Ka’bah Ki Chhat Par Namaz Aur (Naam Nihaad) Ahl-E-Hadees Ki Bad-Diyaanati

BismillaahirRahmaanirRaheem

Firqa-e-Jadeed (NaamNihaad) Ahl-e-Hadees me Shamil Ghair-Muqallid, Hakeem Sadiq Siyaalkoti ne Kitab likhi Jiska Naam rakha SABEELUR RASOOL (Sallallahualaihiwasallam). Phir Hakeem Sahab ne Ek UNWAAN Qaayem kiya RASOOLULLAH (Sallallahualaihiwasallam) KI AHADEES SE IQTILAAF. Aur Is UNWAAN ke tehat Ahnaaf ko Nishaanah banaya gaya hai.

AITRAAZ:

HADEES wa FIQH ka TAQAABUL karte hue Hakeem Sadiq ne DOOSRA AITRAAZ Naqal kiya ke.

BAITULLAH KI CHHAT PAR NAMAZ

“HazratIbne Umar (raz.) rivayatKarte hue KehtehainkeRasoolullah (Sallallahualaihiwasallam) ne BAITULLAH kiChhat par NAMAZ Parhne se MANA’ kiya.” [Jaami’ Tirmizi – Kitabus Salaah]

FIQH KA IQTILAF:

“KA’BAH KI CHHAT PAR NAMAZ PARHNI JAYEZ HAI.” [Hidayah – Baab As-Salaath Fil Ka’bah]

Aur likhta hai ke:

Huzoor (Sallallahu alaihi wa sallam) Ka’bah ki Chhat par Namaz parhne se mana’ farmayein.

Lekin Fiqh kahe ke Jisne Ka’bah ki Chhat par Namaz parhi Uski Namaz Jayez hai. Kyon Jayez hai.? Jo Kaam Huzoor Anwar (Sallallahualaihiwasallam) mana’ karein Wo Kyon kar Jayez ho sakta hai.? Ye Hadees par Zyadati hai.

Siyaalkoti Sahab ki Kitab [SCAN PAGE]: http://i3.minus.com/ibtzNX6ov9TXnz.png

AL-JAWAAB:Haqq baat to Ye hai ke Ye Aitraaz bilkul JAAHILANAH hai.

HADEES SHAREEF SE FIQH KA IQTILAF KAB HOTA ?

Hadees Shareef se FIQH ka Iqtilaf to Jab hota ke Jab ke Fiqh me Ye bayan kiya jata ke, BAITULLAH KI CHHAT PAR NAMAZ PARHA KARO.

Phir Ghair-Muqallideen keh sakte the ke Dekho! Rasoolullah (Sallallahu alaihi wa sallam) mana’ farma rahe hain aur Ahnaaf Hukm de rahe hain.

FIQH me BAITULLAH ki Chhat par Namaz parhne ka Hukm Nahi diya gaya hai balke Faqat Ye masla’h bayan kiya gaya hai ke..

AGAR KOI SHAQS BAITULLAH KI CHHAT PAR NAMAZ PARH LE TO USKI NAMAZ HO JAYEGI YA NAHI.?

To Fuqaha-e-Ahnaaf ne farmaya ke, HO JAYEGI.

Agar Namaz Nahi hogi to Ghair-Muqallideen ko Ek Sareeh, Saheeh Hadees peish karni chaahiye apne da’we ki Daleel me.

Hakeem Sadiq ne Fiqh-e-Hanafi se Dushmani me DIYANAT DAARI ko Alvida keh diya hai. Shayad Kuffaar bhi Musalmano se Itni NAFRAT Nahi karte honge Jitni Nafrat (Naam Nihaad) Ahl-e-Hadees, Ahnaaf se karte hain. To Inki NAFRAT bhare AITRAZAT ki wajah se Ahnaaf ko Unke khilaaf Apna Qalm uthana pad raha hai warna Hamaare Nazdeek FRO’I IQTILAAF asla me HAQQ wa BAATIL ka Mi’yaar hargiz Nahi hai.

(Naam Nihaad) Ahl-e-Hadees HAKEEM SiyaalKoti ki BAD-DIYAANATIYAAN:

1. Imam Tirmizi (rah.) ne Is Hadees ki SANAD ko, Zaid bin Jabeer Raavi ki wajah se QAWI NAHI (Za’eef) kaha hai. Hakeem Sahab ne Is Jarah ko Naqal Nahi kiya.

2. Imam Tirmizi (rah.) ne Is Hadees par KARAAHAT KE LAFZ se BAAB bandha hai, Is ko bhi Naqal Nahi Kiya.

3. HIDAYAH ki Mukammal Ibaarat ko chhupaaya taa ke Log Asal Haqeeqat se waaqif Na ho Paayein.

4. Aur HIDAYAH ki Ibaarat ka TARJUMA’H bhi Nihaayat Ghalat Kiya hai.

FIQH ko HADEES ke khilaaf sabit karne ke liye (Naam Nihaad) Ahlul Hadees ke Mullah ne Itni Zabardast Bad-Diyaanatiyan dikhayi hain.

HADEES KA ZU’AF:

Ahnaaf ke Nazdeek to Amal bil Hadees ke liye Qawi Ya Za’eef SANAD ko Nahi dekha Jata hai magar (Naam Nihaad) Ahle Hadees, sirf Us Hadees per amal karne ka da’wa Karte hain Jis Hadees ki SANAD QAWI ho (Lekin Haqeeqat me Ye da’wa Sirf Dhoka dene ke liye kiya Jata hai).

Imam Tirmizi (rah.) farmate hain: Ibne Umar (raz.) ki HADEES ki ISNAAD QAWI NAHI. Zaid bin Jabeerah ke HIFZ me Kalaam hai.

Lais bin Sa’d bhi Is Hadees ko Abdullah bin Umar Umri se rivayat karte hain……………. Abdullah bin Umar Umri ko Muhaddiseen HAAFZAH ki wajah se ZA’EEF kehte hain Jinme YAHYA BIN SA’EED AL-QATTAN bhi shamil hain.

To pata chala ke Is Hadees ki Dono Sanadein bhi Za’eef hain.

Aur Khud Ghair-Muqallideen ke Peshwaon, Mubarakpuri aur Albani ne Is rivayat ko Za’eef qaraar diya hai. [TuhfatulAhwazi 1/281, Irwa’ Al-Ghaleel 1/319]

TIRMIZI SHAREEF [SCAN PAGE]http://i.minus.com/izo0inLYSQN8g.jpg
Dekhiye! (Naam Nihaad) Ahl-e-Hadees sirf Logon ko FAREIB dene ke liye ZA’EEF HADEES se Istedlaal kar rahe hain.

HIDAYAH KI MUKAMMAL IBARAT:

Is Aitraaz wali Ibarat ke ba’d HIDAYAH me Ye Ibarat bhi maujood thi, “GO NAMAZ HO JAYEGI LEKIN MAKROOH HOGI, KYONKE YE BAITULLAH KI TAA’ZEEM KE KHILAAF HAI AUR NABI (Sallallahu alaihi wa sallam) NE IS SE MANA’ FARMAYA HAI.”

الا انہ یکرہ لما فیہ من ترک التعظیم وقد ورد النھی عنہ عن النبی ﷺ.

Dekhiye! Jo Hadees Ghaer Muqallid Hakeem Sadiq ne Aitraaz me peish ki hai Usi Hadees se Sahab-e-Hidayah Istedlaal karte hue BAITULLAH KI CHHAT PAR NAMAZ PARHNA, MAKROOH-E-TEHREEMI sabit kar rahe hain. Lekin Hakeem Sahab ka Kya Kehna ke FIQH Dushmani me Wo DIYANAT KA KHOON kar gaye.
NOTE: Ahnaaf ke Nazdeek Amal bil Hadees SANAD ki Sihat ki bunyaad per Nahi balke Chand Usoolon ki bunyaad per hai. Kuch Ghair-Muqallideen Apni Jihaalat me mazeid Izaafa karte hue Ye bhi keh dete hain ke Agar Ye Hadees ZA’EEF hai to Sahab-e-Hidayah ne Is se Istedlaal kyon kiya hai.

HIDAYAH KI MUKAMMAL IBAARAT [SCAN PAGE] : 

http://i1.minus.com/ibacY8Xa6BZqw1.jpg

KARAAHAT KE ABWAAB:

Imam Tirmizi (rah.) ne Is Hadees par BAAB bandha ke JIS CHEEZ ME JISKI TARAF NAMAZ PARHNA MAKROOH HAI (بَاب مَا جَاءَ فِي كَرَاهِيَةِ مَا يُصَلَّى إِلَيْهِ وَفِيهِ).

Aur Imam Ibne Majah (rah.) ne Is Hadees par BAAB bandha ke JIN JAGAHON ME NAMAZ PARHNA MAKROOH HAI (باب المواضع التی تکرہ فیھماالصلاۃ).

To Hakeem Sahab! Agar Sahab-e-Hidayah ne MAKROOH kaha to HADEES se IQTILAAF ka Ahnaaf per Ilzaam lagaaya hai. To Kya Ab Imam Tirmizi wa IbneMajah (rah.) par bhi MUKHALIFAT-E-HADEES ka Ilzaam lagega Kyonke Unhone Is Hadees per KARAAHAT Ke ABWAAB Qaayem kiye hain.?

Hakeem Sahab! Ye BAD-DIYANATIYAAN, SABEELUR RASOOL (Sallallahu alaihi wa sallam) NAHI KEHLAATI Balke Ye to SABEEL AL-YAHOOD kehlati hain.

Hakeem Sahab! Jab Aap ne Za’eef Hadees peish hi ki to Ye bhi HADEES peish kar dete..

Abu Sa’eedKhudri (raz.) se rivayathaikeRasoolullah (sallallahualaihiwasallam) ne farmaya: “Sari Zameen Masjid (Sajdagaah) hai sivaaye Qabrastan aur Hamaam ke.” [IbneMajah, Tirmizi]

To bataiye ke Ka’bah ki Chhat Qabrastan hai Ya Phir Hamaam.? (Al-Ayaazubillah)

HIDAYAH KI IBARAT KA GHALAT TARJUMA’H:

Aur Sab se badi BAD-DIYANATI Jo Hakeem Sahab Gher Muqallid ne dikhayi hai Wo Ye ke HIDAYAH ki Ibarat ka TARJUMA’H Intihaayi GHALAT kiya hai aur Isi se Awaam ko DHOKE me daala hai.

Hakeem Sahab ka Tarjuma’h: “KA’BAH KI CHHAT PAR NAMAZ PARHNI JAYEZ HAI.”

Jab ke Ibarat ke Siyaaq wa Sabaaq ke mutabiq Iska SAHEEH TARJUMA’H Ye banta hai.

“KISI NE KA’BATULLAH KI CHHAT PAR NAMAZ PARH LI TO NAMAZ HO JAYEGI.”

Hairaani ki baat hai, Ek masla’h me Itni Saari BAD-DIYAANATIYAAN karne waale ko AHL-E-HADEES Kaha Jaaye. Ye Log to ASAL AHL-E-HADEES ko BAD-NAAM karne per Tuley hue hain.

MAZEID WIZAAHAT:

Ek Ghair-Muqallid Sahab! Fiqh-e-Hanafi ke is masla’h ke khilaf Ye Lecture de rahe the ke Bhala Is masla’h ki Kya Zaroorat hai.? Baitullah ki Chhat par Kaun Charhta hai.?

To Jawaab Ye hai ke bila Zaroorat to Yaqeenan Koi Nahi Charhta Lekin Zaroorat ke mauqe’ par Charhne ki NAFI NAHI KI JA SAKTI.

Maslan: Baitullah ki Chhat ki Marammat (Renovation) Ya Uski Safaayi ki Gharz se Charhna ho sakta hai. Aur BAITULLAH ki Chhat per Charhna Khud Hadees se sabit hai.

FATAH MAKKAH ke mauqe par Rasoolullah (sallallahu alaihi wa sallam) ne Hazrat Bilal (raziallahuanhu) ko Hukm diya tha ke Ka’batullah ki Chhat par Charh kar Azaan do. To Aap (raz.) ne Zuhar ki Azaan Baitullah ki Chhat par charh kar di thi.

NOTE: Hazrat Bilal (raz.) Jo ke Ek Habshi Ghulam hua karte the Unko Ka’bah ki Chhat per Charhaane ke peeche Rasoolullah (sallallahu alaihi wa sallam) ki Koi Maslihat thi.

Algharz, Is se sabit hua ke Zarurat ke mauqe par Baitullah ki Chhat par charha Ja sakta hai aur Is Soorat me Ye TA’ZEEM ke Khilaaf Nahi hai. Isliye Ye Charhna MAKROOH bhi Nahi hoga.
Agar Koi Shaqs Zarooratan Baitullah par charha aur Wahan par Namaz parhli to phir Uski Namaz ho Jayegi.? Ye kaise kaha ja sakta hai ke Is masla’h ki Zaroorat Nahi hai.

GHAIR-MUQALLIDEEN SE CHAND SAWAALAAT WA MUTAALBAAT:

1. Ek Sareeh aur Sareeh Hadees se saabit karein ke Jisne Ka’bah ki Chhat per Namaz parhi Uski Namaz Nahi hui.?

2. Rasoolullah (sallallahu alaihi wa sallam) ne Pyaaz, Lehsan kha kar Masaajid me aane se mana’ farmaya hai aur agar Koi aa Kha kar aa Jaaye aur Namaz parh le to Uski Namaz hui ke Nahi.? Sareeh aur Saheeh Hadees se Jawab dein.?

3. Sahab-e-Hidayah (rahmatullahi alaih) agar MAKROOH kahein to Hadees ki Mukhalifat ka Ilzaam aur Agar Imam Tirmizi wa Ibn-e-Majah (rah.), MAKROOH kahein to Khamoshi kyon.?

4. Deen ke mu’aamle me BAD-DIYANATI, KHIYANAT aur MA’NAVI TEHREEF karne waale Hakeem Sahab Jaise Logon ke liye Shari’at ka Kya Hukm hai.? Kya Aise Log Haqq per ho sakte hain.?

5. “Ka’bah ki Chhat per Namaz” Is masla’h me ANGREZON ke daur se pehle Ahnaaf per kisi ne Khilaaf-e-Hadees ka Ilzaam lagaya hai.? Agar Lagaaya hai to Kisne.? Kab.? Aur Kahan.? Agar Nahi to phir Kya Aap ka Firqa ANGREZON ki Paidawaar to Nahi.?

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4 Responses to Ka’bah Ki Chhat Par Namaz Aur (Naam Nihaad) Ahl-E-Hadees Ki Bad-Diyaanati

  1. asif khan says:

    What a brave man mr. Al-islam
    thousands of books are available for your answers. And hundreds of aalim are shouting with your answers on stage on tv channels. Among publics and you brave man showing or losing your strength on internet. Go with your questions to the markaji ahle hadees idara you will get your answers and dont make people fool here. One thing you never write what answer the aalim ahle hadees gives you. Are you afraiding to write….

    • Al-Islam says:

      Alhamdulillah, Allah showered upon us Braveness to Expose the Lies of Firqa (Fake) Ahlul Hadeeth a.k.a. Fake Salafis. I have asked 5 Questions at the end of this article and U didn’t dare to answer any of them. What is the Use of your Scholars shouting on the Stages.?

      Why did Your Scholar Hide this Ibarah From Al-Hidayah (الا انہ یکرہ لما فیہ من ترک التعظیم وقد ورد النھی عنہ عن النبی ﷺ.)…?

      Is that we or You Ghair-Muqallideen Fooling the People…?

  2. Assalam o Alaikum.
    Bhai Masha’Allah ap ne behtreen jam Kia he Allah Pak apk ilm o Umar main barkten Ata farmain ap Ki ye post main face book per gher muqalliden k khilaf istimal kar raha Hun.

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