Tashahhud me [ Shahadat dene wali ] Ungli Uthana aur Harkat karna. !!

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Rafa’a Sahaaba !

Tashahhud me [ Shahadat dene wali ] Ungli Uthana aur Harkat karna. !!

Tashahhud me Ungli uthaana Sunnat hai aur ispar par Poore Muhaddithonka ittefaaq hai. Iski wajah beshq ye hai saabit hai ke jab Nabi E Kareem Sallallahu Alai Wasallam Namaz me Tashahhud ke liye baidte the tho wo apni Shahadat wali Ungli uthaakar ishara karte.

Darasal me, Ek rivayat me kaha gaya hai ke, EK dafa Nabi E Rahmat Sallallahu Alai Wasallam ek shaks ko uski 2 ungliyonse [ Tashahhud ] me ishara karte hue dekha, tho apne usse kaha ke..


” أَحِّدْ أَحِّدْ “
“ Ek se ek se “ [ Yaani ke Ek Ungli se Ishara kar ].

[ Jamia Tirmidhi # 3557 – HASAN- Zubair Alee Zai Rah. ]

Tho saabit hotha hai Shahadat ki ungli se ishara karna yeh baqaidah Sunnat hai.
Nabi Sallallahu Alai Wasallam ka kahna isse aur bhi zor deta hai jab aapne farmaya ke..

“لهي أشد على الشيطان من الحديد” يعني: السبابة”
“ Yeh Shaitaan par LOHE [ Iron ] se bhi jyada bhari hai “ [ Yaani Shahadat ki Ungli ].

[Authenticated by Shaikh Ahmed Shaakir in Musnad Ahmed: 8/194;
and Shaikh Albaani in Takhreej Mishkaat ul-Masabeeh: 877]

Is Umdah tareen wali fazeeliyat aur Hikmat ka zikr karke, Nabi e Kareem Sallallahu Alai Wasallam ne apne Ummat ko hukm diya, aur kaha ke shaitaan ke jaal se yeh bache rahna.

Ab dekte hai ke Alag Alag Mazabome Tashahhud me Shahadat ki Ungli ko kab aur kaise uthate hai.

-> Poore Muhaddithonka ispar Ittefaaq hai ke Tashahhud me Shahadat ki uthakar Ishara karna Sunnat hai.

Magar Muhaddithonka ispar Ikhtelaaf hai ke Kab aur Kaha uthana chahiye ??

–> Kya sirf ‘Laa Ilaaha Illallaah’ par hi uthana chahiye ? ya fir hame tashahhud ke shuru se lekar khatam honetak musalsal shahadat ki Ungli ko harkat dena chahiye. ?

-> Hanafiyyah aur Shaafi’eeyyah ke sirf ‘Laa Ilaaha Illallaah’ par uthane ke khayel hai. In Donome fark bas itna hai ke Hanafiyyah apni Qyasi duniya se samajte hai ke sirf ‘Laa Ilaaha’ par ungli uthana chahiye fir ‘Illallaah’ par rakdena chahiye. Aur Jabke Shaafi’eeya kahte hai ke sirf ‘Illallaah’ par hi ungli ko uthana chahiye.

-> Aur Hanaabilah ke aagey Shahadat ki Ungli tabhi uthana chahiye jab Tashahhud me “ ALLAH “ ka kaha jaata ho.

->> Maalikiyyah ke mutaabik Tashahhud shurse lekar aakir tah ungliko harkat dena chahiye.

SIRF  “LAA ILAAHA ILLALLAAH” KI HAD PAR HI UNGLI UTHANE KI DALEEL AUR USKA Jawab


EK hi daleel jo ‘Laa Ilaaha Illallaah’ ya ‘Allaah’ par uthane ki dete hai wo bas QYAAS hai. Isi QYAAS ke buniyaad par kahte hai ke “ Jab Namazi ‘Laa Ilaaha Illallaah’ kahta hai tho wo Tawheed ka izhaar apne zubaan se karta hai, tho yeh aur bhi jyada munaasib hojayega ke wo ALLAH ke Tawheed ki tarah apne AML se Ishara kare. Chunache, use chahiye ke uski ungli uthaye aur apne zuban se aur apne aml se bhi ALLAH ki tawheed ko qayam kare. Jabke, Hanaabilah kahte hai ke, Agar ALLAH ke Tawheed ki tarah Ishaara karne ka irada tha tho, fir hame chahiye ke “ ALLAH “ ke alfaaz par ungli uthana chahiye kyunki yeh ALLAH ek hai uski tarah Ishaara karta hai.

Hamare ILM ke mutaabik aise koi bhi Saaf taur par daleel nahi hai jo Falan jagah Ungli ko “ Uthaakar rakha jaaye “ kaha gaya ho.

Haa, Ek hadeeth hai jo baaz log daleel lete hai aur wo Musnad Ahmed aur Sunan Bayhaqi ki hadeeth hai wo darasal me Marjooh Da’eef hai.

–> Al-Ameer as-Sa’aani (the author of Sabal as-Salaam) ne farmaya ke :

“‘Laa Ilaaha Illallaah’ kahte waqt Ungli ko Harkat dene wale auqaat aur aml. Yeh Nabi Sallallahu Alai Wasallam ka Aml hai jaisa Bahyaqi ne rivayat kiya hai. “

[ Sabal as-Salaam ]

** Maulaana Ubaydullaah Mubaarakpoori (the author of Mir’aat ul-Mafateeh) isko Tadeed [ Refute ] karte hue kahte hai ke :

قلت: حاصل ما رواه البيهقي وغيره في ذلك أنه – صلى الله عليه وسلم – كان يشير بالمسبحة إلى التوحيد، أو يريد بها التوحيد، أو يوحد بها ربه عز وجل، وليس فيه كما ترى تصريح بالإشارة عند قوله “لا إله إلا الله” خاصة. ولا نفي الإشارة قبل ذلك من ابتداء الجلوس. ومقصود الصحابي منه إنما هو بيان حكمة الإشارة ونكتتها، لا بيان محل الإشارة ووقتها.

Tarjuma :

“ Mai kahta hu ke : Imam Bayhaqi aur doosrone kaha ke, Nabi Sallallahu Alai Wasallam apni Ungli se Tawheed ki tarah ishara karte the, ya usse Tawheed ki taraf Irada karte, ya unke Rabb ke Tawheed ko bayan karne ka iraada karte the. Inmese, Jaisa ap deksakte hai ki, isme koi bhi tasdeek nahi ki gayi ke ‘Laa Ilaaha Illallaah’ par ishaara karo aur naahi isme koi Nafi [ Negation ] hai ke Juloos [ Baitne ki halat ] ke shuruwat se ishara karo. Isse Sahabi e Rasool [Sallallahu Alai Wasallam] ka maksad tha ke, wo is ishare ke peeche wale hikmat ka khulaasa kare, bina zikr kiye huwe ke “ KAB “ aur “ KAISE “ ishaara kare.

[ Mir’aat ul-Mafateeh: 3/229 ]

Tarjeeh (Preference):

Diye gaye Jis kisi bhi Masala’h par, hame muhadditheen ki ikhtelaafi rayy’onko dekhna chahiye aur usiko tarjeeh dena chahiye jinki Rayy Nusoos (Qur’aan and Hadeeth) ke kareeb ho.

Lihaaza, is Masalah par Sahih taur par Nusoos (Qur’aan and Hadeeth) se saabit ye hai ke Musalli Tashahhud me shuru se lekar aakir tak neeche bataye gaye tareekhe ki tarah karna chahiye.

1- Seedhe haath ke ungliyonko Halka [Ring] banana chahiye, ya Beechki ungli ko anghukese milnakar rakhna chahiye.

2- Shahadat ki unglise ishara karna chaihye.Point with his Index Finger.

3- Aur use Hitaalte rahna chahiye.

Yeh Upar bataye gaye tareeke QURAN aur SUNNAT se saabit hai.

1)

وَحَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا قَعَدَ فِي التَّشَهُّدِ وَضَعَ يَدَهُ الْيُسْرَى عَلَى رُكْبَتِهِ الْيُسْرَى وَوَضَعَ يَدَهُ الْيُمْنَى عَلَى رُكْبَتِهِ الْيُمْنَى وَعَقَدَ ثَلاَثَةً وَخَمْسِينَ وَأَشَارَ بِالسَّبَّابَةِ .

Ibne Umar Radiallahu Anhu riwayat karte hain ke..

“ Rasool Allah jab namaz (ke qaeda – Tashahhud ) mein baith‐te to apna daaya’n haath daaye’n Qudne par rakhte aur Seedha haath seedhe ghudne par rakhte, aur use Halka banakar Shahadat ki ungli se ishara karte “

[Saheeh Muslim: Kitaab al-Masaajid wa Mawaadi’ as-Salaah H. 1203]

Aur ek Rivayat me hai ke :

وَحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، وَعَبْدُ بْنُ حُمَيْدٍ، قَالَ عَبْدٌ أَخْبَرَنَا وَقَالَ ابْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا جَلَسَ فِي الصَّلاَةِ وَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ وَرَفَعَ إِصْبَعَهُ الْيُمْنَى الَّتِي تَلِي الإِبْهَامَ فَدَعَا بِهَا وَيَدَهُ الْيُسْرَى عَلَى رُكْبَتِهِ الْيُسْرَى بَاسِطُهَا عَلَيْهَا .

Ibne Umar riwayat karte hain ke Rasool Allah jab namaz (ke qaeda) mein baith‐te to apne dono’n hath apne dono’n
ghutno’n par rakhte aur daahine hath ki tamaam ungliya’n band kar lete aur apni daahini ungli jo anghute ke nazdeek hai uthalete, pas iske sath dua maangte aur baya’n hath baei’n ghutne par bicha lete.

[ Sahih Muslim: al Masaajid # 580 ]

Alfaaz “Kaana Iza Qa’ada” aur “Kaana Iza Jalasa” se saabit hotha hai ke :

1- Nabi Sallallahu Alai Wasallam jaise hi Tashahhud me baidte the tho wo dono haathe’ dono’ ghutnonpar rakhte aur shahadat ki ungli se ishara karte [ Bina Ruke fauran ].

2- Fir jaise unke haath ghutnonpar tashahhud ke honetak rahte the, shahadat ki ungli se ishara karne wali Ungli bhi usi tarah tashahhud ke khatam hone tak rahti thi.

–> Muhaddith ul-Asr Shaikh Muhammad Naasir ud-Deen Albaani (rahimahullah) ne Pahli hadeeth Ibn Umar [ Radiallahu Anhu ] ke ziman me farmaya ki..

“ Yeh Hadeeth se saabit hotha hai ke Tashahhud me baidte hi fauran Ungli ko uthaakar ishara karna chahiye. “

Aur Ibn Umar [ Radiallahu Anhu ] ki doosri Rivayat ke ziman me farmaya ki..

“ Is hadith me, Ungli se ishaara Dua-e-Tashahhud khatam honetak Salam se pahle karne ka ishaara milta hai. “

Fir mazeed farmate hai ke :

“ Yeh hadeeth zaahiri taur par daleel bante hai ke, Ungli se ishaara Salam se pahletak karna chahiye.”

[Tahqeeq Mishkaat ul-Masabeeh: 1/285]

3-

خْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ، قَالَ أَنْبَأَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنْ زَائِدَةَ، قَالَ حَدَّثَنَا عَاصِمُ بْنُ كُلَيْبٍ، قَالَ حَدَّثَنِي أَبِي أَنَّ وَائِلَ بْنَ حُجْرٍ، أَخْبَرَهُ قَالَ قُلْتُ لأَنْظُرَنَّ إِلَى صَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم كَيْفَ يُصَلِّي فَنَظَرْتُ إِلَيْهِ فَقَامَ فَكَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى حَاذَتَا بِأُذُنَيْهِ ثُمَّ وَضَعَ يَدَهُ الْيُمْنَى عَلَى كَفِّهِ الْيُسْرَى وَالرُّسْغِ وَالسَّاعِدِ فَلَمَّا أَرَادَ أَنْ يَرْكَعَ رَفَعَ يَدَيْهِ مِثْلَهَا – قَالَ – وَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ لَمَّا رَفَعَ رَأْسَهُ رَفَعَ يَدَيْهِ مِثْلَهَا ثُمَّ سَجَدَ فَجَعَلَ كَفَّيْهِ بِحِذَاءِ أُذُنَيْهِ ثُمَّ قَعَدَ وَافْتَرَشَ رِجْلَهُ الْيُسْرَى وَوَضَعَ كَفَّهُ الْيُسْرَى عَلَى فَخِذِهِ وَرُكْبَتِهِ الْيُسْرَى وَجَعَلَ حَدَّ مِرْفَقِهِ الأَيْمَنِ عَلَى فَخِذِهِ الْيُمْنَى ثُمَّ قَبَضَ اثْنَتَيْنِ مِنْ أَصَابِعِهِ وَحَلَّقَ حَلْقَةً ثُمَّ رَفَعَ إِصْبَعَهُ فَرَأَيْتُهُ يُحَرِّكُهَا يَدْعُو بِهَا

Hazrat Wail bin Hujr [ Radiallahu Anhu ] se rivayat hai ke..

Jab Aap Sallallahu Alai Wasallam [Tashahhud ke liye baidte] namaz me baidte tho baayan haath baayen Raan [thigh] aur khudne par rakhe aur daayen kohni ka kinaara apni daayen raan par rakha
Fir aapne [Daayen Haath] ki do ungliyan bandke aur [Darmiya Ungli aur Anghotese] halqa banaya. Fir apni Shahadat ki ungli ko uthaya. Fir maine aapko dekha ke aap use HARKAT DETE THEY AUR ISKE SAATH DUA KARTE THE.

[ Narrated by al-Nasaa’ee, 889; classed as Saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as Saheeh by al-Albaani in Irwa’ al-Ghaleel, 367. ]

Upar ki Waa’il (radiallah anhu) ki hadeeth se saabit hotha hai ke Ungli se ishaara karne ke alawa hame use musalsal hilaana chahiye. Yaani hame Tashahhud ki Dua ke saath Salam hue tak Ungli hilaana chahiye, Jaise Alfaaz “Yuharrikuha” istemaal kiya gaya jo ke Fi’l Mudaari’ hai, jo tasulsul (continuation) ka faidah deta hai, Yaani Nabi Sallallahu Alai Wasallam Tashahhud ke saath Ungli se ishara karte the, aur doosra Alfaaz is hadeeth me “Yad’oobiha” , iske maane hai ke Nabi Sallallahu Alai Wasallam Tashahhud me Musalsal Ungli ko Hilaate hue DUA karrahe the.

Aur Tashahhud me DUA’e hi hai. Pahli Dua, At-Tahiyyat aur doosri DUA Durood fir doosre DUA’e.

Yahi wajah hai ke Ibn az-Zubair [Radiallahu Anhu] ki hadeeth me alfaaz ‘Tashahhud’ ke badle ‘DUA’ kahi gayi hai.

Hadeeth me kaha gaya hai ke “ Jab Nabi Sallallahu Alai Wasallam jab DUA [ Tashahhud ] ke liye…”.
isse saabit hotha hai poora Tashahhud ki Ek DUA hai, lihaaza hame Tashahhud ke khatam honetak yaani Salam padetak Ungli ko Harkat dena chahiye.

Shaikh Albaani (rahimahullah) ne Farmaya : “ Yeh hadeeth Tahreek [ Musalsal Harkat dena ] ki fazeeliat deti hai, aur yeh Maalikiyyah ka mazhab hai aur wo log beshq HAQ par hai. “

4- Abdullah bin az-Zubayr [Radiallahu Anhu ] ki Hadeeth :

كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَعَدَ يَدْعُو وَضَعَ يَدَهُ الْيُمْنَى عَلَى فَخِذِهِ الْيُمْنَى وَيَدَهُ الْيُسْرَى عَلَى فَخِذِهِ الْيُسْرَى وَأَشَارَ بِإِصْبَعِهِ السَّبَّابَةِ وَوَضَعَ إِبْهَامَهُ عَلَى إِصْبَعِهِ الْوُسْطَى وَيُلْقِمُ كَفَّهُ الْيُسْرَى رُكْبَتَهُ .

Hazrat Abdullaah bin zubair [Radiallahu Anhu] se Riwayat karte hain ki “ Rasool ALLAAH Sallallahu Alai Wasllam Dua [Tasha’hud] ke liye baidte tho apna daaya’n haath daaye’n , aur baaya’n haath baaye’n raan par rakhte aur shahadat ki ungli ke saath isharah karte ,aur apna angootha apni darmiyyani ungli par rakhte,…

[Saheeh Muslim: Book 4: H. 1202]

Yeh Hadith se aur ek daleel milti hai ke Ungli ka pahla ishaara Qa’ood [ sitting position ] se bhi shuru huwa tha “Laa Ilaaha Illallaah” se nahi.

Kuch log ka Aitraaz aur unko JAWAB :

Kuch Ulemanone [ Shaikah Mulla Ali Qaari bhi shamil hai ] kaha ke, “Waa’il ibn Hujr (radiallah anhu) hadeeth me alfaaz “Fara’eetuhu Yuharrikuha Yad’oobiha” rivayat kiye gaye hai, jo Abdullah bin az-Zubayr ki hadith se ikhtelaaf karti hai, jo Abdullah bin az-Zubayr ki hadeeth me rivayat hai ke “

Jab Nabi e Kareem Sallallahu Alai Wasallam Tashahhud ke liye baidte the tho, jab aap Dua karte the tho Ungli se ishara karte the aur wo ungli ko harkat nahi karte the.

[Al-Nasaa’ee # 1270) aur Abu Dawood # 989 –
Da’eef – Zubair Alee Zai & Shaikh Al Albani Rah. ]

Yeh Hadith Kai wajah se Da’eef hai.

Pahla Wajah : Yeh hadeeth Shaa’dh ki wajah se Da’eef hai.

SHAADH kya hai ?

Imaam Abu Abdullah Muhammad bin Idrees ash‐Shaafi’ee (rahimahullah) iski tareef
ke bayan me farmate hai ke…:

“ Shaadh, hadith ke silsilme wo nahi jo Thiqah ravi jo rivayat karta hai jise aur koi rivayat na kare, Shaadh hadith ke maaane yeh hai ke, ek thiqah ravi jo rivayat karta hai aur doosre raviyonse koi ek us rivayat se Shadhoodh [Contradict ] kare, Yaani ke us ravi se mukhalifat karna..”

[ADAAB ASH‐SHAAFI’EE WA MANAQIBUHU BY IBN ABI HAATIM: PG 178‐179, CHAIN SAHEEH]

IMAAM SHAAFI’EE (RAHIMAHULLAH) FIR AAGEY FARMATE HAI KE..

“ Beshak ! Shaadh wo rivayat hai jo ek Thiqah ravi ek alfaz me hadith rivayat kare
aur fir doosra Thiqah ravi uske mukhalifat me doosri rivayat kare tho uski rivayat
me SHUDHOODH kahlaaye jaayegi.

[ADAAB ASH‐SHAAFI’EE PG 179, CHAIN SAHEEH]

Shaikh Al Albani Rah. Ne ise 2 wajuhaat par Da’eef kaha hai

Farmate hai ke..

1- Waa’il Radiallahu anhu ki Hadeeth Ibn az-Zubayr ki hadeeth ke muqaabileme jyada motabar hai. [ Jab 2 hadeethe jo bazaahir ho aur un donome ikhtelaaf ho tho fir un donone aashti’ [ reconciliation ] karna munaasib na ho tho fir Tarjeeh ke usool aur shartonke mutabik kisi ek ko tarjee di jaayegi. Un usoolomese ek usool hai ke agar ek hadeeth doosre hadeeth se Jyada Motabar
Hai tho Jyada motabar wali hadeeth ko tarjee di jaayegi. ]

2- Waa’il [ Radiallahu Anhu] ki hadeeth Muthbaat (establishing an action) hai, jabke Ibn az-Zubayr ki hadeeth Naafi (negating an action) hai. Aur ek mash’hoor USOOL hai ke Muthabat, Naafi par Tarjee diya jaayega. Iske alawa, Alfaaz “Wala Yuharrikuha [ aur unhone harkat nahi kit hi ] Shaadh aur Munkar hai kyunki Ravi Muhammad bin Ajlaan ne yeh alfaaz kuch rivayatome zikr kiya tha aur doosre Rivayatome nahi kiya. Aur Ravi is alfaaz ki wajah se, jisne yeh Mutaabi’ah kiya hai wo bhi Mutaabi’ hai.

Iske Alawa Muhammad Ibn Ajlaan ek Mudallis hai.

–>Haafidh Ibn Hajar Rah. Ne inhe Tabaqaat al-Mudalliseen me TEESRE darje ke Musalliseen (whose An’an narration is the cause of weakness in hadeeth by Ibn Hajar) me zikr kiya.

Aur Farmaya :

“Ibn Hibbaan Rah. Ne inhe Mudallis kaha hai. [3/98]

–> Allaamah al-Halabi Rah. Ne al-Tabiyeen me Ajlaan ko Mudallis kaha hai aur Haafidh al-‘Alaa’ee se rivayat kiya hai ke..

“ Wo Ibn Abi Haatim se rivayat karte hai ke wo Mudallis the “

[ Jaami al-Tahseel Pg 125” ]

Wo Abu Mahmood Maqdisi, Dhahabi, aur al-Dameeni se Mudallis Karar diya gaya hai. Haafidh Suyooti ne unhe Apne Risaala “Asmaa man Arafa bit-Tadlees [ Names of those who are known for tadlees ] ” me zikr kiya hai.

[ See: Fath ul-Mubeen fi Tahqeeq Tabaqaat ul-Mudalliseen by Shaikh Zubair Ali Zai]

Inke Ilaawa, Hanafi FIRQA ke Mashoor Allaamah Tahaawi ne bhi unhe MUDALLIS karar diya hai.

[ Mushkil ul-Athaar [1/100-101] ]

Allaamah Sindhi al-Hanafi ne unke ‘ Haashiah Ibn Maajah ‘ me Mudallis kaha hai.

Tho upar ki ittela se pata chalta ke ‘Ungli ko harkath Na dete the ‘ kahne wali Abu Dawud aur Nasai ki hadith Bataye gaye Wujuhaat ki wajah se Da’eef hai.

Mazeed  jaankari ke liye dekhiye…

Nayl al-Awtaar (2/283)
Fiqh us-Sunnah by Sayyid Saabiq (1/170)
Zaad al-Ma’aad (1/255)
Tahqeeq Mishkaat ul-Masaabeeh by Albaani (1/285) Mir’aat ul-Mafateeh by Shaikh Ubaydullaah al-Mubaarakpoori (1/661-672)

————————–

Via : Nadeem Shaikh

 

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