Mardon Aur Auraton Ki Namaz Mein Farq Aur Aal E Taqleed

Aal e taqleed ka "mardon auraton ki namaz mein farq" ke silsile mein dawa hain ke:

• Aurat takbeer e tehrima ke waqt dono hath shano tak utthaye
• Apne hath aastino se bahar na nikaley
• Dahene hath ki hattehli bayen hath ki pusht par rakh dey
• Hath pastano ke bich chhati par bandhe
• Ruku mein thoda sa jhuke 6) Ruku mein hath par sahara na dey
• Ruku mein hath ki ungliya khushada na rakkhe balke inhen mila ley
• Ruku mein apne hath ghutno par rakh ley (ghutne pakde mat)
• Ruku mein ghutno ko kuch khmm dey dey
• Ruku mein simat jaye
• Sajdeh mein bhi jism ko ikkhatta kar ke simat jaye
• Sajdeh mein kohniyon sameet bazu zameen par bichha dey
• Qaide mein dono paow dayen taraf nikaal kar bayen koley par baith jaye
• Qaide mein ungliya rano par is tarha rakkhe ke ungliyaon ke sar ghutno tak pouhche aur ungliya mila ley

[Roznama Islam, Khawateen Ka Islam: 13, 18 October 2003 Safa 4 Mazmoon: Mard Wa Aurat Ki Namaz Ka Farq, Az Qalam Mufti Muhammad Ibraheem Sadeq Aabadi (doubandi)]

In furoqi taqleediyah ke muqabil Ahle Hadees ka dawa ye hain ke:

Darj bila farqo mein se ek farq bhi auraton ke taqsees ke sath Quran, Hadees aur Ijmaa' se sabit nahi hain, lehaza hadees "namaz is tarha padho jis tarha mujhe namaz padhte dekhte ho" ki rawa se auraton ko bhi is tarha namaz padhni chahiye jis tarha Rasool ﷺ namaz padhte thhey.

Ahle hadees ko aal e taqleed se shikayat hai ke wo zaeef wa mardood riwayaten aur mauzo se gair mutaliqa dalail paish kar ke aam musalmano ko dhoka detey hain.

Is tehmeed ke baad qari chan muhammad doubandi aur qari naseer ahmed doubandi ke chaar safhaati mazmoon "mard wa aurat ki namaz mein farq" ka jaiza paish-e-khidmat hain_ mard wa aurat ke tariqa e namaz mein farq ke silsile mein doosre lougon ke shubhaat ke jawabaat bhi, hummare is mazmoon mein diye gaye hain. Walhumdulillah

Qari chan sahaab [1]: Tarjuma: Hazrat Wail bin hujar (Radhi Allahu Anhu) farmate hain ke mujhe Nabi e Paak ﷺ ney namaz ka tariqa seekhaya tou farmaya ke aye wail bin hujar (Radhi Allahu Anhu) jab tum namaz shuru karo tou apne hathon ko kohniyo tak utthou aur aurat apne hath chhatiyon tak utthaye_ majmoo az zawaid safa 103/2 [safa 1]

Jawaab

Is hadees ke bareme hafiz nooruddin al haishmi (Rahimahullah) apni kitaab majmoo az zawaid mein likhte hain ke:

"Isse tabrani ney manaqib wail (Radhi Allahu Anhu) se maimona binte hujar se, inhune apni phopi umme yahiya binte abdul jabaar se lambi hadees mein riwayat kiya hain_ umme yahiya ko main nahi jaanta aur is (sanad) ke baqi rawi siqa hain.

[Majmoo Az Zawaid Jild 1 Safa 103]

Maloom huwa ke sahib e majmoo az zawaid ney is riwayat ki sanad par jarh kar rakkhi hain jise doubandiyo ke "munazir" aur "qura" ki saf mein shamil qari chan sahaab and party ney chupa liya hain_ kya insaaf wa aamanat dari is ka naam hain?

Lateefa: Hayaati doubandiyon ke munazir, master ameen okaadwi sahaab ney umme yahiya ki is riwayat ko bataure hujjat paish kiya hain.

Dekhiye majmooyi rasail [jild 2 tabaa june 1993]

Jab ke apni marzi ke muqalif ek hadees ke bareme likkha hain ke "aur umme yahiya majhool hain"

[majmooyi rasail jild 1 safa 346, namaz mein hath naaf ke nichey bandhna safa 10]

Ek hi rawi aagar marzi ke khilaaf riwayat mein ho tou majhoola ban jaati hain aur doosri jagha is ki riwayat se hujjat pakdi jaati hain_ Subhaan'Allah! kiya doubandi insaaf hain!!

Tambih

Majmo az zawaid wali riwayat mazkorah Al Maujumul Kabeer Lit'Tabrani [Jild 22 safa 19,20 Hadees 28] mein umme yahiya ki sanad se maujood hain aur is kitaab se "hadees aur ahle hadees" ke musannif ney isse naqal kar rakkha hain [Safa 479]

Tambih

Syedna Wail bin hujar (Radhi Allahu Anhu) se mansoob ye gair sabit riwayat muhammad zafaruddin qaadri razwi baralwi [died 1962] ney apni wazah karda kitaab "sahih al buhaari" [safa 383] mein naqal ki hain_

Maloom huwa ke sahih al bukhaari ke muqabil mein likkhi gayi baralwi kitaab "sahih al buhaari" (!) apne daman mein zaeef wa mardood riwayaat bhi jama kiye huwe hain_ ye loug kis dha'aalde se zaeef wa mardood riwayaat ko sahih bawar karna chahate hain_ kya inhen roz e jaza ki pakad ka koi dar nahi?

Qari chan sahaab [2] "Imam bukhaari (Rahimahullah) ke ustaad abu bakr bin aabi shaiba ney hazrat aata tabayee (Rahimahullah) ka fatwa naql kiya ke aurat namaz mein apni chhatiyon tak hath utthaye aur farmaya aisa na utthaye jis tarha mard utthatey hain aur aaqir mein farmaya namaz mein aurat........mardon ki tarha nahi hain- [musannaf li aabi bakr bin aabi shaiba safa 239/1]"

Jawaab

Musannaf aabi shaiba [239/1 hadees 2474] ki riwayat mazkorah ke aakhir mein hain ke aata bin aabi rabaha tabayee (Rahimahullah) ney farmaya:

"Beshak aurat hai'yat(halat) mard ki tarha nahi hain aur aagar wo aurat isse tark kar dey tou koi harj nahi hain.

[Musannaf Ibne Aabi Shaiba 239/1]

maloom huwa Aata (Rahimahullah) ke nazdeek aagar aurat, chhati tak hath utthana tark kar ke mardon ki tarha namaz padhe tou is mein koi harj nahi hain_

is aakhir jumley ko qaari chan shaab aur "hadees ahle hadees" ke musannif ney (al hadees keh kar) is liye chupa liya hain ke is jumley se unke maz'oom mazhab ki buniyaad hi khattm ho jaati hain_ jab is mein harj koi nahi hain tou phir doubandi wa baralwi hazraat kuy sh'oor macha rahe hain ke mard kano tak aur auraten chhatiyon tak hath utthaye?

Aal e taqleed ke bazm kudh dawe mein Quran, hadees ijmah aur ijtehaad aabi hanifa hujjat hain_ Imam Aata tabayee (Rahimahullah) ka qaoul kahan se in ki hujjat ban gaya?

janaab zafar ahmed thaanwi doubandi sahaab likhtey hain ke:

"Beshak tabayee ke qaoul mein koi hujjat nahi"

[Ilaa As Sunan Jild 1 Safa 249]

doubandiyo ki ek pasandida kitaab mein likkha huwa hain ke Imam abu hanifa (Rahimahullah) ney farmaya:

"Aagar Sahabi ke aasaar ho aur muqtalif ho tou inteqaab karta hu aur aagar tabayeen ki baat ho tou in ki mazahamat karta hu yane in ki tarha main bhi ijtehaad karta hu."

[Tazkartul Nomaan Tarjuma Aaqudul Jamaal 241]

Is ibarat se do baate maloom huwi_

• Imam sahaab tabayeen ke aqwaal wa afaal ko hujjat tasleem nahi kartey thhey_
• Imam sahaab tabayeen mein se nahi hain_ aagar wo tabayeen mein se hotey tou phir tabayeen ka alaida zikr karne ki (bagair karina e saarifa ke) kya zarorat thi?

Ab Imam Aata bin aabi rabaah (Rahimahullah) ke chand masail paish-e-khidmat hain jinhe aal e taqleed bilkul nahi maantey:

• Aata bin aabi rabaah ruku se pehle aur ruku ke baad rafa yadain kartey thhey, dekhiye Juz Rafuyal'Dain (hadees 62 wa sanad hasan)

• Aata farmate hain ke:

  Main zohor aur aasar mein imam ke peechey surah fatiha ek choti surat padhta hu_

  (Musannaf Abdul Razzaq 133/2 hadees 2786 wa sanad sahih, ibne jareej sirah bis samaa)

• Aata farmate hain ke: Jarbo par masa is tarha (jaiz) hain jis tarha maozoo par masa (jaiz) hain_ [Musannaf Ibne Aabi Shaiba 189/1 hadees 1991]

• Aata se poucha gaya ke aagar aap ghusul ke dauraan (yane aakhir mein) apne zikr ko hath laga dey tou kya karege? inhune farmaya: "main tou dubara wuzu karuga"

  (Musannaf Abdul Razzaq 116/1 hadees 420 wa sanad sahih)

Maloom huwa ke Quran wa Hadees ki muqalifat ke sath sath aal e taqleed hazrat Imam Aata wa digar Tabayeen wa Sahaba Akraam (Radhi Allahu Anhum) ke aqwaal wa afaal ke bhi muqalif hain.

Qari chan sahaab [3] Hazrat allama maulana abdul hayi lakhnawi farmate hain: "Auraton ke mutaliq sab ka ittefaaq hain ke in ke liye sunnat seeney par hath bandhna hain namaz mein"

[As Si'aaya Safa 156/2]

Jawaab

Abdul hayi lakhnawi taqleedi ke qaoul "Sab Ka Ittefaaq" se muraad doubandiyo aur baralwiyo wa hanafiyo ka ittefaaq hain, puri ummat ka ittefaaq muraad nahi_

Abdur rahman al jazari sahaab likhtey hain ke:

"Hanbali hazraat kehte hain ke mard wa aurat (dono) ke liye sunnat ye hain ke daya hath ka batin bayen hath ki pusht par aur naaf ke nichey rakkhe jaye_ (Kitabul Fiqha Aalal Mazhaibul Arba Jild 1 Safa 251 Tabaa Bairoot, Libnan)

yaad rahe ke abdul hayi lakhnawi jaise taqleedi maulwiyo ka qaoul wa fail, ahle hadees ke khilaaf paish karna inhi lougon ka kaam hain jo kitaab wa sunnat wa ijmaa' se mehroom aur tahe daman hain_

Qari chan sahaab [4] Rasoolullah ﷺ do auraton ke paas se guzre jo namaz padh rahi thi_ Aap ﷺ ney farmaya ke jab tum sajdah karo tou apne jism ke baaz hisso ko zameen se chimta dou is liye ke is mein aurat mard ki manid nahi hain_ [Bihaqi Safa 223/2, Ilaa As Sunan Safa 19/3]

Jawaab

Imam bihaqi ney riwayat e mazkorah ko abu dawood kitabul murasil [hadees 87] se naql karne se pehle isse "hadees munqateh" yane munqateh hadees likkha hain_ [As Sunan Al Kabeer 223/2]

Munqateh hadees ke bareme usool e hadees ki ek kitaab mein likkha hain ke:

"Ulama ka ittefaaq hain ke munqateh riwayat zaeef hoti hain, ye is liye ke is ka mahzoof rawi majhool hota hain" (Taiseer Mustalahul Hadees Safa 78, Al Munqateh)

Tambih

Kitabul murasil li abi dawood [hadees 33] mein aaya hain ke tawoos (tabayee) farmate hain ke:

"Rasoolullah ﷺ namaz mein seeney par hath bandhtey thhey [Safa 89]

aal e taqleed ko is munqateh hadees se chid hain_ ye loug is hadees par aamal karne ke liye tayyar nahi hain phir bhi ahle hadees ke khilaaf kitabul murasil ki munqateh riwayat se istedlaal kar rahe hain_ Subhaan'Allah!

Qari chan sahaab [5] Aahazrat ﷺ ney farmaya ke jab aurat namaz mein baithey tou dayi raan bayi raan par rakhe aur jab sajdah (kare) tou apna pait apni raano se milaye jo ziyada satar ki halat hain aur Allah Ta'ala isse dekh kar farmata hain aye (fariston) gawah ho jaou maine is aurat ko baksh diya_ [Bihaqi Safa 223/2]

Jawaab

Is riwayat ke ek rawi abu mutee al hakim bin abdullah al balaqee ke bareme as sunan al kabeer lil bihaqi ke is safeh par likkha huwa hain ke:

"(Imam) abu ahmed (bin aadi) ney farmaya: Abu mutee ka apni hadeeson mein zaeef hona wazeh hain."

isse Imam yahiya bin mayeen wagaira ney zaeef qaraar diya hain_ is par jamhoor muhaddiseen ki jarah ke liye Lisaan ul Mezaan [334-336/2] padh ley_

Is riwayat ke doosre rawi muhammad bin qasim al balaqee ka zikr halaal nahi_ dekhiye Lisaan ul Mezaan [347/5 se 799]

Is ke teesre rawi ubaid bin muhammad al sarqi ke halaat na maloom hain_

Qulasatut tehqeeq

Ye riwayat mauzo hain, kudh imam bihaqi ney isse aur aane wali hadees [9] ko ( حديثان ضعيفان لا يحتج بأمثالها ) qarar diya hain_ [As Sunan Al Kabeer 222/2]

Tambih

Ye riwayat kanzul uloom [549/7 hadees 20203] mein ba'hawala bihaqi wa ibne aadi [al kamil 501/2] manqool hain (kanzul uloom mein likkha huwa hain: عدق و ضعفه عن ابن عمر ) baaz un naas ney kaan ko ulthi taraf se pakadtey huwe isse ba'hawala kanzul uloom naqal kiya hain_ [hadees aur ahle hadees safa 481 number 5]!

Qari chan sahaab [6] Hazrat Ibne Umar (Radhi Allahu Anhu) se poucha gaya ke huzoor ﷺ ke mubarak zamane mein khawateen namaz kis tarha padha karti thi_ tou unhone farmaya ke pehle chaar zano ho kar baithti thi_ phir inhe hukm diya gaya ke khoob simat kar namaz aada kare_ [Jamiul Masanid 400/1]

Jawaab

Aabul mauyeed mehmood al qawaarzami [died 665 / غیر موثق ] ki kitaab "Jamiul Masanid" mein is riwayat ke baaz rawiyo ka jaiza darj zail hain:

• Ibraheem bin mehdi ka tayeen na'maloom hain_ taqreeb mein is naam ke do rawi hain_ in mein doosra majrooh hain_ Hafiz Ibne Hajar ney kahan: "ye basri hain isse (muhaddiseen ney) jhoota kahan hain" [At Taqreeb 257]
• Zaar bin nachheeh al basri ke halaat nahi miley_
• Ahmed bin muhammad bin khaled ke halaat nahi miley
• Ali bin muhammad al bazaaz ke halaat nahi miley_
• Qazi umar bin hasan bin ali al ishani muqtala'fee rawi hain_ is ke bareme Imam daarqutni farmate hain ke: "aur wo jhoot bolta tha" [Sawalaat al hakim daarqutni: 252 safa 164]

Hasan bin muhammad Al Qilaal ney kahan: ( ضعيف تكلموا فيه ) [tariq e bagdaad 238/11] zehbi ney is par jarah ki_

Abu ali al harwi aur abu ali al hafiz ney is ki tawseeq ki_ [tariq e bagdad 238/11]

Ibne jauzi ney is par sakth jarah ki [Al Maudho'aat 280/3] Burhanuddin al halbee ney isse wazayeen hadees mein zikr kiya aur koi difa nahi kiya [dekhiye Al Kashaful Haisiyat amman romi biwaza'al hadees safa 311,312 ta 541]

Abu qasim talha bin muhammad bin jafar shahid: zaeef, mautazili gumrah ney is ki tareef ki_ khateeb bagdadi ney bhi is ki tareef ki_

Qulasatut tehqeeq

Qazi ishnani zaeef indal jamhoor hain_

Tambih

qazi ishnani tak sanad mein bhi nazr hain_

Doosri sanad mein abdullah bin ahmed bin khaled ar razi, zikriya bin yahiya an nishabori aur qabeesha at tabri na'maloom rawi hain_

aur abu muhammad bukhaari (abdullah bin muhammad bin yaqoob) kazzaab rawi hai_ dekhiye Al Kashaful Haisiyat safa [247 wa kitabul qiraat lil bihaqi [safa 154] wa lisan ul mezaan [348,349/3] wa norul ainain bin isbaat rafaul yadain [safa 40,41]

maloom huwa qari sahibaan and party ki paish karda ye riwayat mauzo hain_ Imam abu hanifa se ye riwayat sabit hi nahi hain_ is ke bawajood ye loug mazah ley ley kar ye mauzo riwayat paish kar rahe hain!

Qari chan sahaab [7] Khalifa e rashid hazrat Ali farmaya karte thhey ke: "jab aurat sajdah kare tou khoob simat kar sajdah kare aur apni raano ko mila ley_ [Bihaqi safa 223/2 Musannaf Ibne Aabi Shaiba Safa 270/1]

Jawaab

Sunan Al Kabeer lil bihaqi [jild 2 safa 222] aur Musannaf Ibne Aabi Shaiba [270/1 hadees 2777] dono kitabon mein ye riwayat "An Aabi Ishaaq An Haris An Ali" ki sanad se hain_

Al haris al hawri jamhoor muhaddiseen ke nazdeek sakth majrooh rawi hain_ zaili hanafi ney kahan: "Is Se Hujjat Nahi Pakdi Jaati" [Nasbul Rai 3/2] zaili ney mazeed kahan: Isse shaibi aur ibnul madini ney kazzaab kahan hain_ [Nasbul Rai 3/2

Is sanad ke doosre rawi abu ishaaq as sabeeh mudallis hain [Tabqatul Mudaliseen Li Ibne Hajar, Al Martabas Salasaah 3/91] aur ye riwayat mu'an'an hain_

Qulasatut tehqeeq

Ye riwayat mardood hain.

Qari chan sahaab [8] Hazrat Ibne Abbas (Radhi Allahu Anhu) se aurat ki namaz ke taluq se suwaal huwa tou aap ney farmaya: Khoob ikkahhti ho kar aur simat ka namaz padhe_ [Musannaf Ibne Aabi Shaiba Safa 270/1]

Jawaab

Ye riwayat bukair bin abdullah bin Al Ishhj' ney syedna Ibne Abbas (Radhi Allahu Anhuma) se bayaan ki hain_ dekhiye musannaf ibne aabi shaiba [270/1 hadees 2778]

Bukair ki syedna Ibne Abbas (Radhi Allahu Anhu) se mulaqaat sabit nahi hain_ hakim kehte hain ke: Aabullah bin haris jaza (Radhi Allahu Anhu) (died 88 Hijri) se iska sama sabit nahi hain_ is ki riwayat tou sirf tabayeen se hain_ [Tehzeez ut tehzeeb jild 1 safa 493, doosra nuksah safa 432]

Yaad rahe ke syedna Ibne Abbas (Radhi Allahu Anhu) 68 hijri mein tayaf mein foot huwe thhey, jab 88 hijri mein foot hone waley Sahabi se mulaqaat sabit nahi tou 68 hijri mein foot hone waley se kis tarha sabit ho sakti hain?

Natija:

Ye sanad munqateh (yane zaeef wa mardood) hain_ sakth hairat hain ke doubandiyo aur baralwiyo ke paas itni zaeef wa mardood riwayat kis tarha jama ho gayi hain? Ghaliban in lougon ko behat mehnat karni padhi hogi, Wallahu'Aalam!

Qari chan sahaab [9] Hazrat Abu sayeed Khudri farmate hai ke aahazrat ﷺ mardon ko hukm diya kartey thhey ke tashud mein daya paow khada rakkhe aur baya paow bichaa kar us par baitha kare aur auraton ko hukm diya karte thhey ke simat kar baithe_ bihaqi safa 223/2

Jawaab

Is riwayat ka ek rawi aata bin ajlaan hain jis ke bareme imam bihaqi farmate hain ke: aata bin ajlaan zaeef hain_ Sunan Al Kabeer 223/2

Hafiz ibne hajar farmate hain ke: ye matrook hain balke ibne mayeen aur al falaas wagaira huma ney mutlaq taur par isse kazzaab qaraar diya hain_ at taqreeb 4594

Is riwayat aur sabiqa riwayat [5] ke bareme imam bihaqi farmate hain ke:

"Ye dono hadeese zaeef hain, in jaisi riwayaton se hujjat nahi pakdi jaati." Sunan Al Kabeer 222/2

Tambih

Ye riwayat mardood wa mauzo hain_

Tambih

In mardood riwayaat ke baad qari chan muhammad sahaab wagaira ney do riwayaten paish ki hain ke 1) aurat ki namaz bagair dupatte ke nahi, is tarha jab aurat ke khadmo ka upar wala hissa dhanpa huwa na ho tou namaz nahi hoti 2) tumhara (yane auraton ka) gharo ke andar namaz padhna baraamdey mein namaz padhne se behtar hain_

Arz hain ke in riwayaton ka is baat se koi taluq nahi hain ke aurat seeney par hath rakkhe aur mard naaf ke nichey, aurat bazu zameen par bichha dey jab ke mard na bichhaye, wagaira wagaira, mauzoo se gair mutaliqa dalail paish karna in lougon ka kaam hain jin ke paas sire se daleel nahi hoti_

Qari chan sahaab ney likkha hain ke "tamaam fuqaha akraam wa muhaddiseen in tamaam farqo ko malhooz rakhtey hain [safa 4] arz hain ke kiya Hanbali, tamaam fuqaha akraam se kharij hain? teesri riwayat ka jawaab dupara padh ley_

Qari chan sahaab and party ney ahle hadees ke khilaaf fatawa ghaznawiya wa fatawa ahle hadees [148/3] ka hawala bataure ilzaam paish kiya hain_ arz hain ke fatawa ulama e ahle hadees ki taqriban har jild par likkha huwa hain ke:

"Ye ek khuli haqiqat hai ke maslak e ahle hadees ka buniyadi usool sirf Kitabulllah aur Sunnat e Rasool ﷺ ki pairwi hain_ rai, qiyaas, ijtehaad aur ijmaa' ye sab Kitabulllah aur Sunnat e Rasool ﷺ ke ma'tehat hain ___ usool ki bina par ahle hadees ke nazdeek har zai shauoor musalmaan ko haq hasil hain ke wo jumla afraad e ummat ke fatawa, unke khayalaat ko Kitabulllah wa Sunnat par paish kare jo maufiq ho sar ankho par tasleem kare, warna tark kare" [Jild 1 Safa 6]

Is usool ki raoushni mein jab fatawa mazkorah ko kitaab wa sunnat par paish kiya gaya tou maloom huwa ke ye fatwa sahih hadees "namaz is tarha padho jis tarha mujhe namaz padhte huwe dekhtey ho." [sahih bukhaari: 631] ke khilaaf hone ki wajhe se matrook hain_

Ahle hadees ke ek mashoor aalim aur musannaf hafiz salahuddin yusuf sahaab ek shakhs abdul rauf sikharawi (doubandi) ko jawaab detey huwe likhtey hain:

"Is liye maulana ghaznawi ka ye fatwa bhi hummare nazdeek is tarha ghalat hain jis tarha aap ki sari kitaben ghalat, balke aghlotaat ka majmo'aa hain_ ye hi wajhe ke ulama e ahle hadees mein kisi ney maulana ghaznawi ki tayeed nahi ki" [kya auraton ka tariqa e namaz mardon se muqtalif hain? Safa 57]

maloom huwa ghaznawi sahaab ka fatwa, ahle hadees ke nazdeek mufti'baah nahi hain_ jab hum in lougon ke khilaaf gair mufti'baah masail paish nahi kartey tou ye loug kuy hummare khilaaf gair mufti'baah masail paish kartey hain?

Natija: Qari chan sahaab and party aisi ek daleel bhi paish nahi kar saktey hain jis se auraton ka tariqa e namaz (masalan auraton ka seeney par hath badhna aur mardon ka naaf se nichey hath badhna, wagaira) mardon se muqtalif ho_ dalail ke maidaan mein taih daman hone ke bawajood ye sh'oor macha rahe hain ke "Balke khawateen ka tariqa e namaz mardon ke tariqe se juda hona behat si aahadees aur aasar e sahaba wa tabayeen se sabit hain" [safa 1]

Qari sahibaan ke mustadlaat ki tehqeeq ke baad sahib e "hadees aur ahle hadees" ke shubhaat ka jawaab paish-e-khidmat hain_

Baaz un naaz [1] Hazrat abd raba bhi sulaimaan umair (Rahimahullah) farmate hain ke maine hazrat umme darda (Radhi Allahu Anha) ko dekha ke aap namaz mein apne dono hath khandho ke barabar utthati_ hadees aur ahle hadees safa 479 number 2.

Jawaab

Ahle hadees ke nazdeek khandho tak rafa yadain karna bhi sahih hain_ aur kano tak bhi sahih hain_ Rasoolullah ﷺ se sabit hain ke aap ney kano tak rafa yadain kiya hain_ [sahih muslim: 391] aur aap khandho tak bhi rafa yadain karte thhey_ [sahih bukhaari: 736 wa sahih muslim: 390]

yahan par bataure tambih arz hain ke juzz rafaul yadain ki is riwayat [hadees 24] ke fauran baad is sanad ke sath aaya hain ke umme darda (Radhi Allahu Anha) ruku se pehle aur ruku ke baad bhi rafa yadain karti thi_ [hadees 25 wa sanad hasan]

is baat ko sahib e "hadees aur ahle hadees" ney chupa liya_ chupane ki wajhe ye hain ke in lougon ko rafa yadain se ek khaas qism ki chhid hain_

Baaz un naas [2] Hazrat Ibraheem naqayee (Rahimahullah) farmate hain ke aurat jab sajdah kare tou apna pait apni rano se chipka ley aur apne sureen ko upar na utthaye aur aaza ko is tarha door na rakkhe jise mard rakhte hain_ [hadees ahle hadees safa 482 number 8, ba'hawala musannaf ibne aabi shaiba 270/1 wal bihaqi 222/2]

Jawaab

Hadees number 2 ke jawaab mein zikr kiya gaya hain ke doubandiyo (aal e taqleed) wagaira ke nazdeek tabayee ke qaoul mein koi hujjat nahi hain_ apne is aaqideh ke khilaaf ye loug pata nahi kuy ek tabayee ka qaoul paish kar rahe hain?

Ab Ibraheem naqayee (Rahimahullah) ke chand aqwaal paish-e-khidmat hain, jin ke aal e taqleed sara sar mukhalif hain_

• Ibraheem naqayee jarboh par masa kartey thhey_ musannaf ibne aabi shaiba 188/1 hadees 1977 wa sanad sahih

• Wuzu ki halat mein Ibraheem naqayee apni biwi ka bosa na leyne ke qail thhey_ musannaf ibne aabi shaiba 45/1 hadees 500 wa sanad sahih.

  yane inke nazdeek apni biwi ka bosa leyne se wuzu toot jaata hain_ dekhiye ibne aabi shaiba [46/1 hadees 507]

• Ibraheem naqayee ruku mein tatbeeq karte yane apne dono hath apni rano ke darmiyaan rakhtey thhey_ Musannaf Ibne Aabi Shaiba 246/1 hadees 2540 mulqasan wa sanad sahih, al aamash sirah bis simah.

Ibraheem naqayee ke digar masail ke liye dekhiye maulana rayees nadwi ki kitaab (al'lahmaat ila mafi anwaar ul bari minal zulmaat) jild 1 safa 414_420

Tambih

Ibraheem naqayee ney farmaya: aurat namaz mein is tarha baithegi jis tarha mard baithta hain [musannaf ibne aabi shaiba 270/1 hadees 2788, wa sanad sahih] is qaoul ke bareme kya khayaal hain?

Baaz un naas [3] Hazrat mujahid (Rahimahullah) is baat ko makroh jaantey thhey ke mard jab sajdah kare tou apne pait ko rano par rakkhe jaisa ke aurat rakhti hain. hadees aur ahle hadees safa 482 number 9 musannaf ibne aabi shaiba 270/1

Jawaab

Laisi bin aabi saleem jamhoor muhaddiseen ke nazdeek zaeef hain, ( قال البصيرى؛ هذا إسناد ضعيف، ليث هو ابن أبي سليم ضعفه الجمهور ) (Sunan Ibne Maja: 208 Maa Zawaidul Baoseer)

Laisi mazkorah par jarah ke liye dekhiye tehzeez ut tehzeeb aur kutub e asma wa rijaal aur sarfaraz khan safrar doubandi ki kitaab "ahsan ul kalaam" (jild 2 safa 128 taba bardoom, unwaan taiseer a'baab, aasaar e sahana wa tabayee wagaira huma)

Laisi bin aabi saleem mudallis hain [majmo azzawid lil bihaqi jild 1 safa 83, kitaab mashahir ulama al amsaar li iben hibbaan safa 146,1153] aur ye riwayat mu'an'an hain lehaza zaeef wa mardood hain_

is ke ilawa baaz un naas ney kuch gair mutaliqa riwayaat likh kar mulla mirghayani (sahibul hidaya) wagaira ke aqwaal ahle hadees ke khilaaf paish kiye hain [dekhiye: hadees aur ahle hadees safa 483]

Subhaan'Allah! kya khayaal hain aagar ahle hadees ke khilaaf mong phallis ustaad, piyaali mula, gabeen ustaad, kabul mula wagaira ke aqwaal wa afaal paish kiye jaye tou kaise rahega?!

Mufti Ibraheem sadiq aabadi doubandi ney jo riwayaat is silsile mein likkhi hain is par tabsara is mazmoon mein aage hain_ is naam nihaad mufti ney sirf ek izafa kiya hain_

Sadiq aabadi: "aur imam hasan basri ka bhi aurat ki namaz ke mutaliq ye hi fatwa hain" (khawateen ka islam roznama islam, 18 October 2003 safa 4 ba'hawala ibne aabi shaiba)

Jawaab

Ye riwayat musannaf ibne aabi shaiba mein "ibnul mubarak an hishaam aanil hasan" ki sanad se marwi hain_ [270/1 hadees 2781]

Hishaam bin hasan mudallis rawi hain [Tabqatul Mudalliseen, al martib al salasaah 3/110] aur ye riwayat mu'an'an hain_ lehaza ye sanad zaeef hain.

Aal E Taqleed Ka Ek Behat Bada Jhoot

Ameen okaadwi doubandi sahaab ke mamdoheen ney mardon aur auraton ke tariqa e namaz mein farq karne ke liye likkha hain ke:

"Imam bukhaari ke ustaad abu bakr bin aabi shaiba farmate hain ke maine hazrat aata se suna ke in se aurat ke bareme poucha gaya wo namaz mein hath kaise utthaye tou inhune farmaya ke apni chhatiyon tak___ [al musannaf li aabi bakr bin aabi shaiba jild 1 safa 239]

[majmo rasail okaadwi, jild 2 taba awwal june 1993 tajalliyaat safrar matboaat maktab imdadiya multaan jild 5 safa 110]

Jawaab

Musannaf ibne aabi shaiba mein likkha huwa hain: ( حدثنا هشيم قال؛ أنا شيخ لنا قال؛ سمعت عطاء سئل عن المرأة كيف ترفع يديها فى الصلوة قال حذو ثدييها ) [jild 1 safa 239 hadees 2471]

maloom huwa ke abu bakr bin aabi shaiba aur aata [died 114] ke darmiyaan do waastey hain jin mein se ek wasta "shaykh lana" majhool hain jise ek khaas maqsad ke liye okaadwi sahaab ke mamdoheen ney gira diya hain taake sanad ka zaeef hona wazeh na ho jaye_

muhammad taqi usmani doubandi sahaab wagaira ke musdaq fatwa mein likkha huwa hain ke:

"aur ek tabayee ka aamal aagar che usool ke muqalif na bhi ho tab bhi is se istedaal nahi kiya jaa sakta" [majmo rasail 99/2 wa tajalliyaat safrar 113/5]

Is fatwe ke zimmedaar darj zail hazraat hain: 1) Ameen okaadwi 2) Muhammad taqi usmani 3) Muhammad badar aalam siddiq 4) Muhammad rafi usmani wagaira huma_

arz hain ke aap loug tabayeen ke aqwaal kuy paish kar rahe ho?

Ahle Hadees Ke Dalail Par Aiteraaz

Ahle hadees ke nazdeek seeney par hath bandhna, ruku, sujood aur namaz mein baithney wagaira mein mardon aur auraton ka tariqa e namaz ek jaisa hain kuy ke sahih hadees mein aaya hain ke Nabi ﷺ ney irshaad farmaya: "Namaz is tarha padho jis tarha tum mujhe padhte dekhte ho" [Bukhaari: 631]

Is hadees ke mafhoom par aal e taqleed ney behat aiterazaat kiye hain, lekin doubandi mufti sahibaan ke musdaq fatwe mein likkha huwa hain ke: "Is riwayat mein koi shak nahi ke is hadees ki umomiyat mein mard wa aurat puri ummat shareek hain aur puri ummat par lazim hain ke jo tariqa Aahazrat ﷺ ki namaz ka hain wahi tariqa puri ummat ka ho lekin ye wazeh huwa ke is umomiyat par aamal is waqt tak hi zarori tha jab tak koi sharayee daleel is ke maaraz na ho___" [majmo rasail jild 2 safa 101 tajalliyaat safrar jild 5 safa 114,115]

arz hain ke guzista safahaat mein aqp ney ba'tafseel padh liya hain ke aurat ke aalaida tariqa e namaz ki taqsees par koi sharayee daleel nahi hain_

Mashoor Sahabi e Rasool ﷺ abu darda (Radhi Allahu Anhu) ki biwi umme darda ke bareme in ke shagird (imam) makhool shami (Rahimahullah) farmate hain ke: "Beshak umme darda (Rahimahullah) namaz mein mardon ki tarha baithti thi" [musannaf ibne aabi shaiba 207/1 hadees 2785 wa umdatul qari 101/6 wa sanad qawih, at tariqatul sageer lil bukhaari 223/1 tariq e damishq li ibne aasakir 117/74 aw taqliqal taleeq 329/2]

Imam bukhaari (Rahimahullah) farmate hain: "aur umme darda (Rahimahullah) apni namaz mein mardon ki tarha baithti thi aur wo faqiha (yane faqi) thi_ [sahih bukhaari qabl hadees: 817]

Kya khayaal hain Syedna umme darda Rahimahullah ney namaz ka tariqa kis se seekha tha?

Umme darda Rahimahullah ke is aamal ki taid Ibraheem naqayee (tabayee sageer) ke qaoul se bhi hoti hain ke Ibraheem naqayee farmate hain: "aurat namaz mein is tarha baithay jis tarha mard baithtey hain" musannaf ibne aabi shaiba 270/1 hadees 2788 wa sanad sahih.

Imam abu hanifa ke ustaad hamaad (bin aabi sulaimaan) farmate hain ke: "aurat ki jaisi marzi ho (namaz mein) baithay" ibne aabi shaiba 271/1 2790 wa sanad sahih.

Aata bin aabi rabaah (tabayee) ka qaoul is mazmoon ke shuru mein guzar chuka hain ke "aurat ki hai'yith mard ki tarha nahi hain aagar wo (aurat) isse tark kar dey tou koi harj nahi hain" dekhiye: jawaab riwayat number 2, safa 3.

maloom huwa ke aal e taqleed hazraat mard wa aurat ke tariqa e namaz mein jis aqtilaaf ka dhindora peet rahe hain wo ba'ijmah tabayeen batil hain_

Tambih

Is mazmoon mein aal e taqleed ke tamaam dariyaaft shuda wa shubhaat ka jawaab aagaya hain. Walhumdulillah

Qulasatut Tahqeeq

mard wa aurat ki namaz mein ye farq karna ke mard naaf ke nichey hath bandhe aur aurat seeney par, mard sajdo mein kohniya zameen se utthaye aur aurat kohniyo ko zameen se mila ley wagaira furooq quran wa hadees wa ijmaa' se qata'an sabit nahi hain_ quran wa hadees se jo farq sabit hain isse ahle hadees ulama wa aawaam sar aankho par rakhtey hain masalan: aurat ke liye dupatte ka zarori hona, bhoolney waley ko imam tasbeeh ke bajaye hath par hath maar kar tambih karna wagaira,

Faidah

Shaykh ul faqee muhammad bin saleh al uthaymeen (Rahimahullah) farmate hain ke:

"bas rajeh qaoul (ye) hain ke: aurat bhi (namaz ki) har cheez mein is tarha karegi jis tarha mard karta hain_ wa rafa yadain karegi (hatho ko pehlo'on se) door rakkhegi, ruku mein apni peet seedhi karegi, halat e sajdah mein apne pait ko rano se door aur rano ko pandliyon se hata kar rakkhegi (as sharahul mumta aala zadal mustaqee jild 3 safa 219 taba daar ibnul jauzi)

Tehreer: Hafiz Zubair Alizai Rahimahullah

Romanised: Syed Ibraheem Salafi (via: romanquranohadees)

[Mahnama Al-Hadees, Shumara no.13, Safa no.19-31]