BUKHARI KI QAABIL E AITRAZ HADITH (PART 8)

Bismillahirrahmanirraheem



BUKHARI KI QAABIL E AITRAZ HADITH (PART 8)



34- AAFTAAB KAHAN SE NIKALTA HAI ?




Hz ibn umar (ra) kahte hain ki nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya:-" ke tum apni namaz me na tulu e aaftab ka waqt aane do aur na ghuroob aaftaab ka, isliye ke aaftaab shaitan ke dono seengon ke darmiyaan tulu hota hai "


(maqam hadith page 334)




JAWAB:



Is hadith me pahli qaavil e aitraz baat ye malum hoti hai ke sooraj tulu hota bhi hai ya nahin ???

Kyonke sooraj toh sakin hai,

is baat ka tafseel jawab ham "sooraj kahan jaata hai " ke tahat pesh kar chuke hain


dusra aitraaz ispar ye ho sakta hai ke sooraj jasaamat ke lihaz se hamari zameen se lakhon guna bada hai, ab jis shaitaan ke seengon ke darmiyaan tulu hota hai,

wah shaitaan kitna bada hoga ??

Aur kahan thaharta  hoga


toh iska jawab ue hai ke shaitaan ko itna bada tasawwur karne ki zarurat nahin kyonki   Sooraj aapki do ungaliyon ke darmiyaan bhi aa sakta hai aur tulu bhi ho sakta hai


apni do ungaliyan apni aankhon se zara aage bada kar aur unme faaasla dekar sooraj ki taraf dekhiye toh sooraj in do ungaliyon ke darmiyan dikhaai dega,

pas yahi soorat sooraj ke shaitaan ke do seengon ke darmiyaan tulu hone par samjh lijiye...


Teesra aitraaz ye ho sakta hai ke shaitaan ka khaarji wajood aur zaati takhshas hai bhi ya nahin, ye bahes ham pahle kar chuke hain


rahi ye baat ke uski shakl wa soorat kya hai??

Toh iska jawab ye hai ke

wah jinnon ki jinns se hai, aur wah har qism ki shakl akhtiyaar kar sakta hai


ye aur in jaise jitne aitraazaat hain, ye aqal parasti ki ghamaazi kar rahen hain,


aisi baatein agar quraan me paayi jaayen maslan

( dhul qarnain ne dekha ke sooraj ek keechadh waale chashme me ghuroob ho raha tha)


toh wahan in munkireen e hadith hazraat ki zabaane ya toh goongi ho jaati Hain ya phir taweel kar lete hain ke ghair muslimon ko kuch na kuch jawab diya ja sake

lekin hadith par aitraaz karne me ye hazraat bahut diler hain..... Is maamle me unhe kisi qism ki taweel gawara nahin hoti


is hadith ka matlab jo kisi musalman ko hidayat ke liye darkaar hai, sirf itna hai ke

aatish'parast (majoosi)  chunke in auqaat me sooraj ko sajdah karte hain,


lihaza musalman in auqaat me khuda ko bhi sajdah na kare, na namaz padhe... Kyonki isme kuffar ki musaabehat paayi jaati hai aur kuffar ki musaabehat karna musalman ke liye mana hai


ab jis ko hidayat matloob ho wah toh is hadith se itna hi matlab haasil karega

jaisa ke iski wazaahat MUSLIM me bhi maujood hai

" aur is waqt kaafir sooraj ko sajdah karte hain "


aur jin logon ka maqsad qaabil e aitraaz baat talash karna hai, toh unko aisi hi baatein soojhti hain jaisa ooper mazkoor hain....


37- BUKHAAR KAISE HOTA HAI ???



Hz rafe (ra) kahte hain ke maine nabi e akram sallallaho alaihi wasallam (pbuh) ko farmate hue suna hai ke :-" bukhaar jahannam ke josh se paida hota hai, lihaza tum ise paani se thanda karo "


(maqam hadith page 334)



is hadith me phir aisi cheez aa gayi jo ghair yaqeeni bhi hai

aur ma'baad tabiyaat se bhi talluq rakhti hai jis ki kaifiyat hamen malum nahin, lihaza is par aqli bahes na'mumkin hai...taham do baatein jaante hain, aur wah ye hain


1- agar jahannum ke lafz ki jagah haraarat ya garmi rakh diya jaaye khwaah ye hararat ya garmi badan ke andar ki ho ya baaher ki duniya ki jo badan par asar andaz ho rahi hai, toh isi haraarat ya garmi se bukhaar paida hota hai, goya jahannam aur haraarat ka bahut gahra talluq hai


2- maujoodah daur me bhi bukhaar ka ilaaj paani ki pattiyan rakhne se aur agar zyaada tezz bukhar ho toh badan par barf rakhne se kiya jaata hai  Taake haraarat ke josh ko thanda kiya ja sake...


38- PESHAAB PEENE KA HUQM



Hz anas (ra) kahte hain ke  kuch log eiqal ya areenah ke aaye, magar wah madeena me mareez ho gaye, toh aapne unhen chand oontniyon ke dene ka huqm diya aur kaha ke wah log unka peshaab aur unka dhoodh piyen

pas wah jungle me chaale gaye (aur aisa kiya) jab acche ho gaye toh nabi e akram sallallaho alaihi wasallam (pbuh) ke charwaahe ko qatl kar daala aur jaanwaron ko haank kar le gaye,

pas din ke awwal waqt ye khabar aapke paas pahunchi, aapne unke peeche aadmi bheje,

pas din chadhte hi wah giraftaar karke laaye gaye

pas aapne huqm diya toh unke haath aur unke paaon kaat daale gaye, aur unki aankhon me garam salaaaiyyan pheri gayin aur garam sanglaakh par daal diye gaye, paani maangte they toh unhe paani nahin pilaaya jaata tha


(maqam hadith page 334)


JAWAB



IS hadith par ek toh yah aitraaz ho sakta hai ke aapne Peshaab peene ka huqm diya,

jaisa ke unwaan se zaahir hai, toh iska jawab ye hai ke

PESHAAB quraan ki ru se haraam nahin hai, aur ham tamam munkireen e hadith ko ye mashwarah dene me haq ba'jaanib hain ke wah bhi peshaab pee liya karen kyonki peshaab ki hurmat quraan me kahin mazkoor nahin


ye toh khair ilzaami jawab tha,

aur durust jawab ye hai ke jab jaan ka khatra la'haq ho toh aise waqt me haram cheezon ke istenal ki ijaazt quraan se saabit hai, yahi soorat un mareezon ko pesh aayi,

wah dhoodh peene ke aadi they,yahan unhe dhoodh nahin milta tha, aab wa hawa waise hi raas na aayi, islam laaye aur madeena me rahne ke liye aaye they ke shakht bimar padh gaye

aapne bait ul maal se chand dhoodh dene waali oontniyan di, oontniyon ki khidmat ke liye charwaahe bhi khud muhayya kiya aur chaara'gaah me bhej diya, unki ghiza oontniyon ka dhoodh aur dawa dhoodh aur unka peshaab tajweez kiya, jisse chand hi Dino me shifa'yaab ho gaye


dusra aitraaz ye hai ke aapne rahmatullil aalameen hokar unhe 4 sazaayen kyon di ??


Agar unhone charwaahe ko qatl kiya tha toh quraan ki ru se unhe bas qatl hi karna tha ,,


iska jawab ye hai ke unke jurm ki tadad bhi kaaafi hai,

jab wah tandrusr ho gaye toh unki niyyat badal gayi, phir unhone

1- pahle charwaahe ki aankhon me garam salaaiyyan pheri phir use garam reit par phenk diya, paani bhi na diya , ye tha nabi e akram sallallaho alaihi wasallam (pbuh) ke ahsaanaat ka badla jo unhone diya


2- islam se murtad ho gaye jiski saza qatal hai


3- bait ul maal se sab jaanwar haank kar chalte bane, goya ye daaake zani ki soorat thi jis ke liye quraan ne 4 sazaayen muqarrar ki hain

a- unhe taqleef pahuncha ke maara jaaye

b- ya unhen sooli diya jaaye

c- ya unke haath ya pair kaate jaayen

d- ya unhe jila watan kar diya jaaye


yaani daakah zani ki soorat me jurm ki jaisi Noiyat hogi, iske mutaabik unko saza di jaayegi

(5/33)


phir quraan ka qanoon qisas ye hai ke

" jis tarah kisi ne ziyadati ki ho usi tarah us se badla liya jaaye "

(3/194)


ab un daakuon ne un charwaahe ki aankhon me garam salaaiyyan pheri thi, toh unki aankhon me bhi pheri gayi

unhone charwaahe ko tapti reit par daal diya tha toh unse bhi yahi sulook kiya gaya

unhone charwaahe ko pyaasa maara tha, toh unko bhi pyaasa rakha gaya

daaka zani ke jurm me unke haath pair kaate gaye, charwaahe ko jaan se maar daalne ke badle unko maar daala gaya


rahi ye baat ke jab aap rahmatul lil aalameen they toh ye sab sazaayen kyon di, ya inme takhfeef aur rahmat ka pahlu kyon na akhtiyaar kiya ??


Toh iska jawab ye hai ke jab muqaddama adaalat me pahunch jaaye aur jurm saabit ho jaaye toh qaazi ko rahmat ka akhtiyaar baqi nahin rahta, wah sazaayen dene me narmi nahin barat sakta

(18/2)

39- BANDAR KO SANGSAAR KIYA GAYA



Hz umar bin maimoon (ra) kahte hain ke maine zamana e jaahiliyat me ek bandar ko dekha ke bahut se bandar uske gird jama ho gaye, usne zina kiya tha, toh use un sabne sangsaar kar diya, maine bhi unke saath use sangsaar kiya "


(maqam hadith)



JAWAB



tamam zakheerah hadith ko bil'umoom aur bukhari ko bil'khusoos na'qaabil aitemaad saabit karne ke liye munkireen e hadith ke liye yahi hadith sabse bada aur la'jawab shahkaar hai, ispar jo aitraazaat liye jaate hain wah ye hai

1- kya bandar bhi muqallaf makhlooq hain yani wah sharai ahkaam ke paband hain ??

2- jis bandar ya bandariya ko rajam kiya gaya toh pahle ye saabit kiya jaana chahiye wah mankooha thi ??


3- agar bandariya ko rajam kiya gaya toh bandar ko kyon chhod diya gaya ???


Ab in aitraazaat ka jawab dene se pahle is waqeye ki tafseel mulaheza farmaayen jo is tarah hai



hz umar bin maimoon kahte hain Ke main yemen me tha, apne logon ki bakriyon me ek oonchi jagah par maine dekha ke ek bandar bandariya ko le aaya aur uska haath apne sar ke neeche rakh kar so gaya

itne me ek chhota bandar aaya aur bandariya ko ishaara kiya, usne aahista se apna haath pahle bandar ke tale se kheench liya aur chhote bandar ke saath gayi,

usne uske saath sohbat ki, main dekh raha tha

sohbat ke baad bandariya lauti aur aahistagi se phir apna haath pahle bandar ke sar ke neeche daalne lagi, jis par wah jaag utha ghabraaya hua aur bandariya ko soongha aur ek cheekh maari, toh sab bandar jama ho gaye, ye usi bandariya ki taraf ishaara karta tha aur cheekh maarta tha (yani isne zina ki hai ) aakhir dusre bandar daahini baayen taraf gaye aur us chhote bandar ko lekar aaye jise main pahchaanta tha, unhone us bandariya aur us zani bandar ke liye gadha khoda aur dono ko sangsaar kar daala, toh maine bani adam ke siwa jaanwaron Me bhi rajam dekha


(teesar ul bari jild 3 page 626)



ab ye dekhiye


1- bandar hi wah makhlooq hai jo hiss wa shaoor ke lihaaz se insaan se qareeb tar hai (isi liye darwin aur uske maanne wale use insaan ka jad amjad qarar dete hain )


2- bani israel ka ek firqa jisne ahqam sabat ki nafarmani ki thi use bandar bana diya gaya tha

(2/65)


3- Bani israel me zina ki saza rajam thi



lihaza ye ain mumkin hai ki bandaron ka giroh wah usi firqa bani israel se talluq rakhta ho jise bandar bana kar halaaq kiya gaya tha

aur unme zina ki saza ka shaoor bhi maujood ho,


teesar ul bari me waqeya ki jo tafseel bayan ki gayi hai wah is waqeye ko aqal se bahut qareeb kar deti hai

nikah wala aitraaz bhi hal kar deti hai ke unme bhi bahami eijaab wa qabool ko nikah hi samjha jaata tha, aur is aitraaaz ka bhi ke akeli bandariya ko hi kyon rajam kiya gaya tha, bandar aur bandariya dono ko chahiye tha


ab is Hadith ka dusra pahlu saamne laiyye, ye waqeya nabi e akram sallallaho alaihi wasallam (pbuh) se mansoob harghiz nahin hai, balke kisi sahabi ki taraf bhi mansoob thi


is hadith ke raawi hz umar bin maimoon nahin balke taabai hain, phir wah use kisi ki taraf mansoob bhi nahin karte, balke apna ek chasm'deed waqeya bayan kar rahen hain


lihaza is waqeya ko durust tasleem karna imaaniyaat me daakhil nahin, na hi iska inkaar par kisi shakhs ko daayera e islam se kaarij kiya ja sakta hai (jaisa ke munkireen e hadith dhindora peet'ta hai )

ham is waqeye ko sirf is hadd tak durust samjhte hain ke ye ek to qarain qayaas hai , dusre is waqeye ko riwayat karne waale raawi qaabil e aitmaad hain......



40- JINN




Hz abu hurairah (ra) se manqool hai ke nabi e akram sallallaho alaihi wasallam (pbuh) ne farmaya :-" aaj ki raat mere paas ek jinn aaya (ya kuch aisa hi lafz kaha ) taake namaz me khalal daale, Allah ne mujhe uspar kudrat di aur maine iraada kiya ke masjid ke kisi sutoon se baandhoon taake tum log subah ko dekh lo........ Huzoor ne us jinn ko khwaar karke chhod diya


(maqam hadith 35)


JAWAB



jinnat par bhi bahes ghair marai cheezon se talluq rakhti hai.... Taham darj zel haqaiq quraan kareem se saabit hain



1- insaano ki tarah wah bhi sharai ahkaam ke paband aur mukallaf makhlooq hain, jo aakhirat me azaab wa sawaab se bhi do char hogi


(7/178, 51/56)


2- jo nabi, bani nu e insaan ke liye maboos rahe wahi nabi jinno ke liye bhi they

dekhiye surah jinn , aap chunke ummat ke sardar hain lihaaza aap jinno ke bhi sardar hain


3- jinn aag se paida ki hui makhlooq hai wah apni shakl badalne par kudrat rakhte hain aur insaano ki shakl bhi akhtiyaar kar sakye hain

(surah jinn)


4- insaan toh ek maadi makhlooq hone ki wajah se sirf kalaam ke zariye dusre insaano ke dilon me waswasa daalte  Hain lekin ghair marai hone ki wajah se  unke waswasa daalne ke wasail badh jaate hain


(114/5-6)


5-ye namaz, namaz e tahajjud thi jo aap akele ada karte they


in sab haqaiq ki roshni me is hadith ko dekh kar batlaayen ke kya koi aitraaz baaqi rah jaata hai......?????





ALLAH TAALA HAM SABKO HAQ BAAT KAHNE AUR SUNNE KE SAATH USPAR AMAL KARNE KI TAUFEEQ DE ..:.......AAAAMEEEEEN