Difa e Ibn ul Ja’ad (Imam Ali Bin Al Ja’ad Rh.)

Difa e Ibn ul  Ja’ad (Imam Ali Bin Al Ja’ad Rh.)

Bismillah Hir Rahmaan Nir Raheem

Note : Is Article me Imam Bukhari ke Ustaad e Mohtaram Imam Ali bin Ja’ad Rahmatullahi Alai par Ghair Maslak ke Ghair Muqallid Aalim Zubair Ali Zai ke Kiye Gaye Aiteraazaat ke Jawaabaat Diye Gaye hai.

Aiteraaz : Zubair Ali Zai Ne Yeh Tohmat Lagayi Hai Ke Imam Bukhari Rh. Ke Ustaad E Mohtaram Imam Ali Bin Al Ja’ad Rh. Hazrat Usmaan Rdh. , Hazrat Muwaiya Rdh. , Hazrat Abdullah Bin Umar Rdh. Par Tanqeed Karta Tha.  (Ameen Safdar Ka Ta’aqub : 65)

Yeh Tohmat Kai Wajo Se Baatil Hai.

1. Ali Bin Ali Ja’ad Bukhari Shareef Ke Raavi Hai.Haafiz Ibn Hajar Asqalaani Rh. Farmaate Hai Ke Imam Bukhari Rh. Ne Unse 13 Hadeese Apni Kitaab Saheeh Bukhari Me Riwayat Ki Hai.  (Tehzeeb At Tehzeeb : Jild 7 : 285)

Isi Tarah Khud Hafiz Ibn Hajar Rh. Ne Tehzeeb At Tehzeeb( Jild 1 : Safa 689)  Me Aur Imam Suyuti Rh. Ne Tadreeb Ur Raavi (Jild 1 :Safa 279 ) Me Ali Bin Ja’ad Rh. Ko Bukhari Shareef Ke Raaviyo Me Shumaar Kiya Hai.

Ab Zubair Ali Zai Ko Yeh Riwayat Par Aiteraaz Karne Se Pehle Yahi Aiteraaz Imam Bukhari Rh. Par Kare Ke Inhone Aise Raavi Ki Riwayat Apni Saheeh Me Kyun Daaqil Ki Hai.

2. Ulama E Ahle Sunnat Ka Usool :

Jis Raavi Ka Siqah Wa Sadooq Hona Saabit Hojaaye Uska Kharji , Khudri , Raafzi , Shi’yi , Murji , Jehmi Wagaira Hona Sehat E Hadees Ke Khilaaf Nahi Hai Ba-Sharte Ke Wo Daii Biddat Ki Taraf Na Ho. (Ahsaan Ul Kalaam : Jild 1 : Safa 30 )

Isi Tarah Jo Raavi Biddati Ho Aur Uski Hadees Uske Biddat Ki Taraf Dai Na Ho Toh Uski Hadees Qubool Ki Jayegi. (Naimatul Mun-Im Sharah Muqaddama Saheeh Muslim- Az-Hazrat Maulana Naimatullah Sahaab , Published By Makatab Naimat Deoband)

IN USOOLO SE SAAF MALOOM HUWA KE AGAR KISI RAAVI PAR BIDDAT KI JARAH HO YA AGAR WO BIDDATI BHI HO , LEKIN AGAR USKA SIQA WA SADOOQ SAABIT HOJAAYE AUR WO JO HADEES BAYAAN KARE US HADEES SE USKI BIDDAT KI TAAID NA HOTI HO ,

TOH USKI HADEES QUBOOL KI JAAYEGI.

Bas Agar Bilfarz Ali Bin Al Ja’ad Shia Hai Toh Wo Jo Hadees Bayaan Kare , Agar Unke Biddat Ki Taaid Na Hoti Ho , Toh Unki Hadees Qubool Ki Jaayegi.

Aur Ali Bin Ja’ad Rh. Nihaayat Siqa Wa Aadil Raavi Hai , Tamaam Muhaddiseen Ne Unki Tauseeq Ki Hai.

  1. Imam Ibn Saaleh Rh.
  2. Imam Nasail Rh.
  3. Imam Abu Zara’a Rh.
  4. Imam Abu Haatim Rh.
  5. Imam Ibn Qaane Rh.
  6. Imam Muhammed Bin Saaleh Rh.
  7. Imam Mateen Rh.
  8. Imam Ur Rijaal Imam Yahiya Bin Maeen Rh.
  9. Imam Ibn Hajar Asqalaani Rh.

Balke Khud Ghair Muqallid Aalim Maulana Nazeer Ahmed Rehmani Sahaab Likhte Hai : Jamhoor Aimma  E Muslimeen Ne In Dono Kitaabo (Bukhari Wa Muslim) Ka Saheeh Hona Tasleem Kiya Hai Jiske Ma’ana Yeh Hai Ke Unke Raawiyo Ki Aadalat Par Jamhoor Ummat Ka Ittefaaq Hai. (Anwaar Ul Musaabih : 219)

Khud Zubair Ali Zai Ne Likha Hai : Ashaab E Saheeh Ka Kisi Raavi Se Saheeh Me Ikraaj Us Raavi Ki Unke Nazdeek Tauseeq Hoti Hai. (Tadaad E Qiyaam E Ramzan Ka Tehqiqi Jayeza : 71 )

Bas Jab Ali Bin Al Ja’ad Rh. Siqah Raavi Hai Aur Unki Tauseeq Ghair Muqallideen Aur Khud Zubair Ali Zai Ke Nazdeek Bhi Saabit Hai Toh Phir Unka Shi’yi Hona Sehat E Hadees Ke Munaafi Nahi.

Isi Tarah Shia Hone Ka Ilzaam Imam Haakim Rh.Par Bhi Hai.

Alama Zehbi Rh. Ne Unke Bare Me Likha Hai : Wo Mashoor Shia Hai. (Mizaan Ul Aitedaal : Jild 3 : 608)

Lekin Jab Baat Unki Riwayaat ki Aati hai toh Ulama ne Isi Usool Ko Saamne Rakh kar Yeh Kaha hai ke “ Imam Haakim Rh. ki Wo Riwayat Qaabil e Qubool hai Jinse Unki Biddat Ki Taa-id Na Hoti ho” aur Imam Haakim Rh. Bilaa Ittefaaq siqa Raavi hai.

Aur Isi Tarah Imam Haakim Rh. ne Shaikhain(Hazrat Abu Bakr aur Hazrat Umar  Rdh.) ke Manaaqib Likhe hai , Unse aur Kai Sahaba Rdh. se Riwayat ki hai.

Lehaaza Unpar Shia Hone ka Ilzaam Mardood hai.

Isi Tarah Zubair Ali zai ne Bhi Imam Haakim Rh. par Jarah ko Mardood Qaraar diya hai. (Fatiha Khalful Imam : Safa 89)

Barhaal Jab Imam Haakim Rh. Ne Apni Kitaab Me Shaikhain Rdh. Ki Manaaqib Bayaan Kiye , Unse aur Kai Sahaba Rdh. se Riwayat Li hai , Toh Hazrat Imam Ali Bin Al Ja’ad Rh. Ne Apni Kitaab “ Musnad Bin Al Ja’ad ”  Me Hazrat Siddiq Akbar Rdh. , Farooq e Azam Rdh. , Zin-Norain Rd.  , Ibn Masood Rdh. , Ibn Omer Rdh. , Muwaiya Bin Abi Sufiyan Rdh.,   Hazrat Ayesha Rdh. , Wagaira Hazraat Se Riwayat Li Hai.

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Siddiq e Akbar Radhi Allahu Anhu se Riwayat.

Abu Bakr

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Farooq e Azam Radhi Allahu Anhu se Riwayat (aur Isi Hazrat Ayesha Siddiqa Radhi Allahu Anha se Bhi Riwayat Marwi Hai).

Umar

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Osmaan e Ghani Radhi Allahu Anhu se Pehli Riwayat

Usmaan

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Osmaan e Ghani Radhi Allahu Anhu se Dusri Riwayat (aur Isi Inhone Hazrat Zaid Bin Saabit Radhi Allahu Anhu se Bhi 2 Riwayate Li hai).

Usmaan (2)

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Osmaan e Ghani Radhi Allahu Anhu se Teesri Riwayat.

Osman

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Hazrat Muwaiya Bin Abi Sufiyan Radhi Allahu Anhu se Riwayat.

Muwaiya

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Ummul Momineen Hazrat Ayesha Radhi Allahu Anha se Dusri Riwayat.

Ayesha

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Ummul Momineen Hazrat Ayesha Radhi Allahu Anha se Teesri Riwayat (Isi Tarah Inhone Ashaab e Abdullah Bin Masood Rdh. se Bhi Riwayat ki hai).Ayesha aur Ashaab e Abdullah

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Abdullah Bin Masood Radhi Allahu Anhu se Pehli Riwayat.

Ibn Masood

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Abdullah Bin Masood Radhi Allahu Anhu se Dusri Riwayat.

Abdullah Ibn Masood

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Abdullah Bin Omer Radhi Allahu Anhu se Pehli Riwayat.

Ibn Umar

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Abdullah Bin Omer Radhi Allahu Anhu se Dusri Riwayat.

Ibn Umar (2)

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Hazrat Abu Hurairah Radhi Allahu Anhu se  Riwayat (Aur Isi Tarah Ibn Masood Radhi Allahu Anhu se Ek Riwayat aur Unke Shaagird e Khaas Hazrat Alqama Rh. se 2 Riwayate aur Degar Ashaab se Bhi Riwayat ki hai).

Abi Hurairah

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Anas Bin Malik Radhi Allahu Anhu se Pehli Riwayat.

Anas

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Anas Bin Malik Radhi Allahu Anhu se Dusri Riwayat.

Anas Bin Malik (2)

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Anas Bin Malik se Radhi Allahu Anhu se Teesri Riwayat.

Anas Bin Malik

Scan Page : Imam Ali Bin Al Ja’ad Rh. ki Jabir Bin Abdullah se Radhi Allahu Anhu se Riwayat.(Aur Isi Tarah Inhone 2 aur Riwayate Hazrat Abdullah bin Omer Rdh. se Riwayat ki hai)

Jabir Bin Abdullah

Dunya Me Kya Aisa Koi Shia Maujood Hai Jo Unse(Khulfa e Rasheedin aur Sahaba Rdh.) se  Riwayat Lene Ke Liye Taiyaar Hai ???

Pas Imam Ali Bin Al Ja’ad Rh. Ne Unse( Hazrat Osman e Ghani , Ibn Omer aur Muwaiya Bin Abi Sufiyan Rdh.) Riwayat Li Hai Toh Unpar Tanqeed Ka Ilzaam Khud Ba Khud Baatil Hai.

Lekin Ab Dekhna Yeh Hai Ke Kya Zubair Ali Zai Ne Jo Insaaf Imam Haakim Rh.Ke Saat Kiya Kya Wo Insaaf Imam Ali Bin Al Ja’ad Rh. Ke Saat Karege ??

3. Ali Bin Al Ja’ad Agar Shia Hai Wo Toh Mutaqaddimeen E Shia Me Se Hai Aur Ulama Mutaqaddimeen Ki Istelaah Me Shia Usko Kehte Hai Jo Hazrat Ali Rdh. Ko Hazrat Usmaan E Ghani Rdh. Par Fazilat Deta Hai Aur Isko Tafseeli Shia Bhi Kehte Hai.In Mutaqaddimeen Shiyo Me Maujuda Shiyo Ki Tarah Kufriya Aqaid(Takfeer E Sahaba Rdh. , Inkaar E Quraan Wagaira) Nahi The Balke Jo Shaks In Kufriya Aqaid Ka Motaqid Hota Tha Usko Ulama E Qadeem Raafzi Aur Ghaali Shia Se Pukaarte The.

Chunaanche Hafiz Ibn Hajar Asqalaani Rh. Likhte Hai : Istelaah Qadeem Me Shiyat Hazrat Ali Rdh. Ki Muhabbat Aur Unko Degar Sahaba Rdh. Se Afzal Samajhne Ka Naam Hai.Jo Shaks Hazrat Ali Rdh. Ko Hazrat Abu Bakr Rdh. Aur Hazrat Umar Rdh. Par Muqaddam Samajhta Hai Toh Wo Ghaali Shia Hai Usi Ko Raafzi Kaha Jaata Hai Warna Usko Shi’ee Kehte Hai.Phir Agar Iske Saat Bughz Wa Nafrat Ka Izhaar Bhi Ho Toh Wo Raaziyat Me Ghulu Karne Waala Hai Aur Agar Wo (Hazrat Ali Rdh.) Ke Dobaara Dunya Me Aane Ka Aqeeda Rakhta Ho Toh Wo Ghulu Me Bhi Aage Hai. (Hadi Us Saari : 459 )

Maulana Irshaad Ul Haq Asri Ghair Muqallid Likhte Hai : Muqaddimeen E Arf Me Shia Usko Kehte Hai Jo Sirf Hazrat Ali Rdh. Ko Hazrat Usmaan Rdh. Par Fazilat De. (Risala E Maulana Sarfaraaz Sahaab Apno Tasaanif Ke Aaine Me : 66)

Chuke Maujuda Shiyo Me Bhi Raafziyo Ki Tarah Kufriya Aqaid Paaye Jaate Hai Isliye Ab Shia Aur Raafzi Ka Misdaaq Ek Hi Hai Lekin Istelaah E Qadeem In Dono Me Farq Tha.

Pas Jo Raavi Shia Ke Saat Majrooh Huwa Aur Isme Raafziyo Ki Tarah Yeh Aqaid NA Paaye Jaate Hai Toh Aise Raavi Ki Riwayat Qaabil E Qubool Hoti Hai Kyunke Aise Tafseeli Rraaviyo Ki Riwayate Saheehen Me Bhi Maujood Hai.

Chunaanche Sirf Alama Suyuti Rh. Ne Taqreeban 25 Raavi Aise Shumaar Kiye Hai Jo Tashee Ke Saat Majrooh Hai. (Tadreeb Ur Raavi : Jild 1 : 279). Aur Imam Haakim Rh. Toh Yaha Tak Farmaate Hai Ke Saheeh Muslim Toh Aise Raaviyo Se Bhari Huwi Hai. (Tadreeb Ur Raavi : Jild 1 : 279).

Pas In Tamaam Baato se Haq Wajeh Hogaya hai aur Zubair Ali Zai ka Aiteraaz Bilkul Baatil hai.

Allah Tala se Dua Hai ke Allah Hum Sabko Aise Logo ke Fitno aur Waswaso se Mehfooz Rakhe…..Ameen.

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Zubair Ali Zai Ghair Muqallid Ka Dhoka aur Faraib

Zubair Ali Zai Ghair Muqallid Ka Dhoka

Zubair Ali Zai Ne Likha Hai Ke Maulana Sarfaraaz Khan Safdar Rh. Likhte :

“Aur Ye Tai Shudah Baat Hai Ke Itteba Aur Cheez Hai Aur Taqleed Aur Cheez Hai” (Deen me Taqleed ka Masla : 14 )

Deen main Taqleed ka Masla_Page1

Lekin Maulana ne Yu Likha Hai :

“ Hamare Nazdeek Iqteda , Itteba Aur Taqleed Ek Hi Shai Hai Ghair Muqallideen Ke Haan Iqteda O Itteba Aur Cheez Hai Aur Taqleed Aur Hai” (Raah e Sunnat : 35 )

RahESunnatByShaykhSarfrazKhanSafdarra_Page1

Astaghfirullah.

Allah Tala Puri Ummat Ko Aise Afraad ke Shar se Hifazat Farmaaye.

Ameen.

Hazrat Abu Bakr Siddeeq Radiallahu Anhu Aur Rafayuldayn.

Bismillaahir Rahmaanir Raheem

Sawaal: Dr. Shafiq-ur-Rehmaan Gair-Muqallid ne apni kitab “Namaz-e- Nabiwi” me Hazrat Abu Bakr Siddeeq Radiallahu Anhuki taraf mansub ek rivayat naql ki ke wo namaz me rafa’yadayn karte the. Is kitaab ki Tahqeeqo Takhreej Zubair Ali Zai ne ki hai. Humne to suna hai Hazrat AbuBakr Siddeeq Radiallahu Anhu Tarke Rafa’yadayn par amal Pairaa the aur Rafa’yadayn ki koi rivayat unse Saheeh sabit nahi. Baraae Meherbaani Tehqeeqi Jawab Inayat farmaye.

Wassalaam,

Bilal Akbar, Azad Kashmir

Al Jawaab: Haamidanwwa Musalliyaa

Dr. Shafiq-ur-Rehmaan ne jo rivayat Naql ki wo ye hai:

“Maine Sayyadna Abu Bakr Siddeeq Radiallahu Anhu ke peeche Namaz padhi, wo Namaz ke shuru me, Ruku se pehle aur Jab ruku se sar uthaate to apne dono haath (kandho tak) uthaate the aur kehte the Maine Rasulullah Sallallahu Alaihi Wasallam ke peeche namaz padhi to Aap Sallallahu Alayhi Wasallam bhi namaz ke shuru me, Ruku se pehle aur ruku se sar uthane ke baad (isi tarah) Rafa’yadayn karte the.” [Namaze Nabwi Pg: 206]

IS RIVAYAT KA HAAL:

Hazrat AbuBakr Siddeeq Radiallahu Anhu ki taraf mansoob ye rivayat sakht Zaeef hai aur Hazrat AbuBakr Radiallahu Anhu ke us amal ke khilaf hai jo unse Sanad-e-Saheeh se Sabit hai. Mazeed ye ke ye rivayat khud Gair-Muqallideen ke us amal ko bhi sabit nahi karti jo wo karte hai. Tafseel ye hai:

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Rafaul-Yadain Sirf Takbeer-e-Tehreemah Ke Waqt Karne Wali Mauqoof Hadees Aur Aal Peerdaad Zubair Ali Zai Ki Fareibkaari.

Bismillahir Rahmanir Raheem

حَدَّثَنَا ابْنُ أَبِي دَاوُد قَالَ : ثنا أَحْمَدُ بْنُ يُونُسَ قَالَ : ثنا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ حُصَيْنٍ ، عَنْ مُجَاهِدٍ قَالَ : صَلَّيْت خَلْفَ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا فَلَمْ يَكُنْ يَرْفَعُ يَدَيْهِ إلَّا فِي التَّكْبِيرَةِ الْأُولَى مِنْ الصَّلَاةِ .

 SANAD: Ibne Abi Dawood »»► Ahmad bin Yunus »»► Abu Bakar bin Ayaash »»► Hussain »»► Mujahid (rahmatullahi alaihim)

HADEES: Mujahid (rah.) farmate hain ke, “Maine Hazrat Abdullah bin Umar (raz.) ke Peeche Namaz parhi, Aap ne Is me Kahi’n bhi Rafaul-Yadain Nahi Kiya Sivaaye TAKBEER OULAA (TEHREEMAH) ke, Namaz me.” [Sharah Mu’anil Aasaar – Kitab: As-Salaah – Baab: At-Takbeer 1/225]

Allama Aini (rah.) farmate hain: BI-ISNAADA SAHEEH. [Umdatul Qari 3/8]

Turkmani (rah.) farmate hain: HAAZA SANAD SAHEEH. [Jawahar An-Naqi 2/74]

Allama Nemwi (rah.) farmate hain: SANADIHI SAHEEH. [Aasaar As-Sunan 1/108]

Isi tarah Imam Muhammad (rah.), Tahavi (rah.), Mullah Ali Qari (rah.) waghera ne Is Matan ki Hadees ko SAHIH Tasleem karte hue Is se Ihtijaaj Kiya hai.

GHAIR-MUQALLID ZUBAIR ALI ZAI KI KHIYANAT:

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Mard Naaf (Navel) Ke Neeche Hath Baandhe Qur’an-E-Kareem Se Mai Zubair Ali Zai Kazzaab Ki Dhoke Baaziyo’n Ka Khulasah.

Bismillahir Rahmanir Raheem

Allah Ta’la ka Irshaad-e-Giraami hai: “Namaz parhiye Apne RABB ke liye aur Qurbani kijiye.” [Surah Al-Kausar: 2]

فَصَلِّ لِرَبِّكَ وَانْحَرْ

 TAFSEER: Abu Bakar Al-Asram »»► Abul Waleed At-Tayalisi »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Uqbah bin Sah’ban farmate hain ke, Unhone Hazrat Ali (raziallahu anhu) se suna ke Wo Allah Ta’la ke is Farmaan (فَصَلِّ لِرَبِّكَ وَانْحَرْ) ki Tafseer karte hue farmate hain: “(Namaz me) Daayei’n hath ko Baayei’n hath per Naaf ke neeche rakha Jaaye.” [Sunan Al-Asram Ba-Hawala At-Tamheed 8/164]

ابو بکر الاثرم قال حدثنا ابو الولید الطیالسی قال حدثنا حماد بن سلمة عن عاصم الجحدرى عن عقبة بن صهبان سمع علیا یقول فی قول الله عزوجل (فصل لربك وانحر) قال هو وضعاليمينی على الیسری تحت السرۃ۔

AITRAZAAT AUR UNKE JAWAABAAT:

Ghair-Muqallid (Naam Nihaad) Ahl-e-Hadees Zubair Ali Zai Jo Is daur ka bohat bada KAZZAAB (Jhoota) Shaqs ma’loom hota hai. Maslaki Ta’sub me Itna Andha ho chuka hai ke Asma’ Ar-Rijaal me Apni Manmaani chala kar Rasoolullah (sallallahu alaihi wa sallam) ki Wo Ahadees Jo Ahnaf ki Dala’il banti hain, Unko Shaheed karna Iska Mehboob Mashghala’h hai.

Ye Haqeeqat hai ke Aam Logo’n ko har har Kitab tak Rasaayi Hasil nahi hoti. Chunancha Zubair Ali ne Iska Khoob Faydah uthaaya aur JHOOT ke sahaare Aam Logo’n ki ZEHAN SAAZI (Brain Wash) ki hai.

Hazrat Ali (raz.) se marwi Is Hadees ki Sanad ke Tamam Rijaal [Bukhari wa Muslim]ke Rijaal hain sivaaye Aasim Al-Jahdari (rah.) ke aur wo bhi SIQAH hain.

Imam Yahya bin Mu’een (rah.) ne Asim ko SIQAH kaha hai. [Dekhiye Al-Jarah wa Ta’deel Raqam# 1926]

Ghair-Muqallid Zubair Ali Zai ne bhi Is Hadees ke Kisi Raavi per Koi Jarah Naqal nahi ki hai. Lihaaza Ye baat to Roz-e-Roshan ki tarah waazeh hai ke Is Hadees ki Sanad Bilkul SAHEEH aur Be-Ghubaar hai lekin Zubair Ali ne Is Hadees ko SHAHEED karne ke liye Kul 3 AITRAZAAT naqal kiye hain balke 3 Dhoke diye hain.

AITRAAZ# 1: Aasim Al-Jahdari (rah.) aur Uqbah bin Sab’han (rah.) ke darmyan Al-Ijaaj Al-Jahdari ka Waastah hai. [Tareekh Al-Kabeer 6/437] Al-Ijaaj Maj’hool Al-Haal hai.[Namaz me hath baandhne ka Hukm aur Maqaam Page 57]

AL-JAWAB# 1: Imam Bukhari (rah.) ne Is Hadees me Jo Al-Ijaaj ke Waastah ka bayan diya hai wo doosri Hadees hai Jisme (علی صدرہ) “Seene Per Hath baandhe” ke Alfaaz hain aur Is Hadees ki Sanad Kuch Is tarah Naqal hai.

SANAD: Moosa (bin Isma’eel) »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Apne Waalid se (Al-Ijaaj Al-Jahdari) »»► Uqbah bin Zabyaan

Jab ke Hamari Peish kardah Hadees ki Sanad Is Hadees ki Sanad se Mukhtaleef hai aur Iske alawah Matan (Text) me (علی صدرہ) “Seene Per Hath baandhe” ke bajaaye (تحت السرّہ) “Naaf ke neeche hath baandhe” ke Alfaaz aaye hain.

Ma’loom hua ke In 2 Ahadees ke darmyan Sanad wa Matan ke lihaaz se Farq (Difference) waazeh hai.

Lekin Zubair Ali Zai ne Makrooh wa Fareib ka Sahaara le kar Is Doosri Hadees ki Sanad ko Hamari Mustadal Hadees ki Sanad se Jod kar Fareib dene ki Koshish ki hai.

AITRAAZ# 2: “Isi rivayat ki Doosri Asaneed me (علی صدرہ) “Seene per Hath baandhe” ke Alfaaz hain.” [Tareekh Kabeer wa Sunan Kubra Bayhaqi] [Page 57]

Al-JAWAAB# 2: Zubair Sahab Jis Hadees ka Aap Hawalah de rahe hain, Usi Hadees me Al-Ijaaj Al-Jahdari hain Jo ke Maj’hool Al-Haal Raavi hain aur Maj’hool Raavi ki Rivayat Aap (Naam Nihaad) Ahl-e-Hadeeso’n ke Nazdeek ZA’EEF hoti hai.

Ma’loom hua ke SEENE per Hath baandhna Ya’ni Za’eef Hadees per amal karna hai.

Al-Gharz, (Seene per hath baandhe) waali rivayat ZA’EEF hai aur (Naaf ke Neeche hath baandhe) waali rivayat bilkul SAHEEH hai. Lihaaza ALAA SADRIHI waali Za’eef rivayat ko TAHTUS SURRAH wali SAHEEH rivayat ke Muqaabil me peish kar ke Dhoka dena BAATIL hai.

AITRAAZ# 3: Ibne Turkmani Hanafi ne likha hai ke, “Iski Sanad aur Matan me Iztiraab hai.” [Page 57]

AL-JAWAAB# 3: Hamari Mustadal Hadees Jisme TAHTUS SURRAH ke Alfaaz aaye hain Isko Abu Bakar Al-Asram, Abu Ja’far At-Tahavi, Ibne Abdul Barr (rah.) ne Ba-wajah Ihtijaaj SAHEEH kaha hai aur Imam Hakim ne HASAN kaha hai. [Sunan Al-Asram Ba-hawala Tamheed 8/164; Ahkamul Qur’an 1/184; Mustadrak Hakim 1/586]

Yahan bhi Zubair Ali ne Makkari se Kaam liya hai. Ibne Turkmani (rah.) ki Ye Jarah Hamari Mustadal Hadees per Nahi hai balke Us Hadees per hai Jisme (علی صدرہ) “Seene per hath baandhe” ke Alfaaz aaye hain. Lekin Zubair Ali Isko Hamari Daleel per Chaspa’n (Fit) kar ke Fareib de raha hai.

SANAD ME IZTIRAAB:

Moosa bin Isma’eel ke Tarq se Is Tafseer ki Sanad me Iztiraab paya Jata hai.

1. Moosa bin Isma’eel »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Uqbah bin Sab’haan [Sunan Kubra Bayhaqi 2/30]

(موسى بن اسمعيل ثنا حماد بن سلمة عن عاصم الجحدرى عن عقبة بن صهبان)

2. Moosa bin Isma’eel »»► Hammad bin Salmah »»► Aasim Al-Jahdari »»► Apne Waalid se (Al-Ijaaj Al-Jahdari) »»► Uqbah bin Zabyaan [Tareekh Kabeer wa Sunan Kubra Bayhaqi]

(موسى بن اسمعيل عن حماد بن سلمة سمع عاصم الجحدرى عن ابيه عن عقبة بن ظبيان)

Is doosri Sanad me Ek Raavi Al-Ijaaj Al-Jahdari ka Izaafah hua hai aur Uqbah bin Sah’baan ke bajaaye Uqbah bin Zabyaan maujood hain.

MATAN ME IZTIRAAB:

1. Pehli Hadees ke Alfaaz Kuch Is tarah hain aur (علی صدرہ) ka Izaafah nahi.

(عن على رضى الله عنه (فصل لربك وانحر) قال هو وضع يمينك على شمالك في الصلوة)

2. Doosri Hadees ke Alfaaz Kuch Mukhtaleef hain Jisme (علی صدرہ) “Seene per baandhe” ke Alfaaz ka Izaafah mazkoor hai.

(عن على (فصل لربك وانحر) وضع يديه اليمنى على وسط ساعده على صدره)

Moosa bin Isma’eel se marwi In 2 Rivayato’n me Sanad wa Matan dono me IZTIRAAB paaya Jaata hai. Yehi baat Ibne Turkmani (rah.) bayan kar rahe hain. Aur MUZTARIB Hadees ZA’EEF ki Ek Qism hai.

Jab ke Hamaari Peish kardah Hadees Jisko Hammad bin Salmah se Saheehain ke Raavi Abul Waleed At-Tayalisi (أَبُو الْوَلِيدِ الطَّيَالِسِيُّ) ne rivayat kiya hai Sanad wa Matan ke lihaaz se bilkul SAHEEH aur SAREEH hai. Is Tarq me Koi IZTIRAAB Nahi Paaya Jata.

Pas Zubair Ali Zai ke Tamam Aitrazat Baatil wa Mardood hain.

Allah Ta’la se dua’ hai ke Wo Hum Sab ko Haqq baat ko samajhne ki Taufeeq ata farmaaye aur Hamesha Haqq per Qaayem rakhe. (Aameen)

Wa Lillaahil Hamd

Aqeedah Wahdatul Wajud Aur Zubair Ali Zai Kazzab Ki Bad’diyanatiyaan.

Bismillahir Rahmaan nir Raheem !

Zubair Ali Zai Ki Taraf Se Ulama-E-Deoband Par Lagaye Jane Wale Ilzaamat Me Pahla Unwaan “Wahdatu Wajud” Hai. Munaasib Maalum Hota Hai Ke Zubair Ali Zai Ke Ilzaam Ke Jawab Se Pahle Ulama-E-Deoband Ke Haan “Wahdatu Wajud” Ka Mafhoom Bayan Kiya Jaye:

Hazrat Maulana Mufti Muhammad Taqi Usmani Sahab Daamat Barakaatuhum Aqeedah “Wahdatu Wajud” Ki Haqiqat Bayan Karte Hue Likhte Hain:

“Wahdatul Wajud” Ka Sahih Matlab Ye Hai Ke Is Kaayenat Me Haqiqi Or Mukammal Wajud Sirf Zaate Baari Ta’ala Ka Hai, Uske Siwa Har Wajud Besabaat, Faani Or Naa-Mukammal Hai. Ek To Isliye Ke Wo Ek Na Ek Din Fana Ho Jayega, Dusre Isliye Ke Har Shaye Apne Wajud Me Zaate Baari Ta’ala Ki Mohtaaj Hai,

Lehaaza Ashyaa Hamen Is Kaayenat Me Nazar Aati Hain, Inhen Agarche Wajud Haasil Hai, Lekin Allah Ke Wajud Ke Saamne Is Wajud Ki Koi Haqeeqat Nahi, Isliye Wo Kaalaa’dam Hai.

Iski Nazeer Yun Samajhye Jaise Din Ke Waqt Aasman Par Suraj Ke Maujud Hone Ki Waja Se Sitaare Nazar Nahi Aate, Wo Agarche Maujud Hain, Lekin Suraj Ka Wajud Un Par Is Tarah Ghaalib Ho Jata Hai Ke Unka Wajud Nazar Nahi Aata.

Isi Tarah Jis Shakhs Ko Allah Ne Haqeeqat Shanaas Nigaah Di Ho Wo Jab Is Kaayenat Me Allah Ta’ala Ke Wajud Ki Maa’rifat Haasil Karta Hai To Tamam Wajud Use Hech, Maanid, Balke Kaa-Laa’dam Nazar Aate Hain, Baqaul Hazrat Majzoob Rah.

Jab Mahar Numaayaa’n Hua Sab Chhup Gaye Sitaare

Tu Mujh Ko Bhari Bazm Me Tanhaa Nazar Aaya.

FatawaUsmani-volume1-ByShaykhMuftiTaqiUsmani_Page1

(Fataawa Usmaani 1/66, Pub: Maktaba Ma’ariful Quran, Karachi)

Mas’ala “Wahdatul Wajud” Ka Shaih Mafhoom Mulahiza Kar Lene Ke Baad Ab Zubair Ali Zai Ne Ulama E Deoband Ko Badnaam Karne Ke Liye Iska Jo Galat Mafhoom Bayan Kiya Hai Wo Mulahiza Karen:

“Deobandi Hazraat Us “Wahdatul Wajud” Ke Qaayil Hain Jisme Khaaliq Wa Makhlooq, Aabid Wa Maa’bood, Aur Khuda Wa Bande Ke Darmiyan Farq Mita Diya Jata Hai.”

Bidati_Kay_Peechay_Namaz ka_Hokam_Page15

(Bidati Ke Pichhe Namaz Ka Hukm, Pg-16)

Bas Is Shaks ke Shar se Allah Hamaari aur Puri Ummat ki Hifaazat Farmaaye.

Ameen.