Jalsa’ Istiraahat Ka Masla’

Bismillahir Rahmaanir Raheem

Ghair-Muqallid, Muhammad Joonagadhi (Naam Nihaad) Ahl-e-Hadees ne ek Hadees naqal ki hai.

“Hazrat Maalik bin Huwairis (raz.) ne Rasoolullah (ﷺ) ki Namaz is tarah Dekhi ke Aap Jab Pehli raka’t se Ya Teesri raka’t se Khara hona Chaahte to Sajde se Uth kar Jab tak Achhi taraha Theek thaak Durustugi se na Baith Jaate Kharey Na hote the.” [Bukhari Shareef]

Ye Hadees alaawah Aa’la Martabe ki SAHEEH hone ke, Bohat Khuley Lafzon me bayan karti hai ke Jab Pehli raka’t ka doosra Sajdah kar ke doosri raka’t ke liye Uthna Chaahe to Sajde se Uth kar Achhi tarah baith kar Phir Uthey.

AITRAAZ:

Phir Hanafi Mazhab par Aitraaz karte hue Likhte hain:

Lekin Hanafi Mazhab is Hadees ko Nahi maanta Wo Kehta hai ke hargiz Na baithe. Chunacha Hanafi Mazhab Fiqh ki Behtareen [KITAAB HIDAAYAH 1/93, Baab Sifatus Salaah] me hai, “Apne Panjon ke bal Seedha Khara ho Jaaye, Baithe Nahi.”

Hanafi Bhaiyo! Hadees wa Fiqah Aap ke saamne hai. Hadees me hai ke Baithe. Hanafi Mazhab me hai ke Na Baithe. Ab Kaho Tum Kya Karogey.? Hanafi ban kar Na Baithogey.? Ya Ahle Hadees ban kar Baith Jaaya Karogey.? Mera Mashwarah to Yehi hai ke Rasoolullah (ﷺ) ko Na Chhoro Go Tumhein Duniya Chhor de. Aagey Tumhein Iqtiyar hai. [Shama’ Muhammadi pg57; Zafar Al-Mubeen 1/108, 110; Fathul Mubeen Ala Radde Mazaheb Al Muqallideen pg55, 135; Iqtilafe Ummat ka Ilmiyah pg62, Sabeelur Rasool]

AL-JAWAAB:

Ahle-Sunnat Wal Jama’t, Ahnaaf aur Jam’hoor ke Nazdeek Jalsa’-e-Istiraahat SUNNAT Nahi hai balke inka Mauqaf Ye hai ke Jalsa’-e-Istiraahat UZR (excuse) ki bina’ par tha.

Ghair-Muqallideen (Naam Nihaad) Ahl-e-Hadees kehte hain ke Namaz me Muqtadi ko Pehli raka’t ke dono Sajdah karne ke ba’d Thhori deir baithna Chaahiye (Ya’ni Jalsa’-e-Istiraahat karna Chahiye) aur iske ba’d Uthna chaahiye. Aur Jalsa-e-Istirahat inke Nazdeek SUNNAT hai.

La-Mazhab, Ghair Muqallid (Naam Nihaad) Ahle Hadees, MOHAMMAD JOONAGADHI ne HIDAAYAH ki MUKAMMAL IBAARAT naqal karne me BAD-DIYANATI dikhayi hai.

HIDAYAH ki mukammal Ibarat Mulaahizah ho..

“Sajdah Saaniyah (Ya’ni doosre Sajdah) ke ba’d Seedha Apne Qadmo par Khara ho Jaaye, Na baithe aur Na Zameen par Hathon se Teik Lagaaye. Imam Ash-Shaafa’i (rah.) farmate hain ke Thhora sa Baith kar Uthey aur Zameen par hath ka Sahaara le kar Uthey Kyonke Rasoolullah SAWS ne Ye (Jalsa’-e-Istiraahat) kiya hai aur Hamari (Ya’ni Ahnaaf ki) DALEEL Hazrat Abu Hurairah (raz.) ki Hadees hai. Rasoolullah SAWS, Namaz me Apne Paaon par seedhe Kharey hote the (Ya’ni Ye Aap ki Mubarak Aadat thi) aur Jis Hadees me Jalsa’-e-Istiraahat ka fa’l mazkoor hai Wo BUDHAAPE (Old Age) par Mehmool hai Ya’ni Jab Aap ka BADAN ka MUBARAK BUDHAAPE ki wajah se bojhal ho gaya tha (Abi Dawood) Us waqt Aap SAWS ne Ye fa’l farmaya aur Ye Aaraam ka Qa’edah hai aur Namaz Aaraam ke liye Nahi banayi gayi.” [HIDAAYAH 1/110]

Qaara’een-e-Kiraam! Dekhiye, Sahab-e-Hidaayah ne Na to Jalsa’-e-Istiraahat wali Hadees ka Inkaar kiya ke in par Inkaar-e-Hadees ki TOHMAT lagaayi Jaaye aur Na FIQH-E-HANAFI ke masla’ ko BE-DALEEL likha hai balke Baa-Qaa’idah Hadees Paak se isey saabit farmaya hai.

(Naam Nihaad) Ahle Hadees Mohammad Joonagadhi ne HIDAAYAH me Is Hadees ko parhne ke ba-wajood Hadees-e-Rasool (ﷺ) ka INKAAR kar diya balke SUNNAT-E-RASOOL (ﷺ) ko Sahab-e-Hidaayah ka Be-Daleel HUKM qaraar diya. Aur is SUNNAT par amal karne ko HADEES ke chhorne se Ta’beer kiya.

MISAAL:

Is Masla’ ko misaal se Samajhte hain: Rasoolullah (ﷺ) ki Aadat-e-Mubarakah (SUNNAT) Ye thi ke Aap (ﷺ) baith kar Peishaab farmaya karte the Magar Aap (ﷺ) se Kharey ho kar Peishaab farmana bhi BUKHARI SHAREEF ki SAHEEH TAREEN HADEES se sabit hai. Ab Ek Aalim in Dono Hadeeson me Ye TATBEEQ bayan kar de ke, Asal SUNNAT to Baith kar Peishaab karna hi hai aur Jo Hadees ba-zaahir iske mukhaalif hai UZR par Mehmool hai ke Koi UZR (excuse, problem) ho to Kharey ho kar Peishab karna bhi JAYEZ hai Lekin Bila Uzr ke TAREEQ-E-SUNNAT ko Na Chhorna chaahiye.

Ab Koi Ghair-Muqallid, is Aalim ko MUNKAR-E-HADEES kehna Shuru’ kar de to darassal Wo KHUD MUNKAR-E-SUNNAT hai. Ahnaaf ne Kisi Kitab me Ye da’wa Nahi Kiya ke Hamara Ye Masla’ Mehaz QIYAASI hai balke AHNAAF ke paas DALAA’IL maujood hain.

La-Mazhab, Ghair-Muqallideen ka Ye Koi TEHQEEQI AITRAAZ Nahi hai phir bhi Mai Samajhta hu ke iska TEHQEEQI Jawab diya Jaaye.

GHAIR-MUQALLIDEEN KE DALAA’IL KA MUKHTASAR SA JAAYEZAH:

1. Ek rivayat pesh karte hain Abu Humaid Sa’di (raz.) se manqool hai Jisey Abi Dawood, Tirmizi, waghera ne rivayat kiya hai. Iski Sanad wa Matan par mukhtasar Kalaam mulaahiza ho.

[Abi Dawood] ki SANAD me ek Raavi Abdul Hameed bin Ja’far hai, inke baare me Allamah Maardeeni (rah.) kehte hain ke Wo Apni Hadees me Mat’oon hain aur aisa hi Yahya bin Sa’eed (rah.) kehte hain………….in tamam Wujoohaat ki bina’ par Ye Rivayat Isnaad-o-Matan me Muztarib hai. [Sunan Abi Dawood Ma’e At Taa’leeq Al Mahmood pg106]

Tirmizi ki SANAD me Muhammad bin Bashaar hain, Inke baare me bhi Kalaam hai. [Dekhiye TEHZEEB AT-TEHZEEB 9/70]

Gharz, Rivayat SAHEEH darjah tak Nahi Pohanchti. Aur Ghair-Muqallideen ka Da’wa hai Unki DALEEL sirf SAHEEH HADEES hai.

 2. Ek aur rivayat Maalik bin Huwairis (raz.) ki BUKHARI SHAREEF waghera ke hawale se pesh karte hain Jo Joonagadhi ne naqal ki hai.

Iska Jawab Khud Ghair-Muqallid, Albani ne diya hai, farmate hain: “Jalsa’-e-Istiraahat ko is amr par Mehmool karna ke Ye Haajat ki bina’ par tha, Ibadat ki gharz se Nahi. Lihaaza Ye (Jalsa’-e-Istirahat) Mashroo’ Nahi hai Jaisa ke Ahnaaf waghera ka Qoul hai….” [Arwa’ Al-Ghaleel 2/83]

Jab Albani ne bhi isey Haajat per mehmool kiya hai to Ghair-Muqallideen ko Albani per bhi Inkaar-e-Hadees ka fatwa lagaana chaahiye..

AHNAAF KE DALAA’IL:

1. Abu Hurairah (raz.) se marwi Marfoo’ Hadees me hai ke Rasool (ﷺ) ne Ek A’raabi ko Namaz ki Ta’leem dete hue irshaad farmaya: “…… phir Itminaan se Sajdah karo phir Sajdah se Uth kar Seedha Kharey ho Jao aur isi tarah Saari Namaz me karo.” [Bukhari Shareef 2/986]

  • Agar Jalsa’-e-Istirahat, SUNNAT hoti to Rasoolullah (ﷺ) iski Ta’leem bhi Zaroor farmaate iske bajaaye Rasoolullah (ﷺ) ne Seedha kharey hone ki Ta’leem farmayi.

2. Abu Hurairah (raz.) farmate hain ke, “Rasoolullah (ﷺ) Namaz me (Sajdon ke ba’d) Apne Panjon ke bal kharey hote the.” [Tirmizi 1/64, Sunan Kubra Beihaqi 2/124, Jama’ Al Fawaa’id 1/212]

  • Is Hadees ko Naqal karne ke ba’d Imam Tirmizi (rah.) farmate hain: “Ahle Ilm ke nazdeek Hadees Abu Hurairah (raz.) par hi amal hai. Wo Yehi Pasand karte hain ke Namaz parhne wala Apne Pairon ke agley Hisson ke bal Kharey ho Jaaye.”

3. Sahal Sa’di (raz.) ke Saahab zaadey se marwi hai ke Wo Apne Walid ke sath Ek Majlis me haazir the. Unke Walid Nabi (ﷺ) ke As’haab me se the. Isi Majlis me Abu Hurairah (raz.), Abu Humaid Sa’di (raz.) aur Abu Usaid (raz.) maujood the. Unhone Hadees zikr ki, rivayat me hai ke Aap (ﷺ) ne Takbeer keh kar SAJDAH kiya Phir Takbeer keh kar Kharey hue aur TAWARRUK nahi kiya (Ya’ni Doosre Sajdah ke ba’d Nahi baithe).” [Sunan Abi Dawood 1/107, Tahawi 1/127, Is Hadees ki ISNAAD SAHEEH hai]

4. Abu Malik Al-Ash’ari (raz.) ne Apni Qoum ko Rasoolullah (ﷺ) ki Namaz padh kar dikhayi, isme hai ke Aap ne Takbeer kahi phir Sajdah kiya phir Takbeer keh kar Seedhe Kharey ho gaye. [Musnad Ahmad 5/343]

KHULFA’-E-RAASHIDEEN JALSA-E-ISTIRAAHAT NAHI KARTE THE:

4. Jaleel-o-Qadar Taaba’ee Imam Shu’ba (rah.) se rivayat hai ke Umar (raz.) wa Ali (raz.) aur Rasoolullah (ﷺ) ke Sahaba-e-Kiraam (raz.) Namaz me Apne Qadmo ke Panjo ke bal Kharey hua karte the.” [Musannaf Ibne Abi Shaibah 1/394]

 ABDULLAH BIN MAS’OOD (Raz.) KA AMAL:

5. Ubdah bin Abi Lubaabah (rah.) farmate hain ke, “Maine Abdullah bin Mas’ood (raz.) ko Namaz me ba-ghaur dekha: Maine Dekha ke Aap (pehli aur teesri raka’t ke ba’d seedhe) Kharey ho jaate hain baithte Nahi. Abdur Rahman bin Yazeed (rah.) kehte hain ke Aap apne Qadmon ke Panjo ke bal kharey hote the Pehli aur Teesri raka’t ke ba’d.” [Mu’ajjam Tabrani Kabeer 9/266, Sunan Kubra Beihaqi 2/125, Musannaf Abdur Razzaq 2/178]

 ABDULLAH BIN ZUBAIR (raz.) KA AMAL:

6. Wahab bin Kaisaan (rah.) kehte hain ke, “Maine Abdullah bin Zubair (raz.) ko dekha ke Wo Jab doosra Sajdah kar lete to Apne Paon ke Panjo ke bal Jaise hote Waise hi kharey ho jaate.” [Musannaf Ibne Abi Shaibah 1/394]

 ABDULLAH BIN UMAR (raz.) KA AMAL:

7. Naafe’ (rah.) Ibne Umar (raz.) se rivayat karte hain ke Wo Namaz me Paon ke Panjo ke bal kharey hote the. [Musannaf Ibne Abi Shaibah 1/394]

ABDULLAH BIN ABBAS AUR ABU SA’EED KHUDRI (raz.) KA AMAL:

Imam A’imash (rah.) kehte hain ke, “Maine Umarah bin Umair (rah.) ko Abwabe Kunindah ki jaanib Namaz parhte dekha. So Maine dekha ke Aap ne Ruku’ kiya phir Sajdah kiya, Jab Aap doosre Sajdah se Uthey to Jaise the Waise hi Kharey hue, Jab Aap Namaz se faarigh hue to Maine iska Tazkirah kiya. Aap ne farmaya: Mujh se Abdur Rahman bin Yazeed ne Hadees Ibrahim Naqa’i (rah.) se bayan ki Unhone farmaya Mujhse Abdur Rahman bin Zaid ne Hadees bayan ki hai ke Unhone Abdullah bin Mas’ood (raz.) ko dekha hai ke Wo Namaz me Apne Qadmo ke Panjo ke bal Kharey hote hain. Imam A’imash kehte hain, Phir Maine Ye Hadees Khusaimah bin Abdur Rahman se bayan ki to Unhone farmaya ke Maine Abdullah bin Umar raz. ko dekha ke Wo Apne Qadmo ke Panjo ke bal kharey hote the. Imam A’imash kehte hain Maine Ye Hadees Muhammad Abdullah Saqfi se bayan ki to Unhone farmaya ke Maine Abdur Rahman bin Abi Laila (rah.) ko dekha hai ke Wo bhi Apne Qadmo ke bal hi Kharey hote the. Imam A’imash (rah.) kehte hain ke Maine Ye Hadees Atya Aufi (rah.) se bayan ki to Unhone farmaya ke Maine Abdullah bin Umar (raz.), Abdullah bin Abbas (raz.), Abdullah bin Zubair (raz.) aur Abu Sa’eed Khudri (raz.) ko dekha hai ke Wo Namaz me Apne Paon ke Panjo ke bal kharey hote the.” [Sunan Kubra Beihaqi 1/125]

 AAM SAHABA (raz.) KA AMAL:

Nu’man bin Abi Ayaash (rah.) farmate hain ke Maine Nabi (ﷺ) ke be-shumaar Sahaba Kiraam (raz.) ko paaya hai ke Wo Jab Pehli aur Teesri Raka’t ke sajde se apna Sar Uthaate the to Waise hi Seedhe Kharey ho jate the, baithte Nahi the.” [Musannaf Ibne Abi Shaibah 1/395]

IBRAHEEM NAQA’I (rah.) KA AMAL:

Ibraheem (rah.) se marwi hai ke “Wo Pehli raka’t ka doosra Sajdah kar ke Qiyaam me Jaldi karte the.” [Musannaf Ibne Abi Shaibah 1/395]

ZUHRI (rah.) KA AMAL:

Imam Zuhri (rah.) farmate hain ke Hamare Mashaa’iq maa’el nahi hote the Ya’ni Jab koi inme se Pehli aur Teesri raka’t ke doosre Sajdah se Sar uthaata to Waise hi Seedha Khara ho jata tha, baithta Na tha.” [Musannaf Ibne Abi Shaibah 1/394]

IMAM ABU HANEEFAH (rah.), IMAM MALIK (rah.), IMAM AHMED BIN HANBAL (rah.) JALSA’-E-ISTIRAAHAT KE QAAYEL NAHI HAIN:

“TAMHEED me hai ke Sajdah se Qiyaam ke liye Uthne me Fuqaha’ ka Iqtilaf hai. Imam Malik, Imam Awza’i, Sufyan Sauri, Abu Haneefah (rah.) aur inke As’haab (rah.) ka kehna hai ke Namazi apne Qadmo ke bal Khara ho aur Jalsa’-e-Istiraha na kare aur Yehi marwi hai Ibne Mas’ood (raz.), Ibne Umar (raz.), Ibne Abbas (raz.) se. Nu’man bin Abi Ayaash (rah.) kehte hain ke Maine Nabi SAWS ke Be-shumaar Sahaba Kiraam ko aisa hi Karte hue paaya hai. Abu Zinaad (rah.) kehte hain ke Jalsa Istirahat na Karna hi SUNNAT hai. Imam Ahmad bin Hanbal aur Is’haaq bin Raahwiyah (rah.) bhi isi ke Qaayel hain. Imam Ahmad farmate hain ke Aksar Ahaadees isi par hain (ke Jalsa Istirahat na kiya jaaye). [Al Jawaahar An Naqi 2/125]

IJMA’-E-UMMAT:

Aslaaf-e-Ummat ka Ijma’ wa Ittifaaq is baat par hai ke Pehli aur Teesri raka’t ke ba’d baithe baghair Seedha Khara ho jana chahiye.

“Imam Ash-Shafa’i (rah.) ke siva tamam ASLAAF ka Ijma’ hai ke Pehli aur Teesri raka’t me doosre Sajdah ke ba’d Seedha Khara ho Jaye.” [Jawahar An Naqi 2/126]

Khulfa-e-Raashideen aur Aam Sahaba (raz.), Taaba’een wa Tabe’ Taaba’een, Imam Al Aazam Fil Fuqaha’ Abi Haneefah, Imam Malik, Imam Ahmad (rahmatullahi alaihim) Jalsa-e-Istiraahat ke Qayeleen me se Nahi the.

Jis tarah Joonagadhi Sahab baar baar kehte hain ke Ahnaaf is Hadees ko Nahi maante, Hum bhi Ye Keh sakte hain Ke………..

In Tamam Ahaadees wa Aasaar ke Khilaf Uzr waghera ki Tafreeq ke baghair Ghair Muqallideen ka Kehna hai ke Jalsa-e-Istirahat MUSTAHAB balke SUNNAT hai.

Chunacha Nawab Noorul Hasan ne [Urful Jaadi pg30] par, Isma’eel Salafi ne [Rasool Akram SAWS ki Namaz pg83] par isey SUNNAT kaha hai waghera. Aur Nawab Waheeduz Zaman ne MUSTAHAB kaha. [Nuzoolul Abraar 1/81]

Qaaraeen e Kiraam! Mulaahizah farmaa’iye, Jo amal Na to Khud Rasool (ﷺ) ka ma’mool hai Na Aap (ﷺ) ne iska Hukm diya hai aur Na hi Wo Khulfa-e-Raashideen, Sahaba, Taaba’een wa Tabe’ Taaba’een Azzaam ka ma’mool hai aur Na hi Wo Khairul Quroon me Rivaaj Pazeir hai. Aisa amal Ghair Muqallideen ke Nazdeek SUNNAT hai. Iska Matlab to Ye hua ke Khulfa-e-Rashideen, Sahaba-e-Kiraam, Taaba’een wa Tabe’ Taaba’een, A’imma-e-Mujtahideen ko Is SUNNAT ka Ilm na ho saka aur Wo is SUNNAT se MEHROOM rahe. (Al Ayaazu billah). Ye Hadees ki muwafiqat hai ya mukhalifat.?

GHAIR-MUQALLID, KHALID GIRJAAKHI KA JHOOT:

Likhta hai ke “Ba’z Log Jalsa-e-Istirahat ke Qayel nahi hain Haalaanke Ye SUNNAT SAABITA hai. Fiqh Hanafi me iska SUNNAT hona maujood hai. [Hidayah 1/383, Salaatun Nabi SAWS pg174]

Ulema’-e-Deoband ki taraf se 1 lakh ka In’aam hai agar Koi Ghair Muqallid Jalsa’-e-Istirahat ka SUNNAT hona HIDAYAH ki Arabi Matan se tehreer kar ke sabit kar dega to.

Rahi Asal HAQEEQAT Us Hadees ki Jo Joonagadhi ne Aitraaz me Naql ki hai mukhtasar hai, Imam Bukhari (rah.) ne is Hadees se Qabl Ye rivayat Mufassal bhi Naql ki hai Wo Hum Yahan par Naql karte hain.

Ayub Saqtiyani (rah.), Abu Qilaabah (rah.) se rivayat karte hain ke Maalik bin Huwairis (raz.) ne apne Sathiyon se Kaha, Kya Mai Tumhein Rasoolullah (ﷺ) ki Namaz Na batlaon.? Abu Qilaabah (rah.) kehte hain ke Ye Koi FARZ Namaz Ka Waqt Na tha, chunacha Aap Kharey hue phir ruku’ kiya aur Takbeer kahi phir Ruku’ se Sar uthaaya aur Thhori deir Tehre rahe phir Sajdah kiya phir Sajdah se Sar utha kar Thhori deir tehre rahe phir Aap ne Sajdah kiya phir Sajdah se Sar utha kar Thhori deir Tehre rahe. Gharz, Unhone hamaare Sheikh Umroo bin Salmah (rah.) ki tarah Namaz parhi. Abu Saqtyani (rah.) farmate hain ke Umroo bin Salmah (rah.) Namaz me Ek Aisa Kaam kiya karte the Jo maine aur Logon ko Karte hue Nahi dekha, Wo Ye ke Wo Teesri raka’t ke ba’d ya Chauthi raka’t ke shuru’ me baithte the (Ya’ni Jalsa’-e-Istirahat karte the). [Bukhari Shareef 1/113, H#779]

Is Hadees se sabit hua ke Khairul Quroon me Jalsa-e-Istirahat ka rivaaj Nahi tha. Kyonke Ayub Saqtyani Muttawafi 131 Hijri Jo Jaleel-o-Qadar Taaba’een me se hain Jinhone Sahaba Kiraam aur Taaba’een Azzaam ko dekha hai Unhone Hazrat Malik bin Huwairis (raz.) ki Ye Hadees bayan ki to farmaya ke Malik bin Huwairis (raz.) ne hamaare Sheikh Umroo bin Salmah (rah.) jaisi Namaz parhi, Umroo bin Salmah (rah.) Namaz me ek Aisa Kaam karte the Jo Maine Logon (Sahaba wa Taaba’een) ko Karte hue Nahi dekha Wo Ye ke Umroo bin Salmah (rah.) Teesri raka’t ke ba’d Ya Chauthi raka’t ke shuru’ me baithte the (Jalsa Istirahat karte the). Is se ma’loom hota hai ke Us daur me Jalsa’ Istirahat ka bilkul Rivaaj Nahi tha Warna iske baare me Ayub Saqtyani (rah.) ye Na farmate ke Maine Ye Logon ko (Sahaba wa Taaba’een ko) Karte hue Na dekha.

Aaj bhi Haramain Shareefain ke Imam Jalsa-e-Istirahat nahi karte. Haan! Agar Koi Shaqs Kisi Uzr ki wajah se Pehli aur Teesri raka’t ke doosre Sajde se faarigh ho kar baith jaaye aur phir Uthey to Koi Harj Nahi Kyonke Kisi Uzr ki wajah se Aa’maal me Shari’at ki taraf se Ruqsat hai.

Maulana Muhammad Joonagadhi to Wafaat paa gaye. Unhone is masla’ par Koi Tehqeeqi Aitraaz bhi Naqal Nahi kiya hai balke mazed Ibarat naqal karne me Bad-diyanati dikhaayi hai.

Hum Aaj ke Ghair Muqallideen, se poochte hain ke Malik bin Huwairis (raz.) ki Hadees me Jalsa’-e-Istirahat Karne ka Zikr hai aur Doosri Ahaadees me Na karne ka. Ab Is Zaahiri Ta’ruz ko Kaise Rafa’ kiya Jaaye.? Aap ke Nazdeek Daleel Shara’i sirf Qur’an aur Sahih Hadees hain to Aap ke mutabiq Is Ta’ruz ka hal kya hona chahiye sirf Qur’an wa Hadees se Jawab dein, Kisi Ummati ka Qoul pesh kar ke MUSHRIK na banein.? Agar Aap ki bayan ki gayi Ek Hadees Naasiq hai aur baaqi Sab Mansooq hain to Daleel Pesh karein Qur’an ya Hadees se.?

Hamare Imam, Abi Haneefah (rah.) ne Is masla’ me IJTIHAAD kiya aur Hum ko Behtareen Raasta dikhaaya Jis se hamaara Dono Qism ke Ahadees par amal hota hai ke Jo Qudrat, Taaqat rakhne wale hain Jalsa-e-Istirahat Nahi Karte aur Boodhe Ma’zoor Jaise Umroo bin Salmah Jalsa’-e-Istirahat karte hain.

Jinka Amal Dono Qism ke Ahaadees par hai Unko Hadees ka Mukhalif kehna aur Jo Ahaadees me Khiyanat karey Usko Ahle Hadees Kaha Jaaye. Ye Kahaan ka Insaaf hai.?

Ae Ghair-Muqallido! Kab tak Khud Dhoke me rahogey aur Kab tak Doosron ko Gumraah karte rahogey.?

GHAIR-MUQALLIDEEN SE KUCH SAWALAAT WA MUTAALBAAT:

  1.  Aap ka da’wa hai ke Jalsa-e-Istirahat SUNNAT hai to Kya kisi SAHEEH SAREEH Hadees me hai ke Ye SUNNAT-E-MU’AKKIDAH hai?
  2. Kya Jalsa-e-Istirahat me koi ZIKR bhi masnoon hai? Ye AQEEM AS-SALAATHA LI-ZIKRI ke khilaf hai ya nahi?
  3.  Kya Jalsa-e-Istirahat ke ba’d Takbeer keh kar Uthna bhi Kisi hadees se sabit hai? Agar sabit Nahi hai to Ye SUNNAt ya MUSTAHAB na hoga kyonke har Uthne baithne ke waqt TAKBEER ka hukm hai.?
  4. Abu Malik Ash’ari (raz.) ne Apni Qaum ko na to pehli Takbeer ke ba’d Rafaulyadain sikhaayi na hi Jalsa-e-Istirahat to Kya Is Sahabi (raz.) ne SUNNAT ke khilaf Namaz sikhayi? Kya ye Taarik-e-Sunnat the.? (Al-Ayaazubillah)
  5. Jin Sahaba (raz.) ne Jalsa-e-Istirahat nahi kiya hai, Unki Namaz hui ke Nahi.? Agar koi Shaqs bhooley se Ye na karey to SAJDAH SAHOO wajib hoga ke nahi.?
  6. Ghair-Muqallid Albani ne bhi Ahnaaf ki tarah Taaweel ki hai aur hadees ko Haajat per mehmool kiya hai? Un per Munkareen-e-hadees ka fatwa lagaaoge ke nahi.?

Min-Jaanib: Sameer Mughal

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