How should the graves be in Islam? What should be done on visiting the graveyard?

How should the graves be in Islam? What should be done on visiting the
graveyard?
Answer.
1.No Pucca Structure
"Jabir said: Allah's Messenger (may peace be upon him) forbade (made haraam) that
the graves should be plastered or they be used as sitting places (for the people), or
a building should be built over them."
[Sahih Muslim 2:2116-8]
The Messenger of Allah (SAW) the giver of the best guidance made haraam making
graves Pucca or building structures over them.
2.Maximum height
"Abu'l-Hayyaj al-Asadi told that 'Ali (b. Abu Talib) said to him: Should I not send you
on the same mission as Allah's Messenger (may peace be upon him) sent me? Do not
leave an image without obliterating it, or a high grave without levelling It. This
hadith has been reported by Habib with the same chain of transmitters and he said:
(Do not leave) a picture without obliterating it."
[Sahih Muslim 2:2115]
Rasoolullah(SAW) sent Ali(RA) to level the graves. The maximum allowed height is
one span as compared to the surrounding area as mentioned in other hadiths.
Today many Muslims go to excuses in making brilliant graves. All such graves,
Durgahs, Rozas are clearly against these hadiths of the Prophet(SAW).
3.Duaa for visiting the Graveyard
Rasoolullah(SAW) mentioned the following Duaa for visiting the graveyard.
"As – Salaamu alaa Ahlid – Diyaar minal Mumineena wal Muslimeen Yarhamullah al
Mustaqdimeena min-naa wal Mustakhireen wa in-naa InshaAllahu bikum Laahiqoon "
"Peace be upon the inhabitants of this city (graveyard) from among the Believers
and the Muslims, and may Allah have mercy on those who have gone ahead of us, and
those who come later on, and we shall, God willing, join you." [Sahih Muslim 2:2127]
This is what is authentically proven from the Prophet (SAW).
4.Salaah Prohibited
Rasoolullah (SAW) said "All of the earth is a masjid (place for sijdah)except
graveyards and toilets"
[Tirmidhi, Abu Dawood 1:492]
Rasoolullah (SAW) further said "Offer some of your prayers in your houses and do
not make them graves."
[Sahih Bukhari vol 2: no 280, Book of Tahajud chapter 36]
5.No other acts of Ibadah
"Narrated `Aisha: When the Prophet became ill, some of his wives talked about a
church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um
Habiba had been to Ethiopia, and both of them narrated its (the Church's) beauty
and the pictures it contained. The Prophet raised his head and said, "Those are the
people who, whenever a pious man dies amongst them, make a place of worship at
his grave and then they make those pictures in it. Those are the worst creatures
in the Sight of Allah."
[Sahih Bukhari vol 2: no 425, Book of Funerals chapter 69]
"Narrated `Aisha and `Abdullah bin `Abbas: When the last moment of the life of
Allah's Apostle came he started putting his 'Khamisa' on his face and when he felt
hot and short of breath he took it off his face and said, "May Allah curse the Jews
and Christians for they built the places of worship at the graves of their
Prophets." The Prophet was warning (Muslims) of what those had done."
[Sahih Bukhari vol 1: no 427, Book of Salah chapter 55]
Rasoolullah(SAW) said "Beware of those who preceded you and used to take the
graves of their prophets and righteous men as places of worship, but you must not
take graves as mosques; I forbid you to do that."
[Sahih Muslim 1:1083]
Rasoolullah (SAW) clearly made it haraam to his ummah to take graves as places of
worship or put graves in the places of worship. Hence both building a mosque over a
grave or putting a grave in a mosque both were made haraam by the Prophet(SAW).
6.No Reading of the Quran in the graveyards
a )When Rasoolullah(SAW) was asked about what to do while visiting the graveyard
he only told to read the Duaa mentioned above. He did not tell the Sahabas to read
the Quran or certain Surahs of the Quran like Surah Fatiha, Surah Falaq, Surah
Nas, Surah Yasin. If we start saying today "No! It is necessary to read the Fatiha
there" Then the question that arises is – "Why is it that our beloved messenger
Muhammed(SAW) never told us to do that?" Either he did not know about it
(Nauzobillah!) or he knew about it but did not tell us about it! In that case it is as if
we are alleging that he did not fulfill his duty of passing the message of Allah fully
and completely (Nauzobillah)!
b) Rasoolullah (SAW) said "Do not make your houses as graveyards. Satan runs away
from the house in which Surah Baqara is recited."
[Sahih Muslim 1:1707]
He said read Surah Baqara in your homes. When you do that your homes will be
UNLIKE graveyards where you should not read Surah Baqara. This hadith also
speaks about the reading of the Quran in the graveyards
7. Can we visit the ‘Mazar’, let us know the hadith of our prophet regarding raised
graves.
It is mentioned in Sahih Muslim vol. 2 pp 459-60, No. 2116-2118 “Jabir said : Allah’s
Messenger (pbuh) forbade that the graves should be plastered or, they be used as
sitting places (for the people), or a building should be built over them” [also Sahih
Muslim vol. 2 Hadith No. 2114 (also see 2115)]
I heard the messenger of Allah (pbuh) commanding (us) to level the grave. So if we
cannot construct anything on the grave then how can Mazar exist, and when there
is no existence of Mazar, where is the question of visiting it.

VIRTUES OF RECITING SURAH KAHF ON JUMMAH (FRIDAY )

VIRTUES OF RECITING SURAH KAHF ON JUMMAH (FRIDAY )
Abu Saeed Khudri (Radi- Allahu- Anhu) reported that Prophet Muhammad (Peace Be
Upon Him) said to the nearest meaning
"The person who reads Surah Kahf on Jummah , Allah will create a Noor (Light) that
will remain with the person between the 2 Jummah 's".
In another narration , it is related that the person who reads Surah Kahf as it was
revealed (i. e . reads it correctly), then between their place and Makkah , a shining
light is created and this shall stretch from the Earth upto The Heavens .
Other benefits of reading Surah Kahf include the minor sins since the previous
Jummah being forgiven and the reciter being protected from all fitnas (trials ) for
8 days.
The person in heavy debt should also recite it 3 times on Friday .
The person who makes a habit of reading the last 10 ayaats will be protected from
The Dajjal (Anti- Christ ).
Extracted from "Key to the Treasure of Jannah "
May Allah SWT grant us the ability the pray Surah Kahf with regularity and
sincerity (Ameen!)

Haqeeqat of Current Muslims

Mein mandir jata hon
Tu Mazar jata hai
Mein Prasad khata hon
Tu Lungar khata hai
Mein Nariyal charhata hon
Tu chadar charhata hai
Mein Ashirvad leta hon
Tu Muraad leta hai
Mein haath jodta hon
Tu matha tekta hai
Meri bhi bigri ban jati hai
Teri bhi muraad bhar ati hai
Jab koi farq hai nahi
To tera mera bhagwan alag kyun hai?

Tere Nabi toh masjid jate thay,
Phir Tu Mazar kyun jata hai?
Tere Nabi ne toh dua ke liye uper haath uthaye
To Tu kyun Qabr se chimat ta hai?
tere nabi ne toh sirf apne Allah se manga
tu kyun mazaron se sar phorta hai?
Itna bata de ke agar
Mein kafir hon to phir tu kaon hai?

Can we pray to those buried in graves?

Can we pray to those buried in graves?
Answer.
1. GOING TO GRAVES ALLOWED:
Sahih Muslim 2 : 2130 Allah’s Messenger (SAW) said “ - - - so visit the graves for
that makes you mindful of death .”
Sahih Muslim 2 : 2131 Allah’s Messenger (SAW) said “I Forbade you to visit the
grave , but you may now visit them - - - - - - ."
Hence Rasoolullah (SAW) permitted us to visit the graves since it reminds us about
our death and that very soon even we will be buried somewhere. But what do we do
after going there? We can pray FOR them. But we cannot pray TO them.
2. ALLAH IS CLOSE TO US:
Many people give the example that suppose we want to get our child admitted to
school and we know the vice-principal won’t we go to him and ask him to convince
the principal on our behalf to give admission to the child. Similarly they say these
men in the graves are the vice-principals who recommend our case before Allah.
Let us suppose in this same example the principal is so close to us that he considers
you to be like a member of his family. In such a case if you go to the vice-principal
to recommend your case the principal will feel bad about it. He will ask why couldn’t
you come to me directly.
Another example is that suppose your father is very close to you. He tells you Beta
whatever you want tell me I will get it for you. Even then if you want a small
favour from him and you tell his friend to recommend your case he will feel bad
about it.
Allah (SWT) is so close to us that He tells us in the Quran in Surah Qaf 50 :16
“ - - -We (Allah) are CLOSER to him (man) than (his) jugular vein.”
Can we imagine this? The jugular vein is the vein that is closest to our heart Allah
is closer to us than that also!
He tells us in Surah Baqara 2 : 186
“When My servants ask thee concerning me, I am indeed CLOSE (to them) : I listen
to the prayer of EVERY SUPPLAINT who calls on me.”
Allah (SWT) is close to us we don’t need anybody in between to bring us closer to
Allah. In fact it is mentioned in the Quran in Surah Zumur 39 : 3 that the pre-
Islamic Arabs with regard to the worship of their idols used to say
“We only serve them that they may bring us nearer to Allah”
3. DEAD CANNOT HEAR:
The Quran tells us in Surah Naml 27 : 80
“ Truly thou cannot cause the DEAD TO HEAR nor can thou cause the deaf to hear
the call”
Again the Quran repeats the same message in Surah Rom 30 : 52
“So verily thou cannot make the DEAD TO HEAR nor can thou make the deaf to hear
the call.”
The Quran tells us in no uncertain terms that the dead CANNOT hear us. We may be
praying to them, we may be seeking their wasilah but they cannot hear us. Some
people argue that no those whom we pray to are not DEAD they are LIVING. They
quote a verse from the Quran which is mentioned in two places in the Quran Surah
Baqarah 2 : 154 and Surah al- e Imran 3 :169
“And say not of those who slain in the way of Allah “ They are dead.” Nay, they are
living though ye perceive it not.”
We have to consider this verse in context. The context was that after the battle of
Uhud many Muslims were martyred. The Meccan Pagans used to come and tell the
Muslims that your so many men have died. So Allah (SAW) revealed this verse that
they are not dead but they are living. Since according to Islam even after a
person dies there is life. The righteous are rewarded and the wrong doers are
punished. Death is not the end of all affairs. But a very important fact, which we
should more fully realize, is that the life after death is very much different from
our life on earth. Spiritually we are surely alive but physically we are dead. If
some one claims that there is no difference some points should be pointed out to
him:
a. The property of a dead person is divided among his heirs. If that person is alive
them how is it that he is living and his property is distributed away?
b. Their wives have to pass through the period of Iddah for four months and ten
days. How is it that their husbands are alive and they are passing through Iddat ?
c. After their Iddat is over they are free to remarry. How is it that their husbands
are alive and they are remarrying?
All these points clearly indicate that the ALIVE after death is in no way like the
way we are presently alive. Still if somebody argues then it can be pointed out to
them that the Quran says in
Surah al-e-Imran 3 :185
“ Every soul shall have a taste of death.”
If they have not died when will they die? The Quran says every soul has to die.
Even then if someone argues then there is a verse in the Quran in Surah
Fatir 35 : 22 which says
“ - - - - You CANNOT make those to HEAR who are buried in Graves.”
Question that arises that the person in question is he buried in the grave or not?
The answer “YES”. Then according to the Quran they cannot listen to us. In this
verse Allah (SWT) is not going in the details of whether the person is alive or not.
It simply tells us that if the person is buried in the grave then he CANNOT listen to
us.
4. The Quran says in Surah Ahqaf 46 : 5
“Who is more astray than one who invokes besides Allah, such as will not answer
him, to the day of Judgement and who (in fact) are unconscious of their call (to
them)?”
The Quran says in Surah Fatir 35 : 14
“If you invoke them they will not listen to your call, and if they were to listen they
cannot grant it (your request) to you.”
This verse tells us that first of all anyone besides Allah we call on cannot listen to
us. Even if he was to hear he would not be able to do anything for us.
5. Only your aid we seek:
We are made to say multiple times in Salah every day in Surah al-Fateha 1:5“Thee
alone do we worship and only thine aid we seek”
This is so that it gets firmly entrenched in our minds that we should seek only
Allah’s help.
6. Allah’s Promise:
Allah (SWT) promises to us in the Quran in Surah Mumin 40 : 60
“And your lord says “Call on me; I will answer your prayer.””

So many Miracles take place at the Durgah's. Isn't this the proof of their being on the truth?

So many Miracles take place at the Durgah's. Isn't this the proof of their
being on the truth?
Answer.
1.Miracles are NOT the Criteria of determining truth from falsehood
A) The Example of Samiri who made the Idol of the cow "Moo"
We have the example in the Qur'an of Samiri who mislead the people of Moses as
given in Surah Taha 20:86-89
"86 So Moses returned to his people in state of indignation and sorrow. He said: "O
my people! did not your Lord make a handsome promise to you? Did then the promise
seem to you long (in coming)? Or did ye desire that Wrath should descend from your
Lord on you and so ye broke your promise to me?"
87 They said: "We broke not the promise to thee as far as lay in our power: but we
were made to carry the weight of the ornaments of the (whole) people and we
threw them (into the fire) and that was what the Samiri suggested.
88 "Then he brought out (of the fire) before the (people) the image of a calf: it
seemed to low: so they said: `This is your god and the god of Moses but (Moses) has
forgotten!' "
89 Could they not see that it could not return them a word (for answer) and that it
had no power either to harm them or to do them good? "
The cow image which came out had made a sound which convinced the children of
Israel that it is god. If Miracles are the final test of determining truth from
falsehood then Even the Children of Israel when they followed Samiri and
worshiped the idol of the cow were right!!
B) The Example of Dajjal
Prophet Muhammad (pbuh) prophesized the coming of the Dajjal before the Day of
Judgement. He said:
Sahih Bukhari 5:685
"Allah did not send any prophet but that prophet warned his nation of Al-Masih Ad-
Dajjal. Noah and the prophets following him warned (their people) of him."
This Dajjal will be a very big test for the people who will exist that time.
Rasoolullah(pbuh) prophesized in great detail many things about him. Dajjal will be
given as a test many miraculous powers. He will do several miraculous things of
great magnitude. And he will claim that he is Allah!
Sahih Bukhari 3:106
Allah's Apostle told us a long narrative about Ad-Dajjal, and among the many things
he mentioned, was his saying, "Ad-Dajjal will come and it will be forbidden for him
to pass through the entrances of Medina. He will land in some of the salty barren
areas (outside) Medina; on that day the best man or one of the best men will come
up to him and say, 'I testify that you are the same Dajjal whose description was
given to us by Allah's Apostle .' Ad-Dajjal will say to the people, 'If I kill this man
and bring him back to life again, will you doubt my claim?' They will say, 'No.' Then
Ad-Dajjal will kill that man and bring him back to life. That man will say, 'Now I
know your reality better than before.' Ad-Dajjal will say, 'I want to kill him but I
cannot.' "
Sahih Muslim 7015
We said: Allah's apostle (peace be upon him) how quickly will he walk upon the
earth? Thereupon he said: Like cloud driven by the wind. He will come to the people
and invite them (to a wrong religion); they will affirm their faith in him and
respond to him. He will then give a command to the sky: there will be rainfall upon
the Earth and it will grow crops. Then in the evening, their pasturing animals will
come to them with their humps very high, their udders full of milk and their flanks
distended. He will then come to another people and invite them. But they will
reject him so he will go away from them; they will have a drought and nothing will
be left with them in the form of wealth. He will then walk through the desert and
say to it: Bring forth your treasures. The treasures will come out and gather
before him like a swarm of bees."
Again the question arises that if miracles are the criteria of determining the truth
from falsehood then even Dajjal should be considered right(Nauzobillah)!
So lets us Muslims develop this understanding that things which appear to be
miracles are not a proof for determining the truth from falsehood.
2.How do Miracles happen?
1. Illusions
Some things are just Illusions of the Eye and a deception. We have in the Qur'an
the Example of the magicians in the court of the Firaun at the time of Moses
(pbuh).
Al Qur'an 20:65-69
65 They (the magicians) said: "O Moses! whether wilt thou that thou throw (first)
or that we be the first to throw?"
66 He said "Nay throw ye first!" Then behold their ropes and their rods so it
seemed to him on account of their magic began to be in lively motion!
67 So Moses conceived in his mind a (sort of) fear.
68 We said: "Fear not! for thou hast indeed the upper hand:
69 "Throw that which is in thy right hand: quickly will it swallow up that which they
have faked. What they have faked is but a magician's trick: and the magician
thrives not (no matter) where he goes."
So again Illusions and magicians tricks are no proof of truth. Or else the magicians
of the Firaun were also on the truth!!
2. Simple scientific facts
Some so called miracles are simple scientific facts which can easily be explained
scientifically that there is nothing miraculous about them. However the layman
who would not have that scientific knowledge may think them to be miraculous. In
some cases when well informed people also cannot distinguish that it is these simple
scientific principles which cause a certain thing to happen and it is not a miracle.
This is because several people "switch off" their brains when we talk about
religion.
An example of this can be seen at the
Dargah of "Hazrat Pir Kamarali Darvesh"
There is a stone in the courtyard of the
Dargah which is said to weigh 90 kg, can
be made to rise on the index fingers of a
group of nine or 11 persons — who must
chant the saint’s name all the while. As
soon as even one of them stops chanting
Haji Kamarali Darvesh, the stone falls
down. The scientific fact behind this
"Miracle" is them same which is applied
by Karate when they scream "Aaa" etc.
while hitting. When they scream they are able to hit harder. Similarly when a
group of labourers are pulling a load they scream "Dum Lagake Hayya" and while
they scream they are able to pull better. Similarly when 7 or 9 persons lift up the
stone the same principle is being applied. Which means that even if any other name
is shouted the stone will get lifted up. The author of this answer had lifted up the
same stone at the mentioned Dargah with a total of 7 persons by yelling "Allah".
3. Through Jinns
We know that Allah has created the parallel world of Jinns and given them also a
free will like He has given humans. The Jinns have been given certain abilities by
Allah which we cannot even perceive. An example of what can be done by Jinns is
given in the Qur'an in Surah Naml 27:38-39
"38 He said (to his own men): "Ye Chiefs! which of you can bring me her (Queen of
Sheba's) throne before they come to me in submission?"
39 Said an Ifrit of the Jinns: "I will bring it to thee before thou rise from thy
Council: indeed I have full strength for the purpose and may be trusted."
Among the Jinns there are some who are believers and some who are disbelievers as
it is mentioned in the Qur'an in Surah Jinn 72:1-15 and in Surah Ahqaf 46:29-33.
The disbelievers from among the Jinns help humans do such fake miracles to cause
many people to stray from the straight path. The Jinns with their abilities can do
such things that appear incredible and miraculous to people who not know about the
world of Jinns and their abilities. They want to spread unbelief, Shirk and
misguidance and they are to a great extent successful with ignorant people. We
should firmly follow what has been given in point 1 above that such miracles are
not a criteria of determining the right from wrong. The people who take various
help from the Jinns regarding them the Qur'an says in Surah Jinn 72:6
"True there were persons among mankind who took shelter with persons among the
Jinns but they increased them in folly."
3.Such Miracles are done even at Mandirs, Christian healing sessions and even by
several man-gods.
Such Miracles are done even at Mandirs, Christian healing sessions and even by
several man-gods so are they also on the truth? If we accept such miracles as the
criteria of judging truth from falsehood then we will even have to accept these
man-gods to be on the truth! If a person is not ready to accept them then this
appears like a double standard. Just because one is a Non-Muslim you will not
accept him and another is a Muslim you will accept him! Our criteria is the Qur'an
and the Sahih Hadith! What is proven from there we will accept and what is not
proven we will leave. The Qur'an and the Sahih Hadith prove to us that such
"miracles" are not the criteria of judging right from wrong.

Tire Rotation

Tire Rotation is a much overlooked part of vehicle maintenance. All four of your tires are worn down differently. The driver side tires are worn down different than the passenger-side tires, and the front tires are worn down different than the rear tires. The regular rotation of your tires helps prolong tire life as well as makes your vehicle safer to take on the road. Tires should be rotated every other oil change. Vehicles that have four-wheel drive need it about every 1 1/2 oil changes. Tire rotation can be done by professionals or it can be done by you. Getting your tires rotated professionally isn't very expensive, but it is something that you can do for free, on your own. For those who are not knowledgeable on how to rotate your vehicle's tires manually, here are some tips.

For those with vehicles that have all weather tires here are directions on how you should rotate your tires. The front two tires, need to go in place of the back tires, but the front driver side tire needs to go to the rear passenger-side tire. Likewise the passenger-side front tire needs to go to the rear driver side tire. The two rear tires, need to go forward; meaning that the rear driver side tire needs to go to the front driver side, and the rear passenger-side tire needs to go to the front passenger-side.
Next are those with front wheel drive tires. Front wheel drive tires are to be rotated differently than all weather tires. Instead of crossing the front tires, you're going to cross the rear tires, meaning that the rear passenger-side tire is going to go to the front driver side. The rear driver side tire is going to go to the front passenger-side. The front passenger-side tire is going to go to the back passenger-side and the front driver side is going to go to the back driver side.
Directional tires are not as difficult, as the front and back tires are only going to switch. So the front passenger-side tire goes to the back passenger-side and front driver side tire goes to the back driver side. The same thing goes for the rear tires. They are only going to go to the front of the same side. Directional tires are made to stay on their designated side of the vehicle so you don't have the option to cross them as in the previous two examples.

Some things are important to remember if you do choose to rotate your own tires. Make sure that you know what you're tires' inflation levels should be. Once you have finished rotating them, it is important to make sure that your the tires' inflation levels are adjusted to whatever the specific cars recommendations are. Even though it is a somewhat time-consuming process, it is pretty easy. Regular tire rotation increases tire life in a big way. Increasing the vehicle's tire life will save you money in the long run.

Wheel Alignment Explained

Wheel Alignment should be checked whenever new tires are installed, suspension components installed, when the vehicle has encountered a major road hazard or curb and any time unusual tire wear patterns appear.

Wheel Alignment is the Measurement of complex suspension angles and the adjustment of a variety of suspension components. It is a suspension-tuning tool which greatly influences the vehicle's handling and tire wear.

Wheel alignment consists of adjusting the angles of the wheels so that they are parallel to each other and perpendicular to the ground, thus maximizing tire life and ensures straight and true tracking along a straight and level road.
The primary static suspension angles that need to be measured and adjusted are caster, camber, toe and thrust angle.

The following are definitions Conditions and Possible Causes of each angle and its influence on a vehicle and its tires.

Camber

                        

Camber is the angle of the wheel, measured in degrees, if the top of the wheel is tilted out then the camber is positive, if it's tilted in, then the camber is negative.

If the camber is out of adjustment, it will cause premature tire wear on one side of the tire's thread. When the camber is out of adjustment it can cause a pulling problem to the side with the more positive camber.
This usually happens when the vehicle has been involved in an accident which has caused structural damage or damage to the strut and / or spindle assembly. Camber also goes out of adjustment when the springs sag and causes ride height to change, or when ball joints and or other attached parts are worn or defective. It also varies depending on speed as aerodynamic forces changes riding height.

After repair and alignment, pulling problem could persist due to the insufficient and or uneven tire to road contact. If a tire shows camber wear pattern, moving it to the rear might be effective but replacement might be best.

Whenever camber changes, it directly affects toe.

On most front-wheel-drive vehicles, camber is not adjustable, however there are aftermarket kits that allow sufficient adjustment to compensate for accident damage or the change in alignment due to the installation of lowering springs.

 

Caster

                                          

Caster is the angle of the steering pivot, measured in degrees.

Viewed from the side, the caster is the tilt of the steering axis. When the wheel is in front of the load the caster is positive. Three to five degrees of positive caster is the typical range of settings, with lower angles are being used on heavier vehicles to reduce steering effort.

If the caster is out of adjustment, it can cause problems in straight-line tracking. If the caster is different from side to side, the vehicle will pull to the side with the less positive caster. If the caster is equal but too negative, the steering will be light and the vehicle will wander and be difficult to keep in a straight line. If the caster is equal but too positive, the steering will be heavy and the steering wheel may kick when you hit a bump.

Caster has little or no effect on tire wear.

One of the best ways to visualize caster is to picture the caster on a shopping cart. The pivot while not at an angle intersects the ground ahead of the wheel contact patch. When the wheel is behind the pivot at the point where it contacts the ground, it is in positive caster.

Like camber, on many front-wheel-drive vehicles, caster is not adjustable. If the caster is out of adjustment on these vehicles, it indicates that something is possibly bent from an accident, and must be repaired or replaced.

Toe

                    

The vehicle's toe is the most critical alignment settings relative to tire wear. if the toe setting is just 1/32-inch off of its appropriate setting, each tire on that axle will scrub almost 3 1/2 feet sideways every mile, therefore reducing tire life.

Like camber, toe will change depending on vehicle speed, as aerodynamic forces changes the riding height hence affecting camber and toe due to the geometry of the steering linkage in relation to the geometry of the suspension. 

The toe angle identifies the direction of the tires compared to the centerline of the vehicle. Rear-wheel drive vehicle "pushes" the front tires, as they roll along the road, resistance causes some drag resulting in rearward movement of the suspension arms against their bushings. Most rear-wheel drive vehicles use positive toe to compensate for suspension movement.

Front-wheel drive vehicle "pulls" the vehicle, resulting in forward movement of the suspension arms against their bushings. Most front-wheel drive vehicles use negative toe to compensate for suspension movement.

Toe can also be used to alter a vehicle's handling traits. Increased toe-in will reduce oversteer, steady the car and enhance high-speed stability.

Increased toe-out will reduce understeer, free up the car, especially during initial turn-in while entering a corner.

Before adjusting toe outside the vehicle manufacturer's specification to manipulate handling, be aware that toe setting influences tire wear. Excessive toe settings often causes drivability problems, especially during heavy rain. This is because most highways have tire groves from the daily use by loaded tractor trailers. These heavy vehicles leave groves that fill with water. When one of the vehicles front tire encounters a puddle, it loses some of its grip, the other tire's toe setting will push causing excessive toe-in, or pull causing excessive toe-out. This may cause the vehicle to feel unstable.

   Steering Axis Inclination (SAI)

 
 

Steering Axis Inclination (SAI) is the measurement in degrees of the steering pivot line when viewed from the front of the vehicle. On a SHORT-LONG ARM (SLA) SUSPENSION the line runs through the upper and lower ball joints.

On a MacPherson strut suspension; the line runs through the lower ball joint and upper strut mount or bearing plate. This angle (SAI), when added to the camber to forms the included angle and causes the vehicle to lift slightly when the wheel is turned from a straight position. The vehicles weight pushes down and causes the steering wheel to return to the center when you let go of it after making a turn.

Like caster, it provides directional stability and also reduces steering effort by reducing the scrub radius.

If the Steering Axis Inclination (SAI) is different from side to side, it will cause a pull at very slow speeds. SAI is a  nonadjustable angle, it is used with camber and the included angle to diagnose bent spindles, struts and mislocated crossmembers.

The most likely cause for Steering Axis Inclination (SAI) being out of specification is bent parts, which has to be replaced to correct the condition. On older vehicles and trucks with king pins instead of ball joints, Steering Axis Inclination (SAI) is referred to as (KPI) King Pin Inclination.

Included Angle

 

Included angle is the sum of the Camber and Steering Axis Inclination (SAI) angles Included angle is not directly measurable. It is used primarily to diagnose bent suspension parts.

If the camber is negative, then the included angle will be less than the Steering Axis Inclination (SAI), if the camber is positive, it will be greater.

The included angle must be the same from side to side even if the camber is different. If there is a difference, then something is bent, possibly the steering knuckle.

Scrub Radius

Scrub Radius is the distance between the extended centerline of the steering axis and the centerline of the tire where the tread contacts the road. This distance must be exactly the same from side to side or the vehicle will pull strongly.

If the steering centerline is inboard of the tire centerline, the scrub radius is positive. If the steering centerline is outboard of the tire centerline, the scrub radius is negative.

Rear-wheel drive cars and trucks generally have a positive scrub radius while FWD cars usually have zero or a negative scrub radius because they have a higher Steering Axis Inclination (SAI), angle.

Using different wheels other than stock can alter the scrub radius.

 

Riding Height

Riding height is usually measured in inches, from the rocker panel to the ground. A good wheel alignment charts should provide specs, but the main thing is that the measurements should be within one inch from side to side and front to rear.

Riding height is not usually adjustable except on vehicles with torsion bar type springs, coil-over and some air suspensions. 

On a nonadjustable type suspensions, springs replacement is best way to fix this problem.

Note: Springs should only be replaced in pairs. Changes in riding height affect camber and toe, so if springs are replaced or torsion bars are adjusted, the wheel must be aligned to avoid tire wear.  

 

Set Back

Set back is when one front wheel is set further back than the other. With alignment equipment that measures toe by using only the front instruments, any setback will cause an uncentered steering wheel. Any good 4-wheel aligner will reference the rear wheels when setting toe in order to eliminate this problem.

Some good alignment equipment will measure set back and give you a reading in inches or millimeters.
Some manufacturers consider a set back of less than 1/4-inch normal tolerance. More than that and there is a good chance that something is bent.
 

Setback is Caused By: Manufacture or Collision.

Thrust Angle

 

Thrust angle is the direction that the rear wheels are pointing in relation to the centerline of the vehicle.

The vehicle will "dog track" if the thrust angle is not zero and the steering wheel will not be centered.

The best solution is to first adjust the rear toe to the centerline and then adjust the front toe. This is done during a all wheel alignment if the rear toe is adjustable. If the rear is not adjustable, then the front toe must be set to compensate for the thrust angle, allowing the steering to be centered.

If the thrust angle is not correct on a vehicle with a solid rear axle, it often requires a frame straightening shop to correctly reposition the rear axle.

A vehicles with independent rear suspension, the toe must be adjusted individually until it has reached the appropriate setting for its side of the vehicle, incorrect thrust angle is often caused by an out-of-position suspension or incorrect toe settings.

So in addition to the handling problems that are the result of incorrect toe settings, thrust angles can also cause the vehicle to handle differently when turning left vs. right.

Alignment Ranges

The vehicle manufacturers' alignment specifications usually identify a "preferred" angle for camber, caster and toe (with preferred thrust angle always being zero). The manufacturers also provide the acceptable "minimum" and "maximum" angles for each specification. The minimum and maximum camber and caster specifications typically result in a range that remains within plus or minus 1-degree of the preferred angle.

If for whatever reason your vehicle can't reach within the acceptable range, replacing bent parts or an aftermarket alignment kit will be required. Fortunately there is a kit for almost every popular vehicle due to the needs of body and frame shops doing crash repairs and driving enthusiasts tuning the suspensions on their cars.

 

Steering Center

Steering center is that the steering wheel is centered when the vehicle is traveling down a straight and level road. However most roads are crowned to allow for water drainage, this may cause the vehicle to drift to the right so the steering wheel will appear to be off-center to the left on a straight road. to compensate for this

·    The left caster should be more negative than the right, but not more than 1/2 degree within the specified range.

·    The left camber should be more positive than the right camber. Check the specs to see what the allowable differences.

A crooked steering wheel is one of the most common complaints after a wheel alignment. Steering center is controlled by the front and rear toe settings, when setting steering center, the rear toe should be set first bringing the Thrust Angle as close to the vehicle centerline as possible. the steering wheel is then locked in a straight-ahead position in order to set the front toe. Please note; before locking the steering wheel, the engine should be started and the wheel turned right and left a couple of times. This will take any stress off the power steering valve. Repeat the above starting and turning of the steering after setting front toe to ensure that the steering valve wasn't loaded again due to the tie rod adjustments.

 

Toe Out on Turns

When you steer a car through a turn, the outside front wheel has to navigate a wider arc than the inside wheel. For this reason, the inside front wheel must steer at a sharper angle than the outside wheel.

Toe-out on turns is measured by the turning angle gauges (turn plates) that are a part of every wheel alignment machine. The readings are either directly on the turn plate or they are measured electronically and displayed on the screen.  Wheel alignment specifications will usually provide the measurements for toe-out on turns. They will give an angle for the inside wheel and the outside wheel such as 20º for the inside wheel and 18º for the outside wheel. Make sure that the readings are at zero on each side when the wheels are straight ahead, then turn the steering wheel so that the inside wheel is at the inside spec. then check the outside wheel. The toe-out angles are accomplished by the angle of the steering arm. This arm allows the inside wheel to turn sharper than the outside wheel.  The steering arm is either part of the steering knuckle or part of the ball joint and is not adjustable. If there is a problem with the toe-out, it is due to a bent steering arm that must be replaced.

Wheel Offset
	The offset of a wheel is the distance from its hub mounting surface to the centerline of the wheel. The offset can be one of three types. Zero Offset The hub mounting surface is even with the centerline of the wheel. Positive The hub mounting surface is toward the front or wheel side of the wheel. Positive offset wheels are generally found on front wheel drive cars and newer rear drive cars.
Negative The hub mounting surface is toward the back or brake side of the wheels centerline. "Deep dish" wheels are typically a negative offset. If the offset of the wheel is not correct for the car, the handling can be adversely affected. When the width of the wheel changes, the offset also changes numerically. If the offset were to stay the same while you added width, the additional width would be split evenly between the inside and outside. For most cars, this won't work correctly.

Tire Size Guide

Tire Size Guide

The tire size branded on the sidewall provides a significant amount of information about the tire's intended purpose, dimensions, load capacity and high temperature/high speed durability.
Our primary example will be based on variations of the 225/50R16 size, although other sizes will appear where appropriate.

Service Type

Most tire sizes begin with a letter or letters that identify the type of vehicle and/or type of service for which they were designed. The common indicators are as follows:
P225/50R16 91S
P = When a tire size begins with a "P," it signifies the tire is a "P-metric" size that was designed to be fitted on vehicles that are primarily used as passenger vehicles. This includes cars, minivans, sport utility vehicles and light duty pickup trucks (typically 1/4- and 1/2-ton load capacity). The use of P-metric sizes began in the late 1970s and they are the most frequently used type of tire size today.
225/50R16 92S
If there isn't a letter preceding the three-digit numeric portion of a tire size, it signifies the tire is a "Metric" size (also called "Euro-metric" because these sizes originated in Europe). While Metric tire sizes are primarily used on European cars, they are also used on vans and sport utility vehicles. Euro-metric sizes are dimensionally equivalent to P-metric sizes, but typically differ subtly in load carrying capabilities.
T125/90D16 98M
T = If a tire size begins with a "T," it signifies the tire is a "Temporary Spare" ("space saver" or "mini spare") that was designed to be used temporarily only until a flat tire can be repaired or replaced.
LT245/75R16 108/104S
LT = If a tire size begins with "LT," it signifies the tire is a "Light Truck-metric" size that was designed to be used on vehicles that are capable of carrying heavy cargo or towing large trailers. This includes medium and heavy-duty (typically 3/4- and 1-ton load capacity) pickup trucks, sport utility vehicles and full-size vans. Tires branded with the "LT" designation are the "little brothers" of 18-wheel tractor-trailer tires and are designed to provide substantial reserve capacity to accept the additional stresses of carrying heavy cargo.
7.50R16LT 112/107Q, 8.75R16.5LT 104/100Q or 31x10.50R15LT 109Q
LT = If a tire ends with "LT," it signifies the tire is either an earlier "Numeric", "Wide Base" or "Flotation" Light Truck size designed to be used on vehicles that are capable of carrying heavy cargo and towing trailers (Numeric sizes), use 16.5-inch diameter rims (Wide Base sizes) or are wider, oversized tires designed to help the vehicle drive on top of loose dirt or sandy surfaces (Flotation sizes). This includes light, medium and heavy duty (typically 1/2-, 3/4 and 1-ton load capacity) pickup trucks and sport utility vehicles. Tires branded with the "LT" at the end of their size designation are also the "little brothers" of 18-wheel tractor-trailer tires and are designed to provide substantial reserve capacity to accept the additional stresses of carrying heavy cargo.
195/70R15C 104/102R
C = If a Euro-metric sized tire ends with a "C," it signifies the tire is a "Commercial" tire intended to be used on vans or delivery trucks that are capable of carrying heavy loads. In addition to being branded with the "C" in their size, these tires are also branded with their appropriate Service Description and "Load Range" (Load Range B, Load Range C or Load Range D).
ST225/75R15
ST = If a tire size begins with "ST," it signifies the tire is a "Special Trailer Service" size that was designed to only be used on boat, car or utility trailers. ST-sized tires should never be used on cars, vans or light trucks.

Section Width

Following the letter(s) that identify the type of vehicle and/or type of service for which the tire was designed, the three-digit numeric portion identifies the tire's "Section Width" (cross section) in millimeters.
P225/50R16 91S
The 225 indicates this tire is 225 millimeters across from the widest point of its outer sidewall to the widest point of its inner sidewall when mounted and measured on a specified width wheel. This measurement is also referred to as the tire's section width. Because many people think of measurements in inches, the 225mm can be converted to inches by dividing the section width in millimeters by 25.4 (the number of millimeters per inch).

225mm / 25.4 = 8.86"

Sidewall Aspect Ratio

Typically following the three digits identifying the tire's Section Width in millimeters is a two-digit number that identifies the tire's profile or aspect ratio.
P225/50R16 91S
The 50 indicates that this tire size's sidewall height (from rim to tread) is 50% of its section width. The measurement is the tire's section height, and also referred to as the tire's series, profile or aspect ratio. The higher the number, the taller the sidewall; the lower the number, the lower the sidewall. We know that this tire size's section width is 225mm and that its section height is 50% of 225mm. By converting the 225mm to inches (225 / 25.4 = 8.86") and multiplying it by 50% (.50) we confirm that this tire size results in a tire section height of 4.43". If this tire were a P225/70R16 size, our calculation would confirm that the size would result in a section height of 6.20", approximately a 1.8-inch taller sidewall.

Internal Construction

A letter (R in this case) that identifies the tire's internal construction follows the two digits used to identify the aspect ratio.
P225/50R16, P225/50ZR16
The R in the P225/50R16 91S size identifies that the tire has a Radial construction in which the tire's body plies "radiate" out from the imaginary center of the wheel. Radial tires are by far the most popular type of tire today representing over 98% of all tires sold.
If the R in the size was replaced with a D (225/50D16), it would identify that the internal tire body plies crisscross on a Diagonal and that the tire has a "bias ply" construction. Tires using this construction are for light truck and spare tire applications.
If the R in the size was replaced with a B (225/50B16), it would identify that the tire body plies not only crisscross the tire on a diagonal as before, but that they are reinforced with belts under the tread area. This type of tire construction is called "Belted." Tires using this construction are practically extinct.
The European Tyre and Rim Technical Organisation (ETRTO) has adopted branding standards that allowed tire manufacturers to identify tires with self-supporting run-flat constructions within the tire size designation. Self-supporting run-flat tires may be identified with the letter F immediately following the traditional letter identifying tire construction (such as the R designating radial) within the size.
This results in size designations such as 225/45RF17 91Y (for self-supporting run-flat tires that have a speed rating identified in their Service Description and 255/40ZRF20 (for Z-speed rated self-supporting run-flat tires in which the speed rating is contained in the tire size).
Since this tire size designation was adopted well after the introduction of self-supporting run-flat tires into the marketplace, self-supporting run-flat tires introduced and produced before it went into effect will not be required to be branded as such.

Speed Rating

Today, the only tires that continue to include the speed rating "in" the tire size (P225/50ZR16) are Z-speed rated tires. In this case, following the two digits used to identify the aspect ratio are the letters ZR to identify the tire's speed rating (Z) and its internal construction (R). Since 1991, all other speed ratings are identified in the tire's Service Description (which will be covered shortly).

Tire and Wheel Diameter

P225/50R16 91S
The 16 indicates the tire and wheel diameter designed to be matched together.
Tires that have a rim diameter expressed in inches (P225/50R16, as well as 8, 10, 12, 13, 14, 15, 17, 18, 19, 20, 22, 23, 24, 26 and 28) are called "inch rim" sizes, are the most common type of tire size and are used on most cars, minivans, vans, sport utility vehicles and light duty light trucks.
While not as common, two additional "unique" types of tire/wheel diameters are still in use today.
Tires and wheels that have a rim diameter expressed in "half" inches (8.00R16.5LT, as well as, 14.5, 15.5, 17.5 and 19.5) are used on some heavy-duty trailers, heavy-duty light trucks and box vans.
Tires and wheels that have a rim diameter expressed in millimeters (190/65R390, as well as, 365 and 415) are called millimetric sizes. Michelin initiated millimetric sizes for their TRX tires that saw limited use on many different car models in the late 1970s and 1980s.
Michelin PAX System run-flat tires have been introduced as an integrated wheel/tire system on a very limited basis as Original Equipment (O.E.) in North America. An example PAX System size of 235/710R460A 104T expresses tire and wheel dimensions in millimeters (235 mm Section Width, tire Overall Diameter of 710 mm and a 460A mm rim diameter, with the "A" in 460A signifying these tires feature "asymmetric" beads in which the outside bead (450 mm) and inside bead (470 mm) are actually different diameters.
All of these "unique" tire/wheel diameters were developed specifically because the tire and wheel design or intended vehicle use required them to be different than conventional tires and wheels. All of these tires and wheels feature bead profiles that have a different shape than traditional "inch rim" sizes.
Tires and wheels with unique rim diameters should never be combined with traditional "inch rim" tires and wheels.
It is critical that the tire and wheel diameters are always confirmed to match before the tire is mounted on the wheel.

Service Description

P225/50R16 91S
The 91S represents the tire's Service Description. A Service Description identifies the tire's Load Index and Speed Rating. Service Descriptions are required on all speed rated (except for Z-speed rated) tires manufactured since 1991

The man with a mission (Moulana Anwar Shopiani)R.A

The man with a mission (Moulana Anwar Shopiani)R.A

He fought against those who misuse religion for their own ends.
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Suhail Abdul Majid Najar Profiles-Moulana Anwar Shopiani:- a renowned religious scholar of Kashmir.
Moulana Anwar Shopiani is one of the noted personalities of our valley. He is considered to be the founder of Ahli hadith movement in Kashmir. Even Sir Walter Lawrence has written that some 200 households of Shupian first accepted the Wahabi doctrine. Moulana Anwar was born around 1850 in a small hamlet of Shupian. Though that was the time when Muslims of Kashmir were educationally backward but Moulana completed his education outside the state. Many consider him to be the student of Hafiz Abdul Manan Wazirabadi a well known scholar of hadith of his time. Moulana returned to Kashmir and started preaching Islam. He was deeply hurt by the practices of religious leaders who had made religion a source of income for themselves and were misleading people. Moulana took on himself the job of purifying the religion from the evil practices that had crept in and which were being practiced ignorantly by common masses. Moulana openly criticized these practices and called the people to shun them. This was the beginning of the Ahli Hadith movement in Kashmir. He called upon the people to the path of Quran and Sunnah. His actions called for a reaction from the “mullas” of his time and several cases were filed against him in the name of “insulting the “mazhab”. Moulana was cleared of the charges and soon had a large number of followers. Moulana Anwar set up a mosque at Zaldagar Srinagar which acted as a centre for propagating his message. Moulana traveled extensively to areas like Kishtwar and ladakh preaching the message of Quran and Sunnah. His son Moulana Abdul Gani Shopiani who has written the famous Kashmiri poem “islam kis gulabas baye sue bahar yea na” rendered a helping hand to his father in mission of preaching the teachings of Quran And Sunnah.
Besides being a scholar of Islam Moulana had a complete command over Kashmiri and Persian poetry. Moulana used his poetry to propagate his mission. He is considered to be one of the best Kashmiri poet of his time (kasmiri zuban aur shairi by Abdul Ahad Azaad compiled by Muhamed Yousuf Teng. J&K cultural Academy).Moulana has many books to his credit. “Taleem Sunnat”, “Basharatul Mumineen” are quite popular among the masses and these books are in Kashmiri poetry. His poetic collections by the name of ‘dewan anwar’ and “Guldasta Anwari” are available in the market. Most of his poetry deals with the praises of Allah and his messenger (saw) and renouncing the evil practices done in the name of religion. All in all Moulana was a model of the salf saleehin and led a pious life. Whatever he earned, he spent it in the way of Allah. Moulana left for heavenly abode in the year 1939. May Allah bless his soul.

http://www.facebook.com/groups/351798814859528/?ref=notif¬if_t=group_added_to_group http://islamicleaks.blogspot.in/2011/11/wajood-e-ahle-hadith-sadi-ba-sadi.html http://www.youtube.com/watch?v=Szzn9lFg9n0 IShttp://www.youtube.com/watch?v=KbBzRXJ_x08LAMIC LEAKS "Jin Logon ne Deen ko khel aur tamasha bana rakha hai, Aise Logon ko chhor do Aur Quran ke zariye_se unko Nasihat karte raho." -Qur'an 6:70- 93,818 Sunday, November 27, 2011 WAJOOD-E-AHLE HADITH SADI BA SADI

http://www.facebook.com/groups/351798814859528/?ref=notif&notif_t=group_added_to_group

http://islamicleaks.blogspot.in/2011/11/wajood-e-ahle-hadith-sadi-ba-sadi.html

http://www.youtube.com/watch?v=Szzn9lFg9n0

IShttp://www.youtube.com/watch?v=KbBzRXJ_x08LAMIC LEAKS

"Jin Logon ne Deen ko khel aur tamasha bana rakha hai, Aise Logon ko chhor do Aur Quran ke zariye_se unko Nasihat karte raho." -Qur'an 6:70-

 93,818

Sunday, November 27, 2011

WAJOOD-E-AHLE HADITH SADI BA SADI

Bismillahirrahmanirraheem



Wajood-e-Ahle Hadees Sadi ba Sadi


(1) Pahli Sadi- Hazrat imam-e- amar r.h wo tabi hain jin ki 500 sahaba r.a se mulakat hai 48 sahaba ikram r.a ke shagird rhe khte hain agr muje pahle pata hota jis ka muje aj pata chala tu ALLAH ki kasam main asi koi hades hi na likhta jis main ahle hadees ka ijma na hota.

(ii) mulana adriss qadri ne apni book rasala ithajo tqleed main likha ke pagamber ke sahba r.a bhi ahle hadess the.

(2) Dusri sadi- Hazrat imam-e- Zohri 124 hejri main es dunia se ge hain apne ghar se baher nikle farmate hain ahle hadesso kahan ho ahle hadees tulba aye or imam zohri ne 400 pagamber ki hadiths parhai. 

(ii)Imam-e -Muhammad hussain Shabani 129 hejri ko es dunia se ge hain apni book almuata imam-e-ima m muhammad main imam zohri ke bare main likha ke madina manawra main ahle hadesson ke azeem imam. imam- e- Zohari they.



(iii) Qazi abu Yousaf 182 hejri ko es dunia se ge hain es dunia se jane se phle apne ghar se baher nikle tu famya ke ahle hadesso tum se behtar jamat es dunia main nhi hai.

(iv) Imam-e-abu Bakar bin Hishaq 170 hejri ko es dunia se ge hain khte hain ahle hadees es qaynat ki sab se azeem jamat hai.

(v) Imam-e-Suf ain Zohri 164 hejri ko es dunia se ge hain khte hain ke farishte allah ke asman ke paredar hain or es zamen par allak ke deen ke pareedar ahle hadess hain.

(vi) Imam-e- Fulal bin hishash 187 hijri ko es dunia se ge hain ahle hadith ke tulaba ko dekh kar khte hain ke ahle hadesso tum ambiya kram ke deen ke waaris ho. 

(vii) Mashhor Khalifa Haroon Rasheed 2sri sadi ke khalifa rhe hain apni book ke andar likha hai k eke main ne 4 sifat 4 groh main pai hain. 

1-main ne agar kufar dekha tu jahmia ke andar 

2. ilm-e-kalam jahgre dekhe tu mutazla ke andar.

3. agar main ne joth dekha tu rafzi ke andar.

4, agar main ne haq dekha tu ahle hadess ke andar.



(3) 3 sri sadi- Imam-e-ahl e hadess imam shafi 204 hejri ko es dunia se ge hain jab main kesi ahle hadess ko dekhta hon tu muje ase lagta hain jase main Muhammad saw ke sahaba r.a ko dekh rha hon.

(ii) Imam-e- ahmad bin hambal 3sri sadi me is dunia se gaye hain nabi pak saw ki 73 groh wali hadess beyan kar ke khte hain ke jo ak groh jannat main jaye ga agar wo ahle hadess nhi tu es qaynat main or koi nhi ho sakta. 

(iii) Imam-e-Muslim farmate hain jo 261 ko es dunia se ge hain apni book ke mukadmein main likhte hain ke main es book me ahle hadees ka mazhab likhon ga.

(Subhan allah) 

(iv) Imam-e-Nasi 230 hejri—imam-e-abu daood 275 hejri Imam-e-termazi 280 hejri imam- e-majah 273 hejri ye azmeem imam-e-ahl e hadess imam 3sri sadi amine s dunia se ja chuke. 

(4) chothi sadi- imam hakam- imam -hiban –imam darkutni ye azeem imam chothi sadi amine s dunia se ja chuke.



(5) panchwi sadi- imam alsafani imam khatib bagdadi ye 5 wi sadi main élan-e-haq karte rhe

(6) chati sadi- imam ishaq peer abdul qadir jilani jinho ne apni book main likha ke qiyamat ke din agar koi kamyab giroh hoga tu wo ahle hadees ho gein

(7) 7wi sadi-imam ibn-e-mundri _imam nabwi r.h 

(8) 8wi sadi-Imam daymah imam qayam-imam rafi

(9) 9wi sadi- imam hajar asklani- imam Qazi Abu baker al Damshki

(10) 10ve sadi-Imam jalal ul deen –Imam sakhafi

(11) 11wi sadi- imam Qazi nasef un deen alburhani

(12) 12wi sadi- shah wali ullah- imam Muhadas dahlvi- Ima m Muhzal.Imam Muhammad Hayat sindhi

(13) 13wi sadi- Imam shah abu ul aziz muhadas delvi – Imam Gulam Shukani- Imam Muhammad bin abdul Wahab

(14) 14wi sadi- Imam Muhammad Junagadi Jin ne Quran ki tafseer likhi jo puri duna main mani jati hai parhi jati hai Imam abdul Rehman Mubarkhpur i-Sheikh abdul satar dehlvi-all ama Ismail salfi – Allama daood gaznvi_ Allama ameer sailakoti –Allama Muhammad Hussain Bhtalvi ye 14 sadi ke azeem imam_ahle hadess the jo batil ke khalf larte rhe élan-e-haq karte rhe.


(15) 15wi sadi- Allama Ehsan Illah Zaheer Shaheed_Al lama Abib ul Rehman Yazdani shaheed-Ab dullah Sheikhipor i_muahama Hussain Sheikhupori, imam muhaddis naseer uddin albaani

KYA AHLE HADITH ANGREZ KI PAIDAWAR HAI??? (TAREEKHI JAWAB)

Bismillahirrahmanirraheem


AHLE HADITH SHURU ISLAM SE HAIN:


Baaz muqallidon ye chillate hain ki ahle hadith angrez ke zamane me paida hue... Aur pahle ke daur me koi ahle hadith tha hi nahi........ye kaise mumkin hai, main is baat ke khilaaf hun,


haqiqat iske ulta hai ,imam abu hanifa rh ka daur 120H me qayem huwa (seeratun noman) 

bataiye 120 hijri tak jo musalman they wah kis imam ke muqallid they??

Us imam ki imamat kisne radd ki??

Hz imam abu hanifa muqallid they ya gair muqallid??

Agar muqallid they to taqleed ki kaise??

Aur agar gair muqallid they to wo hamare aqeede ke hue na ki aapke,

imam abu hanifa farmate hain-" kisi insan par munasib nahi ki wah meri baat par fatawa de jabtak us ko meri daleel na malum ho jaaye "

(aqdul zayyad)

balki yahan tak farmate hain-" harama alay min lam yarif daleeli in yafti baqlami"


trans: yani wah apni taqleed se mana farmate hain balki be daleel Baat maanne ko haram kah rahe hain, 

lijiye jo ham kahte hain wahi imam abu hanifa rh ne farmaya hai beshak jis cheez ko unhone haram kaha hai ham bhi us ko haram samjhte hain lekin muqallideen unke haram kiye ko jayez hi nahi, waajib tak kah dete hain



imam abu hanifa rh ke elawa bhi tamam aimma e deen taqleed se mana karte rahe , jaise imam ahmad bin hambal rh farmate hain:

"la taqleedani wa la taqleedan malik wa la shafai wa la ozzai wa la soori wa khaz min hais akhazwa"


trans: yani hargiz meri taqleed na karna ,na imam malik ki na imam shafai ki, na imam ozzai rh ki, na imam soori ki, balki jahan se unhone ahkam ko liya wahin se tum bhi lena


(aqdul zayyad)

haan to 120H tak poori tarah sab gair muqallid they balki shah waliullah sahab rh ke mutabik 4 sadi hijri ke pahle taqleed e khalis par log jama nahi hue they(hujjatul baligha) to mano 300 saal tak taqleed ka wajood nahi tha,

4 sadi hijri se taqleed ne zor pakadna rhuru kiya aur lagbhag ek hazaar saal tak iska zor raha, lekin yah zamana bhi ahle hadith se khali na tha, har zamana me ulama ki ek badi tadad ahle hadith thi,

Allama zahbi rh ki 'tajkiratul huffaz' padhiye, dekhiye har zamane me kitne ulama e ahle hadith they, allama zahbi bisiyon ulamo ke naam ginate chale jaate hain, unke haalat likhte hain aur yah we log hain jo bade bade hafiz they na malum unke elawa aur kitne honge jinke naam imam zahbi rh ko malum na hue hon aur phir kitne log honge jo unke halqa e asar me honge, gharaj yah ki an ginat log har zamana me ahle hadith they, kuch aise ulama bhi they jo mauka ki nazakat mahsus karte hue taqleed ka talluq apni taraf pasand karte they, jabki wah muqallid nahi hote they


kuch to ilaake aise they jahan muhaddiseen ki tadat bahut zyada hoti thi,


jaise ki arab ke bashar muqaddasi rh jo 275 hijri me hindustan aaya Tha, sindh ke haalat me likhta hai:" yahan ke zimmi moorti pujak(idol worshipper) hai aur ulama me zyada tar ahle hadith hain"

(tareekh sindh part 2)


"rome, shaam, zazira aur ajar baijaan etc mulk ke musalman 5wi sadi me sab ke sab ahle hadith they"


(usooluddin part 1 abu mansoor rh bagdadi)



TAQLEED KA SADION BAAD SHURU HONA:


6 sadi hijri me africa me ahle hadith ki hukumat thi (tareekh islam zahbi rh) is hukumat me kanoon tha ki koi kisi imam ki taqleed na kare (tareekh ibne khalkan) 

yahan se bhaage hue logon ne taqleedi mazhab badi tezi se jaari kiya aur yah kanoon banaya ki charon mazahib ki taqleed wajib hai aur unse baghawat haram hai


(mukreji part 2)

7wi sadi me shah jaahir ne charon mazahib ke madarse aur kaazi alag alag kar diye

(mukreji)


7wi sadi hijri me shah naasir ne 4 musalle qayem kar diye

(al badrut ta le part 2)


AULIYA ALLAH AHLE HADITH HI HOTE HAIN:



Aakir me ek baat aur sun lijiye, muhaddiseen aur auliya allah sab ahle hadith they, koi muqallid nahi tha, 

shah abdul aziz muhaddis dehlwi rh farmate hain-" ulama muhaddiseen mujtahideen ke mazahib me se kisi ek mazhab ke paband nahi hote"


(fatawa azizia part 2)

Imam shorani rh farmate hain:-" jis insan ka qadam wilayat e muhammadiya par saabit ho gaya, wah sharai ahkam ko wahin se leta hai jahan se mujtahid ne liya tha, wah tamam ulama ki taqleed se alag ho jata hai, aur siway rasool (sws) ke kisi ki pairwi nahi karta....

(meezan kubra)


allah tala un par apni rahmat ki baarish barsaaye

))))))))))))))))))))))))))))))))))))))))))))))))))))))

AHMAD RAZA KI KHOOBSOORAT KISSE

AS SALAM O ALLAIKUM WR WB


EK SHAHAB LIKHTE HAIN-" JAB IMAM AHMAD RAZA KA JANAZA UTHAYA GAYA TO KUCH LOGON NE DEKHA KI USE FARISHTON NE APNE KANDHON PAR UTHA RAKHA HAI"

(RUHO KI DUNIYA 22, ANWAR E RAZA 272)

KIS SHAHAB NE FARMAYA BHAI NAAM GOL HAI SIRF LIKHA HA HA HA


WASTAWI SB. FARMATE HAIN KI "IMAM AHMAD RAZA KI WAFAAT KE BAAD EK BUJURG TASHRIF LAAYE, UNHONE KAHA-"25 SAFAR 1340H KO MERI QISMAT JAAGI, KHWAB ME NABI S.A.W KI ZIYARAT NASEEB HUI DEKHA KI AAP MAUJOOD HAIN AUR SAHABA KIRAM(RA) DARBAAR ME MAUJOOD HAIN, LEKIN MASLIS ME SANNATA CHHAYA HUWA HAI, ANDAZE SE MALUM HOTA HAI KI KISI KA INTEZAR HAI, MAINE BAARGAAHE RISAALAT ME ARZ KIYA-"MERE MAA BAAP AAP PAR QURBAAN KIS KA INTEZAR HAI?? AAP(S.A.W) NE FARMAYA AHMAD RAZA KA INTEJAAR HAI, MAINE KAHA AHMAD RAZA KAUN HAIN??, FARMAYA-"HINDUSTAN ME BAREILLY KE RAHNE WAALE HAIN"

JAAGNE KE BAAD MUJHE MAULANA SE MULAQAT KARNE KI BECHAINI PAIDA HUI, MAIN HINDUSTAN AAYA AUR BAREILY PAHUNCHA TO PATA CHALA KI UNKA INTEQAL HO GAYA HAI, AUR WAHI 25 SAFAR UNKI MAUT KI TAAREEKH(DATE) THI

(WASTAWI-131)


EK AUR KAHANI DEKH LIJIYE

KAHANI NO-2

AHMAD RAZA KE BHATIJE HUSSAIN RAZA BAYAN KARTE HAIN-

"TAJDARE MADINA NABI S.A.W KE QURBAN, MADINA TAIYYABA SE SARKARI TOHFA(ZAM ZAM, AUR MADINE KA IITR) THEEK WAQT PAR PAHUNCHA, WISAAL-E-MAHBOOB(YANI NABI) KE LIYE WO(YANI AHMAD RAZA) AAP KI KHUSBOO SE BASE HUE SUDHARE(YANI MARE)"

(WASAYA SHAREEF)


YANI NABI SALLALLAHO ALLAIHI WASALLAM NE AHMAD RAZA KO GHUSL DENE KE LIYE KHAAS TAUR PAR JAM JAM KA PAANI AUR ITR KISI HAAJI KE SAATH BHEJA TAAKI AHMAD RAZA NABI KARIM S.A.W SE MULAQAAT KE WAQT MADINA MUNAWWARA KI KHUSBOO LAGAYE HUE HON,


JAB BADHA CHADHA KAR BAYAN KARNE KI BAAT AA HI GAYI HAI TO ZAROORI MALUM HOTA HAI KI KUCH BADHA CHADHA KAR PESH AANE WAALE WAQEYE YAHAN LIKH DIYE JAAYEN,


SAHABA KIRAM(RA) KI SHAAN PAR GUSTAKHI PAR KISI BARELWI NE LIKHA HAI-" MAINE KUCH MASHAIKH KO KAHTE SUNA HAI KI IMAM AHMAD RAZA KO DEKHKAR SAHABA KIRAM(RA) KI ZIYARAT KA SHAUK KAM HO GAYA" MAAZ'ALLAH


"AALA HAZRAT ZAMEEN ME ALLAH TAALA KI HUJJAT THEY"

(ANWAR E RAZA 303)

NAOUZUBILLAH,


EK BAHUT HI DILCHASP WAQEYA SUNIYE

KAHANI NO 3


KAHA JAATA HAI KI SAADHE 3 SAAL KI UMAR ME JANAB AHMAD RAZA EK BAZAR SE GUZAR RAHE THEY UNHONE SIRF EK BADA SA KURTA PAHEN RAKHA THA, SAAMNE SE TAWAIFEN(RANDI,CALL GIRL) AA RAHI THI TO UNHONE APNA KURTA UTHAYA AUR DAAMAN ME AANKHEN CHHUPA LI, TAWAIFON NE KAHA-"WAH MUNNE MIYAN AANKHEN TO CHHUPA LIN MAGAR SATAR(PENIS) NANGA KAR DIYA" , TO SAADHE 3 SAAL KI UMAR ME AHMAD RAZA NE JAWAB DIYA-"JAB NAZAR BAHAKTI HAI TO DIL BAHAKTA HAI AUR JAB DIL BAHAKTA HAI TO SATAR(PENIS) BAHAKTA HAI"


(ANWAR-E-RAZA,SWANEH AALA HAZRAT 110)

AB UNSE KAUN POOCHE KI SAADHE 3 SAAL KI UMAR ME KHAN SHAHAB KO KAISI PATA CHAL GAYA KI AANE WAALI AURTEIN TAWAIF HAIN AUR PHIR JIS BAACHE NE ABHI APNA SATAR(PENIS) DHAKNA NA SHURU KIYA HO USE NAZAR AUR DIL KE BAHAKNE SE SATAR KE BAHAKNE KA JINSI(SEXUAL) RAAZ KAISE MALUM HO GAYA???

LEKIN JHOOT BOLNE KE LIYE AQL KA HONA TO ZAROORI NAHI HAI


BARELWI HAZRAT KAHTE HAIN-"IMAM AHMAD RAZA KE ILMI WAJAH SE EUROPE KE SCIENTIST AUR ASIA KE MUHADDIS KAANPTE THEY"


(RUHON KI DUNIYA 26)

"AALA HAZRAT JAB HAJJ KE LIYE TASHRIF LE GAYE TO UNKO MASJID KHAFEEF ME MAGHFIRAT KI BASHARAT DI GAYI"

(HAYAT ALA HAZRAT 12)


EK AUR MAZEDAR WAQEYA SUNIYE, 


KAHANI NO 3

"EK BAAR AHMAD RAZA KE PEER SHAHAB NE RAKHWAALI KE LIYE ACCHI NASL KE 2 KUTTE MANGWAYE TO JANAAB ALA HAZRAT APNE DONO BETON(SON) KO LIYE APNE PEER SB. KE PAAS HAAJIR HUE AUR KAHNE LAGE-" MAIN AAPKI KHIDMAT ME DO ACCHE AUR UNCHI NASL KE KUTTE LEKAR AAYA HUN ISE KUBOOL KAR LIJIYE"

(ANWAR-E-RAZA 238)


DEKHO BHAIYYON, JAB IMAM SB. KHUD APNE LADKO KO KUTTA BOL RAHE HAIN, IS TARAH INKE MUREED BHI KUTTE HUE NA,


AB TO HADD KAR DI AHMAD RAZA NE KAHTE HAI MAINE KABHI ALLAH KE SAAMNE DUA NAHI MAANGNI,

AIYE DEKHTE HAIN POORI KAHANI

KAHANI NO 4


"JANAB BARELWI RAKAMTURAZ HAIN"

"MAINE JAB BHI MADAD KI DUA KI, TO GAWTH HI KAHA, EK BAAR MAIN EK DUSRE BUZURG(WALI) SE MADAD MAANGNI CHAHI MAGAR MERI ZUBAN SE UNKA NAAM HI NA NIKLA BALKI ZABAN SE YA GAWTH HI NIKLA


(MALFOOZAT 307)

YANI KABHI ALLAH SE MADA NA MAANGI 


KAHANI NO 5

ISI TARAH IBNE UNWAAN BHI AULIYA HAIN 

LIKHTE HAIN-"JIS KISI KI KOI CHEEZ KHO JAAYE AUR WAH CHAHE KI KHUDA WAH CHEEZ WAPAS DILA DE TO KISI UNCHI JAGAH QIBLA KI TARAF MUH KARKE KHADA HO AUR SURAH FATIHA PADHKAR USKA SAWAB NABI S.A.W KO HADIYA KARE PHIR SAYYIDI AHMAD BIN ULWAAN KO, AUR PHIR YE DUA PADHE--AIY MERE AAQA AHMAD BIN ULWAN AGAR AAPNE MERI CHEEZ NA DI TO MAIN AAPKO AULIYA KE DAFTAR(OFFICE) SE NIKAL DUNGA"

(JAAL HAQ 199) 

Umair Bin Zubair Salafi

Salafi College of Teacher Education

9044847688

Mobile

http://www.islamicleaks.blogspot.com/

http://www.facebook.com/pages/We-hate-raza-khan-barelvi-british-agent/207778922623045?sk=wall

http://www.facebook.com/pages/Jamiat-ahle-hadith/347416420358

http://islamicleaks.blogspot.in/2012/01/hum-meelaad-kyon-nahi-manaate.html

http://www.facebook.com/pages/Deo-Bandi-yat/257270724334236

http://www.facebook.com/pages/Ahle-Hadith/85237853150

ID MILADUN'NABI K bare me janiye
check..
...
http://diniraah.blogspot.com
http://sunniking.blogspot.com

HUM MEELAAD KYON NAHI MANAATE????

Bismillahirrahmanirraheem




EID MILAD KI BIDAT


DEFINITION:

Aa'da/Eid(Arabic)= Baar baarlautna(ana);

Mawlid/Milad(Arabic)= Paidayish ka Din;


Eid-e-Milad:- YauM-e-Wiladat kiKhushi.


EID ka Manana
IslaM Me SHARIYAT ka HISSA hai.

Jaisa ki allah ka farman hai


"HuM(Allah) ne,
tuM Me se har ek(UMMat) keliye
ALAG SHARIYAT aur KushadahRAAH-e-AMAL
banayi hai.

(Maeda(5):48.)


Allah ne IBADAT(Nek AaMal)
MUQARRAR kar diya hai.


"HuMne Har ek UMMat keliye EKRAAH(AhkaM-e-Shariyat)MUQARRAR kar di hai aur unhe ISI par chalna hai"

(Hajj(22):67)


IslaM Me "SIRF DO" Eidein hain.


Nabi(SAW) {Sahaba(RA)se}:
"TuMne DAUR-e-JAHILIYAT Me
Khel-kood aur KHUSHI Manane ke liye
Do Din Muqarrar kiye hue the.
Allah ne in Jahiliyat ke Tehwaaron(festival) ke badle Me tuMhare liye
DO BEHTAREEN din Muqarrar kiye hain,
YauM ad-Duha aur YauM al-Fitr "


(Nasa'i 1556)




Allah ka Deen MUKAMMAL ho chuka hai.
Ab 'WAHY' ka silsila KhatM ho gaya.


-Kahin aur se ya
-Kisi aur se
ab haMare liye Deen NAHI aa sakta.


"Aaj Maine tuMhare liye,
tuMhara Deen "MukaMMal" kar diya" 

(Maeda(5):3)


Nabi(SAW)ne
MukaMMal taur pe Allah ke Deen ko Tafseel se bayan farMaya hai,


"Aur isi tarah HuM,
Ayaton ko Tafseel se bayan kartehain,
taaki woh HAQQ ki taraf Rujoo'karein"

(Araf(7):174)


Allah ke is Deen ko BEHTAREEN aur MUKAMMAL taur par

"SaMajhne aur aMal Me laane wale,Sahaba(RA) the".


Allah ko Raazi karna hai to Allah ke Deen ko,
jaise Sahaba(RA)ne saMjha
waise saMajhna hoga


"Allah in Sab[Sahaba(RA)] se RAAZI ho gaya
aur woh Sab Us se Raazi ho gaye,
aur Usne inke liye Jannatein tayyarfarMa rakhi hain"


(Tawba(9):100)


"Kya aap ne un logon ko Nahi dekha,
jo Allah ki Ayaton Me JHAGDA kartehain,
Wo kahan BHATKE jaa rahe hain?"

(Ghafir(40):69.)


Ahle-Biddat, is Ayat[Yunus(10):58]se
Jashne Eid-Milad aur iske GhalatRasooM
ka Jawaaz saabit karne ki koshish karte hain.


"FarMa dijiye!
Allah ke is Fazl aur 'RehMat' parlogo ko,
"Khush Hona Chahiye".

(Yunus(10):58)


Yahan 'RehMat' se Murad "Quran"hai,
-NA ki 'MuhaMMad(SAW)' koMukhatib kiya gaya hai aur

-NA Aap(SAW)ki 'Wiladat' ko aur

-NA hi Aap(SAW)ke 'YauM-e-Paidaaish' ko.
"Khush Hona" us kaifiyat ka naaM hai
jo Dil Me MEHSOOS ki jaati hai.


Ahle-IMaan ko kaha jaa raha hai keQURAN,
Allah ka Khaas FAZL hai aur
Allah ki REHMAT hai.
Is par unko 'Khush HONA' chahiye.


Khushi(Jashn) MANAANE ko NAHIkaha gaya.




Yahoodiyon ke Naqsh-e-KadaM parchalte hue,

Ahle-Biddat, apni 'BIDDAT ki hiMaayat' Me,
Allah ki kitaab(Quran) ka Maa'na ko badal kar, logon ko GUMRAAH kar rahe hain.


"(Aye MusalMano!)
Kya tuM yeh tawaqqu' rakhte ho,
ke woh(Yahoodi) tuM par yakeen karlenge?
In Me se ek Girohh ke log aise the,
ke Allah ka kalaaM(Torah) sunte,phir isey
'saMajhne ke baad, Khud BADALdete', halanke woh khoob jaante the
(ke Haqeeqat kya hai aur woh kyakar rahe hain)"

(Baqara(2):75)


Nabi(SAW): "TuM pehli uMMato ki
ek ek baalisht aur ek ek haath Ittebaa karoge,
yahan tak ke agar woh kisi Goh ke suraakh Me daakhil hue honge,
tuM 'us Me bhi UNKI Itteba karoge'.

Sahabi(RA): Kya is se Muraad'Yahood wa Nasaara hain?
Nabi(SAW): Haan, bilkul."

(Sahih Bukhari 7320)





EID-e-Milad ki BIDDAT'
ki Taarikh (History) ->



- IRAQ ke sheher MOSUL ka ilaaqaIRBIL ka Badshah,
"MALIK MUZAFFAR ABU SAYEED" ne sabse pehle,

"[Nabi(SAW)ki WAFAAT ke "614 saal BAAD",
Mutabik 625 Hijri Me],
'Eid Milad ki BIDDAT' ko aijaad diya.


Is se Pehle, zaMana is BIDDAT sepaak tha.
Malik Muzaffar,
Milad ki Mehfil Me, jis par


- 100 Ghode,
- 5,000 Bakriyon ka gosht,
- 10,000 Murgiyan,
- 30,000 Halwe ke pede
- 1,00,000 Pyaaliyan,
ka Dastar-Khwaan sajaaya aur
"NAACHNE GAANE wale SOOFIYON"ko bulaya aur
Soofiya ki 'Mehfil-e-SaMaa' Munaqid ki gayi,
jisMe Soofiyon ne ZOHAR se le kar agle Din FAJR tak,
Raat bhar NAACHA, KOODA, JHOOMA aur DHOL peeta.
(jiske liye wo Mashhoor hain)"


(al-Bidaayah wa'l-Nihaayah;
Vol 13, pg 160.
(Ibn Katheer)



"Ahle-Biddat",
apni Biddat ko 'Zinda rakhnekeliye',
Quran ko tak NAHI bakhsha.


Jashne Eid-Milad-un-Nabi(SAW) ki BIDDAT ko ZINDA rakhne ki NaakaM koshish karte hue,

"Surah Yunus(10):58" 

ke alawa kai aur Qurani Aayaton ko bhi Ba-taur Saboot pesh kar, awaaM ko GUMRAH karte hain.


Chand Aayatein pesh hain:

# Surah al-Fath(48):28.


"Wohi hai,
jisne apne Rasool ko Hidayat aurDeen-e-Haqq ataa farMa kar bheja
taake isey taMaaM Adyan parghalib karde.
Aur Allah hi Gawaah kaafi hai."

(Surah as-Saff(61):6)


"Jab Eisa(AS)ne kaha;
.......aur us Rasool ki basharat sunaane wala hun,
jo Mere baad tashreef laa rahehain, jinka naaM AHMAD hai.phir jab wo waazeh nishaaniyan le kar unke paas tashreef le aaye, to woh kehne lage,
'Yeh to khula Jadoo hai'."


# Surah ad-Dhuha(93):11.


"Apne Rabb ki NeMaton kaTazkirah karte rahein."


# Surah at-Tawba(9):128.


"Beshak!
TuMhaare paas, tuM Me se ek Rasool tashreef laaye hain.
TuMhaari Takleef aur Mashaqqat Me padna,
un par Sakht guzarta hai.
Woh tuMhare liye bade Taalib aur Aarzoo-Mand rehte hain.
MoMino ke liye nihayat Shafeeq, be-hadd ReheM farMane wale hain."


# Surah Aal-e-IMran(3):164.


"Allah ka Ehsaan, ke Usne MusalMaano ke liye unhi Me se ek Rasool bheja."


# Surah al-Anbiya(21):107.


"Aur HuM(Allah) ne Aap[Nabi(SAW)]ko,
TaMaaM Jahaanon keliye RehMat bana kar bheja."


In Qur'ani Aayaton Me se, kisi EK Aayat Me bhi,
Pyare Nabi(SAW) ke "YauM-e-Paidaaish" ka zikr NAHIN hai.


Jab ZIKR hi NAHIN hai, phir to'JASHN Manaane' ki baat JAHAALAT hai.






Quran aur Allah ke Deen ko,
'Apne aur apne Bade/Buzurg/Maulviyon ke Zehnon' se SaMajhne ka Nateeja hai ke, JHOOTI Daleelein pesh karke, 'Allah, Rasool(SAW) aurSahaba(RA) par'
BOHTAN BANDHNA aur phir
Siraat-e-MustaqeeM se BHATAKjaana hai.


"Agar woh(log) WAISE IMaan laayein,
jaisa SAHABA(RA) ne IMaan laaya
to phir Waaqi'i HIDAYAT paajayenge."

(Baqara(2):137)


"Aur us se Badh kar ZAALIM kaunhoga,
jo ALLAH par Jhoota BOHTAAN baandhe"


(AnaaM(6):93)


Nabi(SAW)ne farMaya:
Jo shakhs Meri taraf aisi baat Mansoob kare,
jise Maine NAHIN kaha hai,
woh apna Thikana JAHANNUM Me bana le.


(Bukhari 109.)


Nabi(SAW):
Agar tuM, apne bhai ke baare Me woh baat bayan karo,
jo us ke andar Maujood NA ho,
to goya tuMne us par BOHTAAN baandha.


(MusliM 6758)




Wallah,
TEHQEEQ karein!


"Aye IMaan walo!
Agar tuMhare paas koi Fasiq koi Khabar laaye,
to KHOOB TEHQEEQ kar liya karo.
Aisa na ho ke LAA-ILMI Me
tuM kisi QauM ko Nuqsaan pahunchao
aur phir apne kiye par Pachtaate reh jaao"

(Hujraat(49):6)


Kisne Aap ko EID MILAD ke JASHN ka hukM de diya?


"Unhone(Allah ko Chhod kar)
apne UleMa aur Zaahidon ko RABB bana liya hai"

(Tawba(9):31)

(Is Ayat ko sun kar)
Adiyy Ibn HatiM(RA), Nabi(SAW) se farmaya:-"Yahood-wa-Nasara ne to apneUleMa ki kabhi IBAADAT NAHI ki.Phir yeh kyon kaha gaya ke unhone apne UleMa ko RABB banaliya?
Nabi(SAW) ne kaha: 'Unke UleMa ne',
jis cheez ko Halaal qaraar diya, usko unhone Halaal,
Aur jis cheez ho HaraaM kar diya,usko HaraaM hi saMjha.
Yehi inki Ibaadat karna hai"


(TirMizi 3095)


TuM us(Qur'an) ki pairvi karo,
jo tuMhare Rabb ki taraf se utara gaya hai.
Aur BAATIL HAAKIMON aur DOSTON ke peeche MAT chalo.
TuM bahut KAM naseehat qabool karte ho.
> Araf(7):3.

Aur duniya Me 'AKSAR log' aise hain
agar aap inka kehna Maanne lagein,
to wo aapko Allah ki Raah se GUMRAAH kar denge.
> AnaaM(6):116.

FarMa dijiye!
Kya huM tuMhein aise logon se khabardaar kar dein,
jo aaMal ke hisaab se SAKHT KHASAARA paane wale hain?
Yeh woh log hain jinki SAARI Koshishein
Duniya ki zindagi Me hi BARBAAD ho gayi aur woh yeh KHAYAAL karte rahe ke,
'huM bade achche kaaM anjaaM de rahe hain'.
> Kahf(18):103-104.

Abdullah Ibn UMar(RA) farMate hain:
TAMAAM Biddatein GUMRAAHI hain,
agarche "Ba-Zaahir woh, logon ko ACHCHI lagein".


> DaariMi 82.


Nabi(SAW):
Mujh se pehle jitne bhi Anbiya(AS) guzre,
in par WAAJIB tha ke jo bhi Khair-wa-Bhalaai inke liye jaanta tha,
apni uMMat ki us taraf RehnuMaai kare
aur jo bhi Sharr inke liye jaanta tha,
unhe us par Mutanabba(Aagaah) kare.
> MusliM 4882.

Kya Nabi(SAW)ne,
woh taMaaM baatein uMMat ko NAHI batlaayi,
jin par uMMat ko aMal karna tha?

Maine,
Har woh cheez jo Jannat ki taraf LE JAANE wali hai,
aur har woh cheez jo JahannuM se DOOR karne wali hai,
BATLAA di hai.
> Musannnaf Abdur-Razzak 20,100.

Main tuMko aise Raaste(Deen)par chhod kar jaa raha hun,
jis ki Raat uske Din ki tarah ROSHAN hai.
> Musnad AhMad 17,182.

Ab BAAD Me aane wale Logon ne
EID-MILAD/ Mehfil-e-Milad ki surat Me Shariyat ke naaM par BIDDATEIN jaari kar rakhi hai.

Quote:
islam k 73 firke hai aur unsabke aalim hai unke masjid bhi maujud hai.islam k sabhi firke k masjidon me jao aur wahan k aalimon se pucho aur hum ahle hadis k masjid me aake hamaray aalim se bhi pucho.
.
Aur jawab tally karo.tumko pata chal jaega k ahle hadis k jawabat me har masle ka hal sirf quran aur hadis se milega.
.
Baki se saare firke kuch quran ya kuch hadis aur unke haramke fatwebaazi aur apni ijad karda fiqh ki kitab k hawale honge jisme shirk zinakari aur badkari karne ka bhi zikr hoga.

http://islamicleaks.blogspot.in/

ISL http://criticalppp.com/archives/1718AMIC LEAKS

"Jin Logon ne Deen ko khel aur tamasha bana rakha hai, Aise Logon ko chhor do Aur Quran ke zariye_se unko Nasihat karte raho." -Qur'an 6:70-

 94,970

Monday, February 27, 2012

MIRZAAIYYAT AUR HANAFIYAT

Bismillahirrahmanirraheem




AHLE HADITH JAISI PAAK JAMAAT KO QADIYANIAT SE JODNE WAALON SHARM KARO !!!



Isme koi do raaye nahi ke deoband ke ulema e soo hamesha se chillaate aaye hai ki

" mirza ghulam ahmad qadiyani (la) ghair muqallid ahle hadith tha"

sabse pahle ye ilzaam deoband ke ulema maulwi sarfaraz khan shahab safdar ne apni kitab "qalaam ul mufeed pg 186) me lagaaya tha..

Uske baad se unke chele chapaate lagaate aa rahe hain...


Ye bhi ilzaam ham jhelne ke liye taiyyar nahi !!!


Kisi tahreek se chand afraad ka ya kisi afraad ka murtad ho jaana, kya us tahreek ke baatil wa murtad ho jaane ki daleel ban sakti hai ??


Is sawaal ke jawab me ham sabse pahle kitabullah ko pesh karte hain jo taaleem muhammadi makhaz hai,

chunanche taleem quraan ki ruh se hidayaat min-jaanibillah hai, yani allah ki taufeeq se hi koi shakhs hidayat ko qubool karta hai, aur qubool karne ke baad us par qaayem Rahta hai, goya koi firqa ya giroh kisi ko hidaayat yaafta bana sakta hai, na hi use hidaayat par qayam rakh sakta hai,

yahi raaz hai ke insaan din me kam se kam 17 martaba namaz me SIRAAT E MUSTAQEEM ki dua karta hai,


taaleem e quraan par ek nazar daalen to yeh haqiqat wajeh ho jaati hai ke hz nooh (as) ka beta aur hz loot (as) ki biwi KAAFIR they, iska ye matlab hargiz na hoga ke kisi ko ye kahne ka haq mil gaya ke hz nooh (as) aur hz loot (as) buraaiyon ki jadh they..

Naozubillah min zaalik

usse neeche aayen to hz muhammad(sws) ke sahaba kiram ra ke muqaddas giroh ki misaal hamare saamne maujood hai, ke unke imaan ki gawaahi allah ne baar baar quraan me di hai, magar isi giroh me baaz naam ke musalmaan bhi they jo munaafiqeen ke naam se yaad kiye jaate hain....


Muqallideen bhai zara ghaur karen


maaroof muddai nabuwwat mukhtaar bin abdullah jiska daawa tha ke mere paas wahi(reveletion) aati Hai aur main allah ka nabi hun

(fath ul baari jild 6 page 484)


ye khabees maaroof sahabi hz abdullah sakfi ka BETA tha,

kya koi ye baat tasleem karne ke liye taiyyar hai ke mukhtaar ka daawa e nubuwwat, sahabi e rasool ka beta hone ka nateeja hai ??


Mere azeez bhaiyyon fiqah hanafi ke fuzool fatawon ke bajaaye quraan wa sunnat ka bhi mutaala kiya karen

allah ke rasool (sws) ne farmaya:-" anqareeb meri ummat se 30 jhoote kazzaab paida honge jo tamaam ke tamaam nabi hone ka daawa karenge"

(miskaat page 465)


is hadith ko ghaur se padhiye jo aap jaise mutaassib logon ke muh par tamaacha(slap) hai ke allah ke rasool (sws) apni ummat se un logon ki paidaish ka zikr farma rahe hai....

Ye pesangoyi bhi poori ho rahi hai aur islam se aise log paida hue jinhone nubuwwat ka daawa kiya magar aaj tak kisi jaahil se jaahil ne bhi islaam par aitraaz nahi kiya ke musalmaano se jhoote nubuwwat ka daawa karne Waale paida hue hain, lihaaza islaam ki taaleem me koi buniyaadi kami zaroor hai !!!

Kya kisi ne aisa daawa kiya ???


Magar duniya me sirf ek DEOBANDI aisa firqa hai jo in tamaam haqaiq ke bar'ashk ye kahte hue zara bhi sharm mahsoos nahi karta ke MIRZA GHULAM QADIYANI (LA) ka daawa tark taqleed ka nateeja hai....

Bahut afsos ki baat ye hai ke is aitraaz ko karne waale aise afraad bhi hain jinke naam ke saath , mashaallah sheikh ul hadith wa tafseer ka laqab laga hai....


Magar ye aitraaz jhoota hai, kyonki mirza ahmad qadyani (la) hanafi tha,

aur aakhir tak wah apne aapko hanafiyat me hi shumaar karta raha, hanafiyat ki tarah wah bhi tahreef(changes)-e-quraan ka qaayel tha,

aqaid me maturidi aur furu me hanafi tha, albatta MIRZAIYYAT ke baaz makhsoos aqaid ke zaati aktara they jiski wajah se wah ummat e muhammadia se khaarij ho kar kaafir ho gaya tha.....


Aayen iski tafseel qadyaani literature Se mulaheza karen...


MIRZA GHULAM AHMAD QADIYAANI (LA) KA APNA AITRAAF :


hz maulana abu sayyed muhammad hussain bataalwi (rh) ko mukhaatib karte hue mirza ghulam ahmad qadiyani (la) likhta hai:

" imam buzurg abu hanifa rh ne baaz tabieen ko bhi dekha tha aur ' fa'ani fi sabeelillah tha', aiy maulwi muhammad hussain bataalwi sahab aap naraaz na hon aap (ahle hadith) shahabon ko imam buzurg abu hanifa se agar ek zarrah bhi husn zan hota to aap is qadar sabki aur astakhfaaf ke alfaaz istemaal na karte, aapko imam abu hanifa rh ki shaan maaloom nahi, wah ek shajra e aazam aur dusre sab uski shaakhen(branches) hain, uska naam AHLUL RAAYE rakhna ek bhaari khyaanat hai, imam buzurg hz abu hanifa rh ko elawa, kamalaat ilm, aasaar nabwiyah ke astakhraaj masail quraan me maujood they, khuda taala hazrat mujaddid e saani par rahmat kare, unhone apni maktoobaat page 307 me farmaya :-imam e azab sahab ki aane Waale maseeh ke saath astakhraaj masail quraan me ek roohaani munasibat hai"

(ai haq mubahsa ludhiana page 99, roohaani khazain jild 4 page 101)



"imam abu hanifa rh , imam malik rh, imam shaifai, imam ahmad bin hambal se aala they,"

(azaala auhaam page 531, roohani khazain jild 3 page 385)


ghaur kijiye ke ye andaaz e fikr kisi ahle hadith ka ho sakta hai ke wah imam abu hanifa ke ahle raaye hone ki nafi kare aur aimma salasa ke ba'muqaabil imam abu hanifa ko ilm wa fazl aur asaar nabuwwiyah aur quwwat ijtehaadiyah me badh kar qaraar de aur astakhraaj masail me apni roohaani munasibat imam abu hanifa se jode....... NAHI HARGIZ NAHI


Mirza ghulam ahmad qadyani kahta hai ke

" hamara mazhab wahabiyon ke bar'khilaaf hai, hamare buzurg taqleed ko chhodna ek qabahat hai, kyonke har ek shakhs mujtahid nahi hai, zara sa ilm hone se koi muttabe'at ke laayeq nahi ho jaata, kya wah us layeq hai ke saare Muttaqi aur tazkiyah karne walon ki taabedaari se aazaad ho jaaye, quraan shareek ke asraar siwaaye mutahhara aur paak logon ke aur kisi par nahi khole jaate, hamare yahan jo (ahle hadith) aata hai use pahle hanafiyat ka rang chadhaana padhta hai, mere khyaal me ye 4ro mazhab allah taala ka fazal hain aur islam ke waaste ek chaardiwaari(4 sided boundry), allah taala ne islam ki himaayat ke waaste aise aala log paida kiye jo nihaayat muttaqi aur shahab e tazkiyah they, aaj kal log jo bigde hain, uski wajah sirf yahi hai ke imamon ki mutaabiyat(taqleed) chhod di gayi hai,... Khuda taala ko do qism ke log pyaare hai, awwal wah jin ko allah taala ne khud paak kiya aur ilm diya, doam(second) wah jo unki taabedaari karte hain, hamare nazdeek un logon ki taabedaari karne waale bahut acche hain, kyonki unko tazkiyah nafs ata kiya gaya aur rasoollullah(sws) ke zamaane ke qareeb tar ke hain, main ne khud suna .. Hai ke baaz log imam abu hanifa rh ke haq me shakt kalaami karte hain, ye unlogon ki ghalti hai"

(malfuzaat mirza jild 1 page 534, zikr habeeb page 277)


is tahreer ko ghaur se padhen ye kisi tashreeh ki mohtaaz nahi, balki mirza ghulam khud apne muh se TAQLEED ke faayede bayaan karte hue thakta nazar nahi aata....... Balke aajkal awaam me hawa e nafs ka jo marz hai uski buniyaadi wajah mirza tark e taqleed ko bataata hai.... Jiski wajah se wah apni paas aane waale ahle hadith hazraat ko pahle hanafi aur uske baad mirzaayi banaata hai.....



MIRZA GHULAM AHMAD QADYANI KE AWWAL JANANSHEEN HAKEEM NOORUDDIN KI GAWAAHI


" Hz mirza sahab ahle sunnat wal jamaat khaas kar HANAFI Al mazhab they,"

(qalaam ameer ul maroof malfuzaat noor part 1 page 54)



MOLWI MUHAMMAD ALI LAHORI MIRZAAYI KI GAWAAHI:


" hz mirza sahab ibtedaayi se aakhir zindagi tak ala elaan hanafi al mazhab rahe hain"

(tahreek Ahmadiyyat part 1 page 1)



MIRZA BASHEER AHMAD KI GAWAAHI: 


" usoolan aap hamesha apne aapko HANAFI zaahir farmate they, aapne apne liye kisi zamaane me bhi AHLE HADITH ka kaam pasand nahi farmaya"

(seerat ul mahdi jild 2 page 49)



MIRZAAIYON KI FIQAH HANAFI HAI:


Maaroof mirzaayi aalim murtaza khan hasan BA likhta hai ke :-" ham fiqah ko bhi maante hain aur fuqaha e azam ki dil se qadr karte hain aur unke ijtehaad aur tafaqqah ki qadr karte hain, ham bil'khusoos hz IMAM ABU HANIFA ki fiqah par amal paira hain, isi ki hidayat hamare imam hazrat MIRZA GHULAM AHMAD QADIYANI sahab ne farmaayi hai"


(mujaddid zamaana ba'jawab do nabi page 217)


" suniye ham log fiqah ki izzat karte hain fiqah ko khud maante hain aur fuqaha ko taajeed aur qadr ki nigaahon se dekhte hain, fuqaha jinhone quraan wa hadith se masail ka istanbaat kiya hai hamare shukriyah ki mustahiq hain, hz imam abu hanifa ko ham Imam e azam maante hain aur unki fiqah par amal karte hain"


(mujaddid e zamaana ba'jawab do nabi page 123)



MIRZA GHULAM AHMAD QADIYANI KI AHLE HADITH SE NAFRAT:



"Mera dil un logon se kabhi raazi nahi huwa aur mujhe kabhi ye khwahish nahin hoti ke mujhe WAHABI kaha jaaye aur mera naam kisi (qaadyani muwarrikh ki) kitab me WAHABI na niklega, main un (ahle hadith) ki majlison me baithta raha hun, hamesha laffaazi ki boo aati rahi,"

(malfuzaat mirza jild 2 page 515)


" wahabi, hazrat muhammad(sws) ki azmat nahi samjhta, wah bhi khuda se door hai, unhone bhi deen ko kharaab kar diya hai, jab kisi nabi ya wali ka zikr aa jaawe to chilla uthte hai, ke unko ham par kya fazilat hai?"

( malfuzaat mirza jild 3 page 160)


" mushrik bhi sacchi muhabbat hz muhammad(sws) se nahi rakh sakta aur aisa hi WAHABI bhi nahi kar sakta, ye musalmaano ke aaryah hain, unme roohaaniyat nahi hai, khuda taala aur uske Sacche rasool se sacchi muhabbat nahi hai"

(haashiya malfuzaat mirza jild 3 page 161)


" us jagah un logon par shakht afsos aata hai jo kahte hain, ham AHLE HADITH hain"

(tohfa gondowiyah page 78)...



HANAFI ULEMA KI SHAHADAT KE MIRZA GHULAM AHMAD QADIYANI HANAFI THA:



Hindu mazhab ko tark karke islam me daakhil hone waale MAULANA GHAZI AHMAD sahab ne apni swaaneh hayaat likhi hai.... Badi dilchasp aur maalumaati kitab hai, jisme unhone apne islam qubool karne ke waqeya aur phir us raah me aane waali rukawaton ka zikr tafseel se kiya hai

apni isteqaamat aur masaib wa aalaam ka zikr bhi kiya hai, acche padhe likhe aur dars e nizaami ke faariqh tahseel aur government college bophaal kalan zila chakwaal ke principal bhi rahe hain aur faisal university islamabad ke vice chancellor bhi hain


isi (80) ke ashre me lag bhag punjab university lahore ne (BA) ke exams ke silsile me unhen taaleem ul islam College ka naazim e imtehaan muqarrar kiya... Wahan unki MIRZA NAASIR AHMAD (mirza ghulam ahmad qadyani ka pota aur is daur ka mirzaiyon ka khalifa) se bhi mulaaqaat hui, jisme mazhabi tabaadla khyaal bhi huwa, ghaazi sahab farmaate hain

" taqriban nisf(half) ghante isi guftugu me ghuzar gaya toh maine kaha: janab kaafi waqt ghuzar chuka hai, neeche bahut se mulaaqaati aapke intezaar me baithe hain, main rukhsat chahta hun, albatta agar aap munaasib khyaal karen aur ghustakhi na samjhen toh ek taalib e ilm ki haisiyat se ek sawaal daryaaft karna chahta hun,.... Naasir sahab ne khus dili se ijaazat de di...... Maine arz kiya..... Maine mirza sahab ki tahreer padhi hai ke:-"main aur meri jamaat ke afraad fiqhi maslak me imam abu hanifa ke pairokaar hain, naasir sahab main bhi hanafi maslak se talluq rakhta hun,... 

Nasir sahab ne izhaar musarrat farmaya:-" maine arz kiya ke mirza sahab to aapke khyaal Ke mutaabik mansab e nubuwwat par sarfaraaz they, kya ye amr mansab e nubuwwat ki shaan hai ke ek nabi ek ummati ke fiqhi maslak ka pairokaar aur muqallid ho kya ye muqaam nubuwwat ki tauheen nahi??

Naasir sahab ne farmaya is sawaal ka jawaab bhi kisi dusri majlis me tafseel ke saath dunga !"


( kufr ke andheron se noor e islam tak page 93 matbua al maktaba aalmiyah 1985)


ghaazi sahab ke sawaal me waqai maqooliyat hai... Is sawaal ke jawab me aaj bhi qadyani bagalen jhaankne lagte hain..


Peer maher ali shah godwi ke mureed muhammad hayaat wagerah likhte hain ke

" unke aaba wa ajdaad hanafi al mazhab musalman they aur khud mirza sahab bhi apni poori zindagi me unhi ke qadam ba qadam chalte rahe, us waqt tak mirza sahab ke aqaid wahi they jo ek sahih aqeedah sunni musalmaan ke hone chahiye"

( saif chishtiyaai taba 1981)

haaji nawabuddeen godwi likta hai ke


" jahan tak maalum ho saka hai unke Aaba wa ajdaad hanafi mazhab musalmaan they aur khud mirza sahab bhi apni poori zindagi me unhi ke qadam ba qadam chalte rahe "

(fitna mirzaiyyat page 150)




HANAFIYON KA AITRAAZ:



Hanafi maulana jhangwi ka kahna hai

"agar mirza ghulam ahmad qadiyani hanafi hota toh nubuwwat ka daawa na karta, yaqinan uska daawa nubuwwat fiqah hanafi aur taqleed se baghaawat ka nateeja hai, agaq imam shahab ki taqleed ka haar apne gale me saja leta to dawa e nubuwwat na karta"


(tohfa ahle hadith page 88)


JAWAB:


1- Bila shubah imam abu hanifa ke nazdeek dawa e nubuwwat kufr hai..

Magar mere bhai aqeeda khtatm e nubuwwat aqaid se hai, furu se nahi, jo aap darmiyaan me taqleed ko ghaseet laayen hain aur ham pahle arz kar chuke hain ke aqaid me aap bhi TAQLEED ke qayel nahi, 

hamara toh yah daawa hai ke furu me wah aapka bhai hai..


2- lekin ye baat bhi apni jagah par musallam haqeeqat hai ke MIRZA GHULAM AHMAD QADIYANI ne jo raasta apnaaya hai usko hamwaar karne waale aapke fuqaha aur baani DAARUL ULOOM DEOBAND they


Mulla ali qaari hanafi hadith " la nabi baa'di" ka maana bayaan karte hue likhte hain

" main kahta hun ke iske saath aan hazrat muhammad(sws) ka farmaana ke agar beta zinda hota toh nabi hota aur usi tarah aap(sws) ka ye irshaad ke 

'main nabi na hota toh umar nabi hota' 

ke maane hain ke aap ki itteba me nabi hota aur ye aayat khaatim ul nabiyyeen ke manaafi nahi, kyonke aayat ka maana hai ke

' aan hazrat muhammad(sws) ke baad koi aisa nabi nahi aa sakta jo aapki shariat ko mansookh karde aur aap(sws) ki ummat se na ho "


(mauju'aat kabeer page 100)


yahi baat fiqah hanafi ki maaroof kitab durre mukhtar ke haashiya tahtaawi jild 1 page 41 me kahi gayi hai


(ba'hawala taa'liqaat e raza page 36, 193, maulwi ahmad raza khan taba 1982 markazi majlis e raza lahore)


aal e deoband ke Baani qasim ali nanotwi likhte hain

" aawaam ke khayaal me to rasoollullah(sws) ka khaatim ul ambiya hona ke maane hain ke 

' aapka zamaana ambiya e saabiq ke zamaane ke baad aur aap sab me aakhir hain, magar ahle faham par roshan hoga ke taqdam wa taakhir zamaane me ba'zaat kuch fazeelat nahi, phir maqaam mudah hai

' wala kin rasoollullah khatimul nabiyyeen '

farmaana is soorat me kyon na kar ho sakta hai "

(tahzeerun naas page 3)

" agar bil'farz baad zamaana nabwi(sws) bhi koi nabi paida huwa toh bhi khaatimiyat muhammadi me kuch farq na aayega"

(page 28)


is hawaale se maalum huwa ke jis seedhi(ladder) par mirza ghulam ahmad qadiyaani chadha hai, usko taiyyar karne waale hanafiyat ke naam nihaad fuqaha aur aal e deoband ke buzurg they,

jo ghaaliban daawa e nubuwwat karna chaahte they magar munaasib maahaul mayassar na hone ki wajah se parwaan na chadha sake, jaise baad me ek hanafi MIRZA GHULAM AHMAD ne takmeel tak pahunchaaya....



KYA MIRZA GHULAM AHMAD QADIYANI KA NIKAH MIYAN SAHAB MARHOOM NE PADHAAYA ?


Hanafiyoon ka kahna hai ke

maulwi ismael kahta hai ke:-" us(mirza) ka nikah sayyed nazeer hussain dehlawi ghair muqallid aalim ne padhaaya tha"

(tohfa ahle hadith page 89)


JAWAB:


1- Is baat ke raawi qaadyaani hain, kisi musalman muwarrkh ne is baat ko bayaan nahi kiya, agar ismael me himmat hai toh suboot de, warna qaadyaani giroh par yaqeen na karen, ke faasik ki khabar ki tahqeeq karna hukm e quraani hai

2- mirza qadiyani ki 2 shaadiyan hui thi, pahli biwi maaroof hanafi gharaane ki chasm o chiraagh thi,

(raayees qadiyaan baab 80 me tafseel me maujood hai)

dusri shaadi delhi me hui thi, uske baare me qadyani muwarrkeen mutaffiq hain ke ye ahle hadith ki ladki thi, aur unhone miyan sahab se nikaah padhaaya, magar iski tasdeeq kisi musalmaan muarrikh se saabit nahi, sirf qadiyani maakhaz hai,

bil'farz agar tasleem bhi kar liya Jaaye toh ye nikah mirza ghulam ahmad qadiyani ke MURTAD hone se pahle huwa tha,

maulana rafeeq dalaawi ne danke ki chhot se likha hai ke

" us waqt mirza par kisi ne kufr ka fatawa nahi lagaaya tha"

(rayees qadiyaan jild 1 baab 22 page 86)


2- kisi ka nikah padhaane se ye kab laazim aata hai ke wah aur nikah padhaane waala dono ek hi firqe aur giroh se talluq rakhte hain, aur unke aqaid yaksa hain


kya rasoollullah(sws) ka nikah hz khadeeja ra ke saath ABU TAALIB ne nahi padhaaya tha ??

Toh kya usse abu taalib ka musalman hona saabit ho jaayega...


Hanafi maulwion se qasaman poochta jaata hai ke :-" aapne jis qadr nikah padhaayen hain, unme koi ghair deobandi na tha"

kya aap nikah padhaane se pahle pooch lete hain ke, bhai ! Aap deobandi hain ya barelwi wagerah......


DEEGAR MASAIL:


Inke elawa hanafi hazraat in masail se bhi saabit karna chahte hain ki qadyani , ghair muqallid tha


" mirza Ghulam ahmad qadiyaani, 8 rakat tarawih, juraabon par masah, seena par haath baandhne ke qaayel tha"

(tohfa ahle hadith page 89)


JAWAB:


1- Goya inke elawa baaqi hazaaron masail me pakka hanafi tha., aapne in chand masail ki nishaandehi karke awaam ko mughaalta diya hai,

warna mirzaayi toh saaf kahte hain ke

" fiqah ahmadiya me aam mudwwin fiqh hanafi se baaz umoor me ikhtelaaf kiya gaya hai, ye ikhtelaaf fiqh hanafi ke usoolon se baahir nahi, pas jis tarah hazrat imam abu hanifa rh se aapke baaz shargirdon maslan hz abu yousuf rh ya hz imam muhammad ka ikhtelaaf fiqh hanafi ke daayerah se baaher nahin le jaata aur unke is ikhtelaaf ko fiqh hanafi ki mukhaalifat nahi samjha jaata, usi tarah fiqh ahmadiyyah ka baaz umoor me ikhtelaaf fiqh hanafi ke mukhaalif qaraar nahi diya ja sakta, khususan jabke ye ikhtelaaf unhi usoolon par mabni hai jinhen fuqaha e hanafi tasleem karte hain, kyonki fiqh Ahmadiyyah ke wahi makhaz hain jo fiqh hanafi ke hain "

(fiqh ahmadiyyah part 1 page 15, mustakmal ahkaam shakhsiya)


lijiye janab qissa hi saara saaf ho gaya, mirzaiyon aur hanafiyon ka usool par intefaaq wa ijtehaad saabit ho gaya......



ALLAH HAMEN HAQ BAAT KAHNE AUR US PAR AMAL KARNE KI TAUFEEQ DE...... Ameen

Posted by MD.UMAIR SALAFI at Monday, February 27, 2012 0 comments 

 

Saturday, February 25, 2012

HINDUSTAN ME TAHREEK-E-AHLE HADITH, KAB AUR KAISE???

Bismillahirrahmanirraheem



BARR-E-SAGHEER (HIND) ME AHLUL HADITH KI AAMAD



Is par kuch likhne se pahle ye zarurat mahsoos hoti hai ke is mauzu(topic) par DEOBANDI maktab e fikar ka kya kahna hai...


Maulana asad madni deobandi farmate hain:-" barre sagheer ki aalmi wa shikaafati taareekh se mamooli waqeyaat rakhne waale bhi jaante hai ke "92 hijri" me iraq ke governor ke huqm par islami fauj MUHAMMAD BIN QASIM Ki sarparasti me SINDH pahunchi aur 3 saal jedo jehad ke nateeje me "95 hijri" me sindh ka poora ilaaqa islam ke zer e nigra me aa gaya, chunke un hazraat ka talluq iraaq se tha, isliye iraq "fiqh" hi ke haamil they, us waqt se aaj tak hamesha sindh iraaqi madarsah fikr aur fiqah hanafi ka bol bola raha hai, uske baad 4th sadi hijri me " MEHMUD GHAZNAWI" ne lahore aur uske mazafaat ko apni qalam ru me daakhil karke islami hukumat ko sindh se lahore tak wasi(expand) kar diya , baad 589 hijri me Sultan ghauri ke zamaana me islami saltunate delhi tak wasi ho gayi aur us waqt se 1273 hijri tak poore hind me musalmano hi ki huqumat rahi, is taweel muddat ki taareekh padh jaayen, hanafi hukmaran ke elawa koi aur hukmaran aap ko nahi milega"

( aqtabas khubba sadaarat maulana asad madni deobandi, khususi shumarah haft rozah 11/5/2001)


ab ham zaroori samjhte hain ki iska khulasa ho ki is tahrir me kahan tak sach aur jhoot chhupa hai


maulana asad madni deobandi ke mazkoorah bayan ki sadaqat aur ilmi haisiyat jaanne ke liye, neeche diye gaye umoor ko ghaur se padhen


1- imam abu hanifa ki paidaish(birth) 80 hijri me hui, 

maulana asad madni ke mutabik muhammad bin qasim 92 hijri me apni fauj ke saath hindustan tashreef laaye, yaani us waqt imam abu hanifa ki umar(age) 12 saal thi,

kya us waqt hanafi fiqah wa maslak tashkeel paakar raaij ho chuka tha??

Khud hanafion ki kitab "seeratul noman" ne Hanafi maslak ki tashkeel 120 hijri bataayi hai, jab ke shah waliullah aur deegar ahle ilm wa tahqeeq ne aimma arba ki taqleed ke riwaaj ka daur 4th sadi hijri me bataaya gaya hai, yani 400 saal baad...


Maulana madni ko aitraaf hai ke hanafi madarsah fikr wa maslak ka talluq makka wa madeena se nahi,

shahab e wahi(sws) aur aapke jaan nisaar unka amoomi markaz iraaq tha ya hejaz ??

A)- iraaq se toh rafziyat, kharjiyat, qadariyat jaise fitne uthe, mukhtar sakfi jaise jhoote kazzab paida hue jinhone nubuwwat ka dawa kiya, aur aap(sws) ki pesangoi(prophecy) ke mutabik fitno ki sar zameen hai !!!


B)- Muhammad bin qasim se pahle bhi musalman hindustan aaye, kam o besh 20 sahaba kiram ke naam taareekh me mahfooz hain jo hindustan tashreef laaye....

( ghazi azeez ki kitab mulaheza farmaye, nez muhaddis maulana mauhammad rayees nadwi ki ki kitab " zameer ka bahraan" page 138 unwaan ahad farooqui me fatah Sindh wa hind aur uske qabl ke chand page mulaheza farmaayen, jinme ghazwa e hind se mutaallik bashaarat nabwi(sws) ka zikr hai aur sahaba kiram ka hindustan aane ka shauq aur hindustan tashreef laane ke hawaalaat mazkoor hain )

kya we bhi hanafi madarsa fikr ke haamil they ?

Jabke us waqt imam abu hanifa rh paida bhi nahi hue they !!!


Mashoor arab siyaah bashaari muqaddasi jo 375 hijri me hindustan aaya tha,

apni kitab " ahsanul taqaseem fi ma'rfatah al qaleem" me sindh ke mashoor shaher mansoorah ke haal me likhta hai

" yahan ke zimmi(non muslim) but parast log hain, aur musalmano me aksar AHLE HADITH hai"

(ham ahle hadith kyon hain ? Page no 56, ba'hawala tareekh sindh jild 2 page 124)


mazkoorah dalail se ek page pahle sahab e kitab " ham ahle hadith kyon hain" ki tasreeh nihaayat mufeed hai.. Mulahez ho..


Allama abu mansoor abdul qaahir bin tahir tameemi al baghdadi (429 hijri) likhte Hain:

" yani ye baad bilkul saaf hai ke room(rome), zazeerah sham(syria), aur azarbaijaan ki sarhadon ke tamam musalman baashinde mazhab AHLE HADITH par kaam zan hain, aur isi tarah Africa, andulus(spain), aur baher maghrib aur saahil yemen ki tamam sarhadon ke musalman bashinde bhi AHLE HADITH hi hain, lekin maawara un nahar ki sarhadon jo turkey aur china ke saamne hai (wahan ke baashinde) do fareeq hain, ya toh shafiyyah hain ya ahnaaf, aur ye tamaam (ahle hadith, shafiya, ahnaaf) qadariyyah aur ahle bidat par laanat karte hain "

(ba'hawal usooluddeen page 317)



waajeh ho ke mashoor mawarrikh e islam abul falah abdul haiy bin hammad (1089 hijri) farmate hain :-" azar baijaan ko hz mugheerah bin shoibah ne 22 hijri me fatah kiya, tarablus ko hazra amr bin al aas ne bhi 22 hijri me fatah kiya"

(ba'hawala sazraat ul zahab fi akhbaar man zahab jild 1 page 32)

" aqleem andulus(spain) ko hz moosa bin Naseer ke khaadim taariq bin ziyad rh ne 92 hijri me fatah kiya"

(ba'hawala shuzraat ul mazhab jild 1 page 99)

"aqleem africa ko hz abdullah bin saad ra ne 27 hijri me fatah kiya"

(shuzraat al mazhab jild 1 page 36)

"damishq(damaskus) shaam ko hz abu ubaida ra aur hz khalid bin waleed ra ne 14 hijri me fatah kiya"

( sazraat ul mazhab jild 1 page 26)

iske baad haasil qalaam ke unwaan par likhte hain:-" isse saaf zahir hai ke mazkoorah bila tamaam ilaaqe sahaba kiram ra ke haathon pahli sadi hijri me fatah ho chuke they, un ilaaqon me mazhab AHLE HADITH ka charchah bhi unhi faateheen sahaba kiram ra ki mahnat ka nateeja tha, sahaba kiram ne un ilaaqon me wahi mazhab (ahle hadith) pahlaaya jo unhone nabi e rahmat imam ul ambiya hz muhammad (sws) se seekha tha, nez ye bhi roz roshan ki tarah saaf hai ke mazhab e AHLE HADITH , shafiya aur hanafiya ke elawa ek mustaqal maktab e fikr hai "

(ham ahle Hadith kyoun hai ? Page no 55-56)


mazkoorah dono hawalon se ye dawa ghalat saabit huwa ke ahle hadith baad ki paidawaar hain,

nez maulana asad madni deobandi ka dawa bhi baatil huwa ke hindustan me islam ki ibteda iraq madarsa fikr se hui...


Maulana madni ghaur farmaayen ke muhammad bin qasim rh ko kashi ki zarurat kyon padhi ??

Tareekh bataati hai ke musalmaan taajiron ko hindustani hukumat pareshaan karti, tax lagaati aur giraftaar karti thi, nez ye bhi manqool hai ke junoobi hind ki baaz muslim bewaaon ko hindustani hukumat ne rok liya tha, mazkoorah fauj kashi ka yahi sabab(wajah) bani,

goya musalman taajiron aur afraad hindustan me pahle pahle se they, jinki bewaain thin, kya ye sab iraaqi madarsa e fikr ke haamil they ?

Muhammad bin qasim rh ki fauj kashi ke waqt imam abu hanifa daur taalib e ilmi ka tha, 

deegar aimma (imam shafai, malik, hambal) toh paida bhi nahi huwe they, us waqt Taqleed ka riwaj wa ghumaan bhi na tha, jo musalman they sabke sab mutabbe kitab wa sunnat they, usi ke daee wa muballigh they, ba'alfaz deegar sirf AHLE HADITH they, aur tareekh kaar ne saraahat farmayi hai ke hindustan me bhi shuruaati 3 ya 3+1/2 sadi yani 350 saal me AHLE HADITHON ka ghalbah tha...


Maulana madni ne mehmud ghaznawi aur muhammad ghuri ko fiqh hanafi ka paaband bataaya hai, jab ke is baat par ikhtelaaf hai aur kam se kam mehmud ghaznawi ke mutaallik to ye amr saath hai ke wah ahle hadith nahi they

qazi muhammad aslam likhte hain:-" mehmud ghaznawi ke baare me ye mashoor hai ke wah hanafi nahi tha, jaisa ke shahab e tareekh farastah ka bhi yahi khyaal hai, balke wah khaalis kitab wa sunnat ka alambardaar tha"

(tahreek ahle hadith, tareekh ke aine me page 141)


qazi aslam ne mazkoorah ibaarat ke baad iran, turkistaan, mawar un nahar wagerah se aane waale faateheen ka hanafi maslak Hona bataya hai, unme ghauri khaandaan bhi they,

lekin jahan tak sahabuddeen muhammad ghauri ka talluq hai unke mutaallik muwarrikheen e islam akbar shah najeebabaadi likhte hain:


" isi ka nateeja tha ke sultan sahabuddeen ghauri aur uska bada bhai dono kitab wa sunnat ke muttabe aur paaband they"

(tareekh zawaal e millat islamiya page 131)

ek page pahle ghaznawi khaandaan ke zamaane ke hindustan ka zikr hai,

darmiyan ki ye ibarat mulaheza farmaayen

" usi zamaana yani 5wi sadi ke shuru me fiqah hanafi ki sabse pahli kitab qudoori ahmad bin muhammad bin ahamad baghdadi ne likhi, ( muhaqqieen san taaleef 328 hijri bataate hain) lekin hindustan aur punjab abhi tak fiqhi iktelaafaat se be khabar tha"

(tareekh zawaal e millat islamiya page 130)


maulana madni ne dawa kiya hai ke:-" 589 hijri me sultan ghuri ke zamaane me islami sultanate delhi tak wasi hogayi aur us waqt se lekar 1273 hijri tak poore Hind me musalmanon hi ki huqumat rahi, is taweel muddat ki taareekh padh jaaye hanafi hukmaraano ke elawa koi aur hukmaran nahi milega"


" hanfi ke elawa koi aur hukmaran nahi milega"

ye jumla saraasar hath dharmi hai ya phir taareekh(history) se na aashnaayi


ye durust hai ke aksar hukmaran aise hi they, aur ye baat qaabil e fakhr nahi qaabil e afsos hai,

maulana madni jise ba'taur fakhr bayaan kar rahe hain wah hindustaani tareekh ka almiyah hai....

Balke ye zikr karna chahiye ke hanafi hukmaraani ke zamaane me rasoollullah(sws) ki sunnat wa hadith ka riwaaj farogh na ho saka ( har daur me ahle haq wa muhaddiseen maujood rahe)...


Akbar shah najeeba baadi ki tareekh zawaal padhiye toh hindustan me hadith ki bechaargi aur jahal taqleed ke ghalbe se musalmaano ko hone waale taareekhi nuksaanaat ka andaaza lagaaya ja sakta hai...


Maulana madni se sawaal hai

" hanafi hukmarano ke elawa koi nahi Milega"

ke daawe se kya raafziyat se taal meil ka aitraaf kiya ja raha hai ??

Hindustan ki baaz riyaasaton ke raafzi hukmaraan (aur bataya jaata hai ke humayun bhi raafziyat ki taraf maiel tha) kiya shia hone ke saath hanafi bhi they ??


Akbar shah najeeba badi likhte hain:-" aakhar badshah akbar ki la'mazhabi, musalmano ki aam jihaalat, umra e darbaar ki khaah talbi wa shah parasti ne ek naya mazhab 985 hijri me jaari karaaya, jisa ka naam DEEN E ILAAHI rakha gaya"

(tareekh zawaal page 148-149)


deen e ilaahi ke saaye me islami ahkaamaat ki kis tarah mitti paleed ki gayi taareekh me mahfooz hai.....

Kya maulana madni akbar ke is kaarnaame ko " HANAFI KAARNAAMA" tasleem karte hain ??


Akbar shah najeeba badi 8wi sadi hijri ke hindustan ki tasweer pesh karte hue likhte hain:

" hindustan ka islam abhi tak khuraasan(persia) hi ke islam ka ek bigda hua ashk tha, yahan na iraq wa shaam wa hejaz ke Aalim e deen aur muballgheen kitab wa sunnat ko aane ka mauqa mila tha, aur na samarkand wa bukhaara ke ulema ka yahan ghuzar huwa tha...... Jo musalmaan hindustan me faatihaana haisiyat se daakhil hokar haakimaana zindagi basar kar rahe they wah KHUD ILM HADITH SE NA'WAQIF aur deeni maalumaat me bilkul adhure they, jo hindustani naye muslim (converted) they , wah aajkal ke agra, mathura ki taraf rahne waale makaano ki tarah musalmaan toh they magar haqiqat islam aur taalimaat islamiyah se be'khabar they, isliye ke quran wa hadith ke seekhne, padhne aur samjhne ki zarurat wa ahmiyat se toh khuraasani, afghaani musalman bhi abhi tak na samjh they,..... Us zamaane ke hindustani musalmaano ki mazhabi haalat ka andaaza karne ke liye ek misri (egyptian) aalim shamshuddeen turk 708 hijri me sultan ala uddeen khilji ke ahad par aaye they,

ziya barni ki tahreer ka haasil matlab ba'taur khulaasa apne alfaaz me Darj karta hun jo is tarah hai

" ek be nazeer muhaddis aur aalim jinko shamsuddeen turk kahte they, misr(egypt) se hadith ki 400 kitaben le kar multaan aaye they, aur multaan se delhi jaane ka iraada rakhte they, unhone jab ye baat suni ke hindustan ka baadshah jama masjid me jumah ki namaz padhne nahi aata toh wah bahut ranjeedah hue aur shaher delhi ke halaat sun kar multaan hi se misr ki taraf waapas chale gaye... Wapas jaane se pahle unhone ek khat ya risaala likh kar sultan ala ud deen khilji baadshah delhi ke baad rawaana kiya usme likha tha:- main misr se delhi ka iraada karke chala tha ke delhi me qayaam karke ilm hadith ki ishaat delhi me karunga aur mahaz khuda (aur rasool) ki khusnoodi ke liye aaya tha ke logon ko ilm hadith ki taraf mutawajjah karke khyaanat pesha maulwion aur bad'diyaanat aalimon ki riwayaaton se nijaat dilwaaun, lekin chunke aap khud hi namaz nahi padhte aur namaz jumah Bhi ada nahi karte, lihaaza main multan hi se wapas ja raha hun, maine suna hai ke aapke shaher me hadith e nabwi par koi amal nahi karta, main hairaan hun ke wah shaher jis me hadith nabawi hote hue dusre logon ki riwayaton par amal karte hai tabaah kyon nahi ho jaata, aur azaab e ilaahi us par kynn naazil nahi hota, maine suna hai ke aapke shaher me siyah wa bad'bakht maulwi fatawe aur na'maqool riwayaton ki kitaaben khole hue masjidon me baithe rahte hain, musalmaano ke haq ko bhi baatil karte aur khud bhi ghaarat hote hain"

phir iske baad akbar shah najeeba badi farmate hain:-" sultan alauddeen ke zamaane me kitab wa sunnat ki ishaat ka koi intezaam hindustan me na huwa aur mazkoorah be'ilm afghani wa khorasani baap daada ki maraasim aur chand door azkaar aur be'haasil fiqhi maslon aur jaahilaana fatawon ki waaqfiyat ka naam ilm e deen aur hinduon, aatish paraston aur musalmanon ki rasmon ke Majmuon ki hifaazat karne waale maraasim paraston ka naam ulema e deen raha, agar ittefaaqan khuda ka koi nek banda faham wa faraasat aur kitab wa sunnat ki taraf tawajjoh dilaata toh wah ulema e soo aur bad'mazhab logon me shumaar hokar ruswa hota aur jaahil baadshahon ki taaqat iske kuchal daalne aur aaba parast maulwion ka asar uske zaleel karne par musta'ad nazar aata"


(tareekh zawaal millat islamiyyah page 127-139)


kya maulana asad madni aise hi hukmarano par fakhr kar rahe hain ??

Aur aisa bol kar unhi hukmarano ki sunnat ko zinda karna chahte hain ??


8wi sadi me sultan muhammad tughlak ne takht nasheeni ke baad kitab wa sunnat ki ishaat ka hatta la'makaan ehtemaam kiya, wah khud bhi muttabe kitab wa sunnat tha,

akbar shah najeeba baadi uske kaarnaamon ka mukhtasar zikr karke farmate hai:-" us ba'khuda aur roshan khyaal aur muttabe kitab wa sunnat sultan ne jab shirkiya wa bidatiyah Maraasim ke khilaaf koshihen ki toh tamaam aalim numa jaahil aur muslim numa bad'deen log uski mukhaalifat par kamar bastah ho gaye, aur us sabse bahtar sultaan ko badnaam karne aur uske tamaam bane hue kaamon ko bigaadne ke liye maraasim parasat subehdaaron, aaba parast molvion aur nalayeq munshion ne mutaffiq hokar aur bahut se khaankaah nasheeno ko bhi apni shaazish me shareek karke sindh ke registaan(desert) me uska aur uski aulaad ka khaatma kiya aur uske roshan khayaal aur wazeer ko delhi ke qareeb bedardi se qatal karke itminaan ka saans liya"

(iska nateeja aur tafseel jaanne ke liye dekhiye tareekh zawaal page 140-142, aur kitab " ainah haqeeqiyat nama" akbar shah najeeba baadi)


yani muhammad bin tughlak hanafi hukmaran nahi they, unke khilaaf baghaawat hui, jaise ki aaj ke hanafi ulema ahle hadithon ke liye aidi choti ka zor lagaaye hain.... Taake sunnat e rasool ka bol baala na ho sake, aur Aaba wa akaabir parasti ka kaarobaar jaari rahe,

us waqt bhi muqallideen aur soofiya ko ishaat kitab wa sunnat bardaasht nahi hui aur aaj bhi unko ye dawat bardaasht nahi....


Isme koi shaq wa shubah nahi ke hindustan ke aksar hukmaran hanafi rahe ( kaise rahe aur kya asaraat rahe uska andaaza acchi tarah lagaaya ja sakta hai), aur ye bhi ek haqiqat hai ke unke darbaaron me aise ulema aur giroh ko taqarrub akhtiyaar haasil rahe, jaise maulana asad madni hain, aur jaise unhone INDIAN CONGRESS ki baargaah ya darbaar me khushnoodi haasil rahi hai,...



Muhaqqiqeen ke mutabik hanafiyat ka parchaar hukumaton ke zariye huwa ( daleelon aur daawat ke zariye nahi)........... AUR YAHI AFSOS KI BAAT HAI

Posted by MD.UMAIR SALAFI at Saturday, February 25, 2012 0 comments 

 

AURAT KA MAQAAM (STATUS OF WOMENS) IN ISLAM

Bismillahirrahmanirraheem



AURAT KA MAQAAM (STATUS OF WOMENS) IN ISLAM:



BETI (DAUGHTERS) KI FAZEELAT:



Maa ka jo darja hai usko bayaan karne ki zarurat nahi kyonki sab jaante hain ki maa ka darja bahut buland hai

aurat ka ek aur kirdaar (role) beti ki soorat me hai, ye tareekhi(historic) haqiqat hai ke islam se pahle aur islam ke baad ghair muslim(non muslim) muashre me ladki aur beti ke wajood ko accha nahi samjha gaya, balke unko zinda dafan kar dene, paida hote hi khatm kar dene aur unki paidaish par afsos mahsoos karne ke waaqeyaat tareekh ke panno(pages) par bikhre pade hain,

quran majeed ne intehaai purzor andaz me betiyon ki is zinda dargori(dafan) ke khilaaf aawaaz buland ki ke , qayamat ke din ye sawaal zaroor hoga ke betiyon ko kis jurm me maara gaya tha...

Irshaad rabbani hai

" aur jab zinda dafan ki jaane waali ladki se poocha jaayega ke wah kis gunah ki paadaash me maari gayi"



(surah takweer ayat 5-8)


betion ko devta'on ko bali (nazr) par bhent chadhaaya jaata tha...

Quraan ne usko barbaadi ka tareeqa bataaya.

" aur isi tarah bahut se mushrikon ke liye unke shareekon ne apni aulaad ke qatal ko khushnuwa bana diya hai, taake unko halaakat me mubtala karen aur inpar unke deen ko mushtabah bana den"

(surah anaam 137)

quran majeed ne aise logon ko nafsiyaati bimari ka khulaasa kiya hai, jinko bachi(betiyon) ki paidaish ki khabar milti hai toh gham wa ghusse se unke chehre siyaah(black) jo jaate hain aur beti ki paidaish ki khushkhabri par bajaaye khushi ke kudte rahte hain, aur unki samjh me nahi aata ke wah kiya karen, is zillat ko bardaasht karen ya phir usko zameen me dafan kar den

is bimari ke baare me allah ka irshaad hai

" aur jab inme se kisi ko beti ki khushkhabri di jaati hai toh uska chehra siyah ho jaata hai aur ghusse ke ghoont peeta hai, wah logon se is Khuskhabri ki takleef ki wajah se chhupta firta hai,(sochta hai) ke zillat ke saath beti ko liye rahe ya mitti me daba de"

(Quraan)


islam ne in betiyon ko bajaaye aar wa sharm ke jannat ke hasil karne ka sabab bana diya hai

sahih hadith me hai

" in bachhon ke baare me jis shakhs ki kuch bhi aazmaish ki gayi aur usne inse accha sulook kiya toh ye bacchiyan uske liye jahannum se hijaab ban jaayengi"

(tirmizi)


ek aur riwayat ke mutabik qayamat ke din rasoollullah sallaho alaihi wasallam(pbuh) se ek aisa shakhs intehaai qareeb hoga jisne do bacchon ki parwarish aur tarbiyat ki ho


tirmiz ki hadith me hai ke jisne 3 bahno aur betiyon ya do bahno aur betiyon ki umdah taur par parwarish ki toh jannat uski hogi..

Irshaad hai

" jisne 3 betiyon ya 3 bahno ya do bahno ya do betiyon ki parwarish ki, unko tahzeeb sikhaayi, unse accha bartaao kiya, toh uske liye jannat hai"

(tirmizi)

ek aur riwayaat me Saaf taur par ye alfaaz hai ke jis shakhs ke ghar me beti hui phir usne usko zinda dafan nahi kiya, unko zaleel nahi samjha, beton ko uspar tarjeeh nahi di toh allah taala usko uske ajar me jannat me daakhil karega


BIWI KA DARJAH: (STATUS OF WIFE)


Biwi ka darja chunke muashre ki taameer wa tashkeel me sabse zyada aur aham hota hai, isliye uske mutaallik ahkaam bhi zyadah hain,

surah baqarah, surah nisa, surah noor, surah talaaq me is qism ke bahut se ayaten aayi hain,

ham inme se kuch ko naqal karte hain taake biwi ki ahmiyat uski fitrat wa salaahiyat aur uske mutaallik huqooq wa faraiz ki wazaahat ho sake,

biwi ka wajood baa'as taskeen hai aur ye sukoon aapas ki muhabbat aur murawwat se haasil ho sakta hai

allah ka farmaan hai

" khuda ki nishaaniyon mese ye hai ke tumhare liye tum hi mese jode(pairs) banaaye hain, taake tum unse sukoon haasil karo, aur khuda ne tumhare darmiyan maudat wa Rahmat banaayi hai"

(surah ar room 21)


biwi ke saath bhalaai ke saath zindagi basar karna chahiye, biwi ki baatein nagawaar hoti hain toh ho sakta hai ke usi me khair aur bahtari chhupi ho


allah ka irshaad hai


" in (biwion) ke saath acche tareeqe se zindagi basar karo, agar tum unko napasand karte ho toh ho sakta hai kisi cheez ko tum bura samjhte ho aur allah taala ne usme khair kaseer rakha ho"

(surah nisa 19)


mufassir ne is aayat ki tafseer me likha hai ke shauhar par mahar aur nafqah ke jn huqooq hain unko poora kare, durust kalaami se aa'raaz aur ghair aurat ki taraf mel jol ki wajah se usko aziyat na de, biwi ke liye isi tarah ke huqooq shauhar par hai, jis tarah ke huqooq shauhar ke biwi par hain..... Yaani ek dusre ke saath accha sulook kiya jaaye.....

Allah ka irshaad hai:

" in aurton ke huqooq aise hi hain jaise unpar (mardon) ke huqooq hain, acche taur par"

(surah baqarah 228)


Imam qurtubi is ayat ki tashrih likhte hain ke:-" mardon ke huqooq zaujiyat usi tarah hai, jis tarah aurton par mardon ke huqooq hain, isi liye hz abdullah bin abbas ra ne ek baar farmaya:- main apni biwi ke liye usi tarah sajta hun jis tarah wah mere liye sawarti hai, aur jis tarah main ye chahta hun ke wah mera haq poori tarah ada kare usi tarah wah uska akhtiyaar rakhti hai ke wah apna haq poori tarah wasool kare "

hz ibn abbas ra se ek riwayat manqool hai ke mardon par aurton ka haq ye hai ke unke saath husn sohbat aur khush muamlagi ka salook kare..

Ibn zaid ne is aayat ki tafseer me likha hai ke:-" aurton ke baare me allah taala se daro aur usi tarah wah tumhare baare me allah se dare

allah ka farman hai:

" mardon ke liye unke aamaal ka hissa hai aur aurton ke liye unke aamaal ka hissa hai"

(quran)

shauhar aur biwi dono yaksa taur par apni apni hasti, apne faraiz, wa amal ke nataij rakhte Hain, duniya me allah taala ek giroh ko dusre giroh par kisi na kisi khaas baat ki bina par fauqiyat deta hai, fitri taur par aurat ki har zarooratein mardon ke zariye poori hoti hain,

isliye zimmedaari aur kaarghuzaari me sarbaraahi ka haq kudrati taur par mardon ko haasil hai

"mard, aurton ke haakim( zindagi ka bando bast karne waale) hain, isliye ke allah ne unke ba'az ko ba'az fazilat di hai"

(surah nisa)


" mardon ka aurton par ek khaas darja hai"

(surah baqarah 288)

imam qurtubi likhte hain ke:-" mard ka darja isliye buland hai ke wah aqal me, kharch karne ki taaqat me, diyat, meeraas, aur jihaad me baaz haisiyaton se aurton par ghalba rakhte hain, lekin hz ibn abbas ra ki ek raaye ye bhi hai ke darja ki is bartari se ye ishaara milta hai ke mardon ko aurton ke saath husn ma'aashrat par ubhaara jaaye aur aurton ke saath akhlaaqi aur aqtasaadi dono tarah se kushaadgi ka salook kiya jaaye..



Yani jo afzal hai use in akhlaaq aaliyah ka ziyaadah bada namoona hona chahiye...

Dar'asal bunyadi baat ye hai ke dono ek dusre ke liye naghazeer hai, dono ki zindagi ek dusre se waabasta hai, isliye zaroorat aur maqsad me dono yaksa aur masaawi hain

allah ka irshaad hai

" wah tumhara libaas hai aur tum unka libaas ho"

(surah baqarah 23)


is ayat ki tafseer me mufassireen ne mukhtalif raaye bayaan ki hai,

ham yaha maulana sayyed suleman nadwi rh ki ek tahreer naqal karte hain, wah is ayat ki tashreeh me likhte hain:-" mard, aurat ek dusre se mila kar allah taala ne donon ke jinsi milaan ko unki ma'aashi aur muaashrati kami ki takmeel ka zariyah banaaya hai, isliye ye ek dusre ke saath laazim, ek dusre ke pard o pesh, ek dusre ki zeenat aur ek dusre ki takmeel ka zariyah hai...."

is ayat me kai maane poseedah hain, 

quran majeed ki chand aayaten ko hamne mukhtasar pesh ki hain, lekin unse ye Ilzaam baatil ho jaata hai ke islaami muaashre me aurton ke saath zillat ka sulook kiya jaata hai...


HADITH E NABAWI AUR AURTON KE HUQOOQ



Quraan majeed ke baad shariat ka dusra sabse bada maakhaz " hadith e nabwi" hai, hadith ki tamaam kitaabon aur majmuon me aurton ke saath husn sulook karne ke baab maujood hain,

un saari hadithon ko yahan par pesh nahi kiya ja sakta, lekin kuch hadith ham pesh karne ki zarurat mahsoos karte hain,

ye hadithon mashoor maaroof hain, islaam ka har taalib e ilm unse waaqif hai, magar jab ye dawa kiya jaata hai ke islam me aurton ke saath hikarat wa nafrat karna ek aham nuqta hai toh phir yaad daasht me taazgi laane ke liye in hadithon par dobaara nazar daalna zaroori hai


"koi momin mard kisi momin biwi se nafrat na kare agar wah uski kisi aadat ko napasand karega to kisi dusre aadat se khush bhi hoga"

(hadith)


aap sallalaho alaihi wasallam(pbuh) ne farmaya:-" Jab khaana khaaya to use khilaaye, libaas pahne use bhi pahna, uske muh par na maar aur bura na kah aur baatcheet tark kare to sirf ghar ki hadh tak"

(abu dawood)

" aurat apne shauhar ke ghar aur uski aulad ki rakhwaali hai"

(bukhari,muslim)


in quraani aayat aur hadith ki roshni me islami muaashre me aurat ki haisiyat ka sahih jayeza ho jaata hai, wah ek maa, beti, aur biwi ki haisiyat se apne huqooq wa faraiz ki muthamal hai,

lihaaza ye baat roz roshan ki tarah saaf hai ke islam ne muashrah me aurat ko jo maqaam diya hai wah maqaam dunya ka koi mazhab aurat ko nahi de sakta......

Posted by MD.UMAIR SALAFI at Saturday, February 25, 2012 0 comments 

 

Thursday, February 23, 2012

MAA, BAAP KI IZZAT KARO

RESPECT URS PARENTS



Hz abdullah bin amr (ra) se riwayat hai ki ek aadmi ne nabi(sws) ki khidmat me haazir hokar arz kiya :" main hijrat ki bait karne ke liye aapki khidmat me haazir hun, aur apne maa, baap ko rote hue chhod kar aa gaya hun" 

nabi (sws) ne farmaya:-" waapas jaao, aur jis tarah unhe rulaaya hai, usi tarah unhe hasaao"


(SUNAN NISAI, KITABUL BAIT,BAAB BAIT AL HIJRA, H 4174)

Posted by MD.UMAIR SALAFI at Thursday, February 23, 2012 0 comments 

 

SHAHEEDAAN-E-ISLAM

" jab nikalti jaan hai islaam par

tab nahi parwaah mujhko jaan ki


kyon na dun kaamil khushi se apni jaan

chaahiye mujh ko raza rahmaan ki,


aarzoo panaah mere seene me thi

is dil mushtaaq par armaan ki,


aankh kar leti ziyaarat waqt naz

daa'ee haq haadi imaan ki,


aiy khuda pahuncha nahin mera salaam

jaan jin par maine bhi qurbaan ki"

Posted by MD.UMAIR SALAFI at Thursday, February 23, 2012 0 comments 

 

Tuesday, February 21, 2012

" QASAM" AUR USKA KAFFAARA

Bismillahirrahmanirraheem



" QASAM" AUR USKA KAFFAARA:



Hz abu hurairah ra se riwayat hai ke rasoollullah sallalaho alaihi wasallam(pbuh) ne farmaya:-" jisne kisi baat par ' QASAM' khaayi, phir usse bahtar kuch dekha toh (qasam todh kar) apni ' QASAM ' ka kaffara ada kare aur jo bahtar ho, use kare"

(sahih muslim kitabul imaan)


insaan apni baat ko saabit karne ke liye amuman us par qasam khaata hai aur apne mukhaatib ko raazi (agree) karne ke liye halfiya bolta hai,

isliye allah ki qasm khaakar insaan apni baat mauqad karne aur apne mukhaatib ko raazi karne ke liye apni baat pesh kar sakta hai,

lekin agar wah baad me kuch usse bahtar dekhta hai toh apni qasam ko todh kar uska kaffara(penalty) ada karega, aur baad waale par amal karega, isme koi harz nahi hai, 

jaisa ke khud rasoollullah sallalaho alaihi wasallam(pbuh) ne farmaya hai:-" main bila shubah, allah ki qasam, inshaallah kisi kaam par Halaf nahi uthaunga, phir main usse zyada bahtar soorat dekhunga to main zaroor apni qasam ka kaffara ada karunga aur wah kaam akhtiyaar karunga jo bahtar hai"

(bukhari, muslim)


mazkoorah hadith par bahes karte hue maulana hafiz salahuddin yousuf tahreer farmate hai ke:-" qasam ke puraa na karne aur muqassam alaih ke karne me khair dekhe to insaan yahi nahi sochta rahe ke 

"maine qasam kha rakhi hai, ab fayeda ho ya nuksaan main toh wah kaam karne par majboor hoon".... Shariat ne aise mauqon par qasam todh dene aur uska kaffara ada karne ka huqm diya hai, kyonke nuksaan (deeni ho ya dunyawi) ke muqaable me kaffara qasam ada karna aasaan hai"

(daleel ul taalibeen jild 2 pg 438)


us hadith se samjh me aata hai ke islam ne is tarah ke mushkil mauqa aur nishaaniyon me sahooliyat aur aasaani ki kaisi sabeel paida ki hai, taake uske maanne waale apne deeni aur dunyawi umoor ko bakhoobi anjaam den,

rahi Baat qasam ka kaffara ada karne ki toh is silsile me allah taala ka farman hai:

" yani qasam (khakar) todh ne ka....kaffara 10 miskeeno ko, tumhare apne gharwalon ko khilaane ke tanasab me, khaana khilaana, ya unko kapde pahnaana, ek gardan aazaad karna ya 3 din ke roze rakhna, ye sab tumhari qasmon ke kaffare, jab tum qasam khaao"

(surah maida 89)

shariat ke bataaye gaye is tareeqe ke mutabik apni qasam par masroor rahne waala, apni sahooliyat ke madde nazar kaffara ada kar ke us cheez se bach sakta hai jo us ke liye bahtar nahi aur baad waali cheez, baher haal bahtar hai,

phir aisa karna allah ke rasool sallalaho alaihi wasallam(pbuh) ki sunnat bhi hai aur zaahir hai ke sunnat par amal karna baa'as sawaab hai,

isliye kisi bhi aadmi ko apni qasam khaali gayi baat par bila wajah ade nahi rahna chahiye,

aur qasam todne ke kaffara ada karne ke baad bahtar shakl par hi amal karna chahiye.......


ALLAH HAMEN ISKI TAUFEEQ DE.... Ameen