JAWABAAT-E-HANAFIYAT

JAWABAAT-E-HANAFIYAT

BISMILLAHIRRAHMANIRRAHEEM
JAWABAAT-E-HANAFIYAT

OFFER ATHAN OF TAHAJJUD IN SAUDIA

SAUDIA ME TAHAJJUD KI AZAN DENA

Biddat Number 1
► offer azan of tahajud,in pakistan and saudia , Where did Aqah karim (saleh ala waalihi wasalam) or Sahabas (Ra) did thisact throughout their life , And I am talking about Tahajud Azan , its a bida'h


ANSWER:
HIND ME NAHI HOTI...... AGAR WO KARTE HAIN TO UNKA AMAL

MISYAR MARRIAGE ALLOWED BY ABDUL AZIZ BIN BAAZ

Biddat Number 2
► Misyar marriage allowed by Abdul Aziz bin Baaz , where is concept of this marriage came from

ANSWER:
SAME AS ABOVE

ALLAH HAS HAND

ALLAH KE HAATH

Biddat Number 3
► The concept Allah (swt) has literal hands, leg,eye is only in a sky , etc , Where is it proved from Quran and hadiths , This aqeeda is a bidah, only ibn e taymiyah believed in this concept and was criticized by many

ANSWER:
Allah has Hands (Surah 5:64)

YUSUFALI: The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief.

[Surah 38:75]

PICKTHAL: He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted?

[Surah 39:67]

YUSUFALI: No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!


Narrated Abu Huraira:
Allah's Apostle said, "Allah said,'Spend (O man), and I shall spend on you." He also said, "Allah's Hand is full, and (its fullness) is not affected by the continuous spending night and day." He also said, "Do you see what He has spent since He created the Heavens and the Earth? Nevertheless, what is in His Hand is not decreased, and His Throne was over the water; and in His Hand there is the balance (of justice) whereby He raises and lowers (people)." 

[Sahih Bukhari: Volume 6, Book 60, Number 206:]

SAYING BISMILLAH BEFORE READING EVERY SURAH IN SALAT

NAMAZ ME HAR SURAH SE PEHLE BISMILLAH KEHNA

Biddat Number 4
► Saying Bismilallah befofe reading every Sura'h in Salat, where did Sahabas(Ra) read bismilAllah afer every surah

ANSWER
Hz anas ra farmate hain ki maine aap(sws) hz abu bakr ra, aur hz umar ra aur hz usman ra ke peeche namaz padhi wah buland aawaaz se "bismillahirrahmanirraheem" nahi padhte they"

[Muslim 399)


'Aap "Bismillahirrahmanirraheem" dheeme (aahista) padhte they"
[ibne khuzaima 495]

Imam ibne taimiyya rh farmate hai ki hadith ki pahchaan rakhne waale is baat par sahmat hain ki (imam ke liye) bismillah zor se padhne ki koi sahih riwayat nahi


"agar namaz me jamhai aa jaaye to use jahan tak ho sake roken, na ruke to muh par haath rakhen aur aawaz buland na karen"

[Tirmizi 370, imam tirmizi ne sahih kaha hai]

CALLING YAZID RADHITALLAH ANHO

YAZID KO RADHITALLAH ANHO KEHNA

Biddat Number 5
► Calling Yazid Radhitallah anho(not Rah) and believing him to be a Salaf, Which clasical scholar,Sahabi (ra) called him a Salaf,Sahabi (ra) or Radhitallah anho, its a bidah too.Dr zakir naikwho follows saWahabi school does it.

ANSWER:
IMAM GHAZAALI KA QAUL NAHI MALUM.......... YAZID KO RAHMAT

READING GHAYBA SALAT-E-JANAZA WITHOUT THE DEAD BODY

GAAYBANA NAMAZ-E-JANAZA PADHANA

Biddat Number 6
►Reading Ghayba salat e Janaza without the dead body infront , Prophet (saw) read it for Hadrat Najashi (Ra) after that no one in history of Islam, Sahabas (ra),Salafs read Salat e Janaza like this, kindly show me proof of thisact from any other source

ANSWER:
Gaaybana namaz e janaza padhne par najjasi ke kissi se daleel li jaati hai yah kissi sahih bukhari(1245,1318,1320,1327,1328,1333,) aur sahih muslim (951) me maujood hai,

Sahih bukhari aur wagerah hadith ki kitabon me yah waqeya marwi hai ki habsha me najjasi ki wafaat hui, aur madeena me rasoollullah(sws) ne sahaba ho hamraah lekar uski namaz e janaza padhai, isse malum huwa ki mayyit ki gaayebaana namaz e janaza padhi ja sakti hai, yahi imam shafai rh, imam ahmad bin hambal rh, aur jamhoor salaf ka maslak hai, kisi sahabi se iski manahi marwi nahi, kuch log jinhone yah hadith qubool nahi ki unhone tarah tarah ki qaiden , sharten, bahane taraashe hain, lekin yah sab sirf apne aqli soch hai, shar'an unki koi daleel nahi,

maslan kaha jaata hai ki yah amal nabi(sws) ke saath khaas tha, magar yaad rahe ki nabi(sws) Ka har amal poori ummat ke liye uswa wa namoona hai, isliye aapka koi amal aapke saath us waqt tak khaas nahi qaraar diya ja sakta jab tak ki uske khaas hone ki koi saaf daleel na ho, aur us amal ke khaas hone ki koi daleel nahi,

yah bhi kaha jaata hai ki aapke liye najjasi ki mayyit se parda hata diya gaya tha,

magar ek to iski koi sahih riwayat nahi, dusri , agar parda hata bhi diya gaya ho to yah khaas hone ki daleel nahi ban sakta, kyonki ek to is baad ki koi daleel nahi ki parde ka hataya jaana hi is namaz ke sharai hone ki buniyad thi, dusre nabi(sws) ne gahan(eclipse) ki namaz padhai, dauraane namaz aapko jannat aur jahannum dikhaayi dikhlaayi gayi,

kya koi kah sakta hai ki aapke baad kisi ko jannat ya jahannum dikhlaayi jaayegi isliye gahan ki namaz aapke saath khaas hui, aur kisi aur ke liye sharai nahi.


Yah bhi kaha jaata hai ki yah namaz nabi(sws) ne sirf najjasi ke liye padhi, dusre Sahaba ki wafaat hui aur aapko khabar bhi mili, 

magar aapne unke namaz e janaza gaayebana nahi padhi, magar yah bhi sahih nahi, kyonki najjasi ki wafaat par jab 9 hijri me yah namaz e janaza mashroo hui, aur us waqt se aap(sws) ki wafaat tak aapko door daraaz kisi sahabi ke wafaat paane ki koi khabar nahi milti, balki usse pahle ke dino me bhi shaheed hone walon ke elawa kisi aur door daraaz wafaat ka zikr mushkil se mil sakega, aur agar kisi ki wafaat hui bhi ho, aur aapko uska pata bhi huwa ho, aur phir bhi aapne uski gaayebaan namaz e janaza na padhi ho to yah zyada se zyada ki baat ki daleel hui ki namaz e janaza gaayebaana chhodi bhi ja sakti hai, khaas ki daleel na hogi, baaqi rahe shaheed to zyadatar unki namaz e janaza hi nahi padhi jaati thi.


Yah bhi kaha jaata hai ki najjasi aisi jagah mara jahan ko namaz e janaza padhne wala nahi tha.

Magar seerat nigaaron ne likha hai ki makka me habsha Ki ek jamaat ne aakar imaan qubool kiya tha , jis par " wa iza samiu ma unzil alar rasooli" aur dusri ayat nazil hui (seerat ibne hisham 2/605 kutub tafseer) phir madeena me bhi unki ek badi momin jamaat tashrif laayi thi( tafsir tibri ibne katheer ), sudoor hai ki itne musalman apne badshah shakhs ko bila namaz e janaza dafan kar den, isliye muqallid ka ye bhi daawa sahih nahi

RAISING HANDS IN WITR SALAT FOR READING DUA

WITR KI NAMAZ ME HAATHO KO UTAKAR DUA MAGNA

Biddat Number 7
► Raising Hands in Witr Salat for reading Dua and muktadi at the back say amin amin, show mejustone proof of this bidah

ANSWER:
Ye Bhi Aap ki jahalat hy, Iss may Ahl-e-Hadith Ulma ka Ikhtalaf hy, kabhi hamari masjid may aa kar namaz parho tumhay pata chal jaye ga k sab ahl-e-hadith witar may Hath Othaa kar dua nahi karte Aur jo Ahl-e-Hadith Hath Othaa kar dua mangte hen os ki waja ye hy k Qanoot E Nazila may hath Otha Kar Dua Mangna Nabi S.A.W se Sabit hy Aur ham ne Dua e Qanoot ko Qanoot e Nazila par hi Qayas kia hy Aur iss K ILawa Abdullah Bin Umar R.A ka Asar bhi mojod hy jis se Un ka dua e qanoot may hath othaa kar dua mangna sabit hy... 

TASHHUD ME SHAHADAT Ki UNGALI,

RAISING FINGER CONSTANTLY,

Biddat Number 8
► Raising finger constantly (again and aggain) during duringattahiyyat in salah , kindly let me know which hadiths states to raise finger again and aggain during every sala'h

ANSWER:
Tashahhud me ungli ka uthana aap(sws) ki badi barkat wali sunnat hai, iska suboot sunnat rasoollullah(sws) se dekhen

Hz Ibne Umar ra riwayat karte hain ki 

AAP(sws) jab namaz (ke qaayde) me baithte to apne dono haath apne dono ghutne par rakhte aur apni daayi(right) ungli jo anguthe ke paas hai utha lete, to uske saath dua maangte"

[Sahih Muslim 850]


Hz Abdullah Bin Zubair ra riwayat karte hain ki 

Aap(sws) jab (namaz me) tashhahud padhne baithte to apna daayan haath daayin aur baayan(left) haath baayin raan par rakhte aur shahadat ki ungali ke saath ishaara karte aur apna angutha apni beech ki ungli par rakhte"

[Sahih Muslim 579]


"Nabi(sws) daayen haath ki tamam ungaliyon ko band kar lete, anguthe ke saath wali ungali ko qibla rukh karke uske saath ishaara karte"

[Sahih Muslim 580]


Hz wail bin hajar ra riwayat karte hain ki aap(sws) (dusre sazde se uthkar qaayda me) baithe, do anguliyon ko band kiya, (anguthe aur beech ki badi ungaliyon se halka banaya) aur angusht shahadat(qalme ki ungali) se ishaara kiya"

[Abu Dawood 726], ise 

[Imam Ibne Habban 485], aur 

[Ibne Khuzaima 713-714, ne sahih kaha hai, tashahhud me daayen haanth se halka banaane ki yah dusri masnoon kaifiyat hai]


"Hz Wail Bin Hajar ra farmate hain ki 

Aap (sws) ne ungali uthayi aur use hilaate they"

[Nisaai 990], ise 

[Ibne Hibban 485] aur 

[Ibne Khuzaima 714 ne sahih kaha hai.]

NOTE: sirf "la illaha illallahu" kahne par ungali uthana aur kahne ke baad rakh dena kisi riwayat se saabit nahi hai

"Tashhud me Shahadat ki Ungali me thoda sa kham hona chahiye"

[Abu Dawood 991], ise 

[Ibne khuzaima 716], aur 

[Ibne hibban 199 ne sahih kaha hai]


Qaaydaay Tashahhud se teesre rakat ke liye khade hon to allahuakbar kahte hue uthen Aur RAFULYADAIN karen, 

Hz Ibne Umar(RA) ki Riwayat me hai ki jab 

AAP(sws) do rakat padhkar (tashhud ke baad) khade hote to allahuakbar kahte aur dono haath uthate"

[Bukhari 739]

IMAM READ THE SALAT FOR DEAD WITH LOUD VOICE

IMAM KA NAMAZ-E-JANAZA BULAND AAWAZ SE PADHNA

Biddat Number 9
► During Salat for the DEAD, imam read the salat with a loud voice and the people standing behind him say Ameen Ameen, Aloudly, continuously, this ia a Bidaat


ANSWER:
Nama z-e- Janaza And Soorah Fatihaa

Hafrat Aof bin Malik r.a.Fermat e hai Nabi sws ne Namaze janaza me ek duaa perhi jo maine yaad ker li aur, aur maine tamanna ki kaash ke ye mera janaza hota:-

[Muslim- 963]


Talha bin Abdullah bin Auf (R.A). kahte hai ke maine 

Ibne Abbas (R.A). ke piche Namaz-e-Ja naza perhi to aap ne Soorah Fatiha Padhi aur Fermaya : 

maine ye is liye kia hai taake tum jaan lo ke ye sunnat hai.

[Bukhari - 1335]


Talha bin Abdullah Kahte hai ke Maine Ibne Abbas R.A. ke pichhe Namaz namaz-e-ja naza parha unhone soorah Fatiha aur buland Awaaz se Qeraat ki hatta ke hum ne suna , jab farig hue to fermaya ke: ye sunnat aur haq hai.

[Nesaai- 1987]




JISKO BINA NAMAZ-E-JANAZA KE DAFAN KAR DIYA JAAYE USKA HUQM:

Agar kisi shakhs ko janaza padhe bina dafan kar diya gaya to uski qabr par namaz e janaza padhni chahiye isliye ki 

AAP (sws) ne dafan ke baad ek aurat ka janaza padha tha jo masjid me jhaadu diya karti thi aur aap sws ke Ashaab (R.A) ne bhi aap ke peeche janaza padha

[Bukhari]


isi tarah namaz e gaaybaana bhi padhna jaayez hai, chaahe bheech me lambi doori ho, isliye ki aap sws ne najjasi (ra) ka janaza padha tha aur wa habsha me the aur aap sws wa sahab kiram ra madeena me they,

NOTE: is hadith me yah nahi hai ki sahaba kiraam ra ne janaza padhe bina us awrat ko dafan kar diya tha, zaahir hai ki unhone janaza padha tha aur rasoollulah sws ko ittela diye bina dafan kar diya tha, aap sws ne uski qabr par janaza padha, to is hadith se ye bhi saabit hota hai ki ek hi mayyit ki do baar namaz e janaza padha ja sakta he

[Al-Asri]


Janaza ek ho ya zyada qible ki taraf rakha jaaye, imam uske saamne khada ho jaaye aur aam log safon me uske peeche, 3 safen banaye ya zyada isliye ki aap(sws) ka irshad hai:-" jis mayyit par 3 safon ne namaz e janza padhi unhone (uske liye jannat ko) waajib kar liya"

[Tirmizi]

FOLLOWING SAUDIA DURING EID AND RAMDAN OCCASIONS

EID AUR RAMDAN ME SAUDIA KO FOLLOW KARNA

Biddat Number 10
► Following Saudia during Eids and Ramadhan occasions, Throughout history Prophet (salehlalawaali hi wasalam),Sahabas (Ra) and Salafs (rah) have followed local moon not a moon 5000 miles away, now show me proof for it

ANSWER:
AHLE SAUDIA KA AMAL HAMARE LIYE HUJJAT NAHI

EIGHT RAKAT TARAWIH

8 RAKAT TARAWIH

Biddat Number 11
► 8 rakat tarawih (not tahajud salah) is a biddat having no prooffrom any Hadith or Salaf, nor did muslims throughout history ever performed 8 rakat tarawih in ramazan, but 20 rakat , now show me which hadiths proofs it, I am asking about Tarawih not Tahajud

ANSWER:
Bismillahirrahmanirraheem
RASULLULLAH(SWS) NE RAMZAN ME TAHAJJUD NAHI PADHI!!!

"AAP(sws) ne 27wi ramzanul mubarak ko itna lamba qiyam kiya ki sahaba kiram (ra) ko khatra mahsus huwa, kahi sahri ka waqt khatm na ho jaaye"

[Tirmizi, baab som h 806, waqaala tirmizi hasan,

[Sahih Abu Dawood, Salat H.1275]



agar qiyam e ramzan ke elawa aap(sws) tahajjud bhi padha karte the to bataiye ki aapne 27wi ramadhan ko tahajjud kyon na padhi, jabki tahajjud ki namaz ek farman ke mutabik aap par farz thi. Malum huwa ki maah e ramadhan me tahajjud aur qayam ramdhan alag alag nahi, balki ek hi namaz hai,

(kisi bhi sire se saabit nahi hai ki aap(sws) ne ramadhanul mubarak ki kisi raat ko tahajjud aur qayam ul ramadhan mubarak ka alag alag ehtimam kiya ho)


"And There is no other way except to accept that the Rakah of Taraweeh of Prophet (s) was 8 and it is not proven from a single narration that Prophet (s) Prayed Tarawih and Tahhajud Separately


and he says.. وأما النبي - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - فصح عنه ثمان ركعات ، وأما عشرون ركعة فهو عنه بسند ضعيف وعلى ضعفه اتفاق


And It is correctly proven from Prophet (s) 8 Rakah and the narration of 20 Rakah is narrated from a weak chain and it is weak with Consensus.

[Al Arf Al Shazi Sharah Sunan Tirmidhi of Anwar Shah Kasmeeeri Vol 2 page 207]


QiyaaM-e-R ​aMadhan aur AI' MMA-E-A ​RBA'A(Rh)- ​>


IMAAM ABU HANIFA(Rh)
IMaaM Abu Hanifa(Rh) ​, apne Ustaad Abu Jafar(Rh) ki sanad se Nabi(SAW) ka Tareeqah naql karte hain ke; "Nabi(SAW) ​, Isha' ke baad Aakhri hisse Me Fajr tak, GYAARAH rak'at, Witr ke saath padha karte the aur do rak'at subah ki Sunnatein baad-e-Aza​an adaa karte"

[Kitab-Al-A​a'Thaar; 1/34].


IMaaM Abu Yoosuf - Abu Hanifa ke Shaagird).
IMAAM MAALIK(Rh) ​:
Main to apne liye GYAARAH rak'at QiyaaM-e-RaMadhan TARAWIH ka qaayil hun. Aur ISI par UMar bin Khattaab(R​A) ne logon ko jaMa'a kiya tha. Aur YEHI Rasoolulla ​h(SAW) ki NaMaaz hai. Mujhe pataa nahin ke logon ne yeh bahut si rak'atein kahan se nikaal li hain.

[Tohfa-tul- ​Ahwazi; 2/349]
[Abdur-RehMan Mubarakpur​i].




20 RAKAT WALI HADITH KO ITNE ALIMON NE DAEFF KAHA HAI

[1]Imam Ibn adi - [Alkamil fi Zufa Rijaal, Jild 1, page 240]

[2] Imam Behqi - [Sunan Kubra,Jild 3, Page 496]
[3] Imam Mazi ( Tahzibul Kamal, Jild 1, Page 124)
[4] Allama Zahbi (Mizanul Atedal, Jild 1, Page 48)
[5] Allama Ibn Hajar (Fatehul Baari, Jild 4, Page 205)
[6] Allama Haishmi (Majmuz Zawaaid, Jild 3, Page 172)
[7] Allama Seewti shaafi (Alhaawiul Fatawa, Jild 1, Page 413)
[8] Ibn Hajar Haishmi (Fatawa kubra ba hawala arwa algalil Jild 2, page 191 , Zaeefa 560)

In Muhaddis ke Alawa Khud HANFI AALIMO NE IS RIWAYAT KO ZAEEF TASLEEM KIYA HAI  KYUN KI ISKE MUKABLE ME 8 RAKATWALI SAHI HADIS HAI.

1) Allama Ibn Humam ne Fateh Qadeer, JIld 1, Page 407
2) Allama Zaili Hanfi ne Nasbur Raaya, Jild 2, Page 153
3) Imam Tahtawi ne Hashiya Maraqiul Falaah me Page 411 me,

Deoband ke Akaabir me se
Maulana Rashid A. Ganguhi ne, Alraai jij mandarja majmuaa risaail, page no. 180 me.

5)Mufti Kifayatulla ne kifayatul mukfti, Jild 3, Page no.354,354 , 359,363 me,
6)Maulana Abdul Hai Lakhnawi ne Altaalikul Mumjad page no.142
AUR Tohfal Akhyaar Page 50,

7) Allama Newawi ne Aasaarus Sanan Page 254
8)Maulana Shabbir Ahmed Usmani ne Fatehul Malhum, Jild 2, Page 320
9) Khair Mohammed Jalindhari ne Khairul Masaabih Mandarja Khairul Fatawa, Jild 2, Page 587
10) Maulana Anwar Shah Kashmiri ne Alharus Shazi, Page 101
11) Maulana Zakariya ne Aujazul Masalik, Jild 1, Page 397
12) Maulana Mohammed Yusuf Banori ne Maarifs Sanan, Jild 2, Page 546 me,
13)Maulana Taqi Usmani ne Darse Tirmizi, Jild 2, Page 659
14)Molvi Gulam Rasul Saeedi Barelvi ne, Sharah Sahih Muslim Jild 2, Page 496 me,
15)Molvi Mohammed Shareef Barelvi ne Dalailul Masaail Page 91


Abbas ki 20 rakat wali kin logo ne zaeef kaha Kyunki iske mukable me sahi hadis hai.

Hazrat Abdulla ibn abbas razi. se riwayat hai k rasul saw. ramzan me 20 rakate aur witr padha karte the.

(Musanna ibn abi sheba, behqi, tabrani, masnad humaidi)

Ye rawayat sakht zaeef hai iske baatil hone ki kai wajh hia iska ek raawi abu sheba ibrahim bin usman zaeef wa matrook hai.


Maulana Anwarshah kashmiri ne TAQRIR TIRMIZI (AL ARM SHAZI) ME LIKHA ke is baat ko tasleem kiye bagair koi chara nahi ke nabi akram saw. ne 8 rakat tarawi padhi.

(Al arm shazi page 309 , wafi albaaz page 329)

Maulana Anwarshah kashmiri ek jaga likht hain nabi saw. se sahih sanad ke saath 8 rakat hi saabit hai aur 20 wali hadis zaeef hai aur iske zuaf par tamam muhaddisin kiram ka ittefaaq hai.

[Alam Shazi Page 309]

SALAT AL TAHAJJUD AFTER AL TARAWIH, IN THE TWO HOLY MOSQUES

NAMAZ-E-TAHAJJUD, TARAWIH KE BAAD PADHAI JATI HAI DO ALAG ALAG MASJIDO ME

Biddat Number 12
► Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
[ biddat practiced by ******* lovers ]

ANSWER:
NABI SALLALAHO ALAIHI WASALLAM NE EK BAAR KARKE DIKHA DIYA , WO HAMESHA KE LIYE SUNNAT HO GAYA



Biddat Number 13
► Reciting the Prayer of Completion of the Quran in Salat al Tarawih and also in Salat al Tahajjud

ANSWER:
HAMARA AMAL NAHI ISPAR



Biddat Number 14
► Designating the 27th night of Ramadan to complete reading the entire Quran in the two Holy Mosques in Saudia

ANSWER;
YE BHI AMAL HAMARE LIYE HUJJAT NAHI....



Biddat Number 15
► A caller saying, after Salat al Tarawih, in the Qiyam prayer, MayAllah reward you

ANSWER;
YE BHI AMAL HAMARE LIYE HUJJAT NAHI....

NOT PROVED RAFAYADAIN FROM ANY HADITH

RAFAYADAIN KA KISI HADITH SE KOI SABOOT NAHI

Biddat Number 16
► Is it proved from any hadith that Rafayadein was done by Prophet (saw) throughout his life, not even a single sahih hadith exists but muslims perform it andhave this aqeeda.Remember I am asking about proof that if was performed through his life not the act,but the beliefs
Proofs of abrogation of Rafulyadein from 40 + hadiths

ANSWER:
HA AHA HA HA............

In fact, the Imaam of the Hanafee Deobandees,


Anwar Shah Kaashmiree writes, "The chain of narration and practice concerning Rafal Yadain are mutawaatir, and there can be no doubt regarding this. There is not a single word of this action which has been abrogated". This statement should be sufficient for those who take Anwar Shah as the ultimate authority in matters of the religion, and all praise are to Allah and may he guide us all.

Ibn al-Qayyim writes, after affirming that the Prophet raised his hands at ruku and when rising from it: "Without question, nothing opposing is established from him."

Imaam Marwazee states, "The scholars of all the lands have consensus on the practice of raising the hands, except the people of Koofah''

Imaam Bukhaari also mentions something similar to this in his juzz.

Shaikh Abdul Hayy Lucknowee said; "Without doubt the truth with us is that raising the hands whilst performing ruku and raising the head from it is established and from the Prophet sallallahu ' alayhi wa sallam and the companions with strong and (Saheeh) authentic chains." In Sa'ayah Sharh Waqaayah (2 /213)


Shaah Waleeullaah Muhaddith Dehlawee said; " The one who does Raf al-Yadain is more beloved to me than the one who does not because, there are many Ahadeeth for performing Raf al-Yadain and they are authentic.'

In Hujjatullah al-Baalighah (2 /10) , also in Kifaayah Liman Lahu Diraayah


Maulana Ashraf Ali Thanwi said "When a hadeeth is narrated from 10-( ten) companions then that position (Saying or action) is given precedence and is also mutawaatir."

(Bawaadir an-Nawaadir (p. 136)( as is the case)


Indeed, Taaj ud Deen Subkee mentions in Tabaqaat ash-Shaafiyyah (2 /100) that Shaafi'ee said, 'It is not befitting [halaal] for any muslim after knowing of the ahaadeeth of raising the hands and then not to follow them' Musannaf Abdur Razzaaq (2 /80)


reports authentically the practice of Uthmaan. All four rightly guided Khaliphs performed Raf al-Yadain ( at-Ta'leeq al-Mughnee (p.ll),Juzz(p.9) of Subkee, Muhalla (1 /95) of Ibn Hazm.



Indeed, this is a detailed narration which fully mentions raising the hands whilst going into rukoo, rising from it and rising from the tashhaud. Further this hadeeth was narrated in front of ten companions after the death of the prophet, who all confirmed the prophets prayer was as such. This is a strong proof against those who state the raising of the hands may be abrogated or that it is more better not to perform it. Ibn Khuzaimah narrates from his teacher Yahya Zuhlee in his Saheeh (1 /198) , 'One who after hearing this narration does not raise his hands whilst going into rukoo and raising from it then, his prayer is deficient, and should be repeated'. 53 Ibn Maajah 34


Bukhaari in his Juzz Raf al-Yadain (p.8) , Ibn Abee Shaybah (1 /239) , Taareekh Kabeer of Bukhaari (3 /87).Bukhaari (3 /87). After reporting this narration Bukhaari states, The wives of the companions practiced raising the hands and they knew more than those who do not practice it today'.


Imaam Sa'eed Ibn Jubayr has also mentioned the raising of the hands from the companions as a whole, without, excluding any one of them. ( Baihaqee 2 /85). Imaam Salmah bin Deenaar Abu Haazim E'raaj Madanee, the Taabi'ee is reported to have said, "I saw all the people raising there bands whilst going into rukoo and coming up from it" ( Taareekh Ibn Asaakir (1 /263) , Diraayah (1 /154) and Talkhees al-I iabeer (p.220).

DURING SALAT PUTTING THEIR HAND ON THE CHEST

NAMAZ KE DORAN SEENE PAR HAATH BANDHNA

Biddat Number 17
►During salat putting their hand on the chest,this is a biddatt,and no sahih hadith is present to prove this point,[bidah by ahle hadith muslim ]

ANSWER:
from the Hanafi Scholars


1. Badrud-deen al-Ainee writes in Umdatal-Qaaree explantion of Saheeh al-Bukhaari (5/279, Al-Muneeriyyah Print),


"Imaam Shaaf'iee has taken proof from Saheeh Ibn Khuzaimah which mentions the Prophet placing his hands upon his chest and it is this saying which Imaam Nawawee in Al-Khulaasah and Imaam Ibn Daqeeq Taqiyud-deen in his book Al-lmaam have respectively mentioned. The author of Hidaayah has utilised another hadeeth as proof for us (Ahnaaf) that the Prophet's Sunnah was to place the hands below the navel. But this saying is not proven from the Prophet but it is the saying of Alee."


this clearly shows that Imaam Ainee accepts the proof to place the hands upon the chest as reaching the Prophet ( sallelaho alaihi wa alaihi wasalam ) and, in contrast, he does not authenticate the placing of the hands below the navel but calls it the saying of Alee.


However even this saying of Alee is not proven from Alee himself as is reported in Musnad Ahmad (1/110)

and its chain includes Abdur-Rahmaan ibn Ishaaq al Wasitee Abu Shayba, of whom there has been severe critisicm. Imaam Ahmad and Haakim call him munkar (rejected), Yahyaa Ibn Ma'een has called him matrooq (abandoned),

Imaam Ibn Hibbaan has stated that he used to change the narrations and chain of narrators and that he used to bring abandoned narrations from famous people. To take any narration from him is haraam. Likewise, Bukhaari, Abu Zurah, Nisaa'ee, Abu Dawood, Ibn Sa'd, Yaqoob ibn Sufyaan and others have called him weak (refer to Meezan al I'tidaal (2/54) and Tahdheeb at-Tahdheeb (1/134).

Allamaah Ibn al-Ajmee in his book Al-Khasf al-Hatheeth has mentioned him under the categories of those who would fabricate hadeeth and upon such a mans narrations no Muslim can rely. Indeed even Imaam Zailee Hanafee in Nasbur-Raayah (1/314) and Abdul-Hayy Lucknowee Hanafee in Haasihya Hidaayah (2/102) quote from Imaam Nawawi that this narration is weak by consensus. Likewise, Shaikh Ibn Humaam in Fathul-Qadeer explanation of Al Hidaayah (p. 201) mentions the same.

2. Allaamah Ibn Najeem Hanafee states in Bahr ar-Raqaaiq Sharh Kunz Ad Dakayk (1/320), "There is no hadeeth of such a level as to permit its being taken as proof that the Prophet placed his hands at a specific place in the prayer, except for one hadeeth of Waa'il, may Allaah be pleased with him, (which has been mentioned as hadeeth number 3).

3. Ibn Ameerul-Haaj in Munniyyah al-Musalli states the above also.

4. Mulla Haddad Jouwnpooree in Sharh Hidaayah (p. 407)

in manuscript form, states that the proof of Imaam Shaf'iee is the Hadeeth of Waail, may Allaah be pleased with him. As far as the narration of Alee is concerned which states that the Prophets way was to place the hands below the navel, then this narration by consensus is weak. Further proof consolodating its weakness is the narration of Alee in explanation that 'wanhar' is to place the hands upon the chest. 'An-Naahir' is known as the upper part of the chest and this is why the tafseer\s such. As for the one who goes against this narration, it is obligatory for him to follow the hadeeth of Waail. Having understood the above, it is incorrect to say that putting the hands below the navel is a symbol of respect
and humility, since this is contradictory to the hadeeth.


you will see that these proofs are from respective and authoratative Hanafee scholars, especially Ameerul-Haaj who is seen to be close in rank to his teacher Ibn Humaam Hanafee. We can understand the following important points from these sayings:

1. It is authentically proven to put the hands on the chest in prayer.
2 .It is obligatory to follow this hadeeth.
3. Alee, may Allaah be pleased with him, has explained the verse, 'Wanhar1 to
mean placing the hands upon the chest.
4. The verification of the action of Alee as mentioned in various narrations.
5. It is also proven from the Qur'aan to place the hands upon the chest.
6 There is no authentic narration stating that the Prophet placed his hands below the navel in prayer. Rather, all those narration which are mentioned in this regard are weak and unacceptable.


Our Hanafee brothers should learn a lesson from these statements and should abandon following a matter which is not proven from any source but is merely speculative.


It should be known that the leader of the Hanafees, Anwar Shah Kashmiri in Faidh al-Baari Sharh Saheeh al-Bukhaari (2/26) confirms what is stated above when he states that he researched many copies but that in none of them could he find this narration of placing the hands below the navel.


We therefore strongly advise the Hanafee brothers to follow the truth especially as Imaam Abu Hanifah said,

"When an authentic narration is presented then that is my madhhab," {As-Sharee (1/380) and he also said, "When a hadeeth of the Prophet is present leave my saying," Hazan Tur Rawayat p. 25 manuscript). Therefore if one truly follows Imaam Abu Hanifah then he must submit to the hadeeth especially when the scholars of hadeeth and jurisprudence accept it.

It is now important to state sayings of some of the generally accepted and unaminously respected scholars in regard to this matter.

1. Mirzaa Mazhar Jaan Janaan is seen as a leader in the Naqshbandiyyah. He died in 1195H. Concerning him, Nawwaab Siddeeq Hasan Khaan writes in Abjadal-Uloom 1900, "Whilst sitting in the prayer he would point with his finger and he would place his hands on his chest and a year before his death he would emphasise the reading of Fatihah behind the Imaam also." The above has also been quoted from Allaamah Sayyid Shareef Abdul-Hayy al-Hussaini al-Hanafee in his Nazat-al-Huwaatir (6/52).

2- Shaikh Abul-Hasan Sindhee Kabeer is known for all the trials he was put to for his belief in putting the hands upon the chest. Muhammad Aabid Sindhee in his book Tarajimush-Shuyookh, states that the Shaikh performed .this action based upon hadeeth and whilst going into, coming out of rukoo and going up for the third rak'ah he would do Raf-al-Yadain (raising of the hands) and place his hands upon his chest. In his time Shaykh Abu Tayyib Sindhee would debate with Abul-Hasan, but could provide no answers when the proofs were given to him.


So he went and complained to the Qaadi (judge) of Madinah who arrested Abul-Hasan. When the Qaadie heard his proofs he realised that this man was a specialist in the various branches of the religion and it was befitting to release him. It remained like this for many years for the Shaikh. Then a time came when a Qaadhi was appointed who was a Hanafee blind follower and it was not long before a complaint was made to him concerning the Shaikhs views. Abul-Hasan was summoned and ordered to stop Raf al-Yadain and to place the hands below the navel. However Shaikh Abul-Hasan merely answered that he would not obey this order. Therefore the Shaikh was imprisoned for six days in a dark place which was extremely uncomfortable. Thereafter the people of Madinah began to come to the noble shaikh and advise him to accept what the Qaadhi was saying so he could be freed. The Shaikh replied that he would not perform any action which was not authentically proven from the Prophet and that he would not abandon that which was proven. Thereafter the Shaikh took an oath that he would continue to do this. After this many people went to the Qaadhi to request the release of the Shaikh. The Qaadi reluctantly allowed this, but vowed that if he ever saw the Shaikh putting his hands upon his chest he would put him back in prison.
The Shaikh was eventually released and thereafter he would cover himself with a cloth and put his hands upon his chest whilst in prayer. Later when the news of the death of the Qaadi reached him, the Shaikh, who was praying, flung the cloth away and placed his hands upon his chest openly.

Dear readers this is true eemaan—to accept all trials and tribulations but not to leave the Sunnah. This Shaikh was a Scholar who prepared footnotes and explanations upon the six books of hadeeth and Musnad Ahmad. One should take a lesson from his biography.

3. My father would also place his hands upon his chest and he is a figure who was respected by the Ahnaaf. Sayyid Ehsaanullaah Rashidee writes in Maslakal-lnsaaf {p. 28) that there is actually a book which can be found by Abu Turaab in Arabic, 'Darjud-Daroor Fee Wadul-Aydee Alas-Sudoor,' wherein he stated the following points.

It is authentically proven from the Prophet to place the hands upon the chest and that there is no authentic hadeeth to put the hands below the navel.

Further Imaam Shaafi'ee's actual madhaab is to place the hands upon the chest, and after finding an authentic hadeeth, Ahmad Ibn Hanbal started putting his hands upon the chest also. Also Imaam Maalik mentions putting the hands upon the chest as many Hanafee's have recorded.

It is thus clear from the above that the Imaams Maalik, Shaf iee and Ahmad Ibn Hanbal advocated placing the hands upon the chest. One should note that when there is a difference in sayings then to reach a conclusion it is obligatory to return to the saheeh hadeeth and to the Prophet. This is because Allaah says that whenever you differ, then refer back to Allaah and his Messenger. In this matter, there is no authentic hadeeth of the Prophet stating that the hands should be placed below the navel. Rather we find ahadeeth proving that the hands should be pleaced upon the chest, so the matter is clear. There is no special merit in placing the hands below the navel. Rather it is a sign of disrespect as below the navel is the private part.

Also from the ahadeeth of Waail Ibn Hajar (no. 2) and Hulb it is proven specifically that the Prophet placed his hands upon his chest. This was not only a 'one off' but a continuous action and Tawoos's hadeeth, even though Mursal, is a strong support.
It is also of worth to note that the word 'Kaana' in the above ahaadeeth refers to a past action and one which continued.

Therefore, we understand from the above analysis of the Shaikh that:

1. He himself believed in placing the hands upon the chest.
2. This is what is proven from the Prophet.
3. This is what he ( sallelaho alaihi wa alaihi wasalam ) was continuously practising in prayer.
4. There is no proof whatsoever from the Prophet for placing the hands below the navel.
5. It is disrespectful to place the hands below the navel.

I invoke Allah to show us all the straight path and for us to act upon the sunnah of his beloved prophet Muhammed.




Biddat Number 18
►During Salat putting their one hand on another and hold their ankles,this is a biddat,Prophet MUHAMMAD saw never did it [done by Ahle hadith muslims ]

ANSWER:
HA HAHAH........ GHALAT ILZAAM HAI

SALAT WITHOUT WEARING A CAP OR COVERING THE HEAD

NAMAZ KE DORAN SAR KO NA DHAKNA

Biddat Number 19►To offer salat without wearing a cap or covering the head has become a norm, kindly proof thatoffering salah without covering the head is proved from Prophet (saleh ala waalihi wasalam

ANSWER:
TOPI LAGAANE KI HADITH PESH KARO

DURING SALAT THE LEGS ARE PUT APART AT BIG DISTANCE

NAMAZ KE DORAN PERO KA ZIYADA KHULA HONA

Biddat Number 20►During offering salat the legs are put apart at big distances usually,which is about 3-4 hand spam, kindly show proofs of this bidat from Quran anf sahih marfuhadiths only.

ANSWER:
GHALAT ILZAAM

USING THE WORD SALAFI TO REPRESENT A SECT

SALAFI  KEHLANA FIRQA BAYAN KARTA HAI

Biddat Number 21►Using the word Salafi to represent a sect ,although wahabis have never said its haram but prefer to usedthe word ahle sunnah wrongly for it, kindly show proof from Sahih hadith wherre did Prophet (صلی اللہ علیھ وآلھ وسلم)called any group as a salafi whichwill emerge during end of times.


ANSWER:
AHLE HADITH KE MAANA(DEFINITION) AUR TASMIYYAH

ahle ka maana "waale" aur " ashaab" ke hain aur hadith ka ittelaaq qur'an wa hadithse rasool(sws) dono par hota hai, to ahle hadith ka maana huwa quran wa hadith ko maanne waale, ahle hadith hamara wasfi naam hai, aur wasfi naam rakhna quran wa hadith se saabit hai,

alhamdulillah, ham momin musalman bhi hain aur ahle hadith bhi. Aur dono me koi farq nahi hai,

allah taala ne quran majeed me isaayion ko musalman ke naam se yaad karte hue farmaya:


"Aur jab maine hawariyon ki taraf huqm bheja ki mujh par aur mere paigambar par imaan laao wah kahne lage ki (parwardigaar) ham imaan laaye aur tu gawah rahna ki ham musalman(farmabardaar ) hain"

[Al Maidah 111)

Dusri jagah inka intisaab injeel ki taraf karte hue farmaya: "ahlal injeel bima anzalal-laah feehi"

trans:-" aur ahle injeel ko chahiye Ki jo ahkaam allah ne isme naazil farmaye hain uske mutabik huqm diya karen" [Maida 47]


malum huwa ke jis tarah isaayion ka musalmaan hone ke saath saath apni kitab ki jaanib mansoob hokar " ahle injeel" kaha jaana durust hai.. Isi tarah hamara ahle hadith kahlaana bhi durust hai aur musalman hone ke manaafi nahi majeed yah ke quran wa hadith dono par hadith ka itelaaq quran wa hadith se saabit hai,

Allah taala ne quran majeed me qur'an ko lafz hadith se taabeer farmaya hai : "Allah ne acchi baat(hadith) nazil farmayi hai" [Zumar 23]

"Toh iske baad ye kis baat(hadith) par imaan laayenge" (Al Araf 185)

"Toh aiy Rasool! Agar ye log yah baat(hadith) ko na maane to shayad tum maare afsos ke apni jaan de daaloge" (Al Kahf 5)

"Aur mujhe is qalaam(hadith) ke jhuthlane walon se samjh lene do" (Al Qalam 44)

"Aur nabi(sws) ne farmaya" khairal hadeesi kitaabullah" (sahih muslim 284)


Isi tarah allah taala ne quran majeed me nabi(sws) ke aqwaala wa fa'aala ko hadith se taabeer farmaya hai chunanche allah rabbul izzat ka irshad hai


Alan Nabiyyi ba-aa-za azwaajah hadeesa

"aur yaad karo jab paigambar ne apni ek biwi se bhed(mufsi) ki koi hadith(baat) kahi" (Tahrim 3)

"Rasool tumhe jo kuch den, use le lo aur jis cheez se tumhe roke usse ruk jaao aur allah ka darr rakho" (Al Hashr 7)

"jo koi allah aur uske rasool ki nafarmani karen to wah khula gumraah me pad gaya" (Al Ahzaab 36)

mazkoorah dalail ki roshni me yah baat wajeh ho gayi ke hamara ahle hadith naam wa laqab durust hai



Biddat Number 22►Removing parts and doing forgery in Riyad us saleheen, imam bukhari;s al adab al mufrab, calling hadiths sahih termed by classical scholars as daeef and removing chapters andpages from books of classical scholars are bidats, kindly show permission of these acts.

ANSWER:
SIRF DO KITABON KO SAHIHAIN KA LAQAB MILA HAI

1= SAHIH BUKHARI
2= SAHIH MUSLIM

INME KOI DAEEF HADITH NAHI....... BAQIYON ME HAIN



WALLLAHU AALAM

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SHIRK AUR MAUJOODA MUSALMAAN

Bismillahirrahmanirraheem

MADADGAAR KAUN?

"Hum sirf teri hi “IBADAT” karten hain,aur sirf tujhse hi madad chhate hain"
[Fatiha, 04]

Is aitbar se na “Ibadat” Allah k siwa kisi aur ki jayez nahi, Aur na “Madad” talab karna kisi aur se jayez hai, in alfaz se “Shirk” ka darwazah band kar diya gaya,

likin Jinke dilon me “ Shirk” k rog rah pagaye, Woh “MAFUQ-ASBAB”( ye sirf Allah k liye khas hai) aur “MATIHAT-ASBAB” ( ye insano k liye khas hai) me madad talab karne me fark ko nazar andaaz karke logon ko dhoke me dal dete hain,

Aur kahete hain k dekho jab hum Bimar ho jate hain, to “Doctor” se madad hasil karte hain, Biwi (Wife) se madad chhate hain. Driver aur digar insan se madad k talib hote hain, Is tarah ye apni baat manwate hain, ki ALLAH k siwa auron se bhi madad mangni jayez hai,


hala k Asbab k Matihat ek dusre se madad chhana ya madad karna ye shirk nahi, Ye to Allah ka banaya hua nezaam hai, jis me sare kaam “ZAHIRI ASBAB” k mutabik hi hote hain. . .


Hatta ki Ambiya(a.s) bhi insano ki madad hasil karte the,
Hajrat Esaa(a.s) ne farmaya: "Allah k deen k liye kaun mera madad gar hai"?
[Surah:Al-Saaf, Aayat:14]


Allah ne Ahle-Emaan ko farmaya: "Neki aur taqwa ke kamo me ek dusre ki madad karo"
[Surah:Al-Maydah, Aayat:02]

Zahir baat hai ke ye taaun na Mamnu hai aur na Shirk hai, balke Matlob-o-Mahmood hai iska istalahih Shirk se kya taloq?


Shirk to ye hai ke aise saks se madad ki Talab ki jaye jo zaahiri- asbab ke lihaz se madad na kar sakta hai, jaise kisi “Murda” saks ko madad k liye pukarna, Isko muskil kusa aur hajat rawan samjhna, Isko nafa-o-nuksan karne wala samjhna aur door-o-nazdik se har ek ki faryad sune ki salahiyat wala taslim karna, Iska naam hai “MAFUQ-AL-ASBAB” (yani jis tarah se Allah se madad talab ki jaye) isi tarike se madad talab karna, Aur use khudai sifat se Mutasif maana, isi ka naam Shirk hai, Jo badkismati se Mohabbat-e-Aulya k naam par MUSALMAN karte hain…..

Allah tala farmata hai : "Tumhare liye tumhara deen hai aur mere liye mera deen hai",
[Surah:Al-Kaferoon, Aayat:06]

yani agar tum apne deen par razi ho, Au ise chodne k liye taiyar nahi ho, To main apne deen par( jo haq hai) razi hu, Main ise kyon chodon?.

"Hamare liye hamara ammal aur tumhare liye tumhara ammal"
[Surah: Al-Qasas, Aayat:55]


Ye kabhi mumkin nahi ke main Tuhid ka rasta chodkar Shirk ka rasta ikhtiyar kar lu, jaisa ke tum chhate ho, Aur ALLAH ne tumhare kismat main hedayat nahi likhi hai,To tum bhi is Tuhid aur Ibadat- e-A lahi se mahroom hi rahoge. . .

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ummat e muhammadia me shirk aa sakta hai

UMMAT E MUHAMMADIA ME SHIRK AA SAKTA HAI !!!
Bismillahirrahmanirraheeem

"To Aye Nabi saw Allah ke siwa kisi or mabood ko mat pukaarna warna Aap ko azaab diya jayega ,"

(Surah:26, Ash-Shu'ara, Aayat No.213)


"Momino usi Allah ki taraf rujoo kiye raho or Allah se darte raho or Namaz padhte raho or Mushrikon mein na hon"

(Surah:30, Ar-RooM, Aayat No.31)

[1] - Nabi saw"ne Farmaya , sare Nabiyon as"ko 1 ek Magbool Du'a milti hai , sare Nabiyon as"ne apni zindagi mein oh Du'a maanglien , par Main saw"is Du'a ko Bachaye rakha hun ke Qiyamat ke din Main saw"sifarish karunga us shakhs ke liye jo Allah ke saath kisi ko shareek kiye bagair maara ho , To Main saw"uske liye sifarish karunga Insha Allah ,

[Bukhari]
[Muslim]

[2] - Nabi saw"ne Farmaya ke khabaardar tum se pahle ki ummat apne Nabiyon or Shaalein Auliya ke Qabr ko sajdah Ibaadat Gaah Bana liya tha , Khabaardaar Main tum logon ko mana karta hun ke tum kisi ke Qabr ko Sajdah ya ibaadat Gaah na bana lena ,

[Muslim]

[3] - Nabi saw"ne farmaya ke meri ummat mein shirk aise dakhil ho jayegi ke jaise Chuuti chalti hai ke koi aawaz nahi aati waise meri ummat mein shirk dhakhil hoga , Lekin Main saw"tum ko ek Du'a sikhata hun jo tumhe chhoti or badi shirk se bachayega , kaho Du'a ,

{Aye Allah mujhe bachha ke main jaante bhujhte tere saath kisi ko shareek karo , or yeh ke main Anjane mein tere saath kisi ko shareek karo Aye Allah mujhe isse bachha or apne panah mein rakh}

[Hakim]
[Tirmizi , ke Nawazer ul wasool mein riwayat kiya hai , or iska sanda sahi hai]

[4] - Nabi saw"ne farmaya ke main is baat se sabse zayad daar ta hun ke , mere baad meri ummat mein khufr or shirk karenge ,

1 khufr Taqder ka inkaar ,
2 Sitaron se yakin yani yeh kahe ke mara sitara Gaardish mein hai or yeh shirk hai ,

[Abu Yaala , iska sanda sahi hai]

[5] - Nabi saw"ne farmaya ke Main is baat se daarta hun ke mere baad meri ummat mein 3 chiz aayegi or main nahi chahata ke woh 3 chiz aaye lekin woh aake rahegi,

1 Sitaare par yakin ,
2 Baadsha ka zulm ,
3 Taqdeer ka inkaar ,
[Mushnad Ahmad]
[Taabrani al Kaaber, iska sanad sahi hai]

[6] - Nabi saw"ne farmaya ke meri ummat mein Namaz ko chhod na Kufr or shirk hai ,

[Muslim]

[7] - Nabi saw"ne farmaya Allah ka Banda or shirk mein Namaz chhod na hai jo shakhs Namaz chhoda usne shirk kiya ,

[Tirmizi]
[Ibn Maazah]

[8] - Abu Saeed raz"se riwayat hai ke , Hum log masih Dajjal ki baat kar rahe the , to Nabi saw"aaye or farmane lage ke Main saw"baatao ke Dajjal se zayada Main saw kis baat se daar ta hun , Sahaba raz"ne farmaya zarur baatain ki Aap saw Dajjal se zayada kis baat se darte hai , to Nabi saw ne farmaya ke woh chupa hua shirk hai yani Riyaa Dekhawa ke Banda Namaz ke liye khada hua or kisi ko dekha ne ke liye Namaz paade Allah ke samane khada hoke Bando ka razamandi hasil kare ye shirk hai ,

[Bukhari]
[Ibn Maaza}yeh hadees Hasan hai]

[9] -Nabi saw"ne farmaya ke jo shakhs Bad shagun liya usne shirk kiya , [Abu Daood] [Tirmizi] [Ibn Maazah] [Taabrani]

[10] - Nabi saw"ne farmaya jisne Kaahin or Araaf ke paas jaye or uski baat maanli to usne Mujh par jo kuch Nazil hua hai usne inkaar kiya or yeh shirk hai ,

[Mushnad Ahmad]
[Hakim]

[11] - jisne Allah ke Aalawa Qasam khai usne shirk kiya ,

[Bukhari]
[Muslim]
[Tirmizi]
[Hakim]

[12] -Abdullah bin Juber raz"ne farmaya ke Umer faroque raz or main , Ghooda ki race lagai to main unse aage nikal gaya to maine kaha Kaaba ki Qasam main aage nikal gaya , fir Umer raz"mujhse aage nikal gaye to Umer raz"ne kaha Kaaba ke Rab ki Qasam main jeet gaya , fir Umer raz"mujhe maarne ko aaye or kaha ke Tum Kaaba ki Qasam khata hai , yeh shirk hai ,

[Bahqi]
[Sunan Al Kubra, yeh hadees sahi hai]

[13] - Abdullah bin Hubaira raz"kahte hai ke Ali raz bin Talib kahte hai ke Taweez latkana jahiliya ka tarika hai , yeh shirk hai ,

[Jame Bil Hadees]
[Abdul Wahab, ye hadees sahi hai]

[14] - Qaish bin Hasal Ashadi raz"kahte hain ke Abdullah bin Masood raz"apni biwi ke paas gaye to dekha ke unki biwi Bhukhar ke waja se Gale mein Taweez pahne hue hain , to Abullah bin Masood raz"bohat gusha mein aa gaye or use thood diya fir kaha Abdullah ke ghar wale shirk se Ganni hai Shirk ke mohaaz nahi hai , or kaha ke hum ne Nabi saw"se shikha hai ke Mantaar , or Taweez , Gannde , or Paliten ye sab shikh hai ,

[Hakim, is hadees ka sanad sahi hai]

[15] - Hudaifa raz"ek mariz Bimaar, ke paas gaye or dekha ke uske haat mein ek Taweez hai , to Hudaifa raz"us Taweez ko nikal diya or kaha ( Tum mein se aksar log Allah par Imaan lane ke baad Allah ke saat shirk karte hai,

(Surah 10 yunus aayat no 106 ) ,
[Ibn Abi Hatim, apni tafseer mein riwayat kiya hai,]

[16] - Hudaifa raz ek Bimar mariz ke paas gaye iyadaat ke liye to dekha ke uske haath mein ek Dhagha bhadha hua hai , use puchha ke yeh kiya hai to usne kaha is par Dham kiya gaya hai , to Hudaifa raz"us Dhagha ko khaat diya or kaha ke agar tu is halat mein maar jaata to main teri Janaaza ki namaz nahi padth Q ki ye shirk hai ,

[Ibn Abi Saiba]

[17] - Abu Dardah raz ne farmaya ke Mujhse mere Khalil yani Nabi saw ne farmaya ke agar tujh ko jala diya jaye ya khaat ke thukde thukde kar diya jaye fir bhi Allah ke saat kisi ko shareek na karna ,

[Ibn Maazah]

[18] - Abdullah bin masood raz ne farmaya ke jab ( surah 6 al-An'am, Aayat no 82 , jo log Imaan laye or apne Imaan ko zulm se mahfooj kiya unke liye aman hai or wahi hidayat pane wale log hain ,) nazil hue to hum log paresan ho gaye ke koun hai jo apne par zulm nahi kiya hoga , to hum log Nabi saw ke paas gaye or kaha ke koun hai jo zulm nahi kiya hai to Nabi saw ne Farmaya ke jo tum log zulm samajh rahe ho waisa nahi hai Zulm se murad woh zulm hai jo

( Luqman ne apne bete ko nasihat karte hue kaha ke beta Allah ke saath kisi ko Shirk na karna , shirk to bada zulm azeem hai ,"

(Surah:31,Luqman: Aayat No.13)

Nabi saw ne farmaya is shirk se jo bacch gaya to uske liya aman or salamati hai ,

[Bukhari]
[Muslim]

[19] -Hz Maazh ibn jabaal raz ke martaba Nabi saw"ke saamne sajdah kiya to Nabi saw ne kaha aye maazh yeh kiya kar rahe ho , to maazh raz"ne kaha mein jab sham gaya tha to dekha ke woha ke log apne bado ko sajdah karte hai , to maine khayal kiya ke hum log bhi Nabi saw"ko sajdah karege to Nabi saw ne farmaya ke agar tazeem ka bhi sajdah jaez hota to main hukm deta ke Aurat apne Mard ko sajdah karti lekin kisi basar ko sajdah jaez nahi ye shirk hai ,

[Ibn Maazah, ye hadees sahi hai]

[20] -Hz Abu Huraira raz"riwayat karte hai ke Nabi saw"ne farmaya ke us waqt tak Qayamat nahi aaegi jab tak meri ummat ke kuch kabila Qaum mushriken ke saath mil ke but ka ibaadat na kare or jab tak ke meri ummat Qabr parastish na kare ,

[Bukhari, Kitab ul Fitnah:7116]
[Muslim 906]
[Musnad Ahmad 350]
[Abu Daood 4202]
[Ibn Maazah 3952]
[Tirmizi 2219]
[Hakim 4/496]

[21] -Hz Aayesha raz"farmati hai ke agar iska daar na hota to Nabi saw"ka Qabr khuli rahti or Hujra mein na hoti lekin mujhe is baat ka daar hai ke Nabi saw ki Qabr ko bhi kahi ibaadat gaha na bana liya jaye ,

[Bukhari, 1330]

[22] - Nabi saw"ne farmaya: Jo shakhs ghairullah ko pukaarta aur us se Du'a aur pukaar karta mar jaye, toh wo JAHANNAM me jayega ,

[Bukhari, 4497]

[23] - Hz Abu Bakr(raz) se marvi hai ke Rasool(saw) ne farmaya: Kya Main tum ko sab se bada kabira gunah na bataon?

Aap(saw) ne aisa 3 baar farmaya, toh hum ne kaha ke aye Allah ke Nabi saw! Kyun nahi, Aap hume zaroor batayein , Aap(saw) ne farmaya: Allah ke saath kisi cheez ko sharik karna ,

[Bukhari:2511]

In sari dalaeel par agar kisa ka koi ateraz hai to daleel ke roshni mein wazeh kare to insha allah hum apni islah kar lenge ,

Allah se Du'a Hai ke Hum ko Ghar walon ko Aap logon ko or Sare Musalmano ko Shirk Karne o Karene wale se Allah Apne Panah Mein Rakhe ,
Ameen Ya Rabbil Aalameen ,

Posted By - Aabdur Rahim Shah , -id ,aanaahlehadees@yahoo.com

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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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The most used words in Quran

The Most Frequently Used words in the Quran

NOTE: Our intent is to make you realize that InshaAllah if you memorize these basic words with its meaning, then Quranic Arabic will be favorable to you while reading.
We are not teaching Arabic Grammar nor we claim that this is the sole meaning of these words.
We are trying our best to bring you those words with its meaning which are used frequently in the Quran.
We request you to consult with Ulema if you are befuddled or WRITE TO US for any clarification.

نوٹ: ہمارا مقصد ہے کہ ان شا ٗ اللہ اگر آپ ان بنیادی الفاظ کو معنی کے ساتھ یاد کر لیں ، تو قرآنی عربی آپ کے لئے سازگار ہو جائے گی اور قرآن پڑھنے کے دوران آپ کو اس کا بھرپور احساس ہوگا۔

اس بات کوبھی ذہن نشین کیا جائے کہ ہم عربی گرامر کی تعلیم نہیں دے رہے ہیں اور نہ ہی ہم دعوی کرتے ہیں کہ اس میں ان الفاظ کا واحد مطلب  بس یہی ہے۔  

ہماری کوشش ہے کہ قرآن کے ان الفاظ کو بامعنی پیش کریں جو بار بار استعمال ہوئے ہیں۔  

ہماری درخواست ہے جہاں کہیں شک ہو تو علما کرام سے رجوع کریں یا آپ اپنے سوالات ہمیں بھیج سکتے ہیں۔

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और मस्जिद तोडऩे वाला मुसलमान हो गया

मस्जिद तोडऩे वाला मुसलमान हो गया !

क्या कह रहे हो ?? जी हाँ..अगर यकीन नहीं होता तो पोस्ट पढ़ें...।।

यह जुबानी है एक ऐसे नौजवान शख्स की जिसे इस्लाम और मुसलमान नाम से ही बेहद चिढ़ थी। मुसलमान और इस्लाम से नफरत करने वाला और एक मस्जिद को तोडऩे वाला यह शख्स आखिर खुद मुसलमान हो गया।

मैं गुजरात के मेहसाना जिले के एक गांव के ठाकुर जमींदार का बेटा हूँ । मेरा पुराना नाम युवराज है, युवराज नाम से ही लोग मुझो जानते हैं।

हालांकि बाद में पण्डितों ने मेरी राशि की खातिर मेरा नाम महेश रखा, मगर मैं युवराज नाम से ही प्रसिद्ध हो गया, लेकिन अब मैं सुहैल सिद्दीकी हूँ । मैं 13 अगस्त 1983 को पैदा हुआ। जसपाल ठाकुर कॉलेज से मैं बी. कॉम कर रहा था कि मुझे पढ़ाई छोडऩी पड़ी। मेरा एक भाई और एक बहन है। मेरे जीजा जी बड़े नेता हैं। असल में वे भाजपा के हैं, स्थानीय राजनीति में वजन बढ़ाने के लिए उन्होंने इस साल कांग्रेस से चुनाव लड़ा और वे जीत गए।

गुजरात के गोधरा कांड के बाद 2002 ई के दंगों में हम आठ दोस्तों का एक ग्रुप था, जिसने इन दंगों में बढ़-चढ़कर हिस्सा लिया। हमारे इलाके में दरिंदगी का नंगा नाच हो रहा था। हमारे घर के पास गांव में एक छोटी सी मस्जिद थी। लोग कहते हैं यह ऐतिहासिक मस्जिद है। हम लोगों ने योजना बनाई कि गांव की इस मस्जिद को गिरा देना चाहिए।

हम आठों साथी उस मस्जिद को गिराने के लिए गए। बहुत मेहनत के बाद भी हम उस मस्जिद को गिरा ना सके। ऐसा लगता था हमारे कुदाल लोहे के नहीं लकड़ी के हों। बहुत निराश होकर हमने मस्जिद के बाहर वाली दीवार गिरानी शुरू कर दी जो कुछ साल पहले ही गांव वालों ने बनवाई थी।

दीवार गिराने के बाद हम दोस्तों ने सोचा कि इस मस्जिद को जला देना चाहिए। इसके लिए पेट्रोल लाया गया और पुराने कपड़े में पेट्रोल डालकर मस्जिद को जलाने के लिए एक साथी ने आग जलाई तो खुद उसके कपड़ों में आग लग गई। और देखते ही देखते वह खुद जलकर मर गया।

मैं तो यह दृश्य देखकर डर गया। हमारी इस कोशिश से मस्जिद को कुछ नुकसान पहुंचा। हैरत की बात यह हुई कि इस घटना के बाद दो सप्ताह के अन्दर ही मेरे चार साथी एक के बाद एक मरते गए। उनके सिर में दर्द होता था और वे तड़प-तड़प कर मर जाते थे। मेरे अलावा बाकी दो साथी पागल हो गए। यह सब देख मैं तो बेहद डर गया। मैं डरा-छिपा फिरता था।

रात को उसी टूटी मस्जिद में जाकर रोता था और कहता था: ए मुसलमानों के भगवान! मुझे क्षमा कर दे। मैं अपना माथा वहां टेकता। इस दौरान मुझे सपने में नरक और स्वर्ग दिखाई देने लगे। मैंने एक बार सपने में देखा कि मैं नरक में हूं और वहां का एक दरोगा मेरे उन साथियों को जो मस्जिद गिराने में मेरे साथ थे अपने जल्लादों से सजा दिलवा रहा है। सजा यह है कि लंबे-लंबे कांटों का एक जाल है, उस जाल पर डालकर उनको खींचा जा रहा है जिससे मांस और खाल गर्दन से पैरों तक उतर जाती है लेकिन शरीर फिर ठीक हो जाता है। इसके बाद उनको उल्टा लटका दिया और नीचे आग जला दी गई जो मुंह से बाहर ऊपर को निकल रही है और दो जल्लाद हंटर से उनको मार रहे हैं। वे रो रहे हैं, चींख़ रहे हैं कि 'हमें माफ कर दो।'दरोगा क्रोध में कहता है- 'क्षमा का समय समाप्त हो गया है। मृत्यु के बाद कोई क्षमा और प्रायश्चित नहीं है। 'सपने में इस तरह के भयानक दृश्य मुझे बार-बार दिखाई देते और मैं डर के मारे पागल सा होने को होता तो मुझे स्वर्ग दिखाई पड़ता। मैं स्वर्ग में देखता कि तालाब से भी चौड़ी दूध की नहर है। दूध बह रहा है, एक नहर शहद की है। एक ठण्डे पानी की इतनी साफ कि उसमें मेरी तस्वीर साफ दिख रही है। मैंने एक बार सपने में देखा कि एक बहुत सुंदर पेड़ है, इतना बड़ा कि हजारों लोग उसके साए में आ जाए। मैं सपने में बहुत अच्छे बाग देखता और हमेशा मुझे अल्लाहु अकबर, अल्लाहु अकबर की तीन बार आवाज़ आती। यह सुनकर मुझे अच्छा ना लगता और जब कभी मैं साथ में अल्लाहु अकबर ना कहता तो मुझे स्वर्ग से उठाकर बाहर फैंक दिया जाता। जब मेरी आंख खुलती तो मैं बिस्तर से नीचे पड़ा मिलता। एक बार सपने में मैंने स्वर्ग को देखा तो 'ला इलाहा इल्लल्लाह' कहा तो वहां के बहुत सारे लड़के-लड़कियां मेरी सेवा में लग गए।

इस तरह बहुत दिन गुजर गए। गुजरात में दंगे होते रहे लेकिन अब मुझे दिल से लगता जैसे मैं मुसलमान हूँ । अब मुझे मुसलमानों की हत्या की सूचना मिलती तो मेरा दिल बहुत दुखता। मैं एक दिन बीजापुर गया।, वहां एक मस्जिद देखी। वहां के इमाम साहब सहारनपुर के थे। मैंने उनसे अपनी पूरी कहानी बताई। उन्होंने कहा- 'अल्लाह को आपसे बहुत प्रेम है, अगर आपसे प्रेम ना होता तो अपने साथियों की तरह आप भी नरक में जल रहे होते। आप अल्लाह के इस उपकार को समझों। 'सपने देखने से पहले मैं इस्लाम के नाम से ही चिढ़ता था। ठाकुर कॉलेज में किसी मुसलमान का प्रवेश नहीं होने देता था। लेकिन जाने क्यों अब मुझे इस्लाम की हर बात अच्छी लगने लगी। बीजापुर से मैं घर आया और मैंने तय कर लिया कि अब मुझे मुसलमान होना चाहिए। मैं अहमदाबाद की जामा मस्जिद में गया और इस्लाम कबूल कर लिया। अहमदाबाद से नमाज सीखने की किताब लेकर आया और नमाज याद करने लगा और फिर नमाज पढऩा शुरू कर दिया।।

यह आर्टिकल दिल्ली से प्रकाशित होने वाले साप्ताहिक 'कान्ति' (21 फरवरी से 27 फरवरी 2010) से लिया गया है....।।

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Aurton ka libaas kaisa ho

Aurton ka libaas kaisa ho

#Allah Ta'ala ne insaanon ko libaas jaisi azeem nemat ata farmaai hai, libaas ke zariye ham apna jism chhupaate hain, zeenat ikhtiyaar karte hain aur sardi wagaira se apni hifaazat karte hain. Islam ke liye koi khaas qism, ya koi khaas hayyat aur rang mutayyan nahin kiya hai, balke is ko insaanon ke mizaaj aur un ki pasand par chhod diya hai. Albatta libaas ke taalluq se mardon aur aurton ko chand baatein bataai hain aur kuchh hidaayaat di hain, yahaan aurton se taalluq rakhne waali baaton ka tazkira kiya jaaraha hai.

Islam ne jis tarah deegar ahkaam mein aurton ki fitrat, un ki aadat wa khaslat, un ke jazbe aur un ke maqaam wa martabe ka poora lihaaz kiya hai, aur un par sirf wahi zimmedaari daali hai jo un ke mizaaj ke mawaafiq ho aur jis ko who khoobi ke saath anjaam de sakti hon, isi tarah Islam ne yahaan bhi un ki izzat wa sharaafat, sharm-o-haya aur un ki asmat-o-ifat ki hifaazat ka mukammal khayaal rakhne ke saath aisi baatein bataai hain ke jin ko apna kar aurtein shareef wa ba izzat ban kar paakeezah zindagi guzaar sakti hain aur muaashare mein achchhi seerat wa akhlaaq aur nek kirdaar ki maalik ban sakti hain aur Allah ke yahaan buland martabe haasil kar sakti hain.

Aurton ko libaas ke taalluq se jo hidaayaat di gai hain un mein buniyaadi baat yeh hai ke libaas poore jism ko chhupaane waala ho. Choonke aurat ka poora jism satar hai, is liye jism ke kisi hisse ko khula rakhna naajaaiz hai.

#Rasullullah ﷺ ne farmaaya:
Jahannamiyon ke 2 group aise hain jin ko main ne abhi tak nahin dekha hai, yaani is ka wujood baad mein hoga. Ek group to un logon ka hai jin ke haathon mein dum ki tarah kode honge jin se woh logon ko naahaq maarenge aur doosra group un aurton ka hoga jo bazaahir kapde pehne huwe hongi magar woh dar haqeeqat nangi hongi, mardon ko apni taraf maail karengi aur khud bhi maail hongi, un ke sar (ke baal) bakhti oont ke kohaan ki tarah honge, aisi aurtein na to jannat mein jaaengi aur na khushbu paaengi, haalaanke Jannat ki khushbu itni itni itni masaafat yaani bahot door se mehsoos hone lagti hai.
(Muslim : 5704)

Ek aurat libaas pahen kar bhi nangi ho, is ki kai sooratein ho sakti hain, ek yeh ke woh libaas itna baareek ho ke badan ka androoni hissa nazar aaraha ho, doosri soorat yeh ho sakti hai ke libaas itna chust ho ke us se badan ki banaawat zaahir ho rahi ho, teesri soorat yeh ho sakti hai ke badan ke kuchh hissa par kapda ho aur kuchh hissa khula ho. Hadees mein bayaan karda sooraton mein teenon sooratein daakhil hain. Is liye har soorat se tamaam aurton ko bachana chaahiye.

Isi tarah aurton ko libaas mein kaafiron aur faasiqon ki naqqaali aur un ki mushaabehat ikhtiyaar karne se bachna chaahiye aur mardon jaisa libaas bhi nahin pahenna chaahiye. kyun ke Rasullullah ﷺ ne aisi aurton par laanat farmaai hai jo mardon ki mushaabehat ikhtiyaar karti hain.
(Bukhaari :5885)

Neez aurton ko chaahiye ke apni isteta’at se ziyaada qeemat ke kapde ka ehtemaam bhi na karein aur libaas pahen kar fakhr wa numaaish aur takalluf se parhez karein. Kyun ke Allah ke Rasool ﷺ ne farmaaya: Jis ne shohrat ka kapda pehna, #Allah Ta’ala us ko qayaamat ke din zillat wa ruswaai ka kapda pehnaaeinge.
(Ibne Maaja : 3606)

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kya nabi ko ilme ghaib tha

Bhaioo/Behno, waisay to aik hawaala hi kaafi tha sabit kernay k liay kiunki deen k muamlay mein humaara rawayya سمعنا و اطعنا “hum nay suna aur hum nay ata’at ki” waala hoona chaaheyay. Aur mukhalifaana aur jhagray waala andaaz k سمعنا و عصينا “hum nay suna aur hum nahein maantay” waala nahein hoona chaheyay. Jaisa k Quran mein kitni piyaari ayat hai:

Quran

Mominon ki baat to yahi hoti hai k jab unhein Allah aur Uss k Rasool (ﷺ) ki taraf bulaaya jaata hai ta-k wo un k darmian faisla karay to wo kehtay hein k hum nay suna aur maan lia aur wohi loog nijaat paanay waalay hein.” ( Surah Noor, 24:51 )

Ghaib k silsilay mein Rasool Allah (ﷺ) k mutalliq main yahaan 2 zamanoon ka zikar karenge jo k 2 posts per mushtamil ho ga ( إن شاء الله ):

1. Nabuwwat se pehlay ka Zamaana.
2. Nabi bananay se lay ker Faut honay tak ka Zamaana

Quran mein in maqamaat per Allah ne farmaaya hai k Nabi bananay se pehlay Rasool Allah (ﷺ) ko in batoon ka ilm na tha:

Quran

Aur issi tarha Hum ne apnay hukam se aik rooh taire taraf bhaije, tujh ko ye bhi maloom nahein tha k kitaab kia cheez hai aur na emaan, maloom tha laikin Hum ne quran ko aik noor banaaya, Hum apnay bandoon mein se jis ko chahatay hein iss quran se rah per laga daitay hein aur bay-shak aap seedhi rah ki taraf rahnumaee kertay hein.” ( Surah Shuraa, 42:52 )

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RasoolAllah kin logo ki shifarish Qayamat ke din nahi karege

Hamare muashre me ek galat famy hai ki hamare ilm me ye hai ke Qayamat ke Din RasoolAllah  (ﷺ) apne har ummatio ki shifarish karenge jab ki agar ham sahih hadith padhte to is ke bilkul ulti baat hame pata chalegi.

Qayamat ke din jo Allah ke sath auro ko shareek karege (auro ko pukarega ya auro ke aage sajda karega) uski shifarish RasoolAllah  (ﷺ)  nahi karenge:

Hazrat Abu Huraira Radhi Allah Anha Kehte Hain
Rasool (ﷺ) Ne Farmaya, Har Nabi ke liye ek Dua aisi hai Jo Zaroor Qabool hoti hai tamam Ambiya ne woh Dua Dunia main hi maang li, lekin main ne apni Dua Qayamat ke Din apni Ummat ki Shafa’at ke liye mehfooz kar rakhi hai, meri Shafa’at in shaa Allah har us Shakhs ke liye hogi jo is haal main mara ke usne kisi ko Allah SWT ke sath Shareek nahin kiya.

[Sahih Muslim, Kitab Al-Imaan, Hadith 399]


Qayamat ke un unlogo ki bhi sifarish RasoolAllah nahi karenge jin logo ne Deen me nayi nayi baato ka ijaad kiya hoga matlab jinhone biddat kiya hoga:

RasoolAllah  (ﷺ) Hauz-e-Kausar say apne ummatio ko pani pila rahe honge aur unhe rok dia jaega, inko bhi Nabi (ﷺ) yehi samjhaenge ke yeh to meray farmabardar ummati hain lekin Aap  (ﷺ)  ko mutla’ kia jae ga ke ‘Ae Nabi  (ﷺ)  Aap nahi jantay ke inho ne Aap ke jane ke bad kya kuch kiya, inhon ne Aap ke baad Deen me Nayi Nayi cheeze nikal li thin. to
Aap  (ﷺ)  farmaenge “In ke liye (rahmat se) duri ho! In ke liye duri ho!  Jinho ne mere baad Deen ko badal dala.”

[Sahih Bukhari, Vol.8, kitab ur-Riqaaq, Hadith- 6584].


 Is hadith se ye malum hua ki Qayamat ke din Biddatio ki bhi sifarish RasoolAllah nahi karenge. Allah se dua hai ki Allah hame biddat aur shirk se bachae aur wahi Deen par amal karne ki Taufeek ata kare jo Deen RasoolAllah chhor kar gae the. aameen.

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The Prohibition of Nationalism in Islam

The Prohibition of Nationalism in Islam

Nationalism is a concept alien to Islam because nationalism calls for unity based on family and tribalistic ties, whereas Islam binds people together on the `Aqeedah, that is belief in Allah (swt) and His Messenger (saaw). Islam calls for the ideological bond.

Grouping the Muslims on tribalistic lines is clearly forbidden.

It is narrated by Abu Da'wud that the
Messenger of Allah (saaw) said,

"He is not one us who calls for `Asabiyyah, (nationalism/tribalism) or who fights for `Asabiyyah or who dies for `Asabiyyah."

And in another Hadith, the Messenger of Allah (saaw) referring to nationalism, racism, and patriotism said:

"Leave it, it is rotten." 

[Muslim and Bukhari] and in the Hadith recorded in Mishkat al-Masabith, the 

Messenger of Allah (saaw) said,

"He who calls for `Asabiyyah is as if he bit his father's genitals."

Also, the Messenger of Allah (saaw) said, 

narrated by At-Tirmidhi and Abu Dawud,

"There are indeed people who boast of their dead ancestors; but in the sight of Allah they are more contemptible than the black beetle that rolls a piece of dung with its nose. Behold, Allah has removed from you the arrogance of the Time of Jahiliyyah (Ignorance) with its boast of ancestral glories. Man is but an Allah-fearing believer or an unfortunate sinner. All people are the children of Adam, and Adam was created out of dust."

Also, the Messenger of Allah (saaw) said,

"Undoubtedly Allah has removed from you the pride of arrogance of the age of Jahilliyah (ignorance) and the glorification of ancestors. Now people are of two kinds. Either believers who are aware or transgressors who do wrong. You are all the children of Adam and Adam was made of clay. People should give up their pride in nations because that is a coal from the coals of Hell-fire. If they do not give this up Allah (swt) will consider them lower than the lowly worm which pushes itself through Khara (dung)." 

[Abu Dawud and Tirmidhi]

There are many examples in the Seerah where the Messenger of Allah (saaw) had rebuked those who upheld nationalism. One one occasion a party of Jews conspired to bring about disunity in the ranks of the Muslims after seeing the Aus and Khazraj within Islam. A youth from amongst them was sent to incite remembrance of the battle of Bu'ath where the Aus had been victorious over the Khazraj, and he recited poetry to bring about division between them. As a result there was a call to arms.

When the news reached the 

Messenger of Allah (saaw), he (saaw) said,

"O Muslims, remember Allah, remember Allah. Will you act as pagans while I am present with you after Allah has guided you to Islam, and honored you thereby and made a clean break with paganism; delivered you thereby from disbelief; and made you friends thereby?"

When they heard this they wept, and embraced each other. This incident clearly highlights how the Messenger of Allah (saaw) rebuked any forms of tribalism. 

Allah (swt) then revealed,

"O you who believe! Fear Allah as He should be feared and die not except in a state of Islam with complete submission to Allah. And hold fast, all of you together, to the rope of Allah (i.e. Qur'an), and be not divided among yourselves; and remember with gratitude Allah's favors on you; for you were enemies and He joined your hearts in love, so that by His Grace you became brothers; and you were on the brink of the pit of fire, and He saved you from it. Thus Allah make His signs clear to you that you may be guided." 

[Surah Al'Imran (3); ayah 102-103]

It is narrated by Qatada that Ibnu Abi Hathim said that in the verses quoted above Allah (swt) has ordered the Muslims to hold fast to the book of Allah, His Deen, and to his covenant, and He has forbidden the Muslims to divide amongst themselves and to dispute with each other.

In another incident, Jabir ibn `Abd Allah al Ansari, narrated what happened at the watering place of al Muraysi which led to the Munafiqun stirring up the traces of `Asabiyyah and seeking to destroy the unity of the Muslims. He said:

"We were on a raid when one of the Muhajirun kicked one of the Ansar. The Ansar said, `O Ansar! Help me! (calling his tribe) and the Muhajir said, `O Muhajirun! Help me! (calling his tribe). The Messenger of Allah (saaw) heard them and said,

"Why are you stirring up something which belongs to Jahilliyah?"

The Messenger of Allah (saaw) did not deal with the situation only by speaking to his men, but he walked with the men all that day until nightfall, and through the night until morning and during the following day until the sun distressed them. Then he halted them, and as soon as they touched the ground, they fell asleep. He did this to distract their minds from what had transpired.

It is transmitted by at-Tabarani and al-Hakim that in one incident some people spoke very lowly about Salman al-Farsi. They spoke of the inferiority of the Persian in relation to the Arabs, and upon hearing this the Messenger of Allah (saaw) declared,

"Salman is from us, the ahl al-bayt (the Prophet's family)."

This statement of the Messenger of Allah (saaw) disassociates all links based on lineage and tribal considerations.

It was also transmitted, in two different versions, by Ibn al-Mubarak in his two books, Al-Birr and As-Salah, that some disagreement occurred between Abu Dharr and Bilal and Abu Dharr said to Bilal, "You son of a black woman." The Messenger of Allah (saaw) was extremely upset by Abu Dharr's comment, so 

he (saaw) rebuked him by saying,

"That is too much, Abu Dharr. He who has a white mother has no advantage which makes him better than the son of a black mother."

This rebuke had a profound effect on Abu Dharr, who then put his head on the ground swearing that he would not raise it until Bilal had put his foot over it.

These incidents demonstrate that tribal ties have no place in Islam. Muslims are commanded to stick together and not to disassociate themselves from each other just because they come from different tribes. 

The Messenger of Allah (saaw) also said,

"The believers, in their love, mutual kindness, and close ties, are like one body; when any part complains, the whole body responds to it with wakefulness and fever." 

[Muslim],

"The faithful are like one man: if his eyes suffers, his whole body suffers." 

[Muslim],

"An Arab is no better than a non-Arab. In return, a non-Arab is no better than an Arab. A red raced man was not better than a black one except in piety. Mankind are all Adam's children and Adam was created out of clay." 

[Al-Bukhari and Muslim, on the authority of Abu Musa]

Meaning that the Muslims, whether they are of Chinese, African, European or Asian origin, are one Ummah and they cannot be separated from each other. No tribalistic ties should ever break their unity.

Furthermore, 

Allah (swt), says, "The Faithful are but brothers..." 

[Surah Al-Hujurat (49): ayah 10]

And the Messenger of Allah (saaw) said,

"The Faithful are to one another like [parts of] a building - each part strengthening the others."

and

"Every Muslim is a brother to a Muslim, neither wronging him nor allowing him to be wronged. And if anyone helps his brother in need, Allah will help him in his own need; and if anyone removes a calamity from [another] Muslim, Allah will remove from him some of the calamities of the Day of Resurrection; and if anyone shields [another] Muslim from disgrace, Allah will shield him from the disgrace on the Day of Resurrection." 

[Al-Bukhari and Muslim, on the authority of `Abd Allah ibn `Umar]

Some people claim that the Messenger of Allah (saaw) approved of nationalism because during the migration to Madinah, he (saaw) said about Makkah with tears in his (saaw) eyes,

"You are the most beloved land of Allah to me."

However, this saying has nothing to do with nationalism, and this can be seen from the full saying which people often do not quote,

"You are the most beloved land of Allah to me because you are the most beloved land of Allah to Allah."

The Messenger of Allah's (saaw) love for Makkah was based on the noble status that Allah (swt) has given to Makkah, and not because he (saaw) was born there. All Muslims should have this love and affection for Makkah because it is the most beloved land in the sight of Allah (swt). After all, the Muslims pray towards Makkah and go there to perform Hajj there as it houses the Ka'ba. The above saying of the Messenger of Allah (saaw) therefore has nothing to do with nationalism. If Rasoolillah (saaw) and the Muhajireen amongst the Sahabah (raa) were tied to the homeland (of Makkah), they would have settled in Makkah after it became part of the Islamic State.

Not only does Islam forbid people from grouping on nationalistic ties, but it also prohibits the establishment of more than one state, whether these states are based on nationalism or otherwise. The only state that is allowed for the Muslims is the Islamic State, which is a state that is governed exclusively by Islam. 

Allah (swt) addressed the Messenger (saaw),

"And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you." 

[Surah Al-Madinah (5): ayah 48]

"And rule between them by that which Allah revealed to you and do not follow their whims, and beware (be on the alert) that they may deviate you away from even some part of what Allah revealed to you." 

[Surah Al-Maidah (5): ayah 49]

The speech of Allah (swt) to the Messenger (saaw) is a speech to his (saaw) Ummah unless specific evidence comes to restrict this. In this case, there is no such restriction, and so it becomes obligatory for the Muslims to rule according to Islam. And ruling according to Islam leaves no room for nationalistic constitutions whatsoever because what is applied, and what forms the criteria for judgement, is the Book of Allah (swt) and the Sunnah of the Messenger (saaw).

Ruling according to Islam can only be achieved in one state, with one Khalifah. It is reported in Muslim that `

Abdullah ibn `Amr ibn al-'As narrated that he heard the 

Messenger of Allah (saaw) say,

"He who gave the bay'ah to an Imam, giving him the clasp of his hand and the fruit of his heart has to obey him as long as he can. If another comes to dispute with him (his authority) strike the neck of that person."

Abu Said al-Khudri narrated that the Messenger of Allah (saaw) said,

"If a bay'ah is taken for two Khalifahs, kill the latter one."

And `Arfaja said that he heard the Messenger of Allah (saaw) say,

"If someone comes to you when you are united over one man and wants to break your strength and divide your unity, kill him."

This unity of the Muslims was clearly highlighted in the document that the Messenger of Allah (saaw) wrote when he established the Islamic State in Madinah. In this document, which was to regulate the relationships of Muslims and non-Muslims in the Islamic State, 

the Messenger of Allah (saaw) said regarding the Muslims,

"Allah's covenant amongst them is one" and, "The Believers are brothers to the exclusion of others" and, "The peace of the believers is indivisible. No separate peace shall be made with believers are fighting in the way of Allah."

These statements serve to indicate that Muslims are one body and they are not to be treated separately. Furthermore, the obligation of having one state, and not many nationalistic states, also comes from the Ijma' of the Sahabah. When the Messenger of Allah (saaw) died, the Sahabah (raa) convened to discuss the appointment of the Khalifah in the courtyard of Bani Sa'ida. One person had proposed that the Ansar should elect their own Amir and the Muhajireen their own, but Abu Bakr (ra) narrated the Hadith that forbids the Ummah from having more than one leader. Thus, the Sahabah (raa) never allowed more than one ruler and their consensus is a legitimate evidence for us.

Islam therefore leaves no room for the Saudi state, and Egyptian state, a Malaysian state, an Iraninan state, or a Pakistani state. Islam calls for one state with one ruler where all Muslims are bound by the `Aqeedah of Islam. And this is a matter decided by Islam to which we must submit to, for 

Allah (swt) says,

"O mankind, verily We have created you from a male and a female, and made you peoples and tribes, so that you may recognize each other. Verily, the most honored of you to Allah is (he who) safeguards himself against evil with full awareness of Divine Laws. Verily, Allah is All-Knowing, All-Aware."

[Surah Al Hujurat (49): ayah 13]

This verse was revealed immediately after the triumphant entry of the Prophet (saaw) into Makkah. After the declaration of immunity to the Quraysh, the Prophet (saaw) requested Bilal (ra) to give the Adhan. A group of three new Muslims were observing the proceedings when Bilal (ra) was asked to make the Adhan. One of them remarked how happy he was that his parents were not present to see such a disgusting sight. Another one, Harith bin Hisham commented that the Prophet (saaw) couldn't find anybody other than a black crow to make the Adhan. The third one, Abu Sufyan, abstained from making any adverse comment, stating that if he said anything, Allah (swt) would send a revelation to Muhammad (saaw) addressing his statement.

Allah (swt) sent Jibreel (as) to inform the Prophet (saaw) of the discussion that had just taken place. The prophet (saaw) asked the three men about their conversation, who confirmed to the Prophet (saaw) what Jibreel (as) told him. The verse of the Qur'an was subsequently revealed.

Because these individuals from the Quraysh were differentiating between themselves and Bilal (ra), Allah (swt) revealed this verse, concluding that the only criteria that Allah (swt) uses to judge between Muslims is that of Taqwa, which Bilal (ra) had and of which they were devoid of. This verse destroys the basis of nationalism in Islam.

In the first part of the Ayah, Allah (swt) revealed to humanity that all human beings were created from a single pair - Adam and Eve. This statement clearly refutes any claim of certain people that humans came from animals through the process of evolution or any other such claim.

The part of the Ayah, 

"..and made you peoples and tribes, so that you may know each other..." 

is usually misinterpreted as `nations and tribes' to justify the differences created by the existing borders, specifically in the Muslim World. In addition, such misinterpretations are also used to encourage Muslims to foster pride in these affiliations.

Unfortunately, these Muslims quickly jump to conclusions without looking at what Allah (swt) says. The errant understanding of this Ayah attempts to legitimize the current situation of the Muslim Ummah and its existence in the form of many nations - divided and powerless - a miserable staus quo resulting from the destruction of the Khilafah on March 3rd, 1924 by the puppet of the Kuffar, Mustafa Kamal.

Furthermore, such a misunderstanding lends legitimacy to the continued division of the already divided Muslim lands that occurred throughout the twentieth century, with the division of the Indian Subcontinent into Indian, Pakistani and Kashmiri regions; the further division of Pakistan into two countries with the creation of Bangladesh; and the renting asunder of the last Islamic Khilafah by the British agent Sykes and the French agent Picot during World War I in which they used the pencil and ruler to divide the Muslim Ummah.

"It is not for a believer (male or female) that when Allah and His Messenger have decreed a matter that they should have any choice in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in plain error." 

[Surah Al-Ahzab (33): ayah 36]

And those who still uphold nationalism, remember what Allah (swt) says,

"And let those who oppose the Messenger's commandment beware, lest some Fitnah (disbelief, trials,afflictions,...) befall them or a painful torment be inflicted on them." [Surah An-Nur (24): ayah 63]

A Chapter from The Roots of Nationalism in the Muslim World by Shabir Ahmed and Abid Karim

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