اقرأ باسم ربك الذي خلق

4 Jan 2018

Sahih Muslim Ka Muqaddamah

hi   -
Sahih Muslim ka Muqaddamah, Imam Muslim ne apni kitab sahih Muslim likhne se pahle likhi hai. Ye unhone is liye likhi hai taaki kuch bunyadi Usool al hadith logo ko wazeh ho jaye ki kis tarha ki hadees Muhaddiseeno ne qubul ki hai aur kis tarha ki nahi. Aur un Muhaddiso ne kitni mahnat kar ke sahih aur gair sahih ahadeeso ko alag kiya hai kyuki aksar log usool e hadith se nawaqif hai. Aksar logo ko to ye bhi pata nahi ki hadith bhi boht tarah ke hote hai. Allah un Tamam Muhaddiso ko aakhirat me bhi qamyab kare jis tarah wo dunya me qamyab hue the, jinhone itni mehnat kar ke RasoolAllah ﷺ ke paigam ko ham tak pohchaya hai.

Sahih Muslim ka muqaddamah padhte hue apko lagega ki ajkal jo ham baate karte hai, jo kuch log kahte hai ki ham log ajeeb-gareeb baate kar rahe hai Toh ye saari baate Imam Muslim ne bhi kiye hai. Is Muqadme ne boht logo ki zindagi change ki hai.  Imam Muslim ke shagird ne Imam Muslim ko ye mashwara diya tha ki wo Sahih Muslim likhe aur isi liye jagah jagah is Muqaddameh me Imam Muslim apne shagird ko duae dete hai. Ab mai bilkul (exact) Imam Muslim ke alfaz likhta hu jo unhone kaha Jo ki Itne pyare hai ki apke dil me utarte chale jayenge in shaa Allah. Agar zarurat padi to unke Alfaz ki wazahat kar dunga in shaa Allah. Imam Muslim ke alfaz green text me honge aur mere explanatory notes brackets aur black text me honge:

Hamd wa salawat ke baad Imam Muslim apne shagird Abu Ishhaq ko Mukhatib karte hue farmate hai: Allah tujh par raham farmaye ke tune apne parwardigar ki hi taufeek se ye zikr kiya tha ki Rasoolullah ﷺ se jo ahadith marwi hai un tamam hadith ki talash aur justutju ki jaye jo Deen ke usool aur us ke ahkaam jo sawab wa azaab aur rugbat aur khauf (yani Fazail wa akhlaq) ke mutallik hai aur tum wo tamam ahadith mustanad isnaad ke sath chahte ho jinko ulema e hadith ne qubul kiya hai. Allah taala tumko hidayat de ke tumne us baat ka iradah zahir kiya hai ke mai is qism ki tamam ahadith ka ek majmua tayar kar ke ikhtisaar ke sath tumare liye jama kardu. Allah taala tumhe izzat ata farmaye jab maine tumhari is farmaish par gaur kiya aur is ke anjaam ki taraf tawajjah ki aur Allah kare iska anjaam achha ho toh mujhe ye andaza hua ke aur logo se pahle khud mujhe bhi ye majmua tayar karne ka fayda hoga.

Mazbuti aur sehat ke sath thodi si ahadith ko yad rakhna zyada aasan hai khas taur pe Awamun-Naas ke liye jinhe sahih aur gair-sahih ahadith me tameez hasil hi nahi ho sakti jab tak ke dusre log unko bata na de. Pas aisi surat e haal me thodi tadad me sahih riwayaat jama karne ka iradah karna boht zyada tadad me zaif riwayaat jama karne se zyada behtar aur mufeed hoga.

[Ab Imam Muslim kahte hai ki kin logo se wo ahadith nahi lenge]

1. Wo log jinpar aksar Muhaddiseen ne Taan hai jaisa ki Abdullah bin Miswar, Abu Jafar Madaini, Amr bin Khalid.. wagaira
2. Un jaise dusre log jin par ahadees ghadne ki tohmat hai. 
3. Aur wo log jo Az-Khud ahadees banane me badnaam ho chuke hai.
4. Aur isi tarha wo log bhi jinki aksar ahadees munkar ya galat hoti hai toh aese tamam logo ki riwayaat ko ham apni kitab me jama nahi karenge.

Usool e Hadith ki istilah me munkar us shaks ki hadith ko kahte hai jo siqah aur qamil ul hifz raawio ki riwayat ki khilaf riwayat kare ya uski ahadith ki kisi ne bhi muwafiqat na ki ho. Pas jab aesi surat e haal ho to wo raawi matruqul hadith hoga aur iski ahadith muhaddiseen ke nazdeek qabil e qubool aur qabil e amal nahi hogi.

Isi tarha agar tum kisi ko dekho ki wo Imam Zohri( boht bade Muhaddis aur Tabaeen, Imam Abu Hanifa r.h.ke ustad)  jaise buzurg shaks ya Imam Hishham bin Urwa jaise azeem shaks, jinki riwayaat ahle ilm ke yaha bohut mashhoor aur faili hui hai, (unhi) se aesi riwayat bayan kare jis riwayat ko un ke mashoor shagirdo maise kisi ne bhi bayan na kiya ho aur ye raawi sahih riwayaat me un ke mashhoor shagirdo ka shareek bhi na raha ho, Toh aese raawi ki hadith ko qubul karna jayez nahi.

Hamne riwayat hadith ke silsile me Muhaddiseen ke mazhab ko bayan kar diya hai taaki jo log usool e hadith se waqif nahi hai, un maise ahle Taufeek ko ye ibtidai malumat hasil ho jaye.  
Ae Shagird e azeez, in tamam mazqura bala baato ke baad Allah taala tujh par raham kare, jab hamne zaif aur munkar ahadith ko alag karne me unlogo ki galtiyo ka jayeza liya, jo log khud ko Muhaddith karar dete hai, toh dekha ke ye log sirf sahih aur mashhoor ahadith par ittifa karne ki bajaye un rawio se bhi ahadith nakal kar rahe hai, jinki bewakoof aur gair mustanad hone ko ye khud bhi mante hai.
Ab jo log Majhool aur Zaif isnaad ke zariye in munkar riwayaat ko naqal kar ke khamiyo se nawakif awaam me failarahe hai, toh hamare dil me ye ehsaas paida hua ki Ae Shagird e Azeez ham teri (sahih ahadith ko jama karne ki) farmaish ko zarur pura kare.
Yad rakho! Allah tumhe taufeek de ye baat achhi tarha zahennasheen karlo ke har ek Muhaddis jo sahih aur gair-sahih ahadith ki pahchan, aur siqah aur gair-siqah raawio ki marifat rakhta hai us par wajib hai ke wo sirf aesi ahadith naqal kare jinki isnaad sahih ho aur un ke raawio maise koi raawi bhi jhuta, biddati aur sunnat ki mukhalifat karne wala na ho, ya us raawi ka aeb faash na hua ho, aur hamare is qaul ki daleel aesi hai ke koi bhi iska mukhalif nahi hai aur wo hai:

Aye Eeman walo agar tumhare pas koi fasiq (shaks) khabar laye to khoob tahkik kar liya karo (aesa na ho) ke tum kisi qaum ko la-ilmi me (na-haq) takleef pohcha baitho, fir tum apne kiye par pachtate rah jao.
Surah al-Hujraat, ayat-6.

Yad rakho Muhaddiseen ke nazdeek fasiq ki riwayat usi tarha mardood hai jis tarha ke aam logo ke nazdeek uski gawahi gair maqbool hai. Quran e hakeem se khabar e fasiq ka gair mottebar hona sabit hai aur is par hadith bhi gawah hai ke munkar raawi ka riwayaat bayan karna durust nahi. Aur wo hadith wahi hai jo RasoolAllah ﷺ se shohrat ke sath mankul hai ke jisne ilm ke bawujud jhuti hadith ko meri taraf mansoob kiya wo jhuto maise ek jhuta hai.

[Iske baad Imam Muslim apne baat ki subuto ke liye hadith lekar aye hai]

Hadith no 1: RasollAllah ﷺ ne farmaya Mujh par jhoot mat bandho jo shaks meri taraf jhut mansub karega wo jahannam me dakhil hoga.

Hadith no 6: Rasoolallah ﷺ ne farmaya Kisi shaks ke jhutha hone ke liye yahi baat kafi hai ki wo har suni sunai baat ko aage bayan karde.

Hadith no 16: Hazrat Abu Huraira r.a. se marvi he ke RasulAllah ﷺ ne farmaya: "Akhri zamanay mein kuch aise (jhootay) zahir hongy jo tume aise hadeesien sunayen ge jo tum ne aur tumhare abao ajdad ne bhi nahe suni honge. Lihaza in se mehfooz rahna ke kaheen tume gumrahi ya fitnay mein mubtala
na kar dein.

[Is hadith se koi ye na samjhe ki ye aj ke zamane ki baat ho rahi hai. Ye Imam Muslim ke zamane ki baat ho rahi hai. Wo kah rahe hai ki mai isi liye to ye kar raha hu kyuki log jhuti ahadith gadh rahe hai. Jaise baaz log kahte hai ki ye log nayi nayi hadise laate hai. Ab nayii kaise?? Kya Sahih Bukhari nayi likhi hui kitab hai? Ap aur agar ap ke ajdaad jahil rahe hai to iski wajeh se ye log ham par ye hadith fit kar rahe hai. Jaise ek Muhawra hai ki chor bhi kahe chor chor. Toh ab Mai Ibrahim a.s. wala jumla bolunga, "Tum aur tumhare aabao-ajdaad bhi gumraah the". Agar Unhone Bukhari nahi padhi jo ki nearly 1200 saal pahle likhi gayi thi to kya ye hamari galti hai, Apko agar pata nahi laga ki Sahih al Bukhari ya Sahih Muslim me namaz ka tarika kya hai to is ki wajah se ham par ye hadith fit karoge.  Ye to tab lagao ge jab ham koi nayi hadith pesh kare jiska kitab wa sunnah me koi dalail nahi hai jaise inke kuch moviyo ne mil kar ek hadith banayi hai jo dunya ki kisi hadith ki kitab me maujud nahi hai ki Sahaba aur Munafik namaz me But(idol) rakh kar aate the isliye RasoolAllah ﷺ rafa yadain karte the. Agar ye hadith dunya ki kisi hadith ki kitab me likhi hui ho chahe zaif sanad ke sath ho to ham rafa yadain chhor denge. Hadeese to ye gadh rahe hai ].

Hadith no 17: Hazrat Abdullah Bin Masood r.a. se marvi hai ki, Baaz waqt shaitan Insani surat mein kisi Qaum ke pas aa kar jhooti hadees bayan karta hai aur jab logon mein intshaar waqia ho jata hai to in mai se aik shaks kahta hai ki Maine aik shakhs se yeh hadees suni he jis ka chehra tu mein pehchanta hon magar is ka naam nahi janta. [yani wo admi jiski hadith bayan ki jarahi hoti hai darasal shaitan hota hai].

[Aur isi liye Asma wa Rijal ka ilm qayam kiya gaya hai ki pata chale ki hadith ka bayan karne wala kaun hai. Aesa nahi ki ek Buzurg farmate hai, Hazraat farmate hai, sarkar farmate hai, bas farmate hi hai lekin farmane wale ka pata hi nahi nai.]

Hadith no 21: Hazrat Mujahid bayan farmate hai Hazrat Ibn Abbas ne farmaya ke ek wo waqt tha ke jab ham kisi se ye sunte ke Rasool ﷺ ne farmaya to hamari nigahe dafatan be-ikhtiyar us ki tarah lag jati thi aur ham bade gaur se uski hadith sunte the lekin jabse logo ne zaif aur har kism ki ahadith bayan karna shuru kar di, to ham sirf usi hadith ko sunte hai, jis hadith ko ham pahle se jante ho [ki ye sahih hadith hai ].

Hadith no 22: Hazrat ibn Abi Mulikah r.h. bayan farmate hai maine Hazrat ibn Abbas ko likha ke mere pas kuch ahadith likhwa kar poshida taur par bhejwa de. Toh Hazrat ibn Abbas ne farmaya ki mai is ladke ke liye ahadith ke likhe hue zakhire maise sahih ahadith ko hi muntaqab kar ke bhejunga. Fir Hazrat ibn Abbas ne sayyedna Ali ke kiye hue faisle mangwaye aur un maise baaz baate likhne lage aur baaz baato ko dekh kar farmate jate Allah ki qasam! Ali ne ye faisala nahi kiya tha. Agar wo aesa karte to khud bhi rahe-rast se bhatak jate (yaani baaz logo ne Sayyedna Ali ke faislo me tahreef kardi thi)

Hadith no 24: Hazrat Abu Ishaq farmate hai ki Hazrat Ali ki wafat ke baad jab logo ne un ke kiye hue faislo ko nikal kar dekha, Toh Sayyedna Ali ke sathiyo maise ek sathi ne farmaya Allah taala inko (yani tahreef karne walo ko) tabah kare ki inhone kaise keemti ilm ko bigad dala hai (ki Hazrat Ali ke faisle badal diye) .

Hadith no 27: Hazrat ibn Sireen ne farmaya ki pahle log isnaad ki tahkeek nahi kiya karte the lekin jab Deen me biddat aur fitne dakhil ho gaye to logo ne kaha ki apni apni sanad bayan karo, pas jis hadith ki sanad me ahle sunnat raawi dekhte to hadith qubul kar lete aur agar sanad me ahle biddat ko dekhte to Hadith chhor dete.

Hadith no 30: Hazrat Abdullah bin Zaquan r.h. apne walid se riwayat karte hai ki maine Madinah shareef me aese 100 admi paye jinke nek sirat hone pe sab muttafiq the magar unhe hadith riwayat karne ka ahal nahi samjha jata tha, aur unki hadith qubul nahi ki jati thi.

[Ye isliye kyuki ye bhole bhale hai, bas hatho par tasbih ferne wale (muhawra), inko koi zaif hadith bhi bayan karega to ye akar suna denge, khali roze-namaze karne wale (muhawra), jaisa ke aj ke movio ne zaif ahadith bayan kar ke bhola-bhale Muslim jo ki usool e hadith ke ilm se na-waqif hai unhe bewakuf banate hai .]

Hadith no 32: Hazrat Abdullah bin Usman farmate hai ki maine Abdullah bin Mubarak ko farmate hue suna ki Isnad e Hadith Deen ka hissa hai. Aur agar Isnad na hote to har aadmi apni marzi ka Deen bayan kar deta. Abu Ishaq Ibraheem bin Eesa farmate hai maine Abdullah bin Mubarak ke samne ek hadith bayan ki. Hadith sun kar unhone farmaya ye hadith kiski riwayat hai, Maine kaha Shahab bin Kharash ki. To unhone farmaya ke wo siqah hai. Fir un hone kaha Shahab ne kisse riwayat ki hai? Maine kaha Hajaj bin Dinar se. Unhone farmaya ki wo bhi siqah hai. To unhone farmaya ke Hajaj ne kisse riwayat ki? Maine kaha ki wo kahta hai ki Rasool ﷺ ne farmaya. Toh Hazrat ibn Mubarak ne farmaya. Aey Abu Ishaq, Hajaj aur RasoolAllah ﷺ ke darmiyan to itna taweel jungle (yani zamana) hai, jis ko tay karte karte Unnto (camel) ki gardane thak jayengi (yaani ye hadith to munqate hai matlab bich me ek raawi nahi hai).

[Unke kahne ka matlab hai ki Hajjaj ne RasoolAllah se kaise riwayat kar diya jab ki un ke bich ka zamana boht zyada hai, bich maise ek raawi miss hai aur isliye ye hadith qabil e qubool nahi hai. Halaanke ke banda (Tabayee) siqah hai lekin fir bhi ye riwayat nahi qabile qubul hai kyuki bich ke ek raawi miss hai.
Hamare muashre me to kahte hai ki Imam Abu Hanifa r.h. ne farmaya, fula r.h. ne farmaya. Ye dekhe Abdullah bin Mubarak jo Imam Abu Hanifa ke shagird hai wo kah rahe hai ki kayi jungle hai bich me RasoolALlah ﷺ tak pohchne ke liye. Lekin ye jungle ko baaz Hanafi log ne paar kar liye hai jo 400 saal the aur Hidaya likh kar pare maari aur kaha ki Imam Abu HAnifa ne farmaya jab ki iski koi sanad hi nahi hai. Imam Abu Hanifa ki hadith le kar aye ham manenge lekin un ke zaati aqwal to hamare liye Hujjat nahi hai.].

Hadith no 38: Abdullah bin Mubarak ne kaha ki maine Sufyan at- thawri se kaha ke Aap Obad bin Kaseer ke halat se waqif hai ke wo ajeeb o gareeb ahadith bayan karta hai, Apki uske mutallik kya raae hai ke mai logo ko usse ahadith bayan karne se rokdu? Hazrat Sufyan ne kaha kyu nahi. Abdullah bin Mubarak farmate hai jis majlis me mere samne Obad bin kaseer ka zikr aata to mai uski Deendari ki tareef karta, lekin ye bhi kah deta uski ahadith na lo.[kyuki is field ke andar unko kuch pata nahi ha, bhole bhale Muslim hai jaise pahle zikr kiya gaya.]

Hadith no 40: Hazrat Yahya bin Saeed bin Qatan apne baap se riwayat karte hai ki hamne nek logo se badh kar kisi aur ko Jhuti ahadith bayan karte hue nahi paya. 
Imam Muslim kahte hai "Jhuti hadith unki zabano se nikal jati hai" (yani wo log qasadan jhut nahi bolte hai).

Hadith no 54: Sufyan bayan karte hai ki log Jabir bin Yazeed al Jaa'fi se uske aqide batila ke izhar se pahle ahadith bayan kiya karte the lekin jab usne apne batil aqide ko zahir kar diya toh logo ne usko hadith me Mashkuk karar de diya aur usse riwayat lena chhor diya. Jab Sufyan se kaha gaya ke usne kis batil aqide ka izhar kiya tha? Toh Sufyan ne kaha Raj'at ke aqide ka.

[Raj'at ka aqidah kya hai wo aage aa jayega]

Hadith no 55: Jarah bin Malih kahte hai ki maine Jabir bin Yazeed al Ja'fi se suna wo kahta tha ki Abu Jafar (Imam al Baqir bin Ali bin Hussain r.h.) se riwayat ki gayi, Rasool ﷺ ki 70000 hadith mere pas maujud hai.
  
Hadith no 58: Sufyan bayan karte hai ki maine suna ki ek admi ne Jabir al Ja'fi se Allah ke is qaul ki tafseer puchi:
Tarjuma: (Aur isse pahle tum Yusuf ke haq me jo zyadtiya kar chuke ho), So mai is sar-zameen se hargiz nahi jaunga tab tak mujhe mera baap ijazat (na) de ya mere liye Allah koi faisla farma de, aur wo sabse behtar faisal farmane wala hai.
Surah Yousuf, ayat-80.

Toh Jabir ne kaha is ayat ki tafseer abi zahir nahi hui. Sufyan ne kaha ki usne jhut bola. Hamne kaha ki Jabir ki usse kya murad thi, toh Sufyan ne kaha ki Raafzi ye kahte hai ki Hazrat Ali badalo me hai aur unke aulad maise kisi ke sath na niklenge yaha tak ke Asman se Hazrat Ali awaz de ke Niklo falaa ke sath. Jabir is ayat ki jhuti tafseer bayan karta (yani Raj'at ka batil aqida rakhta tha) Halanke ye ayat to Yousuf ke bhaiyo se mutallik hai.

Hadith no 64: Hazrat Hammam ne kaha ke Abu Dawud Al Ami Hazrat Qatada ke pas aya Jab wo chala gaya to logo ne kaha ki is shaks ka dawa hai ki wo 18 badari sahaba se mila hai. Hazrat Qatada ne kaha ki ye tawun se pahle bhik mangta tha iska riwayat hadith se koi lagao tha hi nahi aur ye is fan me guftagu karta hai. Allah ki kasam Hasan basri aur Saeed bin Musayyab jaise Tabaeen ne bhi siwae Saad bin Abi Waqas ke kisi bhi dusre badari sahabi se riwayat nahi ki hai.

Hadith no 79: Ali bin Mashar ka bayan hai maine aur Hamza ne Ibn Abi Ayash se takriban 1000 ahadith ka sama kiya hai (suna hai). Magar jab mai Hamza se mila to unhone bataya ki Maine Nabi ﷺ ki khwab me ziyarat ki Toh Ap ﷺ ke samne maine Ibn Abi Ayash se suni hui ahadith bayan ki to ap ﷺ ne un maise 5 ya 6 ke alawa kisi bhi hadith ke sahih hone ki tasdeek nahi ki.

Hadith no 83: Hazrat Abu Nayeem se jab Ma'laa bin Irfan ne Abu Wael ke hawale se bayan kiya ki wo kahta hai ki hamare samne Abdullah bin Masood Jang e Siffin ke mauke par aye the toh Abu Nayeem ne Ma'laa se farmaya kya Hazrat ibn Masood (Siffin se 2 saal pahle) mar jane ke baad dubara zinda ho gaye the.

[Jang e Sif hui hai 37 ya 35 Hijri ke andar aur Abdullah bin Masood 33 Hijri me faut ho gaye the. Toh unka kahna hai ki kya Abdullah bin Masood apni kabr se bahar nikal aye the aur hadith bayan kar ke chale gaye? Shukar hai ki waha koi sufi nahi baitha tha warna wo kahta ki ye buzurg ki gustakhi hai, buzurg to nikal hi sakte hai kabr se bahar. Iska matlab ye hai ki Muhaddiseen ki nazar me kahi nahi hai ki koi kabr se bahar nikal kar hadith bayan kar sakta hai, balki ye naqshbandi silsile ne kaha hai. Ye inhi ke muamle me aese silsile chalte hai. Muhaddiseen toh sahabi ko nahi mante ki wo kabr se nikal aye fir buzurg kaise nikal ke aakar bait karenge ].

Hadith no 84: Affan bin Muslim farmate hai ki ham Ismail ki majlis me the ki ek shaks ne kisi shaks se Hadith bayan ki to Maine kaha ki wo to gair-mottebar hai to ek shaks kahne laga ki Aey Affan tumne uski gibat ki . Ispar Ismail ne kaha isne gibat nahi ki (aur ye wajib hai) balki Hukm bayan kiya ke wo hadith me mottebar nahi.

IMAM MUSLIM FARMATE HAI KI : Hamne hadith ke raawio ke bareme ahle ilm ke kalaam se zaif rawiyo ki jo tafseel zikr ki hai aur un ki riwayato ke jin uyoob aur naqais ka zikr kiya hai wo saheb e farasat ke liye kaafi hai. Agar wo tamam tanqeedi aqwal nakal kiye jate jo rawiyane hadith ke mutallik ulmae hadith ne bayan kiye hai, to ye kitab boht hi taweel (lambi) ho jati. Aimma e hadith ne rawiyo ka aeb khol dena zaruri samjha aur jab unse is ke mutallik pucha gaya to unhone is baat ki jawaz ka fatawa bhi diya aur ye bada hi aham kaam hai kyuki Deen ki baat jab nakal ki jayegi to wo (3) ahadith (se khali nahi hog):

1. Kisi Amr ke halal hone ke liye ya haraam hone ke liye hogi. Ya fir wo hadith :
2. Kisi Amr ya nahi [yaani nek baat ka hukm aur buri baat ki mumaniyat] ke liye hongi. Ya fir wo ahdith:
3. Kisi Targeeb ya Tarheeb [ yani Fazail aur waeed] ke liye hongi .

[Isse pata chala ki Imam Muslim ka kahna hai ki in teeno muamlo me ahadith sahih honi chaiye. Aur ye bhi pata chala ki Fazail ke andar bhi zaif hadith Imam Muslim ke liye qabile qubul nahi nahi.]

Jab hadith ka koi raawi khud sachha aur amanatdaar na ho aur fir wo riwayat bhi bayan kare aur baad wale log us raawi ki kharabi ke bawajud dusre logo ko, jo isko gair siqah ke taur par na jante ho us raawi ki koi riwayat bayan karde aur us ke ahwal par koi tanqeed aur tabserah na kare, to aese ulema darasal Muslim awamun-naas ke sath qhayanat aur dhoka karne wale shumar honge. Kyuki un ahadith me boht si ahadith maudu aur mangharant hongi aur awaam ki aksaryat raawio ke ahwaal se nawaqifiyat ke bina par un hadith par amal shuru kar dengi. Toh is tamam ka gunah us raawi par hoga jisne ye hadith bayan ki hogi.

Sahih ahadith jinko mottabar aur siqah raawio ne bayan kiya hai is kadar kasrat ke sath maujud hai ke unki maujudgi me in batil aur mangharant riwayaat ki mutlaqan zarurat hi baki nahi rahti.

Is tahkeek ke baad mai nahi ye samajhta ki koi bhi shaks apni kitab me majhool, gair-siqah aur gair mottabar rawio ki ahadith naqal karega khususan jab ke wo sanad hadith se waqif bhi ho siwae us shaks ke jo logo ke nazdeek apna kasrat e ilm sabit karna chahe aur is maqsad ke husool ke liye wo batil aur manghadat isnad ke sath bhi ahadith pesh karne me zara khauf aur hichkichahat mahsus na kare, taaki log uske wasee ilm aur zyada riwayaat jama karne par use daad de. Lekin jo shaks bhi aese batil tarike ko ikhtiyar karega, to ahle ilm aur aqalmand logo me aise aalim ki koi waqat aur izzat baaki na rahegi, aur aesa shaks aalim kahalwane ke bajaye jahil kahalwane ka zyada haqdaar hoga.

[Ab do baate likh kar Imam Muslim apne Muqaddamah ko conclude karte hai]

1. Mursal [yaani tabaeen ki ahadith aur digar munkate riwayaat] hamare aur ahle ilm muhaddiseen ke qaul ke mutabik hujjat wa daleel nahi hai.
2. Jo raawi tadlees karne me mashhoor ho us ke bareme Muhaddiseen ye tahkik zarur karte hai ki wo jis sheikh ki taraf riwayat ki nisbat kar raha hai fil waqeh us raawi ne us shaykh se hadith suni hai ya sirf uski taraf tadlees ki nisbat kar di hai jab ke haqiqat me wo hadith kisi aur se suni hai. Aur us waqt ye tahkeek karne ka maksad tadlees ke marz ko dur karna hota hai taake agar waqai us raawi ne sanad me tadlees ki ho to us sanad ka aaeb zahir ho jaye. Lekin jo raawi mudallis na ho to aaymma e hadees us raawi ke sama ki tahkeek nahi karte.

[Matlab Jo Raawi Tadlees karte hai unki "An" wali riwayat qubul nahi hogi jab tak samaa ki Tashree na mile. ]

[Fir iske baad] Imam Abul Hussain Muslim bin Ḥajjāj bin Kawshāyri r.h. hamdo salaat ke sath Sahih Muslim ka Muqaddama mukammal karte hai].

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Rasool ﷺ Se Aage Na Badho- Ye Sunnat Se Badhte Fasle


Assalaam alaikum Wa Rahamatullah Wa Barakatuhu

Allah swt Ne Hamein Ek Kamil Deen Diya Hai Jiski Ratein Bhi Din Ki Tarhan Roshan Hain. Allah SWT Ne Hamein Andhere Main Hargiz Nahin Chora. Hamara Yeh Iman Hai Ke Rasool ﷺ Deen Ki Har Choti Aur Badi Baat Bata Kar Gaye Hain Yaha Tak Ke Washroom me kaunsi dua padh kar jani hai yaha tak ke pahle right foot rakhna hai ye left foot itni choti si baat bhi Aur Agar Wo Naye Naye Kaam Jo Deen Ke Naam Par Kiye Ja Rahe Hai Uski Koi Asal Hoti To Kya Rasoolallah ﷺ Hame Na Bata Kar Jate. Ab Deen Main Na Koi Izafa Hoga Aur Na Hi Koi Kami Ho Sakti Hai Alhamdolillah Hamara Deen Mukammal Hai. Aur Yahi Hamara Eeman hai Aur Ek Muslim Ka Eeman Hona Chaiye!!

Lekin Dekhne Main Yeh Aaraha Hai Ki Aese Log Hote Hain Jinhe Shayad Nauzobillah Rasool ﷺ ki Batayee Huee Batein Kam Lagti Hain Isliye Woh Deen Ki Baton Main Izafa Karte Rahte Hain Jab ke Unki Batayee Baat Ka Saboot Na Quran Main Hota Hai Aur Na Kisi Saheeh Ahadees Main.

Deen Ki Har Baat Hamein Quran Aur Ahadees Main Milegi Agar Baat Quran Ahadees Se Sabit Hai To WOh Sar Ankho Par Lekin Logon Ki Banayee Huee Bataein Hargiz Deen Nahin Ban Sakti.

Hum Deen Ki Baton Ko Bahot Halke Main Lene Lag Gaye Hain Koi Bhi Aakar Kuch Bata Deta Hai Deen Ke Naam Par Aur Hum Aankhe Band Kiye Hue Use Qabool Kar Lete Hain Nahin Janne Ki Koshish Karte Hain Ke Jo Baat Batayee Gayee Woh Quran Ahadees Se Sabit Bhi Hai Ya Nahin.

Choti Si Baat Hi Lelijiye Namaz Aur Roze Ki Niyat Zaban Se Karna. Koee Bhi Aalim Mufti Kisi Bhi Hadees Se Yeh Sabit Nahin Kar Sakta Ke Rasool ﷺ Ne Zaban Se Niyat Karna Bataya Ho. Niyat Naam Hai Dil Ke Irade Ka Aur Yeh Baat Sab Mante Bhi Hain Sabko Patah Hai Ke Jo Zaban Se Niyat Ke Alfaz Kahe Jate Hain WOh Kisi Bhi Hadees Main Nahin. Yaha Tak Ke Log Likh Bhi Dete Hain Ke Niyat Dil Ke Irade Ka Naam Hai Lekin Zaban Se Karlo To Aur Acha Hai. Unse Poocha Jaye Ke Aapko Kaise Patah Ke Zaban Se Niyat Ki Jaye To Woh Achi Hogi? Aapko Kisne Bataya? Kya Ap Par Wahee Ayi Thi? Ya Aap Yeh Dawah Karte Ho Ke Nauzobillah Rasool ﷺ ko Yeh Baat Patah Nahin Thi Aur Aapko Patah Chal Gayee? Ya Aapka Yeh Dawah Hai Ke Rasool Allah ﷺ Sahaba Kiram Ko Nauzobillah Batana Bhool Gaye? Kis Base Par Aap Kah Dete Ho Ke Zaban Se Kaho To Aur Acha Hai? Jo Bhi Deen ki Baat Thi Rasool ﷺ Sab Bata Kar Gaye Hain To Kyon Hum Usi Main Razi Nahi Ho Jate Hain ? KYon Apni Taraf Se Izafa Karke Hum Rasool ﷺ Ki Mukhalfat Karte Hain ? AUr Jane Anjane Main Rasool ﷺ Ki Toheen Kar Beth Te Hain. Allah Ki Panah!!!

Woh Rasool-E-Aala ﷺ Jo Sare Ambiyan Main Sabse Afzal Hain Unki Baat Ke Ooper Apne Alimo Aur Ulmao Ki Baat Ko Tarjeeh Di Jane Lagi Hai. Hona To Yeh Chahiye Ke Jab Quran Ahadees Ki Sahee Baat Samne Aajaye To Hum Apne Aalim Mufti Ki Baat Ko Chordein Isliye Ke Hamne Kalma Mohammed Rasool Allah ﷺ Ka Parha Hai Na Ke Kisi Imam Mufti Ya Aalim Ka. Kabr Me Hame Hamare Rasool ke bareme pucha jayega na ki kisi Imam ya Maulana ya Molvi sahab ke bareme. Hamein Allah SWT Ne kulli taur par Rasool ﷺ Ki pairwi Karne Ka Hukum Diya Hai Kisi Imam, Mufti, Aalim Ke Peeche Chalne Ko Nahin Kaha.

Lekin Afsos Hum Dawah To Karte Hain Ke Hum Hi Sache Aashiq-E-Rasool Hain Lekin Hamara Amal Sunnaton Ke Khilaf Hota Hai isi liye Jo Aaj Sabse ZYada Aashiq-E-Rasool Hone Ka Dawah Karte Hain WOhi Sabse ZYada Shirk AUr Bidat Main Doobe Hue Hain.

Aur Yaad Rakhiye Jahan Bidat Aajati Hain Wahan Sunnat kabhi Nahin Rehti Hai Sunnat Aur Bidat Ek Jagah Reh Hi Nahin Sakti Hain jaise Aag aur Pani ek jagah nahi rah sakte hai. Isliye Bidato Ko chota Gunah Na Samjho Yeh Bahot Barha Fitna Hota hai. Dheere Dheere Yehi Bidate Deen Ka Hissa Banti Chali Jati Hain Logon Ki Nazro Main, Aur WOh Asal Deen Ki Baat Se Door Ho Jate Hain.

Yahan Par Bhi Bahot se Members Hain Jo Deen ki Batein Share Karte Hain Lekin Kitni Hi Batein Aisi Hoti Hain Jo Na Quran Se Sabit Na Ahadees Se. Aur AIse Logon Ka Honsla Hum AUr Barha Dete Hain Jab Reply Main Likhte Hain Ke Jazzak Allah Khair Nice Sharing. Sochiye Zara Hum Bhi Unki Jhooti Baat Ka Hissa Bante Chale Jate Hain .....

Isliye Har Ek Member Se Guzarish Hai Ke Plz Apni Zimmedari Samjhiye Tab Hi Aap Deen Ka Aur Tableegh Ka Sahee Huq Ada Kar Sakte Hain. Aur visitors Se Bhi Yehi Apeal Hai Ke Plz Jab Bhi Read Karein Apni Ankhein Khol Kar Read Karein Samajh Kar Read Karein Aur Aapko Lagta Hai ke Jo Share Kiya Gaya Hai WOh Quran Ahdees Ke Reference Ke Sath Nahin Hai TO Aap unse Poochiye Unse Ref. Mangiye ......!!

Allah SWT Ka Farman Suniye:

"Aye Logon Jo Iman Laye Ho Allah Aur Uske Rasool ﷺ Se Aage Na Badho."

Surah Hujrat Aayat-1.

Rasool ﷺ Ki Ata'at Karne Ka Hukum Diya Gaya Hai Rasool ﷺ Ki Itteba Ke Muqable Main Kisi Doosre Ki Ata'at Aur Itteba Karke Apne Aamaal Ko Barbad Na kijiye.

Irshad-E-Bari Ta'ala Hai :

"Aye Logo Jo Iman Laye Ho Allah Ki Ata'at Karo, Rasool ﷺ Ki Ata'at karo Aur Apne Aamaal Barbad Na Karo."

Surah Mohammed, Ayat-33.

Bidat Ko Choti Baat Na Samjhiye Yeh Ek Bahot Bada Gunah Hai Jisse Bachne Ka Hukum Rasool ﷺ Ne Diya Hai:

۩ Ayesha R.a. Riwayat Karti Hai Ki Rasoolullah ﷺ Ne Farmaya Ki Jisne Hamare Is Deen Me Kuch Aisi Baat Shamil Ki Jo Usme Se Nai Hai Toh Wo Amal Mardud Hai.

Sahih Al Bukhari, Book Of Peacemaking ﴾53﴿, Hadees- 2697.

Ek Aur Hadees Hai " Deen ke Andar Nayee Nayee Cheeze Dakhil Karne Se Baaz Raho Bila shubha Har Nayee Cheez Bidat Hai Aur Har Bidat Gumrahi Hai ".

Sunan Abu dawud, Kitab Al Sunnah, hadith-7064.

Ummeed Hai Baat Clear Ho Gayee Hogi Aur Kisi Ko Koi Baat Buri Lagi Ho To uske Liye Ma'azrat Chahta Hoon. Bus Itni Koshish Thi Ke Hum Saheeh Deen Ki Baton Ko Apnalein Bidat Aur Gumrahee Se Bach Jayein.

Rasool ﷺ Se Sachi Mohabbat Hai To Aap ﷺ Ki Batayee Huee Baton Se Aage Barhne Ki Koshish Na Karein Aur Agar Abhi Bhi Usko Zidd ki Wajah Se Baat Samajh Na Ayi Ho To Wo Apna kal Is Hadith Ke aayine Me Dekh le:

۩ Sahl Bin Sa`d r.a. Riwayat Karte Hai Ke Rasoolullah ﷺ Ne Farmaya,

(Qayamat Ke Din) Mere Kuch Saathi Hauz E Kausar Par Mere Saamne Laaye Jayenge Aur Mai Inhe Pahchan Lunga Lekin Fir Woh Mere Samne Se Hata Diye Jayenge. Mai Is Par Kahunga Ke Yeh Toh Mere Saathi Hai. Lekin Mujh Se Kaha Jayega Ke Aap Ko Maloom Nahi Ke Unhone Aap Ke Baad Kya Kya Nai Cheeze Ijaad Kar Li Thi.

Is Par Mai Kahunga Ke Dur Ho Woh Shakhs Jis Ne Mere Baad Deen Me Tabdeeli Kar Li Thi.

Sahih Al Bukhari, Kitab Ur-riqaaq, ﴾81﴿, Hadees- 6582,6584.

Allah SWT Hum Sabko Apne Deen Se Mohabbat Karne Wala Bana Dey Aur Hamein Us Deen Per Sabit Qadam Karde Jo Rasool ﷺ Hamein Dekar Gaye Aur Haq Baat Logon Ke Samne Kehne Ki Hamein Himmat de. Aameen!

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Roza Me Niyat Ke Alfaaz Ka Ada Karna


Sawal: 

Barr E Sagheer.hind O Pak Me Roze Ki Niyyat Is Tarah Ki Jaati Hai....

" Aye Allah Mai Tere Liye Yaqini Roze Ki Niyat Karta Hu Mere Agle Aur Pichle Gunah Maaf Farmade."

Aur Ye Bhi Kaha Jata Hai..

و بصوم غد نويت شهر (Mai Ramzan Ke Kal K Roze Ki Niyat Karta Hu)

Mujhe Is K Maani Murad Ka Ilm Nhi, Lekin Kya Ye Ye Niyat Karna Sahih Hai Aur Agar Aisa Karna Sahin Hai To Aap Se Guzarish Hai K Is K Maani Ki Wazahat Kare Ya Phir Quran O Sunnah Se Sahi Niyat Bataye..

Alhamdulilah..

Koi bhi Ibadat chahe wo Roza ho ya Namaz, Niyat ke baghair Sahih nahi kyu ki Nabi ﷺ ka farman hai, "Aamal ka dar o madar niyat pe hai. Har shakhs ke liye wohi hai jo wo niyat karta hai.

Sahih Bukhari-1, Sahi Muslim-1907.

Farz roze ke liye shart hai ki is ki niyat raat ko tulu e fajar se qabl karli jaye kyu ke Nabi ﷺ ka Farman hai, "Jo Shakhs tulu e Fajar se pahle Roze ka Irada na kare us ka Roza nahi."

Sunan an-Nasa'i, hadith- 2334. Is hadith ko Imam Ibn Khuzaymah aur Imam Ibn Hibbaan ne sahih aur marfoo karar diya hai.

Sunan Nisaai ke Dusre hadith ke alfaz ye hai, "Jo Roze ki niyat Raat ko nahi karta us ka Roza nahi."

Sunan Nisai hadith- 2334. Shaikh Albani r.h. ne Sahih al Jaame hadith-583 me ise Sahih qarar diya hai.

Hadeeth ke maani ye hai ke jo raat ko Roza rakhne ka irada aur niyat na kare us ka Roza nahi hai. Toh Isliye raat ko fajr se pahle niyat karni chahiye roze ki. Bil ittefaq se agar aankh na bhi khul payi shahri ke liye to hamare roze me fark nahi padega to behtar yahi hoga ki raat ko niyat kar li jaye. Aur Niyat ka talluq dil se hai jo ek Qalbi amal hai. Is ka Zuban se koi talluq nahi. Is liye Musalman ko dil se irada karna chahiye ke wo kal Roza rakhega. Us ke liye Mashroo nahi ke wo zuban se ye kahe ke "main Roze ki niyyat karta hu..ya main Haqeeqatan tere liye roza rakh raha hu.." ya is tarah k dusre alfaaz jo logo ne ejaad kar rakhe hai..wo sab..Bidaàt me Shumar hote hai..
Sahih tareeqa ye hai ke Insaan Dil se irada kare ke wo Subah Roza rakhega.

Shaikh Ibn e Taimiyah se sawal kiya gaya to un ka jawab tha:

"Jis ke dil me ye baat aagayi ke wo subah roza rakhega us ki niyyat hogayi."

Al ikhtiyarat safa no. 191.

Mustaqil fatwa committee se sawal kiya gaya ke Insaan ko Ramzan me Roze ki niyat kis tarah karni chahiye?

To Jawab tha, "Roza rakhne ke Azam se niyat hojayegi aur Ramzan me har raat ko Roza ki niyat karna zaruri hai. [matlab agar shuru me hi niyat karle ki pura Ramadan roza rahna hai to ye kafi hoga]

Fataawa al-Lajnah al-Daa’imah, 10/246 .

Wa Allaho alam



Ye to thi Sharai Dalail. Ab dekhte hai Aqali dalail:

Islamic Shariyah ki roshni me Roza me niyyat ke alfaz na to RasoolAllah ﷺ ne ada kiya tha na hi sahabao ne aur na hi salaf maise kisi ne. Is alfaz ko baad me ijaad kiya gaya tha. 

Wo Alfaz kuch aese hai:

"Wa bisawmi ghadinn nawaiytu min shahri ramadan"

Tarjuma: "Mai ramzan ke kal ke roze ki niyat karta hu".

Ab jis shaks ne bhi ye dua banaya hai us ko itna bhi nahi pata tha ki Islam me Din ko Allah kaise badalta hai. Islamic shariyat me raat pahle aati hai aur din baad me isi liye jab Ramadan shuru hota hai tab Ham Taraweeh pahle padhte hai aur roza baad me rakhte hai. Arabic me guzre hue kal ko al 'Ams' kahte hai, Aj ke din ko 'al Yaum' aur aane wale kal ko 'Gadan' kahte hai jo ki is niyat ke alfaz me hai. Is niyat ke tarjume ke mutabik wo us din ki nahi jis din wo niyat ke alfaz bolta hai balki wo us ke agle din roze rakhne ki ki niyat karta hai . Deeni lihaz se to ye galat hai hi sath me magrabi ya dunyawi lihaz se bhi galat hai kyuki magrabi lihaz se 12 baje hi din badal jata hai aur ham shehri 12 baje ke baad karte hai. To ye deeni aur dunyawi dono lihaz se galat hai.

Allah se dua hai ki wo hame hamare Rasool ke tarike par har ibadat karne ki taufeek de aur gair tariko se mahfooz rakhe. aameen.

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15 Ramzan ke Mutallik Ek Hadees


Sawal: Ek hadees pesh ki jati hai ki RasoolAllah ﷺ ne farmaya, "Ramzan ki 15wi raat ko, jumah ki raat ko ek zor daar awaz ayegi jo ki soye hue shaks ko jaga degi aur jo jage honge usko chauka degi aur Khwateen apne kamre se bahar aa jayengi, aur us saal boht zyada zalzale ayenge. Kya ye hadees sahih h?

Alhamdulillah..

۩  Shaykh Muhammad Saalih al-Munajjid farmate hai,

"Ye Hadees munkar hai aur sahih nahi hai. Ye kisi bhi qabil e aetbar isnaad se nahi riwayat kiya gaya tha aur ye sabit nahi hai ki ye RasoolAllah ke alfaz hai. Haqiqat bhi ye wazeh kar deti hai ki jhut hai aur ise na-manzur karna chiaye."

source:http://islamqa.info/en/132280

۩ Al-‘Aqeeli (may Allah have mercy on him) farmate hai "Kisi bhi siqah (trustworthy) rawi ya siqah isnaad ke hadees se ye hadees ki bunyad nahi hai."

End quote from ad-Du‘afa’ al-Kabeer (3/52).

۩ Ibn al-Jawzi r.h. ne Baab Zuhoor al-Ayaat fi ash-Shuhoor (The Emergence of Signs in Different Months) me kaha: Ye hadees Maudu hai aur RasoolAllah ke taraf jhuti nisbat ki gayi hai.

End quote from al-Mawdoo‘aat (3/191).

۩ Al-‘Allaamah Ibn al-Qayyim apne kitab al-Manaar al-Muneef (p. 98) me dusri gair sahih hadees ke sath is hadees ko naqal karte hue kahte hai jaise ki ye hadees jo kahti hai ki Ramzan me ek zor ka jhatka ayega jisse soye hue jag jayenge...."

۩ Is hadees ko Sheikh al Albani ne maudu kaha hai.

As-Silsilah ad-Da‘eefah (no. 6178 and 6179). 

۩ Shaykh ‘Abd al-‘Azeez ibn Baaz farmate hai Is hadees ki koi sabit bunyad nahi hai; balki ye jhut aur maudu hai.

Majmoo‘ Fataawa Ibn Baaz (26/339-341) .

Ye hadees dusre isnaad se bhi riwayat kiya gaya tha jiska as-Suyooti in al-La’aali(2/387-388) me zikr kiya gaya hai lekin in sab me aeb hai. Kuch hadees lambi hai aur kuch choti hai.  Ek Musalmao ko zaif aur maudu hadees se upar uthna chaiye aur sirf unhi hadees par amal karna chaiye jo sahih ho ya kamaskam Hasan darje par pohchti ho. 

۩ Imam Muslim ne Sahih muslim ke muqadime me ye baat likhi hai jiska khulasa ye hai ke,

"Zaeef aur munqaty riwayat na to aqaid main li jaengi aur na hi targheeb wa fazail main. Is tahqeeq ke baad mai nahin samajhta ke koi apni kitab me koi zaeef hadees bayan kare, siwae uske jo jahil hai."

Reference: Muqaddimah Sahih Muslim Vol 1, Pg 185, 186.

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Allah hame haq par amal karne ki taufeek ata kare. aameen.
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Maut Ke Baad Fayda Dene Wale Aamaal


Maut ke baad sirf wahih chize fayda de sakti hai jo Allah ne apne Rasool ﷺ ko bataya aur hamare Rasool ﷺ ne hame bataya. Kuch log tarah tarah ke amal jo ki aksar Hinduo se li gayi hai wo chize karte hai jaise Tija, chalsi, wagaira wagaira. Jab ki unko khud pata hota hai ki gair Muslimo ki mushahbat(copy) karna mana hai.

۝1. RasoolALlah ﷺ ne farmaya ki jab koi insan marta hai to uske nek aamal band kar diye jate hai siwae teen tarah ke:
1) Sadka e jariya(Allah ke raah me lagaya hua hamara maal jo logo ko fayda pohcha raha ho)
2) Jo Ilm logo ko sikhaya ho wo usse fayda utha ra ho
3) Nek aulad jo uske liye dua kare .

(Reported by al-Tirmidhi, no 1376; he said this is a saheeh hasan hadeeth)

Sabse aham chiz jo murde ko fayda pohcha sakta hai wo ye hai ki uske Nek aulad uske liye dua kare khas taur par unki magfirat ke liye aur dusri duae bhi.

RasoolAllah ﷺ ne farmaya ”Ek shaks ke Jannat me darjat buland honge , fir wo puchega ki ye kaise hua, fir usse kaha jayega Tumhare aulad ki magfirat ki duae ke wajah se jo wo tumhare liye karta hai.

(Reported by Ibn Maajah, no 3660; see also Saheeh al-Jaami’, 1617.)

۝2.  Agar koi aulaad koi neki ka kaam karta hai to khud-bakhud us ke waledain ko uska sawab pohcha karta hai chahe us ke waledain hayat se ho ya faut ho gaye ho. RasoolAllah ﷺ ne farmaya,

"Beshak sabse Paakiza chiz jo insan khata hai wo uske hatho ki kamai hai aur us ki aulad bhi uski kamai(earning) hai.

Sunan Abu Dawud, Hadith-3528,  Sahih (Al-Albani).

۝3.  Aur Agar uska aulad us ke liye koi sadqa, khairaat ya jo bhi nek aamal karta hai to uska sawab uske waledain ko pohchta rahta hai, Lekin ek baat talib e gaur hai ki niche di hui hadith aur is ke jaisi jitni bhi ahadith hai wo sirf aulaad ka zikr karti hai is liye sirf waledain ko aulaad ke aamal kaam ayenge kisi paise diye hue molvi ya kisi rishtedar ke aamaal nahi.

Ek shaks ne RasolALlah ﷺ se kaha “ Meri walida ka inteqal ho gya hai, aur agar wo bol pati toh unhone kuch sadaqah kiya hota. Toh agar mai ne unki taraf se kuch sadaqe me de du to kya unhe sawab milega?” RasoolAllah ne farmaya “Ha”.

(Reported by al-Bukhaari, Fath, 1388).

۝4. Jo baaki dusre log (jaise dost, rishtedar ya koi aur) kar sakte hai wo hai Mayyat ke Haq me magfirat ki dua, Allah pak farmate hai,

Aur Unke Liye Bhi Jo Baad Me Aye Aur Dua Karte Hai Ki Ae Hamare Rab, Hamare Aur Hamare Bhaiyo Ko Jo Hamse Pahle Eemaan Laye Hai Unko Muaf Farma Aur Momino Ki Taraf Se Hamare Dil Me Keena Aur Hasad Na Paida Hone De. Aye Hamare Rab Tu Boht Shafkat Karne Wala Hai, Maherbaan Hai.

Quran, Surah 59, Ayat-10.

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Namaaz Me Wuzu Ka Tootna


Sawal: Namaaz ke darmiyaan agar kisi ka wazu toot jaaye tho kya is par namaaz chhod kar wuzu karna laazmi hai? Isi tarah agar Imaam ka wazu toot jaaye tho wo kya kare? Namaaz chhod kar wazu karna padega ya wo namaaz pora karega?

Alhamdulillah..

Namaaz ke liye wuzu ka hona shart hai. Jab wuzu toot jaaye toh namaazi ko namaaz chhod kar chale jaana chahiye aur naye sire se wazu kar ke namaaz ada karni chahiye.

Agar Imaam hai toh peeche se kisi ko aage khada kar k chala jaaye aur naye sire se wazu kar ke namaaz ada kare aur yeh bhi yaad rahe ke namaaz ibteda se shuro kare naa ke jahan chhodi thi waha se.

Sayyadna Hazrat Ali bin Talq r.a. se riwayat hai ki RasoolAllah ﷺ ne farmaya, "Jab tum me se koi aadmi namaaz me apni hawa kharij kare toh wo wapas jaa kar wazu kare aur namaaz dobara padhe".

Sunan Tirmidhi, hadith- 1166. [Hasan by Shaykh Zubair Ali Zai], Adbul Razzaq, hadith- 139, Ibn Hibban, hadith- 203,204; al-Daraqutni, hadith- 153.

Ulma e ahnaf ke yaha yeh masla hai ke namazi ka wazu toot jaaye toh wo chala jaaye aur wazu kar ke aaye aur agar is ne namaz ke manafi koi harkat nahi ki ho toh jahan namaaz chodi thi wahin se ibteda kare naye sire se namaaz ada na kare aur iski dalail me wo yeh riwayat pesh karte hai:

Sayyada Ayesha r.a. se riwayat hai Rasool ﷺ ne farmaya, "Jaise qai,nakeer ya pet ka khana ya mazi aajaye fir wo jaaye wazu kare aur apni namaaz par bana kare basharte ke wo dawraan kalaam naa kiya ho."

Sunan Ibn e majah, hadith-1221, al-Daraqutni, hadith- 153, 155.

Yeh riwayat zayeef hai jaisa ke Hafiz ibne Hazar Asqalaani ne Bulugh al Maram me farmaya hai ke "Zaifa" aur kaha ki Imam Ahmed wagaira ne ne is hadith ko zaif kaha hai.

Bulugh al-Maram, hadith-89,90.

Lehaza is riwayat se istedlaal sahih nahi hai sahih baat yahi hai ke naye sire se wazu kar ke ibteda se namaaz padhi jaaye kyun ke wazu namaaz ke liye shart hai.
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Shab e Barat Ki Fazilat Ke Mutallik Zaif Riwayate


Jab ham apne bhaiyo ko bolte hai ki shaban ke mutallik jo hadiths wo zaif ya maudu hai to wo jawab dete hai ki wo sari hadiths daif wa maudu hai iski dalail kya hai? Toh un bhaiyo ke liye ye rahi dalail:

🎆1.  Hazrat Ali bin talib Radi-Allahu-Anhu farmate hain ki jab Nisf Shaban ( 15 Shaban) ki raat ho to raat ko ibadat karo aur dusrey din roza rakho isliye ki iskey Ghrub-e-Shamsh se Fajar tulu honey tak aasman-e-duniya par Allah subhanahu nuzul farmatey hain aur kahtey hain ki koi Maghfirat ka talabgar hai ki main uski maghfirat karu , koi rozi ka talabgar hai ki main usko rozi du , koi beemar hai ki main use beemari se aafaiyat du , hai koi aisa , yahan tak ki Fajar tulu ho jati hai.

Sunan Ibn Majah, Vol 1 , # 1388 ( Maudu as per Sheikh Zubair Ali Zai)

Maudu hone ke Dalail: http://www.sunnah.com/urn/1287360



🎆2.  Ayesha Radi-Allahu-Anha se rivayat hai ki ek raat maine Rasoollallah ﷺ ko bistar par na paya to unki talash mein nikli aur dekha ki aap jannatul baqi mein aasman ki taraf sir uthaye huye hain Aap ﷺ ne faramaya ki Aayesha kya tumhey ye khayal hai ki Allah aur uska Rasool tum par zulm karengey mainey arz kiya mujhe aisa koi khayal na tha bulki mainey samjha aap apni kisi biwi ke baas gaye hongey to Aap ﷺ ney farmaya ki Allah subhanahu Nisf Shaban ( 15 Shaban) ki raat aasman-e-duniya par nuzul farmatey hain aur banu kalb ki bakriyon se bhi zyada logo ki bakhshis farma dete hain ( banu kalb ek kabeeley ka naam tha jiskey pass tamam arab se bhi zyada bakriya thi)

Sunan Ibn Majah, Vol 1 , # 1389 ( Zaeef as per Imam Tirmidhi and Sheikh Zubair Ali Zai)


Zaif hone ki wajah- Is hadith me Hajjaaj bin Artaat an-Nakha’ee hai jo ki Zaif raawi hai kyuki ye Mudallis hai aur An se riwayat kar rahe hai. 


Is hadith ko Imam Tirmidhi ne khud riwayat kar ke niche likh diya hai ke ye riwayat munqate hai, aur saath likh diya hain ke mere ustaad Imam Bukhari ne kaha ke ye riwayat zaeef hai. Ab jo apko ye hadith deta hai usse puche ki jab khud Imam tirmidhi ne is hadith ke niche is hadith ki sehat likh di thi to apne kyu chupaya hamlogo se.

Aur ye kaisi fazeelat wali raat hai ke jis main Nabi e Rahmat khamoshi se uthe, khamoshi se bahar gai, khamoshi se itni afzal ibadat ki, wo Nabi ke jis ke bare me Quran main aya hai ki
"Aye Nabi, pohcha dijiye jo kuch bhi Aap ke Rabb ki taraf se nazil hua hai, agar Aap ne aisa na kiya to apni risalat ka fariza hi ada na kia".

Jo is hadith ko sahih mante hain, wo Huzoor pe khud-gharzi ka ilzaam lagaty hain, ki na kisi biwi ko uthaya,
na hi kisi sahabi ko bataya, balky khud khoofia tor pe itni afzal ibadat karne chale gaye????



🎆3.  Abu Musa Al-Ashari Radi-Allahu-Anhu se rivayat hai ki Rasoollallah ﷺ ne farmaya Allah subhanahu nisf Shaban ki raat ( 15 shaban) ko tamam makhluq ki bakhshis farma detey hain siwaye shirk karne wale ke aur keena rakhney wale ke.

Sunan Ibn Majah, Vol 1 , # 1390 ( Zaeef as per Sheikh Zubair Ali Zai)


Zaif hone ki wajah- Isme 2 raawi zaif hai, Ibn Lahya aur Waleed bin Muslim aur dono An se riwayat kar rahe hai aur samaa ki tasreeh nahin maujood. Agarchy is hadith ko Albani sahab apni ijtehadi khata ki waja sy sahih kehty hain..



🎆4.  Shob ul iman, imam Bayhaqi:

"Huzoor e Akram ﷺ ne farmaya ki is raat tamaam paida hony wali, faut hony waly, rizq pane waly, in ke naam likh diye jaty hain aur amaal ALLAH ke yahan pesh ki jaty hain."

Tahkeek: Is ki ek sanad munqaty hai, aur dusri main Ibn e Kaseer al abadi zaeef rawi hai.

Sahih riwayat jo hai wo sunan Nisai main hai, Hadith 2359 main shabaan ke mahine ki fazeelat ke bare me ki is mahine main Huzoor e Akram ﷺ kasrat se roze rakhte the.



Usool e hadith:

Zaeef, mouzu aur munqaty riwayat Huzoor ki taraf mansoob riwayat hoti hain, sahih aur muttasil nahin hoti. Aur is ke bary main Huzoor ki mutawwatir ahadith Sahih Bukhari, Hadith 106 aur muqadma e Sahih Muslim main hai ki
"Jis shakhs ne meri taraf aisi baat mansoob ki jo maine nahin kahi, to wo shakhs apna thikana jahannum main dekh le"

Aur Imam Muslim ne Sahih muslim ke muqadime me ye baat likhi hai jiska khulasa ye hai ke

"Zaeef aur munqaty riwayat na to aqaid main li jaengi aur na hi targheeb wa fazail main. Is tahqeeq ke baad mai nahin samajhta ke koi apni kitab me koi zaeef hadith bayan kare, siwae uske jo jahil hai"

Reference: Muqaddimah Sahih Muslim Vol 1, Pg 185, 186 with the Sharh of al-Nawawi 127_ 123/1.

Haasil e Tahqeeq: Is raat ki khususi ibadat ke baare me na Quran ki koi ayat hai aur na hi koi Sahih ya muttasil aur na koi Hassan darje ki Hadith maujood hai. Balki tamaam riwayat ya to zaeef ya mauzoo hain.

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Shab e Barat aur uske haqiqat ke ilm ke liye ye link chq kare- https://www.iqrakitab.com/2017/12/shab-e-barat-aur-uski-haqeeqat.html
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