Rasoolullah (Sallallahu Alaihi Wa Sallam) Ka Namaz Me Hath Baandhne Ki Kaifiyat

Bismillahir Rahmaanir Raheem

Rasoolullah (sallallahu alaihi wa sallam) ka Irshaad hai: “Namaz Us tarah Parho Jis tarah Mujhe Parhte dekhte ho.” [Sahih Bukhari – Kitab: Al-Azaan – Baab: Al-Azaan Lil Musafir]

صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي

Namaz me Hath baandhna Ek Aham Masla’h hai Jisme Iqtilaf bhi hai, Ek Groh kehta hai ke Namaz me Hath baandhna chahiye aur Doosra Groh Kehta hai ke Irsaal karna (Ya’ni Chhorna) chahiye.

MALIKIYAH KA MASLAK AUR IRSAAL-E-YAD:

Ahl-e-Sunnat Wal Jama’t, Malikiyah ne Hath baandhne ke Masla’h me Jam’hoor ke sath Iqtilaf kiya hai. Imam Malik (rah.) ke Mash’hoor Qoul ke mutabiq Dono Hatho’n ko chhor kar Adab aur Waqaar ke sath Khade hona MUSTAHAB hai aur FARZ Namazo’n me Hath baandhna JAYEZ hai Lekin Isme KARAHAT bhi hai albattah NAWAFIL me hath baandhna BILA-KARAHAT JAYEZ hai. Aur Imam Malik (rah.) se ek Doosra Qoul Ye hai ke FARZ wa NAWAFIL me Hath baandhne me Koi HARJ Nahi hai Ya’ni Isme Koi KARAHAT Nahi hai.

Firqa Ahlul Hadees ka Aalim, Zubair Ali Zai ne likha hai: “Agar Kisi Muqallid Maliki se Hath Chhorne ki Daleel poochi Jaaye to wo kehta hai: “Main Imam Malik (rah.) ka Muqallid hoon, Daleel Unse Ja kar pooch, Mujhe Dala’il Ma’loom hote to Main Taqleed Kyon Karta.?” [Namaz me Hath baandhne ka Hukm aur Maqaam Page 5]

Aur Ek jagah Ye bhi likha hai: “Ma’loom hua ke Taqleed karne wala DALEEL ki taraf dekhta hi Nahi aur Na DALEEL Sunta hai.” [Page 9]

Zubair Ali Zai ko shayad ma’loom Nahi hai ke Ek Ilm wala aur Ek Be-Ilm (Jahil) dono Hargiz barabar Nahi ho sakte. Meri Firqa Ahlul Hadees me shamil Ek Shaqs se Is Masla’h per Behas hui thi ke Hath Kahan baandhe Jaayei’n to Jab Maine Us se Seene per Hath baandhne ki Hadees ka mutalbah kiya to Usne Kaha ke Hamari Masjid chaloge to Hamare Imam Sahab Tumhein Seene per Hath baandhne ki Ahadees dikhayenge.

Iska Ye Matlab hua ke Firqa Ahlul Hadees me shamil Juhala’ apne Ulema’ ki ANDHI TAQLEED karte hain aur wo DALEEL ki taraf Na dekhte hain Na Sunte hain.

Agar Zubair Sahab Kisi Ilm waale Maliki Muqallid se pooch lete to wo Zaroor Unko bata deta ke Imam Malik (rah.) ke Maslak ki Kya Daleel hai. JIHALAT Taqleed Karne Ya Na Karne se Nahi hai balke JIHALAT Ilm Hone Ya Na hone ki bunyad per hai.

Main Maliki Muqallid Nahi, Iske ba-wajood Unke Mazhab ki Daleel ka Ilm hai (Alhamdulillah) aur Zubair Ali ne bhi Is Daleel ko apni Kitab me naqal kiya hai aur sath hi isme Kalaam bhi kiya hai.

1. Hazrat Mu’az bin Jabal (raz.) se rivayat hai, farmate hain: “Jab Nabi (sallallahu alaihi wa sallam) Namaz shuroo’ karte to apne Hath Apne Kaano ke barabar uthaate phir TAKBEER keh kar Hatho’n ko Chhor dete aur Bisa Auqaat Maine Aap ko dekha ke Aap apna Daaya Hath Baayei’n ke ooper rakhte.” [Al-Muajjam Al-Kabeer Lil Tabrani – Baab: Ahadees Mu’az Bin Jabal (raz.)]

عَنْ مُعَاذِ بن جَبَلٍ، قَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا”كَانَ فِي صَلاتِهِ رَفَعَ يَدَيْهِ قُبَالَةَ أُذُنَيْهِ، فَإِذَا كَبَّرَ أَرْسَلَهُمَا، ثُمَّ سَكَتَ، وَرُبَّمَا رَأَيْتُهُ يَضَعُ يَمِينَهُ عَلَى يَسَارِهِ.

Muhaddis Ibne Abi Shaybah (rah.) ne Apni Kitab [Musannaf Ibne Abi Shaibah] me Ye BAAB Qayem kiya hai “Unka Zikr Jo Namaz me Hath Chhor dete the” (من كان يرسل يديه في الصلاة).

Phir Iske Tehat Unhone Kul Paanch (5) AASAAR Namaz me IRSAAL-E-YAD (Hath Chhorne per) bayan kiye hain. Zubair Ali ne In Aasaar ka Zikr tak Nahi kiya hai aur Na In per Koi Kalaam kiya hai Tawalat ke Khauff se unka Yahan per Naqal Karna bhi Muhaal hai.

AHNAAF KA MASLAK:

Ahl-e-Sunnat Wal Jama’t, Ahnaaf ke Nazdeek Namaz me Hath baandhna SUNNAT hai aur Hath baandhne ka Sab se AFZAL TAREEQAH Ye hai ke Daayei’n (Right) hath ki Hatheili ko Bayei’n (Left) hath ki Pusht (Back) par rakhein aur Angoothe (Thumb) aur Chhangli (Chhoti Ungli, Little Finger) se Baayei’n hath ke Gattey (Wrist) ko pakrei’n aur Darmiyaan (Middle) ki 3 Ungliyo’n ko Kalaa’i (Fore-arm) par rakhein.

Hum Apne Maslak ko Dala’il se Sabit Karenge aur sath hi Ghair-Muqallid Ulema’ ke Ba’z Aitrazat ke Jawabat bhi denge. In sha’ Allahu Ta’la.

NAMAZ ME HATH BAANDHNA SUNNAT HONE KI DALEEL:

1. Hazrat Ibn-e-Abbas (raz.) se rivayat hai ke, Be-Shakk.! Rasoolullah (sallallahu alaihi wa sallam) ne irshaad farmaya ke, “Hum Nabiyo’n ka Groh hain, Hum ko Ye Hukm diya gaya hai ke Hum Apni SEHRI me Taakheer karein aur Apni IFTAARI me Jaldi karein aur Ye ke Hum Apni Namazo’n me Apne Daayein Hatho’n (Right Hands) ko Apne Baaye’in Hatho’n (Left Hands) per rakhein.” [Sahih Ibn-e-Hibban – Kitab: As-Salaat – Baab: Sifat As-Salaat]

عَنْ ابْنِ عَبَّاسٍ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : إنَّا مَعْشَرَ الْأَنْبِيَاءِ أُمِرْنَا أَنْ نُؤَخِّرَ سُحُورَنَا وَنُعَجِّلَ فِطْرَنَا ، وَأَنْ نُمْسِكَ بِأَيْمَانِنَا عَلَى شَمَائِلِنَا فِي صَلَاتِنَا.

Is Hadees se Ye sabit hua ke, Namaz me daaye’in hath ko baayei’n hath per rakhna Anbiya-e-Kiraam (Alaihim Assalaam) ki SUNNAT hai Na ke Namaz me Hatho’n ka Chhor dena. Ye Aur Aa’indah Zikr hone waali Ahadees Maliki Mazhab per Hujjat hain kyonke Ahadees Saheehah se Namaz me hath baandhna saabit hai.

2. Is Mazmoon ki Hadees Hazrat Abu Hurairah (raz.) se bhi marwi hai. [Dekhiye Sunan DarQutni – Kitab: As-Salaah – Baab: Fi Akhzish Shamaali Bil-Yameeni Fis Salaah]

عَنْ أَبِى هُرَيْرَةَ قَالَ قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أُمِرْنَا مَعَاشِرَ الأَنْبِيَاءِ أَنْ نُعَجِّلَ إِفْطَارَنَا وَنُؤَخِّرَ سُحُورَنَا وَنَضْرِبَ بِأَيْمَانِنَا عَلَى شَمَائِلِنَا فِى الصَّلاَةِ.

3. Aur Abi Darda’ (raz.) se bhi Sahih Sanad se Is Mazmoon ki Hadees aayi hai. [Musannaf Ibn-e-Abi Shaibah – Kitab: As-Siyaam – Baab: Fi Ta’jeel Al-Iftar wa ma Zikr Feeh]

أَبُو الدَّرْدَاءِ قَالَ : مِنْ أَخْلَاقِ النَّبِيِّينَ التبكير في الْإِفْطَارُ والْإِبْلَاغ في السَّحُورِ وَضْعُ الْيَمِينِ عَلَى الشِّمَالِ فِي الصَّلَاةِ.

Pas Ahnaf ka Dayei’n hath ko Bayei’n hath per rakhne ko SUNNAT kehne ka da’wa sabit hua.

KIS HATH KO KIS HATH PER RAKHNA CHAAHIYE.?

4. Wa’il bin Hujar (raz.) ki rivayat me hai, Rasoolullah (sallallahu alaihi wa sallam) ne daayei’n (Right) hath ko baayei’n (Left) hath per rakha. [Sahih Muslim – Kitab: As-Salaat – Baab: Waz’i Yadihil Yumna Alal Yusra Ba’da Takbeeratil Ihraam Tehta Sadrihi Fauqah Surratihi]

وَضَعَ يَدَهُ الْيُمْنَى عَلَى الْيُسْرَى

Tanbiyah: Imam Nawawi Ash-Shafa’i (rah.) ne Is Hadees per Jo Baab baandha hai Uska Tarjuma’h hai “TAKBEER-E-TEHREEMAH KE BA’D DAAHNA HATH BAAYE’N HATH PER SEENE KE NEECHE AUR NAAF KE OOPER BAANDHNA (تَحْتَ صَدْرِهِ فَوْقَ سُرَّتِهِ)…”

Is se pata chalta hai ke Shuwaafe’ Hazraat ka Maslak hai ke Hatho’n ko Seene ke Neeche aur Naaf ke ooper baandhna chaahiye Na ke Seene ke ooper.

5. Abdullah bin Mas’ood (raz.) se rivayat hai ke, Rasoolullah (sallallahu alaihi wa sallam) Mere Qareeb se guzre aur Maine Daayei’n (Right) hath per Baayei’n (Left) hath ko rakha hua tha, Pas Aap (sallallahu alaihi wa sallam) ne mere Daaye’in hath ko Pakar kar Baayei’n hath per rakh diya. [Sunan Ibn-e-Majah – Kitab: Iqamatis Salaah Wa Sunnati Feeha – Baab: Waz’il Yameeni Alash Shamaali Fis Salaah]

عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ مَرَّ بِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا وَاضِعٌ يَدِي الْيُسْرَى عَلَى الْيُمْنَى فَأَخَذَ بِيَدِي الْيُمْنَى فَوَضَعَهَا عَلَى الْيُسْرَى.

6. Hazrat Jabir bin Abdullah (raz.) farmate hain: “Rasoolullah (sallallahu alaihi wa sallam) Ek Aadmi ke Paas se guzre aur wo Namaz Parh raha tha Usne Apna Daaya’n Hath Baayei’n hath per rakha hua tha to Aap (sallallahu alaihi wa salalam) ne Usko Hata kar Baayei’n Hath ko ooper rakh diya.” [Dekhiye Musnad Ahmed – Baaqi Musnad Al-Muksireen – Musnad Jabir bin Abdullah (raz.)]

عَنْ جَابِرٍ قَالَ  :مَرَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِرَجُلٍ وَهُوَ يُصَلِّي وَقَدْ وَضَعَ يَدَهُ الْيُسْرَى عَلَى الْيُمْنَى فَانْتَزَعَهَا وَوَضَعَ الْيُمْنَى عَلَى الْيُسْرَى

In 3 Ahadees se saabit hua ke, Daaye’in hath ko Baayei’n hath per rakhna hai Na ke Baaye’in ko Daayei’n hath per. Agar Koi Baaye’in (Left) hath ko Daayei’n (Right) hath per rakhega to Ye  Ghalat aur Khilaaf-e-Sunnat hai. Pas Ahnaf ka In Tamam Ahadees Per Amal hai.

DAAYEI’N HATH KO BAAYEI’N HATH SE PAKARNE KI DALEEL:
7.
Abdullah bin Mas’ood (raz.) se rivayat hai ke, “Be-shakk.! Nabi (sallallahu alaihi wa sallam) Namaz me Apne Baayei’n hath ko Daayei’n hath se Pakar liya karte the.” [Sunan DarQutni – Kitab: As-Salaah – Baab: Fi Akhzish Shamaali Bil-Yameeni Fis Salaah; Iski SANAD Umdah hai]

عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّ النَّبِىَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَأْخُذُ شِمَالَهُ بِيَمِينِهِ فِى الصَّلاَةِ.

 8. Qabeesah bin Hulab Apne Baap Hulab (raz.) se rivayat karte hain, Rasoolullah (sallallahu alaihi wa sallam) Hamari Imamat karte aur Apna Baayaa’n Hath Daayei’n hath se PAKARTE the. [Sunan Tirmizi – Kitab: As-Salaat – Baab: Maa Ja’ Fee Waz’il Yameeni Alash Shamaali Fis Salaah]

قَبِيصَةَ بْنِ هُلْبٍ عَنْ أَبِيهِ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَؤُمُّنَا فَيَأْخُذُ شِمَالَهُ بِيَمِينِهِ

Imam Tirmizi (Rah.) Is Hadees ke Tehat farmate hain, “Hulab (raz.) ki Ye Hadees HASAN (Good) hai, Isi per amal hai Sahaba (raziallahu anhum), Taaba’een (rahmatullahi alaihim) aur Un ke ba’d ke Ahl-e-Ilm ka ke daaya’n hath Baayei’n hath per rakha jaaye, ba’z kehte hain ke Hath ko Naaf ke oopar baandhein (فَوْقَ السُّرَّةِ) aur ba’z kehte hain ke Naaf ke neeche (تَحْتَ السُّرَّةِ) baandhein aur Ye sab Jayez hai Inke Nazdeek.

Imam Tirmizi (rah.) ne Yahan per SALAF (Sahaba, Taaba’een wa Tabe Taaba’een) ke 2 hi Mazhab bayan kiye hain:

(1) Naaf ke oopar (Ya’ni Naaf se Muttasil Peit per) Hath baandhna (فَوْقَ السُّرَّةِ) aur

(2) Naaf ke Neeche hath baandhna (تَحْتَ السُّرَّةِ).

Seene per (عَلَى صَدْرِهِ) YAD (Hath) baandhne wala Koi Mazhab Unhone Zikr Nahi kiya. Agar Sahaba (raz.), Taba’een ya Tabe Taaba’een (rah.) Seene per hath baandhne wale hote to Wo is mauqe’ per zaroor zikr farmate. Ba’z Ghair-Muqallideen Ye Dhoka dete hain ke FAUQUS SURRAH se muraad SEENE PER hath baandhna hai Magar Naaf se Muttasil (Continuous) Juda hua PEIT hota hai Na ke SEENAH Ya HALAQ. Lihaaza PEIT per hath baandhna hi RAAJEH hai.

In 2 Ahadees me Baayei’n (Left) hath ko Daayei’n (Right) hath se pakarne ka Zikr milta hai; aur Kisi bhi Cheez ko Pakarne ke liye Hatheili aur Ungliya’n iste’mal hoti hain.

Pas Ahnaf Daayei’n (Right) hath ki Hatheili ko rakh kar Angoothe aur Chhangli se Baayei’n Hath ko Pakarte hain to In tamam Ahadees per Amal ho jata hai.

HATH BAANDHNE KA MAHAL:

9. Sahal bin Sa’d (raz.) se rivayat hai, “Logo’n ko (Ya’ni Sahaba-e-Kiraam raziallahu anhum ko) Hukm diya jaata tha ke, Wo Namaz me Daayei’n hath ko Apni Baayei’n ZIRAA’I par rakhein.” [Sahih Bukhari – Kitab: Al-Azaan – Baab: Waz’il Yumna Alal Yusra Fis Salaah]

عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ كَانَ النَّاسُ يُؤْمَرُونَ أَنْ يَضَعَ الرَّجُلُ الْيَدَ الْيُمْنَى عَلَى ذِرَاعِهِ الْيُسْرَى فِي الصَّلَاةِ.

Is Hadees se ma’loom hua ke Dayei’n YAD (Hath) ko Bayei’n ZIRAA’I per rakhna SUNNAT hai.

Firqa (Naam Nihaad) Ahl-e-Hadees ke Ulema’ wa Juhala’ Is rivayat ko Apni DALEEL banane ki Na-Kaam Koshish karte rehte hain.

Chunanchah Ghair-Muqallid Ghulam Mustafa Amanpuri ne Sahal bin Sa’d (raz.) ki Is Hadees ko Apne Maslak ke mutabiq dhaalne ki Na-Kaam Koshish ki hai, likhta hai:

“Lughat Arab ki Mash’hoor wa Mustanad Kitab [Lisaan Al-Arab Li Ibne Manzoor 8/93] me likha hai: Ziraa’i: Kohni ke sirey se le kar darmyani Ungli (Middle Finger) ke Sirey ke darmyani Hissah ko kehte hain.”

Phir likha: “Is Hadees per Amal ho to Hath Zeir-e-Naaf aa hi Nahi sakte, Tajrubah kar ke dekh lein.” [Dekhiye Tas’heel Al-Wusool Ila Takhreej wa Ta’leeq Salaatur Rasool Page 155]

AL-JAWAB: Hum Yahan per Is Hadees ke bare me Tafseelan Kuch Arz karte hain Taa ke Is Hadees ko Samajhne me Aasaani ho Jaaye.

Is rivayat me Insani A’iza’ me se 2 ka zikr hai:

1. Ziraa’i (ذِرَاعِهِ)

2. Yad (يَدَ)

1. ZIRAA’I KAHA’N SE KAHA’N TAK HAI.?

Jaisa ke Amanpuri ne bataya hai Arabi Lughat ki Mash’hoor wa Mustanad Kitab me aaya hai.

“Ziraa’i: Kohni ke sirey se le kar darmyani Ungli (Middle Finger) ke Sirey ke darmyani Hissah tak hai.” [Lisaan Al-Arab 8/93]

الذِّرَاعُ مَا بَيْنَ طَرَفَيْ الْمَرْفِقِ إلَى طَرَفِ الْأُصْبُعِ الْوُسْطَى

2. AL-YAD (HATH) KAHA’N SE KAHA’N TAK HAI.?

Baqoul Amanpuri Arabi Lughat ki Mash’hoor wa Mustanad Kitab me hi aaya hai.

“Yad: Ungliyo’n ke Kinaare se le kar Hatheili tak hai.” [Lisaan Al-Arab]

الْيَدَ مِنْ أَطْرَافِ الْأَصَابِعِ إلَى الكف.

Tanbiyah: Jis tarah MUSAFAH ki Hadees me YAD se muraad Panjah aur Gattay tak Hath hai Isi tarah Is Hadees me bhi YAD se yehi ma’na muraad hoga.

To ma’loom hua ke, AL-YAD: Gatt (Wrist) se le kar Ungliyo’n ke Sirey tak hota hai Bil-Khusoos Jab ZIRAA’I ke Muqablah me Iste’maal ho aur AZ-ZIRAA’I: Kohni se le kar Hath ki Darmyani Ungli ke sirey tak.

Ab Is Hadees-e-Mubarakah ko samjhna Aasaan ho gaya hai Jab Humein Hath aur Ziraa’i ki Hudood (Limits) ka ilm ho gaya.

Ab Masla’h Ye hai ke Hath Mukammal ZIRAA’I per Aa Nahi sakta Kyonke ZIRAA’I hath se badi hai. Aakhir hath ko ZIRAA’I ke Konse Hissah per rakhna hai to Is rivayat me wo MAHAL Nahi bataya gaya hai ke ZIRAA’I ke Kis Maqaam per AL-YAD (hath) rakha jaaye.

Agar Daayei’n (Right) hath ki Gatt (Wrist) ko Baaye’in hath ki Gatt per rakh kar dekha Jaaye to bhi AL-YAD (Hath) Mukammal ZIRAA’I per Nahi aa sakta.

Aur agar Gatt se Kuch aagey (Ya’ni Kohni ki taraf) hath rakha Jaaye tab bhi HATH, Mukammal ZIRAA’I per Nahi aayega balke ZIRAA’I, ZIRAA’I per aayegi Jo ke Is Hadees ke khilaf hai aur Khilaf-e-Sunnat hai aur Aksar Ghair-Muqallideen (Naam Nihaad) Ahl-e-Hadees Apni Kohniyo’n ko pakarte hue ZIRAA’I ko ZIRAA’I per rakhte hain aur KHILAAF-E-SUNNAT Namaz me hath baandhte hain kyonke Hadees me Ziraa’i ko Ziraa’i per rakhne ka Hukm Nahi hai balke Al-Yad (Hath) ko Az-Ziraa’i per rakhne ka Hukm hai.

Ab La-mhaalah maanna padega ke Daayei’n (Right) YAD ko Baayei’n hath ki ZIRA’I ke aise KHAAS Hissah per rakhna chahiye Jis se YAD ka ZIRAA’I per Itlaaq ho Na ke ZIRAA’I ka ZIRAA’I per.

Allamah Ibne Hajar (rah.) farmate hain:

أَبْهَمَ مَوْضِعه مِنْ الذِّرَاعِ

Ma’loom hua ke ZIRAA’I ka Maqaam MUBHIM hai. Ab Ye Ma’loom karte hain ke Ahadees-e-Mubarakah me ZIRAA’I ke Kisi KHAAS Hissah per AL-YAD rakhne ki Wizahat maujood hai Ya Nahi.? Agar Ahadees-e-Mubarakah se Is Mehal ka Ilm ho Jaaye to Us Mehal per Hath rakhe Jayenge.

10. Wa’il bin Hujar (raz.) Nabi (sallallahu alaihi wa sallam) ki Namaz ka Tareeqah bayan karte hue farmate hain ke, Maine Rasoolullah (sallallahu alaihi wa sallam) ko dekha ke Wo (Namaz me) apna daaya’n (Right) hath baayein (left) hath per AR-RUSGHI (Gatta, wrist) ke qareeb rakha.” [Sunan Daarmi – Kitab: As-Salaah – Baab: Qabzil Yameeni Alash Shamaali Fis Salah]

رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَضَعُ يَدَهُ الْيُمْنَى عَلَى الْيُسْرَى قَرِيباً مِنَ الرُّصْغِ.

Ye Hadees bilkul SAHEEH hai aur Is Hadees ke Raavi [Sahih Bukhari wa Sahih Muslim] ke Raavi hain. Lihaaza Ye Hadees SANAD ke lihaaz se Bilkul SAHEEH hai.

11. Is Mazmoon ki Mo’yad bhi HASAN Sanad se maujood hai. [Al-Mu’ajjam Al-Kabeer Tabrani Raqam# 17521]

رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَضَعُ يَدَهُ الْيُمْنَى عَلَى الْيُسْرَى فِي الصَّلاةِ قَرِيبًا مِنَ الرُّسْغِ

FAYDAH: In do Ahadees se ma’loom hua ke ZIRAA’I se muraad Mukammal ZIRAA’I Nahi hai balke ZIRAA’I ke KHAAS Hissah per Hath rakhna hai. Aur wo Khaaas Hissah AR-RUSGHI ke qareeb hai. Aur Ye Hadees TAFSEELAN bhi aayi hai mulaahizah farmayein.

TATBEEQ KI DALEEL:

12. Wa’il bin Hujar (raz.) farmate hain, Maine Nabi (sallallahu alaihi wa sallam) ki taraf dekha, “Aap khade hue, Phir TAKBEER kahi aur apne dono Hath Dono Kaano (Ears) tak Uthaaye, Phir Aap (sallallahu alaihi wa sallam) ne apne Daayei’n hath ko baayei’n hath ki Hatheili (ki Pusht) iske Jor (Wrist) aur Kalaa’i (Fore-Arm) par rakha.” [Sahih Ibne Hibban – Kitab: As-Salaah – Baab: Sifatus Salaah; Tarjuma’h Ghair-Muqallideen ka hai: Namaz-e-Nabawi Sahih Ahadees ki Roshni me Page 145]

وَضَعَ يَدَهُ الْيُمْنَى عَلَى ظَهْرِ كَفِّهِ الْيُسْرَى وَالرُّسْغِ وَالسَّاعِدِ

Is Mazmoon ki Hadees Doosri Kitabo’n me bhi aayi hai. [Sahih Ibne Khuzaymah; Sunan Nasa’i; Musnad Ahmed]

FIRQA AHL-E-HADEETH KI HADEES SE BE-WAFA’I:

Ghair-Muqallid Aalim Ghulam Mustafa Amanpuri ne Wa’il bin Hujar (raz.) ki Is hadees ko bhi Apne Maslak ke mutabiq dhaalne ki Na-Kaam Koshish ki hai.

Chunanchah Is Hadees ka Tarjumah Yu kiya ke, “Apna Daaya’n hath Mubarak Apne Baayei’n hath ki Hatheili ki Pusht, KALAA’I aur SAA’ID (Kalaa’i se le kar Kohni tak) per rakha.”

Aur Phir likha: “Ye Hadees Pehli Hadees ki Mo’yad hai, Jab Daaya’n hath Baayei’n baazoo ki Kohni per rakha Jaaye to Hath Khud ba-Khud SEENE per aa Jaate hain.” [Dekhiye Tas’heel Al-Wusool Ila Takhreej wa Ta’leeq Salaatur Rasool Page 155]
Ghair-Muqallid Zubair Ali Zai ne bhi Is Hadees Wa’il (raz.) ko Apni Daleel banaane ki Koshish ki hai aur iska Tarjuma’h kuch is tarah kiya hai: “…Hatheili, Kalaa’i aur (Saa’id) Baazoo per rakha.”
Phir likha ke “Ye Hadees Ziraa’i ki TASHREEH hai aur Saa’id Kohni aur Hatheili ke darmyan (ooper ki taraf) ko kehte hain.”
Aur TANBIYAH karte hue likha hai ke, “As-Saa’id se muraad Poori As-Saa’id hai, ba’z As-Saa’id nahi. Ba’z As-Saa’id ki Takhsees Kisi Hadees me Nahi hai, Lihaaza Saari As-Saa’id per hath rakhna Laazim hai, Tajrubah Shaahid hai ke Is tarah hath rakhe jaayein to Khud ba Khud Seene per hi hath rakhe ja sakte hain.” [Namaz me hath baandhne ka Hukm aur Maqaam page 13, 14]

AL-JAWAAB: Ghair-Muqallid, Amanpuri aur Zubair Ali Zai dono ne HADEES ka TARJUMAH karne me BE-WAFAI ki hai Ya’ni Lafz AR-RUSGHI ka Tarjuma’h KALAA’I kiya hai, Jab ke Inke hi deegar Ulema’ ne Iska Tarjuma’h JOR (Wrist) kiya hai.

(i) Jaisa ke Humne ooper Kitab Namaz-e-Nabawi ka Hawalah diya hai. Aur Mazay ki baat Ye hai ke Is Kitab ki Tehqeeq wa Takhreej Khud Zubair Ali Zai ne ki hai.

(ii) Isi tarh Ghair-Muqallid, Khwajah Qasim ne AR-RUSGHI ka Tarjuma’h POHNCHA (Wrist) kiya hai. [Qadqamatis Salaah Page 204]

Aur Arabi – Urdu Lughat ki Mash’hoor Kitab me iska Tarjuma’h kiya gaya hai: Gatta, Pohncha (Ya’ni Wrsit) [Al-Munajjid Page 383]

Aur Arab Lughat ki Mash’hoor Kitab me hai: “AR-RUSGHI: Hatheili aur Kala’i ka darmyani Hissah.” [Lisaan Al-Arab 8/428]

الرُّسْغ: مَفْصِلُ ما بين الكفّ والذِّراع

Aur Allamah Nawawi (rah.) ne likha hai: “Hatheili aur As-Sa’id ka Darmyani Hissah” [Tehzeeb Al-Asma’ Al-Lughat Lin Nawawi]

الرسغ مفصل ما بين الكف والساعد

 To Sabit hua ke Amanpuri aur Zubair Ali ka AR-RUSGHI ka Tarjumah KALA’I karna Hadees se BE-WAFAI hai. Amanpuri ne AS-SAA’ID ka Tarjumah kiya hai (Kalaa’i se le kar Kohni tak). Jab AS-SA’ID me KALA’I aa Jati hai to Phir AR-RUSGHI ka zikr hone ki Kya Zaroorat.?

Aur Jo Mughaltah Ghair-Muqallideen ne AS-SAA’ID ko le kar Peish kiya hai, Iska Jawab bhi wohi hai Jo Humne ZIRAA’I wali Hadees ki tehat bayan kiya hai. AL-YAD (Hath) AS-SAA’ID se chhota hota hai aur Ye poore AS-SAA’ID (Kala’i se le kar Kohni tak) per Hargiz Nahi aa sakta Lihaaza Ye maanna Padega ke AS-SAA’ID ka wo Hissah MUBHIM hai.

Mazeid Hadees me AS-SAA’ID ke sath sath AR-RUSGHI (Gattey) per aur Hatheili ki PUSHT (Back) per Hath rakhne ka zikr hai Ya’ni Ba-yak waqt 3 A’IZAA per AL-YAD aana chahiye. To Laazim hai ke Daayei’n (Right) Hath ka wo Hissah Jo Angoothe se Muttasil (mila hua) hai Usko Baayei’n Hath ke Gattay per rakhenge to AL-YAD Ba-yak waqt 3 A’izaa’ per aa Jaayega. Aur AS-SAA’ID ka wo Mubhim (Khaas) Hissah KALAA’I hoga.

AUR AGAR HATH KO KOHNI KI TARAF LE JAYENGE TO HATH SIRF AS-SA’ID PER AAYEGA, AR-RUSGHI AUR HATHEILI KI PUSHT PER NAHI AAYEGA. AISA KARNA KHILAF-E-SUNNAT HAI AUR YE TAREEQAH TAWAAZE’ WALA BHI NAHI HAI BALKE KOHNIYO KO PAKAD KAR HATH BAANDHNE KA TAREEQAH TO MUTAKABBIREEN KA HAI. JAISE KOI PEHALWAN APNE SEENAH KO UBHAARTE HUE HATH BAANDHTA HAI.

AL-YAD (Hath): Ungliyo’n ke Kinaare se le kar Hatheili tak hai.” [Lisaan Al-Arab]

TEHQEEQ-E-HAQQ: Is Tehqeeq se ma’loom hua ke, AS-SAA’ID ka Sahih Tarjumah KALAA’I hai aur Khud Ghair-Muqallid Ulema’ ne Iska Tarjumah Yehi kiya hai. Jab Hath ko is tarah rakhenge ke Hatheili ki Pusht per bhi aaye, Jor (Wrist) per bhi aaye aur Kalaa’i (Fore-arm) per bhi aaye to Hath Ba-Aasaani se ZEIR-E-NAAF aa jaate hain isiliye to Ahnaf Aasaani se ZEIR-E-NAAF Hath baandh kar Namaz Parh rahe hain.

Pas Amanpuri, Zubair Ali wa Deegar Firqa Ahl-e-Hadees ke Ulema’ wa Juhala’ ke aise SHAITANI QIYAASAAT BAATIL hain.

TANBIYAH: Yaad rakhein ke, Qiyaas karna Ghair-Muqallideen ke Nazdeek Shaitani Kaam hai.

1. Ghair-Muqallideen ke Mash’hoor wa Ma’roof Fitnah Parwar Aalim Muhammad Yusuf Jaipuri Sahab, Qiyaas wa Ijtihaad ki Buraayi aur Shadeed Mazammat karte hue Tehreer karte hain: “Ibne Sireen (rahmatullahi alaih) kehte hain ke QIYAAS NAHOOSAT hai, Awwal-Awwal Jisne Qiyaas kiya Wo IBLEES tha to Wo Halaak hua.” [Haqeeqatul Fiqh Page No. 89]

Is Kitab [Haqeeqatul Fiqh] me Is Ghair-Muqallid Maulana ne QIYAAS ki BURAAYI par 10 Safahaat Siyaah kiye hain aur QIYAAS karne walo’n se Sakht NAFRAT ka Izhaar kiya hai.

2. Jama’t Ghair-Muqallideen ke doosre Mash’hoor Fitnah Parwar Aalim Muhammad Joonagarhi sahab (Jinka Tarjuma’h kiya hua Qur’an Ghair-Muqallideen Saudi Arabia se Shaa’e karwate hain) wo likhte hain: “Har Wo Cheez Jo Qur’an Wa Hadees ke siva ho aur Phir Koi Uski Pairvi ko, Uske Tasleem aur Ta’meel karne ko Shara’i Amr samjhe, Usko Hukm Allah samjhe, Usey Daleel-e-Shara’i Jaane, Wo BAATIL PARAST hai.” [Tareeq-e-Muhammadi Page No. 173]

Ek aur Jagah likhte hain: “Suniye Janab.! Buzrugo’n ki, Mujtahido’n ki aur Imamo’n ki Raa’i, Qiyaas, Ijtihaad wa Istinbaat aur Unke Aqwaal to Kahan.? Shari’at-e-Islam me to Khud Paighambar (sallallahu alaihi wa sallam) bhi Apni taraf se baghair WAHI ke Kuch farmayein to Wo HUJJAT Nahi.” [Tareeq-e-Muhammadi Page No. 59, Tiba’ Lahore] (Naoozubillah min Zaalik)

3. Jama’t Ghair-Muqallideen ke Mash’hoor Aalim Nawab Siddeeq Hasan Sahab likhte hain: “Haqq baat Ye hai ke Ijma’ Hujjat Nahi hai.” [Ifaadat Ash-Shuyookh Page No. 121] Aur doosri jagah likhte hain: “Sahaba (raziallahu anhum) ki TAFSEER Hujjat Nahi.” [Badrul Ahillah Page No. 139]

4. Nawab Siddeeq Hasan ke Saahab-Zaade Noorul Hasan Sahab likhte hain: “Aqwaal-e-Sahaba (raziallahu anhum) HUJJAT NAHI.” [Arful Jaadi Page No. 101]

Jab Rasoolullah (sallallahu alaihi wa sallam) ka Qoul baghair Wahi ke Hujjat Nahi aur Sahaba (raz.) ka Qoul bhi Ghair-Muqallideen ke Nazdeek Hujjat Nahi to phir Hadees ke Muqablah me Ghair-Muqallid Amanpuri wa Zubair Ali Zai ka Qoul Kaise Hujjat ho sakta hai.?
FUQAHA-E-AHNAAF KI AHADEES PER AMAL KI UMDAH TATBEEQ:
Fuqaha-e-Ahnaaf ne Is Silsilah me Paayi jaane waali Mukhtaleef Ahadees me Jor, Ittihaad wa Tatbeeq dene ki Koshish ki hai aur Tamam Ahadees ko Mumkinah Hadd tak Amal ke Laayeq banaya hai. Fuqaha-e-Ahnaf ki Is Umdah Tatbeeq se In Tamam Ahadees per Amal ho jata hai.

1. Daayei’n (right) hath ko Baayei’n hath per rakhne wali Tamam Ahadees per.

2. Daayei’n hath ko Baayei’n hath se Pakarne waali Tamam Ahadees per.

3. Ziraa’i Ya’ni Hatheili, Gattey wa As-Saa’id (Kala’i) per hath rakhne wali Ahadees per.
Qaara’een-e-Kiraam! Fuqaha’-e-Ahnaaf ki is Umdah TATBEEQ ke mutabiq Aap Namaz me hath rakhenge to ek sath hi Aap ka In Tamam Ahadees per amal ho Jaayega (Alhamdulillah).

AURTEI’N KIS TARAH HATH RAKHEI’N.?

Aurto’n ko apni Ungliya’n milaaye rakhna chahiye aur sirf Hatheili per Hatheili rakhne per Iktifa’ karna chahiye Kyonke Unhein Namaz me Zam aur milne aur Jism ke Hisso’n ko Sukeid kar (Qareeb kar ke) rakhne ki Ta’leem hai, Isme Unke liye Zyadah Pardah hai.

DA’WA ITTIHAAD KA AUR AMAL IKHTILAF KA:
Ghair-Muqallideen Firqa Ahlul Hadees da’wa karte hain ke TAQLEED chhor kar Sab La-Mazhab ho Jaayei’n to IKHTILAF Khatm ho Jayega Lekin hota Iske Ulta hai. Agar Koi Hanafi Apne Maslak ke mutabiq Namaz parhe to Dunya ke Kisi Konay me bhi Pehchan liya Jayega ke Ye HANAFI hai, isliye ke Saari Dunya me HANAFI ki Namaz Ek hai.

Iske bil-Maqabil Poori dunya ko Nuktah Ittihad per Laane waale Daa’wedaaro ki Namaz Ek Masjid me bhi Yaksaa’n Nahi hai balke Har Shaqs ka Hath baandhne ka TARZ Alag Alag hai. Firqa Ahlul Hadees ki Kisi bhi Masjid ka Jayezah liya Jaaye to Aap ko Darj-e-Zail Manzar Nazar aayenge.

(i) Koi Baaya’n (Left) Hath ki Kohni Daayei’n (Right) Hath se Pakarta hai.

(ii) Koi Daaya’n (Right) Hath ki Hatheili Baayei’n (Left) Baghal (Arm-pit) me rakhta hai aur Baayei’n Hath ki Hatheili ko Daayei’n Baghal me rakhta hai.

(iii) Koi Baaya’n Hath ko Daaya’n Hath per rakh kar Kohni ke Qareeb pakarta hai.

(iv) Koi Baayei’n Hath ki Hatheili per Daayei’n Hath ki Hatheili rakh kar SHAANAY (Shoulders) aur PEETH (Back) Sukood kar Hatho’n ko Halaq ke Neeche rakhta hai.

(v) Koi Baayei’n Hath ki Gatt per Daayei’n Hath ki Gatt rakh kar Hath baandhta hai.

Iske alawah aur tarah tarah ke Dil-chasp Manaazir dekhne ko milte hain. Is se SAABIT hota hai ke LA-MAZHABIYAT me IKHTILAF wa INTESHAAR hai aur TAQLEED me NAZM wa ZABT-E-MILLAT hai.

Allah Ta’la se dua’ hai ke Humein DEEN ki Sahih Samajh ata farmaye. Ameen.

Min-Jaanib: Sameer Mughal

DATED: 28-09-2013

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2 Responses to Rasoolullah (Sallallahu Alaihi Wa Sallam) Ka Namaz Me Hath Baandhne Ki Kaifiyat

  1. mohtashims says:

    JazakAllahuKhair …. Haath baandhney key masley par articles ki zaroorat thi ….Koshish karien it topic par aur bhi likhney ki.

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