Islam- The Religion Of Peace

Islam- The Religion Of Peace
Showing posts with label Ahle Hadith. Show all posts
Showing posts with label Ahle Hadith. Show all posts

Sunday, March 9, 2014

AKSARIYAT ME HONA HAQ PAR HONE KI DALEEL NAHIN


Bismillahirrahmanirraheem

*Kuch Hanfi Muqallid bolte hai k..

1-Tum Ahle-hadees mutthi ver ho.

2-Tum Ahle-hadeeso ko unglio per gina ja sakta hai.

3-Tum Ahle-hadees k uper pesaab ker deya jaye tou pure Hindustan se bah jaoge.. (Astagfirullah)

Aur bahut saare baate kahi jaate hai..

Jawab :

Sun lo Munafiko Muqallio apne kaan khol ker tum tadaad gin ker serf hak or Na-hak ki pahchan karte ho tou jara history utha ker dekho, Islamic kitabo ko khub gour se padho.. Ager tum apne Tadaat ko jayada bata ker khud ko hak per bolte ho tou ye jaan lo kal-Aur-Aaj Ahle-hak Ahle-hadees ki tadaad kam he rahe yaani Quraan o hadees waale.

Ager tum loog tadad se faisla karte ho tou jara mujhe batao..

1- jang-e-Bader me 313 Sahaba r.a ek taraf aur Dusre taraf 1,000 Mushrik (kafir)

(Koun hak per kam waale ya jayada wale)

2-Nabi(s.a.w) Sabse Suruwat me Dawat Deye tou Serf 4 log Musalman hue.
(Hazrat Khadiza r.a,Hazrat Abu-Baker siddiq r.a,Hazrat Ali r.a, Aur Aap (s.a.w) k Gulam Hazrat Zaid r.a)

[ek taraf serf 5 loog aur Dusre Taraf pura mulk koun hak per]

3-Zang-e-Hunain me Sahaba r.a ki tadaad 1300 the Aur Mushrik ki tadaad 3,000 the.

(koun hak per 1300 ya 3,000)

4-Sabse pahle Hindustan me Aane wale Mohammad bin kasim r.al aur unke jamat ek taraf aur dusre taraf pura Mulk (Hindustan,pakistan,bangladesh,Sri lanka,Andman nekobar etc) k loog .

(Koun hak per wo jamat jo mohammad bin kasim r.al ki ya puri mulk k loog jo hindu the)

5- ese tharah Jang e khandak me

6-Ese tarah Jang-e-Ohad me.

Her Jamane me Musalmano ki Tadad kam rahe hai.
(yaani hak per jo Quraan o hadees k Mutabik Chalne wale)

Mere Dosto her Dor (jamana) me Musalmano ko kuchla jata hai un per tana kasa jata hai jaisa k aaj k Muqallid (jahil) loog hum logo k Mazak urate hai , tou ayse mouke per hume sbr karna chaye.

*Mere Aziz Bhaio Kisi v Kamyabi k husul k leye taklef Aur Mushkel bardast karne parte hai.

Jabtak koi Inshan Mushkel se khelna na sekhe,Aur un per Sbr karne ki Kuwat Apne Ander paida Na kare , us Waqt tak Kamyab Nahi ho sakta , Arb loog kahte hai ''jis ne Sbr keya wo Kamyab hua''. Dunya or Akherat ki Qamyabi k leye lazim hai k Sbr k Muzaher keya jaye Aur Sbr k Daman ko kavi ve Hanth se Na chora jaye Ayse he loog k leye Qamyabi hai.

Irshad e Baari Tala hai :

''Aur Allah Aur uske k Rasul ki farma bardare karte raho , Apas me Ekhtaf na karo Warna Buzdil ho jaoge,Aur tumhare hawa ukhar jayege,Aur Sbr Aur Shara rakho,yakinan Allah Sbr karne Walo k sath hai''
( Al-'Anfal,Ayat -46)

Dusre Mukam per Farmaya :

''Aur Hum Kisi Na Kisi tarah tumhare Azmaish jarur karege Dusman k Dar se vukh-payas se Maal o jaan se Aur Mewa ki Nukasa'an se un sbr karne walo ko khus-khabri de dai unhe jab kavi koi Wasihat Aati hai tou kah dete hai k hum tou Khud Allah Tala ki Malkeyat hai Aur Hume uske Taraf Loutna hai Aur Un k Rabb ki Nuwajis Aur Rahmat Aur yahi loog Hedayat Yafta hai''

(Al-Baqarah,Ayat-155 -157)

Ye Dono Ayat wajeh kar rahe h k Qamyabi Sbr karne me hai, Allah Tala Bando ko Musibat wa Alamat me Daal ker Ajmata hai, jo loog Sbr k Mujahir kare un k leye Qamyabi hai, Aur unhe logo ko khuskhabri sunaye ja rahe hai , Dunya Aur Akherat ki Qamyabi ki.

Irshad e Baari Tala hai :

''Aur wo loog jo serf Apne Rab ki Raza k leye Sbr karte hai,Aur unhone Namaz Qayam keya, Aur jo Allah ne unko deya us me jaher Aur posida kharch karte hai,Aur ye loog buraii ko Nekii k jariye dur karte hai , yahi wo loog hai jin k leye Akherat k ghar (jannat) hai''.

(Ar-Ra`d , Ayat -22 se 24)

Dosto Aaj ye Dev , barelv,Qadiyani,Shia etc hume tana dete hai.. Esper hume sbr karna chaye..

Ahle hadiso Se Wahi Bugz Rakhta Hai Jo Quran Hadith Ka Dushman Hai Ahle Hadith Se Wahi Nafrat Karta Hai Jinhe Quran Hadith Se Nafrat Hai Ahle Hadith Unhe Hi Bure Lgte Hai Jinhe Allah Aur Kalam Aur Rasul s.a.w Ka Farman Acha Nahi Lgta Ahle Hadith Unhe Khatkate Hai Jinhe Haq Bura Lgta Hai Aur Batil Acha Lgta Hai

Ahle Hadith Ka Usool Quran Aur Hadith Hai Ab Jinhe Quran Hadith Se Dushmani Aur Adwat Ho Wo Ahle Hadith Ko Dil Kholkar Galiya Dete Hai...

Naare takber ALLAH HU AKBER..

>>>>>ISLAM ZINDABAAD<<<<<

LAFZ "GHAIR MUQALLID" PAR BAHES

Bismillahirrahmanirraheem




Lafz ‘Ghair Muqallid’ par behas :- 

Ek Nau-jawaan ladka ek Mufti Saahab se kuch sawaal karta hai. Ladke ka naam Ahmed hai. 

Ahmed: Mufti Saahab, aap logon ki zubaan se Ahle Hadeeson ke liye yeh lafz  “Ghair Muqallid” baar baar aata hai, iski wazaahat chaahta hoon?

Mufti:Thik hai bata deta hoon.

Ahmed: Muqallid ka ma’ani kya hota hai?

Mufti:Muqallid Taqleed karne waaley ko kehte hai.

Ahmed:Taqleed ka ma’ana kya hai?

Mufti:Kisi ki baat ko aankh band kar ke bina kisi daleel ke maan leney ko Taqleed kehte hai.

Ahmed:To Muqallid aankh band kar ke kisi ghair Nabi ki baat ko bina kisi daleel ke maan leta hai?

Mufti: Haan kuch aisa hi samjho.

Ahmed:Ab aap zara mujhe Taqleed aur Muqallid ki zid (opposite) bataayenge?

Mufti:Arrey Taqleed na karne waaley ko Ghair Muqallid kehte hai jaise ke tum ho. TumGhair Muqallid ho samjhe?

Ahmed:Acha! To Raat ki zid (opposite) kya hai?

Mufti:Din.

Ahmed:Aur Jhooth ki zid?

Mufti: Yeh kaise bachon jaise sawaal kar raheho? Kya yeh bhi bataana padega ke jhooth ki zid sach hai?

Ahmed:Mufti Saahab! Jab Raat ki zid (opposite)ghair raat nahin balke din hota hai aur jhooth ki zid ghair jhooth nahin bal ke sach hota hai to Muqallid ki zid(opposite) Ghair Muqallid nahin balke Muhaqqiq hona chaahiye.
 

Kyunki Muqallid Ghair Nabi ki baat ko bina kisi daleel aankh band kar ke manta hai aur Muhaqqiq Ghair Nabi ki baat ko tehqeeq ke baad manta hai? Hai na? 

Friday, February 7, 2014

KYA AHLE HADITH CHHOTE SHIA HAIN ??? (DEOBANDI EXPOSED)







Bismillahirrahmanirraheem



KYA AHLE HADITH CHHOTE SHIA HAIN ???



MAULWI JAMAAL BULAND'SHAHRI USTAD DAARUL ULOOM DEOBAND KE RISAALA KA HAQEEQAT PASANDAANAH JAYEZA...



Maulwi jamal deobandi ne ibleesiyat wala kaam kiya hai aur tahreeron ko ulat pher karke ahle hadithon par laan taan kiya hai...


Maulwi jamal ne risaala ka jo unwaan qayem kiya hai, uske mutalab unhone 6 ya 7 masail zikr kiye hain, aur usse sabit kiya hai ke ahle hadith aur shia chhote bade bhai hain, shia bade bhai, ahle hadith chhote bhai


lekin hamen ye kahne me zara bhi afsos nahi ke maulwi jamal ne ahle hadith ke khilaaf ye risaala likhne se pahle un masail se mutallik kisi ahle hadith aalim ki kitab ke 6 ya 7 pages bhi nahi padhe, warna wah ye risaala hargiz na likhte aur yun safed jhoot apne qalam se likh kar apne naam e aamaal ko kaala(black) na karte...

Jo masail ahle hadith ki taraf jhoot mansoob kiye gaye hain aur unko Shia saabit karne ki koshish ki gayi hai, un 6, 7 masail me isse tawafiq paaya jaata hai to usse dugna(double) tawafiq isi andaaz ka kisi bhi baatil se baatil firqa se DEOBANDIYON ka saabit kiya ja sakta hai,

agar kitaabon me heir feir (changes) karke aur ibaaraton me tahreef karke kisi ko kuch bana hai to kuch bhi banaaya ja sakta hai

kitabon ko tahreef karne me DEOBANDIYYAH FIRQE ko zyada mahaarat haasil hai.... Ab ham zyada lambi wa fuzul baat na karke mazmoon par aate hain


MASLA IMAMAT:


pahla masla jis me shia firqe se ahle hadith ki mawafiqat dikhlaayi gayi aur wah yahi masla hai,


shiaon ke nazdeek aqeeda imamat ko bayaan karke maulwi jamal deobandi sahab likhte hain

"IMAM GHAIB KE BAARE ME GHAIR MUQALLIDEEN KA AQEEDA "


Imam ghaib aur baqiyah imaamon ke baare me ghair muqallideen ka aqeedah qareeb qareeb wahi hai to ahle SHIA ka hai,

chunanche ghair muqallideen ke ek mashoor aalim nawab Wahiduzzaman sahab apni kitab hidayatul mahdi me likhte hain

" agar sayyedena hz ali aur hz muawiya ke darmiyaan hamare zamaana me jung hoti to ham hz ali ke saath hote, uske baad hz hasan bin ali ke saath phir hz hussain bin ali ke saath hote unke baad ali bin hussain ke saath, unke baad imam baqar ke saath, unke baad imam jaafar saadiq ke saath, unke baad hz imam musa qazim ke sath, unke baad imam ali bin musa kaazim ke saath, unke baad imam muhammad taqi ke saath, unke baad imam muhammad naqi ke saath, phir unke baad hasan askari ke saath hote, aur agar ham baaqi rahe toh inshaallah apne imam ghaib muhammam bin abdullah (hasan askari) ke saath honge "

(hidayatul mahdi page 103)


JAWAB:


ye taweel ibaarat hamne isliye naqal kiya hai ke in DEOBANDI maulwion ki imaanat wa diyaanat aur paakeezgi ujaagar ho jaaye, aur aap ye jaan len ke JAMAAT AHLE HADITH ki dushmani me ye log zinda makkhi hi nahi, goo (excreta) bhi nigalne ko taiyyar hain....

Hidayatul mahdi, jis kitab ka ye tahreer naqal kiya gaya hai wah arabic me hai,

uski asal ibaarat aur tarjuma bhi dekhiye aur andaza lagaaye, ke DARUL ULOOM DEOBAND ki ilmi diyaanat jis ka dhindora peeta jaata hai, wah aakhir in hazraat se kyon rooth gayi hai, aur un deobandiyon ne jhoot wa makkar par kyon kamar baandhi hai, aur aap par ye baat roz roshan ki tarah saaf ho jaayegi ke ahle hadith par ilzam taraashi kisi baatil parast ko us waqt tak mayassar na hogi jab tak ke wah ahle hadith kitabon ki ibaaraton me tahreef na kare, makkar wa fareb na kare, jhoot aur makkar ko shamil na kar le....


Ab asal ibaarat mulaheza farmaaye:(see above arabic text)


tarjuma:-" ahle hadith un rawafiz(shia) ke tareeqe se apni buraayi ka izhaar karte hain, jo sahaba ko gaali dete aur unse bhugz rakhte hain, isi tarah ahle hadith khaarjiyon aur naasbiyon ke tareeqe se bhi apni burayi ka Izhaar karte hain, jo ahle bayt ke saath ladaayi karne waale hain, agar sayyedena ali aur muawiya ke darmiyaan aaj hamare zamana me jung hoti to ham hz ali ke saath honge, phir uske baad hz hasan bin ali ke saath phir hz hussain bin ali askari ke saath hote unke baad jafar bin muhammad sadiq ke saath phir ali bin muhammad al haadi taqi ke saath, unke baad hussain bin ali askari al naqi ke saath, aur agar ham us waqt tak zindah rahe toh inshaallah sayyed muhammam bin abdullah mahdi faatmi ke saath honge, ye 12 imam haqiqat me ameer hain, deeni ryaasat ke aur sayyedul mursaleen ki khilaafat in par munhahi hoti hai, pas yahi aasmaan e imaam wa yaqeen ke aftab hain, banu umayya aur abbasiya ke baadshah aimma e deen nahi they, balke unme ke aksar to zabardasti ghalba haasil karne waale they, unhone musalmano ke khoon bahaaye aur zameen ko zulm wa zor aur adwaan se aise hi bhar diya, jaisa ke zamaana nabwi Aur khulefa e rashideen me wah adal wa noor o imaan se bhar gayi thi, aiy allah ham ko in 12 imamon ke saath uthaana aur unki muhabbat par qayamat tak baqi rakhna"

(hidayatul mahdi page 102, 103)


bhaiyyon ! Ye ham wah poori ibaarat jis par ye saara jhoot ka mahal khada kiya gaya tha,

is poori ibaarat ko padh kar koi kah sakta hai ke NAWAB WAHIDUZZAMAN shia ke ham'nawa hain,


halaanke ibaarat ke shuru hi me raafziyon yani shiaon se apni buraayi ka izhaar kar chuke hain, aur elaan kar chuke hain ke

" jo log sahaba kiram se bhugz rakhe ya unko bura bhala kahe , ham usse buraayi ka izhaar karte hain,"

is tarah wah kharijion aur naasbiyon se bhi jo ahle bayt ko bura bhala kahte hain apni buraayi ka izhaar karte hain,

iske hote hue un par shiaon ki ham'nawai ka ilzam wahi laga sakta hai jo mazhabi tassub me andha hokar imaan wa imaanat ko nigal jaaye aur roz e qayamat ki pakad se zara bhi na Ghabraaye....



DEOBANDI MAULWI JAMAL BULAND'SHAHRI KA FAREB AUR HAATH KI SAFAAI:


uper likhi arbi ibaarat ke jis tukde ko tahreef ke liye chuna wah ye hai




is ibaarat me muhammad bin abdullah mahdi faatmi ka naam saaf zaahir hai, jo tamaam ahle sunnat ka aqeeda hai ke

"qareeb qayamat hz fatima bint rasoollullah(sws) ki aulaad me ek shakhs zaahir hoga, jiska naam rasool akram(sws) ke naam ke misl aur uske baap ka naam rasool akram (sws) ke baap ke naam se misl hoga , aur musalman unke saath mil kar mushrikeen wa kafireen se jihaad karenge, aur usi zamana me hz isa as aasmaan se naazil honge",

musalman unka intezar kar rahe hain unko tamam ahle sunnat imam mahdi aur imam muntazar kahte hai,

aur ye shakhsiyat shiaon ke imam ghaib se bilkul mukhtalif aur juda hain, shiaon ke imam ghaib aur sunniyon ke imam mahdi muntazar me ko yaksaniyat nahi hai,

shiaon ke imam ghaib paida ho chuke hain Aur ghaib ho gaye hain, aur unke aqeedah ke mutaabik kisi waqt niklenge,

lekin sunniyon ke imam mahdi muntazar abhi paida nahi hue, balke qareeb qayamat me unka zahoor hoga,


lekin ahle hadith se dushmani me jaan bhoojh kar imam mahdi muntazar ko imam ghaib bana kar shiaon ki ham'nawaai ka ilzaam laga diya gaya.......... INNA LILLAHI WA INNA ILAIHI RAJIOON



wahiduzzaman sahab ki ibaarat me is baat ka bhi zikr tha ke

" imam mahdi, duniya ko adal wa insaaf se aise hi bhar denge, jaise zamana e risaalat aur khulefa e raashidun me wah adal wa insaaf aur noor o imaan ke saath bhare they"


chunke is ibaarat se is makkaar deobandi ka mahal khud hi mismaar ho jata, isliye beech se is jumlah ko kaat diya, taake logon ko dhoka dene me aasaani rahe,

jo shakhs khulefa e rashidoon ke zamana ko adal wa insaaf noor wa imaan ka zamaana aise hi maan raha hai jaise zamana risaalat ko,

uspar shiyyat ka ilzaam Lagaana un be'deenion hi ka kaam ho sakta hai, jinhone apne deen wa imaan ko duniya ke badle bech (sale) diya ho, aur tassub me apni aankhe phod li hon...


Is qadr dhaandli aur dhitaayi ke baad us makkar deobandi ka ye likhna ke

" kya mazkoorah kalaam me shia aqaid ke jaraaseem saaf malum nahi ho rahe hai, kya is qalaam me shiyyat ki rooh saaf nahi jhalak rahi hai, kya ahle sunnat wal jamaat ke kisi fard ka ye aqeeda ho sakta hai?? "

JAWAB:


Ye kahna saraasar be'sharmi aur dhitaayi hai.... INNA LILLAHI WA INNA ILAIHI RAJIOON



DEOBANDI KA EK AUR FRAUD:



Zyada be'sharmi ki misaal aap aur dekhen,


maulwi jamaal likhte hain

" ghair muqallideen bhi shiaon ki tarah imam ghaib se faryad rasi karte hain "


iski daleel kya hai ye bhi suniye


chunanche ye bade aalim sahab (maulana muhammad sahab junagadi) imam ghaib ki shaan me apne ek qaseede me likhte hain jiska tarjuma ye hai:


" khushi aur chadhte Hue darya ka paani khusk ho gaya, islami farhat jaati rahi aur sukoon ke haar ke moti bikhar gaye wah din aur wah nizaam badal gaya, aiy allah IMAM GHAIB ka zahoor to ab hona hi chahiye ke qaafila islam ka na aaj koi rahnuma aur na uska koi ja jor "



JAWAB:



Bhaiyyon ! Ye ibarat jo ham ne uper naqal ki maulwi jamaal buland'shahri ki hai, jisme ye zaahir kiya gaya hai ke

" maulana muhammad sahab junagadi ne koi kaseeda imam ghaib ki shaan me likha tha"

uske kuch ash'haar ka tarjuma maulwi jamaal ne yahan de diya hai,


aapko ye jaankar tajjub hoga ke "tareeqa e muhammad" jo saari kitab urdu me hai.

Jiske musannaf na shaayar aur na kabhi unhone shaayri ki, unki taraf ek jhoot to ye mansoob kiya ke unhone koi kaseeda likha..

Dusra jhoot ye ke unhone ye qaseed imam ghaib ki shaan me likha,

teesra ye ke shaayar ne farsi ya arabic me ye kaseeda likha tha, jiska maana maulwi jamaal ne urdu me ada kar Diya hai,


DEOBAND ke in farebion ko zarrah baraabar bhi sharm nahi hai, jo jhoot par jhoot bole chale ja rahe hain, aur is be'sharmi par pata nahi maulana muhammad sahab junagadi (rh) ka naam lene me kyon sharm aa rahi hai, ke naam nahi lete aur kitab ka bhi naam nahi lete..

"Sirf ek bade aalim " kah kar guzar jaate hain,

ham bhi is hawaale tak na pahunch paate lekin ham ne ek dusre jhoot ki ek kitab me yahi aktabaas padh rakhe they, jisse is be'chaare jamaal ne ye bakwaas chhaap(copy paste) maara,


ab suniye is saari kahani ki haqiqat ye hai ke maulana muhammad junagadi sahab ne " tareeqa e muhammadi" me ye 3 ash'haar ek jagah likhi hain, jo kisi aur zabaan me nahi balke seedhi saadhi urdu me hain,

lekin is me tahreef karne ke liye bechaare dono jhooto wa makkaaro ne ash'haar na likh kar unka maana likha hai, aur din ke ujaale me aankhon me dhool(dust) jhonkne ki koshish ki hai..

Wah ash'haar Is tarah hain:


" islam ki khushi koi pamaal kar gaya

darya e intebaas chadha tha, utar gaya

shiraajah sukoon wa tamanna bikhar gaya,

wah din guzar gaye wah zamana badal gaya

ya ilaahi ho imam e waqt ka jaldi zahoor

qaafila islaam ka be'taaj wa be'sar ho gaya"


zara dekhiye in ash'haar me kahin imam ghaib ka tazkirah hai !!!

Kya ye kaseeda hai ?

Kya ye imam ghaib ki shaan me hai ?

Imam ghaib ka bhoot in makkaaron par is qadr sawaar hai ke wah " imam e waqt " ko imam ghaib thahra rahe hain,

ab uske baad maulwi jamaal ka ye likhi ke

" dekha aapne shiat ki kaisi rooh bol rahi hai "

JAWAB:


Kya ye saraasar be'sharmi aur dhaandhli nahi hai ???

LANATTULLAH ALAL KAAZIBEEN



ALLAH INHE HIDAAYAT DE.... AUR SEEDHE RAASTE PAR CHALAAAYE.....AMEEEN

AHLE HADITH/ SALAFI KE MAANA(DEFINITION) AUR TASMIYYAH







Bismillahirrahmanirraheem






AHLE HADITH KE MAANA(DEFINITION) AUR TASMIYYAH



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

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

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


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

(al maidah 111)


dusri jagah inka intisaab injeel ki taraf karte hue farmaya:

ahlal injeel bima anzalal-laah feehi


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


(maida 47)


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

allah taala ne quran majeed me qur'an ko lafz hadith se taabeer farmaya hai


" allah ne acchi baat(hadith) nazil farmayi hai"

(zumar 23)


" toh iske baad ye kis baat(hadith) par imaan laayenge"


(al araf 185)


" toh aiy rasool! Agar ye log yah baat(hadith) ko na maane to shayad tum maare afsos ke apni jaan de daaloge"

(al kahf 5)


" aur mujhe is qalaam(hadith) ke jhuthlane walon se samjh lene do......."

(al qalam 44)


aur nabi(sws) ne farmaya" khairal hadeesi kitaabullah"

(sahih muslim 284)


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



alan nabiyyi ba-aa-za azwaajah hadeesa

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


(tahrim 3)


" rasool tumhe jo kuch den, use le lo aur jis cheez se tumhe roke usse ruk jaao aur allah ka darr rakho"

(al hashr 7)


" jo koi allah aur uske rasool ki nafarmani karen to wah khula gumraah me pad gaya"

(al ahzaab 36)



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








MUQALLIDEEN KE SHAK KA ILAAJ:



Muqallideen ka ye aitraaz hai ke:-" hadith sahih bhi hoti hai, zaeef bhi, hasan bhi, mursal bhi, munqata bhi, marfu bhi, mauqaf bhi, maqtu bhi, iske elawa bhi bahut se aqsaam hain, pata nahi kis ko maante hain, sahih ahle hadith ya dhaef ahle hadith, mursal ahle hadith ya hasan ahle hadith, mauqaf ahle hadith hain ya maqtu ahle hadith"



chunke iska jawab kai baar diya ja chuka hai, lekin waqt ki nazaakat ko dekhte hue.. Ek baar phir zarurat mahsoos ho rahi hai,


zara thande dil se ghaur kijiye ke jis qadr aapne Mazkoorah aqsaam bayaan ki hai ye farmaan e nabwi hz muhammad sallallaho alaihi wasallam (pbuh) ki qismein hain ya 'sanad' ki hain ??


Agar ' sanad'(chain of narration) ki hain ! Yaqinan sanad ki hain,

toh aapka aitraaz hi fuzool aur tassub ki paidaish hai,


jis ki jihaalat ne is bimaari ko khoda hai,

nusratul uloom ne khaad ka kaam diya hai aur hafiz arshad ne be'ilmi ke sheere me mulawwis karke awaam un naas ko mughaalta diya hai,

khuda mahfooz rakhe har bala se,

khususan HANAFIYAT ki waba se,


shayed HANAFIYAH ko yaad ho ke ZAEFF wa MURSAL wagerah aap hain, kyonki mursal aapke nazdeek hujjat hai, jo zaeef riwayat ki qism hai,

balke agar " tohfa ahle hadith" ka likhne waala ye daawa karde ke:-" asal ahle hadith main hun kyonke, maine do ahadith waza'a ki hain toh ham unka kya bigaad sakte hain ?"


SALAFI AUR ATH'ARI ME KOI FARQ NAHI :



Imam sam'aani ne apni maroof tasneef " kitab ul Insaab " me ' al ath'ari' ke tahat likha hai ke


" imam abu bakr (490 hijri) apne ko mazhab AHLE HADITH ki taraf mansoob hone ki wajah se ATH'ARI kahlaate they , kyonke ath'ri ka mafhoom ye hai ke hadith ki pairwi wa itteba karne waala "


(al insaab sam'aani jild 1 page 114)



Is se saabit huwa ke AHLUL ATH'AR aur AHLUL HADITH done ek alfaaz aur maana hain,

isi tarah allama sam'aani ne lafz SALAFI ke baare me bhi likha hai ke :-" ye mazhab salaf ki taraf mansoob hai"

(jild 2 page 167)



SHAKHSHI NISBAT:


Mazkoorah dalail se ye baat saabit hui ke wasfi naam kitabullah ki taraf nisbat karke rakhna jayez hai,

magar qur'aan wa hadith se is baat ka suboot nahi milta ke kisi UMMATI ki taraf nisbat karke wasfi naam rakha jaaye,


hz usmaan ghani (ra) ki shahadat ke baad jab ummat e muslima me fitna wa fasaad aur group bandi ne janam liya toh kisi ne hz abdullah bin abbas (ra) se poocha ke:-" aap ALVI Hain ? Ya usmaani ? Toh hz ibn abbas (ra) ne kaha ke:-" main na ' ali' ki millat par hoon aur na hi ' usmaan' ki millat par, balke main rasoollullah sallallaho alaihi wasallam ki millat par hun"


(al ahkaam fi usool al ahkaam jild 4 page 174)


inhi haqaiq ke bina par ahle hadith kisi shakhs ki nisbat ke qayel nahi hain, kyonki qur'aan wa hadith se iski taeed nahi hoti


mulla ali qari hanafi farmate hain ke:-" ye zaahir wa baahir hai ke allah taala ne kisi ko ye taqleef nahi de ke hanafi, shafai, maaliki, ya hambali banen, balke sab bandon ko uska mukallaf banaaya hai ke wah sunnat e nabawiyah (as) par amal karen"

(sharah ain ul ilm page 326 taba aamirah istanbul, antsaar ul haq page 238)



MUQALLIDEEN KA AITRAAZ:



Agar hanafi, shafai, nisbat ghalat hai aur ghair e nabi ki taraf hai toh hz ali (ra) aur hz usmaan (ra), jinki taraf sahaba ne nisbat ki hai wah bhi toh ummati they, wah kaunse nabi They, toh yah kaise theek hogayi ??


" baaz sahaba kiram ' alvi' aur baaz sahaba kiram ' usmani' kahalwaate they "

(bukhari jild 1 page 433)



JAWAB:



1- bukhari me ye kahin nahi likha hai ke baaz sahaba alwi aur baaz sahaba usmaani kahalwaate they, ye aapka fareb hai,


2- muqallideen baar baar ye daawa karte hain ke hamare nazdeek sahaba kiram (ra) meyaar-e- haq hain

(tohfa ahle hadith page 53)

agar bil'farz ye baat tasleem kar li jaaye toh sawaal ye paida hota hai ke

aap hazraat ' meyaar-e-haq' ko tark karke, hanafi phir deobandi kyon bane hain ?

Usmaani ya alvi kyon nahi kahalwaate ??


3- aiyye ham aapko bataate chalen ke bukhaari me kiya hai aur muqallideen usse awaam ko kya dhoka de rahe hain


maroof tabieen hz saeed bin obaidullah salmi (rh) kahte hain ke:-" abdul rahmaan (rh) jo usmaani they unhone ibn atiyah alvi se kaha"

(bukhari jild 1 page 433)


in alfaaz ki sharah me hafiz Ibn hajar (rh) farmate hain ke:-" yani usmaani se muraad ye hai ke wah usmaan ghani (ra) ko hz ali (ra) se afzal jaante they, aur alvi se muraad ye hai ke wah hz ali ko hz usmaan (ra) se afzal jaante they"


(fath ul bari jild 6 page 143)


alvi wa usmaani ka yahi mafhoom maulana saharanpuri ne bukhaari ke haashiya " bain ul sutoor " me bayaan kiya hai,

jisse saabit hota hai ke un dono ke is aqeedah ki wajah se baaz log unhe alwi wa usmaani ke naam par mazhab ki taraf mansoob karte they,


lekin hamaare muqallideen bhai isse ye baawar kar rahe hain ke wah khud apne ko alvi wa usmaani kahte they...... INNA LILLAHI WA INNA ILAIHI RAJIUN



isse bhi badhkar muqallideen ne ye jhoot bola ki wah " Sahaba hain"


halaanke abu abdul rahmaan salmi (ra)( abdullah bin habeeb) sahabi nahi they balke tabi they

(taqreeb page 170)

aur ibn atiyah ka naam " habaan bin atiyah hai"

hafiz ibn hajar farmate hain ke:-" Unka bukhaari me zikr toh aaya hai, magar unke haalaat maalum nahi ho sake aur naa hi koi jirrah ya tadeel mil saki hai"

(tahzeeb jild 2 page 151)


goya mausoof majhool hain, magar kitne sharm ki baat hai ke " tohfa ahle hadith" ka likhne waala unko majhool aur tabeein ko, SAHABI kahta hai,



ALLAH MUQALLIDEEN KO TAQLEED SE NIJAAD ATA FARMAAYE...... Ameen

ISA ibn Maryam kya AhleHadees honge ya sirf Muslim?


Ahlehadeeson se sawaalaat- ISA ibn Maryam kya AhleHadees honge ya sirf Muslim?

(sawaal) 
Isa alihisalaam kis jamaat se honge? Kya wo muslim hi honge ya ahlulhadis/salafi bhi honge?

(Jawaab)-

Alhamdulillhi rabbil aalameen,was salaatu was salaamu ala ashrafil ambiyaaee wal mursaleen, ammaa baad:
Assalaamu alaikum wa rahmatullahi wa barakatuhu. . .


*jab isa ibn maryam ayeinge to wo sab ko quran aur sahih hadith par jama kareinge,jab hamko khud ko salafi/ahlulhadith bolne ki zarurat nahi hogi.

*jo us wakht mein  isa alaihissalam ki jamat mein hoga wo haq par hoga nahi to gumrah hoga.
*jab tak isa alaihissalam nahi ayeinge to hamein dusri jamaton se imtiyaz ke liye naam salafi/ahlulhadis ki zarurat hai.

*agar ahlulhadith kehna ya kehelwana haram/biddat/gunah hai to aap ye fatwa un tabain,tabe-tabain aur muhaddiseen par bhi laga dein jinhone mutawatir taur par is alfaz ka istemal kia.

*aur agar ahlulhadith kehna biddat hai,aur ahlulhadith word use karne wala biddati to fir imam bukhari aur imam muslim rahimullah bi biddati hain,aur biddati ki hadith lena jaiz nahi,to fir tum kahan se apne 'ONLY MUSLIM' muhaddis  laoge.

*agar salaf-e-salihin mein se sahaba ne khud ko ahlussunnah bataya,  aur tabain-tabetabain-muhaddiseen ne khud ko ahlulhadis bataya, tho fir hamare liye bhi khud ko muslim ke alawa aur koi naam ka istemal karna jaiz hai.

*haan ham maante hain ki ye wajib nahi hai, par yeh kehna ki haram hai-is baat ki koi dalil nahi hai. salaf-us-salih kay amal se ye halal sabit hota hai.

Aur tamaam tareefein allah ajjawajal ke liye hain....

MAZHAB AHLE-MADEENA AUR AHLE HADITH

Bismillahirrahmanirraheem



MAZHAB AHLE-MADEENA AUR AHLE HADITH



aaj kal dekhne aur sunne me aa raha hai ki hanafiyah imam malik (rh) aur ahle hadith ke darmiyan ikhtilaafaat saabit karte hain, halaanke madeena taiyyaba ke rahne waale sirf imam malik rh hi nahi balke aur bhi jaleelul qadr imam hain jo sahaba ki awlaad se hain,

magar kuch logon ko madeena tayyaba me sirf ek hi aalim nazar aaya hai unke mauqaf ko hi wah ahle madeena ka mauqaf baawar karaate hain, jo unki jihaalat ka muh bolta suboot hai...


Bila'shubah imam malik ek azeem us shaan imam hain, sunan ke fawaid aur qur'an ke aalim hain, isliye imam malik madeena ke ulama me shumaar hota hai, al'gharz ulema e madeena ka woh juzz to hain magar kul nahi...


Ab aayen tarteeb se un masail ki haqeeqat mulaaheza karen jin ki jhaangwi (writer of tohfa ahlul hadith) shahab ne wazaahat ki hai...


MASLA RAFUL'YADAIN


hz abdullah bin umar ra se Marwi hai ke rasoollullah sallalaho alaihi wasallam (pbuh) jab namaz shuru karte aur jab ruku karte aur jab ruku se sar uthaate toh rafulyadain karte "


(sahih bukhari jild 1 page 102)


is hadith ke raawi imam malik rh hain aur is hadith par unka amal hai...

JAWAB:


Hafiz ibn abdul barr maliki rh farmate hain ke:-" imam ibn wahhab, imam waleed bin muslim, imam sayeed bin abi maryam, imam ashhab aur imam abu masayyab, imam malik se bayaan karte hain ke wah hz ibn umar (ra) ki hadith ke muwafiq namaz me rafulyadain karte rahe yahan tak ke unki wafaat ho gayi"


(tamheed jild 9 page 213)



PAGDI(TURBON) PAR MASAH:



Jhaangwi (hanafi) sahab farmate hain ke:-" ahle hadith pagdi par masah ke qaayel hain jabke madeena ka imaam uski ijaazat nahi deta"


(moatta imam malik page 23, tohfa ahle hadith page 77)


JAWAB:


1- Bhai agar imam madeena hz imam malik rh ko is sunnat ka ilm nahi ho saka toh kya huwa, Jabke muhaajir madeena aur imam ul ambiya aur khaatim ul nabiyyeen hz muhammad sallalaho alaihi wasallam (pbuh) se pagdi par masah karna saabit hai

hz umar bin umayya ra bayan karte hain ke:-" maine nabi e akram sallalaho alaihi wasallam (pbuh) ko amaama mubaarak aur mauzon par masah karte dekha"


(bukhari jild 1 page 33)


hz bilal (ra) raawi hain, farmate hain:-" bila'shubah rasoollullah sallalaho alaihi wasallam (pbuh) ne (wuzu me) mauzon aur pagdi par masah farmaya"


(sahih muslim jild 1 page 134, abu awaana jild 1 page 260, sunan nisai jild 1 page 17, tirmizi jild 1 page 106)



3- hz shobaan (ra) rawi hain, farmate hain ke :-" rasoollullah sallaho alaihi wasallam (pbuh) ne ek lashkar ko bheja, unko sardi lag gayi, jab wah rasoollullah sallaho alaihi wasallam (pbuh) ke paas aaya toh nabi e akram rasoollullah sallaho alaihi wasallam (pbuh) ne unko pagdi aur jurabon par masah karne ka huqm farmaya"



(sunan abu dawood jild 1 page 56, musnad ahamad jild 5 page 277, baihapi jild 1 page 62, mustardak hakim jild 1 page 169)

imam hakim wa zahbi farmate hai ke ye shart muslim par sahih hai,


4- hz salman farsi ra farmate hain ke:-" maine rasoollullah sallaho alaihi wasallam (pbuh) ko pagdi aur mauzon par masah karte hue dekha"


(sahih ibn habban jild 3 page 261, hadith no 1341,1342, musnad tayalisi page 91)


5- hz khazimiyah bin saabit ra bayaan karte hain ke:-" bila'shubah rasoollullah sallaho alaihi wasallam (pbuh) maujon aur pagdi par masah farmaya karte they"


( muazzam tibrani jild 2 page 256)


allama haythmi farmate hain ke iski sanad hasan hai

(majmua al zawaid jild 1 page 256)


imam tirmizi pagdi par masah ke qaayeleen ka zikr karte hue farmate hain ke hz abu bakr (ra), hz umar farooq (ra), anas bin malil, imam ozzie, imam ahmad, imam ishaq, imam waqee, pagdi par masah ke qayel they"



(tirmizi jild 1 page 105)


isi tarah imam abu soor , imam dawood bin ali, hz abi amaama, hz saad, hz abu darda, hz umar bin abdul aziz, hz qatadah bhi qayel they


(aun ul mabood jild 1 page 306)


aur isi tarah hz abu musa al ashri, hz ali, imam sufyan suri, imam hasan basri, bhi pagdi par masah ke qayel they

(al mahli bil asaar jild 1 page 306)


sawaal ye hai ke rasoollullah sallaho alaihi wasallam (pbuh) aur sahaba kiram ra ka muqaddas giroh bil khusoos khalifa e rashideen aapke nazdeek madeena taiyyaba ke baashinde na they,....... Ke aap hamen mazhab ahle madeena se ikhtelaaf ka taana de rahi hain...


Jhaangwi (hanafi) Ek baat aur sun len ke:-" imam malik rh ke nazdeek poore sar ka masah farz hai. Agar sar ka kuch hissa masah karne se rah gaya to wazu nahin hoga"

(tamheed jild 20 page 125)


zaahir hai ke ye mauqaf hanafiya ke khilaf hai, kyonki unke nazdeek sar ka chauthaayi hissa (one-fourth Part) farz hai,



NAMAZ ME SURAH FATIHA KA BAYAAN:


Hanafiya hazraat farmate hain ke:-" ahle hadith hazraat jahri wa sirri namazon me muqtadi ke liye fatiha ko farz kahte hain jabke imam madeena (imam malik) jahri namazon me fatiha ki muqtadi ko ijaazat nahin dete"


(tohfa ahle hadith page 77)



JAWAB:



1- Bila'shuba imam malik ka yahi maaroof maslak hai, lekin imam qurtubi maliki farmate hain ke


" yani in aqwaal me sahih qaul imam shafai, imam ahmad aur ek qaul me imam malik ka qaul hai ke fatiha har rakat me har ek ke liye zaroori hai"


(tafseer qurtubi jild 1 page 119. Ba'hawala tozih ul kalaam jild 1 page 65)


allama qurtubi fiqh maliki ke numaayan imam hain, unke kalaam ko bila daleel radd karna bhi badi jurrat ka kaam hai


2- imam malik ka naam kis muh se lete ho jabke aapko iqraar hai ke wah sirri namaz me fatiha padhne ke qaayel they, halaanke ahnaf ke nazdeek muqtadi par sire se Waajib hi nahin balke mutaakhireen ke qaul to uski hurmat (haraam) par hain


3- ahnaf ke nazdeek aakhiri do rakat me mutlaq qirrat farz hi nahi, chaahe imam ho ya muqtadi balke ahnaaf ke nazdeek agar imam musaafir ho aur muqtadi muqeem ho aur imam do rakat padh kar salaam pher de to muqtadi aakhiri do rakaton me bhi qurat ki majaal nahi,

halaanke imam malik chaaron rakat me fatiha ko wajib kahte hain


allama ibn barr maliki rh farmate hain ke:-" yani chaar rakat ke namaz me pahli do rakaton me qirat tamaam ulama ke nazdeek waajib hai, haan albatta aakhiri do rakaton me ikhtelaaf hai, imam malik, imam shafai, imam ahmad, imam ishaq, imam abu soor, imam dawood wagerah ka mazhab hai ke aakhiri do rakaton me bhi surah FATIHA ka padhna waajib hai aur jis shakhs ne in aakhiri do rakaton me fatiha na padhi to uski namaz nahi hui uspar waajib hai ke dobaara namaz ada kare"

(tamheed jild 20 page 194)


Imam malik (rh) ke qaul ko buniyaad bana kar ahle hadith ko mat'oon karne waalon suno!

Madeena ka imam kya kah raha hai aur tum kis taraf ja rahe ho ???



4- hanafi aalim shaykh muhammad sarfaraz khan safdar farmate hain ke :-" hz ubaada bin saamit (ra) ne sahih samjha ya ghalat, baher'haal ye bilkul sahih baat hai ke hz ubada imam ke peeche surah fatiha padhne ke qayel they aur unki yahi tahqeeq aur yahi maslak wa mazhab tha, magar faham sahabi aur mauqoof sahabi hujjat nahi"


(ahsan al bayaan jild2 page 156) astaghfirullah


" hz ubada bin saamit (ra) ansaar ke qabeele khajraj se they aur madeena taiyyaba ke baashinde they, maaroof badri sahabi hain"


(taqreeb page 164)



mazhab ahle hadith se ikhtelaaf saabit karne waalon pahle apne ustad ki kitab ka acchi tarah mutaala kar liya karo!!



5- maulana sarfaraz khan sahab hanafi ki mazkoorah ibaarat se saabit huwa ke MAUQOOF sahaba hujjat nahi,




" Jabke 'tohfa ahle hadith' kitab ka likhne waala jhaangwi hanafi kahte hain ke ye mauqaf SHIA ka hai"

(tohfa ahle hadith page 75)


malum huwa ke aap bhi shia ke chhote bhai hain



WITR KI RAKAT KI TADAAD:



hanafiya farmate hain ke:-" ahle hadith ke yahan witr ek hai jabke imam madeena ke yahan kam se kam teen hain "


(tohfa ahle hadith 78)


JAWAB:



1- hz abdullah bin umar (ra) farmate hain ke rasoollullah sallaho alaihi wasallam (pbuh) ne farmaya ke:-" raat ki namaz do do rakat hai jab tumse kisi ko tulu e fajr ka khauff ho toh wah ek rakat witr padh le ye rakat uski pahli namaz ko taaq kar degi "


(bukhari jild 1 page 135, muslim jild 1 page 257)



sahih muslim ki ek hadith me hai:-" witr ek rakat hai raat ki aakhir hisse me"


(muslhm jild 1 page 257, nisai jild 1 page 200)





2-Bila'shuba moatta me imam malik ka yahi qaul hai ke witr 3 rakat hain, lekin unke padhne ki tafseel nahi hai , imam ibn abdul barr rh ne saraahat ki hai ke wah do rakat padh kar salaam pherne ke baad ek adad witr padhne ke qayel hain,

unhone sahih sanad se imam malik rh se naqal kiya hai ke:-" agar kisi ke witr rah jaayen aur subah ho jaaye toh kaise ada kare, imam malik ne jawab diya ke agar usne raat ko kuch nawafil wagerah padhe they toh ek rakat witr padh le aur agar raat ko nafil na padhe they toh do rakat padh kar salaam pher de phir ek rakat witr padh le "

(tamheed jild 13 page 251)


is tafseel se malum huwa ke imam malik rh ke nazdeek witr to ek rakat hi hai, lekin witr ke saath do rakat ko mila kar padhna chahiye, is tareeqe witr ke ham bhi qaayel hain, balke hamare nazdeek afzal tareeqa hai,

khulaasa kalaam ye hai ke imam malik rh ek rakat witr ke qaayel hain,


maulana muhammad taqi Usmani hanfi deobandi farmate hain ke:-" aimma e salaasa ke nazdeek witr ek rakat se lekar 7 rakat tak jayez hai "


(dars tirmizi jild 2 page 215)


agar imam malik ke nazdeek witr 3 rakat hi hain toh saraahat kijiye maulana usmani ne jhoot bola hai??


Nahin bhai nahin unhone jhoot nahi bola, balke imam malik ka mauqaf ek rakat ka hi hai,


isi qaul ko imam tirmizi ne (sunan jild 1 page 340) me, ibn hazam ne (al mahli jild 2 page 89) me, imam malik ki taraf mansoob kiya hai....


ALLAH HAMEN HAQ BAAT KAHNE AUR USPAR AMAL KARNE KI TAUFEEQ DE.... Ameen

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA ( PART-1)

Bismillahirrahmanirraheem



AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA:



SANA WA TA'WUZ KA AAHISTA PADHNA:


Hanafiya farmate hain ke:-" namaz me sana , ta'wwuz aahista padhna chahiye, fiqh ka masla hai, isme GHAIR MUQALLIDEEN ahle hadith fiqh ki taqleed karte hain "

(tohfa ahle hadith page 91)


JAWAB:


1- Hamen hanafiyyah se ek shikwa hai, wah ye ke khud mutaala karke aitraaz nahi karte balke master ameen safdar deobandi ki qaiy khori karte hain, lekin naam nahi lete,

2- agar aap kutub fiqh ke bajaaye sunnat se muhabbat ke jazbe se kutub hadith aur uswa rasool sallalaho alaihi wasallam (pbuh) ko padhte toh yaqinan aap aisa fuzool daawa na karte,

hz abu hurairah (ra) raawi hain ke:- " rasoollullah sallalaho alaihi wasallam (pbuh) takbeer e tahreema aur qiraat ke darmiyaan thodi deir khamosh rahte,

hz abu zara'h (ra) kahte hain ke main samjha yun ke hz abu hurairah (ra) ne yun kaha ke

" ya rasoollullah sallalaho alaihi wasallam (pbuh) mere maa baap aap par qurbaan hon, aap takbeer e tahreema aur qiraat ke darmiyaan ki khamoshi me kya padhte hain ?

rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya:-" ke main padhta hun ' allahumma ba'idni khataaya kama........'

(abu dawood, bukhari jild 1 page 103, muslim jild 1 page 213)


ek dusri hadith me aata hai ke hz anas (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) namaz me qir'aat ko ' alhamdulillahi rabbil aalameen ' se shuru karte '

(bukhari jild 1 page 103, muslim jild 1 page 172)


in dono hadith sahiha se saabit huwa ke qir'aat se pahle sana, ta'awwuz jahar se nahi balke aahista padhna masnoon hai,

3- hanafi muqallideen jo sana padhte hain uska kya saboot hai , kya uspar koi marfu hadith pesh kar sakte hain ? Yaqinan nahi,

ham aapko sunnat e mustafa par amal karne ki daawat dete hain,


IMAM KI TAKBEERAAT KO MUQTADI BULAND KYON NAHI KAHTA ?


Is silsile me hanafiyyah ne takbeer tahreema aur salaam ka zikr kiya hai ke uski taqseem hadith se saabit nahi ke :-" imam buland kahe aur muqtadi aahista , balke ye fiqh ka masla hai "

(tohfa ahle hadith 91)


JAWAB:


1- allah taala ka irshad hai:-" aur mere zikr ke liye namaz padha karo"

(surah taha 14)

aur zikr me asal akhfa hai,

irshad rabbani hai:-" apne rab ko aajizi aur chupke chupke pukaaro "

(surah aaraaf 55)

namaz toh bil'khusoos zikr hai aur usme shurui taur par akhfa hai, aur is par sahih sareeh hadith maujood hai,

bhaiyyon ! Jab aapne is baat ko ba'khoobi jaan samjh liya hai, toh aap jahan aur jis jagah ke liye ' jahar ' saabit hoga wah toh buland aawaaz se kahega, baaqi asal haalat me akhfa(khamoshi) me rahenge,

imam ka 'takbeer tahreema, salaam pherna aur deegar takbeeraat ka buland aawaaz se kahna hadith mutawaatirah se saabit hai,

uska inkaar Mahaz zidd aur tassub ki wajah se kiya ja raha hai, aur ye la'ilaaj marz hai,

al'gharz hadith me imam ki takbeeraat wa tamheed ke buland aawaaz se kahne ka zikr maujood hai

(bukhari jild 1 page 114, baihaqi jild 2 page 18)


jabke muqtadi ka buland aawaaz se takbeeraat kahna saabit nahi, poori ummat e muhammadiah ka nasal dar nasal tawatur se muqtadi ka aahista kahna hi amal hai,


rasoollullah sallalaho alaihi wasallam (pbuh) ne marz ul maut me sayyeda hz abu bakr (ra) ko imamat karne ka huqm farmaya, jamaat khadi ho gayi toh khud rasoollullah sallalaho alaihi wasallam (pbuh) bhi tashreef le aaye, hz abu bakr (ra) ke baazu me baith kar imamat karwaayi, magar rasoollullah sallalaho alaihi wasallam (pbuh) ki aawaaz buland na thi, jiski wajah se mukbir ki zarurat pesh aayi aur hz abu bakr (ra) mukbir bankar takbeeraat int'qaal buland aawaaz se kahne lage,

bukhari me hai ke:-" wa abu bakr yasma al naas Al takbeer "

trans: yani hz abu bakr (ra) logon ko rasoollullah sallalaho alaihi wasallam (pbuh) ki takbeer suna rahe they "

(hadith 712, bab man sami'al naas takbeer al imam "

agar imam aur muqtadi dono hi buland aawaaz se takbeeraat kahne ke muqallaf hote toh hz abu bakr (ra) ko mukabbir banne ki zarurat na thi,


2- imam toh takbeeraat wagerah ko buland aawaaz se muqtadi ke liye kahta hai, taake wah mutabe'at kare, jaisa ke hadith hai ke:-" imam isliye banaya jaata hai ke uski poori poori iqteda ki jaaye jab wah takbeer kahe toh tumbhi takbeer kaho "

(muslim jild 1 page 177)

ye hadith saboot hai ke imam ko takbeeraat buland kahni chahiye jabke muqtadi ke buland kahne ka saboot aap dijiye...


3- jab muqtadi takbeeraat wa tamheed aur baaqi azkaar namaz ko jahar se ada karega toh manaza'at ki soorat paida hogi, aur ye bila ittfaq NA'JAYEZ hai,

hz imran bin hussain (ra) raawi hain ke:-" rasoollullah sallalaho alaihi wasallam (pbuh) ne juhar ki namaz padhaai (phir namaz ke baad) farmaya ke:-" tum mese kisi ne mere peeche ' subbi hisma rabbikal aala' padha tha, ek shakhs ne arz kiya:- maine padha tha, aur mera iraada isse sirf sawaab tha"

rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main samjha ke tum mese koi mujh se quraan chheen raha hai "

(sahih muslim jild 1 page 172, nisai jild 1 page 111, abu awana jild 2 page 132, musnad ahmad jild 4 page 431)

is farmaan me allah ke nabi rasoollullah sallalaho alaihi wasallam (pbuh) ne muqtadi ko buland aawaaz se padhne se mana kiya hai,

jaisa ke imam nawawi ne (sharah sahih muslim ) me ,allama ibn abdul barr ne (tamheed jild 11 page 52) me, aur allama shaukani ne (neelul awtaar jild 1 page 229) me saraahat ki hai,


allama muhammad taahir fatni marhoom (986 hijri) farmate hain ke:-" khalaj ka mufaad ye hai ke padhne waale Ne rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche buland aawaaz se padha tha, toh rasoollullah sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" mujh se jhagda kar raha tha, jaisa ke wah meri zubaan se alfaz quraan ko chheen raha hai, toh ye alfaz nabwi qiraah khalf ul imam ki muma'niat par dalaalat nahi karte, kyonke rasoollullah sallalaho alaihi wasallam (pbuh) ne us shakhs par inkaar buland aawaaz se padhne par kiya hai, jisse saabit huwa ke sahaba kiram (ra) rasoollullah sallalaho alaihi wasallam (pbuh) ke peeche qirat karte they "

(majmua bahar ul anwar jild 2 page 83)


lijiye janab is hadith se saabit huwa ke muqtadi ka wazeefa ye hai ke wah zikr wa azkaar aahista padhe, lekin khaas zikr ka buland karna saabit ho toh wah juda hai,

4- fiqh se aapki kya muraad hai ?

Agar fiqh fil deen hai toh uske ham munkir nahi balke asal ummat ke fuqaha hi muhaddiseen hain,

agar fiqah se aapki Muraad aqwaal ul rijaal aur fiqh hanafi ke mutawwin hain, toh bataaye ke ye fiqh pahle murattab hui ya namaz ki farziyat ?

Aur unke azkaar wa arkaan ki kama'haqqah rasoollullah sallalaho alaihi wasallam (pbuh) ne tojeeh wa tashreeh ki thi ya nahi ?

Agar aap kah den ke namaz baad me farz hui, aur uski poori tafseel allah ke habeeb rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan nahi ki aur fiqah hanafi ke mutawwin wa sharhul isse pahle ke hain toh ye itna bada jhoot hai jo tumhaare ke siwa shaitaan bhi bolte hue sharma jaaye,

agar aap is baat ka iqraar kar len ke waqai namaz ki farziyat pahle hui aur iski poori wazaahat rasoollullah sallalaho alaihi wasallam (pbuh) ne bayaan kar di thi, toh is aitraaf se aapke saare daawe baatil wa mardood ho gaye,

kyonke aapne saaf iqraar kar liya ke imam abu hanifa ki paidaish 80 hijri se pahle bhi ummat e muhammadia namaz ada karti thi aur ye tareeqa e Namaz poori ummat marhooma me maroof tha,

taba tabieen ne taabien kiram se akhaz kiya aur taabien ne sahaba kiram se us tareeqa e namaz ko seekha,

ab aap bataaye ke sahaba kiram ne namaz kis se seekhi ??

rasoollullah sallalaho alaihi wasallam (pbuh) se ya aapke fuqaha se ??

Agar aap kahte hain ke in masail ka hadith se suboot nahi toh iska maana ye hoga ke fiqah hanafi ki tadween tak deen naakis tha, uski takmeel fiqh hanafi ki tadween ke baad hui hai,


6- aap hanafi hain ke imam abu hanifa ke muqallid hain,?

Aap iski saraahat karen ke imam abu hanifa ne in masail ko kahan bayan kiya hai ?

Yahan baad ke fuqaha ka naam na lena balke sirf imam abu hanifa ka qaul pesh karna,

agar aap sahih sanad se imam abu hanifa ka qaul pesh kar den toh ham aapko 100 rs inaam denge,

agar aap pesh na kar sake, yaqinan pesh nahi kar sakenge, toh phir kis muh se fiqh ka naam lete ho ??

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 2)

Bismillahirrahmanirraheem





AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 2)




IMAM KA SALAAM BULAND AUR MUQTADI KA AAHISTA:


Hanafiyyah farmate hain ke:-" imam salaam buland aawaz se kahta hai, muqtadi aahista aawaz se ye masla fiqah ka hai hadith ka nahi "

(tohfa ahle hadith page 91)


JAWAB:


1- aap ghalat bayaani karne ke aadi hain warna ye masla fiqh ki bajaaye, hadith se saabit hai

hz ibn abbas (ra) bayaan karte hain ke main nabi e akram sallalaho alaihi wasallam (pbuh) ke namaz se faarigh hone ko logon ke buland aawaaz se "allahu akbar" kahne se jaan leta tha "

(bukhari, kitab us salaat bab zikr baad al salaat )


hz ibn abbas bacche they aur aakhiri saf me khade hote they, jinhe nabi e akram sallalaho alaihi wasallam (pbuh) ke salaam ki aawaaz na pahunch paati, salaam ke baad jab sahaba kiram (ra) milkar ' allahu akbar ' kahte toh wah jaan lete ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya

(fath ul bari, hafiz ibn hajar askalani )

isse saabit huwa ke sahaba kiram (ra) nabi e akram sallalaho alaihi wasallam (pbuh) ki iqteda me salaam ko aahista kahte they,

al'gharz ye masla hadith aur ummat marhooma ke tawatir amal jo nasal dar nasal chala aa raha hai se saabit hai,

goya is par ummat ka ijma hai,

al'gharz ye masla fiqah hanafi ke murattab hone se pahle balke imam abu hanifa ki paidaish se bhi pahle ummat marhooma ka mamool tha,


lihaaza aap ye saabit karen ke fiqh hanafi ke murattab hone se pahle musalmaano me aaj ke amal ke bar'ashak ta'aamil tha,

agar aap saabit nahi kar sakte, yaqiqan nahi kar sakte toh phir kis munh se fiqh ka naam lete ho??

2- imam ke takbeeraat inteqaal buland aawaaz se kahne par hadith maujood hai
(bukhari jild 1 page 114)

uski hikmat yahi hai ke muqatdi imam ki mutaabe'at karte hue uski iqted kare agar imam salaam ko aahista Kahega toh muqtadi ko kaise pata chalega ke imam ne salaam pher diya hai,

khususan jabke namazi ne uswah nabi e akram sallalaho alaihi wasallam (pbuh) ki pairwi me tashhud me apni nigaah ko daayen haanth ki ungli par markooz rakha

(abu dawood jild 3 page 376, nisaai, abu awaana jild 2 page 226, baihaqi jild 2 page 132)


is se waazeh hai ke muqtadi ko tashhud ki haalat me pesh imam ki taraf dekhne ki bajaaye rafa sababa karte hue ungali par nigaah rakhna masnoon hai, jabke salaal ke mutaallik sharai hukm hai ke sab imam salam kahe toh tum bhi salaam pher do,
jaisa ke hz ibn malik (ra) bayaan karte hain ke

" yani hamne nabi e akram sallalaho alaihi wasallam (pbuh) ke saath namaz ada ki aur hamne us waqt salaam phera jab aap ne salaam phera tha"

(bukhari 838)


agar nabi e akram sallalaho alaihi wasallam (pbuh) ne posheeda aahista salaam phera tha toh sahaba kiram ra ko kaise pata lag gaya ke nabi e akram sallalaho alaihi wasallam (pbuh) ne salaam pher diya hai,

jisse waazeh hua ke imam salaam ko buland aawaaz se hi kahega aur ye masnoon tareeqa hai, haan albatta muqtadi aahista hi salaam kahega ke uske buland karne par koi sharai daleel maujood nahi,


3- ye tareeqa toh ummat e marhoomah me ijma ke saath tawatar se nasal dar nasal chala aa raha hai, aap isme ikhtelaaf saabit karen aur phir taqleed abu haneefa ki wajah se ittefaq saabit karen toh ek baat hai, khaali aapke daawe ko kaun sunta hai,

4- aapke nazdeek tashhud ki miqdaar baithne ke baad agar namazi ne salaam pherne ki bajaaye koi fa'al manaafi namaz ke jaan bhoojh kar kar diya, maslan kalaam kar diya, ya hawa khaarij kar di toh uski namaz ho jaayegi

(mustamli page 298)

iska saboot dijiye ???



RUKOO KI TASBEEHAAT:


Hanafayyah farmate hain ke:-" ruku wa sajde ki tasbeehaat aahista padhne chahiye ye masala FIQH ka hai, hadith ka nahi "

(tohfa ahle hadith page 91)


JAWAB:


1- Hz anas (ra) farmate hain ke maine nabi e akram sallalaho alaihi wasallam (pbuh) ke baad jin logon ke peeche namazen ada ki hain, unme se sab se zyada nabi e akram sallalaho alaihi wasallam (pbuh) ki namaz ke mashaabah umar bin abdul aziz (rh) ki namaz thi aur ham ne aapki ruku wa sajdaat ki tasbeehaat ka ANDAZA dus (10) tasbeehaat lagaaya

(abu dawood jild 1 page 331, baiheqi jild 2 page 110)

jisse saabit hua ke nabi e akram sallalaho alaihi wasallam (pbuh) ruku wa sujood ki tasbeehaat ko aahista kahte they, aur khair ul kuroon me isi par amal tha, agar buland aawaz se kahi jaati thi toh hz anas (ra) andaaza ke bajaaye farmate " hamne 10 tasbeehaat ko shumaar kiya "

2- aap ye saabit karen ke is par tawatir se Ummat marhooma me taa'aamil nahi hai, agar aap ye saabit na kar saken toh fiqh ka naam kis muh se lete ho ??

3- ye toh bataayen ke aapke nazdeek ruku wa sajdah ki tasbeehaat ke be'ghair namaz ho jaati hai, iska kya saboot hai ??



JAMAAT SUNAN KI HOTI HAI YA FARAIZ KI


Farmate hain ke:-" sunnatein akeli padhi jaati hain, jamat sirf farzon ki hoti hai, ye masla fiqah ka hai hadith ka nahi "

(tohfa ahle hadith pg 91)


JAWAB


1- Is masle par is qadr hadith hain ke agar unko ham likhna shuru kar den toh baat lambi ho jaayegi,

magar hanafiyah do'pahar ke waqt sooraj ka inkaar karne ki kasam khaaye baithe hain,

baherhaal mukhtasar arz hai

ham jo din me 5 namazon ke saath baarah (12) sunnatein padhte hain ye dar'asl nawafil hain, jaisa ki sahih hadith me iski wajahat hai

(sahih muslim jild 1 page 250)


unke mutaallik nabi e akram sallalaho alaihi wasallam (pbuh) ka mamool ye tha ke unhe ghar me ada Karte they,

ummul momineen hz aisha (ra) farmati hain ke:-" nabi e akram sallalaho alaihi wasallam (pbuh) mere ghar me johar se pahle 4 rakat (nafil) padhte they, phir baaher tashreef le jaate, aur logon ke saath farz namaz padhte they, aur phir ghar me aakar do(2) rakat (nafil) padhte they, aur logon ke saath maghrib padhte phir ghar aakar do rakat padhte, aur logon ke saath isha padhte aur phir mere ghar tashreef laakar do rakat padhte aur raat ko nau (9) rakat padhte unhi me witr hota, aur lambi raat tak khade khade padhte they, aur lambi raat tak baith kar padhe aur khade hokar qir'at farmate toh ruku wa sujood bhi khade hokar karte they, aur jab qir'at baith kar karte toh ruku wa sujood bhi baith kar karte they, aur jab tulu fajr ho jaati toh do rakat (nafil) padhte"

(tarjuma sahih muslim jild 1 page 616, mutarjam maulwi abildur rahman siddeeqi khandhalwi deobandi taba quraan mahal karachi )

Is hadith se saabit huwa ke nabi e akram sallalaho alaihi wasallam (pbuh) jamaat karaate waqt farz ada karte they aur sunan khar me munfard padhte they,

2- ahadith me jamat ki namaz par ' salatul fajr, salatul juhar, salatul asr, salatul maghrib, salatul isha, ke alfaaz bole gaye hai, masla imamat jibreel ke waqeye ko hi dekh lijiye

hamara ye dawa hai ke faqat faraiz par hi bola jaata hai, jiska qareenah mutaddid hadith me

" sala qabl al juhar ar'ba"

ke alfaz hain aur imamat jibreel me bhi aise hi alfaz hain

(musnad ahmad jild 1 page 333, abu dawood jild 1 page 62)


lihaaza aap kisi daleel sharai se saabit karen ke ye alfaaz nawafil wa faraiz ke darmiyaan mushtarak hai,

maslan agar kisi ne juhar ke waqt me 4 rakat nawafil ada kiye toh un nawafil par bhi quran wa sunnat me " salatul juhar" wagerah alfaaz bole gaye hain,

agar aap ye saabit kar den toh aapko muh maanga inaam diya jaayega, ye baat
Hai ke deobandiyyah sahab inaam se mahroom rahe,

aap agar qasim nanotwi aur rasheed ahmad gangohi aur mahmood ul hasan khan bhi zinda hokar aa jaaye toh iska saboot pesh nahi kar sakte,

jab ye baat saboot tak pahunch gayi toh ab suniye ke nabi e akram sallalaho alaihi wasallam (pbuh) ne hz malik bin huwairish (ra) ko huqm diya tha ke

" jab namaz ka waqt aaye toh tum mese koi ek azaan kahe aur sabse bada imamat karaaye"

(sahih muslim jild 1 page 236)

2- hz malik bin huwairish (ra) ke hadith se ye bhi saabit huwa ke farz namaz ke liye azaan ke saath jamat karwaayi jaaye,

jabke aap ye saabit karen ke azaan ke saath nawafil ki jamat karwaana bhi jayez hai ??


AMEEN KO BULAND AAWAAZ SE KAHNE KA SABOOT:


hanafiyyah Farmate hain ke:-" subah, maghrib, isha, me muqtadi ka aameen buland kahna aur johar aur asr ki namaz me na kahna hadith ka masla nahi "

(tohfa ahle hadith page 91)


JAWAB


1- Yahan Hanafiyyah ne is daawe ko tark kar diya hai ke " ye fiqh ka masla hai " halaanke saabit toh ye kar rahe hain ke ahle hadith bhi muqallid hai, magar taqleed ki daleel dene ki bajaaye amal ahle hadith ka saboot maang rahe hain,

2- aameen ke amal ko bayaan karte hue nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" jab imam aameen kahe toh tum bhi aameen kaho "

(bukhari jild 1 page 108, muslim jild 1 page 176)


jisse saabit huwa ke jahri namazon me aameen jahar se aur sirri me sirri kahi jaayegi,

wajah ye ke agar imam ne aameen hi aahista kahi toh muqtadi ko kaise pata chalega ke imam me aameen kahi hai, zaahir hai ke ye soorat sirf jahari namazon me hi pesh aa sakti hai,

3- imam muhammad naqal karte hain ke imam abu hanifa (ra) ka qaul hai ke :-" imam aameen buland ya aahista kahe hi nahi"

(moatta imam muhammad page 103)

yahi qaul allama khawarijmi hanafi ne allama sharkashi ki mabsoot
Se naqal kiya hai

(kifaaya sharah hidaya jild 1 page 256)

tafseel ke liye "deen al huq jild 1 page 314" me dekhiye, aur iska saboot dijiye !!!


AGAR TAA'WUZ WA SANA RAH JAAYE:


Hanfiya farmate hain ke:-" ek aadmi ki taa'wuz ya sana rah jaati hai, uski namaz hogi ya nahi hogi, ye masla fiqh ka hai hadith ka nahi hai "

(tohfa ahle hadith page 92)


JAWAB


1- Ek lambi hadith me hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne sahabi se daryaaft kiye ke:-" aiy mere bhateeje ! Jab tu namaz ada karta hai toh tu kaise qir'at karta hai"

usne jawab diya:-" main surah fatiha padhta hun, allah se jannat ka sawaal karta hun aur dozakh se panaah maangta hun, mujhe nahi maalum ke aap (sws) kiya qir'aat karte hain aur mu'aaz kiya karta rahta hai?"

nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" main aur mu'aaz bhi jannat aur dozakh ke ird gird ghoomte rahte hain "

(sunnan abu dawood mai Aun jild 1 page 292)

iski sanad sahi hai,

ye hadith is baat ki gawah hai ke agar sana rah jaaye toh namaz ho jaati hai


2- hanafiyyah ka mauqaf hai ke:-" masbook jab baaqi namaz ko ada karne ke liye khada ho toh sana, taa'awuz padhe "

(fatawa aalam giri jild 1 page 91)

is amal par aapke paas kiya saboot hai ke muqtadi baaqi rakat me sana padhe ??


SAZDON KE DARMIYAAN BAITHNE KI KAIFIYAT:


Hanafiyyah farmate hain ke:-" do sajdon ke darmiyaan haath kahan rakhne chahiye, ye masla hadith se saabit nahi hai, fiqh se saabit hai "

(tohfa ahle hadith page 92)


JAWAB:


1- kya nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz me baithne ka tareeqa nahi bataya ? Agar bataya hai, yaqinan bataya hai toh phir ye aitraaz kyon hai,

2- aapka daawa hai ke fiqh hanafi quraan wa hadith ka nichod hai toh usme kaha gaya hai ke tashhud ki tarah baithiye

(mustamli page 322)


sawaal ye hai ke quraan wa sunnat Ke mawafiq hai ya mukhalif ?

Agar aap kah den ke ye quraan wa sunnat ke mawafiq hai toh khud aapki zabaani aitraaz lagu saabit huwa,

aur agar aap yd kah den ke ye quraan wa hadith se maakhooz nahi, toh aapka ye dawa ke fiqh hanafi quraan wa hadith ka nichod hai, BAATIL HUWA


2- jis sahabi (ra) ne jaldi jaldi namaz ada ki thi usko nabi e akram sallalaho alaihi wasallam (pbuh) ne dono sajdon ke darmiyaan baithne ki kaifiyat bataate hue kaha tha ke:-" dono sajdon ke darmiyaan baayen raan par baitho "

(abu dawood mai aun jild 1 page 321)


is farman e nabwi ke bar'khilaaf hanafiyyah ka ye mauqaf hai ke:-" dono paaon bichha kar sureen par baithen "

(mustamli pg 333, masnoon namaz page 371)

is par aap quraan wa sunnat se koi waazeh daleel pesh karen ??


4- ye daawa aapke muslmaat ke khilaaf hai, kyonki fariqain ke nazdeek isme haath rakhne ki kaifiyat tashhud ki tarah hai, aur us shakhs se zyada nadaan Wa jaahil kaun hai jo khasam par aisa aitraaz karta hai, jiski zad me wah khud aata ho,

raha ye aitraaz ke ye taqleed hai, bhai ye taqleed nahi ijmaai masail me mawafiqat hai, aap tasneef wa taaleef ki bajaaye pahle uloom rasmi me tajurba haasil karen.......

AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 3)

Bismillahirrahmanirraheem



AHLE HADITH KE TAQLEEDI MASAIL KA JAYEZA (PART 3)



Deobandiyyah hazraat farmate hain ke:-" ghair muqallideen ki namaz ki sharait hadith se nahi milti, sharait namaz me AHNAF ki taqleed karte hain "

(tohfa ahle hadith 92)


JAWAB:


1- Sharait namaz se aapki kya muraad hai ??

Agar wahi hai jo hanafi bayaan karte hain, toh aap pahle fursat me apne ustad mohtaram soofi abdul hameed sawati ki taaleef " namaz masnoom page 264-274" tak mutaala karen, jahan unhone quraan wa hadith se sharait namaz ko bayaan kiya hai, agar unke dalail sahi hain toh aapke aitraaz ghalat hain,

2- sharait namaz me ahnaaf ne, taharah badan, taharah syaab, taharah makaan, satar aurat, qibla ki taraf rukh, aur niyat ko shumar kiya hai,

ab aap saraahat se bayaan karen ke unme se kis cheez ka quraan wa hadith me dhikr nahi ??

Magar mujhe poora yaqeen hai ke aap kisi cheez ke mutaallik dawa nahi kar Sakte, haan ! Albatta aapne aage page no 16 me namaz ki niyyat ka dhikr zaroor kiya hai, halaanke islam ka dastoor wa kanoon hai ke:-" amaal ka daaromadar niyyat par mauqoof hai "

jaisa ki hadith me hai

(bukhari jild 1 page 2, muslim jild 2 page 140)


agar aap ki niyyat se muraad awaam un naas me maroof tareeqa zabaan se niyyat karne ka hai toh uska koi bhi ahle hadith qayel nahi, balke tamaam hi ise bidat kahte hain,

kyonki namaz ki ibteda nabi e akram sallalaho alaihi wasallam (pbuh) ' allahu akbar ' se karte they,

aur aapke khud banaaye hue alfaaz ada nahi farmate they,

3- jis tarah allah ke pyaare rasool nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ada ki hai wah tamaam tareeqa hi dar'asal sharait namaz se hai,

hz malik bin huwairish (ra) ko nabi e akram sallalaho alaihi wasallam (pbuh) ne namaz ke maamle me taaqeed karte hue farmaya

" tum namaz us tarah padho jis tarah tumne mujhko Namaz padhte hue dekha "

(bukhari, kitabul musaafireen hadith 63)

isse waazeh howa ke jo shakhs jaan bhoojh kar nabi e akram sallalaho alaihi wasallam (pbuh) ke tareeqe ke mutaabik namaz nahi padhta uski namaz nahi hoti,

maslan nabi e akram sallalaho alaihi wasallam (pbuh) namaz ka salaam ke saath akhtimaam karte they, ab agar koi shakhs salaam ki jagah par jaan bhoojh kar hawa khaarij kar de toh uski namaz bekaar hai,


KYA AHLE HADITH IBN HAJAR KE MUQALLID HAIN ??


Deobandiyah farmate hain ke:-" asma wa rijaal me ghair muqallideen imam ibn hajar ki taqleed karte hain "

(tohfa ahle hadith page 92)


JAWAB


1- Iska jawab sirf LANATULLAH ALAL KAAZIBEEN kaafi hai,

2- aapne imam hafiz ibn hajar (rh) ki kutub rijaal ka ghaliban mutaala nahi kiya, warna aisa daawa na karte

bhai unhone " tahzeeb aur lisaan" me aimma jirra wa tadeel ke aqwaal ko jama kiya hai, aur raawi ke 'siqa' wa ' dhaeef' par Dalail naqal kiye hain, unko qubool karna gawaahi ki zamare me aata hai, taqleed ki taareef is par fit nahi hoti,


3- jirrah wa tadeel ki buniyaad umoor mahsoosah yani masmu'aat wa masha'hedaat par hai, na ke qayaas wa ijtehaad par,

4- taqribam tamam muqaliddeen hazraat ahle hadith ko " ghair muqallid" ke naam se mukhatib karte hain,

deobandiyyah wazaahat karen ke ahle hadith ko ghair muqallid kahne me akaabireen deoband ka kaazib hain ya nahi ??


ROZA, QURBANI KI FARZIYAT:


Farmate hain ke:-" roza farz hai, qurbani farz hai, ye hadith me lafz nahi hai, ahnaf ki taqleed karte hain "

(tohfa ahle hadith 92)


JAWAB



1- Roze ki farziyat ka toh quraan kareem me waazeh bayaan hai

" ya aiyyu'hal lazeena aamanu kutiba alaikum siyaam "

Aur "kutiba" ka yahan maana sirf aur sirf farz hai,

bhala batao quraan chhodkar fiqh hanafi ki taqleed koi ahle hadith kar sakta hai ?

2- lagta hai aapne mishkaat bhi Nahi padhi, warna hadith me aata hai ke nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" ramzan ul mubarak ka maheena aa gaya, allah taala ne uske roze tumpar farz kiye hain "

farz allah alaikum siyaam

( musnad ahmad, nisai ba'hawala mishkaat page 173)

iske elawa roze ki farziyat toh quraan se saabit hai, aap kisi ahle hadith madarsa me daakhila lekar pahle quraan paak ka tarjuma zaroor padhen


2- ahle hadith aur jamhoor ummat ke nazdeek qurbaani sunnat hai, yahi imam ahmad aur tahaawi ka qaul hai,

tafseel ke liye dekhen
(mir'aat jild 5 pg 71)


lihaaza aapka qurbaani ki farziyat ko ahle hadith ki taraf mansoob karna hi ghalat bayaani hai, aur ise ahnaaf ki taqleed me baawar karaana double jhoot hai,


NAMAZ E JANAZA KI TARTEEB:


deobandiyyah farmate hain ke:-" ghair muqallideen janaze me jo tarteeb rakhte hain ye tarteeb hadith paak me nahi hai, yani pahli takbeer ke baad 'sana' , taa'wuz, tasmiya, fatiha, agli surat, dusri takbeer ke baad durood ibraahimi, teesre takbeer ke baad 12,13 duwaayen ikatthi karna, ye tareeqa janaaza kisi sahih hadith se saabit nahi "

(tohfa ahle hadith pg 92)


JAWAB:


1- Sirf qiraat fatiha me akhtilaaf hai, baaqi tamaam cheezon me ishtaraaq hai, ek se zayaadah duwaayen ka padhna, ahnaaf ko bhi musallam hai

(masnoon namaz page 732)

isi tarah tarteeb bhi fariqain ke nazdeek ikhtalaafi nahi, kyonki iski hadith se taeed hoti hai,

hz abu umamah, sahal bin hunaif (ra) bayaan karte hain ke:-" namaz e janaza me sunnat tareeqa ye hai ke pahle takbeer kahi jaaye, uske baad surah fatiha padhi jaaye, phir nabi e akram sallalaho alaihi wasallam (pbuh) par durood bheja jaaye, aur durood ke baad khuloos niyat se mayyit ke haq me maghfirat ki dua ki jaaye, phir past aawaaz se daayen jaanib salaam phera jaaye aur qirat sirf pahli takbeer ke baad ki jaaye"

(musannaf abi razzaq jild 3 pg 489,490, ibn abi shaiba jild 3 page 296, al mahli ibn hajam jild 3 pg 353)

Ye hadith sunan nisai jild 1 pg 228 me bhi mukhtasar marwi hai , jisme hai ke:-" sunnat ye hai ke surah fatiha ko padhe phir teen takbeeren kahe aur aakhiri takbeer ke saath salaam phera jaaye,

is hadith ki sanad sahih hai aur isse tarteeb namaz e janaja saabit hai,

jaisa ke hz ibn abbas (ra) ki sahih hadith me hai

(nisaai jild 1 pg 228, baihaqi jild 4 page 38, ibn habban jild 6 pg 69)


2- namaz janaza me sana ka padhna kisi ahle hadith ka mauqaf nahi, al'gharz aapka is masle ko ahle hadith ki taraf mansoob karna jhoot hai, phir use taqleed kahna double jhoot hai


allah taala aapko jhoot bolne aur likhne ki buri aadat se toba ki taufeeq de.... Ameen

TAHREEK AHLE HADITH KA JURM







Bismillahirrahmanirraheem




TAHREEK AHLE HADITH KA JURM:



Hamare mukhalifeen hamen, wahabi, ghair muqallid, la'mazhab, kharji, hashowi, shia ke bhai wagerah laqab se nawaazte hain

(shaniyatul khateeb pg 21, irshad ul shia pg 149, fath ul mubeen pg 442, 453,455 wagerah )



is propaganda ko is qadr hawa di gayi ke aaj , ghair muqallid, wahabi wagerah ka lafz ek GAALI ban kar rah gaya hai,

aakhir ham logon ne unka kya bigaada hai ? Kisi jaaydaad par qabza kiya hai ya izzat nafs majrooh ki hai ?

Nahin ! Hargiz nahi, toh phir hamare saath ye imtiyazi sulook kyon kiya ja raha hai,

halaanke taleem quraan hai ke

" mushrikeen ke maboodan e baatila ko gaaliyan mat do "

(surah anam 108)


qaabil e ghaur baat ye hai ke kya hamara itna hi na'qaabil jurm hai ke hamen chidhaane ke liye bure naamon se yaad kiya jaata hai, baaz firqa baatila ki taraf hamari nisbat ki jaati hai,

khasiyat e illahi ko bila e Taaq rakhkar hamari taraf wah cheezein mansoob ki jaati hain jin ko ham bhi kufr kahte wa gumrahi kahte hain, buzurgon ke gustakh, aimma e deen ki tauheen karne waale toh hamen aam kaha jaata hai,

halaanke ham barmala kah rahe hain ke ham ummat e marhooma mese kisi bhi buzurg ki shaan me gustakhi karne waale nahin,

jin naamon se aap hamen mukhatib karte hain unke saath hamara sire se koi mazhabi rishta wa taalluq hi nahi,

magar in logon ko hamari qasmein jhooti dikhaai deti hai, namazein riya maalum hoti hain, itteba e sunnat ka jazba unko numaish maalum hota hai, qur'an wa sunnat ki khidmat ko ye log hawa e nafs ka naam dete hain,

maine kai baar ghaur kiya ke aakhir hamara jurm kiya hai ??

Jiski itni sangeen saza hamen sunaayi ja rahi hai,

bhaiyyon ! Jahan tak meri aqal wa fikr ne kaam kiya toh mujhe ye kasoor nazar aaya ke hamne TAQLEED ke bajaaye ITTEBA E RASOOL ko odhna bichona banaya,



HIDAYA ki bajaaye QUR'AN ki taraf bulaaya,

QUDOORI ki bajaaye HADITH E RASOOL padhne ke liye logon ko tohfa diya,

tarajim FIQH ki bajaaye QURAAN WA HADITH ke tarajim kiye,

angrezi GHULAMI ki bajaaye JIHAD FI SABILILLAH ko farogh diya,

mulk me FATAWA AALAMGIRI ke bajaaye QURAN WA SUNNAT ke nefaz ka mutaalba kiya,

BIDAT ki bajaaye SUNNAT ki aabyari ki,

SHIRK ki bajaaye TAWHEED ka dars diya,


yahi kasoor un logon ki nigaah me na'qaabil maafi jurm ban gaya,

jaisa hamare pyare nabi e akram sallalaho alaihi wasallam (pbuh) ko ' jaahil ' kaha gaya, usi tarah hamen la'mazhab ka lagab diya gaya,

jaise nabi e akram sallalaho alaihi wasallam (pbuh) ko mazmum kaha gaya, waise hi hamen zaal ka laqab diya gaya,

jaise nabi e akram sallalaho alaihi wasallam (pbuh) ko tawheed ke dars par maaboodan e baatila ka gustakh kaha gaya, waise hi hamen dars e tawheed par awliya allah ka gustakh qaraar diya gaya,

Jaise sahaba kiram (ra) ko itteba e rasool ki wajah se bewaqoof kaha gaya, usi tarah hamen bhi ghair faqeeh kaha gaya,

(surah baqarah 13)


jaise sahaba kiram (ra) ko uswa e rasool ki pairwi wajah se saabi kaha gaya usi tarah itteba e rasool ki wajah se hamen aawaara ( ghair muqallid ) kaha gaya,


afsos sad afsos ke agar " aami (jahil)" ko hidaya padhne ke liye diya jaaye toh wah hidayat par rahega, agar qur'an wa bukhari di jaaye toh gumraah aur aawaara ho jaayega,

IS ZYADATI KI KOI INTEHA HAI !!!


Magar kaan kholkar sun lo ! In fatawa ki allah ke yahan raayi ke baraabar bhi haisiyat nahi,

deen tumhare imam aur fuqaha ka nahi, allah aur uske rasool nabi e akram sallalaho alaihi wasallam (pbuh) ka hai,

hamen khushi hai ke hamen hamare aaqaa ki tarah sab kuch sunna padha aur ham ne sabr kiya, allah taala hamare asalaaf aur hamare liye in cheezon ko tosha aakhirat aur kaffara siyaat banaaye, aur Is amal e hasana ke waseele se hamen apne pyare aaqa nabi e akram sallalaho alaihi wasallam (pbuh) ki shafa'at aur jannat me rifaaqat naseeb farmaaye, aur in logon ko hidayat ata farmaye.... Ameen


khair in logon ki aisi harkat se ulema e haq bad'dil na hue , aur apne mission ko jaari rakha, jiske nateeje me jald hi taqleed wagerah masail ahle ilm ki mahfil se nikal kar aawaami ban gaye,

aur fiqh hanafi ke baaz ghalat aur qur'an wa sunnat ke khilaf fatawe ka mazaaq udaaya jaane laga, hanafiya ne apne andaz e fiqr par ghaur kiya aur ahle hadith ko badnaam karne ke liye nusoos par harfgiri aur taaweel wa tahreef (changes in books) ka raasta akhtiyaar kiya, in logon mese baaz naam ke allama wa fuqaha aur munazireen ne sunnat rasool par mazaaq karna apna odhna bichona bana liya, hamare maa'sir ne bhi ' khade hokar pesaab karna ', ' dauraan e namaz bache ko uthaana ', ' namaz me kundi kholne ki hadith ka Mazaaq udaaya hai

(dekhiye tohfa ahle hadith pg 10)


ahle hadith ki dushmani me bukhari wa muslim ki riwaayat par aitraaz hua, toh kabhi hujjat hadith par harf giri ki gayi, toh kabhi tadween hadith ke naam se hadith me shak wa shubu'haat pesh kiye,


jab ye aitraazaat market me aaye toh JAHLA aur BABU TYPE logon ko in aitraazaat me maaqooliyat nazar aayi, jiska nateeja waazeh tha ke unhone sire se hujjat hadith se hi inkaar kar diya,

aur millat e islamia ke ijtemaayi mauqaf ke bar'ashk ITA'AT RASOOL ka hi inkaar kar diya.......


ALLAH TAALA IN BAATIL ULEMA E SOO KO HIDAYAT DE.......AMEEN

In search of Real Islaam...my path to Salafiyyah....



Alhamdulillahi rabbil aalameen was salatu was salamu ala ashrafil ambiyai wal mursaleen.
Amma'ba'ad.

Assalamualaikum wa rahmatullahi wa barakatuhu....

This is my story on how I became  AhlulHadeeth......

I was born alhamdulillah in a muslim family. My paternal relaties were mukhallids of Shafii maslak,who worked with Jamat-e-Islami and my mother was from a staunch Deobandi Hanafi background who also had some affiliations with Jamaat-e-Islaami.

My mother was the one who hardened my foundations in my faith, Alhamdulillah, and she taught me how to be a fundamentalist muslim. Even before I joined school she started teaching me how to speak English and forced me to have a command over it, she also coaxed me to learn Urdu and always insisted on me to learn the Urdu language.

My mother used to narrate to me inspirational stories of Mohammed(salalllahualihiwasallam),Umar ibn al-Khattab,Hussain(the story of his martyrdom karbala),Salahuddin Ayyubi,Aurangzeb, Tippu Sultan,etc.

Though I still had little knowledge of Islam,I always held the belief that there can be no religion superior to Islam.

In my house there were two types of literature,as i said,Deobandi as well as Ikwani. I only remember reading Khutbaat of Sheikh Maudodi (May Allah forgive him) and little bit of Tafheem-Al-Quraan. I never touched his other books. I still hold the memories of the books of Ashraf Ali Thanvi (May Allah forgive him) my mother read out to me.

I however did not participate in the Tablegi Jamat,actively,because i was put up in Kuwait from Lkg till 10th standard.
Neither did i ever hear the word ahlehadees or salafi till now.


The place i heard the word 'wahabi' is still strong in my memory. In my eighth standard Social Science text book. It said that the people of a muslim sect 'wahabis' were the ones who started the freedom struggle. I however did not feel proud of it,because i thought what was the use of fighting against the british when you (the wahabis) will anyway go to the hell fire.since i had never heard of 'wahabis', i thought they might be some sect like shia or bohris,so without proper beliefs any other action wont be accepted,and too must be the case with the wahabis.

Meanwhile, I did have a faint picture of Brother Zakir Naik. Once when i saw him on QTV, with a coat and tie,and brother zakir was saying it's halal to wear it. I switched off the tv, thinking him to be a modernist and deviant trying to defend modernism in islam, as i was taught that the tie was a christian symbol.

For my 11th i came to india.i stayed in my grandmother's place.

In my grandma's place,they would often ask me to lead the prayers,as they assumed that i have good knowledge on islam. However,they would,remind me to pray in the shafii way,but i would insist and pray in the hanafi way-because i believed that all 4 imams were barhaq.

0nce in the fajr prayer,i remember,that after the 2nd rakath i was about to go into sujud without reciting the dua-e-qunut!on that my uncle,standing beside me,pulled my hand forcibly,and so i stood again,and recited the dua e qunut!!!(For the shafiis reciting the qunuut was a wajib in the second rakah of fajar prayer)

I once went to our family mosque,which was lead by a hanafi deobandi imam,he too was forced to pray the shafii way by the public.

When i asked him,what was the ruling if i missed some part of the salah.he replied me telling that it depended on which maslak i belonged to.i was silent and came back.

This year,was when,i actually had an insight into jamat e islami's activities.

I understood some basic things about jamat-e-islami. They velhemently supported Iran,and abused the govts of saudi arabia.This feature of theirs did appeal to me.

Some two sessions of dars-e-quran in the weekly SIO meet,and singing some hamd-o-naat in jamat e islami programs was what i contributed to them.I really liked the way they grouped people irrespective of their differences.

One thing of theirs,which i hated was,their linency towards,sporting the beard,wearing the cap and pants above the ankles.they considered this to be mere sunnah which could be comfortably neglected!


In my 12th my mother came to India,and i started staying with her. far from all jamat e islami activities,now.

There was peace tv english in our cable channel,which i rarely saw,and when i did,it had only comparative religion dawah which was really impressive to me.i picked up many things like stats and verses etc,even though i watched it for less than 3 hours a week.

I was interested in doing dawah now,being still a hanafi within!

There was a barelvi mosque near our house,which i liked going to,to listen the friday khutbah.I thought that the naats and salaams they sung,were the best way of showing love to the prophet sallallahualaihiwasallam. I also loved their show of love for the prophet. But one day in some khutbah the imam of that mosque cursed Aurangzeb because he supposedly dug out the grave of some aulia-allah! Even before praying the friday prayer in that mosque,i left the mosque and went out in disgust.


The reason i left that mosque,was not because of tawheed,but because they cursed Aurangzeb!!!  With all these confusions in mind,i finished my 2nd puc. I wanted to do medical,but my mother forced me to select engineering.With utter disgust i decided to opt for engineering,but i settled for a course which would be available only in bangalore!because i wanted to stay away from my strict mother who never allowed me to enjoy student life and meet my friends outside college.for your info the course was aeronautical engineering.

All my decisions,which i made to rebel against my mother,made me happier by the day.
Because i was soon going to enjoy life in bangalore!


In bangalore, my college's muslim friend's circle was tableeghi.I was happy finally,as i got my roots back,they said they were deobandi hanafis! Six months i was with them,sitting in the fazail e amal 'gashts' and speaking on eeman was the norm.

There were two 'fitnah maker' ahlehadith guys in our group. When these guys would tell about quran and sunnah to me, They would talk sense,but then i would give lame arguments to prove that 4 imams can exist in co-existence!

But the tableeghis soon realised the scene.and started making me listen anti-ahlehadis speeches by Anzar Shah Qasmy from bangalore.i heard quite many of his speeches.mostly extracts.topics like-'ham hanafi kyu hain','ghair mukhalid ka operation',etc.this was the time i started sporting a beard,i.e,a trimmed one,not a salafi beard.

Whenever i would argue with these 2 salafi guys,i knew my argument was lame,yet i would continue.

All what I heard about the salafis from Anzar Shah Qasmy was that they,
*Only accept authentic ahdeeth,*Reject or throw away statements which contradict the hadees,*That they rob from the houses of the 4 imams,*They hate blind Taqleed,*They dont do any shirk or Biddah!!!

Even before they could tell me what being an ahlehadith actually  was, soon there was some ramzan students program in the mosque near our college in bangalore.brother Mehtab from CIS had come there to give a speech.

What i always heard of salafis was that they always has 'benoor'(darkened) faces!but when i saw brother mehtab,even though i had never seen many salafis,i felt that,this brother is most probably an Ahlehadith. His talk was on 'ilm'.and in the Q&A session,he classified one hadith as fabricated. i was really impressed by this.i never knew hadith too were classified as authentic or unauthentic.

I was made to believe in everything i was told to be a hadeeth....!!!

Just after the programme,i went in to congratulate him and ask questions like how to do dawah n stuff!

But even without me asking him !this brother started explaining me on the topic- Where Is Allah? I agreed to the belief that Allah was on His Throne..alhamdulillah....
(The Deobandi Aqeedah and Jamaat-e-Islami's founder Moulana Moudodi'd Aqeedah was that Allah is everywhere-this is a serious mistake in aqeedah)

This was the real beginning of loving ahlehadith.and a journey to a rugged terrain.


One of those 2 fitnah makers,who actually did not sport a beard,asked me how was this daee! i replied positively.to this he said that the brother was also an ahlehadith.

Then our college holidays started and i went back home with the beard!

When i reached my hometown,udupi,my relatives asked me if i had become a salafi(i never heard the word salafi yet,i just knew ahlehadith!).

I asked in amazement- who are they?they told me all vices about them just like i heard from Anzar Shah Qasmy's talks-that they criticise,they think only they go to jannah,that they support israel etc. i in innocence made a sort of promise with one of my jamateislami uncle that i would never become a salafi!



Soon this incident happened in my grand mother's place.(Allah opens up the hearts of the people in the way He has planned, Masha'allah.....)

My younger uncle XYZLMN came from kuwait.he wanted to buy a gift to his christian boss because he had done many favors on him.

I went with my uncle to the bazaar.soon my uncle entered a shop which had sandal wood idols of hindu gods! My uncle then brought a sandal elephant for rupees3500,i told my uncle that it is haram to buy an idol from an idol worshipper.he had lame arguments saying that the christian boss wont worship this.i still insisted that buying from a shop specifically selling them was haram.but my uncle brought it and we went home.

From my grandmothers place,i went back to my house,approx 5 kms from there,but i was really disturbed!

Next day i went to my grandmother's place,with an intention to advice my uncle to return back the idol.
My uncle refused and scolded me.

I had very meagre knowledge of islam,and that too not salafi islam.but still. . . . .

I told my uncle-"you have become mushrik by buying the idol."

My uncle-"you have become a salafi who nags on the smallest of things."

Me-"what salafi,i m not a salafi?''

Uncle-"you will now keep beards like the jews".

Me- "uncle,can you see i trimmed my beard,but uncle dont slander the salafis,they have got hadiths to support them,the prophet never trimmed his beard."
 (I got this knowledge from my arguements with the 2 salafi brothers i mentioned above)

Uncle- "oh wow! And then you will keep the hands on your chest like this(showing me the way salafis do in a mocking way)".....

Me- "uncle,dont joke them like this,there is a hadith in abu dawud which supports their action."

Uncle-"do you shake your index finger in namaz''.

Me-no!

Uncle-"but the salafis do it! they distract people in prayer!"

Me-"they may have some hadith for that,we should ask them!"

Uncle- "haan! The salafis have only got all the hadiths in the world! do you know The barelvis also have hadith to go to dargah ! "

i was immensly angry at this. . .
I roared,forgettin that he is a fatherly figure to me. . .

I said- "barelvis have got hadith!!! shut your mouth and getlost,if you dont know something dont speak about it! "

My uncle-"ya allah! My child said this to me"(he was almost about to cry)

My mom-"son you shouldn't have spoken this way!"

Me- " ammi! He is supporting the mushriks! Mocking the hadith! Mocking the acts of the prophet!should i sit quietly. . ."

My mom and me,we left the place soon, i was hurt,i felt why did i support the salafis. it has already started division, just like I heard about them......!

Tears are rolling down my eyes as i m typing this.perhaps Allah loved this argument of jihalat of mine.and allah pushed me into the maslak e haq.

Next day,a salafi boy, Muzammil ,who had become salafi from barelvi long before me, came to our house.
After we finished the zuhr prayer,he asked me.

Muz-"why are your hands below the navel?"

Me-"see there is no authentic hadith for any placement of the hands."

Muzamil,he immediate opened my desktop and showed me a zakir naik video,from his pendrive, supporting placement of hands on chest,saying that the hadith of placement of hands on chest was stronger that the other two hadith!

(As I never considered brother Zakir to be an authentic guy I felt that Zakir bhai's authority in islaam is nill!!)
Me- "see brother,when there are 3 weak hadith,we can follow anyone.i ll enquire it elsewhere and see."

muzamil did not have enough material to convince me.and my heart deep inside did not want to agree to this guy who was 4 years younger to me;though i strongly felt it was true.


With great pain within,i reached bangalore,i felt that there must be something wrong with these salafis.or else why would people resort to mocking someone with so many evidences.

I remembered,CIS!

Just as i reached bangalore,i went there,and brought the book-"prayer of the prophet by sheikh albani."

br.mehtab asked me if i wanted to see postmartem of fazail e aamaal by meraj rabbani.! I was perplexed as though hearing something new. . .i asked again-"what?"he replied 'fazail e amal' ka postmartem!

I brought that too.and by the next week i finished reading almost 15 pages of the book from the front,and 15 pages of the back!the way imam albani refuted taqleed in the beginning and the way with which he refuted zaif hadith in the end was superb!masha'allah. and the videos of shaikh rabbani blasted out to me the wrong aqaid of the deobandis! my mind was salafi now.but not yet proclaimed.

For the remaining queries,i went to shaikh ijaz nadwi of charminar mosque bangalore.he with his handsome salafi face and politeness would clear all the doubts i had.Mashaallah....

The news of my arguments with my uncle reached all corners of my family.

Even after becoming a salafi by heart.when my uncle ifthikar asked me by  phone, if i m salafi-i said-"dont you lie please,i m not a salafi?"

i kept tellin that to many of my uncles who called me.

I was irritated by all this,this was getting too much.besides that,the tablegis near my house were arguing with me as to why i was doing rafadain,etc etc.

When one day, after watching 'the serah of umar ibn khattab-by shaikh rabbani',when i heard how umar proclaimed his islam! i went to the internet center,opened my social networking account,which had many of my relatives,and i changed my name.from 'Mohammed Thajammul Hussain Manna'. . . to 'MANNA MOHAMMED SALAFI'!

And whenever my uncles called to verify the change,i said-
"you were forcing me to become a salafi? yes i m salafi now!"

when one of my uncles asked-"you promised me that you would never become a salafi".

Me: "this is only the correct path! And i m a salafi now!"

After this incident all my relatives from my fathers side broke their ties with me.my mom and younger bro became ahlulhadith very soon.my dad rejected my manhaj for one year.but when he returned to kuwait and asked the scholars there about 'ahlehadith',i dont know what they said.but then my father too accepted maslak-e-ahlehadith.

This was how i became 'manna mohammed salafi'.

I never removed the word salafi with my name,even now, till date after 3 years.because i never wanted to hide the truth.and i never had the misconception of naming oneself as an adherant to AhlusSunnah or AhlulHadees or Salafi because descriptive names like AhlusSunnah, AshaabulHadeeth and AhlulHadeeth wer used by the people from the first 3 generations inclusive of the Sahabas! Alhamduliillaah....

May Allah reward the brothers Mohammed Naqeeb and  Zameer Pasha for doin dawah to me, may Allah guide Anzar Shah Qasmy ,who curses the salafis in his speeches, to  accept the truthfullness of ahlehadees , it is because of him that I felt the need to research on Islaam. May Allah raise the status of shaikh Nasir uddiin Al-Albani (rahimullah) for his works, May Allah preserve Shaikh Meraaj Rabbani and give him a long and healthy life and extract more service from him for His deen,May Allah preserve Shaikh Aijaaz Nadwee for clearing my misconceptions about Salafiyyah...Aameen Summa aameen.....

Finally all praises are for Allah, who guides whomsoever He wills....