Fazail-e-A’maal Per Aitraaz: Aadam (alaihis salaam) Ke Tawassul Lene Ki Hadees Ki Tehqeeq

Bismillāhir Rahmānir Raheem (Edited: 04-10-2016)

Kisi Ghair-Muqallid (Naam Nihaad) Ahl-e-Hadees ne “ADAM ALAIHISALAM KA JHOOTA WAQIYA” ka Unwaan de kar Ek Post banāyi hai. Khud ko MUHAQQIQ aur MUQALLIDEEN ko JAAHIL keh kar Apne Dilo’n ko aur Apne Hawaariyo’n ko Khush karne waale Ghair-Muqallideen Bila-Tehqeeq is Post ko Social Media per phaila rahe hain. Isliye Zaroorat mehsoos hui ke is Post ka Aadilāna wa Tehqeeqi Jāyezah liya Jaaye balke Mere saamne Is Mauzoo’ per Ghair-Muqallideen ki Kul 3-4 Posts (articles) aur Ek video hai. Allah Ta’ala ki Taufeeq se in ka Ikattha Jawāb diya Jaayega. (Insha Allah)

IREF BROTHER IMRAN KA FAREIB:

IREF (Islamic Research & Educational Foundation) ke President Brother Imran ki Ek Video Youtube per Upload hai Jis me Br. Imran se Hazrat Adam (alaihis salām) ki Tawassul waali Hadees ke baare me Su’aal hua to Jawāb me wo kehte hain.

“………. Ye Waqea Jo TUM GADH RAHE HO Bukhāri me to nahi aaya, Saheeh Muslim me to nahi aaya………… To Ye waqea aaya kaha’n se..?
Jab Aap poori Tehqeeq karenge. Is ki TEHQEEQ KI POORI GEHRAAYI me Jab Aap Jāyenge to Aap ko chalega Pata ke Ye Waqea Asl me Adhoori Hadees bata kar Aap ko bataya gaya hai. Ye asl Poori Taweel Hadees ki shakl me bayān kiya hua hai AHL-E-TASHEE’ (Shia’) ki Kitāb USOOL-E-KAAFI me.
Us Kitāb me Ye waqea is tarah se milta hai, Jab Allah ne Aadam (alaihis salām) ko Zameen per bheja to Unhei’n Wo Kalimah Yaad aaya Jo Arsh per likha tha: LAA ILAAHA ILLALLAH MUHAMMADUR RASOOLULLAH ALI WASEEULLAH. Is ka Sadqah Unhoney maanga to Mu’af hua.
Kyonke Ab SUNNI Ye baat maanne waala nahi tha ALI WASEEULLAH ki, Us baat ko Khaarij kiya gaya, Sirf Kalimah bata kar Chhor diya gaya……”

AL-JAWĀB:

Ahādees ki Chand Kutab ka naam aur AHL-E-TASHEE’ ka naam le kar Brother Imrān Ye sābit karna chāhte hain ke Ye Waqea Ahl-e-Sunnat Wal Jama’t ke Muhaddiseen ne Naqal nahi kiya hai balke Shia’ ne Naqal kiya hai aur Un ki Kitāb USOOL-E-KAAFI se Sunni Musalmān ALI WASEEULLAH ko Hazaf kar ke Waqea bataate hain…

Lekin Asl Haqeeqat Ye hai ke, Is Hadees ko SUNNI MUHADDISEEN ne Apni Kitābo’n me Apni Sanad se rivāyat kiya hai… Jo Aap Youtube Video aur Is article ko Mukammal padhne per Jaan Jāyenge. (Insha Allah)

VIDEO LINK:

(ARTICLE# 1):

(ARTICLE# 2):

(ARTICLE# 3):

AL-JAWĀB:

In 3 Articles ke alāwah Maine Firqa Aal-e-Hadees ke aur bhi Kayi articles WASEELE ke khilaaf dekhe aur parhe hain Jis me Hadd darjah ki Jahilāna Guftagu dekhne ko mili hai.
Chounke Mera asl mauzoo’ (topic) Hazrat Aadam (alaihis salām) ke Tawassul ki Hadees hai isliye Mukhtasaran Ek Jāhilāna Guftagu naqal karte hue aagey barhta hoon.

Allah Ta’ala ne [Surah Mā’idah: Ayat (35)] me WASEELA Talāsh karne ka AAM Hukm diya hai.

To Ek (Naam Nihaad) Ghair-Muqallid is ke Jawāb me likhta hai:

(((( Ab jo Arabic word waseela hai uska matlab urdu lafz wala waseelah nahi hai, iska matlab nazdeeki hai. Zaruri nahi hai ki jo Arabic lafz hai uska matlab bhi wahi ho. Misaal ke taur par jo Quran me surah baqara hai..to Arabic me baqara lafz hai par is lafz ka matlab urdu wala baqara (goat) nahi balki Gaae(cow) hai. Isi tarha waseela ka matlab Arabic me nazdeeki hota hai. ))))

Subhānallah! Kya Tehqeeq hai. Is Shakhs ko BAQARAH ( بقرة ) aur BAKRA ( بكرا ) ke darmiyān ka Farq ma’loom nahi. Aur Na is ko Ye ma’loom hai ke, GOAT ko BAKRI ( بکری ) kehte hain. Aisi Ilmi haisiyat rakhne waala Jo Apni MAADRI ZUBĀN per bhi Uboor nahi rakhta wo Humei’n QUR’AN WA HADEES samjhāyega… Isi ka naam hi AAL-E-HADEESIYAT hai.
Haalaanke Hum lafz WASEELA se QURB waala ma’na hi lete hain.

Allah Ta’ala ka Irshād hai:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِين

“Aye Eimān Waalo ! Agar koi FĀSIQ tumhaare paas koi Khabar le kar aaye to Khoob Tehqeeq kar liya karo, aisa na ho ke kisi Qaum ko Jahalat (na-daani) se Nuqsān pohncha do, phir Tum ko apne kiye par Sharmindah hona pade.” [Surah Al-Hujurāt (49): Aayat (6)]

Lekin Ghair-Muqallideen Allah Ta’ala ke is farmān per amal nahi karte aur bila-Tehqeeq Apne Mukhālifeen Khaas taur per Ulema’e Deoband (Ahnaaf) ke khilāf Propaganda karte rehte hain.

Ye Kaun nahi Jaanta ke, Hind (India) ke DEIHATI ILAAQO me CHRISTIAN MISSIONARIES Kitni Sar-garm hain. Aur JAMA’T-E-TABLEEGH ke log Dino (Days) ka Ta’yyun (fix) kar Khud ka Paisa laga kar DEIHAATI ILAAQO tak pohanchte hain aur waha’n maujood Musalmāno ke EIMAAN ko bachaane ki Fikr karte hain. Aise me Hamaare Kalimah Shareek bhai (Khaas kar Firqa Aal-e-Hadees) Un ki is Mehnat ko Saraahne ke bajaaye Un ko ZAAT KA WASEELA lene ki wajah se MUSHRIK Sābit Karne per tule hue hain.
Hum Yaha’n MAS’LA TAWASSUL per Mukhtasaran Kuch arz kar ke Aadam (alaihis salām) ki Hadees ka Jāyzah lete hain… (Insha Allah)

TAWASSUL KI IQSAAM:

Shari’an Tawassul Ka Itlaaq in 3 Iqsaam per hota hai.

(I):.. TAWASSUL BID-DUA’:

Is se muraad ye hai ke, Zindah Neik Aadmi ko dua’ ki darkhwast (request) karna ke, Ae Shaykh.! Mere liye Allah Ta’ala se dua’ farmaayei’n. [At-Tawassul Mashroo’ wa Mamnoo’, Safha: 17]

(II):.. TAWASSUL BIL-A’MAAL:

Is se muraad Allah Ta’ala ki Ita’at, Ibaadat, Us ke Anbiya’ wa Rusl ki Ittiba’ aur Har us amal ke zariye Allah Ta’ala ka QURB haasil karna hai Jo Allah Ta’ala ko Pasand ho aur Allah us se Raazi ho. [At-Tawassul Ila Haqeeqat At-Tawassul Li Muhammad Naseeb Rifaa’i (rahimahullah), Safha: 13]

(III):.. TAWASSUL BIZ-ZAAT:

Is se muraad Ye hai ke Nabi-e-Kareem (sallallāhu alaihi wa sallam) aur Auliya’-e-Azzaam ki ZAAT ko Waseela kiya jaaye Jis ki Jaayez Soorat Ye hai ke maanga to Allah Ta’ala se jaaye lekin Waastah WALI Ya Nabi-e-Kareem (sallallāhu alaihi wa sallam) ka ho. [Imdād Al-Fatāwa, Jild: 6/ Safha: 327]

Firqa Aal-e-Hadees ke nazdeek TAWASSUL BID-DUA’ aur TAWASSUL BIL-A’MAAL to Jāyez hain lekin TAWASSUL BIZ-ZAAT SHIRK hai Jaisa ke (Article# 1) me Ghair-Muqallid ne likha hai:

(((( Zakariya Sahab Ne………… Nabi Sallalaho Alaihi Wasallam Ka Waseela Lagaakar Ummat Ko Shirk Ki Taraf Dhakela ))))

KYA TAWASSUL BIZ-ZAAT SHIRK HAI…?

TAWASSUL BIZ-ZAAT, SHIRK ki Kis Ta’reef ki bunyād per SHIRK hai.? Jab A’maal-e-Sāliha ka Waseela lena Shirk nahi to Auliya’ Sāliheen ka Waseela Kyonkar SHIRK hoga..? Jab ke dono hi soorto’n me sirf Allah Ta’ala se hi Dua’ ki Ja rahi hai…

Haan! Agar Koi Allah Ta’ala ke bajaaye Kisi Nabi Ya Wali se MA FAUQUL ASBAAB madad maange Jaise, Ae Peer-o-Murshid Mujhe Aulaad dijiye to Yaqeenan aisa WASEELA SHIRK me shumār karne laayeq hai.

Firqa Aal-e-Hadees is TAWASSUL ko SHIRK bhi kehte hain aur doosri taraf Ulema’e Deoband ke peeche Namāz bhi parhte hain. Aur Deobandiyo’n se Nikāh bhi karte hain. Kabhi is baare me Ghair-Muqallideen ne socha hai ke Mushrik ke peeche Namāz ka kya Hukm hai..? Aur Kya Mushrik se Nikāh durust hoga…?

Jis TAWASSUL ki Ta’leem Khud Rasoolullah (sallallāhu alaihi wa sallam) ne di hai wo Firqa Aal-e-Hadees ke nazdeek SHIRK hai.

DALEEL:
Usmān bin Hunaif (raziallāhu ta’ala anhu) farmāte hain ke, Ek NA-BEENA (blind) Shakhs Nabi (sallallāhu alaihi wa sallam) ke paas aaya aur Us ne arz kiya: Aap (sallallāhu alaihi wa sallam) Allah se Dua’ karei’n ke Mujhe Aafiyat de. Aap (sallallāhu alaihi wa sallam) ne farmāya: Agar Tu chaahe to Main Tere liye Dua’ karoon aur Agar Tu chaahe to Sabr kar aur Ye Tere liye Behter hai.

Arz kiya: Dua’ kijiye.

To Hukm diya ke Wo Wuzoo’ kare aur Achhi tarah se Wuzoo’ kare aur YE DUA’ PARH KAR DUA’ KARE: “Ae Allah.! Main Tujh se Su’aal karta hoon aur Teri taraf Mutawajjah hota hoon Tere Nabi Muhammad (sallallāhu alaihi wa sallam) ke Waseele se Jo Nabi-e-Rehmat hain. Maine Aap (sallallāhu alaihi wa sallam) ke Zarye’ se apni is Hājat (Zaroorat) me Apne Rabb ki taraf Tawajjah ki hai ke poori ho jaaye. Ae Allah.! Tu Un ki Shifa’at mere Haqq me Qubool farma.” [Sunan Tirmizi – Kitāb: Ad-Da’wāt – Baab: Fee Dua’iz Zaif; Imām Tirmizi (rahimahullah) ne kaha: Ye Hadees HASAN SAHEEH GHAREEB hai]

ﻋَﻦْ ﻋُﺜْﻤَﺎﻥَ ﺑْﻦِ ﺣُﻨَﻴْﻒٍ ، ﺃَﻥَّ ﺭَﺟُﻠًﺎ ﺿَﺮِﻳﺮَ ﺍﻟْﺒَﺼَﺮِ ﺃَﺗَﻰ ﺍﻟﻨَّﺒِﻲَّ ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻓَﻘَﺎﻝَ : ﺍﺩْﻉُ ﺍﻟﻠَّﻪَ ﺃَﻥْ ﻳُﻌَﺎﻓِﻴَﻨِﻲ ، ﻗَﺎﻝَ : ” ﺇِﻥْ ﺷِﺌْﺖَ ﺩَﻋَﻮْﺕُ ﻭَﺇِﻥْ ﺷِﺌْﺖَ ﺻَﺒَﺮْﺕَ ﻓَﻬُﻮَ ﺧَﻴْﺮٌ ﻟَﻚَ ” ، ﻗَﺎﻝَ : ﻓَﺎﺩْﻋُﻪْ ، ﻗَﺎﻝَ : ﻓَﺄَﻣَﺮَﻩُ ﺃَﻥْ ﻳَﺘَﻮَﺿَّﺄَ ﻓَﻴُﺤْﺴِﻦَ ﻭُﺿُﻮﺀَﻩُ ﻭَﻳَﺪْﻋُﻮَ ﺑِﻬَﺬَﺍ ﺍﻟﺪُّﻋَﺎﺀِ : ” ﺍﻟﻠَّﻬُﻢَّ ﺇِﻧِّﻲ ﺃَﺳْﺄَﻟُﻚَ ﻭَﺃَﺗَﻮَﺟَّﻪُ ﺇِﻟَﻴْﻚَ ﺑِﻨَﺒِﻴِّﻚَ ، ﻣُﺤَﻤَّﺪٍ ﻧَﺒِﻲِّ ﺍﻟﺮَّﺣْﻤَﺔِ ، ﺇِﻧِّﻲ ﺗَﻮَﺟَّﻬْﺖُ ﺑِﻚَ ﺇِﻟَﻰ ﺭَﺑِّﻲ ﻓِﻲ ﺣَﺎﺟَﺘِﻲ ﻫَﺬِﻩِ ﻟِﺘُﻘْﻀَﻰ ﻟِﻲَ ، ﺍﻟﻠَّﻬُﻢَّ ﻓَﺸَﻔِّﻌْﻪُ ﻓِﻲَّ ” . ﻗَﺎﻝَ ﺃَﺑُﻮ ﻋِﻴﺴَﻰ : ﻫَﺬَﺍ ﺣَﺴَﻦٌ ﺻَﺤِﻴﺢٌ ﻏَﺮِﻳﺐٌ ، ﻟَﺎ ﻧَﻌْﺮِﻓُﻪُ ﺇِﻟَّﺎ ﻣِﻦْ ﻫَﺬَﺍ ﺍﻟْﻮَﺟْﻪِ ﻣِﻦْ ﺣَﺪِﻳﺚِ ﺃَﺑِﻲ ﺟَﻌْﻔَﺮٍ ﻭَﻫُﻮَ ﺍﻟْﺨَﻄْﻤِﻲٍّ , ﻭَﻋُﺜْﻤَﺎﻥُ ﺑْﻦُ ﺣُﻨَﻴْﻒٍ ﻫُﻮَ ﺃَﺧُﻮ ﺳَﻬْﻞِ ﺑْﻦِ ﺣُﻨَﻴْﻒٍ .

Aur MUSTADRAK LIL HĀKIM ki Hadees me kuch alfāz ke Ikhtilāf ke sāth in alfāz ki Zyādati hai:

ﻗَﺎﻝَ ﻋُﺜْﻤَﺎﻥُ : ﻓَﻮَﺍﻟﻠَّﻪِ ﻣَﺎ ﺗَﻔَﺮَّﻗْﻨَﺎ ، ﻭَﻻ ﻃَﺎﻝَ ﺑِﻨَﺎ ﺍﻟْﺤَﺪِﻳﺚُ ﺣَﺘَّﻰ ﺩَﺧَﻞَ ﺍﻟﺮَّﺟُﻞُ ﻭَﻛَﺄَﻧَّﻪُ ﻟَﻢْ ﻳَﻜُﻦْ ﺑِﻪِ ﺿُﺮٌّ ﻗَﻂُّ

ﻫَﺬَﺍ ﺣَﺪِﻳﺚٌ ﺻَﺤِﻴﺢٌ ﻋَﻠَﻰ ﺷَﺮْﻁِ ﺍﻟْﺒُﺨَﺎﺭِﻱِّ ، ﻭَﻟَﻢْ ﻳُﺨَﺮِّﺟَﺎﻩُ

Usmān bin Hunaif (raziallāhu ta’ala anhu) ne farmāya: “Allah ki Qasam.! Hum alag hue, Na itni Guftagu hui Hatta ke Wo (Na-Beena) Aadmi dākhil hua goya ke Usey Kabhi Takleef hi nahi hui thi.”

Ye Hadees BUKHARI ki Shart per SAHEEH hai, Aur Is ko Unhoney naqal nahi kiya.

Zāhir hai Is rivāyat me ZAAT ka Waseelah hai, AMAL ka nahi.

In Ahādees se ma’loom hua ke, Na-Beena (Andha) Shakhs Rasoolullah (sallallāhu alaihi wa sallam) ki Mehfil se Juda’ hua aur Wuzoo’ kiya Phir ba’z rivāyāt ke mutābiq 2 Raka’t Namāz bhi parhi aur Rasoolullah (sallallāhu alaihi wa sallam) ki bataayi hui dua’ wa Tawassul Biz-Zaat se Allah Ta’ala se Shifa’ talab ki to Us ki Beemāri door ho gayi. Wo Sihat-Yaab ho kar wapas Rasoolullah (sallallāhu alaihi wa sallam) wa Sahāba (raziallāhu ta’ala anhum) ki usi Mehfil me pohnch gaya…

Yaad rahe ke, Mut’addad Maqāmāt per Logo’n ne Rasoolullah (sallallāhu alaihi wa sallam) se Dua’ ki darkhwāst ki to Aap (sallallāhu alaihi wa sallam) ne Un ke liye dua’ farma di…. Wuzoo’ karne, Namāz parhne aur Dua’ karne ko nahi kaha lekin is Na-Beena Shakhs ke mu’amle me Khud Koi Dua’ nahi ki balke Aap (sallallāhu alaihi wa sallam) ne ek Naye Qānoon ka Irādah farmāya aur Wuzoo’, Namāz, Dua’ Tawassul Biz-Zaat ki Ta’leem farmāyi…

Rasoolullah (sallallāhu alaihi wa sallam) ne Jo kaha: “AGAR TUM CHAAHO TO MAIN TUMHAARE LIYE DUA’ KAROON….” lekin Koi Dua’ nahi ki balke Dua’ karne ka Tareeqah batlaaya to ma’loom hua ke is Kalām me Kuch MIJAAZ (Metaphor) hai. Ya’ni is ka Haqeeqi Matlab Ye hai ke, AGAR TUM CHAAHO TO MAIN TUMHE DUA’ SIKHAOON…

Aur Ye Ta’weel karna WAJIB hai taa ke Hadees ka Awwal, Hadees ke Aakhir se Muttafiq ho Jaaye…. Warna Ye Lāzim aayega ke Dua’ na kar ke Rasoolullah (sallallāhu alaihi wa sallam) ne Wa’da Khilāfi ki hai… (Na’oozu Billah Min Zālik)

Is Saheeh Hadees se wāzeh ho gaya ke TAWASSUL BIZ-ZAAT Shari’an JAYEZ hai. Agar Firqa Aal-e-Hadees is ko SHIRK samajhte hain to Goya wo Rasoolullah (sallallāhu alaihi wa sallam) per SHIRK ki Ta’leem dene ka Bohtān laga rahe hain. (Al-ayaazu billah)

TAWASSUL BIZ-ZAAT per Ek aur Daleel bhi mulāhizah kijiye…
Anas bin Mālik (raziallāhu ta’ala anhu) se rivāyat hai ke Unhoney farmāya: Fātimah Bint Asad ne wafaat paayi aur Unhoney Rasoolullah (sallallāhu alaihi wa sallam) ki Tarbiyat ki thi, wo Ali bin Tālib (raziallāhu ta’ala anhu) ki Wālidah hain, Rasoolullah (sallallāhu alaihi wa sallam) Un ke paas aaye aur Un ke Saraahne baith gaye aur farmāya: Ae Meri Maa ke Qāyam-e-Maqām Maa, Allah Tum per Reham kare, Aur Un ki Ta’reef farmāyi aur Apni Chādar se Kafan pehnaaya aur Logo’n ko Un ki Qabr Khodne ka Hukm diya, Jab wo Lahad tak pohnche to Rasoolullah (sallallāhu alaihi wa sallam) ne us ko apne hāth se khoda aur apne hāth se Mitti nikaali, phir Jab fārigh hue to Lehad me dākhil hue phir us me Leit kar farmāya:

“Allah ki Zaat wo hai Jo Zindah bhi karti hai aur Maarti bhi hai, Wo (Allah) Zindah hai, Usey Maut nahi aayegi. Ae Allah..! Meri Maa Fātimah Bint Asad ki Maghfirat farma, Un ko Un ki Hujjat (Daleel) sikha de (taa ke farishto’n ko jawaab de sake) aur un per un ki Qabr ko Kushādah kar de is Haqq ke Waseele se Jo Tere Nabi ka (Ya’ni Mera) Tujh per hai aur Jo Un Anbiya’ (alaihim assalām) ka hai Jo mujhse Pehle hain, Beshakk Tu Reham karne waalo’n me se Behter Reham karne waala hai…. [Mu’ajjam Al-Kabeer Tabrāni; Mu’ajjam Sagheer Tabrāni]

ﻭَﻗَﺎﻝَ : ” ﺍﻟﻠَّﻪُ ﺍﻟَّﺬِﻱ ﻳُﺤْﻴِﻲ ﻭَﻳُﻤِﻴﺖُ ﻭَﻫُﻮَ ﺣَﻲٌّ ﻻ ﻳَﻤُﻮﺕُ ، ﺍﻏْﻔِﺮْ ﻷُﻣِّﻲ ﻓَﺎﻃِﻤَﺔَ ﺑِﻨْﺖِ ﺃَﺳَﺪٍ ، ﻭﻟَﻘِّﻨْﻬَﺎ ﺣُﺠَّﺘَﻬَﺎ ، ﻭَﻭَﺳِّﻊْ ﻋَﻠَﻴْﻬَﺎ ﻣُﺪْﺧَﻠَﻬَﺎ ، ﺑِﺤَﻖِّ ﻧَﺒِﻴِّﻚَ ﻭَﺍﻷَﻧْﺒِﻴَﺎﺀِ ﺍﻟَّﺬِﻳﻦَ ﻣِﻦْ ﻗَﺒْﻠِﻲ ، ﻓَﺈِﻧَّﻚَ ﺃَﺭْﺣَﻢُ ﺍﻟﺮَّﺍﺣِﻤِﻴﻦَ ”

Ye Hadees Rooh bin Salah Al-Masri ki wajah se HASAN hai.

In ko Ibn Hibbān (rahimahullah) ne Kitāb AS-SIQAAT me zikr kiya.

Hākim (rahimahullah) ne SIQAH MA’MOON kaha.

Wo Al-Faswi (rahimahullah) ke Shaykh hain, Unhoney Kitāb AL-MU’ARIFAH WA TĀREEKH me un se rivāyat ki hai, Aur Al-Faswi (rahimahullah) ke Mashaa’ikh SIQAH hain. (external source)

ﺍﺑﻦ ﺣﺒﺎﻥ ﻓﻲ ﺛﻘﺎﺗﻪ .

ﺍﻟﺤﺎﻛﻢ ﻗﺎﻝ ﻋﻨﻪ ﺛﻘﺔ ﻣﺄﻣﻮﻥ .

ﻫﻮ ﻣﻦ ﻣﺸﺎﻳﺦ ﺍﻟﻔﺴﻮﻱ ﻓﻘﺪ ﺭﻭﻯ ﻋﻨﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻤﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ ، ﻭﻣﺸﺎﻳﺦ ﺍﻟﻔﺴﻮﻱ ﺛﻘﺎﺕ .

In per Jarah Mub’ham maujood hai Jo Tauseeq ke ba’d MARDOOD hai.

Is ke alāwah aur bhi Kayi Ahādees se TAWASSUL BIZ-ZAAT ka Saboot milta hai…

Ahādees ka Inkaar karne waale AHL-E-HADEES nahi balke MUNKIREEN-E-HADEES kehlāte hain.

AADAM (alaihis salām) KA TAWASSUL:

Sanad (Chain): Abu Sa’eed Amr bin Muhammad bin Mansoor Al-Adl »» Abul Hasan Muhammad bin Is’hāq bin Ibraheem Al-Hanzali »» Abul Hāris Abdullah bin Muslim Al-Fihri »» Isma’eel bin Maslamah »» Abdur Rahmān »» Zayd »» Aslam »» Umar bin Khattāb (raziallāhu ta’ala anhu)

حَدَّثَنَا أَبُو سَعِيدٍ عَمْرُو بْنُ مُحَمَّدِ بْنِ مَنْصُورٍ الْعَدْلُ ، ثنا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْحَنْظَلِيُّ ، ثنا أَبُو الْحَارِثِ عَبْدُ اللَّهِ بْنُ مُسْلِمٍ الْفِهْرِيُّ ، ثنا إِسْمَاعِيلُ بْنُ مَسْلَمَةَ ، أَنْبَأَ عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ ، عَن ْأَبِيهِ ، عَنْ جَدِّهِ ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ

Matn (Text): Aslam Al-Adwi (rahimahullah) se rivāyat hai ke, Umar bin Khattāb (raziallāhu ta’ala anhu) ne farmāya: Rasoolullah (sallallāhu alaihi wa sallam) ne farmāya: Jab Aadam (alaihis salām) Khata’ (Ghalti) ke murtakab hue to arz kiya: Ae Rabb! Main Tujh se Muhammad (sallallāhu alaihi wa sallam) ke Waseelah se MAGHFIRAT chāhta hoon.

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ : ” لَمَّا اقْتَرَفَ آدَمُ الْخَطِيئَةَ ، قَالَ : يَا رَبِّ ، أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ لَمَا غَفَرْتَ لِي

To Allah Ta’ala ne farmāya: Ae Aadam! Aur Tum ne Muhammad ko kaise Jaana haalaanke MAINE UN KO PAIDA BHI NAHI KIYA..?

فَقَالَ اللَّهُ : يَا آدَمُ ، وَكَيْفَ عَرَفْتَ مُحَمَّدًا وَلَمْ أَخْلُقْهُ ؟

Arz kiya: Ae Rabb! Isliye ke Jab Tu ne Mujhe apne hātho’n se Paida kiya aur Apni Rooh mujh me daali, Maine apna Sar uthaaya to Arsh ke Sutoono per likha dekha: LAA ILAAHA ILLALLAH MUHAMMADUR RASOOLULLAH, Pas Main Samajh gaya ke Aap Shāmil nahi karenge apne Naam ke sāth sivaaye Us ka Jo Saari Makhlooq me Aap ko MEHBOOB hai…

قَالَ : يَا رَبِّ ، لأَنَّكَ لَمَّا خَلَقْتَنِي بِيَدِكَ وَنَفَخْتَ فِيَّ مِنْ رُوحِكَ رَفَعْتُ رَأْسِي فَرَأَيْتُ عَلَىَ قَوَائِمِ الْعَرْشِ مَكْتُوبًا لا إِلَهَ إِلا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ ، فَعَلِمْتُ أَنَّكَ لَمْ تُضِفْ إِلَى اسْمِكَ إِلا أَحَبَّ الْخَلْقِ إِلَيْكَ

To Allah Ta’ala ne farmāya: Ae Aadam! Tum ne Sach kaha hai, Mujhe Makhlooq me is se Zyādah Mehboob koi nahi, JAB TUM NE US KE WASEELAH SE SU’AAL KIYA TO HUMNE TUM KO BAKHSH DIYA, Aur Agar Muhammad na hote to Main Tumhāri Takhleeq na karta.

فَقَالَ اللَّهُ : صَدَقْتَ يَا آدَمُ ، إِنَّهُ لأُحِبُّ الْخَلْقِ إِلَيَّ ادْعُنِي بِحَقِّهِ ، فَقَدْ غَفَرْتُ لَكَ وَلَوْلا مُحَمَّدٌ مَا خَلَقْتُكَ ”

Imām Hākim (rahimahullah) farmāte hain:

هَذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ وَهُوَ أَوَّلُ حَدِيثٍ ذَكَرْتُهُ لِعَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ فِي هَذَا الْكِتَابِ .

“Ye Hadees SAHEEH AL-ISNAAD hai. Aur Ye Abdur Rahmān bin Zayd bin Aslam se Pehli Hadees hai Jo is Kitāb me Maine Zikr ki hai.” [Al-Mustadrak Lil Hākim, Kitāb: Tawāreekh Al-Mutaqaddimeen Min Al-Anbiya’ Wal Mursaleen]

AITRAAZ:-

Ghair-Muqallid kehta hai ke:

(((( Ab Dekhiye Is Mauzu Hadith Me Ye Zikr Nahin Aaya Hai Ke Fir Adam (As) Ki Tauba Qubool Hui Bhi Ya Nahin, Ulta Allah Tala Ne Yah Kah Kar Aur Bhi Mayoos Kar Diya Ki Agar Wah Na Hote Toh Tumko Bhi Paida Na Karta. Agar Ki Saayel Aisa Jawaab Diya Jaaye Toh Uske Dil Par Kya Beetegi ))))

AL-JAWĀB:

Apni Aankhei’n khol kar Ghair-Muqallideen ooper Hadees me dekh sakte hain ke Allah Ta’ala ne Aadam (alaihis salām) ko Maayoos nahi kiya hai balke Un ki MAGHFIRAT farma di hai.

Asl me Maulāna Zakariyya Al-Kāndhelvi (rahimahullah) ne Kitāb FAZAIL-E-A’MAAL me Hadees ka Matn Imām Tabrāni (rahimahullah) ki MU’AJJAM SAGHEER se naqal kiya tha Jis me MAGHFIRAT ka zikr nahi. Aur Baaqi Jin Jin Kitābo me is Ma’na ki Hadees marwi hai Un ka hawāla de diya: MUSTADRAK HĀKIM, DALAA’IL AN-NABUWWAH, TĀREEKH IBN ASAAKIR, MAJMUAZ ZAWAAID, MU’AJJAM AL-AUSAT TABRANI wagherah.

Firqa Aal-e-Hadees ke Anaadi Muhaqqiqeen ne Hadees ka Urdu Tarjama dekha aur Tamām Hawālāt ko Nazar-Andāz kiya aur Is Tarjama ki bunyād per Ye Jāhilāna Aitrāz kar diya ke Allah Ta’ala ne Aadam (alaihis salām) ko Maayoos kar diya.

Imām Ahmed bin Hanbal (rahimahullah) farmāte hain:

الحديث إذا لم تجمع طرقه لم تفهمه ، والحديث يفسر بعضهم بعضاً

“Jab tak Hadees ke Tamām Turq Jama’ na karlo, Us ka Maf’hoom (matlab) samajh nahi sakte, Isliye ke Ek Hadees Doosri Hadees ki Tafseer karti hai.” [Jami’ Ul Akhlaaq Ul Raavi Lil Khateeb, 2/212]

Is se ma’loom hua ke Kisi bhi Hadees ko samajhna ho to Us ke Tamām Turq ko pehle Jama’ kar liya jaaye aur phir Us ko samjha jaaye isliye ke ba’z dafa’ Raavi Hadees ko Mukhtasar bayān kar dete hain.

Magar Firqa Aal-e-Hadees ke Anaadi Muhaqqiqeen ko itni Taufeeq bhi na hui ke wo Maulāna Zakariyya Al-Kāndhelvi (rahimahullah) ke diye gaye Hawālāt per ek nazar dohra lete….

Ab Ghair-Muqallideen bataayei’n ke apni Jihālat ka saboot de kar Tumhāre Dilo’n per Kya beet rahi hai…?

Agar Hadees me BAKHSHISH ka Zikr na bhi hota to Koi Farq nahi padta isliye ke Qur’an me Bakhshish ka zikr maujood hai….

AITRAAZ:-

Ek Ghair-Muqallid likhta hai:

(((( Is Hadees ke Raawi Abdurrahman Zaid Bin Aslam Hai Jo KAZZAB (JHOOTA) Hai, MUHADDISEENO Ne Is ko Hadith Ka Gadhne (BANANE) Wala Bataaya Hai ))))

Doosra Ghair-Muqallid likhta hai:
(((( Is Riwayat ki Sanad me Ek Raawi (riwayat bayan karne wala) “Abdur Rahman Bin Zaid bin Aslam” he, Jo bil Ittefaq Muhaddithin e karaam ke nazdeek Kazzab/ Zaeef he Yani Muhammad Sallallaho Alaihewasallam par Jhoot Bandhne wala he. Is Rawi ka zikr karte hue Imam Hakim or Imam Abu Naeem RahmatUllah Alaih ne farmaya ke ‘ ye Apne Walid se Mozoo (fabricated) ahadith bayan karta tha.’ Imam Ibn ul Jozi farmate hain k Is rawi k Zaeef hone pe Sab ka ijma he. (Tehzeeb ut Tehzeeb, Jild:4, Page:91 Number: 3974, – Tehzeeb ul kamal, Jild:5, page: 412, Number: 3889, – Meezan Ul aitdaal, Jild: 4, Page: 282, Number: 4873) ))))

AL-JAWĀB:

Abdur Rahmān bin Zayd bin Aslam Ko Kis Muhaddis ne KAZZĀB Raavi kaha hai aur Kis Muhaddis ne Hadees Garhne Waala bataaya hai…?

Magar Ghair-Muqallideen apne da’we me Kisi Ek Muhaddis ka bhi Qaul pesh nahi kar sake…

Raha Imām Hākim wa Abu Nu’aym (rahimahullah) ka Qaul ke apne Baap se MAUZOO’ AHADEES bayān ki hain..

ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ ﺃﺣﺎﺩﻳﺚ ﻣﻮﺿﻮﻋﺔ

To Jawāb Ye hai ke, Mauzoo’ Hadees ko rivāyat karne se Raavi ka KAZZĀB hona Ya Is ka Zimmedār hona lāzim nahi aata balke is ka Zimmedār Hadees ka Doosra Koi bhi Raavi ho sakta hai Jo Un se aur Un ke Waalid se ooper ki Sanad me ho….

Isiliye Khud Imām Hākim (rahimahullah) ne un ki Hadees ke tehat likha:

هَذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ وَهُوَ أَوَّلُ حَدِيثٍ ذَكَرْتُهُ لِعَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ فِي هَذَا الْكِتَابِ .

“Ye Hadees SAHEEH AL-ISNAAD hai. Aur Ye Abdur Rahmān bin Zayd bin Aslam se Pehli Hadees hai Jo Maine is Kitāb me Zikr ki hai.” [Mustadrak Lil Hākim]

Pas ma’loom hua ke is Sanad me Koi Jhoota Raavi nahi hai.

Abdur Rahmān bin Zayd ke baare me Jarah wa Ta’deel ke Mash’hoor MUTASHADDID Imām Ibn Adi (rahimahullah) farmāte hain:

ﻟﻪ ﺃﺣﺎﺩﻳﺚ ﺣﺴﺎﻥ ، ﻭﻫﻮ ﻣﻤﻦ ﺍﺣﺘﻤﻠﻪ ﺍﻟﻨﺎﺱ ، ﻭﺻﺪﻗﻪ ﺑﻌﻀﻬﻢ ، ﻭﻫﻮ ﻣﻤﻦ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ .

Is ki Ahādees HASAN hain, Aur Ye Un me se hai Jisey logo’n ne Qubool kiya, Aur ba’z ne Un ko SADOOQ (SACHHA) kaha hai, aur Ye un me se hain Jin ki Hadees likhi jaati hai.” [Al-Kāmil Fee Zu’afa Ar-Rijaal]

Lihāza Abdur Rahmān bin Zayd bin Aslam ko KAZZĀB kehna goya Un per ZULM karna hai.

Albattah, Insāf ki baat Ye hai ke Muhaddiseen ne Abdur Rahmān bin Zayd ki TAZ’EEF ki hai. Lihāza Wo ZA’EEF to ho sakte hain lekin JHOOTE hargiz nahi hain.

Hāfiz Ibn Hajar Asqalāni (rahimahullah) Abdur Rahmān bin Zayd bin Aslam per Tamām Juroohāt Jaante hue Apna Faislah dete hain:

3865- عبد الرحمن ابن زيد ابن أسلم العدوي مولاهم ضعيف من الثامنة مات سنة اثنتين وثمانين

“Abdur Rahmān bin Zayd bin Aslam Al-Adwi…….. ZA’EEF….” [Taqreeb At-Tehzeeb]

AITRAAZ:-

(((( Ab Ye Baat Deobandi Aalim Zakariya Sahab Ko Kaun Batlaaye Ki Ye Hadith Mauzu Hai, Aur Iska Raawi Abdurrahman Zaid Bin Aslam Hai Jo Kazzab Hai, Muhaddiseeno Ne Isko Hadith Ka Gadhne Wala Bataaya Hai……………. Deobandi Alim Zakariya Sahab Ne Aallah Par Aur Nabi E Akram Sallalaho Alaihi Wasallam Par Kitna Bada Bohtaan Lagaya Hai ))))

AL-JAWĀB:

Maulāna Zakariyya Al-Kāndhelvi (rahimahullah) ko Tum Kya bataaoge balke wo Khud isi Kitāb me bata rahe hain ke is Hadees per Imām Zehbi (rahimahullah) ne MAUZOO’ ka Hukm lagaaya hai. Lekin Un ki TEHQEEQ me Ye Hukm Bilkul GHALAT wa BE-BUNYAAD tha…

Kisi Ek Mu’tadal Muhaddis se Abdur Rahmān bin Zayd bin Aslam ko Hadees Garhne waala Sābit karna Tum Logo’n ke bas ki baat nahi.

Hadees ko rivāyat karne waale Asl Raavi Imām Tabrāni, Imām Bayhaqi, Imām Abu Nu’aym (rahimahumullah) wagherah Muhaddiseen hain aur Hadees ko rivāyat kar ke SAHEEH kehne waale Imām Hākim (rahimahullah) hain.

Ghair-Muqallideen ko sirf Deobandi Aalim se hi Kyon Shikāyat hai…? Asl Bohtān lagaane waale Imām Hākim (rahimahullah) se kyon nahi…?

Maulāna Zakariyya Al-Kāndhelvi (rahimahullah) ne Hadees ke tehat Ahl-e-Ilm Hazraat ke liye Hadees ki Sihat aur Haqeeqat bataate hue Arbi me Mukhtasar Behas ki hai mulāhizah kijiye….

Maulāna ne likha:

قال في التلخيص: موضوع

(Imām Zehbi rahimahullah ne) TALKHEES AL-MUSTADRAK me farmāya: MAUZOO’

Phir likha:

وفيه من لم أعرفهم.

قلت: ويؤيد الآخر الحديث المشهور: { لو لاك لما خلقت الأفلاك }

قال القارى في الموضوعات الكبير: موضوع، لكن معناه صحيح.

وفي التشرف: معناه ثابت.

ويؤيد الأول ما ورد في غير رواية من { انه مكتوب علي العرش وأوراق الجنة : لا اله الا الله محمد رسول الله }

كما بسط طرقة السيوطي في مناقب الالى في غير موضع، وبسط له شواهد أيضاً في تفسيره في سورة الم نشرح.

(Nooruddin Haysmi rahimahullah ne kaha): Is me wo hain Jin ko Main nahi Jaanta.
Main (Zakariyya Al-Kāndhelvi) kehta hoon: Hadees ke AAKHRI HISSE ki Ta’eed Mash’hoor Hadees se hoti hai….

“Agar Aap (sallallāhu alaihi wa sallam) na hote to Kaa’inaat ka Wujood bhi na hota.”

Mullah Ali Qāri (rahimahullah) ne MAOOZUAAT-E-KABEER me farmāya: MAUZOO’ Lekin is ka Ma’na (matlab) SAHEEH hai. Aur TASHARRUF me kaha: Is ka Ma’ana SAABIT hai.

Aur Hadees ke PEHLE HISSE ki Taa’eed Un Bohat si rivāyato’n se hoti hai Jis me…

“Arsh aur Jannat ke Patto per LA ILAAHA ILLALLAH MUHAMMADUR RASOOLULLAH likha hua aaya hai.”

Jaisa Ke un Rivāyāt ke Turuq (chains) par Allāmah Jalāluddin Suyooti (rahimahullah) ne MANAQIB UL LAAYII me bohot si jagaho’n par tafseel se Kalaam kiya. Aur Apni Tafseer me Surah ALAM NASHRAH  ki Tafseer me is ke bohat saare Shawāhid pesh kiye. [Fazā’il-e-A’maal (Fazā’il-e-Zikr)]

Dekhye ke Maulāna ne kis Qadar waazeh alfāz me Hadees ki Haqeeqat bayaan kar di hai.

Aur Zāhir hai ke Maulāna ne is Hadees ko Shawāhidāt ki bunyād per Qābil-e-Qubool samjha hai.

Un Tamām Shwāhidāt ko Yaha’n naqal karne ka mauqa’ nahi isliye ke Behas Kaafi Taweel ho Jāyegi Lihāza Maulāna ke diye hue Hawālāt ki taraf rujoo’ karei’n…

Albattah Ek Qaul ki wizāhat Main Zaroori samajhta hoon ke Maulāna Zakariyya (rahimahullah) ne Mullah Ali Qaari (rahimahullah) ka Qaul Mukhtasaran naqal kiya hai Jis se ba’z Hazraat ko dhoka hua hai aur ho sakta hai ke, Unhoney Hadees ko Mauzoo’ keh kar Ma’na ko Saheeh kaha hai, isliye Hum Mukammal Qaul naqal kar dete hain…

حديث: (( لو لاك لما خلقت الأفلاك ))

قال الصغاني : إنه موضوع، كذا في (( الخلاصة )) لكن معناه صحيح، فقد روى الديلمي عن ابن عباس، رضي الله عنهما، مرفوعاً :
(( اتاني جبريل فقال: يا محمد لو لاك ما خلقت الجنة

ﺃﺗﺎﻧﻲ ﺟﺒﺮﻳﻞ ﻓﻘﺎﻝ : ﻳﺎ ﻣﺤﻤﺪ ﻟﻮﻻﻙ ﻣﺎ ﺧﻠﻘﺖ ﺍﻟﺠﻨﺔ ﻭﻟﻮﻻﻙ ﻣﺎ ﺧﻠﻘﺖ ﺍﻟﻨﺎﺭ )) , ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺴﺎﻛﺮ : (( ﻟﻮﻻﻙ ﻣﺎ ﺧﻠﻘﺖ ﺍﻟﺪﻧﻴﺎ ))

Hadees: “Agar Aap (sallallāhu alaihi wa sallam) na hote to Kaa’inaat ka Wujood bhi na hota.”

Al-Saghāni (rahimahullah) ne farmāya: Ye MAUZOO’ hai, Jaisa ke Kitāb AL-KHULASAH me hai.

Lekin (Main Kehta hoon): Is ka Ma’na SAHEEH hai, Daylami (rahimahullah) ne Hazrat Ibn Abbās (raziallāhu ta’ala anhu) se Marf’ooan rivāyat kiya hai:
“Jibra’eel (alaihis salām) Mere paas aaye aur kaha: Ae Muhammad (sallallāhu alaihi wa sallam)! Agar Aap na hote to JANNAT bhi paida na ki Jaati aur Agar Aap na hote to JAHANNUM bhi paida na ki Jaati.”

Aur Ibn Asākir (rahimahullah) ki rivāyat me hai:
“Agar Aap na hote to Dunya bhi Paida na ki Jaati.” [Al-Asrār Al-Marfoo’a Fil Akhbār Al-Mauzoo’a (Mauzoo’at Al-Kubra), Safha: 288 (Maktabah Al-Islāmi)]

SIHAT-E-HADEES:

Hadees ke mut’alliq Imām Hākim (rahimahullah) ne Kaseer Tasaahil (bohat Zyādah Narmi) barta aur Hadees ko SAHEEH kaha to Doosri taraf Imām Zehbi (rahimahullah) ne Kaseer Tashaddud (bohat Zyādah Sakhti) barta aur Hadees ko MAUZOO’ kaha hai.

Lekin Haqq baat Ye hai ke Ye Hadees ZA’EEF hai, Jaisa ke Imām Bayhaqi (rahimahullah) ne Abdur Rahmān bin Zayd bin Aslam ke Zu’af ki Nishāndahi kar ke batlaaya hai.

تفرد به عبد الرحمن بن زيد بن أسلم من هذا الوجه عنه وهو ضعيف.

“Abdur Rahmān bin Zayd bin Aslam Is me Munfarid (Akele) hain aur wo ZA’EEF hain.” [Dalāil An-Nabuwwah]

Chounke Hadees ke Matn (Text) ki Taa’eed doosri bohat si Ahādees se hoti hai isliye Ye Hadees HASAN LI-GHAIRIHI se Kam nahi.

Balke Hum is Hadees ka Ek QAWI SHAAHID bhi pesh karte hain…

Maysarah (raziallāhu ta’ala anhu) ne farmāya: Maine poocha: Ya Rasoolullah (sallallāhu alaihi wa sallam)! Aap Kab Nabi banaaye gaye..?
Farmāya: Jab Allah Ta’ala ne Zameen ko paida kiya aur wo Aasmān ki taraf Mutawajjah hua to theek 7 Aasmān banāye (Surah 2: 29) aur Arsh ko paida kiya.
Arsh ke Pao’n (pillars) per likha: Muhammad (sallallāhu alaihi wa sallam) Allah ke Rasool aur Aakhri Nabi hain.
Allah Ta’ala ne JANNAT paida ki aur Us me Aadam wa Hawwa ko rakha, Mera naam Us ke Darwāzo, Patto’n, Qubo’n aur Kheimo’n per likha. Us Waqt Aadam (alaihis salām) ROOH wa JISM ke darmyān the.
Allah Ta’ala ne Jab Un ke Jism me Rooh daali to Unhoney Arsh ki taraf Nazar uthaayi to Mera Naam dekha.
Allah Ta’ala ne Un ko batāya ke, Ye Aap ki Aulād ke Sardaar hain.
Is ke ba’d Jab Shaitān ne Un ko Dhoka diya to Dono ne Taubah ki aur Mera Naam le kar Allah Ta’ala se Bakhshish Talab ki.” [Wafa’ Al-Wafa’ Li Ibn Jauzi; Majmoo’ Al-Fatāwa Li Ibn Taymiyah]

ﻭﻗﺪ ﺭﻭﺍﻩ ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﺑﺸﺮﺍﻥ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺸﻴﺦ ﺃﺑﻲ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ‏( ﺍﻟﻮﻓﺎ ﺑﻔﻀﺎﺋﻞ ﺍﻟﻤﺼﻄﻔﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ): ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﻋﻤﺮﻭ ﺣﺪﺛﻨﺎ ﺃﺣﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺻﺎﻟﺢ ﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺻﺎﻟﺢ ﺛﻨﺎ ﻣﺤﻤﺪ ﺑﻦ ﺳﻨﺎﻥ ﺍﻟﻌﻮﻓﻲ ﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﻴﺴﺮﺓ ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺳﻔﻴﺎﻥ ﻋﻦ ﻣﻴﺴﺮﺓ ﻗﺎﻝ : ﻗﻠﺖ : ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻣﺘﻰ ﻛﻨﺖ ﻧﺒﻴﺎ ؟ ﻗﺎﻝ : ﻟﻤﺎ ﺧﻠﻖ ﺍﻟﻠﻪ ﺍﻷﺭﺽ ﻭﺍﺳﺘﻮﻯ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻓﺴﻮﺍﻫﻦ ﺳﺒﻊ ﺳﻤﻮﺍﺕ ﻭﺧﻠﻖ ﺍﻟﻌﺮﺵ : ﻛﺘﺐ ﻋﻠﻰ ﺳﺎﻕ ﺍﻟﻌﺮﺵ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺧﺎﺗﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺧﻠﻖ ﺍﻟﻠﻪ ﺍﻟﺠﻨﺔ ﺍﻟﺘﻲ ﺃﺳﻜﻨﻬﺎ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﻓﻜﺘﺐ ﺍﺳﻤﻲ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ﻭﺍﻷﻭﺭﺍﻕ ﻭﺍﻟﻘﺒﺎﺏ ﻭﺍﻟﺨﻴﺎﻡ ﻭﺁﺩﻡ ﺑﻴﻦ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺠﺴﺪ ﻓﻠﻤﺎ ﺃﺣﻴﺎﻩ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ : ﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻌﺮﺵ ﻓﺮﺃﻯ ﺍﺳﻤﻲ ﻓﺄﺧﺒﺮﻩ ﺍﻟﻠﻪ ﺃﻧﻪ ﺳﻴﺪ ﻭﻟﺪﻙ ﻓﻠﻤﺎ ﻏﺮﻫﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ ﺗﺎﺑﺎ ﻭﺍﺳﺘﺸﻔﻌﺎ ﺑﺎﺳﻤﻲ ﺇﻟﻴﻪ .

Abdur Rahmān bin Zayd bin Aslam ki hadees kaise MAUZOO’ ho sakti hai Jab ke Us ki kayi Shawāhidāt maujood hain.?

AITRAAZ:

(((( Ye riwayat Ayat e Qurani se takrati he jis Me Allah Subhanahu wataalaa farmate hein:

” Aadam (alaihesalam) ney apney Rab say chand baaten seekh lin aur Allah Taalaa ney unn ki tauba qabool farmaee Be-shak wohi Tauba Qabool kerney wala aur Reham kerney wala hai.” (Al Baqrah: 37)

” Dono ney kaha Aey Humaray rab! Hum ney apna bara nuksan kiya aur agar Tu humari maghfirat na karay ga aur hum per Reham na Karay ga to Waqaee hum Nuksan paney walon mein say hojayen gay.” (Al Aaraaf: 22,23)

*Yani wo Kalmat ye the, na ke Mazkoora khud-saakhta Riwayat k alfaz. ))))

AL-JAWĀB:

Jab Dalā’il me Ba-Zāhir Ta’ruz ma’loom ho to Usool Ye hai ke Un me TATBEEQ wa TAUFEEQ di Jaaye Ya’ni Joda jaaye (Combining) aur agar Kisi Soorat me Ye Mumkin nahi to phir Kisi Ek Daleel ko TARJEEH di Jāyegi…

Imām Nawawi (rahimahullah) ne farmāya:

وهو أن يأتي حديثان متضادان في المعنى ظاهراً فيوفق بينهما أو يرجح أحدهما

“Aur Jab 2 Ahādees aisi aa Jāyei’n Jin ka Zāhiri ma’na Ek doosre ke Mutazād (Khilāf) ho to Un ke darmyān TATBEEQ di Jaati hai (Ya’ni 2 Ahādees ko Joda Jāyega) Ya Kisi Ek ko Tarjeeh di Jaati hai….” [Taqreeb An-Nawawi]

Haalaanke Aadam (alaihis salām) ki Hadees aur Aayat-e-Qur’ani me Ma’navi lihaaz se Koi TAZAAD nahi hai.
Isliye ke Dua’ ek alag cheez hai aur Tawassul ek alag Cheez hai. Dua’ ki Maqbooliyat ke liye Tawassul ko Dua’ me Shāmil kiya jaata hai. Lihāza TAWASSUL ko DUA’ ke khilāf tehrāna Nari Jihālat hai.

Raha Kalimaat ka Ikhtilāf to Ye Aayat wa Hadees me TATBEEQ dene se rafa’ ho jaata hai.

Qur’an ko samajhne ke liye Hum Rasoolullah (sallallāhu alaihi wa sallam) ke Muhtaaj hain aur Aap (sallallāhu alaihi wa sallam) ka Farmaan hargiz hargiz Qur’an ke khilāf nahi ho sakta balke Qur’an ki TAFSEER hota hai.

Hazrat Aadam (alaihis salām) ko Allah Ta’ala ne Chand Kalimaat Ata’ kiye aur Kalimaat ka Ata’ hona NI’MAT hai. Ba’z Auqāt NI’MAT ka milna Kisi Amal ke badlah me hota hai…

Su’aal hai ke Aadam (alaihis salām) ko Ye NI’MAT Kis Amal ke badlah me mili..?

Is baare me Qur’an me Koi Sirāhat nahi hai lekin is Hadees me Us Amal ki wizāhat hai ke Aadam alaihis salām ne (rone dhone, Taubah wa Istighfār ke sāth) Rasoolullah (sallallāhu alaihi wa sallam) ka Waseelah bhi diya. Phir Allah Ta’ala ne Un ko Chand Kalimaat diye Jin ko Unhoney parha to Allah Ta’ala ne Un ki Taubah ko Qubool karliya. To sābit hua ke Ye Hadees Qur’an ke khilāf nahi balke Qur’an ki Tafseer hai…. [Tafseer Fathul Azeez li Shāh Abdul Azeez]

Mufassireen ne is Hadees ko [Surah Baqrah: 37] Aayat ke tehat zikr kiya hai…

Maslan:

(1):.. Imām Qurtubi Al-Maliki (rahimahullah) apni Tafseer me likhte hain:

ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ : ﺭﺃﻯ ﻣﻜﺘﻮﺑﺎً ﻋﻠﻰ ﺳﺎﻕ ﺍﻟﻌﺮﺵ ‏« ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ‏» ﻓﺘﺸﻔّﻊ ﺑﺬﻟﻚ، ﻓﻬﻲ ﺍﻟﻜﻠﻤﺎﺕ

(2):.. Abu Hayyan Al-Andulusi (rahimahullah):

ﻭﻗﻴﻞ : ﺭﺃﻯ ﻣﻜﺘﻮﺑﺎً ﻋﻠﻰ ﺳﺎﻕ ﺍﻟﻌﺮﺵ ﻣﺤﻤﺪ ﺭﺳﻮﻝ ﺍﻟﻠﻪ، ﻓﺘﺸﻔﻊ ﺑﺬﻟﻚ ﻓﻬﻲ ” ﺍﻟﻜﻠﻤﺎﺕ ”

[Tafseer Al-Muheet]

(3):.. Imām Sa’labi (rahimahullah):

” ﻭﻗﺎﻝ ﻃﺎﺋﻔﺔ : ﺇﻥَّ ﺁﺩﻡ ﺭﺃﻯ ﻣﻜﺘﻮﺑﺎً ﻋﻠﻰ ﺳﺎﻕ ﺍﻟﻌﺮﺵ : ﻣﺤﻤَّﺪٌ ﺭﺳُﻮﻝُ ﺍﻟﻠَّﻪِ، ﻓﺘﺸﻔَّﻊ ﺑﻪ، ﻓﻬﻲ ﺍﻟﻜﻠﻤﺎﺕُ ”

[Tafseer al-Sa’labi]

(4):.. Jalāluddin Suyooti (rahimahullah):

” ﺃﺧﺮﺝ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﺤﺎﻛﻢ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻛﻼﻫﻤﺎ ﻓﻲ ﺍﻟﺪﻻﺋﻞ ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻗﺎﻝ : ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ : ﻟﻤﺎ ﺃﺫﻧﺐ ﺁﺩﻡ ﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﺃﺫﻧﺒﻪ، ﺭﻓﻊ ﺭﺃﺳﻪ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻓﻘﺎﻝ : ﺃﺳﺄﻟﻚ ﺑﺤﻖ ﻣﺤﻤﺪ ”

[Tafseer Durr-e-Mansoor]

EK AJEEB AITRAAZ:

Behas ke dauraan Ghair-Muqallideen ki taraf se Ye Aitraaz bhi Kiya gaya hai ke, Hadees me TAWASSUL ka Zikr hai lekin Qur’ani Aayat me is ka Zikr nahi hai. Lihāza Hadees, Qur’an ke khilāf hai warna Qur’ani Aayat me WASEELA dikhao.

Ye Aitraaz Hadd darjah ka Jāhilāna wa Ahmaqāna hai.. Jaise Koi kahe ke [Surah Baqrah: 37] ki Aayat me Dua’ ka Zikr nahi hai aur [Surah A’raaf: 22-23] me Dua’ ka Zikr hai isliye Ek Aayat Doosri Aayat ke Khilāf hai…. (Na’oozu Billah Min Zālik)

Ya phir Koi kahe ke [Surah Maidah: 3] me Murdaar ko Haraam kaha gaya hai lekin Hadees me Paani ke Murdaar (Machhli) ko Halāl qarar diya gaya hai. Is Aayat me Paani ke murdār ka zikr nahi isliye Ye Hadees Qur’an ke khilaaf hai. (Na’oozu Billah Min Zālik)

Apne Maslak ki dhajjiya udte dekh Firqa Aal-e-Hadees na Jaane Kaise Kaise BAATIL QIYAASAAT me Uljhe hue hain….

Mas’la sirf itna hai ke, Ghair-Muqallideen is Hadees ko ba-taur Tafseer Qubool karna nahi chahte. Agar Qubool karlenge to phir Koi Ikhtilāf hi nahi.

Allah In ke Sharr se Hamāri hifāzat farmāye…. (Aameen)

AITRAAZ:

(((( Or Allah Subhanahu wa Taa’aa ne Insano or Jino ki Takhleeq ki Waja jo Quran me Bayan farmai he:

“Allah ne Nahin Paida kiya, Jino or Insano ko Magar Apni Bandagi ke liye.”

(Az Zariyat: 56) ))))

AL-JAWĀB:

Muhammad bin Alvi Al-Māliki (rahimahullah) likhte hain:

“Shaykh Ibn Taymiyyah (rahimahullah) ne Tawāzun ke sāth is Mas’la per Umdah Kalām kiya hai. Unhoney US WAQT KE APNE ILM KE MUTĀBIQ IS MA’NA KI KISI HADEES-E-NABAWI KE WUJOOD KA INKAAR KIYA MAGAR PHIR PALAT KAR MA’NA KI TAA’EED KI AUR IS KI MA’QOOL TAUZEEH WA TASHREEH KI. Aur Is me Sābit kiya ke Rasoolullah (sallallāhu alaihi wa sallam) ko WAJAH WUJOOD-E-AALAM wa BAA’IS-E-TAKHLEEQ WA AASMAAN kehna SAHEEH hai…………….

Shaykh Ibn Taymiyyah (rahimahullah) ne likha:

ﻭﻣﺤﻤﺪ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ . ﻭﺃﻓﻀﻞ ﺍﻟﺨﻠﻖ ﻭﺃﻛﺮﻣﻬﻢ ﻋﻠﻴﻪ ﻭﻣﻦ ﻫﻨﺎ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ : ﺇﻥ ﺍﻟﻠﻪ ﺧﻠﻖ ﻣﻦ ﺃﺟﻠﻪ ﺍﻟﻌﺎﻟﻢ ﺃﻭ ﺇﻧﻪ ﻟﻮﻻ ﻫﻮ ﻟﻤﺎ ﺧﻠﻖ ﻋﺮﺷﺎ ﻭﻻ ﻛﺮﺳﻴﺎ ﻭﻻ ﺳﻤﺎﺀ ﻭﻻ ﺃﺭﺿﺎ ﻭﻻ ﺷﻤﺴﺎ ﻭﻻ ﻗﻤﺮﺍ . ﻟﻜﻦ ﻟﻴﺲ ﻫﺬﺍ ﺣﺪﻳﺜﺎ ﻋﻦ ﺍﻟﻨﺐﻱ ﺻﻠﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺻﺤﻴﺤﺎ ﻭﻻ ﺿﻌﻴﻔﺎ ﻭﻟﻢ ﻳﻨﻘﻠﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺤﺪﻳﺚ . ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻞ ﻭﻻ ﻳﻌﺮﻑ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻞ ﻫﻮ ﻛﻼﻡ ﻻ ﻳﺪﺭﻯ ﻗﺎﺋﻠﻪ .

ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﻔﺴﺮ ﺑﻮﺟﻪ ﺻﺤﻴﺢ ﻛﻘﻮﻟﻪ . } ﺳﺨﺮ ﻟﻜﻢ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ { ﻭﻗﻮﻟﻪ : } ﻭﺳﺨﺮ ﻟﻜﻢ ﺍﻟﻔﻠﻚ ﻟﺘﺠﺮﻱ ﻓﻲ ﺍﻟﺒﺤﺮ ﺑﺄﻣﺮﻩ ﻭﺳﺨﺮ ﻟﻜﻢ ﺍﻷﻧﻬﺎﺭ ﻭﺳﺨﺮ ﻟﻜﻢ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﺩﺍﺋﺒﻴﻦ ﻭﺳﺨﺮ ﻟﻜﻢ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ

ﻭﺁﺗﺎﻛﻢ ﻣﻦ ﻛﻞ ﻣﺎ ﺳﺄﻟﺘﻤﻮﻩ ﻭﺇﻥ ﺗﻌﺪﻭﺍ ﻧﻌﻤﺔ ﺍﻟﻠﻪ ﻻ ﺗﺤﺼﻮﻫﺎ { ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻳﺒﻴﻦ ﻓﻴﻬﺎ ﺃﻧﻪ ﺧﻠﻖ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﻟﺒﻨﻲ ﺁﺩﻡ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻟﻠﻪ ﻓﻴﻬﺎ ﺣﻜﻤﺎ ﻋﻈﻴﻤﺔ ﻏﻴﺮ ﺫﻟﻚ ‏[ ﺹ : 97 ‏] ﻭﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ﻭﻟﻜﻦ ﻳﺒﻴﻦ ﻟﺒﻨﻲ ﺁﺩﻡ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻤﻨﻔﻌﺔ ﻭﻣﺎ ﺃﺳﺒﻎ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻨﻌﻤﺔ .

ﻓﺈﺫﺍ ﻗﻴﻞ : ﻓﻌﻞ ﻛﺬﺍ ﻟﻜﺬﺍ ﻟﻢ ﻳﻘﺘﺾ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺣﻜﻤﺔ ﺃﺧﺮﻯ . ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ : ﻟﻮﻻ ﻛﺬﺍ ﻣﺎ ﺧﻠﻖ ﻛﺬﺍ ﻻ ﻳﻘﺖﺿﻲ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺣﻜﻢ ﺃﺧﺮﻯ ﻋﻈﻴﻤﺔ ﺑﻞ ﻳﻘﺘﻀﻲ ﺇﺫﺍ ﻛﺎﻥ ﺃﻓﻀﻞ ﺻﺎﻟﺤﻲ ﺑﻨﻲ ﺁﺩﻡ ﻣﺤﻤﺪ ﻭﻛﺎﻧﺖ ﺧﻠﻘﺘﻪ ﻏﺎﻳﺔ ﻣﻄﻠﻮﺑﺔ ﻭﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ ﻣﻘﺼﻮﺩﺓ ‏[ ﺃﻋﻈﻢ ‏] ﻣﻦ ﻏﻴﺮﻩ ﺻﺎﺭ ﺗﻤﺎﻡ ﺍﻟﺨﻠﻖ ﻭﻧﻬﺎﻳﺔ ﺍﻟﻜﻤﺎﻝ ﺣﺼﻞ ﺑﻤﺤﻤﺪ ﺻﻠﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .

Aur Muhammad (sallallāhu alaihi wa sallam) Sayyad Aulād-e-Aadam aur Allah Ta’ala ke nazdeek Saari Makhlooqāt me AFZAL wa AKRAM hain.
Isiliye kehne waalo’n ne kaha: Allah Ta’ala ne Aap hi ki wajah se AALAM ki Takhleeq farmāyi Ya Ye kaha ke: Agar wo Na hote to Allah Ta’ala Na Arsh Paida karta Na Kursi, Na Aasmān Na Zameen, Na Shams-O-Qamr….
Lekin Ye Nabi (sallallāhu alaihi wa sallam) ki Hadees nahi hai. Na Saheeh Na Za’eef. Aur Muhaddiseen me se Kisi ne Nabi (sallallāhu alaihi wa sallam) se is ki rivāyat naqal nahi ki hai. Aur Ye Aasaar-e-Sahāba me se bhi nahi. Is ke kehne waale ka Kuch pata nahi ke Kis ka Ye Kalām hai. Albattah Is ki Saheeh Taujeeha Mumkin hai….
Jaise Irshād-e-Baari Ta’ala hai:
Allah Ta’ala ne apne Hukm se Zameen wa Aasmaan ki har cheez ko tumhare liye Musakhhar kiya. Surah Hāshyah: 13
Aur Tumhāre liye Kashti ko Masakhhar kiya ke Allah Ta’ala ke hukm se Darya me chale aur Tumhare liye Nadiya Musakhhar ki.
Aur Tumhāre liye Sooraj aur Chānd Musakhhar kiye Jo barābar chal rahe hain.
Aur Tumhāre liye Raat aur Din Musakhhar kiye aur Tumhe bohat Kuch munh maanga diya.
Aur agar Allah ki Ni’matei’n gino to shumār na kar sako…. (Al-aayaat)

Isi tarah ki doosri Aayaat Jin me bayān kiya gaya hai Saari Makhlooqāt ki Takhleeq Aulād-e-Aadam ke liye hai.
Sab ko ma’loom hai ke in Makhlooqāt ki Takhleeq me is se badi Doosri Azeem Hikmatei’n bhi posheedah (chhupi) hain. Lekin un ke andar Jo Munaafe’ aur Ni’matei’n hain wo sab Bani Aadam ke liye bayān ki gayi’n…

Jab Ye kaha jaaye fala’n Kaam fala’n wajah se hua. TO IS KA YE MATLAB NAHI KE US ME DOOSRI KOI HIKMAT NAHI. ISI TARAH KEHNE WAALE KA YE KEHNA KE AGAR FALA’N NA HOTA TO FALA’N NA PAIDA KIYA JAATA, IS KA MATLAB YE NAHI KE US ME DOOSRI BADI HIKMATEI’N NAHI HAIN…
Balke Is ka Matlab Ye hai ke Jab (Muhammad sallallāhu alaihi wa sallam) Aulād-e-Aadam me Afzal Sualiheen hain AUR AAP KI TAKHLEEQ AISI GHAAYAT-E-MATLOOBAH WA HIKMAT-E-BĀLIGHAH JO DOOSRO SE BARH KAR HAI TO SAARI TAKHLEEQAT AUR NIHAYAT-E-KAMAAL KA HUSOOL MUHAMMAD (SALLALLĀHU ALAIHI WA SALLAM) HI KE ZARYE’ HUA. [Mafāheem Yajiba An Tasahha (Maf’hoom At-Tawassul); Majmoo’ Al-Fatāwa Jild: 11/96-97]

Ibn Taymiyyah (rahimahullah) ne Ye Kalām tab kiya tha Jab wo Mazmoon ki Ahādees se bhi wāqif na the
Lihāza is ko Qur’an ke khilāf samajhna bhi Firqa Aal-e-Hadees ki Jihālat ke siva Kuch nahi.

Pas firqa Ahl-e-Hadees ka Kitāb FAZAIL-E-A’MAAL ko Tanqeed ka Nishānah banāna mehaz Bad-Fehmi, Jihālat aur ta’ssub hai.

Allah Ta’ala se dua’ hai ke Humei’n deen ki Saheeh Samajh ata’ farmāye. (Aameen)

ARTICLE LINK:
https://raddeghairmuqallidiyat.wordpress.com/2016/10/04/fazail-e-amaal-per-aitraaz-aadam-alaihis-salaam-ke-tawassul-lene-ki-hadees-ki-tehqeeq/

ZAROORI NOTE: Bashri Taqaazah ki wajah se GHALTIYA’N hoti hain. Agar Ahl-e-Ilm Hazraat ko Hamaare Kisi Article me koi GHALTI nazar aaye to Humei’n Comment me Zaroor Aagaah karei’n. Aur Main apne Ghaltiyo’n ke liye Allah Ta’ala se Mu’afi ka talabgaar hoon.

Min-Jānib: Sameer Mughal

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7 Responses to Fazail-e-A’maal Per Aitraaz: Aadam (alaihis salaam) Ke Tawassul Lene Ki Hadees Ki Tehqeeq

  1. Faraz says:

    Assalam-u-alaikum.bhai ap log jo is trh zabardast dala’il pesh krte hain har masle par uske lye mai ap logo ka bht bht shukar guzaar hn,ALHAMDULILLAH,mera yaqeen apne aqaid par or hanafiat par mazeed barhta jata hai jese jese mai dala’il parhta hn hanafiat k ksi bhi masa’il par.or bs mai itna kehna chahta hn k agr ye apki websitte nh hti ya ulmae haq ulmae deoband wali to shayad mai bhi aj gair muqallid hota par ALHAMDULILLAH,aj apne hanafi hone par fakhar hai or ALLAH ka shukar guzaar bhi hn.

    • Al-Islam says:

      Wa’laikum assalām wa rahmatullāhi wa barakātuhu…

      Jazakallah Khayr…

      Yehi mu’amla Kaafi logo’n ke sāth pesh aaya hai. Jis ko waqt per Dalā’il mil gaye aur Haqeeqat ma’loom ho gayi us ne Ghair-Muqallidiyat se Taubah karli aur Jis ko na mil sake wo un se mutasir ho gaya…. Asl me Jitne bhi log Ghair-Muqallideen ke khilaaf Kaam karte hain un me se Aksariyat Aise logo’n ki hai Jo Ghair-Muqallid ho kar wapas Hanafi hue hain….

      • Faraz Qureshi says:

        JAZAKALLAH,bhai.INSHALLAH,parhta hn ye kitaab.

        On Tuesday, October 18, 2016, Radd-e-Ghairmuqallidiyat wrote:

        > Al-Islam commented: “Wa’laikum assalām wa rahmatullāhi wa barakātuhu… > Jazakallah Khayr… Yehi mu’amla Kaafi logo’n ke sāth pesh aaya hai. Jis ko > waqt per Dalā’il mil gaye aur Haqeeqat ma’loom ho gayi us ne > Ghair-Muqallidiyat se Taubah karli aur Jis ko na mil sake wo” >

      • Faraz Qureshi says:

        ALLAH PAK ap logo ki hifazat farmaye or isi tarah ap logo se deen ka kaam leta rahe.aameen.

        On Tuesday, October 18, 2016, Radd-e-Ghairmuqallidiyat wrote:

        > Al-Islam commented: “Wa’laikum assalām wa rahmatullāhi wa barakātuhu… > Jazakallah Khayr… Yehi mu’amla Kaafi logo’n ke sāth pesh aaya hai. Jis ko > waqt per Dalā’il mil gaye aur Haqeeqat ma’loom ho gayi us ne > Ghair-Muqallidiyat se Taubah karli aur Jis ko na mil sake wo” >

      • Faraz Qureshi says:

        Assalam-u-alaikum.bhai maine wo kitaab parhi,bht faida hwa.bs 1 guzarish ye hai k ap istrh 1 post bhi bnalain ta k scan pages bhi ml saken un hawalo k,is se bat mai wazan ata hai or samne wale ko yqeen bhi hota hai.

  2. Faraz says:

    Assalam-u-alaikum.bhai mjhe waseela bad wafaat par tafaeeli dala’il chayen scan pages k sath.plz jald se jald post kren.

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