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Ghulam e Azhari

Fiqah key yeh chand masaail Hadis ke muwafiq?

84 posts in this topic

masla no: 2 sar ka masah

 

 

janab sahib nay jo daleel dee hai us ki taveel kar rahey hain jo keh un kay apney khilaaf hai.

 

 

janab mai nay kaha tha keh aap loge aisey kartey ho keh pehley sar ka masah kartey ho. Aur phir end mai garden ka masah kartey ho.

 

 

Jub keh hadees e sahih mai aisa nahi. Aur sath hee zaeef hadees balkeh modhu hadees ka refrence day diya.

 

 

Janab aap us ko paish karo mai bata dun ga Inshallah wo paish ki ja sakti hain ya nahi.

 

 

Is kay bar aqas pagree par masaah ka aiteraaz kar diya. Janab topic say deviate nah un khair mai phir bhi jawab daita hun.

 

 

 

Bukhari kitab al wuzu baab masah al khifeen mai hai

 

Mughira bin shobah Raziallahanho say riwayat hai keh Rasool Allah Sallahu alihewasallam nay Paishani, Pagri aur mozoon par masah kiya

 

 

Bilal Raziallahanho say riwayat hai keh Rasool Sallahu alihewasallam nay mozoon aur pagree par masah kiya

 

Muslim kitab ul taharah baab al masah anil nasiah wal imamah

 

 

To janab guzarish hai keh topic par raheen idher udher na bhagien

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Masla no: 3 seenay ya naaf kay neechay hath bandhna

 

janab e wala hadees par aaj tuk koi maai ka laal jirah nahi kar saka. Jirah us ki sanad par hoti hai.

 

 

Sanad par jirah karna keerey nikalna nahi hota hai.

 

 

Abdullah bin Mubarak nay farmaya tha keh agar sanad na hoti to jo koi jo marzi keh daita(muqaddama sahih muslim)

 

 

Janab Allah kay rasool i baat ko parkha jaye ga ke kya yeh Rasool ki hai bhi ya aisey hee kisi nay apni baat kahi hai?

 

 

Aur aik ilzam janab nay lagaya hai keh hamaree fiqh mai likha hai keh orat mardoon ki imamut karwaye gee.

 

 

Pehli baat to yeh keh refrence hee nahi diya hai. doosre baat yeh keh hamaree liye Quran O Hadees hujjat hai.

 

 

Agar kisi ki baat in say takraye to hum nahi manien gay.

 

Hum orat ki oraton ki imaamut kay qail hain mardoon ki nahi is kay liye dalaail bhi mojood hai.

 

 

Rahi baat waheed ul zamaan ki to janab mai nay us par baat kar li hai dobarah us topic par baat na karien.

 

 

Is hee topic mai hui thi baat agar yaqeen na aaye to shuroo say parh lien.

 

 

Aap nay kaha mai nay bagair refrence jawab diya hai ajeeb baat hai janab jis book say aap nay jawab diya tha us hee bok say mai nay kaha tha keh yeh riwayat gair mahfooz hai.

 

 

Aap dobarah parh lien mai nay refrence diya hai. aap hee kay imam nay us ko gair mahfooz kaha hai.

 

Aur aap say mai bar bar keh raha hun yeh nisaai abu dawood kya hota hai poora refrence nahi diya jata?.

 

 

Mashallah janab nay hamarey istadlaal ko cartoonic harkat bana diya. Janab huim to doosree hadees say seenay par hath bandhtey hain jis mai zikar hai seenay ka.

 

 

Aur hum par ilzam na lagaien keh hum Oliyae kiram ki hadees ka mazaq urratey hain. janab Islam ko khraab karney kay liye bohet say yahudien nay ahadees wazah ki thien.

 

 

Aap nay kaha sahih hadees paish karien seenay par hath bandhnay ki to janab yeh lo paish hai.

 

 

Wail bin hujar raziallah anho farmatey hain mai nai Rasool Sallahu alihewasallam ko namaz parghtey huye dekha.

 

Phir aap nay daiyaan hath baieen hathili kalaai aur saa`ad (bazu) par rakha

 

Ibn e khuzaima 1/243, musnad ahmad 4/318 hadees 19075,

 

 

Sanad ki tehqeeq

 

 

Wail bin hujar raziallah anho sihabi

 

Kulaib

 

Sudooq

 

(taqreeb ul tahzeeb: 5660)

 

 

asim bin kulaib

 

sudooq rami bil rijaa

 

(taqreeb ul tahzeeb 3075)

 

 

zaidah bin qudama

 

siqqa sabat sahib ul sunnah

 

(taqreeb ul tahzeeb 6982)

 

 

abu waleed hisham bin abdul malik

 

siqqa sabat

 

(taqreeb ul tahzeeb 7301)

 

 

al hasan bin ali al halwani

 

siqqa hafiz lahu tasaneef

 

(taqreeb ul tahzeeb 1262)

 

 

naimuwi nay bhi asar ul sunan mai kaha hai

 

wa isnaadun sahih page 83

 

 

al mojam al waseet 1/430 mai hai saa`ad kohni aur hathili kay darmiyaan ko kehtey hain.

 

 

Sa`ad say murad poori saa`ad hai baz ul sa`ad nahi.

 

Hafiz ibn e hajar kehtey hain

 

 

Jub tuk takhsees ki daleel qaim na ki jaye amoom lafz ka hee aitebaar hota hai.

 

Fath ul bari 12/61 tehat hadees 2915

 

 

Baaz al saa`ad kisi hadees mai nahi hai.

 

 

Daleel 2

 

 

Halab taai raziallahanho say riwayat hai

 

Mai nai nabi sallahu alihewasallam ko daieen aur baieen salam phertey huye dekha hai. aur dekha hai keh aap yeh (hath) apnay seenay par rakhtey the. Yahya(al qitaab ravi) daieen hath ko baieen hath par rakh kar bataya.

 

Musnad ahmad 5/226 hadees 22313

 

 

Sanad ki tehqeeq

 

Yahya bin saeed al qitaan

 

Siqqa mutqan hafiz imam qudooh mil kibaar al tasiaah

 

Taqreeb ul tahzeeb 7557

 

 

Sufiyan sorri

 

Siqqa hafiz faqeeh abid

 

Taqreeb ul tahzeeb 2445

 

 

Samaak bin harab

 

Sudooq wa rawayat an akrimah khasatu muztaribah wa qad taghaiyur biakhrah faqaan rbama talqan

 

Taqreeb ul tahzeeb 2624

 

Yaad rahey samaak ki yeh riwayat akrimah say nahi hai lihaza iztiraab ka khadshah nahi hai. Sufiyan sorri nay samak say hadees ka sama qadeemun(ikhilaat say pehlay) kiya hai lihaza in ki samaak say hadees mustaqeem hai

 

Bazal al majhood volume jild 4 page 483

 

 

Samaak ki riwayat sihah sitta mai hain

 

 

Bukhari mai hadees no: 6766 mai hai

 

 

Muslim mai too bohet dafa ahadees laye hain samaak ki Aqreeban 45 hain.

 

 

Aur bhi bohet see qutub mai us ki riwayaat hain.

 

 

Qabewesa bin halab taai

 

Ibne madeeni nay kaha majhool hai, nisaai nay kaha majhool hai, Al ajli nay kaha siqqa hai aur ibn e hiban nay bhi siqqa logoon mai shamil kiya hai.

 

(tahzeeb ul tahzeeb 8/314)

 

 

tirmzi nay is ki hadees ko hasan kaha hai

 

tirmizi 256

 

 

ajli motadil imam hain lihaza al ajli, ibn e hibban aur tirmizi ki toseeq ko madd e nazar rakhtey huye sahih baat yeh hai keh qabisa bin halab hasan ul hadees hain.

 

 

qabisa kay walid halab raziallahanho sihabi hain

 

(taqreeb ul tahzeeb 7315)

 

 

is hadees ka shahid dekho

 

Wail bin hujar raziallahanho farmatey hain

 

Mai nay Rasool Sallahu alihewasallam kay sath namaz parhi aap nay daien hath ko baien hath par seenay par rakha

 

Sahih ibn e khuzaima 1/243 hadees 479

 

 

Baaz al e taqleed nay is ki sanad kay ravi mmil bin ismaiel par jirah ki hai

 

 

Momil bin ismaieel ki tadeel karney waley muhaddiseen

 

Yahya bin moieen

 

Siqqa

 

Tareekh ibn e moieen 235

 

 

Ibn e hibban

 

Zakarah fi siqqaat

 

(9/187)

 

 

ahmad

 

rawi anh

 

majma ul zawaaid 1/80

 

 

ibn e shaheen nay apni kitab ul siqqaat mai zikar kiya hai 1416

 

 

dar qutni

 

sahah lahu fe sunnah

 

2/186 hadees hadees 2261

 

 

ibn e khuzaima

 

akhraj anah fe sahiha

 

hadees 479

 

 

zahbi

 

kana min siqqaat al barriyyeen

 

al abar 1/350

 

 

hakil

 

sahah lahu fil mustadrak

 

1/384

 

 

tirmizi 272

 

sahah lahu fis sunnah

 

 

ibn e kaseer

 

qawah fe tafseer

 

 

salman bin harab

 

yahsan al sanaa aleh

 

kitab ul muarifat wal tareekh 3/56

 

 

bukhari kay ravi hain

 

 

jirah karnay waley

 

 

abu hatim al razi

 

SADOOQ SHADEED FE SUNNAH KASEER UL KHATA YAKTUB UL HADEES

 

Wo suchay sunnat mai sakhat the, bohet ggaltiyaan kartey the un ki hadees likhi jati hai.

 

Kitab ul jirah wa tadeel 8/374

 

 

Bukhari nay kaha

 

Munkir ul hadees

 

Tehzeeb ul kamala 18/526

 

 

Yeh qol bila sanad aur bila hawala hai

 

 

Jubkeh is kay baraqas bukhari mai momil bin ismaieel ki riwayaat mojood hain.

 

 

Bukhari ki kitab ul zo`afa mai in ka koi zikar nahi hai.

 

 

In ko tareekh ul kabeer mai bhi zikar kiya hai aur jirah nahi ki hai.

 

Abhi itna hee kafi hai.

 

lihaza yeh sanad bhi sahih hai Alhumdulillah

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aur umme darda raziallahanha ko mai galti say umme salma raziallahanha samajh baitha tha yeh meri galti thi jo shetaan ki taraf say hui jis say mai ruju karta hun.

 

umme darda raziallahanho kay barey mai bukhari mai hai keh woh faqeeh thien aur mardoon ki tarhaan baithti thien

 

aap jo keh rahey ho ibn e omer raziallahanho wali hadees kay barey mai to bhai mai nay kub kaha hai keh ibn e omer raziallahanho us ko sunnat nahi samajhtey the.

 

janab aap nay kaha jub qoli aur faili hadees mai taruz ho.

 

to janab zaeef hadees aur sahih hadees mai taruz ho to mana sahih hadees ko jaye ga na keh zaeef hadees ko.

 

aur 2 sahih ahadees mai kabhi bhi taruz nahi ho sakta hai. teri ya meri soch mai shayed woh aapas mai takra rahi hain lekin muhaddiseen nay 100 say ziadah tareeqay batlaye hain aapas mai tatbeeq deney kay.

 

to bhai sahab bukhari ki hadees sahih hai behqi ki hadees kamzore hai mana bukhari ki hadees ko jaye ga.

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masla 5

 

janab sahab mai nai kaha tha keh hum par QURAN HADEES AUR IJMA E SIHABA hujjat hai na keh kisi ki kitab.

 

aap to ulta gussa hee kar gaye?? mai nay poocha tha kitab kis musannif ki hai jo abhi tuk nahi bataya aur refrence bhi poora nahi diya sirf naam likh diya hai.

 

mai nay abu dawood say hadees paish ki thi

 

aur motta imam malik say Omer raziallahanho say hadees paish ki thi aap is ko khabar e wahid keh rahey hain??

 

aap nay in ka to jawab hee nahi diya hai. kya yeh ahadees zaeef hain??

 

Quran aur hadees mai taruz nahi hota kabhi bhi.

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Masala e taqleed

 

Mashallah say janab brelvi sahab nay Moosa Alehsalam ko Khizar Alehsalam ka muqallid bananey ki koshish ki hai.

 

janab sahab nay ahl e sunnat ko khanzeer say tashbeeh dee. kion na dien jub QURAN ko orat ki farj say milaya ja sakta hai to hum kya hain naudhubillah.

 

janab kisi aik sihabi sai la kar dekha dien keh un ko ALLAH kay nabi ki daleel pata lag jaye aur woh kaheen keh nahi hum nahi manien gay balkeh hum apney mujtahid sihabi ki manien gay.?

 

is kay baraqas ibn e abbas o abdullah bin omer raziallahanhum kay asaar paish kiye the aur sihaba kay aqwaal bhi paish kiye the koi jawab nahi aaya hai.

 

janab is baat say koi ahl e sunnat inkaar nahi karta keh agar koi masla ho to kisi achay aalim ki taraf ruju kiya jaye us ki baat ko mannana taqleed nahi kehtey haan agar daleel pata lag jaye Quran o Sunnat say phir woh kahey nahi merey barrey merey molvi merey imam to phir is ko kehtey hain taqleed ka patta galay mai daal liya hai us nay.

 

aur yahaan bukhari ki hadees ka mazaaq urrana shuroo kar diya jo keh biddatioon ka hamesha say shewa raha hai. is (kharey ho kar peshab karney wali) hadees ko hamesha say bidati brelvi raza khani jahmi, murji mazak bana letey hain aur aaj bhi aisa hee hua hai. janab e wala siraf bukhari hee hadees ki kitab nahi hai aur kisi hades ki kitab say dekh lo. agar nahi milta to kisi aalim kay pass janay say kis nay roka hai?

 

yeh baat to aap tub karo jub hum aalim kay pass janay say rokien? ikhtilaaf to yeh hai keh aalim ki har baat mannana aur Daleel deney par bhi hut dharmi dikhana khaan ka ISLAM hai.

 

aap ko mai nay kaha hai keh ibn e omar raziallahanho ki hadees ka matan aur hawala poora dien phir jawab milay ga.

 

aur yahaan khud mujtahid bannaney ki koshish ki keh imamoon nay har kisi ko nahi balkeh apney shagirdoon ko kaha tha. MASHALLAH kya faqahat hai janab ki. Mubarak ho aap ko aap ki faqqahat.

 

aur meri aik bhi aayat ka jawab nahi diya hai aur aqwaal e sihaba ka bhi apni taraf say fazool sa jawab day diya hai.

 

aur naudhubillah yeh gustaakhi bhi kar dee keh hadees parh kar amal karna khatarnaak hai. O jao hum kehtey hain jis ka aqeeda yeh hai hadees sun kar amal karna khatarnaak hai us ka eemaan khatrey mai hai.

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last masla

 

yeh hadees dobarah quote karney ki zroorat hee nahi thi. mai nay sab say pehley hadees ka jawaab hadees say diya tha. keh us hee hadees kay neechay wali hadees hai jis mai yeh hai keh sihaba salaam kay waqat hath say ishara kar rahey the aur yeh hee musnad e ahmad mai bhi hai keh salam kay waqat hath utha rahey the. aap nay us ko chua tuk nahi aur lagey bukhari par aiteraaz karney.

 

Mashallah mai nai nawawi o Bukhari say jawab paish kiya tha agar imam bukhari akailay hotey to alag baat thi mai nay to nawawi ka qol bhi paish kiya tha.

 

aap nay kaha keh aakhri waqt tuk saabit karien janab mai nay kitni hee ahadees paish kien jo nabi ki wafaat kay baad ki hain.

 

aap nay aik ka bhi jawab nahi diya yeh keh kar jaan chura li keh un mai rafayadain ka zikar hai.

 

janab Abu bakar raziallahanho ki hadees wafaat kay baad ki hai

 

Omer raziallahanho wali hadees wafaat kay baad ki hai

 

Abdullah bin Omer raziallahanho wali hadees wafaat kay baad ki hai aur wo to rafa yadain na karney waley ko kankariaan bhi martey the.

 

is kay ilawah mai nay Wail bin hujar raziallahanho say aur Malik bin huweris raziallahanho say wafaat kay baad rafayadain saabit kiya

aur bhi ahadees paish ki thien.

 

janab e wala apni jaan na churaaien meri batoon ka jawab dien. bhagien na. haq ko qabool karien brelviat o hanafiyat ko chorien aur meri tarhaan asli ahl e sunnat ho jaien.

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(bis)

 

Masla no: 1

janab raza khani sahab nay apni baat ka defend kartey huye kaha hai keh kisi ko dekhnay say namaz nahi toot jati.

 

razakhani sahab zara gorr karo. mai nay kaha tha kitab mai hai shahwat kay sath dekh lay orat ki farj ko. Astaghfirullah kya yeh gustaakhi nahi? mubarak ho razakhanioo ko aise ibaraat. aur jo is ko gustakhi na samjhay us par lanat ho. Quran ka zikar Orat ki farj kay sath kiya. AUR DOOSRA YEH KEH SHAHWAT KAY SATH DEKHNEY KI BAAT KI

 

janab e wala MAI NAY TO kaha tha keh hamarey liye Allah Aur us ka Rasool Hujjat hain. aap kisi ki kitab paish nahi kar saktey ho agar wo Quran O Sunnat kay khilaaf hai.

 

Aur shah ismail nay yeh ibarat nahi likhi hai mai phir kehta hun. yeh abdul hai lakhnawi hanafi ki ibarat hai. pehley chapter say nikal kar dekhao.

 

doosree baat yeh keh ab tumheen ahadees nahi mil rahien to topic say deviate hona shuroo ho gaye? topic par raho warna loge kaheen gay raza khani deviate ho gya hai.

 

Abdullah bin omer raziallahanho wali hadees kay neechay Tirmizi Rahimullah ki commentry parh letey to kitna hee acha hota.

 

kehtey hain:

 

‏قال ‏ ‏وفي ‏ ‏الباب ‏ ‏عن ‏ ‏ابن مسعود ‏ ‏وجابر ‏ ‏وعائشة ‏ ‏وابن عباس ‏ ‏وأبي هريرة ‏ ‏قال ‏ ‏أبو عيسى ‏ ‏حديث ‏ ‏ابن عمر ‏ ‏حديث حسن صحيح ‏ ‏والعمل عليه عند بعض أهل العلم من ‏ ‏أصحاب النبي ‏ ‏صلى الله عليه وسلم ‏ ‏وغيرهم وهو قول ‏ ‏سفيان ‏ ‏والشافعي ‏ ‏وأحمد ‏ ‏وإسحق ‏ ‏قال ‏ ‏الشافعي ‏ ‏وإن زاد في التلبية شيئا من تعظيم الله فلا بأس إن شاء الله وأحب إلي أن يقتصر على تلبية رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏الشافعي ‏ ‏وإنما قلنا لا بأس بزيادة تعظيم الله فيها لما جاء عن ‏ ‏ابن عمر ‏ ‏وهو حفظ التلبية عن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏ثم زاد ‏ ‏ابن عمر ‏ ‏في تلبيته من قبله لبيك ‏ ‏والرغباء ‏ ‏إليك والعمل

tirmizi,al hajj, maja fe talbiyah

translation:

abu eesa nay kaha is baab mai ibn e masood, jabir,aisha,ibn e abbas aur abu huraira raziallahanhum sai bhi riwayat hai. aur ibn e omar raziallahanho ki hadees hasan sahih hai. aur isi par ullema sihaba aur deegar ullema ka amal hai. aur yeh sufiyan,shafi,ahmad o ishaq ka qol hai. shafi kehtey hain agar ALLAH ki tazeem mai izafa karey to koi mazaiqa nahi. jubkeh merey nazdeek behter yeh hee hai keh itna hee parhey jitna keh aap sallahualihewasallam say sabit hai. is mai ziadti karney mai is liye koi harj nahi kion keh ibn e omer raziallahanho Huzoor sallahu alihewasallam kay talbiya kay hafiz the. phir bhi is mai apni taraf say ziadti ki. chunancha yeh amal is kay liye jawaz par dalalut karta hai.(end of translation)

 

imam tirmizi nay samjha diya keh ibn e omer sihabi e rasool hain aur talbiyah kay hafiz hain. lekin phir bhi Behter yeh hee hai keh jo alfaaz nabi nay kahey woh hee parhey jaien. aur jo parhta hai us par koi harj nahi kion kay sihabi e rasool say sabit hai.

 

aur hum bhi yeh hee kehtey hain. jesey abdullah bin masood raziallahanho nabi ki wafaat kay baad Assalamu alika ayyuhan nabi kay bajaye assalamu alannabiyu kay qail ho gaye the. hamarey nazdeek Assalamu alika behter hai aur agar koi assalamu alan nabi parhey us ko rokna nahi chahiye. kion kay sihabi say sabit hai..

 

razakhani sahab samajh aai kay nahi?

 

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rahi baat ghuniya tul talibeen ki to razakhani sahab mai nay pehley hee kaha hai keh us mai to rafayadain ka bhi likha hai.

 

ahl e sunnat ka aik hee naam hai ahl e hadee yeh bhi hai.

 

yeh bhi hai keh bidati ki nishani yeh hai keh ahl e sunnat say bughaz rakhey. jo aap ko hum say hai.

 

aur yeh bhi keh ALLAH apney arsh par hai. bila kaif wa la tashbeeh.

 

aur yeh bhi keh ahnaaf ko ahl e sunnat say kharij kiya hai. agar woh mantey ho to yeh bhi mano.

 

Masla no: 2 Sarr ka masah

aik baar phir merey kehney par bhi sirf kitab poora refrence nahi diya. mai bar bar guzarish kar chuka hun keh poora refrence diya karo.

raza khanioon ki adat ban chuki hai. mai apnay liye bhi aur jo yeh read kar rahey hain un kay liye bhi kehta hun takeh asani ho.

 

Salat ur rasool ki baat ki to phir hawala poora na diya. khair mai batata hun. janab e wala.

us mai bhi aap ki tarhaan nahi hai.

 

Hadees hai

AAP SALLAHU alihewasallam nay sarr ka masah kiya. dono hath sarr kay pichlay hissa say shuroo kar kay guddee tuk peechey lay gaye. phir peechay say aagay us hee jagha lay aaye jhaan say shuroo kiya tha.

Bukhari kitab al wudhu baab masah al r`as` 185

 

aur Alhum dulillah hum bilkul aisey hee masah kartey hain. lekin aap ki tarhaan nahi.ap gardan ko dono hathoon kay pichlay hissay say masah kartey ho. hadees mai aisa kuch nahi. aap loge gardan ka alag say masah kartey ho.

 

aisee hadees paish karo na jis mai gardan ka alag say masah ka zikar ho.

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pagree ka masah khaan say darmiaan mai aa gya? deviate hotey ja rahey ho. khair mai jawab daita hun. next time topic par rehna jo sawalaat kiye the un par yahaan kion bhagtey ho?

 

mai nai ahadees paish ki thien aur hum Alhamdulillah un ko mantey hain. aur guzarish hai keh refrence poora do.

 

aap jub tuk refrence nahi do gay baat karna mushkil hai.

 

yeh aap ki jahalat hai jo refrence poora nahi detey takeh sab ko pata na chal jaye.

 

Masal 3 Namaz mai hath khaan bandhien.

janab woh hadees. hadees hee nahi hoti jo modhu ho aur wo hadees jis mai shak ho us par amal karna sahi nahi soecially tub jub us kay khilaaf koi sahih hadees ho. kion keh ALLAH kay nabi ki baat ko parkha jata hai. har airey ghairey ki baat qabool nahi ho gee jesey koi fasiq khabar day to us ki tehqeeq karni chahiye. aisey nahi maan laina chahiye.

 

rahi baat Oratoon ki imamut ki to janab mai nay kaha tha orat oratoon ki imamut karwaye gee mardoon ki nahi aur jo baat (CHAHEY WO AB HANIFA,SHAFI,MALIM,AHMAD rahimullah tala anhum KI HEE KIION NA HO) Quran say ya hadees se takraye hum nahi man saktey.

 

yeh kitabien to baad mai hain? aur yeh kya baat hai hum par zabardati keh hum is ko bhi jaiz manien? kion manie janab?

 

jo baat Quran O Nabi Pak Sallahu alihewasallam say sabit ho hum us hee ko manien gay. yeh hanafi hee ki jurrat hai jo kehta hai

 

har woh hadees jo hamarey ashaab kay khilaaf ho woh nasakh par mahmool hai ya wo moariz ho gee us jesi kisi hadees hai(asool e karkhi page 11 taba idara ahya ul sunnah)

 

aur aap bar bar woh hee baat kion likhtey ho? kion post ko lamba kar rahey ho?

 

Qasim ki baat kartey ho mai nay to kaha hai keh naimuwi hanfi nay us hadees ko gair mahfooz kaha hai. tahtul sirra ka zikar sab say pehley qasim (879h) nay kiya hai. is baat ki allama muhammad hiyat sindhi hanafi nay pur zor tardeed ki hai keh jis nuskha ki buniyad mai is mai mai izafa ka dawa kiya ja raha hai woh nuskha sahih nahi hai.

 

un ka poora moqaf un kay risala(fath ul ghafoor fe tehqeeq waza yadain al sadoor) mai dekhi ja sakti hai.

 

aur naimuwi hanafi nay to yahaan tuk likh diya hai keh

insaaf ki baat yeh hai keh izafa ghair mahfooz aur matan kay aitebar say zaeef hai

(al taleeq ul hasan al asaar ul sunan page 91)

 

jub aap hee kay akabir maan rahey hain to aap kon ho?

 

aur yeh keh yeh riwayat musannif ibn e abi shaiba mai is sanad say hai

haddasana wakee an moosa bin nomair an alqama bin wail bin hujar an abeeh(ibn e abi shaiba page 390 jild 1)

 

aur yeh hee riwayat ahmad bin hamble nay imam walee nay brah e rast is sanad say naqal ki hai magar us mai tahtul sirra kay alfaaz nahi hain(musnad ahmad volume 4 page 316)

 

aur yeh hee riwayat imam darqutni nay imam wakee kay shagird yusuf bin moosa kay wasta say zikar ki hai magar us mai bhi yeh izafa nahi hai.(darqutni jild 1 page 286)

 

imam behqi nay sana abu naeem sana moosa bin umair kay tareeq say riwayat kiya hai magar us mai bhi tahtul sirra kay alfaaz mojood nahi hain(behqi volume 2 page 28)

 

agar aap ab bhi na manie to yeh aap ki zid hai. agar tahtul sirra kay lafz the to un mai bhi hona chahiyeen the.

 

1. wail bin hujar raziallahanho wali hadees janab mai nay ibn e hajar ki baat quote ki thi is. aur yeh bhi keh is say murad pori sa`ad li jaye gee.

 

2. halab raziallahanho ki hadees par woh hee aiteraaz kiya hai jo razakhani aqsar kartey hain.

 

janab ibn e hajar say jawab suno

ibn e khuzaima nay wail bin hujar raziallahanho say keh aap nay seena par hath bandhey aur bazaar nay seena kay qareeb hath bandhney ki riwayat ki hai. seena par hath bandhney ki musnad ahmad mai halab taai raziallahanho ki riwayat aai hai. aur ziadaat musnad mai Ali raziallahanho say naaf kay neechay ki riwayat aai hai magar is ki sanad zaeef hai.

(fath u bari page 178 jild 2)

 

janab ab bolo ibn e hajar to is hadees ko seenay par hath bandhney ka zikar karien aur aaj ka mullah kahey keh namaz kay baad ki hai?

 

yahaan is hadees mai hai namaz mai hath seenay par bandhtey. yeh nahi namaz kay baad seenay par hath bandhtey.

 

3. momil bin ismail ki jirah aap na kar sakey sirf yeh keh diya us ka hafiza kamzore hai. jubkeh mai nay us ki tadeel o jirah dono paish ki thien us ko kha gaye?

 

kya hua kion jawab nahi detey? momil bin ismaiel ka mai nay mudallal jawab diya munh torr jawab dia hai ALHUMDULILLAH.

 

aap ki kya hasaiyet hai deen mai?

 

aur yahaan bar bar topic sey deviate ho rahey ho jawab na bana to kaheen aur nikal gaye? un par bhi baat karien gay fil haal aap yahaan to aao.

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himmat hai himmat hai ka shor na machaien ankhien khol kar dekhen mai nay sahih hadees paish ki hain.

 

aur yeh Ahl e sunnat ki ru say sahih ahadees hai Alhumdulillah.

 

aur rahi baat qiyaas ki to hum kehtey hain qiyaas kiya ja sakta hai lekin agar woh hadees ya Quran kay khilaaf ho ga to us ko chorr diya jaye ga.

 

aur yahaan qiyaas Quran O sahih ahadees kay muwafiq hai.

 

Jub tumharey pass koi fasiq khabar lay kar aaye to us ki tehqeeq kar liya karo. (hujraat ayat 5)

 

naudubillah Quran galat kehta hai.

 

yahudi ki baat bhi tub mano jub confirm ho jaye.

 

aur Muhammad bin sireen nay farmaya tha loge isnaad kay barey mai baaz purs nahi kiya kartey the jub fitney waku pazeer huye to yeh poocha janay laga. is riwayat kay ravi kon hain(muqaddama muslim)

 

bhai sahab hadees jis mai yahudi ka zikar hai us ka apni taraf say matlab na nikalien. jo muhaddiseen nay tabieen o sihaba nay samjha hai us tarhaan samjheen.

yeh aap ki hee faqahat hai.

 

janab e wala koi aik hadees la kar dekha do jis mai fuqaha ki hadees ka mazak urraya ho? isnaad par jirah muhaddiseen nay ki hai hum nay nahi.

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masla aakhi qada mai bethney ka andaaz.

janab e wala yahaan mai phir kehta hun refrence poora diya karo.

 

aur janab aap jo abu humaid saidee raziallahanho wali hadees ki taveel kar rahey hain woh kis daleel say kar rahey hain?

 

ALLAH kay nabi doosri rakat mai bethtey to baieen paoon par bethtey. jub 4th rakat mai bethtey to apni kon par bethtey.

 

janab yahaan ALLAH kay nabi ko 2nd rakat mai bhi to kon par bethna chahie tha na?

jesey ABDULLAH BIN OMER RAZIALLAHANHO bethey the?

 

molana abdul hai lakhnawi hanafi likhtey hain.

insaaf ki baat yeh hai keh koi aisee hadee nahi paai jati jis mai aakhri tashaud mai baien paun par bethney ka wazeh saboot ho. jubkeh abu humaid saidee raziallahanho ki hadees tafseel kay sath hai lihaza mubham riwayaat ko mufassal par mahmool kiya jaye ga.

(al taleeq al mumjid page 111)

 

rahi baat abdullah bin omer raziallahanho ki keh wo sunnat kehtey the. jo keh bilkul sahih hai lekin aap hadees ko apni taraf say na samjheen aap nay motta ka hawala diya.

motta imam malik ba riwayat motta imam muhammad page 110

imam maalik nay is riwayat ko pehli 2 rakaat par mahmool kiya hai.

 

nisai nay bhi baab yeh bandha hai

kaif al juloos tashahud awal

pehley tashahud mai kis tarhaan baithna chahiye (mujtaba jild 1 page 136)

 

ibn e hajar nay kaha

abu humaid raziallahanho ki hadees pehley doosrey tashahud kay byan mai mufassal hai. pus is sifat mazkoorah ki bina par kaha ja sakta hai. keh yeh hadees abu humaid raziallahanho kay khilaaf nahi. kion keh motta mai abdullah bin deenar ki riwayat mai yeh tasreeh hai keh hazrat ibn e omar raziallahano ka mazkoorah tashahud aakhri tha. aur nisai ki riwayat mai yeh hai ke bayaan paoon bitha kar us par baitha jaye. pus is riwayat ko pehley tashahud par haml kiya jaye ga aur motta ki riwayat ko aakhri tashahud par daf`a taruz kay liye mahmool kiya jaye ga. to yeh riwayat e mazkoorah tafseel say abu humaid saidee raziallahanho kay muwafiq hai

(fath ul bari jild 2 page 243)

 

aap jo riwayat paish kar rahey hain wo mufassil nahi hai. lihaza mufassil riwayat ko dekha jaye ga.

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masla aakhi qada mai bethney ka andaaz.

janab e wala yahaan mai phir kehta hun refrence poora diya karo.

 

aur janab aap jo abu humaid saidee raziallahanho wali hadees ki taveel kar rahey hain woh kis daleel say kar rahey hain?

 

ALLAH kay nabi doosri rakat mai bethtey to baieen paoon par bethtey. jub 4th rakat mai bethtey to apni kon par bethtey.

 

janab yahaan ALLAH kay nabi ko 2nd rakat mai bhi to kon par bethna chahie tha na?

jesey ABDULLAH BIN OMER RAZIALLAHANHO bethey the?

 

molana abdul hai lakhnawi hanafi likhtey hain.

insaaf ki baat yeh hai keh koi aisee hadee nahi paai jati jis mai aakhri tashaud mai baien paun par bethney ka wazeh saboot ho. jubkeh abu humaid saidee raziallahanho ki hadees tafseel kay sath hai lihaza mubham riwayaat ko mufassal par mahmool kiya jaye ga.

(al taleeq al mumjid page 111)

 

rahi baat abdullah bin omer raziallahanho ki keh wo sunnat kehtey the. jo keh bilkul sahih hai lekin aap hadees ko apni taraf say na samjheen aap nay motta ka hawala diya.

motta imam malik ba riwayat motta imam muhammad page 110

imam maalik nay is riwayat ko pehli 2 rakaat par mahmool kiya hai.

 

nisai nay bhi baab yeh bandha hai

kaif al juloos tashahud awal

pehley tashahud mai kis tarhaan baithna chahiye (mujtaba jild 1 page 136)

 

ibn e hajar nay kaha

abu humaid raziallahanho ki hadees pehley doosrey tashahud kay byan mai mufassal hai. pus is sifat mazkoorah ki bina par kaha ja sakta hai. keh yeh hadees abu humaid raziallahanho kay khilaaf nahi. kion keh motta mai abdullah bin deenar ki riwayat mai yeh tasreeh hai keh hazrat ibn e omar raziallahano ka mazkoorah tashahud aakhri tha. aur nisai ki riwayat mai yeh hai ke bayaan paoon bitha kar us par baitha jaye. pus is riwayat ko pehley tashahud par haml kiya jaye ga aur motta ki riwayat ko aakhri tashahud par daf`a taruz kay liye mahmool kiya jaye ga. to yeh riwayat e mazkoorah tafseel say abu humaid saidee raziallahanho kay muwafiq hai

(fath ul bari jild 2 page 243)

 

aap jo riwayat paish kar rahey hain wo mufassil nahi hai. lihaza mufassil riwayat ko dekha jaye ga.

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aur aap kamzore riwayat kion paish kar rahey hain? kion na paish karo gay jub keh aap ka mazhab hee kamzore riwayaat par hai. aur kamzore hai.

 

lihaza kamzore riwayaat paish karney ka koi haq nahi pohonchta hai ap ko.

 

NA KHNJAR UTHEY GA NA TALWAAR IN SAY

YEH BAZU MEREY AZMAYE HUYE HAIN.

 

Kamzore riwayaat kioi hujjat nahi jub un kay baraqas un kay sahih riwayaat hun. aap kamzore riwayat kion paish kartey ho?

 

masla nijasat.

raza khani sahab aap meri baat ko samajh kion nahi rahey?

kesey samjho gay jub hadees ko hee apni taraf say samjhtey ho mai kya hu?

mai nay ahadees paish ki thien jin mai teer lagtey hain sihaba ko aik Omer raziallahanho aur aik ansari sihabi ko aur khoon nikalta hai.

 

yeh majboori ki halat mai hai janab. lekin namaz nahi toot jati aisey. agar toot jati hai to kaho ke Omer raziallahanho ki aur ansari sihabi ki namaz nahi hui aur nabi Naudhubillah un ko batana bhool gaye the.

 

aur mai nay kub kaha hai keh khoon halal hai?

 

Muhammad bin ishaq ka aap bataien kay shih hai ya zaeef. phir INSHALLAH hum bata dien gay.

 

agar sahih hai to bhi bata dien agar zaeef hai to bhi bata dien bataiye ga zroor kion kay jawab daina hau hum nay.

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Masla e taqleed.

janab murji,razakhani,jahmi sahab ikhtilaaf abu hanifa aur ai`e`ma ki taqleed par hai ke in ki taqleed khaan say aa gai?.

 

yeh taqleed to 400 saal baad shuru hui.

 

agar in ki jo taqleed na karey wo aap kay ullema kay nazdeeq la mazhab hai? to janab e wala Sihaba ko kya kaho gay? wo to in ki taqleed nahi kartey the.

 

aur aisee kya baat thi jo nabi to poori na kar sakey lekin abu hanifa poori kar gaye?

 

aur naudhubillah nabi ki baat 100 saal na chal saki aur abu hanifa ki aaj tuk chal rahi hai?

 

aur yeh hee to mai kehta hun keh Sihaba nay taqleed nahi ki asar ki namaz wahaan ja kar parhi aur kuch nahi pehley. apni apni soch kay mutabik faisla kiya. aap ki tarhaan firqay nahi bana liye. mai hanafi hun tu shafi hai wo maliki hai yeh hanbali hai.

 

aur nabi nay un sab ko kuch nahi kaha tha.

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bukhari ki kitab ul jumma mai nay dekhi hai aap mujhai poora refrence do. aur hadees number bhi. aur muslim ka bhi.

 

dekho jub mai refrence daita hun to poora daita hun na? to aap ko kya masla hai poora detey huye darr kion lagta hai?

 

aur raha masla yeh keh Ahl e sunnat nay awam ko mara? to janab awam ko to aap nay maar diya hai taqleed ka patta pehna kar.

 

is ka jawab mai dai chuka hun keh hadees ki taraf ruju kiya jaye ga aap ki tarhaan nahi keh hadees ko parh kar amal karney wala khatrey mai hai. naudhubillah.

 

hum to kehtey hain jub samajh na aaye to ahl say sawal karo. ilzam na lago.

 

Masla 7 rafa yadain.

aap aakhir waheen kay waheen atkay huye hain.

aap nay nawawi ko bukhari muqallid bana diya hai. kabhi aap kay aalim un ko shafi banatey ho aaj bukhari bana diya? kya faqahat hai aap ki jhootoon par ALLAH ki lanat.

 

aap nay kaha keh muqallid na banien un kay.aur daleel e ilmi say jawab dien. janab shayed aap taqleed ki ainak laga kar dekh rahey hain jo meri paish ki hui ahadees nazar nahi aaien. janab mai nay to doosree ahadees paish ki hain bukhari o nawawi ki baat to mai nay baad mai paish ki hai.

 

aap motta imam malik kay refrence day rahey ho kya imam malik kay muqallid ho?

 

aaj jo marzi kar lo razakhani sahab aap ka kuch nahi bannana.

 

aap ko daleel mili bhi to jis may ruku mai janey auur uthney ka zikar hee nahi hai. aur dosree ahadees mai salam kay waqat ka zikar hai.

 

1. ibn e omar raziallahanho wali hadees mai un ko tabiee dekh rahey hain un kay betey hain. aur doosra yeh keh nafi dekh rahey hain. wafaat kay baad ka zikar hai.

janab e wala ibn e zubair aur Abu bakar raziallahanhum ki hadees wafaat kay baad ki hai.

aur aap ko mai nay bukhari ki hadees ka refrence diya hai jis mai mondhoon ka zikar hai aap abu dawood par khaan pohonch gaye?

 

sawal kuch jawab kuch.

 

aur Mashallah aap nay khud hee juzz ul rafayadain say rafayadain ki ahadees paish karna shurroo kar dee hain. is ko kehtey hai ALLAH KI MADAD.

 

kay mukhalif kay munh say haq niqal raha hai.

aur seenay ki to baat hee nahi hai is hadees mai to seenay ka radd khaan say aa gya. seeney ki baat us hee behes mai karo yahaan na karo.

 

aap kay aik brelvi bhai nay to is hadees par jirah ki thi ab woh bhag gaye hain? unhu nay kaha tha yeh hadees zaeef hai.

 

aur yeh bhi keh ali bin madini(shaykh e bukhari) kehtey hain hadees e ibn e omar raziallahanho ki bina par musalmano par rafayadain karna zroori hai.

(talkhees ul jubair jild 1 page 218 taba jadeed wa hamish sahih bukhari darsi nuskha)

 

2. Malik bin huweris raziallahanho

aap keh rahey hain mazey ki baat yeh hai. aap yahaan maza lay rahey hain? hadees ki mehfil ko mazay ki mehfil bana rahey ho.

kuch aisee hee baat shamsheer e alahazrat nay ki thi aap loge ho hee mazey leney kay liye yahaan. khair....

aur yahan malik bin huweris raziallahanho ki dhaeef hadees paish kar dee. aur refrence bhi poora nahi diya hai.

 

sajdoon mai rafayadain nahi hua hai kabhi bhi.

aap riwayat paish karo refrence bhi poora do khair aap apni adat say baaz na aao gay.

is riwayat mai saeed bin abi arooba hai aur mudallis hai aur ikhilaat ka shikar ho gaye the. aur yeh riwayat wo an say kar rahey hain mudallis ki an wali riwayat zaeef hoti hai.

qatadah bhi siqqa hain lekin mudallis hain lihaza woh bhi an say riwayat kar rahey hain.

 

is kay baraqas Malik bin huwaris raziallahanho ki bukhari wali hadees mai sajdoon mai rafayadain ka zikar hee nahi hai.

 

3. aur wail bin hujar raziallahanho 9h aur baad mai 10 h ko aaye the. aur dono waqt rafayadain ho raha tha. aur sajdoon mai rafayadain ka zikar hee nahi hai.

 

aur jo aap nay bukhari ki hadees paish ki hai us ki sanad yeh hai

 

qal wakee an al amash an ibraheem

yeh riwayat ba sanad mutsil nahi mili. doosrey yeh keh amash mudallis hain. aur mudallis ki ghair sahiheen mai an wali riwayat sahih nahi hoti hai

(khazain ul sunan volume 1 page 1)

 

aap nay kaha wail raziallahanho nay aglay saal rafayadain kartey huye nahi dekha arre juzz ka refrence day rahey ho. thora say aagey par letey.

 

bukhari yeh dono ahadees byan karney kay baad kehtey hain yeh wail (bin hujar raziallahanho) hain. jinhu nay byan kiya keh unhu nay Nabi sallahualihewasallam aur aap kay sihaba ko yakkay baad deegrey rafayadain kartey huye dekha.

(juzz ul rafayadain raqam 71)

kya yahaan bhi bukhari say galti hui?

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bukhari ki kitab ul jumma mai nay dekhi hai aap mujhai poora refrence do. aur hadees number bhi. aur muslim ka bhi.

 

dekho jub mai refrence daita hun to poora daita hun na? to aap ko kya masla hai poora detey huye darr kion lagta hai?

 

aur raha masla yeh keh Ahl e sunnat nay awam ko mara? to janab awam ko to aap nay maar diya hai taqleed ka patta pehna kar.

 

is ka jawab mai dai chuka hun keh hadees ki taraf ruju kiya jaye ga aap ki tarhaan nahi keh hadees ko parh kar amal karney wala khatrey mai hai. naudhubillah.

 

hum to kehtey hain jub samajh na aaye to ahl say sawal karo. ilzam na lago.

 

Masla 7 rafa yadain.

aap aakhir waheen kay waheen atkay huye hain.

aap nay nawawi ko bukhari muqallid bana diya hai. kabhi aap kay aalim un ko shafi banatey ho aaj bukhari bana diya? kya faqahat hai aap ki jhootoon par ALLAH ki lanat.

 

aap nay kaha keh muqallid na banien un kay.aur daleel e ilmi say jawab dien. janab shayed aap taqleed ki ainak laga kar dekh rahey hain jo meri paish ki hui ahadees nazar nahi aaien. janab mai nay to doosree ahadees paish ki hain bukhari o nawawi ki baat to mai nay baad mai paish ki hai.

 

aap motta imam malik kay refrence day rahey ho kya imam malik kay muqallid ho?

 

aaj jo marzi kar lo razakhani sahab aap ka kuch nahi bannana.

 

aap ko daleel mili bhi to jis may ruku mai janey auur uthney ka zikar hee nahi hai. aur dosree ahadees mai salam kay waqat ka zikar hai.

 

1. ibn e omar raziallahanho wali hadees mai un ko tabiee dekh rahey hain un kay betey hain. aur doosra yeh keh nafi dekh rahey hain. wafaat kay baad ka zikar hai.

janab e wala ibn e zubair aur Abu bakar raziallahanhum ki hadees wafaat kay baad ki hai.

aur aap ko mai nay bukhari ki hadees ka refrence diya hai jis mai mondhoon ka zikar hai aap abu dawood par khaan pohonch gaye?

 

sawal kuch jawab kuch.

 

aur Mashallah aap nay khud hee juzz ul rafayadain say rafayadain ki ahadees paish karna shurroo kar dee hain. is ko kehtey hai ALLAH KI MADAD.

 

kay mukhalif kay munh say haq niqal raha hai.

aur seenay ki to baat hee nahi hai is hadees mai to seenay ka radd khaan say aa gya. seeney ki baat us hee behes mai karo yahaan na karo.

 

aap kay aik brelvi bhai nay to is hadees par jirah ki thi ab woh bhag gaye hain? unhu nay kaha tha yeh hadees zaeef hai.

 

aur yeh bhi keh ali bin madini(shaykh e bukhari) kehtey hain hadees e ibn e omar raziallahanho ki bina par musalmano par rafayadain karna zroori hai.

(talkhees ul jubair jild 1 page 218 taba jadeed wa hamish sahih bukhari darsi nuskha)

 

2. Malik bin huweris raziallahanho

aap keh rahey hain mazey ki baat yeh hai. aap yahaan maza lay rahey hain? hadees ki mehfil ko mazay ki mehfil bana rahey ho.

kuch aisee hee baat shamsheer e alahazrat nay ki thi aap loge ho hee mazey leney kay liye yahaan. khair....

aur yahan malik bin huweris raziallahanho ki dhaeef hadees paish kar dee. aur refrence bhi poora nahi diya hai.

 

sajdoon mai rafayadain nahi hua hai kabhi bhi.

aap riwayat paish karo refrence bhi poora do khair aap apni adat say baaz na aao gay.

is riwayat mai saeed bin abi arooba hai aur mudallis hai aur ikhilaat ka shikar ho gaye the. aur yeh riwayat wo an say kar rahey hain mudallis ki an wali riwayat zaeef hoti hai.

qatadah bhi siqqa hain lekin mudallis hain lihaza woh bhi an say riwayat kar rahey hain.

 

is kay baraqas Malik bin huwaris raziallahanho ki bukhari wali hadees mai sajdoon mai rafayadain ka zikar hee nahi hai.

 

3. aur wail bin hujar raziallahanho 9h aur baad mai 10 h ko aaye the. aur dono waqt rafayadain ho raha tha. aur sajdoon mai rafayadain ka zikar hee nahi hai.

 

aur jo aap nay bukhari ki hadees paish ki hai us ki sanad yeh hai

 

qal wakee an al amash an ibraheem

yeh riwayat ba sanad mutsil nahi mili. doosrey yeh keh amash mudallis hain. aur mudallis ki ghair sahiheen mai an wali riwayat sahih nahi hoti hai

(khazain ul sunan volume 1 page 1)

 

aap nay kaha wail raziallahanho nay aglay saal rafayadain kartey huye nahi dekha arre juzz ka refrence day rahey ho. thora say aagey par letey.

 

bukhari yeh dono ahadees byan karney kay baad kehtey hain yeh wail (bin hujar raziallahanho) hain. jinhu nay byan kiya keh unhu nay Nabi sallahualihewasallam aur aap kay sihaba ko yakkay baad deegrey rafayadain kartey huye dekha.

(juzz ul rafayadain raqam 71)

kya yahaan bhi bukhari say galti hui?

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4. abu humaid al saidee raziallahanho.

 

naudhu billah yahaan kya hee fazool baat ki hai keh woh 10 sihaba rafayadain nahi kartey the. kya faqahat hai aap ki.

 

sihabi yeh hee kehtey hain kay kya mai nabi ki namaz tumheen parh kar na dekhaoon? is ka matlab yeh kahaan say hai keh wo rafayadain nahi kartey the.

 

jub keh is kay baraqas 10 kay 10 sihaba nay gawahi d keh tum such kehtey ho. yani unhu nay jo namaz parhi sahih thi.

 

aur aap nay sajdatain ka zikar kiya janab mai nay jo hadees paish ki hai us mai rakatain ka zikar hai.

 

aur yeh keh khalid girjakhi kon hai?

 

is waqat yeh sihaba mojood the.

SAHAL BIN SAAD AL SAIDEE

ABU USAID AL SAIDEE

ABU HURAIRA

MUHAMMAD BIN MUSALLAMA(RAZIALLAHANHUM)

(JUZZ UL RAFAYADAIN RAQAM 5)

 

yahaan baqi sihaba khaan hain? bukhari nay to un ka zikar tuk nahi kiya hai sama e motta par khaa pohonch gaye ho.

 

sam e motta yahaan kesey sabit ho gya? khair topic par raho.

aik aur topic par baat ho gee.

 

hadees e abu bakar raziallahanho

 

mai nay kaha tha behqi,ibn e hajar aur zahbi nay is hadees ko shih kaha hai.

aur refrence bhi diya.

 

ab sanad ki tehqeeq bhi dekh lo.

1. abu abdullah muhammad bin abdullah al zahid kay barey mai zahbi nay kaha

shaykh al imam al muhaddis al qadwah

(seyar al ilam al nabala 15/437)

 

behqi nay siqqa kaha hai. hakim o zahbi nay sahih al shart al shakhain keh kar in ki toseeq ki hai.

(mustadrak volume 1 page 30 h 82)

 

unhu nay imam abdullah bin ahmad bin hamble say al musannad ul kabeer ka sama kiya tha

(al nabala 15/437)

 

Muhammad bin abdullah al safaar nay abu ismail al salma say hadees suni hai

(mustadrak volume 1 h 403)

 

2. Muhammad bin ismail abu ismail al salma siqqa the.

(seyar ul ailaam ul nabala 13/242)

 

nisai,darqutni,hakim, abu bakar, alkhalal aur ibn e hibban wagera nay sahih kaha hai

(tahzeeb ul tahzeeb 9/53,54)

 

3. abu noman muhammad bin fazal

kutub e sitta kay markazi ravi hain

un ko abu hatim wagera nay siqqa kaha hai

zahbi nay kaha

al hafiz al sabat ul imam

(seyar al ilaam ul nabala 10/265)

 

aap nay kaha yeh hafaza khraab ho gya tha in ka. bilkul theek kaha aap nay ab is ka jawab suno.

 

hafiz zahbi nay un par ikhilaat ki baat ki aur aakhir mai kaha wo mout say pehley taghiyur ka shikaar ho gaye the. aur is halat e taghaiyur mai unhu nay koi hadees byan nahi ki.

(al kashif 3/79 t1597)

 

ab bolo janab unhu nay ikhilaat kay baad koi riwayat byan nahi ki.

 

doosrey yeh keh in kay peechey hadees kay ravi abu ismaiel al salma nay namaz parhi. kya khyaal hai jis bandey ki aqal hee zail ho gai ho jesa zahbi nay kaha. us kay peechey woh hee namaz parhta hai jis ki khud aqal zail ho gai ho. lihaza yeh riwayat ikhilaat say pehley ki hai. Alhumdulillah.

 

aap nay yahaan muhammad bin jabir ki baat paish ar de. aap ka muhammad bin sadosi par ilzam tub sahih hota jub yeh riwayat un kay ikhilaat say pehley ki hoti.

 

jubkeh yahaan mamla hee ulta hai.

 

Muhammad bin jabir ka aap ko khud pata hai keh wo zaeef tha to janab hadees hee kion pais ki?

 

aap jo bhi hadees paish kar rahey ho readers dekheen gay keh khd hee iqraar kar letey ho keh zaeef hai ALHUMDULILLAH.

 

yeh hadees muhammad bin jabir wali modhu hai is ko kisi aik bhi muhaddis nay sahih nahi kaha hai.

 

dar qutni nay kaha is hadees ko muhammad bin jabir nay byan kiya hai aur woh zaeef tha.(darqutni jild 1 page 295)

 

Ahmad bin hamble nay is hadees ko munkir kaha hai aur sakht mukhalifat ki hai

(kitab ul alal volume 1 raqam 701)

 

ibn e jozi nay modhu kaha hai

(modhuaat 2/96)

 

is ko 20 muhaddiseen nay zaeef wagera kaha hai.

neez yeh kehta tha abu hanifa nay meri kitab chori kar li thi.

 

ya to imam sahib ko chor mano ya is chor ko chor mano.

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aur yeh hadees juzz mai aisey hai.

 

aap nay jo kaha hai keh iftatahi rafa yadain baad waley rafayadain say bohet buland hua tha. to janab aap hadees poori parh latey to kya tha hadees kay aakhir mai ibn e jareej nay ata bin abi ribah say poocha aap ko yeh baat pohonchi hai keh takbeer mai doosree takbeeroon ki ba nisbat ziadah buland uthaya jaye. unhu nay farmaya nahi.

(juzz ul rafa yadain raqam 28)

 

bukhari nay farmaya Omar bin khattab, jabir bin abdullah, abu huraira,abdullah bin umair,ibn e abbas aur abu moosa (raziallahanhum) say marvi hai unhu nay nabi sallahualihewasallam say byan kiya keh beshak aap ruku kay waqt ruku say sarr uthatey waqat rafayadain kartey the. (imam) bukhari nay kaha jo soojh boojh rakhta hai us kay liye yeh hee kafi hai jo hum nay zikar kiya hai InshALLAH.

(JUZZ ul rafayadain raqam 27)

 

aur hum tumheen kehtey hain chorr do zidd agar sioojh boojh rakhtey ho to. sunnat kay shadai ho jao.

taqleed ka patta utaar do.

 

Omer raziallahanho wali hadees.

 

aap nay kaha sanad ki toseeq ki jaye to janab hazir hai.

Abdullah bin qasim Molaa ABI bakar raziallahanho

Abdullah bin omar,Abdullah bin abbas,Abdullah bin zubair kay shagird hain

(tareekh ul kabeer jild 5 page 173)

 

ibn e hibban nay siqqa kaha hai

(kitab ul siqqat ibn e hibban 5/46)

 

2. abu eesa sulaiman bin kaisaan al kharasani

in say aik jamat nay hadees byan ki hai. hafiz zahbi aur ibn e hibban nay siqqa kaha hai.

(al kashif jild 3 page 321)

 

3.haiwah bin shareeh

sahih bukhari,sahih muslim, sunan e arb`a kay ravi siqqa hafiz abid hain(taqreeb ul tahzeeb:1600)

 

4. abdullah bin wahab al qarshi

sahih bukhari,wa sahih muslim wa sunan arba kay ravi hain

(taqreeb:3694)

 

5. hajjaj bin ibraheem

is hadees ko ibn e wahab say byan kar rahey hain.

in say aik jamat nay riwayat ki hai aur abu hatim razi nay siqqa kaha hai

(al jirah wa tadeel volume 3 page 154)

 

ibn e hibban aur al ajili nay bhi siqqa kaha hai.

(al siqqaat jild 8 page 203)

 

taqreeb ul tahzeeb mai hai siqqa fazil(118)

 

6. ahmad bin hasan al tirmizi

al ravi an hajaaj binibraheem sahih bukhari kay ravi hain.

siqqa hafiz(taqreeb ul tahzeeb:25)

 

7.abu bakar muhammad bin ishaq bin khuzaima

sahih ibn e khuzaima kay musannif aur mashoor siqqa imam balkeh shaykh ul islam hain(seyar ul ilam ul nabala jild 14 page 365 to 382)

 

8. abu ahmad bin hussain bin ali bin muhammad bin yahya.

khateeb nay kaha kana siqqa hujjah (tareekh baghdaad 4/74 t 4154)

 

9. abu abdullah al hafiz

yeh imam hakim neeshapuri hain sahib e mustadrak mashoor siqqa o sadooq imam hain

 

10 behqi

sunan ul kubra kay musannif hain.

ALHUMDULILLAH mai nay sanad ki tehqeeq paish kar dee hai.

 

Omar bin khattab raziallahanho kay rafayadain kay asbaat kay sath is kay mutadid shwahid bhi mojood hain.

 

aap nay jo hadees paish ki hai us ka jawab detey huye imam hakim neshapoori farmatey hain

yeh riwayat shaz hai is kay sath hujjat qaim nahi hoti, sahih ahadees mai hai Omer raziallahanho ruku say pehley aur ruku kay baad rafayadain kartey the.

ba hawala (nasb ul raya jild 1 page 405)(al badar al muneer 3/501)

 

ibn e jozi nay kaha yeh asar sabit nahi hai.

(tehqeeq fe ikhtilaaf al hadees jild 1 page 282 ma tanqeeh)(al badar al muneer 3/501)

 

imam abu zara, imam hakim aur jamhoor ki tehqeeq tahawi par muqaddam hai.

 

doosrey yeh keh ibrahim nakhi mudallis hain.

(tabqaat ul mudalliseen ibn ehajar page 28 raqam 35) (al mudalliseen abi za`ra ibn al iraqi 2)

 

aur yeh riwayat man`an hai.

 

allama nawawi nay kaha mudallis an kay sath riwayat karey to riwayat bil ittefaq hujjat nahi hoti.

(nasb ul raya jild 2 page 34)

 

aap nay jo ibn e hajar ki baat ki hai to janab ibraheem nakhi siqqa hain lekin mudallis bhi hain. ibn e hajar nai hee un ko mudallis kaha hai.

 

ibn e masood raziallahanho ka jawab mai pehley day chuka hun

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Hazrat Ali raziallahanho ki hadees

 

is kay sab ravi siqqa hain siwaye Abdul Rahman bin abi zanad kay woh mukhtalif feeh hai. ibn e maieen o abu hatim wagera nay zaeef kaha hai.

 

Malik, tirmizi aur ajili nay siqqa kaha hai. lihaza jamhoor kay nazdeek sahih hain.

zahbi nay kaha is ki hadees hasan qisam ki hadees hai. wo hasan ul hadees hai aur baaz us ko hujat samajhtey hain.

(seeyar ul ilaam ul nabala 8/168,170)

 

is tamam jirah wa tadeel kay muqablay mai ibn e madeeni ka qol hai.

mai nay isay suliman bin dawood al hashmi ki ahadees ko dekha hai. in ki in say ahadees muqarib hain(tareekh baghdad 229)

 

abdul hai lakhnawi nay muqarib ul hadees ko hasan ul hadees say pehley zikar kiya hai.(al rafa wal kameel fe jirah wa tadeel page 72)

 

yani yeh kalimaat toseeq mai say hain

 

ibn e madini ki yeh tadeel mufassir hai lihaza isay tazeef mubham par muqaddam kiya jaye ga. tadeel mufassir jirah mubhim par muqaddam hoti hai.

 

yaad rahey kisi bhi muhaddis nay ibn e zinad ko jub us say suliman bin dawood al hashmi riwayat karien to zaeef nahi qaraar diya. lihaza us say suliman ki tamam riwayaat ko tasleem kiya jaye ga.

 

aap nay jo asar paish kiya hai

is ka jawab yeh hai

sufiyan sorri nay is ka inkaar kiya hai

(juzz ul rafayadain bukhari: raqam 11)

 

darami nay is ko kamzore kaha hai

(moarifat al sunan wal asaar 1/550)

 

shafi nay isay ghair sabit kaha hai

(sunan al kubra behqi 2/81)

 

ahmad nay is ka inkar kiya hai

(masaail e ahmad jild 1 page 343)

 

bukhari nay khud is par jirah ki hai. juzz ul rafayadain raqam 11.

 

lihaza dono ahadees mai koi taruz nahi hai aik zaeef hai doosree hasan.

Edited by asimsweetone

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aap nay aakhir mai ibn e zubair ki baat paish ki hai to janab zra is ki sanad paish karien. jub keh is kay baraqas sahih sanad kay sath mai nay ravioon samait paish ki hai us mai abdullah bin zubair raziallahanho rafayadain kartey hain.

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Abu humaid raziallahanho wali hadees par aik aur jawab

 

aur aik aur baat woh yeh keh Abu Qatadah raziallahanho

 

54 h mai fout hue hain Ali raziallahanho kay dorr mai nahi.

 

saeed bin ufair nay kaha abu qatadah raziallahanho 54 h mai fout huye

(tareekh baghdaad 1/161 t 10)

 

Muhammad bin abdullah bin numair nay kaha

Abu qatadah 54 h mai fout huye.

(al mo`ajam al kabeer al tabrani h 3275)

 

yahya bin abdullah bin bakeer

abu qatadah 54 h mai fout hue

(al moajam al kabeer al tabrani h 3274)

 

ibraheem bin al munzar nay kaha

54h mai fout huye

(mo`arifat al sihaba al abi naeem al subhani 2/749 h 1992)

 

yahya bin moieen say riwayat hai 54 h mai fout huye

kitab ul kinaa lil dolabi 1/49)

 

al fallas nay kaha 54h mai fout huye

(tareekh damashq ibn e asaqar)

 

ibn e barqi nay kaha 54h mai fout huye

hakim nay kah 54 h mai fout huye

(tareekh damashq 71/107)

 

tirmizi nay kaha 54 h mai fout huye.

 

takreeban 21 muhaddiseen kay aqwaal mai paish kar sakta hun keh wo 54 h mai fout huye. ab bhi aap na manien mai kuch nahi kar sakta sama e motta fazool mai sabit karney ki koshish ki gai hai. khair abhi is hee topic par rahien.

 

aur yeh keh tum refrence deney ki zahmat kum hee kartey ho. aur jo detey ho sirf book ka naam likh detey ho. poora refrence detey huye daar lagta hai kya?

 

aik aur daleel lo

 

Imam nafi kehtey hain Abdullah bin Omer raziallahanho nay umm e kulsoom bint e Ali raziallahanha ka janaza parha logoon mai abu saieed aur abu qatadah mojood the.

musannif abdul razzaq 3/465 h 6337)

 

ab samajh aai ya pehley wali bhi gai?

 

nahi aai to aik aur lo.

 

Ammar bin abi ammar molla haris bin nofil say riwayat hai mai nay aik orat (umm e kulsoom) aur un kay betey ka janaza parha. janaza parhnay waloon mai Abu saeed khudree,Ibn e abbas,Abu qatadah, Abu huraira raziallahanhum mojood the.

(nisai 4/71 h 1979)

 

jis orat ka janaza parha gya wo umm e kulsoom raziallahanha thien

(abu dawood 3193 huwa sahih bil shwahid)

 

wo janaza saeed bin al`###### raziallahanho nay parhaya tha (tabqaat ibn e saad 8/464)

 

saeed bin al`aas raziallahanho 48h say 55 h tuk iqtidaar mai rahey

tehzeeb ul sunan 2/423)

Edited by asimsweetone

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(bis)

 

BRELVIA,BIDATI,MURJI,JAHMIYA KAY FAZOOL TAREEN JAWABAAT KA JAWAB.

 

1. MUSNAD AHMAD ki jo hadees hai us mai namaz ka khaan zikar hai? aur agar aisee baat hai to nabi sallahualihewasallam aur sihaba ko kya kaho gay. jo namaz sirf takbeer say hee shuroo kartey the.

 

aur aaj kay naam nihad ahl e sunnat(bidati) kehtey hain 4 rakat namaz farz peechay imam kay wastey sawab kay ALLAH U AKBAR.??? is hadees mai khaan hain yeh alfaaz bidati sahab? kisi aik sihabi ya hadees say yeh alfaaz nahi dekha saktey tum.

 

2. Jahmi sahab nay kaha hai keh wo (ismaeel dahalwi) 3 ya 4 ko kalam e hidayat manta hai. yahaan mai phir kehta hun meri baat ka jawab abhi tuk nahi aaya taveel kartey ja rahey ho. mai nay kaha hai keh us ki apni ibarat dekhao phir to hum say jawab talab karo. Abdul hai lakhnawi hanafi ki ibaraat hum par paish nahi ki ja saktien.

 

3. Tasawwur e rasool ko Ahle sunnat nay nahi Abdul hai lakhnawi hanafi nay namaz shikan likha hai. hum nay nahi. lihaza ilzam batil hai. yeh to aisee hee baat hai Qatal koi karey saza kisi ko milay?? hum to kehtey hain aisee ibarat likhna sahi nahi hai ALHUMDULILLAH. fatwa abdul hai lakhnawi hanafi par laga hum par nahi.

 

aur Tasawwur e Rasool Sallahu alihewasallam ka namaz mai aana namaz kay batil bannaney ka sabab nahi hai.

 

han agar wo itna kho jaye keh ALLAH ko bhool kar Nabi ki ibadat shuroo ho jaye tub to brelviah jahmiya murjiya kay nazdeeq bhi namaz fasid ho jaye gee. sahih hai ya nahi?

 

4. Ashbah wa nazair ki baat ka ab bhi defend kar raha hai raza khani. Point to be noted. Orat ki Farj ko shahwat say dekhey ga to namaz nahi tootey gee aur Quran ko parhney say ya us kay Safha palatney say toot jaye gee.

 

bat raza khani ko samajh nahi aati meri. mai keh raha hun keh Quran kay sath kay Orat ki farj ka zikar karna sahih hai? khaan ki faqahat hai yeh? kya Quran ka Nauzubillah hanafiya nay itna muqam gira diya hai keh nauzubillah(ALLAH MOAAF KAREY MAI SIRF LOGOON ko Brelviya ki haqeeqat batana chahta hun) Orat ki farj hee reh gai thi milanay kay liye aur woh bhi shahwat kay sath?

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