Rafa ul Yadain (Roman English)

RAFA UL YADAIN

Index

1)    Shuroo’ Namaz Ke Elawa Kisi aur Maqam per Rafaulyadain Na Karne Ke Dalail

 

2)    Tark Rafaul-Yadain Hadees Ke Tamaam Rijaal Sahih Muslim Ke Rijaal Hain

3)    Rukoo’ Se Pehle Aur Ba’d Me Raful-Yadain Mansooq Hai Isliye Hazrat Ali (Raziallahu Anhu) Ne Karna Chhor Diya

4)    (NAAM NIHAAD) Ahl-e-Hadees, Zubair Ali Za’i ke Aitrazat aur Uske Jawabaat

5)    Rafaul-Yadain Par Maazi Istimraari (Ya’ni Kaana Fa’l-e-Muzaari’ Par Daakhil Hone) Ki Asal Haqeeqat

6)    Ghairmuqallideen Ki Khwabi Rafaulyadain Aur Khud-Saakta Kufr Ki Zalalat!

7)    Rafaul-Yadain Sirf Takbeer-e-Tehreemah Ke Waqt Karne Wali Mauqoof Hadees Aur Aal Peerdaad Zubair Ali Zai Ki Fareibkaari

8)    Hazrat Abu Bakr Siddeeq Radiallahu Anhu Aur Rafayuldayn

9)      Furoo’i Masaa’yil Mein Ikhtelaaf Wa Ittehaad Shaikhul Islam Ibn Taimiyyah Ki Nazar Mein

10)  Zubair Ali Za’i Ki Abu Bakar Bin Ayaash (Rah.) Per Aitraaz Ka Munh Tor Jawaab

 

11) Rafaul-Yadain Ke Isbaat Per Shaykh Abdul Qadir Jeelani (Rah.) Ke Fatwe Ki Haqeeqat

12) Hum Rafayadein kyu nahi karte??

13) Sirf Takbeer e Tahrima ke Waqt Rafedain AHadees Rasool Sallallahu Alaihi Wasallam Ki Rooshni me.

Shuroo’ Namaz Ke Elawa Kisi aur Maqam per Rafa ul yadain Na Karne Ke Dalail

Bismillahir Rahmanir Raheem

Mohtaram Biraadraan-e-Islam! Namaz Allah Ta’la ki Mehboob Tareen Ibadat hai aur Iske baare me KHATIM AL-ANBIYA (sallallahu alaihi wa sallam) ki Taakeed hai ke “Namaz Us tarah Parho Jis tarah Mujhe Parhte dekhte ho.” [Sahih Bukhari]

Aap (sallallahu alaihi wa sallam) ke Is Irshaad-e-Giraami per Sab se Zyadah Amal karne waale Sahaba-e-Kiraam (raziallahu anhum) hain. Hadees ki Kitabo’n me SAHEEH SANADO’N (Chain) se Ba’z Sahaba-e-Kiraam (raz.) se Sirf Namaz ki Shuroo’ me Takbeer-e-Tehreemah ke waqt Rafaul-Yadain (Dono Hatho’n ko Uthaana) Saabit hai aur Ba’z Sahaba-e-Kiraam (raz.) se Rukoo’ me Jaate waqt aur Uthte waqt aur Ba’z Sahaba (raz.) se Sajdo’n ke darmyan bhi Rafaul-Yadain karna sabit hai.

A’imma-e-Mujtahideen (rahmatullahi alaihim) ne In tamam rivaayaat me Tehqeeq ki aur Tehqeeq wa Tafteesh ke ba’d Jis Imam Mujtahid ko Jo Rivayat Zyadah SAHEEH nazar aayi Unhone Usko Ikhtiyar kiya hai.

Fuqaha’ wa Muhaddiseen Ahnaf (rah.) ke Nazdeek Sirf Takbeer-e-Tehreemah ke waqt Rafaul-Yadain karna chahiye Iske ba’d Nahi. Is tarah har Faqeeh wa Muhaddis ne Apni Tehqeeq ke mutabiq Ek Ek SUNNAT per amal kiya Lekin doosro’n ko Kabhi Ghalat nahi kaha. Kyonke Ye Iqtilaf Islam aur Kufr ka nahi hai aur Na hi Sunnat wa Bid’at ka hai balke Ye Iqtilaf Fro’i Masaa’il ka Iqtilaf hai Jo ke Mehmood hai. Agar Mujtahid Ghalti karta hai to Usko Apne Ijtihad ka Ek Ajar milta hai aur Agar Sahih baat ko Pa leta hai to Usko Do (2) Ajar milte hain Ek to Ijtihad ka aur doosra Sahih baat ko Paane ka. [Ba-Mutabiq Hadees Sahih Bukhari wa Sahih Muslim]

Aur Ghalti per bhi Ajar milna is baat ki Daleel hai ke Ye Iqtilaf Haqq wa Baatil ka Mi’yaar Nahi hai. Agar Haqq wa Baatil ka Mi’yaar hota to Ajar ka wa’da bhi na kiya Jata. Isiliye 4 Mazaheb [Hanafi, Shafai, Hanbali wa Maliki] ke darmyan bhi Yehi Fro’i Iqtilaf hai Magar Rasool (sallallahu alaihi wa sallam) ke Farmaan ki wajah se Ye Ek doosre ko Ghalat Nahi tehraate Kyonke Jab Allah Ta’la Ajar de raha hai to Hum Kaun hote hain ke Ajar milne walo’n ko GHALAT KAAR tehraayein.?

Lekin Maujoodah Daur ke Hindustani wa Pakistani Ghair-Muqallideen Ahl-e-Hadees Ahbaab (Jo sirf Qur’an wa Sahih Hadees per amal karne ka da’wa karte hain aur Kisi Teesri Cheez ka Inkar karte rehte hain) Namaz ke Andar Rukoo’ me Jaate waqt aur Uthte waqt aur Teesri Raka’t ke shuroo’ me Rafaul-Yadain karne ko Zaroori qaraar dete hue Ummat-e-Muhammadiyah me Khatarnaak Inteshaar Paida kar diya hai. Is Masla’h ko Jisme Sahaba (raz.) ke daur se Ahl-e-Ilm me Iqtilaf Chala aa raha hai Haqq wa Baatil ka Mi’yaar bana chuke hain. Rafaul-Yadain karne walo’n ko Ahl-e-Hadees aur Na karne walo’n ko Be-Namazi aur JAHANNAMI tak qaraar dene se peeche nahi hain.

Ghair-Muqallid Maulvi Abdul Shakoor Abdul Qadir likhta hai: “Haqq Mazhab Ahl-e-Hadees hai, aur Baaqi JHOOTE aur JAHANNAMI hain, To Ahl-e-Hadeeso’n per WAJIB hai ke In Tamaam Gumrah Firqo’n se Bachei’n.” [Siyaahatul Janaan Bi-Manaakihat Ahlul Eimaan Page 4]

Mazeid likhta hai: “Maulvi Muhammad Joonagarhi ne Apni Tasneefaat me Hanafiyo’n ko GUMRAAH aur Firqah NAJIYAH se KHAARIJ qaraar diya hai.” [Page 11]

Ghair-Muqallideen ne Is Fro’i Iqtilaf ki bunyad per Hanafiyo’n ke JAHANNAMI hone tak ka Faislah Saadir farma diya hai. Allah ki Panah ho.

Aur Is silsilah me Kabhi Kazab Bayani se bhi Kaam lete hain aur Kabhi Ye Bachkaana Shoshah Chhorte hain ke, Kya Rasoolullah (sallallahu alaihi wa sallam) Chaar-Chaar Tareeqah se Namaz parhte the.? Jab ke Khud Ghair-Muqallideen ki Namaz Ek Masjid me bhi Ek Jaisi Nahi hoti. Arz hai ke Ye Fro’i Iqtilaf Ahadees me Zaahiri Tazaad ki wajah se Aur  Ahadees ke Faham (Samajh) ki wajah se A’immah ke darmyan hua hai. A’immah ne Jaan Boojh kar Ye Iqtilaf paida nahi kiya hai.

AHNAAF KE DALAA’IL:

Daleel# 1: 

Hazrat Alqamah (rah.) kehte hain ke, Abdullah bin Mas’ood (raziallahu anhu) ne farmaya: “Kya Main Tumhein Rasoolullah (sallallahu alaihi wa sallam) waali Namaz Na Parhaon.? Phir Namaz Parhi aur Rafaul-Yadain Na kiya Magar Ek Martabah Shuroo’ Namaz me (Ya’ni TAKBEER-E-TEHREEMAH ke waqt).”

Imam Tirmizi (rah.) farmate hain: “…Hadees Ibn-e-Mas’ood (raziallahu anhu) HASAN (Good) hai. [Tirmizi H#252; Abu Dawood H#748; Nasa’i H#1060]

Khud Ghair-Muqallideen ke Peishwa Naseeruddin Albani Sahab likhte hain: ”Haqq baat Ye hai ke Ye Hadis SAHEEH hai aur Iski SANAD MUSLIM ki Shart per SAHEEH hai aur Jin Logo’n ne Is Hadees ko MA’LOOL (Za’eef) qaraar diya hai Humein Unki Koi Aisi Daleel Nahi mili Jis se Istedlaal SAHEEH ho aur Iski wajah se HADEES ko Radd (Reject) kiya Ja sake.” [Mishkaat Ba-Tehqeeq Albani V1/P254]

Daleel# 2: 

Hazrat Abdullah bin Umar (raz.) se rivayat hai ke, “Nabi (sallallahu alaihi wa sallam) sirf Namaz ke shuroo’ me Rafaul-Yadain farmate the, Iske ba’d dobarah Hath Nahi Uthaate the.” [Al-Khilaaqyaat Lil Bayhaqi V1/P404, H#1720]

Muhaddis-e-Haram Sheikh Aabid Sindhi (rah.) farmate hain ke, “Mere Nazdeek Ye Hadees Yaqeeni taur per SAHEEH hai.” [Ba-Hawalah Mu’arif As-Sunan 2/494]

Daleel# 3: 

Hazrat Abdullah bin Umar (raz.) se rivayat hai ke, “Maine Rasoolullah (sallallahu alaihi wa sallam) ko dekha Jab Namaz shuroo karte to Rafaul-Yadain karte. Rukoo’ ki taraf Jaate hue, Rukoo’ se Sar Uthaate hue aur Sajdo’n ke darmyan Raful-Yadain Nahi karte the.” [Musnad Al-Humaydi V2/P277, H#614, Published BEIRUT, SANAD SAHEEH]

Daleel# 4: 

Hazrat Ali (raz.) se rivayat hai ke, “Nabi (sallallahu alaihi wa sallam) Ibtidaay-e-Namaz me Hath Uthaate the Phir ba’d me Nahi Uthaate the.” [Al-Illal Al-Waaridah Fi Ahadees An-Nabawiyah 4/106, SANAD SAHEEH]

Daleel# 5: 

Hazrat Ibaad bin Zubair (raz.) farmate hain ke, “Rasoolullah (sallallahu alaihi wa sallam) Jab Namaz Shuroo fatmaate Usi waqt Rafaulayadain karte Phir Namaz Khatm hone tak Rafaul-Yadain nahi karte the.” [Al-Khilaaqyat Lil Bayhaqi V1/P404, H#721, SANAD MURSAL JAYYID]

Daleel# 6: 

Hazrat Baraa’ bin Aazib (raz.) kehte hain ke, “Maine Rasoolullah (sallallahu alaihi wa sallam) ko dekha ke Jab wo Qiblah Rukh hote (Yani Namaz shuroo karte) to Rafaul-Yadain karte the Yaha’n tak ke Aap (sallallahu alaihi wa sallam) ke Angoothe Kaano ke qareeb hote, Phir Aap dono Hatho’n ko Nahi uthate.” [Musnad Abu Ya’la V3/P249, H# 1692, Ye Hadees Apni Shuwahidaat ke sath SAHEEH hai]

Daleel# 7: 

Hazrat Abdullah bin Mas’ood (raz.) farmate hain ke, “Maine Nabi (sallallahu alaihi wa sallam) aur Hazrat Abu Bakar wa Umar (raz.) ke peeche Namaz parhi, In Hazraat ne sirf Takbeer-e-Tehreemah ke waqt Rafaul-Yadain kiya.” [Sunan Kubra Bayhaqi V2/P79]

Hafiz Ibn-e-Turkmani (rah.) ne farmaya ke, Is rivayat ki Sanad Jayyid hai Ya’ni HASAN hai. [Ba-Hawala I’la As-Sunan 3/68]

Daleel# 8: 

Hazrat Ibraheem Naqa’I Taaba’ee (rah.) farmate hain, “Abdullah bin Masood (raz.) Jab Namaz shuroo karte to RafaulYadain karte the Phir dobarah RafaulYadain Nahi karte the.” [Musannaf Ibne Abi Shaibah V1/P236, SAHEEH Mursal Mauqoof]

Daleel# 9: 

Hazrat Aswad Taaba’ee (rah.) rivayat karte hain, “Maine Hazrat Umar (raz.) ke peeche Namaz parhi, Aap (raz.) ne Namaz me Kisi Jagah Rafaul-Yadain nahi kiya  magar Namaz ke shuroo’ me.” [Musannaf Ibne Abi Shaibah Raqam# 2469, SANAD SAHEEH]

Daleel# 10:

Aasim bin Kulaib (rah.) Apne Waalid (Kulaib bin Shihab) se rivayat karte hain ke, “Be-Shakk! Hazrat Ali (raz.) Namaz shuroo’ karte to RafaulYadain karte the, Iske ba’d Nahi karte the.” [Musannaf Ibne Abi Shaibah Raqam# 2457, SANAD SAHEEH]

Daleel# 11: 

Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER AULAA (TEHREEMAH) ke, Namaz me.” [Sharah Muanil Aasaar - Kitab: As-Salaah - Baab: At-Takbeer]

Daleel# 12: 

Hazrat Abdullah bin Mas’ood (raz.) aur Hazrat Ali (raz.) ke As’haab (Ya’ni Shagird) Shuroo’ Namaz me Rafaul-Yadain karte the phir dobarah Hath Nahi Uthaate the.[Musannaf Ibne Abi Shaibah, Ye bhi bilkul SAHEEH hai]

Daleel# 13: 

Muhammad bin Nasar Al-Marwazi (rah.) farmaate hain: “Hum Kisi Aise Shehar ko Nahi Jaante Jiske Baashinday (Citizens) puraane Zamaane se Ahl-e-Ilm me shumaar kiye jaate ho aur Unhone Bil-Ittifaaq Namaz me jhukte aur Uthte waqt Rafaul-Yadain ko Chhor diya ho sivaaye Shehar Koofah ke.” [At-Tamheed Li Ibne Abdul Barr V9/P213]

NOTE: Koofah, Iraq wo Azeem Shehar hai Jaha’n per 1500 Sahaba-e-Kiraam (raz.) aa kar Aabaad hue the. Jinme 24 BADRI aur 3 ASHRAH MUBASHHARAH Jaise Azeem Sahaba (raz.) shaamil the. Hazrat Ali (raz.) ne Koofah ko Darul Hukoomat (Capital City) banaya tha. Koofah Ilm–e-Hadees aur Fiqh ka Be-Misaal MARKAZ tha. Yehi wajah hai ke [Sahih Bukhari] ke Raaviyo’n (Narrators) me Aksar Muhaddiseen KOOFAH ke hain.

Daleel# 14: 

Ibn-e-Rushd (rah.) farmate hain, “Imam Malik (rah.) ne Madeenah walo’n ke Amal ke muwafaq hone ki wajah se Rafaul-Yadain Na karne ki Hadees ko TARJEEH di hai.” [Bidayatul Mujtahid V1/P193]

Daleel# 15: 

Ibnul Qasim (rah.) ka bayan hai ke, “Imam Malik (rah.) farmate hain ke sirf Takbeer-e-Tehreemah ke waqt Hath Uthaaye jaayei’n Iske ba’d Na Uthaaye Jaayei’n. Imam Malik (rah.) Namaz me Takbeer-e-Tehreemah ke alawah Rafaul-Yadain ko ZA’EEF qaraar dete the. Yehi MASLAK Ahl-e-Koofah ka aur Sufyan Sauri (rah.) ka hai.” [Al-Istizkaar V4/P98]

Imam Tirmizi (rah.) ka Na’ra-e-Haqq:

Hadees Ibn-e-Mas’ood (raz.) ke tehat farmate hain: “Sahaba (raz.) wa Taba’een (rah.) me se Be-Shumaar Ahl-e-Ilm Yehi kehte hain (Ya’ni sirf Takbeer-e-Tehreemah ke waqt Rafaul-Yadain kiya Jaaye) aur Yehi Qoul Sufyan Sauri (rah.) aur Ahl-e-Koofah ka hai.”[Jami’ Tirmizi]

Allamah Ibn-e-Taymiyah (rah.) ka Fatwa:

“Namaz parhne wala Rafaul-Yadain kare ya Na kare Is se Namaz me Koi KHARABI Nahi aayegi aur Na Namaz BAATIL hogi.” [Majmua’ Fatawa V22/P253]

Lekin Aaj ke Ghair-Muqallideen, Ahl-e-Hadeeso’n ke Nazdeek Rafaul-Yadain hi Haqq wa Baatil ki Pehchan ban gaya hai aur Isko Namaz ki Sihat wa Qubooliyat ki SHART ban chuka hai.

Hum Poochte hain ke Humne SAHEEH ISNAAD waali Itni Ahadees peish ki hain, In Ahadees ko Thukra kar Chand Matlab ki Ahadees per amal karne walo’n ko hi Ahl-e-Hadees kehte hain.? Aisa hai to Phir Har Musalman Ahl-e-Hadees hoga. Is Label wala Makhsoosi Firqah Kyon bana rakha hai.?

Aaj ke Nazuk daur me Musalmano ko Aapasi Ittihad wa Ittifaq ki Sakht Zaroorat hai. Aise Pur Khatar Daur me In Froi Masaa’il Jinme Sahaba (raz.) ke daur se Iqtilaf chala aa raha hai ko Uchhaal kar Musalmano ko Aapas me Ladaana aur Taqleed-e-A’immah, 20 Raka’t Taraweeh, Juma’h ki 2 Azaanei’n, 3 Talaq Jaise Ijma’i Masaa’il ki Mukhalifat karna, Muqallideen ko Bid’ati wa Mushrik kehna, Croro’ wa Arbo’n Rupya Bas In Ikhtilafi Masaa’il ko Hawa dene ke liye Kharch karna. Zara Apne Qalb per hath rakh kar sonchiye ke Musalmano ka Kitna bada Nuqsan ho raha hai.? Aur Kya Aisa Karne waale Nadaani me Yahood wa Nasaara aur Dushman-e-Islam ki Sazisho’n ka shikar nahi ban rahe hain.? Kya Ghair-Muqallideen ki Nigaaho’n me Fiqh Hanafi hi Sab se Badi Gumrahi hai.? Aap ko Qadyaniyo’n se, Shio’n se, Munkareen-e-Hadees se Itna Baer nahi Jitna Hanafiyo’n se hai. Aisa Kyon? 95% Kitabein Aap ki to Ahnaf ke khilaf hi hoti hain. Agar Ahadees ki Kitabein likhte hain to bhi Ahnaf ke Maslak ko hi Nishanah banaate hain. Akhir Kya baat hai ke Aap Qadyani, Shio’n, Munkareen-e-Hadees ko Nishanah Kyon nahi banaate.?

Ghair-Muqallideen Zor-o-Shor se Baland Baang da’wa to karte hain ke sirf SAHEEH HADEESO’N per Amal karte hain. Za’eef Hadeeso’n ko Nahi maante, Lekin Inki Koi bhi Kitab ZA’EEF Ahadees se Khaali nahi. Aur Hamara da’wa hai ke Ghair-Muqallideen Jis tareeqah per Namaz parhte hain Wo Apne Is Tareeqah per Mukammal Namaz ko SAHEEH AHADEES se hargiz Sabit nahi kar sakte.

Note:

1) Tark-e-Rafaul-Yadain ki Hadees’on per Baaz Johala Ghair-Muqallideen ne be-zaa Aitrazaat bhi kia hai. Un aitrazaat ke Zawabaat is blog per mojood hai, niez Haq ko wajeh karne ke liye  waqt ke sath naye article Insha’Allah ate rahenge.

2) Sheikh Asif Ahmad (Damat Barakatuhum) “Sunnat -e- Rasool -us- Saqlain [صلى الله عليه و سلم] fi Tark -e- Rafa -ul- Yadain”  kitab mai 300 se zayed riwayat Sirf Namaz ki Shuroo’ me Takbeer-e-Tehreemah ke waqt Rafaul-Yadain karne ki naqal ki hai.

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Ek Mughalte Ka Jawaaab: Ghair-Muqallideen 400 riwayat Rafa -ul- Yadain karne ki baat karte hai. Ye mahez dhoka hai. Un 400 main 300 humari riwayat aur dono sajdo’n ke darmiyaan, Salam ke waqt Rafa -ul- Yadain riwayat samil rehti hai. Humara dawa hai Ta-Qayamat ye log apne usool ke tahet sirf 400 Sahih Hadees nahi dikha sakte.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Tark Rafaul-Yadain Hadees Ke Tamaam Rijaal Sahih Muslim Ke Rijaal Hain

Bismillaahir Rahmaanir Raheem

Hazrat Alqamah (rah.) kehte hain ke, Abdullah bin Mas’ood (raziallahu ta’la anhu) ne farmaya: “Kya Main Tumhein Rasoolullah (sallallahu alaihi wa sallam) waali Namaz Na Parhaon.? Phir Namaz Parhi aur Rafaul-Yadain Na kiya Magar Ek Martabah Shuroo’ Namaz me (Ya’ni TAKBEER-E-TEHREEMAH ke waqt).”

Imam Tirmizi (rahmatullahi alaih) farmate hain: Is BAAB me Baraa’ bin Aazib (raziallahu anhu) se bhi Rivayat hai. Hadees Ibn-e-Mas’ood (raziallahu anhu) HASAN hai aurSahaba (raziallahu anhum) wa Taaba’een (rahmatullahi alaihim) me se Be-Shumaar Ahl-e-Ilm Yehi kehte hain aur Yehi Qoul Sufyan Sauri (rah.) aur Ahl-e-Koofah ka hai. [Tirmizi – Kitab: As-Salaah]

حَدَّثَنَا هَنَّادٌ حَدَّثَنَا وَكِيعٌ عَنْ سُفْيَانَ عَنْ عَاصِمِ بْنِ كُلَيْبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ عَنْ عَلْقَمَةَ قَالَ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ أَلَا أُصَلِّي بِكُمْ صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى فَلَمْ يَرْفَعْ يَدَيْهِ إِلَّا فِي أَوَّلِ مَرَّةٍ.
قَالَ وَفِي الْبَاب عَنْ الْبَرَاءِ بْنِ عَازِبٍ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ وَبِهِ يَقُولُ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ. { كِتَاب: الصَّلَاةِ – بَاب: مَا جَاءَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرْفَعْ إِلَّا فِي أَوَّلِ مَرَّةٍ }

Is Hadees Ke Kul Saat (7) Raavi Hain:

1. Hannad bin As-Saree (هَنَّادُ بْنُ السَّرِيِّ)
2. Wakee’ bin Al-Jarrah (وَكِيعُ بْنُ الْجَرَّاحِ)
3. Sufyan As-Sauri (سُفْيَانُ الثَّوْرِيُّ)
4. Aasim bin Kulaib (عَاصِمِ بْنِ كُلَيْبٍ)
5. Abdur Rahman bin Al-Aswad (عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ)
6. Alqamah (عَلْقَمَةَ)
7. Abdullah bin Mas’ood (Raziallahu Ta’la Anhu) [عَبْدُ اللَّهِ بْنُ مَسْعُودٍ]

Hannad Bin As-Saree (Rahmatullahi Alaih) Sahih Muslim Ke Rijaal Me Se Hain:

حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ حَدَّثَنَا أَبُو الْأَحْوَصِ عَنْ أَبِي إِسْحَقَ عَنْ عَمْرِو بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ قَالَ قَالَ لَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَا تَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ قَالَ فَكَبَّرْنَا ثُمَّ قَالَ أَمَا تَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ قَالَ فَكَبَّرْنَا ثُمَّ قَالَ إِنِّي لَأَرْجُو أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّةِ وَسَأُخْبِرُكُمْ عَنْ ذَلِكَ مَا الْمُسْلِمُونَ فِي الْكُفَّارِ إِلَّا كَشَعْرَةٍ بَيْضَاءَ فِي ثَوْرٍ أَسْوَدَ أَوْ كَشَعْرَةٍ سَوْدَاءَ فِي ثَوْرٍ أَبْيَضَ.

{ كِتَاب: الْإِيمَانِ – بَاب: كَوْنِ هَذِهِ الْأُمَّةِ نِصْفَ أَهْلِ الْجَنَّةِ }

Wakee’ Bin Al-Jarraah Aur Sufyan As-Sauri (Rahmatullahi Alaihim) Sahih Muslim Ke Rijaal Me Se Hain:

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَأَبُو كُرَيْبٍ قَالَا حَدَّثَنَا وَكِيعٌ عَنْ سُفْيَانَ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ عَنْ كُرَيْبٍ عَنْ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ مِنْ اللَّيْلِ فَقَضَى حَاجَتَهُ ثُمَّ غَسَلَ وَجْهَهُ وَيَدَيْهِ ثُمَّ نَامَ.

{كِتَاب: الْحَيْضِ – بَاب: غَسْلِ الْوَجْهِ وَالْيَدَيْنِ إِذَا اسْتَيْقَظَ مِنْ النَّوْمِ}

Sufyan Sauri Aur Aasim Bin Kulaib (Rahmatullahi Alaihim) Sahih Muslim Ke Rijaal Me Se Hain:

حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ حَدَّثَنَا سُفْيَانُ عَنْ عَاصِمٍ عَنْ الشَّعْبِيِّ عَنْ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَرِبَ مِنْ زَمْزَمَ مِنْ دَلْوٍ مِنْهَا وَهُوَ قَائِمٌ.

{ كِتَاب: الْأَشْرِبَةِ – بَاب: فِي الشُّرْبِ مِنْ زَمْزَمَ قَائِمًا }

Abdur Rahman Bin Al-Aswad Aur Alqamah (Rahmatullahi Alaihim) Sahih Muslim Ke Rijaal Me Se Hain:

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَأَبُو كُرَيْبٍ قَالَ يَحْيَى أَخْبَرَنَا و قَالَ الْآخَرَانِ حَدَّثَنَا أَبُو مُعَاوِيَةَ عَنْ الْأَعْمَشِ عَنْ إِبْرَاهِيمَ عَنْ الْأَسْوَدِ وَعَلْقَمَةَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ح و حَدَّثَنَا شُجَاعُ بْنُ مَخْلَدٍ حَدَّثَنَا يَحْيَى بْنُ أَبِي زَائِدَةَ حَدَّثَنَا الْأَعْمَشُ عَنْ مُسْلِمٍ عَنْ مَسْرُوقٍ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ وَهُوَ صَائِمٌ وَيُبَاشِرُ وَهُوَ صَائِمٌ وَلَكِنَّهُ أَمْلَكُكُمْ لِإِرْبِهِ.

{ كِتَاب: الصِّيَامِ – بَاب: بَيَانِ أَنَّ الْقُبْلَةَ فِي الصَّوْمِ لَيْسَتْ مُحَرَّمَةً عَلَى مَنْ لَمْ تُحَرِّكْ شَهْوَتَهُ }

Alqamah (Rahmatullahi Alaih) Aur Abdullah Bin Mas’ood (Raziallahu Anhu) Sahih Muslim Ke Rijaal Me Se Hain:

حَدَّثَنَا يَحْيَى بْنُ حَبِيبٍ الْحَارِثِيُّ وَصَالِحُ بْنُ حَاتِمِ بْنِ وَرْدَانَ قَالَا حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ حَدَّثَنِي خَالِدٌ الْحَذَّاءُ عَنْ أَبِي مَعْشَرٍ عَنْ إِبْرَاهِيمَ عَنْعَلْقَمَةَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِيَلِنِي مِنْكُمْ أُولُو الْأَحْلَامِ وَالنُّهَى ثُمَّ الَّذِينَ يَلُونَهُمْ ثَلَاثًا وَإِيَّاكُمْ وَهَيْشَاتِ الْأَسْوَاقِ.

{ كِتَاب: الصَّلَاةِ – بَاب: تَسْوِيَةِ الصُّفُوفِ وَإِقَامَتِهَا وَفَضْلِ الْأَوَّلِ فَالْأَوَّلِ مِنْهَا وَالِازْدِحَامِ}

To Ma’loom hua ke Ye Hadees SHART SAHIH MUSLIM per  SAHIH hai. Jo Log Is HADEES ka INKAAR kar rahe hain Wo Asal me SAHIH HADEES ka Inkar Kar rahe hain.

 

 

 

 

 

 

 

 

 

 

Rukoo’ Se Pehle Aur Ba’d Me Raful-Yadain Mansooq Hai Isliye Hazrat Ali (Raziallahu Anhu) Ne Karna Chhor Diya

Bismillaahir Rahmaanir Raheem

Wakee’ -> Abu Bakar An-Nahshali -> Aasim bin Kulaib -> Apne Waalid (Kulaib bin Shihab) se rivayat karte hain ke, “Be-Shakk! Hazrat Ali (raz.) Namaz shuroo karte to RafaulYadain karte the, Iske ba’d Nahi karte the.” [Musannaf Ibne Abi Shaibah Raqam# 2457]

حدثنا وكيع عن أبي بكر بن عبد الله بن قطاف النهشلي عن عاصم بن كليب عن أبيه أن عليا كان يرفع يديه إذا افتتح الصلاة ثم لا يعود.

Is SANAD ke Tamam Raavi SIQAH hain. Isliye Ye MAUQOOF HADEES SANADAN bilkul SAHEEH hai aur Is Hadees me Koi ILLAT-E-QADIHAH bhi Maujood Nahi hai.

ABU BAKAR BIN ABDULLAH BIN QATTAAF AN-NAHSHALI (rahmatullahi alaih):

Ye, Is Hadees ke Markazi Raavi hain. Aur Ye [SAHIH MUSLIM; SUNAN TIRMIZI; SUNAN NASA'I; IBNE MAJAH] ke Raavi hain aur Jam’hoor Muhaddiseen ne Aap ko SIQAH, SAALIH, SUDOOQ, SABT, HASANUL HADEES qarar diya hai.
ABU BAKAR AN-NAHSHALI KI TA’DEEL:

1. Imam Yahya bin Mu’een (rah.) ne Kaha, SIQAH. [Tareekh Yahya bin Mu'een 1/47]

2. Imam Ahmed bin Hanbal (rah.) ne kaha, SIQAH. [Al-Illal Wal Muarifah# 4371]

3. Imam Abu Hatim (rah.) ne Kaha, Sheikh Saalih. [Al-Jarah Wa Ta'deel# 1536]

4. Hafiz Zehbi (rah.) ne kaha, SIQAH. [Al-Kashif# 6548]

5. Imam Ahmed bin Yunus (rah.) ne Kaha, Sheikh Saalih. [Tareekh Ad-Doori # 943]

6. Hafiz Ibne Hajar (rah.) ne Kaha, SUDOOQ. [Taqreeb At-Tehzeeb # 8001]

7. Imam Abu Dawood (rah.) ne Kaha, SIQAH. [Tehzeeb At-Tehzeeb # 8329]

8. Ibne Manjooya (rah.) ne kaha, Sahih Muslim ke Rijaal me hain. [Rijaal Muslim # 1961]

9. Ibnul Imad Al-Hanbali (rah.) ne Kaha, SUDOOQ. [Shundaat Az-Zahab 1/254]

10. Imam Ijla (rah.) ne kah, SIQAH. [Muarifat As-Siqaat # 2102]

11. Imam Ibne Mahdi (rah.) ne Kaha, Siqaat Masheikhatul Koofah. [Tehzeeb At-Tehzeeb #8329]

In A’imma-e-Fuqaha’ wa Muhaddiseen ke Khilaf Ghair Muqallid Zubair Ali Za’i Aam Logo’n ki Ankho’n me Dhool Jhonkte hue likhta hai:

“Abu Barkar An-Nahshali wali rivayat Jo doosri Kitabo’n me hai, Wo Uske WEHAM wa KHATA’ ki wajah se ZA’EEF hai.” [Zarb-e-Haqq asal me Mazroob-e-Haqq: 21, Pg 38]

Zubair Ali Za’I Sahab.! Ye Abu Bakar An-Nahshali (rah.) ka Weham Nahi balke, Aap ka Fareib hai. Jo ke Jam’hoor ki Tauseeq Jo ooper Guzar chuki hai ke Muqaablah me Mardood (Rejected) hai.
Mazeid Ye ke Abu Bakar An-Nahshali (rah.) se Hazrat Ali (raz.) ki Is TARK RAFAUL-YADAIN wali Hadees ko Kayi Siqaat ne rivayat kiya hai.

1. Wakee’ bin Al-Jarrah [Musannaf Ibne Abi Shaibah, Raqam# 2457]

2. Abu Nu’aym [Al-Ausat Li Ibne Munzar (rah.), Raqam# 1343]

3. Abu Ahmed [Sharah Mu'anil Aasaar, Raqam# 1252]

4. Ahmed bin Yunus [Sharah Mu'anil Aasaar, Raqam#1252]

5. Imam Muhammad [Muwatta Muhammad pg94]

6. Isma’eel bin Aabaan [Musannifat Abi Ja'far Raqam# 542]
Aur In Sabhi Hazraat ne Ek hi baat Aap se Naqal ki hai ke Hazrat Ali (raz.) sirf Takbeer-e-Tehreemah ke waqt Rafaulyadain karte the aur iske ba’d Kisi bhi Jagah nahi karte the.

Aur Imam Muhammad (rah.) ne Ek rivayat aisi bhi Naqal ki hai Jisme Abu Bakar An-Nahshali (rah.) maujood nahi hain. Goya ke Ye rivayat Abu Bakar An-Nahshali (rah.) ki Mutabi’at kar rahi hai.

Muhammad bin Abaan bin Saaleh -> Aasim bin Kulaib -> Apne Waalid (Kulaib bin Shihaab) se rivayat karte hain, (Jo ke Hazrat Ali (raz.) ke As’haab me se the) Unhone kaha ke, Be-shakk! Hazrat Ali (raz.) Takbeer Aula ke sath RafaulYadain karte the, Wo Takbeer Jiske sath Namaz shuroo’ ki Jati hai, Phir poori Namaz me Kisi bhi Jagah RafaulYadain Nahi karte the. [Muatta Muhammad Raqam# 105]

Is rivayat me Muhammad bin Abaan Jamhoor ke Nazdeek (Za’eef) Raavi hain magar Is Hadees me Unka Zu’af Mizr nahi Kyonke Abu Bakar An-Nahshali (rah.) SIQAH Raavi ne Inki MUTABI’AT kar rakhi hai.
Aur Yehi Hadees Ahl-e-Bait ki Sunahri Sanad se bhi Mazkoor hai. Ye Kitab Sunniyo ke Imam Hazrat Zain Al-Aabideen (rah.) ki hai.

Sayyiduna Zaid bin Ali (rah.) -> Ali bin Hussain (rah.) -> Hussain bin Ali (raz.) se rivayat hai ke, “Hazrat Ali (raz.) Takbeer-e-Oola me Apne Dono Hath Kaano ke ooper ke Hissah tak Uthaate, Phir Rafaul-Yadain Nahi karte Yahan tak ke Namaz poori kar lete.” [Musnad-e-Zaid bin Ali (rah.) Page 100]

(NAAM NIHAAD) Ahl-e-Hadees, Zubair Ali Za’i ke Aitrazat aur Uske Jawabaat

JAWABAT:

AITRAZ# 1: 

“Marwi hai ke Sufyan Sauri ne Is Asar ka Inkar kiya hai.” [Juz' RafaulYadain Raqam# 11; Noorul Ainain pg 165]

JAWAB# 1:

(a) Is Aitraz me Hadees ko Za’eef kehne ki Koi Wajah nahi bayan ki hai. Lihaza Ye JARAH MUBHIM hai, Jo Qabil-e-Qubool Nahi Kyonke Jawab to Tab hi diya Ja sakta hai Jab Wajah bayan ki jaaye Ya’ni JARAH MUFASSAR honi chahiye warna Ye Aitraz Mardood hi rahega.

(b) Imam Bukhari (rah.) ne Jo Asal Ibarat Naqal ki hai mae Sanad mulaahizah farmayein: “Aur Abdur Rahman bin Mehdi (rah.) ne kaha: Maine (Sufyan) Sauri ke saamne An-Nahshali (An) Asim bin Kulaib (rah.) wali rivayat bayan ki to Unhone Iska Inkar kiya.”

Imam Bukhari (rah.) ki Paida’ish hui [194 Hijri] me aur Abdur Rahman bin Mehdi (rah.) ki Wafaat hui [198 Hijri] me Ya’ni Abdur Rahman bin Mehdi (rah.) ki Wafaat ke waqt Imam Bukhari (rah.) sirf 4 Saal ke Bachche the.

Ab Zubair Ali Zai ko chahiye tha ke Wo Imam Bukhari (rah.) ka Samaa’ Abdur Rahman bin Mehdi (rah.) se sabit kare.? Al-Gharz Is Aitraz ki Sanad Munqata’ hone ki wajah se bhi Ye Aitraaz Mardood (rejected) hai.

Zubair Ali Sahab.! Mukhalifeen Agar Munqata’ rivayat peish karein to Aap ka Qalam unki Tardeed karne me Rukta Nahi Lekin Jab Aap ki NAFS-PARASTI ki baat aayi to Munqata’ rivayat se Istedlaal Karne me Aap ko Sharm bhi Nahi aati.

AITRAZ# 2: 

Imam Usman bin Sa’eed Ad-Darmi (rah.) ne Isko Waahi (Kamzor) kaha.[Sunan Al-Kubra 2/80 ba-hawala Noorul Ainain pg 165]

JAWAB# 2: 

Imam Darmi (rah.) ki Ye JARAH MUFASSAR hai Magar Zubair Ali Za’i ne Isi me Apni Aafiyat Samjhi ke Poori JARAH Naqal na ki Jaaye. Kyonke Ye JARAH Asal me Koi JARAH hai hi Nahi balke TARJEEH ka Masla’h hai.

Aur Jab tak JARAH MUFASSAR Na ho Ya’ni Hadees par Aitraz ki wajah Ma’loom na ho, Jawab dena Mushkil hota hai. Isliye Hum Yahan par Imam Darmi (rah.) ki Mukammal Ibarat Naqal karte hain aur is Aitraz ka Jawab dete hain.

Usman Daarmi (rah.) ne farmaya ke, “Ye Hadees Is Sanad se Waahi (Kamzor) hai Kyonke Hazrat Ali (raz.) ne Nabi (sallallahu alaihi wa sallam) se RafaulYadain karna rivayat kiya hai. To Ye Nahi ho sakta ke Hazrat Ali (raz.) Khud hi Nabi (sallallahu alaihi wa sallam) se RafaulYadain Karna rivayat karein aur Phir Iski Mukhalifat karein.” [As-Sunan Al-Kubra Raqam# 2637]

Qaraeen-e-Kiraam.! Imam Darmi (rah.) ka Ye Aitraz aisa Nahi hai ke Hazrat Ali (raz.) se SAHIH SANAD se marwi Is TARK RAFAUL-YADAIN wali Hadees ko ZA’EEF bana sake. Kyonke Imam Darmi (rah.) ne baghair Kisi Raavi par Jarah Naqal kiye hi Is Sanad ko Kamzor kaha hai, Lekin Haqeeqat Ye hai ke Is Hadees ke Tamam Raavi SIQAH hain. Aur Mazeid Ye ke Imam Darmi (rah.) Khud Jis Hadees-e-Ali (raz.) se Istedlaal Kar rahe hain Jisme RafaulYadain karne ka Zikr hai, Wo Abdur Rahman bin Abi Zinad ki wajah se ZA’EEF hai.

Imam Darmi (rah.) to Isbaat RafaulYadain ki Rivayat ko Hazrat Ali (raz.) se Husn-e-Zann ki wajah se Tarjeeh dene ki Koshish Kar rahe the. Jab ke Hum Ahnaf bhi Hazrat Ali (raz.) se Husn-e-Zann ki bina per Yehi kehte hain ke Hazrat Ali (raz.) ne Rasoolullah (sallallahu alaihi wa sallam) ko Rafaul-Yadain karte dekha hai to Iski MUKHALIFAT Wo Kaise Kar sakte hain.? Is tarah se to Aap (raz.) ki ADAALAT hi Saaqit ho Jaayegi aur Ahl-e-Sunnat Wal Jama’t, Ahnaaf ka Aqeedah hai ke Tamaam Sahaba (raz.) AADIL the.

Jab Hazrat Ali (raz.) ne Khud Rafaul-Yadain Nahi kiya aur Ye baat Aap (raz.) se SAHIH SANAD se saabit ho gayi to Ma’loom hota hai ke Hazrat Ali (raz.) ke Paas bhi Rukoo’ se Pehle aur ba’d me Rafaul-Yadain ki SUNNIYAT Mansooq hai. Lihaaza Aap (raz.) ne Isko TARK kar diya.

Chunacha Muhaddis Ibne Daqeeq Al-Eid (rah.) farmate hain: “Daarmi (rah.) ne Jo kuch Kaha hai Wo (Ya’ni Tark Rafaulyadain wali Hadees) Za’eef hai Kyonke Unhone ba-qoul Khud RafaulYadain ki rivayat ko Jo ke Hazrat Ali (raz.) se marwi hai, Tark RafaulYadain ke Amal ke Za’eef hone par Hazrat Ali (raz.) par Husn-e-Zan karte hue Daleel Pakdi hai, to Is Soorat me Mukhalif ko bhi Haqq pohanchta hai ke Wo Is muamle me iske Bar Aks kar ke Hazrat Ali (raz.) se Husn-e-Zan karte hue TARK RAFAULYADAIN ke Amal ko RafaulYadain ke liye NAASIKH bana daale.” [Kitabul Imam ba-hawala At-Ta'leeq Al-Mumajjid pg 92, Nasbur Raayah 1/413]

Muhaddis Kabeer, Imam Tahavi (rah.) likhte hain: “Be-Shakk! Hazrat Ali (raz.) Hamesha Nabi Kareem (sallallahu alaihi wa sallam) ko RafaulYadain karte dekhte rahe hain, Phir Wo Is Rafa’edayn ko Rasoolullah (sallallahu alaihi wa sallam) ke ba’d Chhor dete hain to Iski wajah sivaaye iske aur Kuch Nahi ke Unke Nazdeek Is Rafa’ ka Naskh (Yani Mansooq hona) sabit ho chuka tha. So Jab Hazrat Ali (raz.) ki Hadees (Tark RafulYadain wali) SAHEEH ho gayi to Is me Un Logon ke liye bohat Badi Hujjat mil gayi Jo Rafaulyadain ke Qaayel Nahi hain.”

Imam Tahavi (rah.), Imam Darmi (rah.) ki Peish Kardah Isbaat Rafaulyadain wali Rivayat ke baare me farmate hain: “Hadees, Ibne Abi Zinaad ki wajah se Khata’ hai.” aur mazeid likhte hain: “Ye rivayat Fi Nafsihi Za’eef hai.” [Sharah Muanil Aasaar 1/163]
Allamah Mardini (rah.) ne bhi Imam Darmi (rah.) ke Aitraz ka Jawab dete hue likha: “Ye Sanad (Ya’ni Tark Rafulyadain wali) Kaise Waahi (Kamzor) ho sakti hai.? Balke Kamzor to Wo Sanad hai Jo ke Ibne Abi Rafe’ an Ali (raz.) rivayat ki hai (Ya’ni Isbaat Rafaulyadain wali), Kyonke Uski Sanad me Abdur Rahman bin Abi Zinaad hai aur iska Zikr pichhle baab me ho chuka hai.” [Al-Jawahar An-Naqi 2/79]

Aur Allamah Mardini (rah.) ne Pichhle Baab me likha tha: “Abdur Rahman bin Zinaad ke baare me Ahmed bin Hanbal (rah.) ne Kaha ke Wo Muztaribul Hadees hai aur Abu Hatim (rah.) ne kaha ke Is se Ihtijaaj nahi kiya Ja sakta aur Amr bin Ali (rah.) ne kaha ke Isko Ibne Mehdi (rah.) ne (ba-sabab Za’eef hone ke) TARK kar diya.” [Al-Jawahar An-Naqi 2/73]

Is Tehqeeq se waazeh hua ke Imam Usman Darmi (rah.) ka Aitraz SAHIH NAHI aur deegar Muhaddiseen ne Unke Is Aitraz ko Radd karte hue Tafseeli Jawab diya hai.

AITRAZ# 3: 

“Imam Shaafa’i (rah.) ne Isey Ghair Saabit kaha.” [Sunan Kubra Bayhaqi 2/81, Noorul Ainain pg 165]

JAWAB# 3: 

Qaaraeen Kiraam! Is Jarah ki Sanad (Chain) wa Asal Matan (Text) mulaahizah farmayein.

“Za’frani ne kaha ke Imam Shafa’i ne QADEEM (Ya’ni Pehle) farmaya ke Hazrat Ali wa Ibne Mas’ood (raziallahu anhuma) se saabit nahi.” [Sunan Kubra Bayhaqi]

(a) Is Jarah ki Sanad Muttasil (continuous) Nahi hai balke Munqata’ hai. Aal Peerdaad Zubair Ali Zai Munqata’ Sanad se Logo’n ko Ulloo bana raha hai.

(b) Aur Matan (Text) se Saaf Zaahir hai ke Ye Imam Shafa’i (rah.) ka QADEEM (Pehle wala) Qoul hai.

Munqata’ aur Qadeem Qoul se Hazrat Ali (raz.) ki SAHEEH SANAD se marwi Tark Rafaulyadain ki Hadees ko Za’eef sabit karna to Koi Zubair Ali se seekhe. Innalillahi wa Inna Ilaihir Raji’oon.

AITRAAZ# 4: 

“Imam Ahmad (rah.) ne Goya Iska Inkaar kiya hai.” [Al-Masaail Al-Ahmed 1/343, Noorul Ainain pg 165]

JAWAB# 4: 

Zubair Ali Za’i ne Aam Logo’n ko GUMRAAH karne ke liye Koi KASAR nahi chhor rakhi hai, kyonke Ye Kitabein Aam Logo’n ko dastaras Nahi, to Iska Faaydah uthaate hue Isne Jo bhi Marzi me aaya likhta gaya, magar Ye bhool gaya ke Haqq to Akhir Haqq hi hota hai.

Qaraeen-e-Kiraam! Pehle Imam Ahmed (rah.) ke Alfaaz mulaahizah farmayein aur Phir Zubair Ali ki Daghabazi ka Faislah Khud karein.

Imam Ahmed (rah.) ne kaha ke, “Mere Ilm ke mutabiq Asim bin Kulaib (rah.) se Abu Bakar An-Nahshali (rah.) ke alawah Kisi aur ne rivayat Nahi ki hai.” [Al-Illal Wa Muarifat Ar-Rijaal Raqam# 717]

Qaaraeen-e-Kiraam.! Is hawale me Imam Ahmed (rah.) ne Hazrat Ali (raz.) ki Tark Rafaul-Yadain wali Hadees ka Inkar Nahi kiya balke Sanad ke Raavi Aasim bin Kulaib (rah.) se Abu Bakar An-Nahshali (rah.) ke Akele rivayat karne ke baare me kaha hai. Agar Usool-e-Hadees ki Ro’ se dekha Jaaye to SIQAH Raavi ki rivayat Qabil-e-Qubool hoti hai agarchah Ek hi SANAD se Kyon na marwi ho.

Imam Ahmed (rah.) ne kaha hai ke Unke AA’LAMAHU (Ya’ni Unke Ilm ke mutabiq) to ooper guzar chuka hai ke Asim bin Kulaib (rah.) se rivayat karne waale Abu Bakar An-Nahshali (rah.) Akele Nahi hain balke Muhammad bin Abaan (rah.) bhi Asim bin Kulaib (rah.) se rivayat karte hain. Phir bhi Usool Hadees ki Roshni me SIQAH Raavi ki Munfarid rivayat agar Ausaq (Ya’ni Us se bhi Zyadah Siqah Raavi) ke Khilaf na ho to Qabil-e-Qubool hoti hai.
Aur Aitraz ki Ibarat “Imam Ahmed ne goya iska Inkar kiya hai.” [Al-Masaail Al-Ahmed 1/343] se saaf Zaahir hai ke Ye Imam Ahmed (rah.) ka Apna Qoul Nahi hai balke Unke Bete Abdullah bin Ahmed (rah.) ka Apna Faham (Samajh) hai. Jabke Imam Ahmed (rah.) ke Muqaable me Unke Bete ki Samajh Mazboot Nahi hai.

Arab ke Mash’hoor Aalim Basheer Ali Umar (rah.) likhte hain: “Is rivayat me ke Imam Ahmed is baat ki Nafi karte hain ke Unke Ilm ke mutabiq Abu Bakar An-Nahshali (rah.) ke liye Koi Mutaabe’ nahi. Is se Ye to sabit nahi hota ke Is ka Koi doosra Mutaabe’ maujood hi na ho. Doosri baat Ye ke, Unke bete (Abdullah) Ye samjhe hain ke Imam Ahmed (rah.) ne Mutaabe’ ki Nafi ki, lihaza Yaqeeni taur par nahi kaha ja sakta Unke bete Jo samjhe, Wo Sahih bhi ho. Abu Bakar An-Nahshali (rah.) se muraad Abu Bakar bin Abdullah bin Qattaf hain, Inko Imam Ahmed (rah.) ne SIQAH qarar diya hai. Sahih Ye hai ke Asim bin Kulaib (rah.) se Ye Hadees Kulaib bin Shihab (rah.) se Ye Hadees rivayat karne me Wo Munfarid Nahi hain balke Asim se Muhammad bin Abaan ne Inki Mutabi’at ki hai. Imam Muhammad (rah.) ne Iski Takhreej ki hai aur DarQutni ne Isey Ta’leeqan Zikr kiya, isiliye Imam Ahmed (rah.) ne Yaqeen ke sath Mutaabe’ ki NAFI nahi ki balke Ye kaha ke Mere Ilm ke mutabiq iska Koi mutaabe’ nahi.” [Manhaj Imam Ahmed (rah.) 2/789]

Is darj baala hawalah se darj zail Nukaat waazeh hote hain.

1. Is Hadees ke baare me Imam Ahmed (rah.) ne Inkar nahi kiya balke Ye Alfaaz Unke Bete Abdullah (rah.) ka Apna Faham hai.

2. Imam Ahmed (rah.) ne Abu Bakar (rah.) ka Tafarrud bayan kiya hai aur Khud Unhone hi inko SIQAH kaha hai.

3. Is Hadees me Abu Bakar An-Nahshali ki Mutabi’at Muhammad bin Abaan ne bhi ki hai.

4. Imam Ahmed (rah.) ne An-Nahshali ki Mutaabe’ ka Inkar Nahi kiya balke Apne Ilm ki wusa’at ka inkar kiya hai.

Agar An-Nahshali (rah.) Munfarid bhi hote tab bhi Unke SIQAH hone ki wajah se Ye Hadees SAHIH aur SABIT hi hai.

AITRAAZ# 5: 

“Imam Bukhari (rah.) ne Jarah ki.” [Juz' RafaulYadain: 11, Noorul Ainain pg 165]

JAWAB# 5: 

Imam Bukhari (rah.) ne Is Hadees ki Sanad par Koi Aitraz waarid nahi kiya hai. Imam Bukhari (rah.) ne bhi TARJEEH ka mauqaf Iqtiyar kiya hai Jis tarah Imam Darmi (rah.) ne Apnaya tha.

Imam Bukhari (rah.) ki asal Ibarat mulaahizah farmayein. “Ubaidullah ki Hadees ASAHA (Ya’ni Zyadah SAHEEH) hai sath Iske ke Kulaib (rah.) ki, Is Hadees me Rafaedayn ko Yaad Nahi rakha gaya aur Ubaidullah ki Hadees (Isbaat) Gawaah hai.”

Qaaraeen-e-Kiraam.! Imam Bukhari (rah.) ki TARJEEH ko JARAH kehna Zubair Ali Za’i ka Khula FAREIB hai. Imam Bukhari (rah.) ne Tark Rafaulyadain wali Hadees ki Sanad par Kisi Qism ka Aitraz naqal nahi kiya balke Hazrat Ali (raz.) ki doosri Hadees ko ASAHA (Zyadah Sahih) keh kar TARJEEH di hai. Aur Aitraaz# 2 ke tehat Guzar chuka hai ke Ye TARJEEH wale MASLAK ka Jawab.

ASAL HAQEEQAT:

Imam Muhammad (rah.) farmate hain ke, “BADRI SAHABA (raz.) Jo Pehli Saff me Kharey hote the aur Nabi (sallallahu alaihi wa sallam) ki Namaz ko Sab se Zyadah Jaante the, Kisi se bhi Rafaul-Yadain ba’d TEHREEMAH ki Hadees SIHAT ko Nahi Pohanchti, Na hi Kisi BADRI se Ye Rafaul-Yadain karna SIHAT ko Pohncha, Jab ke Humein Hazrat Ali (raz.) aur Hazrat Abdullah bin Mas’ood (raz.) se Nihayat Mazboot Tareeqah se Ye baat Pohnchi hai ke Ye Namaz me Pehli TAKBEER ke ba’d Rafaul-Yadain Nahi karte the.” [Kitab Al-Hujjah 1/95]

Imam Bukhari (rah.) ne Apni JAMI’ SAHEEH me Sirf Abdullah bin Umar (raz.) aur Ek Musafir Sahabi, Malik bin Huwairis (raz.) ki Hadees Laaye hain aur Imam Muslim (rah.) ne Apni SAHIH me Ek aur Musafir Sahabi ko dhoond liya aur wo hain Wa’il bin Hujar (raz.) Jab ke In 3 Sahaba (raz.) me se Koi bhi BADRI SAHABI Nahi hain. Aur Na Inki Ahadees me DAWAAM (Hameshgi) Rafaedayn ka Saboot milta hai aur Na Un Sahaba (raz.) ka Apna Rafaedayn per MUWAZABAT karna saabit hota hai.

Imam Bukhari (rah.) ne Apne Risaalah [Juz’ Rafaedayn] me Apne Dada Ustaad Imam Muhammad (rah.) ke Challenge ko Qubool karte hue Pehli Hadees Hazrat Ali (raz.) se Laaye hain Jo waqeatan BADRI Sahabi hain.

Lekin Is Hadees ki Sanad me Moosa bin Uqbah se Ibne Juraij ne rivayat ki hai Jisme Rafaedayn ka Zikr tak Nahi hai aur sirf Abdur Rahman bin Abi Zinaad ne Rafaedayn ka Zikr kiya hai. Imam Bukhari (rah.) ne Ibne Juraij (rah.) se to Kayi rivayatein Apni [JAMI’ SAHEEH] me laayi hain per Abdur Rahman bin Abi Zinaad ki Sanad se Ek bhi rivayat Nahi layi hai. Ma’loom hota hai ke Imam Bukhari (rah.) Apne Rafaul-Yadain ke Maslak ko Saabit karne ke liye ZA’EEF Raavi se bhi Ihtijaaj karne lag gaye.

ABDUR RAHMAN BIN ABI ZINAAD:

Imam Tirmizi (rah.) farmate hain ke, Imam Bukhari (rah.) farmate the ke Imam Malik (rah.) Is Abdur Rahman bin Abi Zinaad ke ZU’AF ki taraf Isharah karte the. [Jami’ Tirmizi, Kitab At-Tahaarah pg 29]

Yehi wajah thi ke Abdur Rahman ke MADANI hone ke ba-wajood Imam Malik (rah.) ne Unse Ek bhi rivayat Nahi li hai Apni MUATTA me.

Isi tarah Imam Ali bin Madeeni (rah.) farmate hain, “Hamaare Muhaddiseen ke Haan Wo Za’eef hai.” [Taareekh Baghdad 10/228]

Hafiz Ibne Hajar (rah.) farmate hain ke Abdur Rahman bin Abi Zinaad SUDOOQ hain, Ye Baghdad aaye to Inka HAAFZAH bigad chuka tha. [Taqreeb At-Tehzeeb]

Aur [Tirmizi, Abu Dawood waghera] me In se rivayat karne wale Raavi hain Suleiman bin Dawood Hashmi aur Ye Baghdadi hain. To ma’loom hua ke Jab tak Abdur Rahman ka Haafzah SAHEEH raha Unhone Rafaedayn ka Naam tak nahi liya aur Jab Haafzah Kharaab ho gaya to Rafaedayn ka Zikr karna shuroo kar diya kyonke Ye Hadees doosre Raaviyo’n Ibne Juraij (rah.) waghera se bhi marwi hai magar Kisi ne bhi Rafaul-Yadain ka Zikr tak Nahi kiya.

Aur Baqya A’immah ki Jarah ooper Jawab# 2 per Allamah Mardini (rah.) ke Qoul me Guzar chuki hai.

Imam Bukhari (rah.) ne TARJEEH ka mauqaf apnaate hue HADEES ko SAHIH kaha hai, Jo ke Asal me Za’eef hai. Lihaaza Imam Bukhari (rah.) ki Ye Jarah Tark Rafaul-Yadain wali Is Hadees ko ZA’EEF saabit Nahi kar sakti.

AITRAAZ# 6: 

“Ibne Mulqan ne isey ZA’EEF LA YASAHA ANHU kaha.” [Al-Badr Al-Muneer 3/499]

JAWAB# 6: 

Zubair Ali Za’i ne Hafiz Ibne Mulqan (rah.) ko Apni Kitab [ANWAR AT-TAREEQ pg 114] Par Mash’hoor SOOFI HAFIZ Siraj uddin…… Ibne Mulqan likha hai.

Zubair Ali ko Jab Matlab ki baat Nazar aati hai to Soofya-e-Kiraam (rah.) ke Hawalajaat se Istedlaal karte hain magar Jab Aapki matlab ki baat Na ho to Soofya-e-Kiraam (rah.) par TA’N wa TASHNEE’ karte hain Unke Aqaa’id ko SHIRKIYAH wa KUFRIYAH saabit karte hain. Ye Kaisi Ahl-e-Hadeesiyat hai ke TASAWWUF ko Bid’at bhi kehte hain aur Tasawwuf ke Qaayeleen se Hujjat bhi Qaayem karte hain.?

Al-Gharz, Ye JARAH MUBHIM hai kyonke Hadees ko ZA’EEF kehne ki Koi Wajah Nahi bayan ki gayi hai, lihaza Deegar Muhaddiseen ke Nazdeek MUFASSAR TASHEEH ke muqablah me Ye MUBHIM JARAH Qabil-e-Qubool nahi. Aap ka Is hawale ko Naqal karna hi SAHEEH Nahi hai.
Zubair Ali Za’i mazeid likhta hai ke, Jam’hoor Muhaddiseen ke Nazdeek Ye Asar Za’eef wa Ghair Sabit hai, Lihaza Is se Istedlaal Mardood hai. [Noorul Ainain pg 165]

HADEES HAZRAT ALI (raz.) KO SAHEEH KEHNE WALE MUHADDISEEN-E-KIRAAM

1. Imam Tahavi (rah.) ne kaha, Ye Hadees Sahih hai. [Al-Radd Alal Karaabeesi Li Tahavi ba-hawala Jawahar An-Naqi 2/79]

2. Imam Ibne Turkmani (rah.) ne kaha, Rijaalahu Siqaat. [Al Jawahar An Naqi 2/78]

3. Allamah Badruddin Aini (rah.) ne kaha, Saheeh Ala Shart Muslim. [Umdatul Qaari 5/273]

4. Hafiz Za’layi (rah.) ne kaha, Wa Huwa Asar Saheeh. [Nasbur Raayah 1/406]

5. Hafiz Ibne Hajar (rah.) ne kaha, Rijaalahu Siqaat. [Ad-Diraayah 1/152]

6. Imam DarQutni (rah.) ne kaha, Mauqoofan Sawaban. [Al-Illal DarQutni 4/106]

7. Mullah Ali Qari (rah.) ne kaha, Wa Huwa Asar Saheeh. [Fath Baab Al Inaayah 1/257]

8. Allamah Mardini (rah.) ne kaha, Rijaalahu Siqaat. [Al Jawahar An Naqi 1/78]

9. Muhaddis Qasim bin Qutlubagha, Sanadihi Siqaat. [At Ta'reef wal Akhbaar pg 309]

10. Allamah Nemwi (rah.) ne kaha, Isnaduhu Sahih. [Aasaar As-Sunan pg 123]
Neiz In A’immah (rahmatullahi alaihim) ne Usool AL MUJTAHID IZA ASTADAL BI HADEES ke tehat Is Hadees ko SAHIH farmaya hai.

11. Imam Muhammad. [Kitabul Hujjah 1/97]

12. Imam Ibnul Qasim. [Al-Mudawwanah Kubra 1/71]

13. Imam Qudoori. [At-Tajreed 2/51]

14. Imam Mughaltai. [Sharah Sunan Ibne Majah 5/1473]

15. Imam Ibne Daqeeq. [Nasbur Raayah 1/413]

To saabit hua ke Jam’hoor Muhaddiseen ne Isey ZA’EEF Nahi balke SAHEEH Tasleem kiya hai.

Qaara-een Kiraam! Is darj baala Tehqeeq se waazeh ho gaya ke Hazrat Ali (raz.) se marwi Tark Rafaulyadain ki Sahih Hadis ke baare me SHUKOOK wa SHUBHAAT phailana Baatil aur Mardood hai aur Zubair Ali ke Peish kardah tamam Hawala Jaat Khud Uske Apne Muslimah Usool ke mutabiq SAHIH Nahi hain. Lihaaza Is Hadees ke Sahih hone me Koi Shakk wa Shubah ki Gunjaish Nahi hai.

Mujhe Is mauqe’ per Aisa Samajh me aata hai ke, Shaykh Abdul Qadir Jeelani (rah.) ne Apni [Ghunyat At-Taalibeen] me Jo SHAITAN KE ANDAY WAALI HADEES Naqal ki hai Wo Aal Peerdaad Zubair Ali Zai per bilkul FIT baithti hai.

Rasoolullah (sallallahu alaihi wa sallam) ne farmaya: DUSHMAN-E-KHUDA, IBLEES KHABEES PER JSINE APNI DUM APNI DUBAR (ANUS) ME DAAKHIL KAR KE 7 ANDEY DIYE AUR INSE 7 BACHCHEY PAIDA HUE JO AULAAD-E-AADAM KO GUMRAAH KARNE PER MUSALLAT HUE HAIN……………………. Doosre Ande se paida hue Shaitan ke Bachhey ka Naam hai “HADEES”, JO NAMAZIYON PER MAAMOOR HAI, INKO NAMAZ SE GHAAFIL KAR KE LAHOO WA LU’AB ME MASHGHOOL KARTA HAI………………..”

Zubair Ali bhi Logo’n ko Namaz ke Masaa’il me Ghalat Fahmiyaa’n Phaila kar SHUKOOK wa SHUB’HAAT me daal raha hai. Aur Khud ko AHL-E-HADEES bhi kehta hai.

Qaaraeen-e-Kiraam.! Ye rahe Zubair Ali Za’i ke Aitrazat ke Jawabat. Zubair Ali Za’i MASLAKI TA’SUB me Itna Andha ho gaya hai ke, Apne Maslak ke Khilaf pa kar Is SAHIH HADEES ko SHAHEED kar dena chahta hai. Lekin Is Jahil ko Kya pata ke Hazrat Imam Abu Hanifah (rah.) ko aise hi Imamul Aazam Fil Fuqaha’ Nahi kaha gaya hai.

Allah Croron Rehmatein wa Barkatein Nazil farmaye Imam Abu Hanifah (rah.) ki Qabr-e-Mubarak par. Hamare Imam ne Hamare Nabi (sallallahu alaihi wa sallam) ki SUNNAT ko Hum tak Sahih Sahih Pohnchaya hai aur Hum Aise Shaqs ke Mazhab ke MUQALLID kehlaane me FAKHR karte hain. FALILLAHIL HAMD.

 

Rafaul-Yadain Par Maazi Istimraari (Ya’ni Kaana Fa’l-e-Muzaari’ Par Daakhil Hone) Ki Asal Haqeeqat

Bismillaahir Rahmaanir Raheem

(Naam Nihaad) Ahl-e-Hadees, Rafaulyadain par DAWAAM (Hameshgi) Saabit karne ke liye Lafz “KAANA” se Istedlaal karte hain.

ILZAAMI JAWAB: Hum Yahan Par Kuch Umoor Peish karte hain Jo MAAZI ISTIMRAARI se sabit hain. Ghair-Muqallideen In Umoor ke Mana’ Ya Mansooq hone ki Koi Hadees Peish karein Ya Phir Rukoo’ se Pehle aur ba’d me Jis tarah Rafaulyadain Har Namaz me Karte hain, Usi tarah In Umoor par bhi amal Karein aur Jo Na Karein Unko MUKHALIF WA MUNKAR-E-HADEES ki Shiree’n Alqaab se Nawaazei’n..

1. Abu Muslimah Azdi ne Kaha, Maine Anas bin Malik (raz.) se poocha. Kya Aanhazrat (sallallahu alaihi wa sallam) Jootiya’n Pehne Pehne Namaz parhte the.? Unhone farmaya: Ji Haan..! [Tayassirul Baari 2/278, Tarjumah Ghair Muqallid Waheeduz Zama'n]

Phir farmaya: Main kehta hoon MUSTAHAB hai….. Shoukani ne kaha hai, Saheeh aur Qawi Mazhab Yehi hai ke Jootiya’n Pehan Kar Namaz parhna MUSTAHAB hai.

Is Hadees me Lafz KAANA se sawal kiya gaya hai to Jawab mila HAAN..

2. Abu Qatadah Ansari (raz.) rivayat karte hain, “Rasoolullah (sallallahu alaihi wa sallam) Umamah bint Zainab bint Rasoolullah (sallallahu alaihi wa sallam) ko Namaz parhte waqt Uthaaye rehte the.” [Sahih Bukhari]

Is Hadees me bhi Lafz KAANA ka istemaal hua hai.

3. Rasoolullah (sallallahu alaihi wa sallam) Namaz se pehle Biwi ka Bosah liya karte the. [Mishkaat 1/41]

Isme bhi Lafz KAANA ka istemaal hua hai.

4. Hazrat Aaishah (raz.) farmate hain ke, Aap (sallallahu alaihi wa sallam) Rukoo’ wa Sujood me Hamesha Ye Kalmaat Parha karte the. SUBHANAK ALLAHUMMA RABBANA BI HAMDIKA ALLAHUMMA AGHFIRLI. [Sahih Bukhari]

Is Hadees me bhi Lafz KAANA ka iste’maal hua hai.

Ghair-Muqallideen Jis tarah Har Namaz me Rafaulyadain karte hain aur KAANA ko Hameshgi ki Daleel banaate hain,

Kya Wo Isi tarah Hamesha Namaz me Jootiya’n Pehan kar Namaz parhte hain?

Kya Wo Hamesha Kisi Ladki ko utha kar Namaz parhte hain?

Kya Wo har Namaz se pehle Apni Biwi ka Bosah lene ke ba’d hi Masjid aate hain?

Kya Wo Rukoo’ wa Sujood me hamesha Ye Kalimaat SUBHANAK ALLAHUMMA RABBANA BI HAMDIKA ALLAHUMMA AGHFIRLI Jehran Parhte hain taa ke Sab Logo’n ko Sunaayi de..?

Lafz KAANA se marwi In Umoor par amal karne waale Ghair-Muqallideen to Humein Nazar hi nahi aate.

TEHQEEQI JAWAB: Maazi Istimraari (Ya’ni KAANA Fa’l-e-Muzaari’ par daakhil hona) ki Asal Wiza’ ek dafa’h ke Fa’l ke liye hai. [Sharah Muslim, Imam Nawawi (rah.) 1/254]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Ghairmuqallideen Ki Khwabi Rafaulyadain Aur Khud-Saakta Kufr Ki Zalalat!

Bismillahir Rahmanir Raheem

Jamat Ghairmuqallideen (Naam Nihaad Ahle Hadees) mai itne sare Mujhtahideen paida hogaye hai ke in main har koi apne hisab se Deen ki tasreehaat karne lag gaye. Fir khud Mazak ka samaan bhi banjate hai. Qaraeen ko yaha ek dil-chasp mauka mil raha is baat ko samajhne ka aur saath he Ghairmukallideen ke liye ek lamhaat-e-fikriya mauka.

Khwab aur Rafaulyadain:

“Isbaat Rafaulyadain”  ke naam se Ghair Muqallid, Abu Khalid Gir Jakhi ki Taaleef Kitab main Khawab main Rafaulyadain ka kuch zikr yaha matloob hai.

Is Kitab ke [Page No. 58] par MAULANA WAHEEDUZ ZAMA’N KA KHWAB ke Unwan ke tehat Girjakhi ne likha ke, “Maulana Waheeduz Zama’n farmate hain ke, Maine Khwab me Imam Hasan (raz.) ke Peeche Namaz Parhi, Aap Rukoo’ me Jaane aur Rukoo’ se Sar uthaane ke waqt Rafaulyadain karte the.”

Is Khwab Ki Scan Page: http://i.minus.com/iAY6P4qVqdVJl.jpg

Phir MERA KHWAB Unwaan ke tehat Girjakhi ne likha ke, “Allah ki Qasam.! Maine Rasoolullah (sallallahu alaihi wa sallam) aur Ummul Mu’mineen Aaishah Siddeeqah (raz.) ki ZIYAARAT ki. Deegar Sahaba-e-Kiraam (raz.) ki badi Jama’t ko Masjid-e-Nabawi (sallallahu alaihi wa sallam) me dekha. Ma’loom hota tha ke Namaz Juma’h se faarigh ho kar SUNNAT ya NAWAFIL waghera ada kar rahe hain. Maine Sab ki taraf ba-Ghaur dekha ke Wo Rukoo’ me Jaane aur Rukoo’ se Sar uthaane ke Waqt Rafaulyadain kar rahe the.”

Is Khwab Ki Scan Page: http://i.minus.com/ibcOCAgjL4toZi.jpg

Isi tarah [Page No. 57] par Ahmed bin Is’haaq (rah.) ke Khwab ka Zikr hai (Pehla Link)aur [Page No. 58] par Muhiuddin Ibne Arabi ka Khwab.

In Khwabo’n Ki Scan Page: http://i.minus.com/ibenjrIneMP1RU.jpg

Khwab aur Kufr:

Lekin Ghair-Muqallid, Irshadullah Maan ke Nazdeek Rasoolullah (sallallahu alaihi wa sallam) ka Khwab me aana QURANI AAYAAT KA SAREEH KUFR HAI!

Chunacha Wo Apni Kitab [Talaash-E-Haqq Page 655] Par Ek Unwaan Qayem karta hai, “NABI (Sallallahu Alaihi Wasallam) KA KHWAAB ME AANA.” Iske Tehat Likhta hai ke:

“Nabi (Sallallahu Alaihi Wasallam) ki Wafaat ke ba’d Aap ke Is Dunya se MUNQATA’ ho Jane waale Raabte ko Jorne ke liye Hamare Ulema-e-Kiraam (Ya’ni Mukhalif Ulema’) ne Ek ANOKHA TAREEQAH Iqtiyar Kiya Ya’ni Qur’an wa Hadees ki GHALAT TAAWEELAAT ke Zariye KHWAB ko Nabi (Sallallahu Alaihi Wasallam) ki Dunya me AAMAD aur In “ISHAAQ” se Mulaaqaat ka Mustaqil Zariyah bana diya. Chunacha Aap (sallallahu alaihi wa sallam) Khwabo’n me aate hain, Basharatein dete hain, Hidaayaat se Nawaazte hain, Peish Go’iya’n farmate hain……….”

Ibarat Ki Scan Page: http://i.minus.com/iVhWBUaREI39L.jpg

Phir Unwan Ziyaarat Nabawi (Sallallahu Alaihi Wasallam) Ka Nuskha ke tehat Kuch Misaalein peish karta hai ke:

“Khaleefah Saalis ki Namazdgi ke masla’h par Abdur Rahman bin Auf (raz.) Kayi din Pareishan rahe, Nabi (Sallallahu Alaihi Wasallam) ne Khwab me aa kar Unki Rahnumai na farmayi. Isi tarah Jung Jamal aur Jung Safeen Jaise Afsos naak Waqeat Peish aaye Jisme Mehaz Ghalat Fahmiyo’n ki wajah se Hazaaro’n Sahaba (raz.) Shaheed ho gaye magar Us waqt bhi Nabi (Sallallahu Alaihi Wasallam) ne aa kar Apne Azeez Sathiyo’n ki Rahnumayi na farmayi……………….Ma’loom aisa hota hai ke Wo Log (Ya’ni Sahaba, Taaba’een aur Muhaddiseen) Sachche Muhabban-e-Rasool (sallallahu alaihi wa sallam) na the warna Nabi (sallallahu alaihi wa sallam) Unse Ye be-aitnaai na baratte, Ya In ASHIQEEN SADIQEEN ka darjah Nabi (sallallahu alaihi wa sallam) ke Nazdeek Sahaba, Taaba’een aur Muhaddiseen se Zyadah hai. (Naoozu billah)”

Phir, YE MUHABBAN-E-RASOOL (sallallahu alaihi wa sallam) ke Unwaan ke tehat Likhta hai ke..
“……., Shah Waliullah Sahab ne to 4 Musallo’n ke durust hone ke baare me Nabi (sallallahu alaihi wa sallam) se Certificate hasil kar liya hai. IS KHWAAB KE AQEEDAH KA AGAR QUR’AN KI ROSHNI ME JAYEZAH LIYA JAAYE TO MA’LOOM HOGA KE IS AQEEDAH KI IMARAT BAGHAIR BUNYAD KE QAYEM HAI, YE AQEEDAH TO AAYAAT QURANI KA SAREEH KUFR KARTA HAI………….” [Pg No. 656]

Ibarat Ki Scan Page: http://i.minus.com/iJQyiE8FxpoFN.jpg

Qaraeen-e-Kiraam.! Qur’ani Aayaat ka Inkaar karne wala to bila shuba KAFIR hai. Yahan par (Naam Nihaad) Ahl-e-Hadees, Abu Khalid Girjaakhi bhi KAFIR Sabit ho gaya hai Khud Ghair Muqallideen ke Aqeedah ki bunyad par….

Aur Ek Kafir (Baqoul Ghair-Muqallideen) ki likhi hui Kitab ko phailaate hue (Naam Nihaad) Ahle Hadeeso’n ko Sharm Nahi aati…?

Ya to Abu Khalid Girjakhi Jhoota hai Ya Phir Irshadullah Maan. Faislah Ghair-Muqallid, (Naam Nihaad) Ahle Hadeeso’n ko karna hai.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Rafaul-Yadain Sirf Takbeer-e-Tehreemah Ke Waqt Karne Wali Mauqoof Hadees Aur Aal Peerdaad Zubair Ali Zai Ki Fareibkaari

Bismillahir Rahmanir Raheem

حَدَّثَنَا ابْنُ أَبِي دَاوُد قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ قَالَ : ثنا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

 SANAD: Ibne Abi Dawood »»► Ahmad bin Yunus »»► Abu Bakar bin Ayaash »»► Hussain »»► Mujahid (rahmatullahi alaihim)

HADEES: Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER OULAA (TEHREEMAH) ke, Namaz me.” [Sharah Mu’anil Aasaar – Kitab: As-Salaah – Baab: At-Takbeer 1/225]

Allama Aini (rah.) farmate hain: BI-ISNAADA SAHEEH. [Umdatul Qari 3/8]

Turkmani (rah.) farmate hain: HAAZA SANAD SAHEEH. [Jawahar An-Naqi 2/74]

Allama Nemwi (rah.) farmate hain: SANADIHI SAHEEH. [Aasaar As-Sunan 1/108]

Isi tarah Imam Muhammad (rah.), Tahavi (rah.), Mullah Ali Qari (rah.) waghera ne Is Matan ki Hadees ko SAHIH Tasleem karte hue Is se Ihtijaaj Kiya hai.

GHAIR-MUQALLID ZUBAIR ALI ZAI KI KHIYANAT:

Zubair Ali Zai ne Is HADEES ko mae SANAD [Sharah Mu’anil Aasaar] ke Hawalah se Naqal kiya per SANAD mukammal Naqal nahi ki aur wo Is tarah hai.

SANAD: Abu Bakar bin Ayaash (an) Hussain (an) Mujahid

Ya’ni Zubair Ali Zai ne Is SANAD ke 2 Raavi Ibne Abi Dawood aur Ahmed bin Yunus (rahmatullahi alaihim) ko Apni KHIYANAT me Chhupa daala hai. [Dekhiye Noorul Ainain Page 167; Maktabah Islamiyah – Tiba’: October 2012]

Is KHIYANAT ki wajah Hum Aagey Bayan karenge. In sha’ Allahu Ta’la.

HADEES IBN-E-UMAR (raz.) PER ZUBAIR ALI ZAI KE AITRAZAAT KA JAYEZAH:

AITRAAZ: Zubair Ali ne likha: “Ye rivayat Qari Abu Bakar bin Ayash (rah.) ke WEHAM ki wajah se ZA’EEF hai…………Kisi Ek Qabil A’itemaad Muhaddis ne Iski TASHEEH Nahi ki.” [Mahnama ZarbeHaqq 21, Pg No. 38; Noorul Ainain Pg 168]

Aur Zubair Ali ne Is WEHAM ko sabit karne ke liye, A’imma-e-Muhaddiseen se Is Hadees per 3 Juroohaat Naqal ki hain.

JARAH# 1: 

Imam Yahya bin Mu’een (rah.) ne farmaya: “Abu Bakar ki Hussain se rivayat Uska WEHAM hai, Is rivayat ki Koi ASAL nahi hai.” [Juz’ Rafaul-Yadain Page 16; Noorul Ainain Page 168]

YAHYA BIN MU’EEN (rah.) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL: Yahya bin Mu’een (rah.) ka Is rivayat ko WEHAM qarar dena aur Iski ASAL ka Inkar karna SAHIH Nahi Kyonke Is Hadees ka SHAHID maujood hai.

SANAD: Muhammad »»► Muhammad bin Aabaan bin Saaleh »»► Abdul Azeez bin Hakeem (rahmatullahi alaihim)

HADEES: Abdul Azeez bin Hakeem (rah.) farmate hain: “Maine Ibn-e-Umar (raz.) ko Namaz ki Ibtida’ me Takbeer-e-Oula kehte waqt Apne Dono Kaano ke barabar Rafaul-Yadain karte dekha. Iske alawah (Namaz me) Kisi aur Jagah Rafaul-Yadain karte Nahi dekha.” [Muatta Imam Muhammad Raqam# 108]

To ma’loom hua ke Is rivayat ki ASAL maujood hai aur Yahya bin Mu’een (rah.) ka Aitraz Is rivayat per SAHEEH nahi. Is rivayat me Muhammad bin Aabaan Za’eef Raavi hain magar Za’eef Hadees se Mutabi’at saabit ho Jati hai. [Khilaafyat Bayhaqi, Musnad Humaydi, Akhbaarul Fuqaha’ waghera] ki rivaayaat bhi Masla’h Waazeh kar deti hain ke Ibn-e-Umar (raz.) Khud bhi Tark Rafaul-Yadain ki rivaayaat ko rivayat bhi karte hain.

AL-JAWAAB AS-SAANI: Kitab [Juz’ Rafaulyadain] Imam Bukhari (rah.) ki Taaleef Nahi hai balke Mahmood bin Is’haq Al-Khiza’i ki Imam Bukhari (rah.) se rivayat hai. Ye Maj’hool Raavi hai aur Iski Kisi MUHADDIS ne Tauseeq Nahi ki. Aur Ye Jhoot bhi bolta hai.

Yahya bin Mu’een (rah.) ki Ye Jarah Imam Bukhari (rah.) ki Khud ki Taaleefaat me nahi milti, Na [Sahih Bukhari] me Na [Tareekh Kabeer] me Na [Tareekh Sagheer] me Na [Aadaab Al-Mufrid] me. Aur to Aur Ibne Mu’een (rah.) ki Apni Kitabo’n me bhi Ye Jarah Mazkoor Nahi. Ma’loom hua ke Mahmood bin Is’haq ne Ye Jhoot bola hai.

JARAH# 2: 

Ahmed bin Hanbal (rah.) ne farmaya: “Isey Abu Bakar bin Ayash ne Hussain (an) Mujahid (an) Ibn-e-Umar ki Sanad se rivayat kiya hai aur Ye BAATIL hai.” [Masa’il Imam Ahmed rivayat Ibne Haani 1/50; Noorul Ainain Page 168]

AHMED BIN HANBAL (rah.) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL: Hazrat Ibn-e-Umar (raz.) se TARK RAFAUL-YADAIN ki (2) rivaayaat marwi hain.

(i) Ek rivayat wo hai Jo Humne Peish ki hai Jisme SIQAH Taaba’ee Mujahid (rah.) ne Ibn-e-Umar (raz.) ka Amal Peish kiya hai. [Sharah Mu’anil Aasaar 1/225]

عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

(ii) Doosri rivayat wo hai Jisme Hazrat Abdullah bin Umar (raz.) ka Qoul aur Rivayat hai.[Al-‘Illal Darqutni 13/16]

عن حصين ، عن مجاهد ، عن ابن عمر : أنه كان لا يرفع الا في افتتاح الصلاة ، ثم لا يعود.

Imam Ahmed (rah.) ki Ye Jarah Jo Zubair Ali Zai ne naqal ki hai wo (an) Ibn-e-Umar (raz.) wali Is Doosri rivayat per hai Na ke Hamari Mustadal Daleel per Jo ke (an) Mujahid (rah.) per Mauqoof hai. Lihaaza Ye Jarah Hamari Daleel per Peish karna Dhoka hai.

AL-JAWAAB AS-SAANI: Imam Ahmed (rah.) ne Hamari Mustadal Hadees per Jo Jarah Naqal ki hai wo bas Itni hai ke HAAZA KHATA’ (Ye KHATA’ hai) Aur Is Jarah ki wajah bayan karte hain ke, “Nafe’ aur Saalim, Hazrat Ibne Umar (raz.) ki Hadees ko Zyadah Jaante hain aur Mujahid Qadeem Shagirdo’n me se hain aur Kya Nafe’ Zyadah Aa’lam Nahi hain.?” [Masa’il Imam Ahmed Ibne Haani 1/49]

To Jawab hai ke, Naafe’ wa Saalim (rah.) ki rivaayaat Is Hadees ke mukhalif nahi hai balke Yaha’n per Yun Tatbeeq di Ja sakti hai ke Ye 2 Mukhtaleef Auqaat ka Amal hai. Imam Ahmed (rah.) ne Is Hadees ke Kisi Ek Raavi per bhi Jarah Naqal Nahi ki hai. Pas  BAATIL wali aur KHATA’ wali dono Juroohaat Mardood hain.

Hafiz Ibne Hajar (rah.) Rafaul-Yadain karne aur Na karne ki do Ahadees likhne ke ba’d farmate hain: “Dono rivayato’n ka Maf’hoom ye hai ke Hazrat Ibne Umar (raz.) ke Nazdeek Rafaulyadain Karna Zaroori nahi hai, Yehi wajah hai ke Aap ne Ek baar Rafaedain kiya Doosri baar Tark kar diya.” [Fathul Baari – Kitab: Abwaab Al-Azaan – Baab: Rafaul-Yadain Iza Kabbara wa Iza Rak’a wa Iza Raf’a]

Mullah Ali Qari (rah.) likhte hain: “Ibn-e-Umar (raz.) se Saheeh taur per Rafaul-Yadain Karne ke Khilaf sabit ho chuka to Ab Ye Is baat per Mehmool hoga ke Pehli Hadees (Rafaedayn karne ki) Mansooq hai.” [Mauzu’aat Kabeer page 175]

Imam Tahavi (rah.) Is Hadees ke tehat likhte hain: “Ye Ibn-e-Umar (raz.) hain Jinhone Rasoolullah (sallallahu alaihi wa sallam) ko Rafaul-Yadain karte dekha Phir Khud Unhone Aap (sallallahu alaihi wa sallam) ke ba’d TARK kiya to Iska Sabab Yehi hai ke Unke Nazdeek Is Rafa’ ka Naskh sabit ho chuka tha.”

Mazeid likhte hain: “Agar Koi Shaqs kahe ke Ye Hadees MUNKAR hai to Usey Jawab me kaha Jayega, Is per Kya Daleel hai Tum (Ya’ni Mukhalifeen) Is tak Nahi Pohanch sake.?”[Sharah Mu’anil Aasaar 1/225]

JARAH# 3: 

Imam Darqutni (rah.) ne farmaya: Isko Abu Bakar bin Ayash (rah.) Hussain (rah.) se rivayat karte hain aur ye Abu Bakar ka WEHAM hai Ya Hussain se.”

AL-JAWAAB AL-AWWAL: Imam DarQutni (rah.) ne (an) Ibne Umar (raz.) se Hadees naqal kar ke Jarah ki hai aur Agar Kuch deir ke liye Maan bhi lei’n ke Ye dono Ahadees Ek hi hain bas Matan (Text) ka Iqtilaf hai tab bhi Ye Jarah Durust nahi Jab tak ke Weham ko sabit na kiya Jaaye.

AL-JAWAAB AS-SAANI: Imam Darqutni (rah.) ki Jarah ki wajah bhi Yehi ma’loom hoti hai ke, Unhone Is rivayat ko Isliye Weham kaha Kyonke Ibn-e-Umar (raz.) se Unke Doosre Shagird Isbaat Rafaulyadain rivayat karte hain.

To Hamara Jawab ooper guzar chuka hai ke, Ye 2 Mukhtalif Auqat ke Amal hain. Jab tak Ibn-e-Umar (raz.) ko Naskh ki Daleel Na pohnchi Tab tak wo Rafaul-Yadain karte rahe aur Jab Naskh sabit hua to Tark kar diya.

Phir Zubair Ali Zai ne DOOSRA JAWAB ke tehat Abu Bakar bin Ayash (rah.) ko WEHAM lagi hai Sabit Karne ke liye Ye Jarah Naqal ki hai.

“Abu Bakar bin Ayaash (rah.) Aakhri Umar me IQTILAAT ka Shikaar ho gaye the.”[Dekhiye Noorul Ainain pg 170]

AL-JAWAAB AL-AWWAL: Imam Abu Bakar bin Ayash (rah.), [SAHIH BUKHARI],[MUQADDAMAH SAHIH MUSLIM], aur [SUNAN ARABA’H] ke Raavi hain. Jam’hoor ke Nazdeek SIQAH hain. [Dekhiye Tehzeeb At-Tehzeeb 7/308-311]

Zubair Ali ne Qadeem Edition me Inko Jam’hoor ke Nazdeek ZA’EEF sabit karne ki Koshish ki Lekin Jab Ulema’-e-Ahnaf ne Zubair Ali ki Pol Khol di aur Abu Bakar (rah.) ko Jam’hoor ke Nazdeek SIQAH sabit kiya to Phir Zubair Ali ko Ailaaniyah Rujoo’ karna hi pada aur Tasleem kiya ke Ibne Ayash (rah.) Jam’hoor ke Nazdeek SIQAH hain. [Dekhiye Uska Iqraar Noorul Ainain Pg 168]

AL-JAWAAB AS-SAANI: Ibn-e-Hajar (rah.) Abu Bakar bin Ayash (rah.) ke baare me likhte hain: “Siqah Aabid hai lekin Jab Boorhay (Old) ho gaye to Inka Hafzah Kharab ho gaya Lekin Inse Hadis Likhni SAHEEH hai.” [Taqreeb At-Tehzeeb: 396]

 Ibne Abi Hatim (rah.) farmate hain: “Unse Shareek aur Abu Bakar bin Ayash ke baare me Sawaal hua ke Kiska Hafzah Zyadah hai to Unhone farmaya Dono barabar hain Magar Ibne Ayash (rah.) ASAHUL KITAB hain.” [Tehzeeb 12/35]

Aur Ibne Adi (rah.) farmate hain: “Maine Inki Koi Hadees MUNKAR Nahi dekhi Jab ke Unse rivayat Karne wala SIQAH ho. [Tehzeeb At-Tehzeeb 12/35]

(Aur Is Hadees me Abu Bakar bin Ayash se rivayat karne waale Ibne Abi Shaibah aur Ahmed bin Yunus dono Siqah Raavi hain).

To ma’loom hua ke Abu Bakar bin Ayash (rah.) ka Haafzah Utna KHARAB Nahi tha ke Inki Ahadees ko Radd kar diya Jaaye. Ba-qoul Ibn-e-Hajar (rah.) Inse Hadees likhna SAHIH hai.

AL-JAWAAB AS-SAALIS: Abu Bakar bin Ayaash (rah.) per Ikhtilaat ki JARAH Naqal karna Zubair Ali ko Koi Faydah Na dega. Kyonke Aise Raavi Jinka Haafzah Kharaab ho Jaaye Unki Hadees ke baare me Muhaddiseen Kiraam Usool bayan karte hain.

Ibne Kaseer (rah.) likhte hain: “Aise Logo’n se Jisne IKHTILAAT se Pehle suna hai Wo Rivayat Maqbool hai aur Jisne ba’d me suna hai Ya SHAKK hai (Ke Ikhtilaat se pehle suna ya ba’d me) To Unki Rivayat MAQBOOL Nahi hai.” [Ikhtisaar Uloom Al-Hadees page 166]

To ma’loom hua ke Aise Raavi ki rivayat Jiska Haafzah Kharaab ho gaya ho to Uski Wo Rivayatei’n SAHEEH shumar hongi Jo Usne Haafzah Kharaab hone se Pehle rivayat ki hain.

Chunacha Zubair Ali ne MUKHTALAT Raavi ke baare me Ek Usool bayan kiya hai: “SAHEEHAIN me Jis Mukhtalat wa Mutaghayyar Al-Hifz Raavi se Istedlaal kiya gaya hai Iski Daleel Ye hai ke Uske Shagirdo’n (Students) ki rivaayaat Ikhtilaat se pehle ki hain (Illa Ye ke Takhsees sabit ho Jaye).” [Noorul Ainain page 95]

Aur ek Jagah likha ke: “Mukhtaliteen ki SAHEEHAIN me Bataur Hujjat Rivaayaat ka Matlab Ye hai ke Wo Ikhtilaat se Pehle ki hain. Ye Qoul doosre Qaraa’in ki Roshni me Bilkul SAHEEH hai.” [Maqalaat 1/435]

To Zubair Ali Sahab ke Apne In Usoolo’n se Ye Waazeh ho gaya ke SAHEEHAIN [Ya’ni Bukhari wa Muslim] me Mukhtalat Ya Kharaab Haafzah waale Raavi ki Rivaayaat Jin Shaagirdo’n (Students) se marwi hain wo Shaagird Haafzah Kharaab hone se Pehle ke Raavi hote hain.

Chunacha Hamari Peish kardah TARK RAFAUL-YADAIN wali Hadees Jiski TAKHREEJ Imam Tahavi (rah.) ne ki hai, Usme Abu Bakar bin Ayaash (rah.) se rivayat karne waale Unke Shagird hain Ahmed bin Yunus (rah.).

Lekin Zubair Ali ne Fareib dete hue Ahmed bin Yunus (rah.) ko SANAD se hi Ghayab kar diya. Is Fareib ki wajah Ye thi ke Ahmed bin Yunus (rah.), Abu Bakar bin Ayaash (rah.) ke Qadeem As-Samaa’ Shagird the Ya’ni Unhone Is Hadees ko IKHTILAAT se pehle suna hai. Aur Ye Hadees Bilkul SAHEEH hai.

AHMED BIN YUNUS (rah.) KA IQTILAAT SE PEHLE SUNNE KA SABOOT:

Ab Hum [SAHIH BUKHARI] ki Ek Hadees per Nazar daalte hain to Iski Ek rivayat me Abu Bakar bin Ayaash (rah.) se Unke Shagird Ahmed bin Yunus (rah.) rivayat karte hain.

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ حَدَّثَنَا أَبُو بَكْرٍ يَعْنِي ابْنَ عَيَّاشٍ عَنْ حُصَيْنٍ عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ أُوصِي الْخَلِيفَةَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ وَأُوصِي الْخَلِيفَةَ بِالْأَنْصَارِ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِ أَنْ يُهَاجِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَقْبَلَ مِنْ مُحْسِنِهِمْ وَيَعْفُوَ عَنْ مُسِيئِهِمْ. { كِتَاب تَفْسِيرِ الْقُرْآنِ – بَاب وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ}

SANAD: Ahmed bin Yunus »»► Abu Bakar Ya’ni Ibn-e-Ayaash »»► Hussain »»► Amr bin Maimoon »»► Umar (raz.)..

To sabit hua ke Ahmed bin Yunus (rah.) SAHEEHAIN ke Raavi hone ki wajah se Zubair Ali ke Usool ke Tehat Ye Qadeem As-Sama’ Shagird hue aur Unhone Abu Bakar bin Ayaash (rh.) se Ikhtilaat (Hafzah Kharaab hone) se Pehle Rivayat ki hai.

Chunacha Is Rivayat ko SHAHEED karne ke liye Zubair Ali Zai ne Jo IKHTILAAT ka Ilzaam Abu Bakar bin Ayaash (rah.) per Lagaaya hai Uske Khud ke hi bayaan kardah Usoolo’n se BAATIL saabit hua. Aur Ye Hadees SAHEEH saabit hui.

Jab Ye Hadees Usool-e-Hadees ki Roshni me SAHEEH saabit ho gayi hai to Phir Is Hadees per MUHADDISEEN ka Aitraaz karna Ya Phir Abu Bakar bin Ayash (rah.) per WEHAM ka Aitraz karna Mardood hai.

AITRAAZ: Zubair Ali ne Ikhtilat sabit karne ke liye mazeid likha: “Imam Bukhari (rah.) ne Tafseel se bataya hai ke Qadeem Zamane me Abu Bakar bin Ayash (rah.) is rivayat ko (an) Hussain (an) Ibraheem (an) Ibne Mas’ood Mursal (Munqata’) Mauqoof bayan karte the aur Ye baat Mehfooz hai. Pehli baat (Ye Mutanaaze’ Hadees) Khata’ Faahish hai Kyonke Isne (Ya’ni Ibne Ayaash) ne Isme Ibne Umar (raz.) ke As’haab ki Mukhalifat ki hai. Imam Bukhari (rah.) ka Ye Qoul Jarah Mufassar hai Jo Allah ki Qasam Mundamil nahi ho sakti. [Nasbur Raayah 1/409; Noorul Ainain Page 170]

Iske ba’d Zubair Ali ne [Page 171] per Hussain (rah.) se rivayat ki Takhreej ki hai.

IMAM BUKHARI (rah.) KI JARAH KI HAQEEQAT:

AL-JAWAAB AL-AWWAL: Imam Zayla’i (rah.) ne Jo likha: “Imam Bukhari (rah.) ne Tafseel se bataya hai……….bayan karte the aur Ye baat Mehfooz hai.”

Ye Imam Bukhari (rah.) ka Qoul Nahi hai. Imam Bukhari (rah.) ki taraf Mansoob Kitab[Juz’ Rafaedayn] me bhi Ye Qoul maujood nahi hai albattah Usme Itna Zaroor hai ke “Abu Bakar bin Ayash ne Ibne Umar (raz.) ke As’haab ki Mukhalifat ki hai.” Lekin Ye Qoul bhi Imam Bukhari (rah.) ki Khud ki Taaleef (Likhi hui Kitab) me bhi Nahi. Aur Na[Nasbur Raayah] me Iski Mukammal SANAD maujood hai.

Yaad rakhei’n ke Kitab [Juz’ Rafaulyadain] Imam Bukhari (rah.) ki Taaleef nahi hai balke Mahmood bin Is’haq ki hai Jo Imam Bukhari (rah.) se rivayat karta hai.

Zubair Ali ne Jo (Naam Nihaad) TAKHREEJ peish ki hai isme se Koi Ek SANAD bhi Abu Bakar bin Ayash (an) Hussain (an) Ibraheem Naqa’i ki maujood Nahi hai. Ye (Naam Nihaad) Takhreej sirf Dhoke se zyadah Kuch Nahi.

AL-JAWAAB AS-SAANI: Agar Ek Lamhah ke liye Ye maan bhi liya Jaaye ke Ye Jarah Imam Bukhari (rah.) se Saabit hai tab bhi Ye Jarah Qabil-e-Qubool nahi Kyonke Imam Bukhari (rah.) ne Abu Bakar bin Ayash (an) Ibraheem Naqa’i (an) Hussain (an) Ibn-e-Mas’ood (raz.) ki Sanad se Ek bhi Hadees peish nahi ki aur Na Kisi Hadees ki Kitab me Is SANAD ki Koi Hadees maujood hai.

Aur Humne Usool-e-Hadees ki Roshni me sabit kar diya hai ke, Ibne Ayash (rah.) ne Ye Hadees IKHTILAAt se pehle suni hai.

Ye Kya Ajeeb baat hui ke Imam Bukhari (rah.) Khud hi Ibne Ayash (rah.) se [SAHIH BUKHARI] me Ahadees Le aayei’n aur Unhi per IKHTILAAT ki Jarah bhi karei’n.? Sahih baat to Ye hai ke Imam Bukhari (rah.) ki taraf Mansoob Ye Jarah Sabit nahi balke KHATA’ (Ghalti) hai.

HADEES KO SHAAZ SABIT KARNE KI KOSHISH:

Zubair Ali ne likha: “Abu Bakar bin Ayash (rah.) ne Aakhri Umar me Hafzah Kharab hone ke ba’d Jo rivayat bayan ki hai isme Inhone bohat se SIQAH Raaviyo’n ki Mukhalifat ki hai, Lihaza Unki Ye rivayat SHAAZ hui. Aur Shaaz Mardood ki Ek Qism hai.” [Noorul Ainain Page 172]

AL-JAWAAB AL-AWWAL: Ye Aitraz bhi bilkul BAATIL hai Kyonke Hazrat Ibne Umar (raz.) se Sajdo’n ke darmyan Rafaul-Yadain ka bhi Isbaat sabit hai. Ab Humei’n bhi Ye kehne ka Haqq pohanchta hai ke, Rukoo’ se pehle aur ba’d me Rafaul-Yadain karne ki Rivaayaat Sajdo’n ke darmyan Rafaul-Yadain karne waali rivaayaat ke Khilaf hone ki wajah se SHAAZ hain.

Ab Ghair-Muqallideen Sajdo’n ke darmyan bhi Rafaul-Yadain karna shuroo’ kar dei’n. Agar Ghair-Muqallideen ye kehte hain ke Sajdo’n ke Darmyan Rafaul-Yadain ka TARK sabit hai to Phir Hamari Peish kardah Hadees se bhi TARK hi sabit hota hai.

Agar Is Hadees ko SHAAZ sabit karna hi hai to Ghair-Muqallideen ko chahiye ke Rukoo’ se pehle aur ba’d ke Rafaul-Yadain per Rasoolullah (sallallahu alaihi wa sallam) se DAWAAM (Hameshgi) Sabit karei’n Ya Phir Bilkul AKHRI Namaz me Is Rafaul-Yadain ko Karna sabit karei’n aur Ghair-Muqallid Taa Qayamat tak bhi Ye sabit nahi kar sakte.

AL-JAWAAB AS-SAANI: Humne Usool-e-Hadees ki Roshni me ooper sabit kar diya hai ke, Ye rivayat IKHTILAT se pehle ki hai to In ke Hifz per Koi Kalam nahi.

Ibne Kaseer (rah.) likhte hain: “Agar Ek SIQAH Raavi aisi rivayat bayan kare Jisme Wo Logo’n ki Mukhalifat kare to Ye rivayat SHAAZ Ya’ni Mardood hai. Is Baab me Wo rivayat Nahi Jo Siqah bayan kare aur Doosre Bayan na karei’n balke Agar Raavi AADIL ZAABIT HAAFIZ ho to Ye Maqbool hoti hai. Agar Isey Radd kar diya Jaaye to Is qism ki bohat si rivaayaat Radd ho Jati hain aur Bohat se Masaa’il Dalaa’il se Khaali ho jaate hain.”[Ikhtisaar Uloom Al-Hadees]

Mazeid Likhte hain ke, “Agar Tafarrud karne wala Hafiz na ho Magar Aadil Zaabit ho to Uski rivayat HASAN hoti hai aur Agar Ye SHART Na Paayi Jaaye to phir Ye rivayat Mardood hoti hai.” [Ikhtisaar Uloom Al-Hadees]

Abu Bakar bin Ayash (rah.) Siqah wa Sudooq hain Jiska Iqraar Khud Zubair Ali Zai ne kiya hai. Haqeeqat to Ye hai ke Ibne Ayash (rah.) ne Koi Mukhalifat nahi ki hai aur Agar Mukhalifat ka Ilzaam agar Kisi per lagta hai to phir Mujahid bin Jabeer (rah.) per Lekin Ye Zabardast SIQAH Taaba’ee hain.

Jab ke Aham nuktah yahan per ye bhi hai ke Mujahid (rah.) ne bhi Koi Mukhalifat nahi ki hai balke Yahan mumkin hai ke, Ibne Umar (raz.) NASKH ka Ilm hone se pehle Rafaul-Yadain karte the aur ba’d me Jab Rafaul-Yadain ke Naskh ka Ilm hua to TARK kar diya ho aur Isey Mujahid (rah.) ne dekh liya ho aur Isko bayan kiya ho.

Lihaaza Ye Hadees Mukhalif nahi, Is per SHAAZ ki Jarah Mardood hai.

Aur Agar Koi Kahe ke, Shayad Ibne Umar (raz.) Rafaul-Yadain Bhool gaye to Jawab ye hai ke Jo Amr din Raat Kayi dafa’h peish aata hai Usko Bhoola Nahi Jata. Aur Agar bhool hui bhi hai to Ek Jagah ho sakti hai Jab ke Rafaul-Yadain Namaz me kayi Jagah per hota hai to In sab Jagaho’n per Kaise Bhool ka Shikaar ho gaye.?

Aur Waqe’ me Bhool hui hai to Phir Ye DALEEL-E-AKBAR hai ke Rafaul-Yadain SUNNAT nahi aur Rozaanah Nahi hua karta tha.

Is darj baala Tehqeeq se ma’loom hua ke, Ibne Umar (raz.) se TARK RAFAUL-YADAIN ki Mauqoof Hadis SANADAN aur MATANAN bilkul SAHIH aur SABIT hai.

SAHEEHAIN KE RAAVI PER JARAH KARNE WALA BID’ATI:

Ulema’-e-Deoband ne SAHEEHAIN (Bukhari wa Muslim) ke Raaviyo’n per Ilzaami Taur per A’immah Jarah wa Ta’deel se JARAH Naqal ki to Zubair Ali Zai ne Unko BID’ATI aur MUSALMANO KI RAAH KE KHILAF chalne wala sabit karna chaha.

Chunacha likhta hai: “Magar Kise Ma’loom tha ke Aisa Daur aane waala hai Jab Musalmano ki Raah ke khilaf chalne waale BID’ATI SAHEEHAIN (Bukhari wa Muslim) ki Ahadees aur RAAVIYO’N per Andha Dhund Hamlay karenge.”

Phir Iske ba’d Maulana Sarfaraz Safdar (rah.) aur Habeebullah Deirwi Deobandi ki Kitabo’n se Kul 8 Hawalaat diye hain Lekin Inme se Koi bhi Hadees SAHEEHAIN ki nahi hai Albattah Raavi SAHEEHAIN ke hain.

Lekin Zubair Ali Logo’n ko Ye baawar karaana Chaah raha tha ke Ulema-e-Deoband ne Saheehain ki Ahadees per hi Jarah naqal ki hai.

Chunacha Mazeid likhta hai: “Ye Log Saadah Loh Musalmano me SAHEEHAIN ki Izzat me Kami ki Koshish karenge magar Chaand ki taraf Thookne waale ka Thhook Uske Munh per hi padta hai. In sha’ Allah Bid’atiyo’n ki Ye Koshishei’n bilkul hi Raaigaa’n (Waste) Jayengi.” [Dekhiye Noorul Ainain Page 32, 33]

ZUBAIR ALI ZAI APNE HI USOOL SE BID’ATI:

Zubair Ali Zai ki In Ibarato’n se ma’loom hua ke, Abu Bakar bin Ayash (rah.) Jo [SAHIH BUKHARI] ke Raavi hain Un per JARAH Naqal kar ke Wo Khud ke hi bataaye hue Usool se BID’ATI hai aur MUSALMANO KI RAAH KE KHILAF CHALNE WALA aur USKA THHOOKA USKE MUNH PER aur Uski KOSHISH RAAIGAA’N hai.

JARAH KI HAQEEQAT:

Raaviyo’n per JARAH QADAH karna Ulema’-e-Ahnaf ka Usool Nahi hai balke Ye Mukhalifeen ka Usool hai. Hadees ke Ma’mool biha aur Ghair Ma’mool biha hone ke liye Ahnaf ke Usool Kuch aur hain. Pas Mukhalifeen ke Zulm ko Zaahir karne ke liye Ahnaf Ilzaami taur per Mukhalifeen ke Usool ke Mutabiq Raaviyo’n per JARAH Naqal karte hain Na ke Haqeeqi taur per.

Waha’n Andaaz Ye hota hai ke Jis Hadith par HANAFIYAH amal karte hain Wo Tum (Ghaer-Mukallidin wa Mukhalifeen) ke Usool ke mutabiq bhi Ma’mool biha aur Qaabil-e-Hujjat hai ke SAHEEH aur QAWI AS-SANAD hai aur Jis Hadees par Tum Log amal karte ho Wo Khud Tumhaare Usool ke mutabiq bhi Ghair Ma’mool biha aur NA QABIL-E-HUJJAT hai ke Wo Za’eef As-Sanad hai.

Qara’een-e-Kiraam! Alhamdulillah, Is SAHIH HADEES per Zubair Ali Zai ke Tamaam Shubhaat wa Wasawis Jo Unki Kul Kaa’inaat thi ka Mukammal Jawab de diya hai. Ahnaf se Mehaz Adawat, Bughz aur Dushmani me Zubair Ali ne SAHIH HADEES ko SHAHEED kar ke JHUTLANA chaaha Lekin Haqq ba-Zaroor GHALIB aayega.

Akheer me Zubair Ali Zai Khud ke hi Usool se Saheehain ke Raavi Abu Bakar bin Ayash (rah.) per Jarah Naqal kar ke BID’ATI, Musalmano ki Raah ke Khilaf Chalne wala Sabit hua.

Aise Dushmanan-e-Sunnat se Allah ki Panah ho. (Aameen)

 

 

 

 

 

 

 

 

 

 

 

 

Hazrat Abu Bakr Siddeeq Radiallahu Anhu Aur Rafayuldayn

Bismillaahir Rahmaanir Raheem

Sawaal: Dr. Shafiq-ur-Rehmaan Gair-Muqallid ne apni kitab “Namaz-e- Nabiwi” me Hazrat Abu Bakr Siddeeq Radiallahu Anhuki taraf mansub ek rivayat naql ki ke wo namaz me rafa’yadayn karte the. Is kitaab ki Tahqeeqo Takhreej Zubair Ali Zai ne ki hai. Humne to suna hai Hazrat AbuBakr Siddeeq Radiallahu Anhu Tarke Rafa’yadayn par amal Pairaa the aur Rafa’yadayn ki koi rivayat unse Saheeh sabit nahi. Baraae Meherbaani Tehqeeqi Jawab Inayat farmaye.

Wassalaam,

Bilal Akbar, Azad Kashmir

Al Jawaab: Haamidanwwa Musalliyaa

Dr. Shafiq-ur-Rehmaan ne jo rivayat Naql ki wo ye hai:

“Maine Sayyadna Abu Bakr Siddeeq Radiallahu Anhu ke peeche Namaz padhi, wo Namaz ke shuru me, Ruku se pehle aur Jab ruku se sar uthaate to apne dono haath (kandho tak) uthaate the aur kehte the Maine Rasulullah Sallallahu Alaihi Wasallam ke peeche namaz padhi to Aap Sallallahu Alayhi Wasallam bhi namaz ke shuru me, Ruku se pehle aur ruku se sar uthane ke baad (isi tarah) Rafa’yadayn karte the.” [Namaze Nabwi Pg: 206]

IS RIVAYAT KA HAAL:

Hazrat AbuBakr Siddeeq Radiallahu Anhu ki taraf mansoob ye rivayat sakht Zaeef hai aur Hazrat AbuBakr Radiallahu Anhu ke us amal ke khilaf hai jo unse Sanad-e-Saheeh se Sabit hai. Mazeed ye ke ye rivayat khud Gair-Muqallideen ke us amal ko bhi sabit nahi karti jo wo karte hai. Tafseel ye hai:

(i): Zoafe Rivayat:

Ye rivayat Sunan Al-Kubra Lil Baihaqi [Jild:2 Pg:73] Me maujud hai. Iski Sanad me ek raavi Abunnoamaan Muhammad Bin Fazl Assadusi Al-Ma’ruf “Aarim” hai. Taqreeban 213Hijri me iska Haafiza mutagayyar hogaya tha. [Al Meezaan LizZahabi: Jild:4 Pg:7 Wagairah] Jiski wajah se ye Ikhtilaat ka shikaar ho gaya tha aur iski Aql Zaail hogai thi. Isliye is raavi par Imaam Bukhari Rahimahullah, Imaam Abu Daud Rahimahullah samet deegar bohot se Muhaddiseen ne yahi Jarah ki hai. Maslan:

1: Imam Bukhari Rahimahullah 652H : “Muhammad Bin Fazl Abunnoamaan Assudusi Al-Basri ko ‘Aarim’ bhi kehte hai, Taqreeban 213Hijri me iska Haafiza Mutagayyar ho gaya tha.”

[Taareekhul Kabeer Lil Bukhari, Jild:1 Pg:208 Raqmut Tarjamah:654]

2: Imam Abu Dawood Rahimahullah 275H
[Azzuafaa AlKabeer Lil Aqeeli, Jild:4 Pg:121,122]

3: Imam Abu Haatim Ar Raazi Rahimahullah 277H
[Al Jarah Wat Taa'deel Lir Raazi, Jild:8 Pg:69,70, Siyar Aa'laamun Nubalaa' Liz Zahabi Jild:7 Pg:464]

4: Imam Musa Bin Hammaad Rahimahullah
[AzZuafaa AlKabeer Lil Aqeeli Jild:4 Pg:122, Al Kifayah Fee Ilmur Riwayah Lil Khateeb Pg:136]

5: Imam Ibraheem AlHarbi Rahimahullah 285H
[AlKifayah Fee IlmurRiwayah LilKhateeb Pg:136, AlKawaakibun Nayyiraat Li Ibnul Kiyaal Pg:99]

6: Imam Aqeeli Rahimahullah 322H
[AzZuafaa AlKabeer Lil Aqeeli Jild:4 Pg:121 wagairah]

7: Imam Ibne Abi Haatim ArRaazi Rahimahullah 327H
[AlJarah Wat Taa'deel LirRaazi Jild:8 Pg:69]

8: Imam Umyatul Ahwaazi Rahimahullah
[AzZuafaa AlKabeer Lil Aqeeli Jild:4 Pg:123 Wagairah]

9: Imam Ibne Hibban Rahimahullah 354H
[Tahzeebut Tahzeeb Li Ibne Hajar Jild:5 Pg:285, Siyar Aa'laamun Nubalaa Liz Zahabi Jild:7 Pg:465, Azzuafaa Wal Matrookeen Li Ibne Jauzi Jild:2 Pg:91,92]

10: Imam AbulWaleed AlBaaji 474H
[AtTaa'deel WatTajreeh LilBaaji Jild:2 Pg:675,676]

11: Imam Ibnul Jauzi Rahimahullah 558H
[AzZuafaa Wal matrookeen Li Ibne Jauzi Jild:3 Pg:91,92]

12: Imam Ibne Salaah Rahimahullah 642H
[Muqaddamah Ibne Salaah Pg:378]

13: Imam Nawawi Rahimahullah 676H
[Taqreeb Ma' Tadreeb Jild:3 Pg:323,329]

14: Imam Abul Hajjaaj Al Mizzi Rahimahullah 742H
[Tahzeebul Kamaal Lil Mizzi Jild:9 Pg:272,273]

15: Imam Zahabi Rahimahullah 748H
[Al Ibr LizZahabi Jild:1 Pg:195, Tazkiratul Huffaaz Liz Zahabi Jild:1 Pg:301]

16: Imam Ibne Kaseer Addamishqi 774H
[Al Baa'isul Hadees Li Ibne Kaseer Pg:239]

17: Imam Iraaqi Rahimahullah 804H
[Fat'hul Mugees Lil Iraaqi Pg:454,459,460]

18: Imam Ibne Hajar Asqalani Rahimahullah 852H
[Taqreeb Li Ibne Hajar Jild:2Jild: Pg: Pg:547 , Tahzeeb Li Ibne Hajar Jild:4 Pg:258]

19: Imam Abu Bakr Siyuti Rahimahullah 911H
[Tadreebur Raavi LisSiyuti Jild:2 Pg:323,329]

20: Imam Ahmad Bin Abdullah AlKhazraji Rahimahullah 923H
[Khulasah Tahzeeb Tahzeebul Kamaal Lil Khazraji Pg:356]

21: Imam Muhammad Bin Ahmad AlKiyaal Rahimahullah 926H
[AlKawaakibun Nayyiraat Fee Ma'rifah Min Akhtalata MinarRuvaatusSiqaat Li Ibnul Kiyaal Pg:97,98]

22: Imam Ibnul Ammaad Al Hambali Rahimahullah 1089H
[Shazraatuz Zahab Li Ibnul Ammaad Jild:2 Pg:159]

Mindarjah baala Aimmah ke nazdeek ‘Muhammad Bin Fazl Sudusi’ Mukhtalit aur Mutagayyarul Haafizah Raavi hai aur aise raavi [Muhammad Bin Fazl] ke baare me Imam Ibne Hibban Rahimahullah ne ek Qaaidah bayan kiya he:

“Akhri Umr me ye ikhtilaat ka shikaar ho gaya tha, Yaha tak ke iski ye halat hogai thi ke isko ye pata bhi nahi chalta tha ke main kya keh raha hu, isliye iski Hadees me munkar baate aagayi, lihaza iske Muta’khireen shagirdo me se kisi ne rivayat naql ki to un rivayaat se ruk jaana wajib hai. Agar Is baat ka ilm na ho sake ke kaunsi rivayat qadeem shagird se marvi he aur kaunsi Muta’khir shagird se to aisi rivayaat Matrook qarar di jayegi, Kisi bhi rivayat ko daleel nahi banaya jayega.” [Tahzeebut Tahzeeb Li Ibne Hajar Jild:5 Pg:258]

Is Qaaide se mal’oom hua ke Muhammad Bin Fazl ka jo shagird Qudamaa [awwal umr ke shagird] me se na ho balke Muta’akhireen shagirdo me se ho to usse marvi rivayat Matrook qarar payegi, Zaire bahas rivayat me unse rivayat karne wale Muhammad Bin Ismaeel Assulami Qudamaa Shagirdo me se nahi hai balke Muta’khireen shagirdo me se he.

Chunanche Mashoor Muhaddis Allamah Naimwi Rahimahullah Likhte hai:
“Is Hdees ki sanad me Abunnoaman Muhammad Bin Fazl Assadusi waqea he jo siqah the magar aakhiri Umr me unka Hafizah mutagayyar ho gaya tha, unse rivayat karne wala Abu Ismaeel Assulami iske Mutaqaddimeen Shagirdo me se nahi hai.” [At-Taa’leequl Hasan Pg:114]

Lihaza ye Rivayat Zaeef aur Na’qabil-e-Hujjat  hai.

(ii): Hazrat Abu Bakr Siddique Radiallahu AnhuKe amal ke Khilaaf:

Wazeh rahe ke ye zaeef rivayat Hazrat Abu Bakr Siddeeq Radiallahu Anhu Ke us amal ke Khilaaf he jo unse basanade Saheeh sabit hai. Chunanche Imam AbuBakr Ismaaeeli Rahimahullah Apni sanad se naq karte hai:

Hazrat Abdullah Bin Mas’ood Radiallahu Anhu Farmate hai “Maine Rasulullah Sallallahu Alaihi Wasallam, Hazrat Abu bakar Radiallahu AnhuAur Hazrat  Umar Radiallahu AnhuKe saath namaz padhi, unhone puri namaz me sirf Takbeere Tehreemah ke waqt Rafa’yadayn ki.”

[Kitabul Muajjam, Imam Ismaeeli Jild:2 Pg:692, Sunan Kubra Imam Baihaqi Jild:2 Pg:79]

Mumkin he koi Gair-Muqallid ye kahe ke ispar Zai Sahab ne jarah ki he to iska sai maahi Qaflae Haq (23) [Jild:6, Shumarah:3, Pg:52 se 54] me diya gaya he wahee Mulahiza farmaye.

Note: Qafla-e-Haq aap is link par se download kar sakte hai:

http://www.ahnafmedia.com/qafla-e-haq-magazine/item/3506-qafla-e-haq-23-2012

(iii): Ye Rivayat Khud Gair Muqallideen Ke Is Amal Ko Bhi Sabit Nahi Karti:

Hazrat AbuBakr Siddeeq Radiallahu AnhuKi taraf mansub ye rivayat khud Gair-Muqallideen ke is amal ko sabit nahi karti. Isliye ke:1: Gair Muqallideen ke yahaa Rafa’yadayn karna Farz ya Wajib hai.

[Rafa’yadayn Farz hai Az:Mas’ood Ahmad Gair-Muqallid, Majmuah Maqaalaat Par Salfi Tehqeeqi Jaizah Az:Raees Nadvi Gair Muqallid Page:246]

Lekin is zaeef rivayat me na farz ka lafz he aur na Wajib ka.

2: Gair Muqallideen ke nazdeek Rafa’yadayn na kare to namaz nahi hoti. Chunanche Raees Nadvi Sahab ne likha:
“___Aur bawaqte Rukua’ Rafa’yadayn wala farz bhi anjaam na dene ke sabab saare deobandiyah ki namaz baatilo kal adm hoti hai.”
[Majmuah Maqaalaat Par Salfi Tehqeeqi Jaizah Az Raees Nadvi Gair Muqallid Page:246]

Jabke is za’eef rivayat me iska Qat’an Zikr nahi hai.

3: Gair-Muqallid Teesri Rakat ke Shuru me bhi Rafa’yadayn karte hai.

[Namaze Nabvi Pg:206, Aapke masail aur unka hal az mubasshir ahmad rabbani Gair Muqallid Pg:120]

Aur is zaeef rivayat ka matan dekhne se mal’oom hota he ke isme teen maqam ki Rafa’yadayn to moj’ood hai. Chauthe maqam (tisri rakat ke shuru me) ki Rafa’yadayn ka naamo Nishaan tak nahi.

Mal’oom hua ye rivayat khud Gair-Muqallideen ke “amal” ko bhi sabit nahi karti. Pas ise pesh karna apne mauqaf aur amal se jahalat ki daleel he. Gair-Muqallideen ko chahiye ke wo pehle ye dekh liya kare ke Daawa aur Daleel me Mutabaqat bhi hai ya nahi ? Naa mal’oom inhe aisi zaeef rivayaat jama’ karne ka waalihaanah junun kyu he jo inke “mazhab” ko sabit hi nahi karte!

Khulasah-e-Kalaam:

Dr. Shafiq-ur-Rehmaan Sahab ka is zaeef rivayat ko pesh karna aur Zai Sahab ka isko saheeh kehna batil hai.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Furoo’i Masaa’yil Mein Ikhtelaaf Wa Ittehaad Shaikhul Islam Ibn Taimiyyah Ki Nazar Mein

Bismillaahir Rahmaanir Raheem

Biraadraan-e-Islam! Jaisa ke Hazraate Ghair Muqallideen saada loh Musalmaano me ye baawar karaate hain ke unka Mazhab wahi hai jo SALAFUS SWALIHEEN bil’khusoos SHAIKHUL ISLAM IBN TAYMIYYAH (RAH.) ka tha. Haalaan’ke chand furoo’ee Masaayel me TASHADDUD ikhteyaar karna aur ek Fariq ko HAQ aur dusre fariq ko BAATIL qaraar dena is Firqe ka Turra-e-Imtiyaz hai. Lehaaza RAFAUL YADAYN, AAMIN BIL JAHAR AUR QARA’T KHALFUL IMAM waghaira jaise chand Masaayel, jinme sadiyon se Ikhtelaaf hote chale aa rahe hain, in Masaa’yel ko HAQ wa BAATIL ka Me’yaar banaa kar logon ko war’ghalaana inka Shewah hai. Jabke Hazraate A’imma wa Aslaaf ka nazarya iske bilkul bar’aks tha ke Ikhtelaafi Masaayil me TASHADDUD na ikhteyaar kiya jaye, khaas taur par jin Masaayil me ek se zaay’ed Mauqaf ho sakte hain, un me kisi ek ko muta’ayyan taur par HAQ aur dusre ko Hatmi taur par BAATIL qaraar na diya jaye. Iss ke saboot me Muta’qaddimeen wa Mutaa’khireen ki bahot si Ibaara’ten pesh ki ja sakti hain, lekin Ikhtesaar ke Pesh-e-Nazar hum yahan sirf SHAIKHUL ISLAM ALLAMA IBN TAYMIYYAH (RAH.) ki ibaarat pesh karne par iktefaa’ karte hain, ALLAMA RAFA’UL YADAYN aur A’imma ki Itteba’ ke muta’alliq farmaate hain:

“Har Banda-e-Mo’min par, aam Ahle Imaan aur Ulama’ se Muhabbat karna Waajib hai aur HAQ jahaan bhi ho uska Qasad aur Itteba’ Waajib hai aur ye jaanna bhi Waajib hai ke Mujtahid Musaib ke liye Do Ajr ka wa’da kiya gaya hai aur agar Mujtahid se Ijtehaad me Khata ho jaye to usko Ijtehaad karne par Ajr milta hai aur uski khata Maaf kar di jaati hai, aur agar Imam wo amal kar raha ho jiski Shar’an Gunjaayish hai to Ahle Imaan par Imaam ka Itteba’ zaruri hai, isliye ke Rasulullah Sallallahu Alaihi Wasallam ne ‘INNAMAA JU’ILAL IMAAMU LI’YUTAMMA BIHI’ irshaad farmaaya hai, isliye Imaam RAFA’ YADAYN kare ya na kare Namaaziyon ki Namaaz me koi Nuqsaan nahi, unki Namaaz na Imaam Abu Hanifa (Rah.) ke yahan BAATIL hain; na Imaam Shafa’ee(Rah.) ke yahan, na Imaam Maalik(Rah.) ke yahan aur na Imaam Ahmed (Rah.) ke yahan. Isi tarha agar Imaam RAFA’ YADAYN kare, Muqtadi na kare ya iske bar’aks ho, to ye unme se kisi ki Namaaz me kami ya kotaahi ka sabab nahi hoga, aur agar baa’z auqaat RAFA’ YADAYN kiya jaye aur baa’z auqaat na kiya jaye to isse kisi ki Namaaz me koi Nuqsaan nahi hoga aur ye kisi ke liye Jaa’yez na hoga ke wo baa’z Ulama ke Qaul ko aisa She’aar banaa le ke isi ke Itteba’ ko WAAJIB qaraar de aur Sunnat se saabit dusre pahlu se logon ko mana’ kare. Balke wo tamaam sura’ten jo Sunnat se Saabit hain un sab ki Gunjaa’yish hai, jaise AZAAN wa AQAAMAT ke bare me, ke BUKHARI wa MUSLIM me Huzoor Sallallahu Alaihi Wasallam se saabit hai ke Aap Sallallahu Alaihi Wasallamne Hazrat Bilaal Radiallahu Anhu ko Kalimaate AZAAN me Shaf’a aur Kalimaate AQAAMAT me itaar ka hukm diya aur Huzoor Sallallahu Alaihi Wasallam hi se Bukhari wa Muslim me ye bhi saabit hai ke Aap ne Hazrat Abu Mahzoora Radiallahu Anhu ko Kalimaate Aqaamat me AZAAN ki tarha Shaf’a  ki taa’leem di. Isliye jo AQAAMAT me Shaf’a ikhteyaar karta hai wo bhi Durust hai aur jo Ifraad ki surat ikhteyaar karta hai to wo bhi durust hai, aur jo shakhs in Suraton me se ek ko WAAJIB qaraar de aur dusri surat ki ijaazat na de to wo KHATAA-KAAR aur GUMRAAH hai aur jo in me se ek amal karne waale se muhabbat rakhhe aur dusre se mahaz isi bunyaad par muhabbat na kare to wo KHATAA-KAAR aur GUMRAAH hai.”
[FATAAWA IBN TAYMIYYAH, JILD-22, SAFHA-253-254]

MASHA ALLAH! ALLAMA ki ibaarat se saaf pata chalta hai ke A’imma Arba’a ki nisbat se jo Bughz o Adaawat Ghair Muqallideen ko hai wo SHAIKHUL ISLAM ke andar bilkul bhi nahi milta balke ALLAMA ne teenon IMAAM ke Ilm ki Qadr o manzilat karte hue unke Qaul o Amal ko bhi apne Fatawa ki Taa’yeed me pesh kiya hai jo ke Ghair Muqallideen k man maa’ni Mazhab k billkul Manaafi hai.

ALHAMDULILLAH! Ham Hanafi hazraat jin Masaa’yel me baqya teen A’imma ke bar’khilaaf amal karte hain un Masaa’yil me na to ham TASHADDUD se kaam lete hain aur na hi khud ko HAQ aur dusre FARIQAYN ko BAATIL qaraar dete hain balke hamaare nazdeek un Masaa’yel me ham apne amal ko AFZAL qaraar dete hain jaisa ke dusre FARIQAYN ko pura haq hai ke wo Furoo’ee Masaa’yel me apne Imaam ke amal ko AFZAL qaraar den aur is tarha ham dekhte hain ke Ittefaq-o-Ittehaad ki pur aman fiza ham chaaron Mazaahab ke Muqallideen ke darmiyaan qaayem hai. ALLAH Rabbul Izzat ham tamaam Musalmaanon ko apne In’aam kurdah ASLAAF ke NAQSH-E-QADAM par chalne ki taufiq ata farmaaye. Aameen Summa Aameen.

 

 

 

 

 

 

Zubair Ali Za’i Ki Abu Bakar Bin Ayaash (Rah.) Per Aitraaz Ka Munh Tor Jawaab

Bismillaahir Rahmaanir Raheem

حَدَّثَنَا ابْنُ أَبِي دَاوُد قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ قَالَ : ثنا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

Tarjuma’h: Ibne Abi Dawood -> Ahmad bin Yunus -> Abu Bakar bin Ayaash -> Hussain -> Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER AULAA (TEHREEMAH) ke, Namaz me.” [Sharah Muanil Aasaar Hadees# 125]

Shuroo’ me Zubair Ali Za’i ne Is HADEES ko ZA’EEF saabit kar ke SHAHEED karne ke liye Iske Ek Raavi Abu Bakar bin Ayaash (rah.) ko SAHIH BUKHARI aur MUQADDAMAH SAHIH MUSLIM aur SUNAN ARABA’H ke Raavi hone ke ba-wajood JARAH Naqal kar ke ZA’EEF saabit Karne ki Koshish ki. Phir Jab Zubair Ali Za’i ke Is FAREIB ko Ulema-e-Ahnaaf ne Saamne laaya to Phir Isne Apne Is FAREIB se Ailaaniyah Rujoo’ kar liya aur Abu Bakar bin Ayaash (rah.) ko Jam’hoor ke Nazdeek SIQAH Tasleem kar liya. [Dekhiye Noorul Ainain pg 168]

Lekin Phir bhi Kisi Na Kisi Tarah Is HADEES ko SHAHEED karne ke Bahaane TALAASH raha hai to Is Hadees ki SANAD ko Za’eef saabit karne ke liye Isne Abu Bakar bin Ayaash (rah.) per Ye Jarah Naqal ki ke “Abu Bakar bin Ayaash (rah.) Aakhri Umar me IQTILAAT ka Shikaar ho gaye the.” [Dekhiye Noorul Ainain pg 170]

Iske Alawah bhi aur Aitrazat kiye hain. Filhaal Hum Uske Is Aitraaz ka Tehqeeqi Jawab Peish karte hain.

AL-JAWAAB:

Hum maante hain ke Akhri Umr me Abu Bakar bin Ayaash (rah.) Ikhtilaat ka Shikaar ho gaye the. Aise Raavi Jinka Haafzah Kharaab ho Jaaye Unki Hadees ke baare me Muhaddiseen Kiraam Usool bayan karte hain…

Ibne Kaseer (rah.) likhte hain: “Aise Logo’n se Jisne IKHTILAAT se Pehle suna hai Wo Rivayat Maqbool hai aur Jisne ba’d me suna hai Ya SHAKK hai (Ke Ikhtilaat se pehle suna ya ba’d me) To Unki Rivayat MAQBOOL Nahi hain.” [Ikhtisaar Uloom Al-Hadees pg 166]

To ma’loom hua ke Aise Raavi ki rivayat Jiska Haafzah Kharaab ho gaya tha to Uske Haafzah Kharaab hone se Pehle Ki Rivayat SAHEEH hoti hai…

Chunacha Zubair Ali Za’i ne likha: “SAHEEHAIN me Jis Mukhtalat wa Mutaghayyar Al-Hifz Raavi se Istedlaal kiya gaya hai Iski Daleel Ye hai ke Uske Shagirdo’n ki rivaayaat Ikhtilaat se pehle ki hain (Illa Ye ke Takhsees sabit ho Jaaye).” [Dekhiye Noorul Ainain pg 95]

Aur [Maqalaat 1/435] per Ibne Salah se naqal kar ke likhta hai: “…..Mukhtaliteen ki SAHEEHAIN me Bataur Hujjat Rivaayaat ka Matlab Ye hai ke Wo Ikhtilaat se Pehle ki hain. Ye Qoul doosre Qaraa’in ki Roshni me Bilkul SAHEEh hai.”

To Zubair Ali Sahab ke Apne Usoolo’n se Ye Waazeh ho gaya ke SAHEEHAIN (Ya’ni Bukhari wa Muslim] me Mukhtalat Ya Kharaab Haafzah waale Raavi ki Rivaayat Jin Shaagirdo’n se marwi hai wo Shaagird Haafzah Kharaab hone se Pehle ke Raavi hote hain..
Chunacha Hamari Peish kardah TARK RAFAUL-YADAIN wali Hadees Jiski TAKHREEJ Imam Tahavi (rah.) ne ki hai, Usme Abu Bakar bin Ayaash se rivayat karne waale Unke Shagird hain Ahmed bin Yunus (rah.).

Ab Hum SAHIH BUKHARI per Nazar daalte hain to Iski Ek rivayat me Abu Bakar bin Ayaash (rah.) se Unke Shagird Ahmed bin Yunus (rah.) rivayat karte hain.

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ حَدَّثَنَا أَبُو بَكْرٍ يَعْنِي ابْنَ عَيَّاشٍ عَنْ حُصَيْنٍ عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ أُوصِي الْخَلِيفَةَ بِالْمُهَاجِرِينَ الْأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ وَأُوصِي الْخَلِيفَةَ بِالْأَنْصَارِ الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِ أَنْ يُهَاجِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَقْبَلَ مِنْ مُحْسِنِهِمْ وَيَعْفُوَ عَنْ مُسِيئِهِمْ

كِتَاب تَفْسِيرِ الْقُرْآنِ
بَاب وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ

To sabit hua ke Ahmed bin Yunus (rah.) SAHEEHAIN ke Raavi hone ki wajah se Qadeem As-Sama’ Shagird hue aur Unhone Abu Bakar bin Ayaash (rah.) se Ikhtilaat se Pehle Rivayat ki hai. Chunacha Is Rivayat ko SHAHEED karne ke liye Zubair Ali Za’i ne Jo IKHTILAAT ka Ilzaam Abu Bakar bin Ayaash (rah.) per Lagaaya hai Uske Khud ke hi bayaan kardah Usoolo’n se BAATIL saabit hua. Alhamdulillah!

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Rafaul-Yadain Ke Isbaat Per Shaykh Abdul Qadir Jeelani (Rah.) Ke Fatwe Ki Haqeeqat

Bismillahir Rahmaanir Raheem
Assalamu ‘alaykum wa rahmatullahi wa barakatuhu

Hazrat Peeran-e-Peer Shaykh Abdul Qadir Jeelani (rahmatullahi alaih) Ahnaf ke Nazdeek MU’TABAR Shaqsiyaat me se hain. Isliye ba’z (Naam Nihaad) Ahl-e-Hadees Firqay ke Ulema’ wa Juhala’ Raful-yadain ke Muta’lliq Inka Maslak bata kar Awaam ko Fareib dene ki La-Haasil Koshish karte hain. Isiliye Shaykh Abdul Qadir Jeelani (rah.) se Rafaul-Yadain ke Isbaat (Rukoo’ se pehle aur ba’d me karne) ki Haqeeqat ko Waazeh kiya Ja raha hai.

Chunanchah Ghair-Muqallid Aalim Hakeem Sadiq Siyalkoti ne likha hai: “Hazrat Peer Jilaani (Rah.) farmate hain ki: “Namaz me Takbeer-e- Oola ke waqt aur Rukoo’ me jaate waqt, aur Rukoo’ se uthte waqt Rafulyadin karna chahiye.” [Dekhiye Salaatur Rasool (sallallahu alaihi wa sallam) - Rafaul-Yadain Ka Masla'h]

ASAL HAQEEQAT:
Shaykh Abdul Qadir Jeelani (rah.) ne HA’IYAAT-E-NAMAZ (Ya’ni KAIFIYAAT-E-NAMAZ) ke Unwaan ke tehat Rafaul-Yadain ka Ye Masla’h bayan kiya hai.

Chounke Firqa Ahl-e-Hadees Ek Bad-Mazhab hai Jiski Shuruaat ANGREZI DAUR me Musalmano ko Fro’i Masa’il me Uljha Kar Unko Ladwaane ke Maqsad se hui thi inse DIYANAT ki Umeed Kaha ki Ja sakti haii.? Lihaaza Ye Log Shaykh (rah.) ka Rafaul-Yadain ke Muta’lliq  Sahih aur Mukammal (Poora Poora) Mauqaf bayan nahi karte.

Jab ke Shaykh Abdul Qadir Jeelani (rah.) ne Ye bhi farmaya hai ke, “Agar Koi SUNNAT Ya HA’IYAT (Kaifiyat) Chhor di Jaaye to Namaz BATIL hogi Na Sajdah Sahoo Laazim aayega.” [Dekhiye Ghunyatut Talibeen Page 63, Mutarjam Ghair-Muqallid Mubashar Hussain Lahori]

Shaykh (rah.) ki Is Ibarat se bilkul waazeh ho gaya ke Agar Koi Rafaul-Yadain nahi karta hai tab bhi Uski Namaz na to Batil hogi aur Na hi Sajdah Sahoo Laazim hoga.

GHAIR-MUQALLID AALIM KI TARJUMAH KI HUI GHUNYATUT TALIBEEN KA SCAN MULAHIZAH FARMAYEIN:

Ye to raha Rafaul-Yadain ke Muta’lliq Shaykh Abdul Qadir Jeelani (rah.) ka Sahih aur Poora Poora Mauqaf Jisko Ghair-Muqallideen ne Apni Adat ke mutabiq KHIYANAT karte hue Chhupa liya tha.

Ab baaqi rahi baat ke Shaykh Abdul Qadir Jeelani (rah.) Rukoo’ se pehle aur Ba’d me Rafaul-Yadain ke Qaayel kyon hain.?

To Iska Jawab Ye hai ke Aap Hazrat Imam Ahmed bin Hanbal (rah.) ke Muqallid hain Isliye Aap Rafaul-Yadain ke Qayeleen me se hain.

Chunancha Shaykh Abdul Qadir Jeelani (rah.) Imam Ahmed (rah.) ke Muta’lliq Allah Ta’la se Dua go hain, likhte hain: “Allah Ta’la Humein USOOL wa FRO’ me Inhi (Ya’ni Imam Ahmed) ke MAZHAB per Maut ataa kare.” [Ghunyatut Talibeen Page 539, Mutarjam Ghair-Muqallid Mubashar Hussain]

SCAN Mulaahizah farmayein:

Is se ma’loom hua ke, Shaykh Abdul Qadir Jeelani (rah.) Apne Imam ki Taqleed me Rafaul-Yadain kiya karte the. Ab Ghair-Muqallideen ka Ek Hanbali Muqallid ke Fatwe ko Daleel bana Kar Ahnaf per HUJJAT Qayem karna FAREIB aur DHOKA BAAZI ke siva Kuch Nahi hai.

Poori Namaz me Rafaul-Yadain sirf Ek Martabah Ya’ni Takbeer-e-Tehreemah ke waqt Karna bhi Rasoolullah (sallallahu alaihi wa sallam) ki SUNNAT-E-SAHEEHAH se Sabit hai.

Be-shakk Rasoolullah (sallallahu alaihi wa sallam) se Rafaul-Yadain Rukoo’ se pehle aur ba’d me Sabit hai Lekin sath hi Iska TARK bhi Sabit hai. Aur Hamaare Nazdeek Dono Sunnat hain Magar Raajeh TARK karna hai.

Allah Ta’la se dua hai ke Wo Humein DEEN ki Sahi Samajh Ataa farmaye. Ameen Summa Ameen.

Hum Rafayadein kyu nahi karte??

           

Rafe-yadain Karne ki Mashoor Ahadees ka Jayeza :

Ghair Muqallideen Hazraat Abdullah Bin Omer ki Rafe-yadain ki Riwayato ko Bade Shauq se Pesh Karte hai  aur Kehte hai ke Aap Radialla taala anhu. Bade Sunnat ke Paband The.

Lekin Hazrat Ibn Umar Radialla taala anhu. ki Ahadees Ek Ek Jaisi Nahi Hai.

Unki Ahadees me Shadeed Isteraab hai.

1. Hazrat Abdullah Bin Umar (Radialla taala anhu.) Bayaan Farmaate  Hai Ke Maine Rasool Ullah SALLALLAHUALAIHIWASALLAM Ko Dekha Ke Jab Aap SALLALLAHUALAIHIWASALLAM Ne Namaz Shuru Farmaayi Toh Haato Ko Kaandho Tak Utaaya Aur Ruku Me Jaate Waqt Aur Ruku Se Uthte Waqt Aap Sallallahualaihiwasallam Ne Haat Nahi Utaaye Aur Dono Sajdo Ke Darmiyaan Bhi Haat Nahi Utaaye.

[Musnad Al-Humaydi 277/2 , Hadees 614 , Saheeh Abu Awwaana : Jild 1 : 90 , Madawana Kubra: 71/1 , Saheeh Ibn Khuzaima : Jild 1 : 289 , Al-Khilaaqyaat Lil Bayhaqi V1/P404, Bawala Nasb Ur Riwaya 479/1]

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2. Hazrat Abdullah Ibn Umar Radialla taala anhu. se hi Manqool Riwayat me 2  Jagah Ek Iftetah E Namaz Ke Waqt Aur Dusre Ruku Ke Baad Utte Huve Rafedain Ka Zikr Hai Aur Ruku Me Jaane Ke Waqt Ka Rafedain Ka Zikr Nahi Hai.

(Muwatta Imam Malik : 25 , Muwatta Imam Muhammed : 79 , Sunan e Behaiqi : 69/2)

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3. Teesra Isteraab yeh hai ke Aap Radialla taala anhu. se Namaz me 3 Jagah Rafe-yadain ka Zikr Farmaate hai : Takbeer e Tehrimi , Ruku se Pehle , Ruku ke Baad.

(Bukhari : 102/1 , Muslim 168/1)

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4. Hazrat Saalim Rh. se Marwi hai ke Abdullah Ibn Umar Radialla taala anhu. Radialla taala anhu. Takbeer e Tehrima , Ruku se Pehle , Ek Rakaat ke Baad aur Dusri Ke Baad Rafe-yadain Karte. (Musannaf Abdur Radialla taala anhuzak : Jild 2 : Safa 68 )

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5. Hazrat Abdullah Ibn Umar Radialla taala anhu. Radialla taala anhu. se Takbeer e Tehrima , Ruku se Pehle , Ruku ke Baad , Sajde se Pehle , 2 Rakaat ke Darmiyaan Rafe-Yadain Karna Manqool Hai (Al Muhalla : Jild 4 : Safa 93 )

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6. Hazrat Abdullah Bin Umar Radialla taala anhu. Takbeer e Tehrima ,Ruku se Pehle , Ruku ke Baad , 2 Rakaato ke Baad Rafe-yadain Karte. (Saheeh Bukhari : Jild 1 : Safa 368 , Hadees No : 700 )

Note : Bukhari ki yeh Riwayat Marfu Sanad ke Saat Maujood nahi.

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7. Hazrat Abdullah Bin Omer Radialla taala anhu. se Takbeer e Tehrima , Ruku se Pehle , Sajde se Pehle Rafe-Yadain Karna Manqool Hai. (Abu Dawud : 108/1)

8. Hazrat Abdullah Bin Omer Radialla taala anhu. se Ruku se Pehle , Sajde se Pehle Rafe-Yadain Karna Manqool Hai. (Majmua Al Zawaid : 102/2)

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9.  Hazrat Abdullah Ibn Umar Radialla taala anhu. se Upar se Neeche aur Neeche se Upar  Jaate Huwe Rafe-Yadain Karna Manqool Hai. (Mushkil Al Asaar : Jild 2 : Safa 20).

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Algarz Hazrat Abdullah Bin Omer Radialla taala anhu. Ki Riwayat Me Jaisa Ke Abhi Pesh Ki Gayi Isteraab Hai Isse Aitejaaj Kaise Saheeh Hogaya Agar Koi Hanafi Aisi Riwayat Se Istedlaal Kardeta Toh Yeh Log Cheegh Pukaar Karte Magar Yahi Log Aisi Riwayat Se Istedlaal Karke Faqr Karte Hai.

Aur Agar yeh hadees ka Kisi tarah difa kiya jaaye.

Note : Difa Karne ke Usool Ghair Muqallideen Hazraat ko Pesh Karne Padhege ke Hum Sajde se Pehle , Sajde ke Baad , Pehli Rakaat ke Baad Wagira Jagah Rafe-Yadain Kyun Nahi Karte aur Jaha Karte hai Uski Kya Wajeh ??

Barhaal toh isse zyada se zyada yeh sabit hoga ke rasoolullah SALLALLAHUALAIHIWASALLAM ne Rafe-yadain kiya hai. Puri Ummat yeh samajti hai ke Rafe-yadain Huzur SALLALLAHUALAIHIWASALLAM ka Amal Hai Iska Inkaar Koi nahi karta Lekin Asal Kalaam is par baat hai ke Aap SALLALLAHUALAIHIWASALLAM ne Yeh Amal Hamesha Kiya ? Iska (Hamesha Rafe-Yadain Karne ka) Koi Saboot Nahi Milta.

Lekin Iske Qilaaf  Bahut Saare Sahaba Ikraam Radialla taala anhu. Aur Tabien Rh. Namaz Me Takbeer E Tehreema Ke Waqt Haat Utaate The Phir Dobaara Nahi Utaate The. (Tirmizi Shareef : Hadees : 782).

Aur Isi Tarah Khud Hazrat Ibn Umar Radialla taala anhu. Ka Amal bhi In Tamaam Ahadees ke Khilaaf Hai.

حَدَّثَنَا ابْنُ أَبِي دَاوُد قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ قَالَ : ثنا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

SANAD: Ibne Abi Dawood »»► Ahmad bin Yunus »»► Abu Bakar bin Ayaash »»► Hussain »»► Mujahid (rahmatullahi alaihim)

Mujahid (Rah.) Farmate Hain Ke, “Maine Hazrat Abdullah Bin Umar (Radialla taala anhu.) Ke Peeche Namaz Parhi, Aap Ne Is Me Kahi’n Bhi Rafaul-Yadain Nahi Kiya Sivaaye Takbeer Aulaa (Tehreemah) Ke, Namaz Me.”

[Sharah Ma’aaniul Asaar : 163/1 , Musannaf Ibn Abi Shaiba : 417/2 , Hadees 2467]

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Is Riwaayat Ke Tamaam Raavi Bukhari Shareef Ke Raavi Hai.

Is Hadees Darz e Zail Muhaddiseen ne Saheeh Kaha Hai.

     Alama Aini Rh.  [Umdatul Qari 3/8]
     Alama Ibn Turkamani Rh. [Jawahar An-Naqi 2/74]
     Alama Naimwi Rh. [Aasaar As-Sunan 1/108]
     Alama Zafer Ahmed Usmani Rh. [Elaa e Sunan : 51/3]
Aur Isi Tarah Yeh Riwayat Hazrat Mujahid Rh. ke Alawa Hazrat Ibn Umar Radialla taala anhu. Ke Shaagird Hazrat Abdul Aziz Bin Hakeem se Manqool Hai.

Wo Riwayat Karte Hai ke Maine Hazrat Abdullah Bin Omer Radialla taala anhu. Ko Dekha ke Takbeer e Tehrima ke Waqt Kaano Tak Haat Utaate The aur Uske Siwa Haat Nahi Utaate The.

(Muwatta Imam Muhammed : 93 , Al Hujjah Ala Ahlul Madinah : 97/1)

Yeh Riwayat Muhaddiseen ke Usool ke Mutabiq Hasan Darje ki Hai.

In Saheeh Riwayato se Maloom Huwa ke Ibn Umar Radialla taala anhu. Tark e Rafedain ke Qaayal The. Aur Muhaddiseen ka Usool Hai :

JAB RAAVI KA AMAL AHADEES KE KHILAAF HO TOH WO HADEES MANSOOQ MAANI JAATI HAI.

(Qawaaid Fee Uloom ul Hadees : 202 )

Isliye Rafe-yadain Mansooq Hogaya Tha.

Tabhi Toh Hazrat Abdullah Bin Umar (Radialla taala anhu.) Se Rivayat Hai Ke, “Nabi (Sallallahu Alaihi Wa Sallam) Sirf Namaz Ke Shuroo’ Me Rafaul-Yadain Farmate The, Iske Ba’d Dobarah Hath Nahi Uthaate The.”

[Al-Khilafiyaat Lil Bayhaqi V1/P404, Bawala Nasb Ur Riwaya 479/1]

Muhaddis-E-Haram Sheikh Aabid Sindhi (Rah.) Farmate Hain Ke, “Mere Nazdeek Ye Hadees Yaqeeni Taur Per Saheeh Hai.” [Ba-Hawalah Mu’arif As-Sunan 494/2].

Aur Ek Riwayat Me Hazrat Abdullah Bin Umar (Radialla taala anhu.) Bayaan Farmaate  Hai Ke Maine Rasool Ullah Sallallahualaihiwasallam Ko Dekha Ke Jab Aap Sallallahualaihiwasallam Ne Namaz Shuru Farmaayi Toh Haato Ko Kaandho Tak Utaaya Aur Ruku Me Jaate Waqt Aur Ruku Se Uthte Waqt Aap Sallallahualaihiwasallam Ne Haat Nahi Utaaye Aur Dono Sajdo Ke Darmiyaan Bhi Haat Nahi Utaaye.

[Musnad Al-Humaydi 277/2 , Hadees 614 ,

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Isi Tarah Musnad e Humaidi ke Alaawa Tark e Rafe-yadain ki Hazrat Ibn Omer Radialla taala anhu. se Marfu-an 6 Riwayate  Saheeh Abu Awaana me Maujood hai.

Hazrat Abdullah Bin Omer Radhi Allahu Anhu Farmaate Hai Ke Mai Rasoolullah Sallallahualaihiwasallam Ko Dekha Jab Aap Sallallahualaihiwasallam Ne Namaz Shuru Ki Toh Rafe-Yadain Kiya Yaha Tak Ke Baazo Ne Kaha Haato Ko Kandho Ke Barabar Legaye Aur Ruku Ka Iraada Kiya Aur Jab Ruku Se Sar Uthaaya Toh Rafe-Yadain Na Ki Aur Baazo Ne Kaha Ke Sajdo Me Bhi Rafe-Yadain Na Ki.

Saheeh Abu Awwaana : Jild 1 : 90 ,

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Sanad : Abdullah Bin Ayub Rh. --> Sufiyan Bin Oyena Rh. --> Zohri Rh. -->Saalim Rh. --> Ibn Umar Radialla taala anhu.

Saheeh Abu Awwaana : Jild 1 : 90 ,

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Sanad : Sa'ad An Bin Nasr Rh. --> Sufiyan Bin Oyena Rh. --> Zohri Rh. -->Saalim Rh. --> Ibn Umar Radialla taala anhu.

Saheeh Abu Awwaana : Jild 1 : 90 ,

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Sanad : Shoaib Bin Umar Rh. --> Sufiyan Bin Oyena Rh. --> Zohri Rh. -->Saalim Rh. --> Ibn Umar Radialla taala anhu.

Saheeh Abu Awwaana : Jild 1 : 90 ,

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Saheeh Abu Awwaana : Jild 1 : 90 ,

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Saheeh Abu Awwaana : Jild 1 : 91].

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Note 1 : Isi Tarah  Saheeh Ibn Khuzaima (Jild 1 : Safa 289) me 4 Riwayate , Musnad e Imam Ahmed Bin Hanbal ( Jild 2 : Safa 71  aur Safa 152) me 2 Riwayate Yahi Sahabi Hazrat Abdullah Bin Omer Radialla taala anhu.  se Tark e Rafe-yadain  Marwi hai.

Note 2 : Usool e Hadees ke Mutaabiq Baaz Maqaamaat me 2 Kutub ke Hawaale Diye Gaye hai , Dusre Hawaale ke Alfaaz Kabhi Ba’ayaana awaal waale hoge aur kabhi mamuli alfaaz ke farq ke saat hoge.

Aaqeer me Hazrat Abdullah Bin Omer Radialla taala anhu. Ka Rafedain ke Mutalliq Wazeh Qaul Mulaaheza Farmaaye :

Hazrat Abdullah Bin Omer Radialla taala anhu. Farmaate Hai ke Hum Sahaba Radialla taala anhu. Makkah Mukkaramah me Aap SALLALLAHUALAIHIWASALLAM ke Saat Shuru Namaz me Namaz ke Andar Ruku ke Waqt Rafedain Kiya Karte The , Pas Jab Nabi e Karim SALLALLAHUALAIHIWASALLAM ne Madina Munawwara ki Taraf Hijrat Farmaayi Toh Namaz ke Andar Ruku Wala Rafedain Tark Farmaadiya aur Sirf Shuru Namaz Wala Rafedain par Saabit Qadam Rahe.

(Akhbaar ul Fuqaha Wal Muhaddiseen : 213).

Is Wazeh Qaul se Saabit Hogaya Hai ke Rafe-yadain Mansooq Hogaya Tha.

Ahnaaf ka Maslak :

Ahnaaf ka Maslak Tark e Rafe-yadain ka hai.Iski Daleel Yeh hai :

Hazrat Abdullah Bin Mas’ood (Radialla taala anhuiallahu Anhu) Ne Apni Shaagirdo Se Farmaya:

“Kya Main Tumhein Us Tarah Namaz Padhkar Na Dikhaao , Jis Tarah Rasoolullah (Sallallahu Alaihi Wa Sallam)  Namaz Padha Karte The ,  Phir Hazrat Ibn Masood Radialla taala anhu. Ne Namaz Parhi Aur Takbeer E Tehreema Ke Alawa Dobara Haat Nahi Utaaye.”

(Tirmizi : 59 /1 , Hadees : 252, Abu Dawud 748 , Nisaai : 1060 ).

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Yeh Hadees Bilkul Saheeh Hai Aur Bukhari Wa Muslim Ke Qaabil E Aitemaad Raawiyo Se Saabit Hai.

Imam Tirmizi (Rah.) Ne Is Hadees Ko Hasan ,

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Imam Yahiya Bin Saeed Al Qattan Rh. ne Saheeh Kaha hai. (Fathul Rabbaani )

Alama Ibn Hazm Rh, ne Saheeh Kaha hai. (Al Muhalla : 88/4)

Aur Kai Muhaddiseen Ne Usko Saheeh Qaraar Diyaa Hai.(Tafseel Ke Liye Dekhiye : Masnoon E Namaz Safa 59 , Majmua Rasail O Maqalaat Jild 2)

Mashoor Ghair-Muqallideen Aalim Naseeruddin Albani Sahab Saaf Iqraar Karte Hai Ke : ” Haqq Ye Hai Ke Ye Hadis Saheeh Hai Aur Iski Sanad Muslim Ki Shart Per Saheeh Hai Aur Jo Log Isko Zaeef Hadees Kehte Hai Unki Baat Ki Koi Daleel Nahi Hai .[Mishkaat Ba-Tehqeeq Albani V1/P254]

Yeh Jaan Le ke Sirf Yahi

Ek Sahabi Hazrat Abdullah Bin Masood Radialla taala anhu. Hai Jinse Sirf Tark e Rafedain Saabit.

Rafedain karne Koi Hadees Hazrat Abdullah Bin Masood Radialla taala anhu. Se Nahi Hai.

Jitni Bhi Hai Sab Tark e Rafedain ki hi Hai.

Yahi Wajah hai ke Ulama e Ahnaaf ne Hazrat Abdullah Bin Masood Radhi Allahu Anhu ki Is Hadees se (Jo Isteraabaat se Baari hai) Istedlaal Kiya hai.

Sirf Takbeer e Tahrima ke Waqt Rafedain AHadees Rasool Sallallahu Alaihi Wasallam Ki Rooshni me.

Namaz Allah Ta’la Ki Mehboob Tareen Ibadat Hai Aur Iske Baare Me Khatim Al-Anbiya (Sallallahu Alaihi Wa Sallam) Ki Taakeed Hai Ke “Namaz Waisi Parho Jaisi Mujhko Padhte Huwe Dekhte Ho.” [Sahih Bukhari]

Aap (Sallallahu Alaihi Wa Sallam) Ke Is Irshaad-E-Giraami Per Sab Se Zyadah Amal Karne Waale Sahaba-E-Ikraam (Raziallahu Anhum) Hai. Hadees Ki Kitabo’n Me Saheeh Sanado’n (Chain) Se Ba’z Sahaba-E-Kiraam (Raz.) Se Namaz Ki Ibteda Me Sirf Takbeer-E-Tehreemah Ke Waqt Rafaul-Yadain (Dono Hatho’n Ko Uthaana) Saabit Hai Aur Ba’z Sahaba-E-Kiraam (Raz.) Se Rukoo’ Me Jaate Waqt Aur Uthte Waqt Aur Ba’z Sahaba (Raz.) Se Sajdo’n Me Jaate Aur Uthte Waqt Bhi Haat Utaana Sabit Hai.
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Fuqaaha-Wa-Mujtahideen (Rahmatullahi Alaihim) Ne In Tamam Rivaayaat Me Tehqeeq Ki Aur Tehqeeq Wa Tafteesh Ke Ba’d Jis Imam Wa Faqi Ko Jo Rivayat Zyadah Saheeh Nazar Aayi Unhone Usko Ikhtiyar Farmaya , Masalan : Hanafi Fuqaha Rah. Muhaddiseen Rah. Ke Nazdeek Sirf Takbeer-E-Tehreemah Ke Waqt Haat Utaana Chahiye Iske Ba’d Nahi. Is Tarah Har Faqeeh Wa Muhaddis Ne Apni Tehqeeq Ke Mutabiq Quraan Wa Hadees Par Amal Kiya Lekin Dusre Fuqaha Ko Bhi Ghalat Nahi Kaha.Lekin Maujuda Hindustani Ghair Muqallideen Ahle Hadees Ahbaab Ne (Jo Sirf Quran Aur Saheeh Hadees Par Amal Ka Da’wa Karte Hai) Aur Teesri Cheez Ka Inkaar Karte Rehte Hai.Namaz Ke Andar Ruku Me Jaate Aur Ut-Te Waqt Rafe-Dain Karne Ko Zaruri Qaraar Dete Huwe Ummat E Muslima Me Khatarnaak Inteshaar Paida Kardiyaa Hai. Is Masle Ko Jisme Sahaba Rdh. Ke Ikhtelaaf Chaala Aaraha Hai Wo Haq Wa Batil Ka Maiyaar Ban Chuke Hai.Rafedain Karne Waalo Hi Ko Ahle Hadees Aur Na Karne Waalo Ko Be-Namazi Aur Jahannumi Keh Rahe Hai.(Aur Is Silsile Me Kabhi Kazzaab Bayaani Se Bhi Kaam Lete Hai. Aur Kabhi Yeh Bachkaana Shoshaa Chor Dete Hai Ke Kya Huzoor E Akram Sallallahualaihiwasallam 4 4 Tariqe Se Namaz Padhte The ? Jabke Khud Ghair Muqallideen Bhi Kai Tariqo Se Namaz Padhte Hai ).Halaake Takbeer E Tehreema Ke Alawa Namaz Dusri Jagaho Par Haat Na Utaana Saheeh AHadees , Sahaba Ikraam Rdh. Ke Amal Aur Muhaddiseen Wa Fuqaha Ikraam Rh. Ke Aqwal Ke Rooshni Me Sunnat E Rasool Sallallahualaihiwasallam Hai. Isi Se Mutaalliq Yaha Chand Riwaayaat E Naql Ki Jaa Rahi Hai.
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Hadees # 1

 Hazrat Abdullah Bin Mas’ood (Raziallahu Anhu) Ne Apnie Shaagirdo Se Farmaya: “Kya Main Tumhein Us Tarah Namaz Padhkar Na Dikhaao , Jis Tarah Rasoolullah (Sallallahu Alaihi Wa Sallam)  Namaz Padha Karte The ,  Phir Hazrat Ibn Masood Rdh. Ne Namaz Parhi Aur Takbeer E Tehreema Ke Alawa Dobara Haat Nahi Utaaye.” (Tirmizi : 59 /1 , Hadees # : 252, Abu Dawud 748 , Nisaai : 1060 ). Yeh Hadees # Bilkul Saheeh Hai Aur Bukhari Wa Muslim Ke Qaabil E Aitemaad Raawiyo Se Saabit Hai.
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Imam Tirmizi (Rah.) Ne Is Hadees # Ko Hasan Aur Kai Muhaddiseen Ne Usko Saheeh Qaraar Diyaa Hai.(Tafseel Ke Liye Dekhiye : Masnoon E Namaz Safa 59 , Majmua Rasail O Maqalaat Jild 2)
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Mashoor Ghair-Muqallideen Aalim Naseeruddin Albani Sahab Saaf Iqraar Karte Hai Ke : ” Haqq Ye Hai Ke Ye Hadis Saheeh Hai Aur Iski Sanad Muslim Ki Shart Per Saheeh Hai Aur Jo Log Usko Hadees # Kehte Hai Unki Baat Ki Koi Daleel Nahi Hai .[Mishkaat Ba-Tehqeeq Albani V1/P254]
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Hadees #  2

 Hazrat Abdullah Bin Umar (Raz.) Se Rivayat Hai Ke, “Nabi (Sallallahu Alaihi Wa Sallam) Sirf Namaz Ke Shuroo’ Me Rafaul-Yadain Farmate The, Iske Ba’d Dobarah Hath Nahi Uthaate The.” [Al-Khilaaqyaat Lil Bayhaqi V1/P404, Bawala Nasb Ur Riwaya 479/1]
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Muhaddis-E-Haram Sheikh Aabid Sindhi (Rah.) Farmate Hain Ke, “Mere Nazdeek Ye Hadees # Yaqeeni Taur Per Saheeh Hai.” [Ba-Hawalah Mu’arif As-Sunan 494/2]
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Haakim Rh. Ne Is Hadees # Ko Bil Wajeh Mauju Kaha Hai.
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Hadees # 3

 Hazrat Abdullah Bin Umar (Raz.) Bayaan Farmaate  Hai Ke Maine Rasool Ullah Sallallahualaihiwasallam Ko Dekha Ke Jab Aap Sallallahualaihiwasallam Ne Namaz Shuru Farmaayi Toh Haato Ko Kaandho Tak Utaaya Aur Ruku Me Jaate Waqt Aur Ruku Se Uthte Waqt Aap Sallallahualaihiwasallam Ne Haat Nahi Utaaye Aur Dono Sajdo Ke Darmiyaan Bhi Haat Nahi Utaaye.  [Musnad Al-Humaydi 277/2 , Hadees # 614].
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Hadees #  4

 Hazrat Ali (Raz.) Se Rivayat Hai Ke, “Nabi (Sallallahu Alaihi Wa Sallam) Ibtidaay-E-Namaz Me( Takbeer E Tehrima Ke Waqt Hi ) Hath Uthaate The Phir Ba’d Me Nahi Uthaate The.” [Al-Illal Al-Waaridah Fi AHadees # An-Nabawiyah 4/106, Musnad E Imam Zayed Mutarjam Hadees # 457 ] Is Hadees # Ki Sanad Saheeh Hai.
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Hadees #  5

 Hazrat Ibaad Bin Zubair (Rh.) Farmate Hain Ke, “Rasoolullah (Sallallahu Alaihi Wa Sallam) Jab Namaz Shuroo Fatmaate Usi Waqt Haat Utaate The , Phir Namaz Khatam Hone Tak Rafe-Yadain Nahi Karte The.” [Al-Khilaafiyaat Lil Bayhaqi Bahawal Nasb Ur Riwaya 479/1 ].
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Hafiz E Hadees # Bukhari E Waqt Imam Anwar Shaah Kashmiri Rh. Farmaate Hai Ke Is Hadees # Ki Sanad Mursal E Jayyid Hai.(Neel Al Farqideen , Bawala Majmua Rasail Wa Maqalaat Jild 2 ). Tabien Ki Mursal Riwaayat Jamhoor Ki Nazdeek Maqbool Hai.
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Hadees # 6

 Hazrat Abdullah Bin Mas’ood (Raz.) Farmate Hain Ke, “Maine Nabi (Sallallahu Alaihi Wa Sallam) Aur Hazrat Abu Bakar Wa Umar (Raz.) Ke Peeche Namaz Parhi, In Hazraat Ne Sirf Takbeer-E-Tehreemah Ke Waqt Rafaul-Yadain Kiya.” [Sunan Kubra Bayhaqi V2/P79]
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Hafiz Ibn-E-Turkmani (Rah.) Ne Farmaya Ke, Is Rivayat Ki Sanad Jayyid Hai Ya’ni Hasan Hai. [Al Jawhiral Naqii Alaa Haashiya Lil Behaqii 113/2]
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Hadees # 7

 Hazrat Aswad Taaba’ee (Rah.) Rivayat Karte Hain, “Maine Hazrat Umar Farooq (Raz.) Ke Peeche Namaz Parhi, Aap (Raz.) Ne Namaz Me Kisi Jagah Rafaul-Yadain Nahi Kiya  Magar Namaz Ke Shuroo’ Me.” [Musannaf Ibne Abi Shaibah Raqam# 2469, Sanad Saheeh]
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Hadees # 8

 Hazrat Ali Rdh. Jab Namaz Shuru Farmaate Usi Waqt Rafedain Karte The Phir Do-Baara Rafedain Nahi Farmaate The.(Tahawi Shareef 132/1 , Musannaf Ibn Abi Shaiba : 416/2 , Hadees # : 2457 , Muwatta Imam Muhammed 91-95). Alama Aaini Farmaate Hai Ke Yehriwayaat Imam Muslim Rh. Ki Shart Ke Mutaabiq Hai Bilkul Saheeh Hai.(Unda Tul Qaari Fii Sahrah Bukhaari : 400/5).
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Hadees # 9

 Hazrat Abdullah Bin Masood Rdh. Namaz Ke Aaghaaz Ke Waqt Hi Haato Ko Uthaate The Phir Doobara Nahi Utaathe The.(Musannaf Ibn Abi Shaiba : 416/2 , Hadees #: 2458) Is Riwayaat Ki Sanad Saheeh Hai.(Al Johar Al Naqii : 115/2).
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Hadees # 10

 Mujahid (Rah.) Farmate Hain Ke, “Maine Hazrat Abdullah Bin Umar (Raz.) Ke Peeche Namaz Parhi, Aap Ne Is Me Kahi’n Bhi Rafaul-Yadain Nahi Kiya Sivaaye Takbeer Aulaa (Tehreemah) Ke, Namaz Me.” [Tahawi Sahreef , Musannaf Ibn Abi Shaiba : 417/2 , Hadees # 2467] Is Riwaayat Ke Tamaam Raavi Bukhari Shareef Ke Raavi Hai.
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Hadees # 11

 Hazrat Abdullah Bin Mas’ood (Raz.) Aur Hazrat Ali (Raz.) Ke As’haab (Ya’ni Shagird) Shuroo’ Namaz Me Rafaul-Yadain Karte The Phir Dobarah Hath Nahi Uthaate The. [Musannaf Ibne Abi Shaibah 416/2 , Hadees # : 2461] Yeh Riwayat Aala Darje Ki Saheeh Hai.(Al Johar Al Naqii : 115/2).
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Hadees # 12

 Muhammad Bin Nasar Al-Marwazi (Rah.) Farmaate Hain: “Hum Kisi Aise Shehar Ko Nahi Jaante Jiske Baashinday (Citizens) Puraane Zamaane Se Ahl-E-Ilm Me Shumaar Kiye Jaate Ho Aur Unhone Bil-Ittifaaq Namaz Me Jhukte Aur Uthte Waqt Rafaul-Yadain Ko Chhor Diya Ho Sivaaye Shehar Koofah Ke.” [At-Tamheed Li Ibne Abdul Barr 213/9]
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Note: Koofah, Iraq Wo Azeem Shehar Hai Jaha’n Per 1500 Sahaba-E-Kiraam (Raz.) Aa Kar Aabaad Hue The. Jinme 24 Badri Aur 3 Ashrah Mubashharah Jaise Azeem Sahaba (Raz.) Shaamil The. Hazrat Ali (Raz.) Ne Koofah Ko Darul Hukoomat (Capital City) Banaya Tha. Koofah Ilm–E-Hadees # Aur Fiqh Ka Be-Misaal Markaz Tha. Yehi Wajah Hai Ke [Sahih Bukhari] Ke Raaviyo’n (Narrators) Me Aksar Muhaddiseen Koofah Ke Hain.
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Hadees # 13

 Ibn-E-Rushd (Rah.) Farmate Hain, “Imam Malik (Rah.) Ne Madeenah Walo’n Ke Amal Ke Muwafaq Hone Ki Wajah Se Rafaul-Yadain Na Karne Ki Hadees # Ko Tarjeeh Di Hai.” [Bidayatul Mujtahid 193/1]
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Hadees # 14

 Ibnul Qasim (Rah.) Ka Bayan Hai Ke, “Imam Malik (Rah.) Farmate Hain Ke Sirf Takbeer-E-Tehreemah Ke Waqt Hath Uthaaye Jaayei’n Iske Ba’d Na Uthaaye Jaayei’n. Imam Malik (Rah.) Namaz Me Takbeer-E-Tehreemah Ke Alawah Rafaul-Yadain Ko Za’eef Qaraar Dete The. Yehi Maslak Ahl-E-Koofah Ka Aur Sufyan Sauri (Rah.) Ka Hai.” [Al-Istizkaar 99/4]
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Imam Tirmizi (Rah.) Ka Naa’ra-E-Haqq:
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Bahut Saare Sahaba Ikraam Rdh. Aur Tabien Rh. Namaz Me Takbeer E Tehreema Ke Waqt Haat Utaate The Phir Dobaara Nahi Utaate The.Muhaddis Sufiyaan Suri Aur Ahle Kufa Ka Yahi Qaul Hai.(Tirmizi Shareef : Hadees # : 782).
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Allamah Ibn-E-Taymiyah (Rah.) Ka Fatwa:
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“Namaz Parhne Wala Rafaul-Yadain Kare Ya Na Kare Is Se Namaz Me Koi Kharabi Nahi Aayegi Aur Na Namaz Baatil Hogi.” [Majmua’ Fatawa V22/P253]
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Lekin Aaj Ke Ghair-Muqallideen, Ahl-E-Hadeeso’n Ke Nazdeek Rafaul-Yadain Hi Haqq Wa Baatil Ki Pehchan Ban Gaya Hai Aur Isko Namaz Ki Sihat Wa Qubooliyat Ki Shart Ban Chuka Hai.
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Hum Poochte Hain Ke Humne Saheeh Isnaad Waali Itni AHadees Paish Ki Hain, In AHadees Ko Thukra Kar Chand Matlab Ki AHadees Per Amal Karne Walo’n Ko Hi Ahl-E-Hadees Kehte Hain.? Aisa Hai To Phir Har Musalman Ahl-E-Hadees Hoga. Is Label Wala Makhsoosi Firqah Kyon Bana Rakha Hai.?
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Ghair Muqallideen Ahle Hadees Bhaiyo ! Zara Apne Dil Per Hath Rakh Kar Sonchiye Ke Aaj Ke Nazuk Daur Me Musalmano Ko Aapasi Ittihad Wa Ittifaq Ki Sakht Zaroorat Hai. Aise Pur Khatar Daur Me In Froi Masaa’il Jin me Sahaba (Raz.) Ke Daur Se Iqtilaf Chala Aa Raha Hai Ko Uchhaal Kar Musalmano Ko Aapas Me Ladaana , Taqleed-E-A’immah , 20 Raka’t Taraweeh, Juma’h Ki 2 Azaanei’n Wagaira  Ijma’i Masaa’il Ki Mukhalifat Karna, Tamaam Muqallideen Ko Bid’ati Wa Mushrik Kehna , Bas Sirf  Ikhtilaafi Masaa’il Ko Hawa Dene Ke Liye aur Sadiyo se Ummat  e Muslima me Maqbool  Fiqh e Hanafi se musalmaano ko door karne ke liye Croro’ Wa Arbo’n Rupya Kharch Karna , salafiyat aur Hadees  ke naam par musalmaano ko apne salaaf se badghumaan karna deen e islaam ki kaunsi khidmat hai aur  Ummat e Muslima Ka Kya Faida hai ? Aur Kya Aisa Karne Waale Nadaani Me Yahood Wa Nasaara Aur Dushman-E-Islam Ki Sazisho’n Ka Shikar Nahi Ban Rahe Hain.? Kya Ghair-Muqallideen Ki Nigaaho’n Me Fiqh Hanafi Hi Sab Se Badi Gumrahi Hai.? Aap Ko Qadyaniyo’n Se, Shio’n Se, Munkareen-E-Hadees Se Itna Baer Nahi Jitna Hanafiyo’n Se Hai. Aisa Kyon.? 95% Kitabein Aap Ki To Ahnaf Ke Khilaf Hi Hoti Hain. Agar AHadees Ki Kitabein Likhte Hain To Bhi Ahnaf Ke Maslak Ko Hi Nishanah Banaate Hain. Akhir Kya Baat Hai Ke Aap Qadyani, Shio’n, Munkareen-E-Hadees Ko Nishanah Kyon Nahi Banaate.?
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Ghair-Muqallideen Zor-O-Shor Se Baland Baang Da’wa To Karte Hain Ke Sirf Saheeh Hadeeso’n Per Amal Karte Hain. Za’eef Hadeeso’n Ko Nahi Maante, Lekin Inki Koi Bhi Kitab Za’eef AHadees Se Khaali Nahi. Ghair Muqalliden ki Mashoor Mashoor wa qadeem Kitaab Salaatur Rasool me 80 se Zyada Zaeef Hadeese Maujood hai aur Aaj Tak Puri Dunya me Mukammal Namaz Bhi Saheeh Hadeeso se Saabit nahi Karsake.