawood (61, 618)], 

Al-Tirmidhee (3, 238)],

[Ibn Maajah (275, 276)] 

on the authority of `Alee bin Abu Taalib, Abu Sa`eed al-Khudree رضي الله عنهما and graded as “Saheeh” by Shaikh al-Albaanee]

And elsewhere the Prophet (blessings and peace of Allah be upon him) said, in the hadeeth about the one who prayed badly: “Then turn towards the qiblah and say Allahu akbar.”

[Narrated by al-Bukhaari, 6667]

Thus as we read , we see that the guidance (teaching) of the prophet (s.a.w) in regards to one commencing his prayer is to face the Qiblah and say "Allahu-Akbar (takbeer)" . He (s.a.w) did not mention verbal utterance of niyah in arabic let alone in Hindi/Urdu/Bangla/etc. Hence this action of doing a verbal niyat (either loudly or softly ) is not proven from the prophet (s.a.w) or his companions and is an innovation (Bid'at) in Islam and there are numerous hadiths warning against any Innovation in Islam. Out of many, I'l Post 2 of them below :

(i) Narrated Aisha:Allah's Apostle said, "If somebody innovates something which is not in harmony (accordance) with the principles of our religion (Mine and my sahabas), that thing is rejected."

[Ref: Sahih Bukhari, Vol. 3, Book 49, Hadith 861]

(ii) On the Authority of Ali Ibn Abi Talib (r.a) : The prophet (s.a.w) said " If anyone introduces an innovation, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people

[Ref: Sunan Abu Dawood, Book 39, Hadith 4515. This hadeeth is Da'eef but the matan is supported from different texts such as Abu-Dawud Book 036, Hadith Number 5221 and Sahih Muslim Book 7, Number 3159]

(1.3) So the act of verbally uttering one's niyat is not only religiously wrong but Also Illogical. e.g : You hear the Asr Adhan and you get up from your bed/office/room/work/desk etc and make wudhu, then you get out of the house, walk or ride towards the masjid. enter the masjid. and get ready to pray asr behind the Imam when the Iqama is heard. Now you did this only because you "INTENDED TO PRAY ASR" and not because "YOU WERE FAKING IT"

(1.4) From 1.3 we learn that our Niyat has been already made logically. and We all know that Allah has been called by the word "Bizatis Sudoor" in the Quran which means "knower of the hearts". So Allah knows what we intend and what we don't. If a person intends to pray asr for the sake of Allah then Allah knows his niyat and if a person is standing to fake his prayer then no matter how good his verbal niyat is, Allah knows what is in his heart.

(1.5) from 1.4 we learn that Allah already knows what we are going to pray or how and etc. so now comes the Point that "if we pray only for the sake of Allah, and if Allah knows what we are going/intend to pray, and if we ourselves also know what we are going/intend to pray" then why are we reciting our niyat verbally? When

- Allah knows,

- We know

Then why to utter it verbally? This is illogical and one should abstain from this for this is a cursed innovation in Islam.

Ibn Taymiyah (r.h) said : "The intention (for the prayer) should not be uttered (verbally) according to the consensus (Ijmaa) of the Imams of Islaam. Rather the place of intention is the heart , according to the consensus among them" 

[Ref: Fataawa al-Kubra, 1/214,215]

Ibn al-Qayyum (r.h) said : "Doing intention from the tongue is not proven from the Prophet (s.a.w) nor a Sahaabi not a Tab'aee not from the 4 Imaams (Abu Hanifa, Al-Sha'afi, Hanbal and Maalik] 

[Ref: Zaad Al-Ma'ad Vol 1, Pg 201]

Imam Ibn Qayyim al-Jauziyyah:"When the Prophet (?) stood up to pray, he would say: “Allaahu akbar,” and he did not say anything before that, or utter the intention (niyyah) out loud at all. He did not say, “I am going to pray such-and-such a prayer, facing the qiblah, four rak'ahs, as an imam or following an imam.” And he did not say “ada’an (on time)” or “qadaa’an (making up a missed prayer)” or “fard al-waqt (the obligatory prayer of this time).” These are all bid’ahs which were not narrated by any scholar with any isnaad, be it saheeh, da’eef, musnad or mursal … Neither was this narrated from any of the Prophet’s companions, and none of the Taabi’een or the four imams described it as mustahabb."

(Zaad al-Ma’aad 1/201)

Conlusion : Uttering one's niyat (intention) verbally for any salah is against the teachings of Prophet Muhammad (s.a.w) and logic.

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How to do Istikharah

How to do Istikharah (seeking Allah’s Counsel)
Jabir bin Abdullah (RA) said: The Prophet (SAW) used to teach us to seek Allah's Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would say: When anyone of you has an important matter to decide, let him pray two Rak'ahs other than the obligatory prayer, and then say:
"اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمَكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ، وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ- خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي- عَاجِلِهِ وَآجِلِهِ- فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي- عَاجِلِهِ وَآجِلِهِ- فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ".
Allaahumma 'innee 'astakheeruka bi'ilmika, wa 'astaqdiruka biqudratika, wa 'as'aluka min fadhtikal-'Adheemi, fa'innaka taqdiru wa laa 'aqdiru, wa ta'lamu, wa laa 'a'lamu, wa 'Anta 'Allaamul-Ghuyoobi, Allaahumma 'in kunta ta'lamu 'anna haathal-'amra-[then mention the thing to be decided] Khayrun lee fee deenee wa ma'aashee wa 'aaqibati 'amree - [or say] 'Aajilihi wa 'aajilihi - Faqdurhu lee wa yassirhu lee thumma baarik lee feehi, wa 'in kunta ta'lamu 'anna haathal-'amra sharrun lee fee deenee wa ma'aashee wa 'aaqibati 'amree - [or say] 'Aajilihi wa 'aajilihi - Fasrifhu 'annee wasrifnee 'anhu waqdur liyal-khayra haythu kaana thumma 'ardhinee bihi.
O Allah, I seek the counsel of Your Knowledge, and I seek the help of Your Omnipotence, and I beseech You for Your Magnificent Grace. Surely, You are Capable and I am not. You know and I know not, and You are the Knower of the unseen. O Allah, if You know that this matter [then mention the thing to be decided] is good for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then ordain it for me and make it easy for me, then bless me in it. And if You know that this matter is bad for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it.

Whoever seeks the counsel of the Creator will not regret it and whoever seeks the advice of the believers will feel confident about his decisions .

Allah said in the Qur'an :
And consult them in the affair. Then when you have taken a decision , put your trust in Allah."Reference: Al-Bukhari 7/162. and Aal-'Imran 3:159.

Brothers and sisters in Islam Istikharah means to seek Allah's advice or asking Allah to choose for you something that you are about to do like before applying for Job or before you are going to choose your life partner etc..It is not allowed to do Istikhara for worng purpose or for sin.

After seeking Istikharah we should compeletly leave our choice or our decision to Allah swt and should be honest in seeking aid from Allah's power and knowledge...one more thing my dear brothers and sisters in Islam some people mistakenly wait for a dream to give a clear sign as to what decision to make but this is not true and often times it never really happens.Dreams dont have any thing to do with Istikhara infact dreams may lead us away from Allah's Decision....as shaytan might try to decieve you in your dreams...so dont allow sahaytaan to get control over you... verily Allah alone can fix right tings for us.

Allah swt says in the Glorious Quran:"Put your trust in Allah,Certainly, Allah loves those who put their trust in him."(surah Al- Imran : 159)

you can approach any Good Scholar who can make you understand your Dreams means normal dreams what we saw in sleep only. There is nothing like Istikhara Dream.

May Allah make things Easy for us to practise his Deen.. Aameen..

Posted by: #Fazr@ A Call Towards Islam

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Correct method for Sujood

Correct Method for Sujood

Praise be to Allaah.

It is obligatory to prostrate during prayer on the seven parts that should touch the ground in prostration, which are: the forehead (with which the nose is included), the two hands, the two knees and the ends (toes) of the two feet, because of the report narrated by al-Bukhaari (812) and Muslim (490) from Ibn ‘Abbaas (may Allah be pleased with him), that the Messenger of Allah (blessings and peace of Allah be upon him) said: ““I have been commanded to prostrate on seven bones: the forehead – and he pointed to his nose – the hands, the feet and the ends of the feet (i.e., toes).”

Al-Nawawi (may Allah have mercy on him) said:

If he omits one of these parts then his prayer is not valid. End quote.

It says in Sharh Muntaha al-Iraadaat (1/432):

Prostrating on these seven bones, along with the nose, on the place where one is praying, whether it is the ground or a mat or anything else, is a pillar or essential part of the prayer if one is able to do that, because of the hadeeth of Ibn ‘Abbaas. End quote.

The perfect way is for the part which is meant to touch the ground in prostration should touch it fully, because when the Prophet (blessings and peace of Allah be upon him) prostrated, he made the tips of his toes point towards the qiblah (narrated by al-Bukhaari, 785); and because of the report narrated by Abu Dawood from Rifaa‘ah ibn Raafi‘ (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him) who said to the one who did not pray properly: “When you prostrate, make your prostration firm.” Classed as hasan by al-Albaani in Saheeh Abi Dawood. Making the part which is meant to touch the ground in prostration touch it fully is part of making the prostration firm.

It is acceptable to make the part which is meant to touch the ground in prostration touch it partially, according to the correct view of the Shaafa‘i and Hanbali madhhabs.

Al-Nawawi said in al-Majmoo‘ (3/423):

Prostrating on the forehead is obligatory, and there is no difference of opinion among us concerning that. It is better to prostrate on the whole forehead, but if one prostrates on it partially, that is acceptable, although it is disliked. This is the correct view which was stated by al-Shaafa‘i in al-Umm, and that was stated definitively by the majority of our companions. Ibn Kajj and al-Daarimi narrated another view that it is obligatory to place the whole forehead on the ground, but this is an odd and weak view. End quote.

Al-Mardaawi said in al-Insaaf (2/418):

It is acceptable to make the part which is meant to touch the ground in prostration touch it partially according to the correct view of our madhhab. Ibn Tameem said: It is permissible to prostrate on part of the hand and even on the back of the hand or the ends of the fingers; by the same token (it is permissible to prostrate) on some of the toes and some of the forehead… End quote.

It says in Mataalib Ooli al-Nuha (3/25):

It is acceptable to make the part which is meant to touch the ground in prostration touch it partially because the hadeeth does not state that the part should touch the ground fully. End quote.

Based on that, if a person prostrates on his feet and some of his toes touch the ground, his prayer is valid, but the Sunnah is to prostrate firmly on the parts of the body on which one rests during prostration as much as possible.

And Allah knows best.

Source : Peacetv: A Call Towards Islam

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