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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KHANE PE SURAH FATIHA PADHNA

 ۞۩ Bismillahirrahmanirraheem ۩۞

Khane pe surah fatiha padhna kisa hai ?? 

Allah pak Quran me farmate hai : ".Aur hamne yeh kitab nazil farmaee hai jiss mein her cheez ka shafi biyan hai aur hidayat aur rehmat aur khuskhabri hai musalmanon kay liye."

[Al Israa :89]


Rasoollallah Sallallhu Alaihi Wasallam ne Farmaya : "Sabse behtareen Kalam Allah ki kitab hai aur sabse behtareen tareeqa Muhammad Sallallahu Alaihi Wasallam ke tareeqa hai …”

[Sahih Bukhari: Volume 9, Book 92, Number 382.]


Muslim ummah ke ek groh me ek riwaj paya jata hai ki wo kisi khas mauke par ya har jume-raat ko khane ke upar surah fatiha padhte hai aur fir uska sawab faut shuda logo ko baksh dete hai. Is amal ka zikr na toh kitab e hidayat me hai aur na hi sunnate Rasool me. Lihaza ye biddat me shumar hota hai.

Ayesha r.a. riwayat karti hai ki Mohammad s.a.w. ne farmaya ki  : "Jisne hamare is deen me kuch aisi baat shamil ki jo usme se nai hai to wo mardud hai."

[Sahih al bukhari, H-2697]
[Sahih Muslim, H-1718]

Mohammad ﷺ. ne Farmaya ki : "Meri sunnat aur khulfa rashidin ki sunnat ko daanto se mazbuti se pakde rahna aur har nayi chiz jo deen me nikali jaye usse bachna kyuki har nai chiz ek gumrahi hai"

[Musnad Ahmad (4/126) and at-Tirmidhee (2676)].


Abdullah Ibn UMar(RA) Farmate hain: "Tamaam Biddatein GUMRAAHI hain, agarche “Ba-Zaahir woh, logon ko ACHCHI lagein”. 

[Sunan Kubra Baihaqi : H-38]


RasoolAllah ﷺ ne hame biddat se bachne ki sakht nasihat farmai hai. So hame Allah se darna chaiye deen me nayi chize ijaad karne se aur biddat ko chor kar sunnat ko apnana chaiye.

Ahle biddat apne is amal ko support karne ke liye ek riwayat pesh karte hai jo ki ek lambi hadith hai jiski summary(khulasa) kuch aisa hai:


Hazrate Abu Talha (Razi.A) Anhu Ke Ghar Dawat Par, Aap NABI (ﷺ) Ne Roti Aur makhhan Rakha aur Jo Chaha Padha, Aur Fir Usme Itni Barkat
Ho Gayi, Ki 70 ya 80 admio ne use khaya.

[Sahih Al-Bukhari 6688. source of sahih al bukhari]


Kya daleel di hai batil ne jab nabi[swas] ne roti[khane] me barkat ke liye duwa kare tu 70-80 sahaba[ra] pet bhar kar khaye! Lekin ahle biddat ke yaha khane me barkat ke liye duwa ki jata hai tu 3 admiyo ka khana 1 hi admi kha jata hai. Ye ahle biddat ke liye sochne wali baat hai!!!

jab nabi[saw] ne roti me barkat ke liye duwa ki tu ap[saw] ne kaunsi surat padhi yeh kisi sahaba[ra] ko malum nahi tha. Lagta hai ahle biddat ko ilm gaib hai kyu ke nabi[saw] ne bataya hi nahi ke unhone kaunsi surat ya ayat ya dua padhi ha Roti me barkat ke liye. Khairr…

Khana Khane se pahle us khane par surah fatiha padhna sahih hadiths ke khilaf hai :

Aisha r.a. riwayat karti hai ki 
RasoolAllah ﷺ che(6) sahaba ke sath khana kha rahe the aur tab hi ek dehati (Bedouin) aya aur usne do niwale me pura kha gaya. RasoolAllah ﷺ ne farmaya:"Agar usne Bismillah kaha hota to ye(Khana) tumlogo ke liye kafi hota(bismillah ke barkat se). Jab tum maise koi khana khae to use Bismillah kahna chaiye aur agar shuruwat me bismillah kahna bhul gaya ho to use Bismillah fi awwalihi wa akhirih kahna chaiye(Allah ke naam se shuru aur Allah ke naam se khatm)."

Grade : Sahih
[Sunan Ibn Majah, Vol. 1, Book 29, Hadith 3264].

So hame is hadiths se yeh pata chala ki khana khane se pahle Surah Fatiha nahi balki Bismillah padhna chaiye.

Dusri baat, ahle biddat ki di hui ahadith se ye saaf pata chalta hai ki ye RasoolAllah ﷺ ka mojzah(miracle) tha aur agar kisi muslim me zara si bhi aql hogi to usko ye pata hoga ki mozza aur sunnat alag alag chize hai. Ummatio ko mojzah ka nai balki sunnah ka paband hona chaiye. Ab sahih hadiths me ek aur riwayat hai ki RasoolAllah ﷺ ne chand ko ungli ke ishare se do tukde kiye to kya ummat e mohammadi ko bhi roz ya jume-raat ko ya hafte me ek baar ya kisi khas mauke pe chand ko ungli ke ishare se do tukde karne ki koshish karni chaiye???? Ye bilkul hi aql ke khilaf hai aur sath-sath islami shariah ke khilaf bhi hai.

JO chiz deen hai hame RasoolAllah ﷺ ne bata diya hai. Agar khane ke upar surah fatiha padhne me bhi koi sawab ya fayda hota to RasoolAllah ﷺ hame zarur bata kar jate. Unhone nauzbillah ummat se koi baat chupai nahi hai.

Mohammad sallalaahu alaihi wa sallam ne farmaya: ”Maine tumhare paas kuch nahin chhora jo tumhe Allah ke aur kareeb le aye siwaaye jo maine tumhe hukm kiya hai.”

[Reported by at-Tabaraani, authentic, refer to Asl Sifatis-Salaati n-Nabee, vol. 3, p. 942]
[Musnad Ahmad, Silsilah Sahiha 1803, Sahih by Albani]


Fatiha ki chize khana:
Ahle biddat khane par Surah fatiha padhte hai aur us khane par faut shuda shaks ka naam lete hai. Jab ki 
Allah swt Quran me char mukam pe farmate hai : حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ

"Tum per haraam kiya gaya murdaar aur khoon aur khinzeer ka gosht aur jis par Allah kay siwa kisi aur ka naam pukara gaya ho."

Surah Baqarah(2) Ayat-173], 
[Surah Maida(5) Ayat-3],
[Surah Anaam(6) Ayat-145],
[Surah Nahl(16) Ayat-115]

In ayato se saaf pata chalta hai ki agar khane ke upar Allah ke alawa kisi aur ka naam pukara gaya ho wo shaks chahe jitna hi nek kyu na ho to wo khana hamare liye khana haram hai. Isi ayat ki wajah se Hindu ke yaha ka Prasad bhi khana haram hai. Aur isi ayat ke wajah se Fatiha ka khana khana bhi haram hai.



#ImranKhanSalafi
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MUQALLIDON KI SEENAY PER HATH BANDHNAY WALI AHADEES PER HAMLA OR ZEEF HADEES PAISH KERNA

 ۞ ۩ Bismillahirrahmanirraheem ۩۞

MUQALLIDON KI SEENAY PER HATH BANDHNAY WALI AHADEES PER HAMLA OR ZEEF HADEES PAISH KERNA

YE POST US KA RAD HAI JIS MAIN HANAFION KI NAAF SE NEECHAY WALI JITNE AHADEES PAISH KI HAIN UN KI TAHQEEQ HAI OR UMEED HAI K AINDA WO ITNE JURAT NAI KARAIN GAY K RASOOLULLAH SALLALAHO ALYHE WASALAM KI AHADEES PER HAMLA KARAIN…

ABI HADEES K MOHAFIZ IS ZAMEEN PER ALLAH K HUKM SE AHLE HADEES ZINDA HAIN

۞Namaz main Hath Seenay Per Bandhna۞

۩Sahih Ahadees ki Roshni main۩

NABI (S.A.W) se motawater aya hai namaz main apna dayan hath bayen hath per rakhtay thay
۩[Nazam ul Mutanasir fil Ahadees Motawatir Page 98]۩



Is k bar aks Imam Malik k muqallid malkion ki ghair mustanad KitaB “Al Madona“ main likha hai ke
Imam Malik ne namaz main hath bandhnay ke baray main kaha
“Mujhe farz namaz main is ka sabot nai mila wo isay makroo samjtay thay agar nawafil main qayam lamba ho to hath bandhnay man koi harj nai is tarah wo apnay ap ko madad day sakta hai

۩[Madona 1/72]۩



Madona ek ghair mustanad KitaB hai agar hanafi hazrat isko sahih samjte hain to zara madona ki sanad imam malik tak sahih sabit ker dain?

warna unho ne imam malik per jhot bola jab k imam malik apne mustanad kitab “ Mota Imam Malik “ main hadees laye hain

Hz Sahal Bin Saad wali : “logon ko hukm diya jata tha k admi apna dayan hath apni bayen zara per rakhay“
۩[1/158]۩

Or is Hadees ko Imam Malik ne ye baab bandh ker laye hain ankhain khol ker muqallid hazrat parh lain

“Baab Waza Al Yadain Ahdahuma Alal Akhira fi Salat “

Or sabot le lo

Ibne Abdul Bar ne kaha : “Ibne Nafay , Abdul Malik or motaraf ne malik se riwayat kiya hai ke unho ne farmaya : farz or nafal main dayan hath bayen hath per rakhna chahiye is main koi harj nai “

Ibne Abdul Bar ne kaha : or in imam malik k madni shagirdon ka yahe qoal hai -
۩ Al Astazkar 2/291۩

۞NAAF KE NEECHE HAATH BANDHNAY KI HADEES KE TAHQEEQ۞

Hanafi Hazrat ne Musanaf Ibne Sheba ki ek Hadees paish ki

"Hz Wael bin Hajar rz Farmate hain ke : "Maine Rasoolullah (s.a.w.) ko dekha ke AAP (s.a.w.) ne Namaz me apna daaya hath baayein par Naaf ke neeche rakha"
۩[Musannaf Ibne Abi Shaiba 1/390]۩


To hamaray Mohtram Hanafi Hazraat musanaf Ibne Abi Sheba ka jo nuskha 1966 hyderabad hind main taba hoa tha is main is hadees ka ikhta taam “ala shamalihe fi salat" per hoa is main “Tahatu Sara" ka lafz kahin mojood bhe nai Musanaf k qadeem Nuskhon main bhe ye Alfaz mojood nai


Alama Muhammad Hayat Sindhi ki gawahi : “oon ul mabood"  ۩[2/ 462]۩
main sabat hai k unhone Musanaf k Nuskhay main ye lafz nai paya Even ke ap ke
Anwar Shah Kashmiri bhe farmatay hain :  "Main ne musanaf k teen nuskhay dehkhe hain un main se aik nuskhay main bhe ye alfaz nai" -
۩[Faiz Ul Bari 2/267]۩


Dosra shahid Ye hadees
Imam Wakeek Wastay Musnad Ahmed (4/316)
Sharah Suna (3/30)
Sunan Dar Qutni (1/ 286) main mojood hain

Lakin “Tahtu Sara“ ke Alfaz kisi Riwayat main mojood nai



Sunan Nisai or Sunan Darqutni main Abdullah Bin Mubarak ne Wakee ki Motabait ki hai lekin ye alfaz to in ki riwayat main bhe majood nahi.

Abu Naeem Al Fazal Bin Dakeen ne yahe hadees Moosa Bin Umair se “Tahtu Sara“ ke beghair riwayat ki hai

۩[Al Marafatu Tareekh lil Farsi 3/121]۩
۩[Asuan Kubra 2/28],۩
۩[Al Moajam al Kabeer lil Tibrani 9/66]۩
۩[Tahzeeb Ul Kamal lil Mazi 18/499]۩


Agar ye Hadees mojeed hote to Muqtadamen E Hanfia is se bay khabar na hotay jab ke Tahavi Ibne Turkamani or Hamam in Hanfion ne is ka zikr tak nai kia

Is liye ap Deobandi hazrat ko chahiye k musanaf k ab her nuskhay main btayen k iski khasosiat ye hai ke

“IS MAIN AISE ALFAZ MAIN HAIN JO IBNE IBE SHEBA KO PATA HE NAI CHALA BALKAY HUM AALL E TAQLEED NE EJAAD KIYE HAIN ! “

Ye Alfaz Qasim Bin Qatlo Bagha Hanfi

[Kazab / Qala Al-Baqai Anazar Alzoo Al Lamay 6/186]
ne pehli martaba ye alfaz ghalat fehmi ya kazab bayani ki waja se musanaf ki taraf mansoob ker diye jis ka deobandi hazrat ne khob faida uthaya khair ALLAh in ko hidayat day!!



Hassan Mauvia Deobandi Sahib is k ilawa jo ap ne nuskhay likhay hain wo zara sabit to ker dain pehlay !!!!

Copy paste kerna her waqt ache bat nai ilm bhe hasil ker lain waisay khair muqalad hain ilm ka ap se kya kaam !!

Dosri riwayat jo ap ne paish ki or ALHAMDULIL AH khud he apne us post k neechay likh dia “ZAEEF“


Ap ke alfaz ye hain apni post per bhe dekh lena

"Ali raz. Se rivayat hai ke Namaz ki Sunnat ye hai ke daaya hath baaye par rakh kar Naaf ke neeche rakhein."

[Ibne Abi Shaiba 1/301] Zaeef.
[Musnade Ahmed 1/110] Zaeef.
[Abu Dawood pg1279 , hadis756 ] Zaeef.


Is k ilawa ye aik or riwayat abu dawood ki hazrat abu huraira r.a wali bhe ap ne likhi or ALHAMDULIL AH khud he man lia k ye zaeef hai is liye apni post k neechay likh dia zara check kerna


"Abu Huraira rz. Ne kaha Hath ko Hath par Namaz me Naaf k neeche rakha jaye."

[Abu Dawood pg1279 , hadis758 ] Zaeef

Ap ne khud he apni riwayat ko zaeef keh dia ab main kya karun ???

Khair in riwayat ka daroomadar abdur rehman ishaq al koofi per hai Is ko mandarja zail iema ne zaeef kaha hai

✓Abu zara arazi (jarah o tadeel 5/ 213)
✓Abu hatim razi ( jarah o tadeel 5 /213 )
✓Ibne khuzaima (kitab o toheed page 220 )
✓Ibne moeen (jarah o tadeel 5/ 213 ,
✓tareekh ibne moeen 1559 , 3070 )
✓Ahmed bin hanbal ( kitab uz zufa lil bukhari 203 , tareekh ul kabeer5 /259 )
✓Bukhari (al alal tirmazi 1/227)

Is ke ilawa bhe or iema ne is ko zaeef kaha hai ……..



Phr ap ne aik tabi ka qoal paish kia jo ye hai

"Al Hajjaj bin Hisan raz. Farmate hain: Maine Abu Majlaz rah. Se suna (Raavi kehte h) Maine unse daryaft kiya ke (Rasoolull ah SAWS) hatho ko kaise rakhte the toh Farmaya: Wo apne daaye hath ke androoni hisse ko apne baayein hath ki hatheli ke Zahiri hisse par rakhte the aur in dono ko Naaf se neeche rakh lete the."
[Ibne Abi Shaiba 1/391

Ap k nazdeek imam Abu Hanifa ka qoal hujat hai is ke ilawa kisi ka qoal hujat nai to ye kahan se ban gaya ????
Kya in ki taqleed shoroo ker de ? ??

Abu Tabi ka ye qoal NABI (s.a.w) ki marfoo hadees k khilaf hai jis main seenay ka zikr aya hai
۩[Musnad Ahmed]۩

Abu Muljlaz ka ye qoal dosray Tabi (R.H) k qoal k khilaf hai jo farmatay hain nabi sal lal la ho aly he wasalam namaz main seenay per hath bandhtay thay
۩[abu dawood 579]۩


★Hz Ssaeed Bin Jubair (r.a) Farmatay hain : Namaz main NAAF se oper hath bandho lihaza mujlaz ka qoal Saeed Bin Jubair Tabi ke qoal k bhe khilaf hai

Ab kiya karaigay ap?

Hazoor (sws) ki sahih hadees k samnay tabaeen k aqwal ko lena ap ka kam hai hamara nai k hum hadees ko thokra dain aik imam k liye ALLAH bachaye is kufr se Or ap hanfi in donon qoal k bar aks karte hain zara ap btayen gay k ap ki ortain seenay per hath q bandhte hain hath to naaf k neechay bandhnay chahiye na

“ kya ye khula tazad nai !
“Phr ap ne ibraheem nakhi ka qoal paish kia jo k ye hai

★"Ibrahim Naqi'i rah. Ne Farmaya ke : "Apna Daaya hath baayein par Naaf ke neeche rakhe."
[Ibne Abi Shaiba 1/390 ]

To bhai ab ap hanfi se ibrahimi ho gaye wah g….

in tabi ka qoal hujat kab se ban gaya

khair Is asar main rabee rawi ghair motayan hai agar is se murad rabee bin sabeh hai to wo to zeef hai tamam mohadeesen k nazdeek jarah o tadeel ki kitabain khol k dekh lo


☛Phr Aap ne ye asar paish kia "Anas (raz) Ne farmaya : 3 batein sab Nabiyo ke aqlaq me hain: .

i. Jald Iftar karna,
ii. Sehri me Taqeer karna aur
iii. Namaz me Daaya hath baaye par Zeir Naaf rakhna."
۩[Bahawala Ibne Hazam v4/113 ]۩



To bhai is ka jaiza to laylain q k apni zindagi barbad kerte o Is riwayat main sayeed bin zarbi al basri al abdani zaeef rawi hai

۩[Al khalafiat lil Behqi Page 37]۩
۩[Mukhtasar Al-Kahalafiat (1/342)۩

Hafiz ibne hajar farmatay hain mukar ul hadees
۩[Taqreeb 2304]۩

AP NE JO SEENAY PER HATH BANDHNAY WALI RIWAYAT PER HAMLA KIA HAI TO MAIN US KI TAHQEEQ OR US JAWAB BHE INSHallaH JALD IS GROUP MAIN DAY DON GA UMEED HAI K AP SACH DEKH KER SEEDHE RASTAY PER A JAYEN AP K PAS NAAF K NEECHAY HATH BANDHNAY KI AIK SAHIH RIWAYAT NAI KHUD SOCHAIN !!!!!


BY:ESSA PATHAN REPLY TO HASSAN MUAVIA (DEOBANDI)
http://www.islamicleaks.com/

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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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